T24n1451_根本說一切有部毗奈耶雜事

大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

No. 1451

根本說一切有部毗奈耶雜事卷第一

三藏法師義凈奉　制譯

此雜事四十卷中，總有八門，以大門一頌，攝盡宏綱。一一門中各有別門，總攝乃有八頌。就別門中各有十頌，合八十九頌，並內攝頌向有千行。若能讀誦憶持者，即可總閑其義。

大門總攝頌曰：

磚石及牛毛、　　三衣並上座、 　舍利猛獸筋、　　笈多尼除塔。

別門第一總攝頌曰：

磚揩剪爪缽、　　鏡生支蹈衣、 　水羅生豆珠、　　洗足裙應結。

第一門第一子攝頌曰：

磚揩石白土、　　牛黃香益眼、 　打柱等諸線、　　瓔珞印應知。

爾時薄伽梵在廣嚴城獼猴池側高閣堂中。時六眾苾芻于日初分，執持衣缽，欲入廣嚴城次第乞食。去城不遠，有栗姑毗子園，其處清閑花果茂盛，流泉交帶好鳥和鳴，如天帝釋歡喜園內，中有種種解勞之具，復有奇絕音樂器等，並有薰香澡浴雜物。是時六眾共相謂曰：「難陀、鄔波難陀！比聞此園可愛，世尊常贊如三十三天，我等試觀有何形勝？」六眾議已共入園中，便見種種長短木杵，粗細諸椎及大小石，此等皆擬擎持戲弄，令身運動散滯蠲痾

【現代漢語翻譯】 現代漢語譯本 大正藏第二十四冊，編號1451，《根本說一切有部毗奈耶雜事》

編號 1451

《根本說一切有部毗奈耶雜事》卷第一

三藏法師義凈 奉 旨翻譯

這部《雜事》共有四十卷，總共有八個大門，用一首總攝頌概括全部綱要。每一個大門中又有各自的別門，總共有八首頌。在別門中，每個別門各有十首頌，總共八十九首頌，加上內攝頌，大約有一千行。如果能夠讀誦並記住這些頌，就可以大致瞭解其中的含義。

大門總攝頌說：

『磚石及牛毛、 三衣並上座、 舍利猛獸筋、 笈多尼除塔。』

別門第一總攝頌說：

『磚揩剪爪缽、 鏡生支蹈衣、 水羅生豆珠、 洗足裙應結。』

第一門第一子攝頌說：

『磚揩石白土、 牛黃香益眼、 打柱等諸線、 瓔珞印應知。』

那時，薄伽梵（Bhagavan，世尊）在廣嚴城（Vaishali）獼猴池（Markata-hrada）旁的高閣堂中。當時，六群苾芻（bhiksu，比丘）在黎明時分，拿著衣和缽，想要進入廣嚴城依次乞食。離城不遠的地方，有一個栗姑毗子園（Kutagarasala），那裡清靜幽閑，花果茂盛，流水縱橫交錯，鳥兒鳴叫和諧動聽，如同天帝釋（Indra，帝釋天）的歡喜園（Nandana）一樣，其中有各種解除疲勞的器具，還有奇特的樂器等等，並且有薰香和洗浴用品等雜物。當時，六群比丘互相說道：『難陀（Nanda）、鄔波難陀（Upananda）！聽說這個園林很可愛，世尊常常讚歎它如同三十三天（Trayastrimsa heaven），我們去看看有什麼特別之處？』六群比丘商議完畢，一同進入園中，便看見各種長短的木杵，粗細不同的木槌以及大小不一的石頭，這些都是用來擎舉、持握、戲弄，使身體運動，驅散滯氣，消除疾病的。

【English Translation】 English version Taisho Tripitaka Volume 24, No. 1451, Mulasarvastivada Vinaya Miscellaneous Matters

No. 1451

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 1

Translated under Imperial Order by Tripitaka Master Yijing

This 'Miscellaneous Matters' consists of forty volumes, with a total of eight major sections, summarized by a single verse that encapsulates the entire framework. Each major section contains its own sub-sections, totaling eight verses. Within each sub-section, there are ten verses, totaling eighty-nine verses, plus the included summary verses, amounting to approximately one thousand lines. If one can read, recite, and memorize these verses, one can generally understand their meaning.

The general summary verse for the major sections says:

'Bricks, stones, and cow hair, The three robes and the senior monk, Relics, fierce beast tendons, Gupta, nuns, except stupas.'

The general summary verse for the first sub-section says:

'Bricks, rubbing, nail clippers, bowls, Mirrors, birth, supports, stepping clothes, Water strainers, raw beans, beads, Foot washing, skirts should be tied.'

The first summary verse for the first sub-section of the first section says:

'Bricks, rubbing, stone, white earth, Bezoar, fragrance benefits the eyes, Hammering pillars, etc., all lines, Necklaces, seals should be known.'

At that time, the Bhagavan (Blessed One) was in the high pavilion beside the Monkey Pond (Markata-hrada) in Vaishali (Wide and Majestic City). At dawn, the group of six bhiksus (monks), holding their robes and bowls, intended to enter Vaishali to beg for food in an orderly manner. Not far from the city, there was a Kutagarasala (Peaked Hut Hall) garden, a quiet and secluded place with lush flowers and fruits, crisscrossing streams, and harmonious birdsong, like the Nandana (Joyful) garden of Indra (Lord of Gods), with various tools for relieving fatigue, as well as peculiar musical instruments and miscellaneous items such as incense and bathing supplies. At that time, the group of six bhiksus said to each other: 'Nanda (Joy), Upananda (Great Joy)! We have heard that this garden is lovely, and the Blessed One often praises it as being like the Trayastrimsa heaven (Heaven of Thirty-three Gods). Let us see what is so special about it?' Having discussed this, the group of six bhiksus entered the garden together and saw various long and short wooden pestles, thick and thin mallets, and stones of various sizes, all intended for lifting, holding, playing, moving the body, dispelling stagnation, and eliminating ailments.

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能銷飲食。又見奇絕箜篌琴瑟諸鼓音樂之具。復有薰香洗浴之物，浮磚澡豆芬馥余甘(余甘子出廣州，堪沐發。西方名庵摩洛迦果也)，持用揩身並將涂發，能令發白更黑。六眾見已共相謂曰：「此諸樂具足暢憂情，我等今于用力勞宣，歌舞洗浴先作何事？」一人告曰：「我等多時不為澡浴，宜可先洗。」作是議已俱共入池，即取浮磚用揩身體。此六苾芻並多奇巧，所有技藝無不善知，若洗浴時以磚揩體，便出種種五樂音聲，如彼技人吹彈擊拊。時有眾人從此而過，疑其奏樂側耳俱聽，各相謂曰：「栗㚲毗園盛陳歌舞，我等宜可暫往觀瞻。」眾皆言：「爾。」即便相與競入園中。眾人入時六眾便出，問言：「聖者！作音樂人今在何處？」答曰：「汝等愚人，有耳聽聲心迷好惡，豈有樂人能作如是奇妙音聲？」問言：「聖者！向所聞聲是誰所作？」答言：「賢首！汝所聞者，即是我等洗浴之時，以磚揩身出斯音曲。」答言：「聖者！仁等沙門，亦有五欲惱身心耶？」報言：「癡人！我等不惱餘人自受欲樂，無廢修道斯有何過？汝豈我師作斯譏恥，宜應默爾勿招禍患。」彼聞生怖緘口而行，入廣嚴城於四衢道，各生諠議互共譏嫌。時諸苾芻聞已白佛，佛作是念：「苾芻洗浴，以磚揩身有斯過失。由是苾芻，不應以磚揩身為

【現代漢語翻譯】 現代漢語譯本 能增進食慾。又見到極其精妙的箜篌、琴瑟等各種鼓樂器。還有薰香和洗浴用品，如浮磚、澡豆和芬芳的余甘子（余甘子產于廣州，可以用來洗髮。西方稱之為庵摩洛迦果），拿著用來擦拭身體和塗抹頭髮，能使白髮變黑。這六個比丘看到后互相說道：『這些樂器足以抒發憂愁，我們現在要努力宣揚佛法，是先唱歌跳舞還是先洗浴呢？』其中一人說道：『我們很久沒有洗澡了，應該先洗澡。』商議完畢后，他們一起進入池中，拿起浮磚擦拭身體。這六個比丘都非常聰明，各種技藝無所不通，洗澡時用磚擦拭身體，便發出各種五音之樂的聲音，就像那些樂師在吹彈敲擊樂器一樣。當時有許多人從這裡經過，懷疑有人在演奏音樂，側耳傾聽，互相說道：『栗㚲毗園正在盛大地進行歌舞表演，我們應該去看看。』眾人都說：『好。』於是他們爭先恐後地進入園中。眾人進入時，這六個比丘便出來了，問道：『聖者！演奏音樂的人現在在哪裡？』回答說：『你們這些愚人，有耳朵聽聲音卻被好惡之心迷惑，哪裡有樂人能演奏出如此奇妙的聲音？』問道：『聖者！剛才聽到的聲音是誰發出的？』回答說：『賢首！你所聽到的，就是我們洗澡時用磚擦拭身體發出的音曲。』問道：『聖者！你們這些沙門，也有五欲來困擾身心嗎？』回答說：『癡人！我們不困擾別人，自己享受快樂，沒有妨礙修行，這有什麼過錯？你難道是我們的老師，來譏諷我們嗎？應該閉嘴，不要招惹禍患。』那些人聽了感到害怕，閉口不言，進入廣嚴城，在四通八達的道路上，各自議論紛紛，互相指責。當時其他的比丘聽到了，稟告了佛陀，佛陀心想：『比丘洗澡時用磚擦拭身體，會有這樣的過失。因此，比丘不應該用磚擦拭身體。』

【English Translation】 English version It can improve appetite. They also saw extremely exquisite musical instruments such as Konghou (a type of Chinese harp), Qin (a zither-like instrument), Se (another zither-like instrument), and various drums. There were also incense and bathing items, such as floating bricks, bath beans, and fragrant Yu Gan Zi (Indian gooseberry, which grows in Guangzhou and can be used to wash hair; in the West, it is called Amalaka fruit), which they held and used to scrub their bodies and apply to their hair, which could turn white hair black. The six Bhikkhus, having seen this, said to each other: 'These musical instruments are enough to express our sorrows. Now that we must diligently proclaim the Dharma, should we sing and dance or bathe first?' One of them said: 'We have not bathed for a long time; we should bathe first.' Having discussed this, they entered the pond together and took the floating bricks to scrub their bodies. These six Bhikkhus were all very clever and skilled in all kinds of arts. When bathing, they scrubbed their bodies with bricks, and various sounds of the five types of music were produced, just like musicians playing instruments. At that time, many people passed by and, suspecting that someone was playing music, listened attentively, saying to each other: 'There is a grand performance of singing and dancing in the Kurukundi Garden; we should go and see it.' Everyone said: 'Good.' So they rushed into the garden. When the people entered, the six Bhikkhus came out and asked: 'Venerable ones! Where are the musicians?' They replied: 'You foolish people, you have ears to hear sounds but are deluded by likes and dislikes. How could any musician produce such wonderful sounds?' They asked: 'Venerable ones! Who made the sounds we just heard?' They replied: 'Worthy ones! What you heard was the music produced when we scrubbed our bodies with bricks while bathing.' They asked: 'Venerable ones! Do you Shramanas (monastics) also have the five desires that trouble your minds and bodies?' They replied: 'Foolish people! We do not trouble others; we enjoy our own pleasures without hindering our practice. What fault is there in this? Are you our teachers, criticizing us? You should be silent and not invite disaster.' Those people, hearing this, were frightened and kept silent. They entered the city of Vaishali and, in the crossroads, discussed and criticized each other. At that time, the other Bhikkhus heard this and reported it to the Buddha. The Buddha thought: 'Bhikkhus scrubbing their bodies with bricks while bathing can lead to such faults. Therefore, Bhikkhus should not scrub their bodies with bricks.'

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洗浴事。若揩身者得越法罪。」佛既不許以磚揩身，時諸苾芻腳有塵垢並生皴裂，入乞食時諸人見已，作如是語：「聖者！腳生皴裂復多塵垢，何不揩凈作丑形儀？」答言：「賢首！世尊不許。」彼言：「仁等身有垢穢，豈清凈耶？」苾芻默然。既得食已，還歸住處，以緣白佛。佛告諸苾芻：「前是創製今乃隨開，我今聽諸苾芻以磚揩足，非余身份。若揩余處者得越法罪。」是時六眾見不許磚便用浮石，佛言：「此亦得越法罪。」

緣處同前，時諸苾芻日初分時，執持衣缽入城乞食，見諸婆羅門以自三指點取白土或以白灰，抹其額上以為三畫，所有乞求多獲美好。六眾見已共相謂曰：「是善方便，我等宜作。」遂於他日額為三畫，入城乞食，不信之人見而笑曰：「我今跪拜。」六眾報曰：「汝等愚人不閑禮式，誰合跪拜？誰當敬禮？」彼人答曰：「我等但知見老婆羅門即云：『跪拜。』若見苾芻便云：『敬禮。』」「若如是者，見我苾芻，何不敬禮而云跪拜。」答言：「聖者！我見仁等面有三畫，謂婆羅門非苾芻也，我等無知幸當容恕。」六眾默然。爾時諸苾芻聞已白佛，佛作是念：「若有苾芻面作三畫，有如斯失。是故苾芻作三畫者得越法罪。」佛言：「苾芻不應以白土作三畫。」者，苾芻有患，醫師處方白

【現代漢語翻譯】 現代漢語譯本 洗浴的事情。如果有人用磚頭擦身體，就犯了越法罪。』佛陀既然不允許用磚頭擦身體，當時一些比丘的腳上有塵土和皴裂，去乞食的時候，人們看見了，就說：『聖者！腳上生了皴裂又有很多塵土，為什麼不擦乾淨，這樣太難看了？』比丘回答說：『賢首！世尊不允許。』那些人說：『你們身上有污垢，難道就清凈了嗎？』比丘們沉默不語。得到食物后，回到住處，把這件事稟告了佛陀。佛陀告訴眾比丘：『以前是剛開始制定戒律，現在是隨情況開許，我現在允許比丘用磚頭擦腳，但不能擦身體的其他部位。如果擦其他部位，就犯了越法罪。』當時六眾（指六個惡比丘）看見佛陀不允許用磚頭，就用浮石，佛陀說：『這樣做也犯了越法罪。』

事情的起因和地點與之前相同，當時一些比丘在早上，拿著衣缽進城乞食，看見一些婆羅門用三根手指蘸取白土或者白灰，塗在額頭上，畫出三道印記，這樣乞討的時候就能得到很多好的食物。六眾看見后互相說：『這是個好辦法，我們應該也這樣做。』於是第二天，他們在額頭上畫了三道印記，進城乞食，不相信佛法的人看見了就笑著說：『我現在跪拜你們。』六眾回答說：『你們這些愚蠢的人不懂禮儀，誰應該跪拜？誰應該尊敬？』那些人回答說：『我們只知道看見婆羅門就說：『跪拜。』如果看見比丘就說：『敬禮。』』『如果這樣，看見我們比丘，為什麼不敬禮而說跪拜？』回答說：『聖者！我們看見你們臉上畫了三道印記，以為是婆羅門，不是比丘，我們無知，請原諒。』六眾沉默不語。當時其他比丘聽說了這件事，稟告了佛陀，佛陀心想：『如果有比丘在臉上畫三道印記，就會有這樣的過失。』所以比丘畫三道印記就犯了越法罪。』佛陀說：『比丘不應該用白土畫三道印記。』如果比丘生病，醫生開了用白

【English Translation】 English version Concerning bathing matters: 'If someone uses a brick to scrub their body, they commit a transgression.' Since the Buddha did not permit scrubbing the body with bricks, at that time, some Bhikshus (monks) had dust and cracks on their feet. When they went to beg for food, people saw them and said, 'Venerable ones! Your feet have cracks and a lot of dust. Why don't you scrub them clean? It's unsightly!' The Bhikshus replied, 'Worthy Sirs! The World-Honored One does not permit it.' Those people said, 'Are your bodies clean if they are covered in dirt?' The Bhikshus remained silent. After obtaining food, they returned to their dwelling and reported the matter to the Buddha. The Buddha told the Bhikshus, 'Previously, it was a newly established rule, but now I am making an exception. I now permit Bhikshus to scrub their feet with bricks, but not other parts of the body. If they scrub other parts, they commit a transgression.' At that time, the Six Group (six wicked monks) saw that bricks were not allowed, so they used pumice stones. The Buddha said, 'This also constitutes a transgression.'

The circumstances and location are the same as before. At that time, some Bhikshus, early in the morning, carrying their robes and bowls, entered the city to beg for food. They saw some Brahmins using three fingers to take white clay or white ash and smear it on their foreheads, making three lines. By doing so, they obtained much good food when begging. The Six Group, seeing this, said to each other, 'This is a good method; we should do the same.' So, the next day, they drew three lines on their foreheads and entered the city to beg for food. Unbelieving people saw them and laughed, saying, 'I now prostrate to you.' The Six Group replied, 'You foolish people do not understand etiquette. Who should be prostrated to? Who should be respected?' Those people replied, 'We only know that when we see Brahmins, we say, 'Prostrate.' If we see Bhikshus, we say, 'Respect.'' 'If that is so, when you see us Bhikshus, why do you not show respect but say 'Prostrate'?' They replied, 'Venerable ones! We saw three lines drawn on your faces and thought you were Brahmins, not Bhikshus. We are ignorant; please forgive us.' The Six Group remained silent. At that time, other Bhikshus heard about this and reported it to the Buddha. The Buddha thought, 'If Bhikshus draw three lines on their faces, there will be such faults.' Therefore, Bhikshus who draw three lines commit a transgression.' The Buddha said, 'Bhikshus should not draw three lines with white clay.' If a Bhikshu is sick and the doctor prescribes white

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土涂身，苾芻不敢，以緣白佛，佛言：「前是創製，此是隨開。醫人處方遣涂身者，可隨醫教，作之無犯。」

佛在室羅伐城，六眾苾芻于日初分，執持衣缽入城乞食，見諸婆羅門以牛黃點額，所有乞求多獲美味。見是事已共相謂曰：「是好方便，我等宜作。」遂於他日以牛黃點額入城乞食，不信之人見其點額，輕笑而言：「我今跪拜！我今跪拜！」諸有問答並如上說：「我見仁等面有牛黃以自莊飾，謂婆羅門非苾芻也。我等無知幸當容恕。」六眾默然。時苾芻聞以緣白佛，佛作是念：「若有苾芻牛黃點額以自莊嚴，有斯過失。由是苾芻不應牛黃點額，若有作者得越法罪。」佛遮牛黃點額，時有苾芻額有惡瘡往問醫言：「賢首！為我處方。」醫人答曰：「聖者！于瘡四邊以牛黃涂之，即當得差。」苾芻報言：「世尊制戒不許牛黃涂額。」醫人答曰：「聖者！汝師大慈，有病必許。」以緣白佛，佛告諸苾芻：「前是創製今更隨開，除為病緣及以醫教，得用牛黃。若輒作者得越法罪。」

緣處同前，六眾苾芻身著涂香入年少眾中，告言：「年少！汝等可嗅我香何如？」諸人答言：「豈可上座身著涂香！」報言：「我著。」彼云：「上座！涂香俗飾，豈合著耶？」答曰：「從合不合我今已作。」彼咸輕賤皆共譏

【現代漢語翻譯】 現代漢語譯本： 用泥土塗抹身體，比丘不敢這樣做，因此將情況稟告佛陀。佛陀說：『之前是最初的規定，現在是隨情況開許。如果醫生開處方讓塗抹身體，可以遵照醫生的囑咐去做，沒有罪過。』 佛陀在室羅伐城（Śrāvastī，古印度城市）時，六群比丘在清晨，拿著衣缽進入城中乞食，看見婆羅門（Brāhmaṇa，印度教祭司）用牛黃點在額頭上，因此乞討到許多美味食物。見到這件事後，他們互相說道：『這是個好方法，我們應該也這樣做。』於是，在其他日子裡，他們也用牛黃點在額頭上進入城中乞食，不相信的人看見他們點額頭，輕蔑地笑著說：『我今天要跪拜了！我今天要跪拜了！』所有問答都如上面所說：『我看見各位仁者臉上塗著牛黃來裝飾自己，以為是婆羅門，不是比丘。我們無知，希望能夠原諒。』六群比丘沉默不語。當時，有比丘聽說了這件事，將情況稟告佛陀，佛陀心想：『如果有比丘用牛黃點額頭來裝飾自己，會有這樣的過失。』因此，比丘不應該用牛黃點額頭，如果有這樣做的人，就犯了越法罪。佛陀禁止用牛黃點額頭，當時有比丘額頭上有惡瘡，去問醫生說：『賢首！請為我開個藥方。』醫生回答說：『聖者！在瘡的四周塗上牛黃，就會痊癒。』比丘稟告說：『世尊（Bhagavan，對佛陀的尊稱）制定戒律不允許用牛黃涂額頭。』醫生回答說：『聖者！您的老師大慈大悲，有病一定會允許的。』因此將情況稟告佛陀，佛陀告訴各位比丘：『之前是最初的規定，現在是隨情況開許，除了因為生病的原因以及醫生的囑咐，可以使用牛黃。如果擅自使用，就犯了越法罪。』 事情發生的地點和之前一樣，六群比丘身上塗著涂香，進入年輕人的群體中，告訴他們說：『年輕人！你們可以聞聞我的香，怎麼樣？』那些人回答說：『怎麼可以上座（長老比丘）身上塗著涂香！』他們回答說：『我就是塗了。』那些人說：『上座！涂香是世俗的裝飾，怎麼可以涂呢？』回答說：『管它合不合適，反正我已經做了。』他們都輕視、一起譏諷。

【English Translation】 English version: Applying mud to the body, the Bhikshus (monks) dared not do so, and therefore reported the situation to the Buddha. The Buddha said, 'The previous one was the initial rule, and this is now permitted according to the circumstances. If a doctor prescribes applying it to the body, it can be done according to the doctor's instructions, without any offense.' When the Buddha was in Śrāvastī (ancient Indian city), the six-group Bhikshus, in the early morning, carrying their robes and bowls, entered the city to beg for food, and saw the Brahmins (Hindu priests) applying cow-yellow on their foreheads, and therefore begged for many delicious foods. Seeing this, they said to each other, 'This is a good method, we should also do it.' So, on other days, they also applied cow-yellow on their foreheads and entered the city to beg for food. Those who did not believe saw them applying cow-yellow on their foreheads, and mocked and laughed, saying, 'I will prostrate today! I will prostrate today!' All the questions and answers were as mentioned above: 'I saw that you are decorating yourselves with cow-yellow on your faces, thinking you are Brahmins, not Bhikshus. We are ignorant, and hope to be forgiven.' The six-group Bhikshus were silent. At that time, a Bhikshu heard about this and reported the situation to the Buddha. The Buddha thought, 'If a Bhikshu decorates himself with cow-yellow on his forehead, there will be such faults.' Therefore, Bhikshus should not apply cow-yellow on their foreheads, and if anyone does so, they will commit a transgression. The Buddha forbade applying cow-yellow on the forehead. At that time, a Bhikshu had a bad sore on his forehead and asked the doctor, 'Virtuous one! Please prescribe a medicine for me.' The doctor replied, 'Venerable one! Apply cow-yellow around the sore, and it will heal.' The Bhikshu reported, 'The Bhagavan (honorific title for the Buddha) has established a precept that does not allow applying cow-yellow on the forehead.' The doctor replied, 'Venerable one! Your teacher is greatly compassionate, and will surely allow it if you are sick.' Therefore, the situation was reported to the Buddha. The Buddha told the Bhikshus, 'The previous one was the initial rule, and now it is permitted according to the circumstances, except for reasons of illness and the doctor's instructions, cow-yellow can be used. If anyone uses it without permission, they will commit a transgression.' The location of the incident was the same as before. The six-group Bhikshus, wearing scented ointment on their bodies, entered a group of young people and told them, 'Young people! You can smell my fragrance, how is it?' Those people replied, 'How can an elder Bhikshu (senior monk) wear scented ointment on his body!' They replied, 'I am wearing it.' Those people said, 'Elder! Scented ointment is a worldly decoration, how can you wear it?' They replied, 'Whether it is appropriate or not, I have already done it.' They all despised and ridiculed them together.

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嫌。時諸苾芻以緣白佛，佛作是念：「苾芻身著涂香有斯過失，由是苾芻不應身著涂香。若有著者得越法罪。」如佛所說不著涂香，時有苾芻身嬰患苦，往醫人處問言：「賢首！為我準病而作方藥。」報言：「聖者！可著涂香當得平復。」答言：「賢首！豈令我今愛慾樂耶？」報言：「聖者！此是病藥，非余能差。」苾芻白佛，佛言：「我今開許，醫人處方涂香非犯。」時病苾芻身著涂香入眾中坐，與婆羅門居士等說法，或往俗舍，人見譏嫌。時諸苾芻以緣白佛，佛言：「涂香苾芻所有行法，我今當制。若諸苾芻身著涂香不應入眾坐，亦不為婆羅門居士等說法，亦不往俗家。若苾芻病差，方可洗身隨意入眾，亦得為他諸人說法。此之行法不依行者，得越法罪。」

時有信心婆羅門居士等，將涂香來施諸苾芻，苾芻不受。諸居士等言：「聖者！佛未出時，我等諸人悉以外道為修福處。今佛出世，我以仁等為大福田，所持供養如何不受？豈令我等棄善資糧趣於後世？愿降慈悲受我微施。」苾芻報曰：「待我問佛。」時諸苾芻以緣白佛，佛言：「當受。」苾芻受已，對此人前棄之於地。施主報言：「聖者！我等貴價買來，如何棄擲？」時諸苾芻以緣白佛，佛言：「不應受得對主輕棄，可於如來制底之前塗地供養。」如

【現代漢語翻譯】 現代漢語譯本： 嫌。當時，一些比丘將此事稟告佛陀。佛陀心想：『比丘身上塗抹涂香有這樣的過失，因此比丘不應該在身上塗抹涂香。如果有人塗抹，就犯了越法罪。』因為佛陀說過不應塗抹涂香，當時有一位比丘身患疾病，去醫生那裡詢問說：『賢首（對醫生的尊稱）！請為我根據病情開藥方。』醫生回答說：『聖者！可以塗抹涂香，病就會痊癒。』比丘回答說：『賢首！難道要我現在貪圖享樂嗎？』醫生回答說：『聖者！這是治病的藥，不用它就不能痊癒。』比丘將此事稟告佛陀，佛陀說：『我現在開許，醫生開的涂香處方不算犯戒。』當時，生病的比丘身上塗著涂香進入僧眾中坐下，又為婆羅門居士等人說法，或者去俗家，人們見了都譏諷嫌棄。一些比丘將此事稟告佛陀，佛陀說：『對於涂香比丘的行爲規範，我現在要制定。如果比丘身上塗著涂香，不應該進入僧眾中坐下，也不應該為婆羅門居士等人說法，也不應該去俗家。如果比丘病好了，才可以洗凈身體隨意進入僧眾，也可以為其他人說法。不遵守這些行爲規範的人，就犯了越法罪。』 當時，一些有信心的婆羅門居士等人，將涂香拿來供養比丘，比丘不接受。這些居士等人說：『聖者！佛陀未出世時，我們這些人都是以外道作為修福的地方。現在佛陀出世，我們認為仁者您們是最大的福田，所持的供養怎麼能不接受呢？難道要我們捨棄行善的資糧而走向後世嗎？希望您們發慈悲心接受我們微薄的供養。』比丘回答說：『等我問過佛陀。』這些比丘將此事稟告佛陀，佛陀說：『可以接受。』比丘接受后，卻當著這些人的面將涂香丟在地上。施主說：『聖者！這是我們花高價買來的，怎麼能丟棄呢？』一些比丘將此事稟告佛陀，佛陀說：『不應該接受后當著施主的面輕易丟棄，可以在如來制底（佛塔）前塗地供養。』

【English Translation】 English version: They were displeased. At that time, the Bhikshus (monks) reported the matter to the Buddha. The Buddha thought, 'Bhikshus wearing scented paste on their bodies have such faults, therefore Bhikshus should not wear scented paste on their bodies. If anyone wears it, they commit a transgression.' Because the Buddha had said not to wear scented paste, at that time a Bhikshu was suffering from illness and went to a doctor, asking, 'Wise one (a respectful term for a doctor)! Please prescribe medicine for me according to my illness.' The doctor replied, 'Venerable one! You can apply scented paste, and you will recover.' The Bhikshu replied, 'Wise one! Do you want me to indulge in sensual pleasures now?' The doctor replied, 'Venerable one! This is medicine for the illness; nothing else can cure it.' The Bhikshu reported the matter to the Buddha, and the Buddha said, 'I now permit the use of scented paste prescribed by a doctor; it is not a transgression.' At that time, the sick Bhikshu, wearing scented paste on his body, sat in the assembly, and also preached to Brahmins (highest caste in Hinduism) and householders, or went to laypeople's homes, and people saw and criticized him. The Bhikshus reported the matter to the Buddha, and the Buddha said, 'Regarding the conduct of Bhikshus who wear scented paste, I will now establish rules. If Bhikshus wear scented paste on their bodies, they should not sit in the assembly, nor should they preach to Brahmins and householders, nor should they go to laypeople's homes. If the Bhikshu recovers from his illness, then he can wash his body and freely enter the assembly, and he can also preach to others. Those who do not follow these rules of conduct commit a transgression.' At that time, some faithful Brahmin householders and others brought scented paste to offer to the Bhikshus, but the Bhikshus did not accept it. The householders said, 'Venerable ones! Before the Buddha appeared in the world, we all regarded non-Buddhist paths as places to cultivate merit. Now that the Buddha has appeared in the world, we consider you to be the greatest fields of merit, so how can you not accept the offerings we bring? Do you want us to abandon the resources for good deeds and go to the afterlife? We hope you will have compassion and accept our humble offerings.' The Bhikshus replied, 'Wait for me to ask the Buddha.' The Bhikshus reported the matter to the Buddha, and the Buddha said, 'You may accept it.' After the Bhikshus accepted it, they threw the scented paste on the ground in front of the donors. The donors said, 'Venerable ones! We bought this at a high price; how can you throw it away?' The Bhikshus reported the matter to the Buddha, and the Buddha said, 'You should not accept it and then lightly discard it in front of the donors; you can apply it to the ground in front of the Tathagata's (another name for Buddha) stupa (a dome-shaped structure erected as a Buddhist shrine) as an offering.'

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佛所說，當於制底前塗地供養者，時諸苾芻受斯香已，于發爪塔前手涂供養，施主見已作如是語：「聖者！我豈不知有塔供養？意施仁等。其佛塔前我先奉訖。」苾芻白佛，佛言：「受得香已塗在房中。」彼便用涂住房門扇。時彼諸人，謂是佛殿即便禮拜，佛言：「不應爾遂涂門傍，還同前過。」佛言：「當塗頭邊壁版之上，時時鼻嗅。但是香物，嗅時令人眼明，勿致疑惑。」

爾時世尊在室收摩羅山住恐畏林鹿園之所。時菩提王子造鳥鳴樓，初成就已為申慶贊，請佛及僧就舍設食。世尊至宅，于其樓下與諸大眾就座而食。時鄔波難陀正於食時，便以自手打其樓柱，令樓震動。時供養人報言：「聖者！菩提王子新造此樓，用百一種彩畫雕飾，何意仁者欲為損破？」鄔波難陀答曰：「貧寒人菩提，於此起愛著心，命終之後當墮何處？汝復於此更生愛著，命終之後落大癭鬼中。」彼人聞已極致譏嫌。時諸苾芻以緣白佛，佛作是念：「苾芻打柱有斯過失，由是苾芻不應以手打柱，違者得越法罪。」佛言：「不應以手打柱。」六眾即便以拳肩背腳並諸磚石打令搖動，復生譏議招過同前。佛言：「隨是何物皆不應打。」是時六眾復打墻打地，佛言：「設是余物皆不應打，違者得越法罪。」

緣處同前，六眾苾芻日初

【現代漢語翻譯】 現代漢語譯本 佛陀說，如果有人在佛塔（制底，梵文：Caitya，意為紀念物或聖地）前塗地供養，那麼眾比丘（苾芻，梵文：Bhiksu，佛教僧侶）接受了這些香后，應該在發爪塔（存放頭髮和指甲的塔）前用手塗抹供養。施主看到后這樣說：『聖者！難道我不知道有佛塔供養嗎？我是特意佈施給你們的。佛塔前的供養我已經做完了。』比丘將此事稟告佛陀，佛陀說：『接受了香之後，塗在房間里。』他們便用香塗抹住房的門扇。當時那些人，以為那是佛殿便禮拜起來，佛陀說：『不應該這樣，應該塗在門旁邊，但這樣還是和之前一樣有過失。』佛陀說：『應當塗在頭邊的墻壁上，時時用鼻子聞。但如果是香氣濃烈的物品，聞的時候會讓人眼睛發亮，不要引起疑惑。』 當時，世尊（佛陀的尊稱）住在室收摩羅山（梵文：Śiśumāragiri）的恐畏林鹿園。當時菩提王子（Bodhirājakumāra）建造了鳥鳴樓，剛建成后爲了慶祝，邀請佛陀和僧眾到家中設宴。世尊到達宅邸，在樓下與大眾一起就座用餐。當時鄔波難陀（梵文：Upananda，一位比丘的名字）正在用餐時，便用手擊打樓柱，使樓震動。供養人責備說：『聖者！菩提王子新建造的這座樓，用一百多種彩畫裝飾，您為什麼要損壞它？』鄔波難陀回答說：『貧寒的菩提，對這樓生起了愛著之心，命終之後會墮落到哪裡呢？你又對這樓更加生起愛著之心，命終之後會落入大癭鬼（一種餓鬼）中。』那人聽了之後非常不滿。眾比丘將此事稟告佛陀，佛陀心想：『比丘擊打柱子有這樣的過失，因此比丘不應該用手擊打柱子，違者會犯越法罪。』佛陀說：『不應該用手擊打柱子。』六眾（一群行為不端的比丘）便用拳頭、肩膀、背部、腳以及磚頭石頭擊打，使樓搖動，又引起了議論，招致了和之前一樣的過失。佛陀說：『無論是何物都不應該擊打。』這時六眾又擊打墻壁和地面，佛陀說：『即使是其他的東西也不應該擊打，違者會犯越法罪。』 事情發生的地點和之前一樣，六眾比丘在每天早上

【English Translation】 English version The Buddha said, 'When someone offers incense by smearing the ground in front of a Caitya (Sanskrit: Caitya, meaning a monument or sacred place), the Bhiksus (Sanskrit: Bhiksu, Buddhist monks), after receiving the incense, should offer it by smearing it by hand in front of the hair and nail stupa (a stupa where hair and nails are kept).' The donor, seeing this, said, 'Venerable ones! Do I not know about offering to the stupa? I am specifically giving to you. I have already completed the offering in front of the stupa.' The Bhiksus reported this matter to the Buddha, and the Buddha said, 'After receiving the incense, smear it in the room.' They then used the incense to smear the door panels of the room. At that time, those people, thinking it was the Buddha hall, began to prostrate. The Buddha said, 'It should not be done like that; it should be smeared beside the door, but that is still the same mistake as before.' The Buddha said, 'It should be smeared on the wall panel beside the head, and smelled from time to time. But if it is a strongly scented item, smelling it will make one's eyes brighten; do not cause doubt.' At that time, the World Honored One (a respectful title for the Buddha) was residing at the Deer Park in the Forest of Fear on Śiśumāragiri (Sanskrit: Śiśumāragiri). At that time, Bodhirājakumāra (Sanskrit: Bodhirājakumāra) built the Birdsong Pavilion, and after it was newly completed, to celebrate, he invited the Buddha and the Sangha (Buddhist monastic community) to his home for a feast. The World Honored One arrived at the residence and sat down with the assembly under the pavilion to eat. At that time, Upananda (Sanskrit: Upananda, the name of a Bhiksu), while eating, struck the pillar of the pavilion with his hand, causing the pavilion to shake. The donor rebuked him, saying, 'Venerable one! Prince Bodhi has newly built this pavilion, decorated with a hundred kinds of paintings; why do you want to damage it?' Upananda replied, 'Poor Bodhi, having developed attachment to this pavilion, where will he fall after death? You have even more attachment to this pavilion; after death, you will fall into the Great Goiter Ghost (a type of hungry ghost).' Upon hearing this, the person was extremely displeased. The Bhiksus reported this matter to the Buddha, and the Buddha thought, 'The Bhiksus striking the pillar has such a fault; therefore, the Bhiksus should not strike the pillar with their hands; whoever violates this will commit a transgression.' The Buddha said, 'One should not strike the pillar with one's hand.' The Six Group (a group of misbehaving Bhiksus) then struck it with their fists, shoulders, backs, feet, and bricks and stones, causing the pavilion to shake, again causing criticism and incurring the same fault as before. The Buddha said, 'Whatever it is, one should not strike it.' At this time, the Six Group again struck the wall and the ground. The Buddha said, 'Even if it is other things, one should not strike them; whoever violates this will commit a transgression.' The location of the event is the same as before. The Six Group of Bhiksus, early in the morning

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分時，執持衣缽入城乞食，見諸婆羅門身著梵線，乞食之時多得美味，共相謂曰：「難陀、鄔波難陀！我今得好方便身安梵線。」乃於他日便著梵線入城乞食，有不信人見其梵線，遂生輕賤作如是語：「我今跪拜。」問答同前，乃至時諸苾芻白佛，佛作是念：「苾芻著梵線有斯過失，由是苾芻不應著線，若有著者得越法罪。」

緣處同前，六眾乞食見諸婆羅門，以妙香花莊嚴形體，將五色線系之於臂，得諸餅食既飽食已，形貌充溢從舍而出。六眾相謂：「難陀、鄔波難陀！是好方便，我等可為。」便於他日以五色線繫於臂上，入城乞食。諸婆羅門等見，生輕賤云：「我今跪拜。」六眾譏弄，廣說同前，乃至諸苾芻白佛。佛作是念：「若諸苾芻以五色線係臂有斯過失，由是苾芻不應以五色線係臂。若有系者得越法罪。」佛既不許係臂線者，時有苾芻身嬰患苦，詣醫人處問言：「賢首！我身有疾幸為處方。」答言：「聖者！取五色線咒之係臂，必得除愈。」報曰：「世尊不聽。」彼言：「仁之大師慈悲為本，病緣開許理所不疑。」時諸苾芻白佛，佛言：「我今聽諸苾芻為病因緣醫人教者，系線無犯。」佛許以線係臂，苾芻安在右臂肘前，還有譏過，佛言：「不應爾。」遂安肘后，佛言：「不應。」復系左手肘前，佛

【現代漢語翻譯】 現代漢語譯本 分時，比丘們拿著衣缽入城乞食，看見許多婆羅門（Brahman，印度教祭司）身上佩戴著梵線（sacred thread，婆羅門教的聖線），乞食時容易得到美味食物，（六眾比丘）互相說道：『難陀（Nanda，人名）、鄔波難陀（Upananda，人名）！我們現在找到了一個好辦法，佩戴梵線可以安身。』於是，他們在其他日子也佩戴梵線入城乞食，有些不相信的人看到他們的梵線，就輕視他們，說：『我現在要跪拜。』（六眾比丘的）問答和之前一樣，直到眾比丘稟告佛陀，佛陀心想：『比丘佩戴梵線有這樣的過失。』因此，比丘不應該佩戴梵線，如果有人佩戴，就犯了越法罪（transgression of the law，違背戒律的罪）。

（事情發生的）緣由和地點與之前相同，六眾比丘乞食時，看見許多婆羅門用美妙的香花裝飾身體，並將五色線繫在手臂上，得到了許多餅食，吃飽后，容光煥發地從（別人）家中出來。六眾比丘互相說道：『難陀、鄔波難陀！這是個好辦法，我們可以效仿。』於是在其他日子，他們也將五色線繫在手臂上，入城乞食。婆羅門等人看見了，輕視他們說：『我現在要跪拜。』六眾比丘譏諷（他們），詳細情況和之前一樣，直到眾比丘稟告佛陀。佛陀心想：『如果比丘用五色線繫在手臂上有這樣的過失。』因此，比丘不應該用五色線繫在手臂上。如果有人系，就犯了越法罪。佛陀既然不允許繫手臂線，當時有比丘身患疾病，去醫者那裡詢問說：『賢首（wise one，尊稱）！我身患疾病，希望你能為我開藥方。』（醫者）回答說：『聖者！取五色線，唸咒后繫在手臂上，一定可以痊癒。』（比丘）回答說：『世尊（Bhagavan，佛陀的尊稱）不允許。』（醫者）說：『您的老師以慈悲為本，因病而開許，理所當然，無需懷疑。』當時，眾比丘稟告佛陀，佛陀說：『我現在允許比丘因為生病，按照醫生的教導，系線沒有罪過。』佛陀允許用線繫在手臂上，比丘將線繫在右臂肘前，仍然有人譏諷，佛陀說：『不應該這樣。』於是（比丘）將線繫在肘后，佛陀說：『不應該這樣。』又將線繫在左手肘前，佛

【English Translation】 English version At a certain time, the Bhikshus (monks) took their robes and bowls and entered the city to beg for food. They saw many Brahmins (Hindu priests) wearing sacred threads (Brahminical threads), and they easily obtained delicious food when begging. The six monks said to each other, 'Nanda (name), Upananda (name)! We have now found a good way to secure ourselves by wearing sacred threads.' So, on other days, they also wore sacred threads and entered the city to beg for food. Some unbelievers saw their sacred threads and despised them, saying, 'I will now kneel and worship.' The questions and answers were the same as before, until the Bhikshus reported to the Buddha. The Buddha thought, 'Bhikshus wearing sacred threads have such faults.' Therefore, Bhikshus should not wear sacred threads; if anyone wears them, they commit a transgression of the law (violation of precepts).

The cause and location (of the event) were the same as before. The six monks, while begging for food, saw many Brahmins adorning their bodies with beautiful fragrant flowers and tying five-colored threads on their arms. They obtained many cakes and, after eating their fill, emerged from (people's) homes with radiant faces. The six monks said to each other, 'Nanda, Upananda! This is a good way; we can imitate them.' So, on other days, they also tied five-colored threads on their arms and entered the city to beg for food. The Brahmins and others saw them and despised them, saying, 'I will now kneel and worship.' The six monks ridiculed (them), and the details were the same as before, until the Bhikshus reported to the Buddha. The Buddha thought, 'If Bhikshus tie five-colored threads on their arms, they have such faults.' Therefore, Bhikshus should not tie five-colored threads on their arms. If anyone ties them, they commit a transgression of the law. Since the Buddha did not allow tying threads on the arms, at that time, a Bhikshu was suffering from illness and went to a physician, asking, 'Wise one (term of respect)! I am suffering from illness; I hope you can prescribe a remedy for me.' (The physician) replied, 'Holy one! Take five-colored threads, chant a mantra over them, and tie them on your arm; you will surely be cured.' (The Bhikshu) replied, 'The Bhagavan (Buddha's title) does not allow it.' (The physician) said, 'Your teacher is based on compassion; allowing it for the sake of illness is reasonable and beyond doubt.' At that time, the Bhikshus reported to the Buddha, and the Buddha said, 'I now allow Bhikshus to tie threads according to the doctor's instructions because of illness, and there is no offense.' The Buddha allowed tying threads on the arm, and the Bhikshu tied the thread on the front of his right elbow, but there were still criticisms. The Buddha said, 'It should not be so.' So (the Bhikshu) tied the thread behind his elbow, and the Buddha said, 'It should not be so.' Then he tied the thread on the front of his left elbow, and the Buddha

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言：「不應，當安左手肘后。」苾芻由此遂便病癒，以所繫線隨處棄擲。非人見之皆起嫌賤，報言：「聖者！由其線結系我名字，緣此咒故令得病除，今生輕慢。」苾芻白佛，佛言：「不應隨處棄擲，若其身病未得可者，系之衣角。如善平復，可於墻柱隙中隨意安置。」

緣處同前，六眾乞食，見諸俗人有莊嚴具瓔珞之屬。時彼苾芻取諸瓔珞手足之釧，莊飾其身，共相謂曰：「莊嚴好不？」時諸俗旅調言：「聖者！頭上剃髮腋下毛長，何處得有莊嚴妙好。豈非仁等為欲染所纏。」六眾默爾。苾芻白佛，佛作是念：「苾芻身著瓔珞有斯過失，由是苾芻不應著諸瓔珞莊嚴手足。若故著者得越法罪。」

緣處同前，時有賊來，盜僧庫藏並及私物，為無記驗，苾芻不知何時失物？佛言：「苾芻可畜其印。」是時六眾便以金銀、琉璃、水精、玉石而作其印，于指環上以寶莊飾。見諸俗人，即便舒手呈示指環，愿言：「仁等無病長壽。」諸俗問言：「指上何物？」答言：「賢首！此是指印，佛所開許。」俗人譏笑作如是語：「沙門釋子為憍慢事，眾寶嚴飾為指環印，非真沙門、非婆羅門。」諸苾芻聞已白佛，佛言：「苾芻不應著指環及寶莊飾，應用五種物為印。所謂鍮石、赤銅、白銅、牙、角。」六眾印上刻作男女行

【現代漢語翻譯】 現代漢語譯本：他說：『不應該這樣，應當放在左手肘后。』這位比丘因此病就好了，就把繫著的線隨便丟棄。非人（指鬼神等）看見了，都生起嫌棄輕賤之心，抱怨說：『聖者！因為這線結繫著我的名字，憑藉這個咒語才得以病除，現在卻這樣輕慢。』比丘稟告佛陀，佛陀說：『不應該隨便丟棄，如果身體的病還沒有完全好的話，可以繫在衣服的角落。如果完全康復了，可以放在墻柱的縫隙中隨意安置。』

緣起的地方和之前一樣，六群比丘乞食時，看見一些俗人有瓔珞（用珠玉等串成的裝飾品）之類的莊嚴飾物。當時，這些比丘就取下瓔珞、手鐲、腳鐲等，來裝飾自己的身體，互相問道：『莊嚴得好看嗎？』那些俗人就調侃說：『聖者！頭上剃著頭髮，腋下長著毛，哪裡能有什麼莊嚴美好呢？難道你們不是被慾望所纏繞了嗎？』六群比丘默默不語。比丘稟告佛陀，佛陀心想：『比丘身上佩戴瓔珞有這樣的過失。』因此，比丘不應該佩戴各種瓔珞來莊嚴手腳。如果故意佩戴，就犯了越法的罪過。

緣起的地方和之前一樣，當時有賊來了，偷盜僧團的庫藏以及私人物品，因為沒有記號驗證，比丘們不知道什麼時候丟失了東西。佛陀說：『比丘可以擁有印章。』當時，六群比丘就用金、銀、琉璃（一種寶石）、水精（水晶）、玉石來製作印章，在指環上用寶物裝飾。他們見到俗人，就伸出手來展示指環，祝願說：『仁者們無病長壽。』俗人問道：『手指上是什麼東西？』回答說：『賢首（對人的尊稱）！這是指印，是佛陀允許的。』俗人譏笑說：『沙門釋子（佛教出家人）爲了炫耀，用各種寶物裝飾指環印，不是真正的沙門，也不是婆羅門（古印度教的祭司）。』比丘們聽了之後稟告佛陀，佛陀說：『比丘不應該佩戴指環以及寶物裝飾，應該用五種東西來製作印章。就是鍮石（黃銅礦）、赤銅（紅銅）、白銅（鎳銅合金）、牙、角。』六群比丘在印章上刻畫男女行淫的圖案。

【English Translation】 English version: He said, 'It should not be so; it should be placed behind the left elbow.' Thereupon, the Bhikshu recovered from his illness and discarded the thread he had been wearing everywhere. The non-humans (referring to spirits, etc.), seeing this, all felt disgust and contempt, complaining, 'Venerable one! Because this thread is tied with my name, and by virtue of this mantra, the illness was cured, but now it is treated with such disrespect.' The Bhikshu reported this to the Buddha, who said, 'It should not be discarded everywhere. If the illness of the body has not yet fully recovered, it can be tied to the corner of the robe. If it has fully recovered, it can be placed at will in the crevices of walls and pillars.'

The circumstances were the same as before. The six Bhikshus, while begging for food, saw some laypeople with decorative ornaments such as necklaces (ornaments strung with pearls, jade, etc.). At that time, these Bhikshus took off necklaces, bracelets, anklets, etc., to adorn their bodies, asking each other, 'Is it beautifully adorned?' Those laypeople then ridiculed them, saying, 'Venerable ones! With shaved heads and long armpit hair, where can there be any beautiful adornment? Are you not entangled by desires?' The six Bhikshus remained silent. The Bhikshu reported this to the Buddha, who thought, 'Bhikshus wearing necklaces have such faults.' Therefore, Bhikshus should not wear various necklaces to adorn their hands and feet. If they deliberately wear them, they commit a transgression of the Dharma.

The circumstances were the same as before. At that time, thieves came and stole the Sangha's (monastic community) treasury and private belongings. Because there were no marks for verification, the Bhikshus did not know when the items were lost. The Buddha said, 'Bhikshus may possess seals.' At that time, the six Bhikshus used gold, silver, lapis lazuli (a gemstone), crystal (quartz), and jade to make seals, decorating them with jewels on finger rings. When they saw laypeople, they would extend their hands to show the finger rings, wishing them, 'May you be free from illness and have a long life.' The laypeople asked, 'What is that on your finger?' They replied, 'Worthy one! This is a finger seal, permitted by the Buddha.' The laypeople ridiculed them, saying, 'The Shramana (Buddhist renunciates), disciples of Shakya (Buddha), are arrogant, decorating finger ring seals with various jewels, not true Shramanas, nor Brahmins (priests of ancient Hinduism).' The Bhikshus, having heard this, reported it to the Buddha, who said, 'Bhikshus should not wear finger rings and jewel decorations, but should use five kinds of materials to make seals: tutenag (an alloy of copper, zinc and nickel), red copper (copper), white copper (nickel-copper alloy), ivory, and horn.' The six Bhikshus carved images of men and women engaging in sexual acts on the seals.

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非法像，諸俗見譏：「仁等沙門尚有染欲心耶？」苾芻白佛，佛言：「凡印有二種：一是大眾、二是私物。若大眾印可刻轉法輪像，兩邊安鹿伏跪而住，其下應書元本造寺施主名字。若私印者刻作骨鎖像，或作髑髏形，欲令見時生厭離故。」

第一門第二子攝頌曰：

剪瓜發揩光、　　春時餐小果、 　渴聽五種藥、　　廣說火生緣。

緣處同前，時給孤獨長者為佛及僧造逝多林住處，施大眾已，告剃髮人曰：「汝今可往逝多林園，為諸聖眾剃除鬚髮。」彼人受教即往園中。是時六眾，遞在寺門看望不絕。時鄔波難陀在寺門前經行來去，遙見剃髮人來，告言：「善來！善來賢首！猶如初月一何希現？」彼言：「聖者！長者遣來為眾剃髮。」問言：「汝解剪瓜甲不？」答言：「聖者！此是我業。」報曰：「汝來試看工巧。」其人即前，尊者舒手，工人曰：「聖者！欲如何剪？」「賢首！如稻穀形。」彼即如言，又云：「應作人頭形，或如剃刀勢，或如斧刃，或如半月。」隨尊者教彼悉為作，后便告曰：「汝愚癡人！詐言巧妙一無所知，宜可平截放爾急去。」乃至日暮方始言歸。曛黃之後至長者處，長者問曰：「汝與幾人剃除鬚髮？」答曰：「何暇得與大眾除發？官長苾芻鄔波難陀，令我除甲作種種形勢

【現代漢語翻譯】 現代漢語譯本 關於非法佛像，世俗之人會譏諷道：『你們這些和尚尚且還有情慾之心嗎？』 一位比丘將此事稟告佛陀，佛陀說：『印章有兩種：一是大眾使用的，二是私人使用的。如果是大眾使用的印章，可以雕刻轉法輪的佛像，兩邊安放鹿跪伏的形象，並在其下方書寫最初建造寺廟的施主的名字。如果是私人使用的印章，可以雕刻成骨骼鎖鏈的形象，或者骷髏的形狀，想要讓看見的人產生厭惡和遠離之心。』

第一門第二子的攝頌說：

『剪瓜發揩光，春時餐小果，渴聽五種藥，廣說火生緣。』

事情的緣起和之前一樣，當時給孤獨長者為佛陀和僧眾建造了逝多林（Jetavana）住處，佈施給大眾之後，告訴剃頭的人說：『你現在可以去逝多林園，為各位聖眾剃除鬚髮。』 那個人接受了吩咐就前往園中。當時六群比丘（the Group of Six），輪流在寺廟門口不停地觀望。當時鄔波難陀（Upananda）在寺廟門前走來走去，遠遠地看見剃頭的人來了，就說道：『歡迎！歡迎賢首（good sir）！就像初月一樣多麼難得出現啊？』 那個人說：『聖者！長者派我來為大家剃髮。』 鄔波難陀問道：『你懂得修剪指甲嗎？』 答道：『聖者！這是我的手藝。』 鄔波難陀說：『你來試試你的手藝。』 那個人就上前，尊者伸出手，工人問道：『聖者！想要如何修剪？』 『賢首！修剪成稻穀的形狀。』 那個人就按照他說的做了，鄔波難陀又說：『應該做成人頭的形狀，或者像剃刀的形狀，或者像斧頭的刀刃，或者像半月。』 隨著尊者的教導，那個人都為他做了，之後鄔波難陀就說道：『你這個愚癡的人！假裝巧妙，實際上什麼都不知道，應該平著剪，然後放你趕緊離開。』 一直到日暮時分才讓他回去。黃昏之後到了長者那裡，長者問道：『你為幾個人剃除了鬚髮？』 答道：『哪裡有空閑為大眾剃髮？官長比丘鄔波難陀，讓我修剪指甲，做成各種各樣的形狀。』

【English Translation】 English version Regarding illegal Buddha images, worldly people would mock: 'Do you monks still have lustful desires?' A Bhikshu (monk) reported this matter to the Buddha, who said: 'There are two types of seals: one for public use and one for private use. If it is a seal for public use, it can be engraved with an image of the Dharma wheel turning, with deer kneeling on both sides, and the names of the original donors who built the temple should be written below it. If it is a private seal, it can be engraved with an image of bone chains or a skull shape, to make those who see it feel disgusted and want to stay away.'

The summary verse of the second son of the first gate says:

'Cutting nails and hair to make them shine, eating small fruits in spring, listening to five kinds of medicine when thirsty, and widely explaining the causes of fire.'

The circumstances were the same as before. At that time, Anathapindika (the great donor) built the Jetavana (Jetavana Grove) residence for the Buddha and the Sangha (monastic community), and after donating it to the public, he told the barber: 'You can now go to Jetavana Grove and shave the hair and beards of all the holy ones.' The man accepted the instructions and went to the garden. At that time, the Group of Six (a group of problematic monks) were taking turns at the temple gate, constantly looking out. At that time, Upananda (a monk known for his misconduct) was walking back and forth in front of the temple gate, and when he saw the barber coming from afar, he said: 'Welcome! Welcome, good sir! How rare is your appearance, like the first moon?' The man said: 'Venerable one! The elder sent me to shave the hair of everyone.' Upananda asked: 'Do you know how to trim nails?' He replied: 'Venerable one! This is my craft.' Upananda said: 'Come and try your skill.' The man stepped forward, and the venerable one stretched out his hand. The worker asked: 'Venerable one! How do you want them trimmed?' 'Good sir! Trim them into the shape of rice grains.' The man did as he was told, and Upananda said again: 'It should be made into the shape of a human head, or like the shape of a razor, or like the blade of an axe, or like a half-moon.' According to the venerable one's instructions, the man did everything for him. Afterwards, Upananda said: 'You foolish man! Pretending to be skillful, but actually knowing nothing, you should cut it flat and then I'll let you leave quickly.' It wasn't until dusk that he was allowed to return. After twilight, he arrived at the elder's place, and the elder asked: 'How many people did you shave?' He replied: 'Where did I have time to shave everyone? The official monk Upananda made me trim nails into various shapes.'

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，廣說如前，乃至日暮才蒙放出，更欲何為？」長者聞已遂起嫌心：「雖于善說法律出家而心不寂靜。」苾芻聞已白佛，佛作是念：「苾芻剪甲有如是過，由是苾芻不應剪爪。若有違者得越法罪。」佛既不許剪爪，時諸苾芻指甲皆長，俗人見之問言：「何故爪長如是？」答曰：「世尊不許。」報曰：「長留爪甲豈為凈耶？」以緣白佛，佛言：「前是創製，今更隨開。剪爪之法有其二種：一如剃刀形、二如斧刃勢。」

緣處同前，給孤長者令剃髮人入寺為眾剃髮，廣說如前，乃至問言：「汝解揩爪甲不？」答言：「聖者！此是我業。」報曰：「汝來試看，先作黃色、次作赤色、又作白色、更作金色。」隨所教者悉皆為作。彼便告曰：「汝愚癡人！詐言巧妙一無所解，宜可平磨放爾急去。」至長者處乃至更欲何為？長者聞已更起嫌心，廣說如上。苾芻聞已白佛，佛作是念：「苾芻磨爪有如是過，由是苾芻不應磨爪。若有違者得越法罪。」佛既不許苾芻磨爪，苾芻染衣或復熏缽，爪有垢生形色醜惡，持缽乞食俗人見時作如是語：「聖者！何故指爪不凈？」彼以事答，報言：「聖者！何不除刮？」答言：「世尊不許。」報曰：「爪上持垢，豈是清凈？」以緣白佛，佛言：「若除垢時應可磨甲，不應為好揩使光生。」

{ "translations": [ "現代漢語譯本：", "（內容與前文所述相似，）詳細的經過就像之前所說的那樣，直到日落才被允許離開，（你）還想怎麼樣？」長者聽了之後，於是產生了不滿的心：「雖然在善於說法和戒律的教團中出家，但內心並不清凈。」比丘們聽了之後稟告佛陀，佛陀心想：「比丘剪指甲有這樣的過失，因此比丘不應該剪指甲。如果有人違反，就會犯越法罪。」佛陀既然不允許剪指甲，當時的比丘們的指甲都很長，世俗之人看見了就問：「為什麼指甲這麼長？」回答說：「世尊不允許。」（俗人）說：「留著長指甲難道是乾淨的嗎？」（比丘們）將此事稟告佛陀，佛陀說：「之前是初次制定，現在重新開許。剪指甲的方法有兩種：一種像剃刀的形狀，一種像斧頭的刃口。」", "", "（故事發生的）地點和之前一樣，給孤獨長者讓剃頭的人進入寺廟為僧眾剃頭，詳細的經過就像之前所說的那樣，直到（長者）問：「你懂得磨指甲嗎？」（剃頭人）回答說：「聖者！這是我的手藝。」（長者）說：「你來試試看，先做成黃色的，再做成紅色的，又做成白色的，再做成金色的。」（剃頭人）按照所教的都做到了。他便告訴（剃頭人）說：「你這個愚蠢的人！假裝巧妙，其實一無所知，應該把你平著磨掉，然後趕快離開。」（剃頭人）到了長者那裡，（長者）還想怎麼樣？長者聽了之後，又產生了不滿的心，詳細的經過就像上面所說的那樣。比丘們聽了之後稟告佛陀，佛陀心想：「比丘磨指甲有這樣的過失，因此比丘不應該磨指甲。如果有人違反，就會犯越法罪。」佛陀既然不允許比丘磨指甲，比丘們染衣服或者熏缽，指甲上有污垢產生，形狀顏色醜陋，拿著缽乞食的時候，世俗之人看見了就說：「聖者！為什麼指甲不乾淨？」他們用這件事回答，（俗人）說：「聖者！為什麼不清除刮掉？」回答說：「世尊不允許。」（俗人）說：「指甲上帶著污垢，難道是清凈的嗎？」（比丘們）將此事稟告佛陀，佛陀說：「如果清除污垢的時候，應該可以磨指甲，但不應該爲了好看而擦拭使它發光。」" ], "english_translations": [ "English version:", \"(The content is similar to what was said before,) the detailed process is just as described before, until sunset when (you) were allowed to leave, what else do (you) want?\" The elder, having heard this, then developed a displeased mind: \"Although ordained in the community that is skilled in teaching the Dharma and precepts, his mind is not tranquil.\" The Bhikshus, having heard this, reported it to the Buddha, and the Buddha thought: \"Bhikshus cutting their nails has such a fault, therefore Bhikshus should not cut their nails. If anyone violates this, they will commit a transgression.\" Since the Buddha did not allow nail cutting, at that time the Bhikshus' nails were all long, and the laypeople, seeing them, asked: \"Why are your nails so long?\" They replied: \"The World-Honored One does not allow it.\" (The laypeople) said: \"Is keeping long nails clean?\" (The Bhikshus) reported this matter to the Buddha, and the Buddha said: \"Previously it was the initial establishment, now it is newly permitted. There are two methods of cutting nails: one is like the shape of a razor, and the other is like the edge of an axe.\"", "", "(The location where the story takes place is the same as before,) the Elder Anathapindika (name of a wealthy merchant known for his generosity) had a barber enter the monastery to shave the Sangha (Buddhist monastic community), the detailed process is just as described before, until (the elder) asked: \"Do you know how to polish nails?\" (The barber) replied: \"Venerable Sir! This is my craft.\" (The elder) said: \"Come and try, first make them yellow, then make them red, then make them white, then make them golden.\" (The barber) did everything according to what was taught. He then told (the barber): \"You foolish person! Pretending to be skillful, but actually knowing nothing, you should be ground flat and then quickly leave.\" (The barber) went to the elder, (the elder) what else did he want? The elder, having heard this, again developed a displeased mind, the detailed process is just as described above. The Bhikshus, having heard this, reported it to the Buddha, and the Buddha thought: \"Bhikshus polishing their nails has such a fault, therefore Bhikshus should not polish their nails. If anyone violates this, they will commit a transgression.\" Since the Buddha did not allow Bhikshus to polish their nails, when Bhikshus were dyeing robes or smoking bowls, dirt would grow on their nails, and their shape and color would be ugly. When they were holding bowls to beg for food, the laypeople, seeing them, would say: \"Venerable Sir! Why are your nails not clean?\" They answered with this matter, (the laypeople) said: \"Venerable Sir! Why not remove and scrape them?\" They replied: \"The World-Honored One does not allow it.\" (The laypeople) said: \"Carrying dirt on your nails, is that clean?\" (The Bhikshus) reported this matter to the Buddha, and the Buddha said: \"If removing dirt, it should be permissible to polish the nails, but it should not be wiped to make them shine for the sake of beauty.\"" ] }

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佛在王舍城，其影勝王發如是念：「每至春秋節變，新谷初果必先奉佛及諸聖眾，後方自食。」時彼大臣以新熟庵沒羅果(此果大如桃，而生熟難知。有四種差別不同：庵摩洛迦大如酸棗，唯堪為藥)奉上大王。王曰：「可持此果先奉佛僧。」臣便微笑，王曰：「卿何故笑？」對曰：「大王謂臣未奉佛眾？已先奉訖。」王曰：「恐卿不知，由是因緣，我今奉施聖眾千樹果林。」對曰：「此誠妙事臣實隨喜。」即便以千樹果林，奉施四方一切聖眾，並設大會慶贊福田。此林昔時結果極繁，假使摩揭陀國所有人眾大聚會時，共食斯果亦皆充足。王以此林施僧伽已，時諸苾芻見果小時氣味香美，悉來啖食遂令都盡。有餘國王要須此果，便令使者詣影勝王處求庵沒羅。彼告使曰：「我有果林已施僧眾，汝今可往隨眾乞求。」使者往竹林園，是時六眾常在寺門，遞看無闕。時鄔波難陀門所經行，使者既至禮尊者足，白言：「聖者！我是某國王使，王遣我來求庵沒羅果，仁若有者幸見分張。」鄔波難陀報使者曰：「汝今可往詣果園所，隨欲多少任意將去。」使至林所周遍觀察，唯睹空條竟無一果，遂便還白空林無果。鄔波難陀即將使者共詣林中，遍觀察已，報曰：「汝可升此高樹。」使者即上，既不見果，又告曰：「汝向東枝

【現代漢語翻譯】 現代漢語譯本 佛陀在王舍城時，影勝王（Bimbisara）心中想：『每當春秋季節交替，新谷和初熟的果實，一定要先供奉佛陀和各位聖眾，然後自己才能食用。』當時，一位大臣將新成熟的庵沒羅果（Amra，此果實大如桃子，但成熟與否難以分辨，有四種不同的種類：庵摩洛迦果（Amalaka）大如酸棗，只能用作藥物）獻給國王。國王說：『可以把這些果實先供奉給佛陀和僧團。』大臣聽后微笑。國王問：『你為何發笑？』大臣回答說：『大王認為我還沒有供奉佛眾嗎？其實我已經供奉過了。』國王說：『恐怕你不知道，因為這個緣故，我現在佈施給聖眾一千棵果樹林。』大臣回答說：『這真是妙事，我實在隨喜讚歎。』於是，國王立即將一千棵果樹林佈施給四方一切聖眾，並舉辦盛大的法會，慶賀這塊福田。 這片果林過去結果非常繁盛，即使整個摩揭陀國（Magadha）的所有人聚集在一起食用這些果實，也完全足夠。國王將這片果林佈施給僧伽（Samgha）后，當時各位比丘（Bhikkhu）看到果實小巧，氣味香甜，都來採摘食用，結果全部吃光了。其他國家的國王想要得到這種果實，便派遣使者到影勝王處求取庵沒羅果。影勝王告訴使者說：『我擁有的果樹林已經佈施給僧眾，你可以去那裡向僧眾請求。』使者前往竹林園（Venuvana），當時六群比丘（Chabbaggiya）經常在寺門值班，輪流看守，沒有空缺。當時，鄔波難陀（Upananda）在門前經過，使者來到后，禮拜尊者的雙足，稟告說：『聖者！我是某國王的使者，國王派遣我來求取庵沒羅果，如果您有，希望能夠分給我一些。』鄔波難陀回答使者說：『你可以前往果園，想要多少就隨意拿取。』使者來到果林，四處觀察，只看到空空的樹枝，竟然沒有一個果實，於是便回去稟告說果林空空如也，沒有果實。鄔波難陀隨即帶領使者一同前往果林，仔細觀察后，告訴使者說：『你可以爬上那棵高樹。』使者立刻爬了上去，但還是沒有看到果實，又稟告說：『你朝東邊的樹枝』

【English Translation】 English version When the Buddha was in Rajagriha (city in ancient India), King Bimbisara (King of Magadha) had this thought: 'Every time the seasons change between spring and autumn, the new grains and first fruits must first be offered to the Buddha and all the Sangha (Buddhist monastic order), and then I can eat them myself.' At that time, a minister presented King Bimbisara with newly ripened Amra fruits (mango-like fruit, difficult to tell when ripe, with four different varieties: Amalaka, small like a jujube, only suitable for medicine). The king said, 'These fruits should first be offered to the Buddha and the Sangha.' The minister smiled. The king asked, 'Why do you smile?' The minister replied, 'Does Your Majesty think I have not yet offered to the Sangha? I have already offered them.' The king said, 'Perhaps you do not know, but because of this, I now donate a thousand fruit tree groves to the Sangha.' The minister replied, 'This is truly wonderful, I sincerely rejoice in it.' Immediately, the king donated a thousand fruit tree groves to all the Sangha in the four directions and held a grand assembly to celebrate this field of merit. This grove used to bear abundant fruit. Even if all the people of Magadha (ancient kingdom in India) gathered together to eat these fruits, there would be enough. After the king donated this grove to the Sangha, the Bhikkhus (Buddhist monks) saw that the fruits were small and fragrant, and they all came to pick and eat them, and they were all gone. Other kings wanted to obtain this fruit, so they sent messengers to King Bimbisara to ask for Amra fruits. King Bimbisara told the messenger, 'The grove of fruit trees that I owned has already been donated to the Sangha. You can go there and ask the Sangha.' The messenger went to Venuvana (bamboo grove), where the Chabbaggiya (group of six monks) were always on duty at the temple gate, taking turns guarding it without fail. At that time, Upananda (name of a monk) was passing by the gate. The messenger arrived, bowed at the venerable's feet, and reported, 'Venerable Sir! I am a messenger from a certain king. The king sent me to ask for Amra fruits. If you have any, I hope you can share some with me.' Upananda replied to the messenger, 'You can go to the fruit grove and take as much as you want.' The messenger went to the grove and looked around, but only saw empty branches, not a single fruit. So he went back and reported that the grove was empty and there were no fruits. Upananda then led the messenger to the grove. After observing carefully, he told the messenger, 'You can climb that tall tree.' The messenger immediately climbed up, but still did not see any fruit, and reported again, 'You face the eastern branch.'

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。」南西北枝悉皆令上，彼遍升上竟無所得，遂便下樹問言：「聖者！豈此樹林今歲無果？」報言：「賢首！猶如往年結子，今歲亦然。」「若如是者，今年風雨令子落耶？」答言：「不爾。」問曰：「何無？」答曰：「此果小時我等食盡。」時彼使人還至王所，以事具白。王曰：「善哉！我本期心令聖眾食。」彼使悒然辭歸本國。時摩揭陀國因有大會眾人聚集，問苾芻曰：「聖者！何故今年千樹果林咸不結子？」答言：「賢首！非不結實，乃至我等食盡。」報言：「聖者！比來此果成熟之時，摩揭陀境所有人眾食皆充足，只由仁等從小食盡，遂令無果。斯非善事。」答曰：「此之果林，王不與汝國內諸人，但奉僧眾，由是共食斯何過焉？」時諸人眾聞是語已，共生嫌恥：「沙門釋子尚不知足，況我俗流？」苾芻白佛，佛作是念：「由其食果有斯過失，故諸苾芻不應食果。若食者得越法罪。」如佛所言：「不應食果。」時有信心長者，將小庵沒羅香果來施苾芻。苾芻報曰：「佛不聽食。」諸長者言：「佛未出時，我等諸人悉以外道而為福田，廣說如上，乃至慈悲受我微施。」諸苾芻白佛，佛言：「至核鞭時食之無犯。」復有信心長者，以熟庵沒羅果來施苾芻，廣說如前，乃至受我微施。時諸苾芻不敢受食，以緣白佛，

佛言：「核鞭已后，乃至於熟悉皆應食，勿起疑心。」

緣在室羅伐城。時有苾芻身嬰患苦，到醫人所報言：「我有如是病苦，幸為處方。」醫人報曰：「宜可服酥令身潤膩，我當施與瀉利之藥。」彼便服酥。復患于渴，醫來問曰：「聖者！好不？」答言：「賢首！我更患渴。」醫曰：「持余甘子。」苾芻手把，醫見問曰：「渴得除未？」答言：「未除。」醫曰：「聖者！豈可不持余甘子耶？」答曰：「現在手中。」報言：「可著口中。」即便置口，他日醫復來問：「渴得可未？」答曰：「今猶未可。」醫曰：「豈不口中持余甘子？」答：「已在口中。」「應可嚼之。」報曰：「世尊不許。」醫曰：「世尊大悲必應垂許。」苾芻白佛，佛言：「應嚼。」嚼已外棄，不敢嚥下，渴猶不除。醫曰：「何不咽汁？」報言：「非時食者，世尊不許。」以緣白佛，佛言：「我今聽許，有五種果，若病無病、時與非時，食之無犯。」如佛所言：「有五種果若病無病、時與非時，食無犯者。」苾芻不知云何為五？佛言：「所謂余甘子(梵云庵摩洛迦，此云余甘子，廣州大有，與上庵沒羅全別，為聲相濫人皆惑之，故為注出是掌中觀者)、訶梨勒、毗醯勒、畢缽梨、胡椒。此之五藥，有病無病、時與非時，隨意皆食，勿致疑惑。

【現代漢語翻譯】 現代漢語譯本 佛說：『核鞭果等水果，即使已經吃過，乃至非常熟悉，都可以食用，不要產生疑慮。』

這件事發生在室羅伐城。當時有一位比丘身患疾病，去拜訪醫生，告訴醫生說：『我患有這樣的病痛，希望您能為我開個藥方。』醫生回答說：『應該服用酥油來滋潤身體，我再給你開瀉藥。』那位比丘便服用了酥油。後來又感到口渴，醫生來問：『聖者，感覺怎麼樣？』回答說：『賢首，我更覺得口渴了。』醫生說：『拿著余甘子（一種水果）。』比丘拿著余甘子，醫生看見了問：『口渴解除了嗎？』回答說：『沒有解除。』醫生說：『聖者，難道沒有拿著余甘子嗎？』回答說：『現在就在手中。』醫生說：『可以放在口中。』比丘便放入口中。過了幾天，醫生又來問：『口渴解除了嗎？』回答說：『現在還沒有解除。』醫生說：『難道不是口中含著余甘子嗎？』回答說：『已經在口中了。』『應該嚼一嚼。』回答說：『世尊不允許。』醫生說：『世尊大慈大悲，必定會允許的。』比丘稟告佛陀，佛說：『應該嚼。』嚼完后吐掉，不敢嚥下，口渴仍然沒有解除。醫生說：『為什麼不嚥下汁水？』回答說：『不是吃飯的時間吃東西，世尊不允許。』因此將此事稟告佛陀，佛說：『我現在允許，有五種水果，無論有病沒病、是吃飯的時間還是不是吃飯的時間，食用都沒有罪過。』正如佛所說：『有五種水果，無論有病沒病、是吃飯的時間還是不是吃飯的時間，食用都沒有罪過。』比丘不知道哪五種水果。

佛說：『所謂的余甘子(梵文為Amalaka，這裡稱為余甘子，廣州有很多，與上面的庵沒羅完全不同，因為發音相似人們都迷惑了，所以特別註明這是掌中觀者)、訶梨勒（Terminalia chebula）、毗醯勒（Terminalia bellirica）、畢缽梨（長鬍椒）、胡椒。這五種藥物，無論有病沒病、是吃飯的時間還是不是吃飯的時間，都可以隨意食用，不要產生疑惑。』

【English Translation】 English version The Buddha said, 'After eating the nuclear whip fruit, even if you are familiar with it, you should eat it without any doubt.'

This happened in Shravasti. At that time, there was a Bhikshu suffering from illness. He went to see a doctor and said, 'I am suffering from such pain, I hope you can prescribe a medicine for me.' The doctor replied, 'You should take ghee to moisten your body, and I will give you a laxative.' The Bhikshu then took ghee. Later, he felt thirsty. The doctor came and asked, 'Venerable, how are you?' He replied, 'Wise one, I am even thirstier.' The doctor said, 'Take an Amalaka (a kind of fruit).' The Bhikshu took the Amalaka. The doctor saw it and asked, 'Has the thirst been quenched?' He replied, 'Not yet.' The doctor said, 'Venerable, aren't you holding the Amalaka?' He replied, 'It is in my hand now.' The doctor said, 'You can put it in your mouth.' The Bhikshu then put it in his mouth. After a few days, the doctor came again and asked, 'Has the thirst been quenched?' He replied, 'It is still not quenched.' The doctor said, 'Isn't there an Amalaka in your mouth?' He replied, 'It is already in my mouth.' 'You should chew it.' He replied, 'The World Honored One does not allow it.' The doctor said, 'The World Honored One is compassionate and will surely allow it.' The Bhikshu reported to the Buddha. The Buddha said, 'You should chew it.' After chewing, he spat it out, not daring to swallow it, and the thirst was still not quenched. The doctor said, 'Why don't you swallow the juice?' He replied, 'The World Honored One does not allow eating at the wrong time.' Therefore, he reported this matter to the Buddha. The Buddha said, 'I now allow it. There are five kinds of fruits that can be eaten without any offense, whether you are sick or not, whether it is mealtime or not.' As the Buddha said, 'There are five kinds of fruits that can be eaten without any offense, whether you are sick or not, whether it is mealtime or not.' The Bhikshu did not know which five fruits.

The Buddha said, 'The so-called Amalaka (Sanskrit is Amalaka, here it is called Yuganzi, there are many in Guangzhou, which is completely different from the above-mentioned Amra, because the pronunciation is similar, people are confused, so it is specially noted that this is the one observed in the palm), Haritaki (Terminalia chebula), Vibhitaka (Terminalia bellirica), Pippali (long pepper), and pepper. These five medicines can be eaten at will, whether you are sick or not, whether it is mealtime or not, without any doubt.'

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根本說一切有部毗奈耶雜事卷第一 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二

三藏法師義凈奉　制譯

第一門第二子攝頌之餘論火生長者因緣

佛在王舍城竹林園，時此城中有一長者名曰善賢，多有貲財受用豐足，于露形外道深生信敬，娶妻未久即便有娠。爾時世尊于日初分，執持衣缽入王舍城，次第乞食至善賢長者宅。時彼長者遙見世尊，遂將其婦詣世尊處，請世尊曰：「薄伽梵！我婦有娠，為男為女？」佛言：「長者！必當是男，光隆家族，諸天妙相皆具足有，於我法中出家修行，斷盡諸惑得阿羅漢果。」長者聞記，即以清凈上妙餅食，盛滿佛缽持奉世尊，佛言：「愿爾無病。」從舍而出。去此不遠有露形外道，遙見世尊便作是念：「我唯有此常施食家，亦被沙門喬答摩之所誘攝。我今試往問彼因緣，何所授記？」既至門所問言長者：「沙門喬答摩曾來此不？」答言：「已來。我所說耶：聖者！我婦懷妊，問其所誕。彼記生男，光隆家族，人天妙相皆具足有，於我法中出家修行，斷盡諸惑得阿羅漢果。」時彼外道善明歷數，即便觀察計算陰陽，如佛所言更無有異，便作是念：「我若隨順贊實事者，長者于彼

【現代漢語翻譯】 現代漢語譯本 　　根本說一切有部毗奈耶雜事卷第一 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事 　　根本說一切有部毗奈耶雜事卷第二 　　三藏法師義凈奉　制譯 　　第一門第二子攝頌之餘論火生長者因緣 　　佛陀在王舍城（Rājagṛha）的竹林園（Veṇuvana）中。當時，城裡有一位名叫善賢（Sughosha）的長者，他擁有大量的財富，生活富足。他對露形外道（naked ascetics）非常信奉。他娶妻不久，妻子就懷孕了。這時，世尊（Bhagavān）在清晨時分，拿著衣缽進入王舍城乞食，來到了善賢長者的家。長者遠遠地看見世尊，就帶著他的妻子來到世尊面前，請教說：『薄伽梵（Bhagavān，世尊的另一種稱呼）！我的妻子懷孕了，不知是男孩還是女孩？』佛陀說：『長者！一定是男孩，他將光耀門楣，具備諸天（devas）的美妙相貌，而且會在我的佛法中出家修行，斷盡一切煩惱，證得阿羅漢（Arhat）果。』長者聽了佛陀的授記，就用清凈上妙的餅食，盛滿佛缽供奉世尊。佛陀說：『愿你沒有疾病。』然後離開了長者的家。離長者家不遠的地方，住著一位露形外道。他遠遠地看見世尊，心想：『我只有這家可以經常得到食物供養，現在也被沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛的尊稱）誘惑了。我今天去問問他是什麼原因，（佛陀）授記了什麼？』於是他來到長者家門口，問道：『沙門喬答摩來過這裡嗎？』長者回答說：『已經來過了。我問他：聖者！我的妻子懷孕了，問他會生什麼。他授記說會生男孩，光耀門楣，具備人天（devas）的美妙相貌，而且會在我的佛法中出家修行，斷盡一切煩惱，證得阿羅漢果。』當時，那位外道精通曆數，就觀察計算陰陽，發現和佛陀所說的一模一樣，心想：『如果我隨順贊同事實，長者就會更加……』

【English Translation】 English version 　　Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 1 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu 　　Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 2 　　Translated by the Tripiṭaka Master Yijing under Imperial Decree 　　Section 1, Chapter 2: The Story of the Fire-Growing Elder, with Remaining Verses 　　The Buddha was in the Bamboo Grove (Veṇuvana) in Rājagṛha (王舍城). At that time, there was an elder in the city named Sughosha (善賢), who had a great deal of wealth and lived a prosperous life. He had deep faith and respect for the naked ascetics (露形外道). Not long after he married his wife, she became pregnant. At that time, the Bhagavan (薄伽梵, the Blessed One) entered Rājagṛha with his robes and bowl in the early morning, begging for food from house to house, and arrived at the house of the elder Sughosha. When the elder saw the Bhagavan from afar, he took his wife to the Bhagavan and asked, 'Bhagavan! My wife is pregnant, will it be a boy or a girl?' The Buddha said, 'Elder! It will surely be a boy, who will bring glory to the family. He will be endowed with the wonderful marks of the devas (諸天), and he will renounce the world and practice in my Dharma, cut off all defilements, and attain the fruit of Arhat (阿羅漢).' When the elder heard the prediction, he filled the Buddha's bowl with pure and excellent cakes and offered them to the Bhagavan. The Buddha said, 'May you be free from illness.' Then he left the house. Not far from the elder's house, there was a naked ascetic. When he saw the Bhagavan from afar, he thought, 'I only have this family that regularly gives me food, and now they have been seduced by the Śrāmaṇa Gautama (沙門喬答摩). I will go and ask him what the reason is, and what he has predicted.' So he went to the door of the elder's house and asked, 'Has the Śrāmaṇa Gautama been here?' The elder replied, 'He has already been here. I asked him: Holy One! My wife is pregnant, and I asked him what she would give birth to. He predicted that she would give birth to a boy, who would bring glory to the family, be endowed with the wonderful marks of humans and devas, and would renounce the world and practice in my Dharma, cut off all defilements, and attain the fruit of Arhat.' At that time, the ascetic was skilled in astrology and numerology, so he observed and calculated the yin and yang, and found that it was exactly as the Buddha had said. He thought, 'If I agree with the truth, the elder will be even more...'"

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倍生尊敬，我今宜可掩實說虛。」作是念已，即便反掌，翻鳴其面。長者見已，問言：「聖者！反掌鳴面何所為耶？」報言：「長者！沙門所說半實半虛。」長者問曰：「云何虛實？」答言：「生男子是實，光隆家族此亦不虛。言光隆者，是火之異名，此無福子才生之後焚燒家族。言諸天妙相皆具足有，此是妄語；長者！汝頗曾見生在人中天相具足？於我法中出家修行此亦是實；生后貧寒無衣乏食，自然歸向沙門法中。斷盡諸惑得阿羅漢果者，此亦是妄；沙門喬答摩尚不能斷一切煩惑得阿羅漢，況余弟子。」善賢長者聞斯說已，便生憂惱報言：「聖者！我欲如何？」外道言：「長者！我是出家受持禁戒不妄陳說，虛實之事後自當知。」遂舍而去。善賢唸曰：「彼腹中者可殺棄之。」即便授與墮胎之藥。然而此子是最後生，雖知服毒反成良藥。長者遂便蹂婦左脅，胎向右邊；蹂右脅時轉移左畔，最後生人諸漏未亡，必無容有中間命斷。既經多月，時彼女人被挼腹痛，即便大叫。時彼鄰人聞其叫聲，急來相問：「何因汝婦出大叫聲？」長者答曰：「我婦腹痛，今欲產生。」鄰人遂歸，長者唸曰：「我今不能害腹中物，宜可將去往空林中無人之處，斷其母命。」即便共去，設惡方便令彼命終，還竊持來至其本宅，遂告親屬及

【現代漢語翻譯】 現代漢語譯本：倍感尊敬，我現在應該掩蓋真相，說些虛假的話。』這樣想著，他便反手打自己的臉。長者見了，問道：『聖者！您反手打臉是為什麼呢？』外道回答說：『長者！沙門（指佛教出家人）所說的話半真半假。』長者問：『怎麼是半真半假呢？』外道答道：『生了個男孩是真的，光耀門楣也不假。說光耀門楣，是因為「光」是火的別名，這個沒有福氣的孩子出生後會焚燒家族。說他諸天妙相都具備，這是假話；長者！您可曾見過生在人間卻具足天相的人？在我法中出家修行是真的；出生后貧寒，無衣無食，自然會歸向沙門法中。說斷盡一切迷惑，證得阿羅漢果，這是假話；沙門喬達摩（釋迦牟尼佛）尚且不能斷盡一切煩惱迷惑，證得阿羅漢果，更何況他的弟子呢。』善賢長者聽了這些話，便憂愁煩惱，問道：『聖者！我該怎麼辦呢？』外道說：『長者！我是出家受持戒律，不妄語的人，事情是真是假，以後自然會知道。』說完便離開了。善賢心想：『可以把她肚子里的孩子殺掉。』便給她墮胎藥。然而這個孩子是最後生（指補特伽羅，有情），雖然吃了毒藥，反而成了良藥。長者便揉搓妻子的左脅，胎兒就移到右邊；揉搓右脅時，胎兒又移到左邊，這個最後生的人，諸漏（煩惱）未盡，必定不會在中間夭折。經過多個月，那女人因為被揉搓腹部而疼痛，便大叫起來。當時的鄰居聽到她的叫聲，急忙來問：『什麼原因讓你的妻子大聲叫喊？』長者回答說：『我妻子腹痛，現在要生了。』鄰居便回去了，長者心想：『我現在不能傷害她肚子里的東西，應該把她帶到空曠的樹林中，沒有人的地方，斷絕她的性命。』便一起去了，用惡毒的手段讓她喪命，然後偷偷地把屍體帶回自己的家，告訴親屬及 English version: Filled with respect, I should now conceal the truth and speak falsely.' Having thought this, he immediately turned his palm and struck his face. The elder, seeing this, asked, 'Venerable one! Why do you strike your face?' He replied, 'Elder! What the Shramana (Buddhist renunciate) says is half true and half false.' The elder asked, 'How is it half true and half false?' He replied, 'That a son was born is true, and that he will glorify the family is also not false. To say he will glorify the family is because 'glory' is another name for fire, and this son without merit will burn the family after his birth. To say that he possesses all the wonderful marks of the Devas (gods) is false; Elder! Have you ever seen someone born among humans who possesses all the marks of a Deva? That he will leave home and practice in my Dharma (teachings) is true; after birth, being poor, without clothes or food, he will naturally turn to the Dharma of the Shramanas. To say that he will cut off all delusions and attain the Arhat (one who has attained Nirvana) fruit is false; Shramana Gautama (Buddha) is not even able to cut off all afflictions and attain the Arhat fruit, let alone his disciples.' The virtuous elder, hearing these words, became worried and distressed, and asked, 'Venerable one! What should I do?' The heretic said, 'Elder! I am a renunciate who upholds the precepts and does not speak falsely; whether things are true or false, you will know later.' Then he left. The virtuous elder thought, 'The thing in her womb can be killed.' He then gave her an abortifacient. However, this child was a Pudgala (sentient being) in his last life, and although he took poison, it turned into medicine. The elder then rubbed his wife's left side, and the fetus moved to the right side; when he rubbed her right side, the fetus moved to the left side. This Pudgala in his last life, whose outflows (afflictions) have not ceased, will certainly not die in the middle. After many months, the woman felt pain from being rubbed, and cried out loudly. The neighbors, hearing her cry, rushed over and asked, 'What is causing your wife to cry out so loudly?' The elder replied, 'My wife has abdominal pain and is about to give birth.' The neighbors then returned home, and the elder thought, 'I cannot harm the thing in her womb now, I should take her to an empty forest, a place where there is no one, and end her life.' So they went together, and he used evil means to cause her death, then secretly carried the body back to his home, and told his relatives and

【English Translation】 Filled with respect, I should now conceal the truth and speak falsely.' Having thought this, he immediately turned his palm and struck his face. The elder, seeing this, asked, 'Venerable one! Why do you strike your face?' He replied, 'Elder! What the Shramana (Buddhist renunciate) says is half true and half false.' The elder asked, 'How is it half true and half false?' He replied, 'That a son was born is true, and that he will glorify the family is also not false. To say he will glorify the family is because 'glory' is another name for fire, and this son without merit will burn the family after his birth. To say that he possesses all the wonderful marks of the Devas (gods) is false; Elder! Have you ever seen someone born among humans who possesses all the marks of a Deva? That he will leave home and practice in my Dharma (teachings) is true; after birth, being poor, without clothes or food, he will naturally turn to the Dharma of the Shramanas. To say that he will cut off all delusions and attain the Arhat (one who has attained Nirvana) fruit is false; Shramana Gautama (Buddha) is not even able to cut off all afflictions and attain the Arhat fruit, let alone his disciples.' The virtuous elder, hearing these words, became worried and distressed, and asked, 'Venerable one! What should I do?' The heretic said, 'Elder! I am a renunciate who upholds the precepts and does not speak falsely; whether things are true or false, you will know later.' Then he left. The virtuous elder thought, 'The thing in her womb can be killed.' He then gave her an abortifacient. However, this child was a Pudgala (sentient being) in his last life, and although he took poison, it turned into medicine. The elder then rubbed his wife's left side, and the fetus moved to the right side; when he rubbed her right side, the fetus moved to the left side. This Pudgala in his last life, whose outflows (afflictions) have not ceased, will certainly not die in the middle. After many months, the woman felt pain from being rubbed, and cried out loudly. The neighbors, hearing her cry, rushed over and asked, 'What is causing your wife to cry out so loudly?' The elder replied, 'My wife has abdominal pain and is about to give birth.' The neighbors then returned home, and the elder thought, 'I cannot harm the thing in her womb now, I should take her to an empty forest, a place where there is no one, and end her life.' So they went together, and he used evil means to cause her death, then secretly carried the body back to his home, and told his relatives and

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以鄰人：「我婦遭難今忽身死。」時諸親屬咸共盡哀，以五色疊圍彼屍骸，送往寒林焚燒之所。外道聞已皆大歡喜，不勝踴躍遂建幢幡，入王城內遍諸坊曲街衢之所，高聲唱令作如是言：「汝等諸人，咸須共委沙門喬答摩記，善賢長者其婦生男，光隆家族，人天妙相皆具足有，於我法中出家修行，斷盡諸惑得阿羅漢果者，婦今身死屍送寒林，猶如大樹無有根栽，枝葉花果事將安附？」世尊法爾於一切時，觀察眾生無不聞見、無不知者，恒起大悲饒益一切，于救護中最為第一，最為雄猛無有二言，依定慧住顯發三明，善修三學善調三業，渡四瀑流安四神足，于長夜中修四攝行，舍除五蓋遠離五支超越五道，六根具足六度圓滿，七財普施開七覺花，離於八難修八正道，永斷九結妙閑九定，滿足十力名聞十方。于諸自在最為殊勝，得法無畏降伏魔怨，震大雷音作師子吼。晝夜六時，常以佛眼觀諸世間，于善根處誰增？誰減？誰遭苦厄？誰向惡趣？誰陷欲泥？誰能受化？作何方便拔濟令出？無聖財者令得聖財，以智安膳那破無明膜，無善根者令種善根，有善根者令得增長，置人天路安隱無礙趣涅槃城。如有頌言：

「假使大海潮，　　或失於期限； 　佛于所化者，　　濟度不過時。 　佛于諸有情，　　慈悲不捨離； 　

【現代漢語翻譯】 現代漢語譯本： 鄰人說：『我的妻子遭遇不幸，現在突然去世了。』當時，所有的親屬都一起盡情哀悼，用五彩的絲綢覆蓋她的屍體，送到寒林（停屍場）焚燒的地方。外道（佛教以外的宗教修行者）聽到這件事後都非常高興，興奮得跳躍起來，於是豎起幢幡，進入王城內，走遍各個街巷，高聲宣揚說：『你們這些人，都必須拋棄沙門喬答摩（釋迦牟尼佛的尊稱）的教義。那位善良賢德的長者，他的妻子生了個男孩，光耀門楣，具有人天都羨慕的美好相貌，如果在我教中出家修行，斷盡各種迷惑，就能證得阿羅漢果。』現在，他的妻子卻死了，屍體被送到寒林，就像一棵大樹沒有根基，枝葉花果又將依附在哪裡呢？ 世尊（佛陀）依照法爾（自然規律），在任何時候，觀察眾生，沒有不聽見、沒有不知道的，總是生起大悲心，饒益一切眾生，在救護眾生方面最為第一，最為雄猛，從不說假話，依靠禪定和智慧安住，顯發宿命明、天眼明、漏盡明（佛教的三種智慧），好好修習戒、定、慧三學，好好調伏身、口、意三業，渡過欲流、有流、見流、無明流（四種煩惱之流），安住于欲如意足、精進如意足、心如意足、觀如意足（四種獲得神通的途徑），在漫長的輪迴中修習佈施、愛語、利行、同事（四種攝取眾生的方法），捨棄貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋（五種覆蓋真性的東西），遠離色、聲、香、味、觸（五種感官的誘惑），超越地獄道、餓鬼道、畜生道、人道、天道（五種輪迴的途徑），六根（眼、耳、鼻、舌、身、意）完備，佈施、持戒、忍辱、精進、禪定、智慧（六種到達彼岸的方法）圓滿，信財、戒財、慚財、愧財、聞財、施財、慧財（七種聖潔的財富）普遍施捨，開啟念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支（七種覺悟的因素），脫離地獄、餓鬼、畜生、盲聾瘖啞、世智辯聰、長壽天、佛前佛後（八種困難），修習正見、正思惟、正語、正業、正命、正精進、正念、正定（八種正確的道路），永遠斷除愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結（九種煩惱的束縛），巧妙地安住于初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定、非想非非想處定、滅受想定（九種禪定），滿足如來十力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根上下智力、遍趣行智力、靜慮解脫等持等至雜染清凈智力、宿住隨念智力、死生智力、漏盡智力），名聲傳遍十方。 在一切自在之中，佛陀最為殊勝，獲得佛法的無畏，降伏魔王的怨恨，發出巨大的雷鳴之音，作獅子吼。日夜六時，佛陀常用佛眼觀察世間，觀察在善根方面，誰在增長？誰在減少？誰遭遇苦難？誰走向惡道？誰陷入慾望的泥潭？誰能夠被教化？用什麼方法才能救拔他們出來？對於沒有聖財（七聖財）的人，讓他們獲得聖財，用智慧的安膳那（眼藥）破除無明的薄膜，對於沒有善根的人，讓他們種下善根，對於有善根的人，讓他們增長善根，把他們安置在人天之路，讓他們安穩無礙地走向涅槃之城。正如頌文所說： 『即使大海的潮汐， 也會失去期限； 佛陀對於所要教化的人， 救度不會錯過時機。 佛陀對於一切有情眾生， 慈悲之心不會捨棄；』

【English Translation】 English version: A neighbor said: 'My wife encountered misfortune and suddenly passed away.' At that time, all the relatives mourned together to the fullest extent, covering her corpse with five-colored silk and sending it to the cold forest (cemetery) for cremation. The heretics (non-Buddhist practitioners), upon hearing this, were overjoyed and danced with excitement. They erected banners and entered the royal city, going through every street and alley, proclaiming loudly: 'You people must abandon the teachings of the Shramana Gautama (the Buddha's honorific title). That virtuous and wise elder, his wife gave birth to a son, glorifying the family, possessing the beautiful features admired by both humans and gods. If he were to renounce the world and practice in our teachings, he could exhaust all delusions and attain the fruit of Arhat.' Now, his wife has died, and her corpse is sent to the cold forest, like a great tree without roots, where will its branches, leaves, flowers, and fruits attach themselves? The World Honored One (the Buddha), according to Dharma nature (natural law), at all times, observes sentient beings, hearing and knowing everything, always arising with great compassion, benefiting all beings. He is the foremost in rescuing beings, the most valiant, never speaking falsely, relying on meditation and wisdom to abide, manifesting the three insights: insight into past lives, insight into the divine eye, and insight into the exhaustion of outflows (the three wisdoms of Buddhism). He diligently cultivates the three learnings of morality, concentration, and wisdom, well taming the three karmas of body, speech, and mind, crossing the four floods of desire, existence, views, and ignorance (the four currents of affliction), abiding in the four bases of psychic power: desire, effort, mind, and investigation (the four paths to attain supernatural abilities), cultivating the four all-embracing virtues of giving, kind speech, beneficial action, and cooperation (the four methods of embracing beings) in the long night of samsara, abandoning the five coverings of greed, hatred, sleepiness, restlessness, and doubt (the five things that cover the true nature), distancing himself from the five desires of form, sound, smell, taste, and touch (the five sensory temptations), transcending the five paths of hell, hungry ghosts, animals, humans, and gods (the five paths of reincarnation), with the six senses (eye, ear, nose, tongue, body, and mind) complete, the six perfections of giving, morality, patience, diligence, concentration, and wisdom (the six ways to reach the other shore) fulfilled, the seven noble riches of faith, morality, shame, remorse, learning, generosity, and wisdom (the seven sacred treasures) universally bestowed, opening the seven factors of enlightenment: mindfulness, investigation of dharma, effort, joy, tranquility, concentration, and equanimity (the seven factors of awakening), departing from the eight difficulties of hell, hungry ghosts, animals, blindness, deafness, muteness, worldly cleverness, long-lived heavens, before or after the Buddha (eight kinds of difficulties), cultivating the eightfold path of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration (eight correct paths), forever cutting off the nine fetters of love, hatred, pride, ignorance, views, attachment, doubt, jealousy, and stinginess (nine kinds of bondage of affliction), skillfully abiding in the nine concentrations of the first dhyana, second dhyana, third dhyana, fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the cessation of perception and feeling (nine kinds of samadhi), fulfilling the ten powers of the Tathagata (the power of knowing what is possible and impossible, the power of knowing the consequences of actions, the power of knowing the various realms, the power of knowing the various inclinations, the power of knowing the superior and inferior faculties, the power of knowing all paths, the power of knowing the defilement and purification of meditation, liberation, concentration, and attainment, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the exhaustion of outflows), his name is renowned in all ten directions. Among all freedoms, the Buddha is the most supreme, obtaining the fearlessness of the Dharma, subduing the hatred of the demon king, emitting a great thunderous sound, roaring like a lion. Day and night, at all six times, the Buddha constantly observes the world with his Buddha-eye, observing in terms of good roots, who is increasing? Who is decreasing? Who is encountering suffering? Who is heading towards evil paths? Who is trapped in the mire of desire? Who can be taught? What methods can be used to rescue them? For those without noble wealth (the seven noble riches), let them obtain noble wealth, using the wisdom of Anjana (eye medicine) to break through the membrane of ignorance, for those without good roots, let them plant good roots, for those with good roots, let them increase good roots, placing them on the path of humans and gods, allowing them to safely and without hindrance proceed towards the city of Nirvana. As the verse says: 'Even the tides of the great sea, Will lose their appointed time; The Buddha, for those who are to be taught, Will not miss the opportunity to save them. The Buddha, for all sentient beings, Will not abandon his compassionate heart;'

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思濟其苦難，　　如母牛隨犢。」

爾時世尊于經行所，遂便微笑，口出五色微妙光明，或時下照，或覆上升。其光下者至無間獄並餘地獄，現受炎熱普得清涼，若處寒冰便獲溫暖。彼諸有情各得安樂，皆作是念：「我與汝等，為從地獄死、生余處耶？」爾時世尊令彼有情生信心已，復現余相。彼見相已皆作是念：「我等不於此死而生余處，然我定由無上大聖威德力故，令我身心現受安樂。」既生敬信能滅諸苦，於人天趣受勝妙身，當爲法器見真諦理。其上升者至色究竟天，光中演說苦空無常無我等法，並說二伽他曰：

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

時彼光明遍照三千大千世界，還至佛所。若佛世尊說過去事，光從背入；若說未來事，光從胸入；若說地獄事，光從足下入；若說傍生事，光從足跟入；若說餓鬼事，光從足指入；若說人事，光從膝入；若說力輪王事，光從左手掌入；若說轉輪王事，光從右手掌入；若說天事，光從臍入；若說聲聞事，光從口入；若說獨覺事，光從眉間入；若說阿耨多羅三藐三菩提事，光從頂入。是時光明繞佛三匝從口而入，時具壽阿難陀合掌恭敬而白佛言：

【現代漢語翻譯】 現代漢語譯本 『思念他們的苦難，就像母牛跟隨小牛一樣。』

當時，世尊在經行的地方，於是便微笑，口中發出五種顏色的微妙光明，有時向下照耀，有時向上升騰。那光芒向下照耀，到達無間地獄（Avīci hell，八大地獄中最苦之處）以及其餘地獄，使正在遭受炎熱之苦的眾生普遍得到清涼，身處寒冰地獄的眾生便獲得溫暖。那些有情眾生各自得到安樂，都這樣想：『我和你們，是從地獄死去，轉生到其他地方了嗎？』當時，世尊使那些有情眾生生起信心后，又顯現其他景象。他們見到這些景象后都這樣想：『我們不是在這裡死去而轉生到其他地方，而是必定由於無上大聖的威德力量，使我們的身心現在能夠感受到安樂。』既然生起了敬信之心，就能滅除各種痛苦，在人天善趣之中獲得殊勝美妙的身體，將來成為堪受佛法的法器，見到真實的道理。那光芒向上升騰，到達色究竟天（Akaniṣṭha，色界天的最高處），在光中演說苦、空、無常、無我等佛法，並且說了兩句伽陀（Gāthā，偈頌）說：

『你們應當尋求出離，在佛教中勤奮修行； 降伏生死大軍，就像大象摧毀草屋一樣。 在這佛法戒律中，常常保持不放逸； 能夠竭盡煩惱之海，終將到達痛苦的邊際。』

當時，那光明遍照三千大千世界，又回到佛陀那裡。如果佛世尊說過去的事情，光明就從背後進入；如果說未來的事情，光明就從胸前進入；如果說地獄的事情，光明就從腳下進入；如果說傍生（動物）的事情，光明就從腳跟進入；如果說餓鬼的事情，光明就從腳趾進入；如果說人類的事情，光明就從膝蓋進入；如果說力輪王的事情，光明就從左手掌進入；如果說轉輪王的事情，光明就從右手掌進入；如果說天道的事情，光明就從肚臍進入；如果說聲聞的事情，光明就從口中進入；如果說獨覺的事情，光明就從眉間進入；如果說阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的事情，光明就從頭頂進入。這時，光明圍繞佛陀三圈，從口中進入。當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）合掌恭敬地對佛陀說：

【English Translation】 English version 『Thinking of their suffering, like a mother cow following her calf.』

At that time, the World Honored One, while walking back and forth, smiled, and from his mouth emitted five-colored, subtle light, sometimes shining downwards, sometimes rising upwards. The light shining downwards reached the Avīci hell (the most painful of the eight great hells) and the other hells, causing the beings suffering from heat to universally receive coolness, and those in the ice hells to obtain warmth. Those sentient beings each obtained peace and happiness, and all thought, 『Have I and you died from hell and been reborn elsewhere?』 At that time, after the World Honored One caused those sentient beings to generate faith, he manifested other appearances. After seeing these appearances, they all thought, 『We have not died here and been reborn elsewhere, but it must be due to the majestic power of the Supreme Great Sage that our bodies and minds are now able to feel peace and happiness.』 Since they generated reverence and faith, they were able to extinguish all suffering, and in the realms of humans and gods, they obtained excellent and wonderful bodies, and in the future, they will become vessels capable of receiving the Dharma and seeing the true principle. The light rising upwards reached the Akaniṣṭha Heaven (the highest of the form realm heavens), and in the light, it expounded the Dharma of suffering, emptiness, impermanence, non-self, and so on, and also spoke two Gāthās (verses), saying:

『You should seek liberation, diligently cultivate in the Buddha's teachings; Subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma and discipline, always be unremitting; Able to exhaust the sea of afflictions, you will reach the edge of suffering.』

At that time, that light illuminated the three thousand great thousand worlds, and then returned to the Buddha. If the World Honored One spoke of past events, the light entered from his back; if he spoke of future events, the light entered from his chest; if he spoke of hellish affairs, the light entered from under his feet; if he spoke of the affairs of animals, the light entered from his heels; if he spoke of the affairs of hungry ghosts, the light entered from his toes; if he spoke of human affairs, the light entered from his knees; if he spoke of the affairs of a Cakravarti king of strength, the light entered from his left palm; if he spoke of the affairs of a universal monarch, the light entered from his right palm; if he spoke of heavenly affairs, the light entered from his navel; if he spoke of the affairs of a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), the light entered from his mouth; if he spoke of the affairs of a Pratyekabuddha (a solitary Buddha who attains enlightenment on their own), the light entered from between his eyebrows; if he spoke of the affairs of Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment), the light entered from the top of his head. At this time, the light circled the Buddha three times and entered from his mouth. Then, the Venerable Ānanda (one of the ten great disciples of the Buddha, known for his strong memory) joined his palms together respectfully and said to the Buddha:

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「世尊！如來、應、正等覺，熙怡微笑非無因緣。」即說伽他而請佛曰：

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

爾時世尊告阿難陀曰：「如是，如是。阿難陀！非無因緣如來、應、正等覺輒現微笑。汝今應可告諸苾芻：『如來今欲往尸林處。若諸具壽樂隨從者，當可持衣。』」時阿難陀承佛教已，告諸苾芻：「若諸具壽樂欲從佛往尸林者，當可持衣。」時諸苾芻咸至佛所。爾時大師自調伏故調伏圍繞，自寂靜故寂靜圍繞，解脫解脫圍繞，安隱安隱圍繞，善順善順圍繞，阿羅漢阿羅漢圍繞，離欲離欲圍繞，端嚴端嚴圍繞，如栴檀林栴檀圍繞，猶如象王眾象圍繞，如師子王師子圍繞，如大牛王諸牛圍繞，猶如鵝王諸鵝圍繞，如妙翅鳥諸鳥圍繞，如婆羅門學徒圍繞，猶如大醫病者圍繞，如大將軍兵眾圍繞，如大導師行旅圍繞，如大國王諸臣圍繞，如轉輪王千子圍繞，猶如明月眾星圍繞，猶如日

【現代漢語翻譯】 現代漢語譯本： 『世尊！（Bhagavan，意為世尊）如來（Tathagata，意為如來）、應（Arhat，意為應供）、正等覺（Samyaksambuddha，意為正等覺），您如此喜悅微笑，必定有其因緣。』於是以偈頌請佛開示：

『從您的口中散發出種種美妙的光明，充滿整個大千世界，呈現出各種不同的景象； 光明周遍十方所有的剎土（Kshetra，意為佛土），就像太陽的光芒照耀整個虛空。 佛陀是眾生最殊勝的因緣，能夠去除人們的驕慢和憂愁； 如果沒有特別的因緣，您不會輕易開啟金口，所以這次的微笑必定預示著某種希奇的事情。 安詳審諦的牟尼尊（Muni，意為聖者），我們這些樂於聽聞的人希望能得到您的開示； 就像獅子王發出震天動地的吼聲一樣，希望您能為我們解除心中的疑惑。 就像大海中的妙高山王（Sumeru，意為須彌山），如果沒有因緣是不會輕易搖動的； 自在慈悲的佛陀展現微笑，請為我們這些渴求真理的人說明其中的因緣。』

這時，世尊告訴阿難陀（Ananda，意為歡喜）說：『是的，是的。阿難陀！如來、應、正等覺不會無緣無故地展現微笑。你現在應該告訴所有的比丘（Bhiksu，意為出家修行的男子）：『如來現在想要前往尸林（Sitavana，意為埋死人的地方）。如果各位願意隨行的，可以準備好衣物。』』當時，阿難陀接受了佛陀的教誨后，告訴所有的比丘說：『如果各位願意跟隨佛陀前往尸林的，可以準備好衣物。』當時，所有的比丘都來到了佛陀的住所。那時，偉大的導師因為自身已經調伏而有調伏的弟子圍繞，因為自身已經寂靜而有寂靜的弟子圍繞，因為已經解脫而有解脫的弟子圍繞，因為已經安穩而有安穩的弟子圍繞，因為已經良善順從而有良善順從的弟子圍繞，阿羅漢（Arhat，意為斷盡煩惱的聖者）被阿羅漢圍繞，離欲者被離欲者圍繞，端莊者被端莊者圍繞，就像栴檀（Candana，意為一種香木）林被栴檀圍繞，猶如象王被眾象圍繞，如獅子王被獅子圍繞，如大牛王被諸牛圍繞，猶如鵝王被諸鵝圍繞，如妙翅鳥（Garuda，意為金翅鳥）被諸鳥圍繞，如婆羅門（Brahmana，意為印度教祭司）被學徒圍繞，猶如大醫生被病患圍繞，如大將軍被兵眾圍繞，如大導師被行旅圍繞，如大國王被諸臣圍繞，如轉輪王（Cakravartin，意為擁有統治世界的輪寶的君王）被千子圍繞，猶如明月被眾星圍繞，猶如太陽

【English Translation】 English version: 『Bhagavan (World-Honored One)! The Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) does not smile joyfully without a cause.』 Then he spoke in verse, requesting the Buddha, saying:

『From your mouth emanate various wonderful lights, filling the entire great chiliocosm with diverse appearances; The light pervades all Buddha-lands in the ten directions, like the sunlight illuminating the entire void. The Buddha is the most excellent cause for sentient beings, capable of removing arrogance and sorrow; Without a reason, you do not open your golden mouth, so this smile must foretell something wondrous. Peaceful and discerning Muni (Sage), we who are eager to hear hope to receive your explanation; Like the lion king roaring with a thunderous voice, may you resolve the doubts in our hearts. Like the wonderful Mount Sumeru (King of Mountains) in the great ocean, it does not shake without a cause; The self-mastering and compassionate Buddha displays a smile, please explain the cause for those who thirst for truth.』

At that time, the World-Honored One said to Ananda (Bliss): 『So it is, so it is. Ananda! The Tathagata, Arhat, Samyaksambuddha does not show a smile without a cause. You should now tell all the Bhiksus (Monks): 『The Tathagata now wishes to go to the Sitavana (Cemetery). If any of you wish to follow, you may prepare your robes.』』 At that time, Ananda, having received the Buddha's teaching, told all the Bhiksus: 『If any of you wish to follow the Buddha to the Sitavana, you may prepare your robes.』 At that time, all the Bhiksus came to the Buddha's residence. Then, the great teacher, because he had tamed himself, was surrounded by those who were tamed; because he was peaceful, he was surrounded by those who were peaceful; because he was liberated, he was surrounded by those who were liberated; because he was secure, he was surrounded by those who were secure; because he was virtuous and compliant, he was surrounded by those who were virtuous and compliant; Arhats (Enlightened Beings) were surrounded by Arhats, those free from desire were surrounded by those free from desire, the dignified were surrounded by the dignified, like a Candana (Sandalwood) forest surrounded by Candana, like an elephant king surrounded by elephants, like a lion king surrounded by lions, like a great bull king surrounded by bulls, like a goose king surrounded by geese, like a Garuda (Mythical Bird) surrounded by birds, like a Brahmana (Priest) surrounded by students, like a great physician surrounded by patients, like a great general surrounded by soldiers, like a great guide surrounded by travelers, like a great king surrounded by ministers, like a Cakravartin (Wheel-Turning King) surrounded by a thousand sons, like the bright moon surrounded by stars, like the sun

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輪千光圍繞，如持國天王乾闥婆眾圍繞，如增長天王鳩槃茶眾圍繞，如廣目天王龍眾圍繞，如多聞天王藥叉眾圍繞，如凈妙王阿蘇羅眾圍繞，猶如帝釋三十三天圍繞，如大梵天王梵眾圍繞，猶如大海湛然安靜，猶如大云叆叇垂布，猶如象王屏息狂醉。調伏諸根威儀寂靜，三十二相而為莊飾，八十種好以自嚴身，圓光一尋朗逾千日，安步徐進如移寶山，十力四無畏大悲三念住，無邊福智普薰脩，無量功德皆圓滿。

復有尊者阿慎若憍陳如、尊者馬勝、尊者婆澀波、尊者大名、尊者無滅、尊者舍利子、尊者大目連、尊者迦攝波、尊者阿難陀、尊者頡離伐底，如是等諸大聲聞及諸苾芻並無量億人天大眾，恭敬圍繞欲往尸林。然隨佛遊行，有十八種殊勝利益：一、無王怖；二、無賊怖；三、無水怖；四、無火怖；五、無敵國怖；六、無師子虎狼惡獸等怖；七、無關塞怖；八、無津稅怖；九、無闕防援怖；十、無人怖；十一、無非人怖；十二、於時時間得見諸天；十三、得聞天聲；十四、見大光明；十五、聞授記音；十六、共受妙法；十七、共受飲食；十八、身無病苦。是時人天大眾隨從世尊至尸林所，于其四面有清涼風。時王舍城中有二童子：一是剎帝利種、一是婆羅門種，俱出遊戲，剎帝利童子素有信心，波羅門童子

【現代漢語翻譯】 現代漢語譯本：輪千光圍繞，如同持國天王（Dhritarashtra）被乾闥婆眾（Gandharvas）圍繞，如同增長天王（Virudhaka）被鳩槃茶眾（Kumbhandas）圍繞，如同廣目天王（Virupaksha）被龍眾（Nagas）圍繞，如同多聞天王（Vaishravana）被藥叉眾（Yakshas）圍繞，如同凈妙王被阿蘇羅眾（Asuras）圍繞，猶如帝釋天（Indra）被三十三天圍繞，如同大梵天王（Mahabrahma）被梵眾圍繞，猶如大海湛然安靜，猶如大云濃密垂布，猶如象王屏息狂醉。調伏諸根，威儀寂靜，以三十二相作為莊嚴，以八十種好來嚴飾自身，週身光芒一尋，明亮勝過千個太陽，安穩行走，緩慢前進，如同移動的寶山，具備十力、四無畏、大悲和三念住，無邊的福德和智慧普遍熏修，無量的功德都圓滿具足。

又有尊者阿慎若憍陳如（Ajnatakaundinya）、尊者馬勝（Ashvajit）、尊者婆澀波（Vashpa）、尊者大名（Mahanama）、尊者無滅（Bhadrika）、尊者舍利子（Shariputra）、尊者大目犍連（Mahamaudgalyayana）、尊者迦葉波（Kashyapa）、尊者阿難陀（Ananda）、尊者頡離伐底（Revata），像這些大聲聞以及眾多的比丘，還有無量億的人天大眾，恭敬地圍繞著佛陀，想要前往尸林。跟隨佛陀出行，有十八種殊勝的利益：一、沒有國王的怖畏；二、沒有盜賊的怖畏；三、沒有水災的怖畏；四、沒有火災的怖畏；五、沒有敵國侵略的怖畏；六、沒有獅子、老虎、豺狼等惡獸的怖畏；七、沒有關卡阻塞的怖畏；八、沒有關稅的怖畏；九、沒有缺乏防衛和救援的怖畏；十、沒有人帶來的怖畏；十一、沒有非人帶來的怖畏；十二、隨時可以見到諸天；十三、可以聽到天上的聲音；十四、見到大光明；十五、聽到被授記的聲音；十六、共同領受妙法；十七、共同接受飲食；十八、身體沒有病苦。這時，人天大眾跟隨世尊到達尸林，尸林的四面都有清涼的風。當時，王舍城中有兩個童子：一個是剎帝利種姓，一個是婆羅門種姓，一起出來遊玩，剎帝利童子一向有信心，婆羅門童子...

【English Translation】 English version: Surrounded by a halo of a thousand lights, like Dhritarashtra (Holder of the Realm) is surrounded by Gandharvas (celestial musicians), like Virudhaka (Increaser) is surrounded by Kumbhandas (grotesque dwarfs), like Virupaksha (Wide-Eyed) is surrounded by Nagas (serpent deities), like Vaishravana (All-Hearing) is surrounded by Yakshas (nature spirits), like the Pure and Wonderful King is surrounded by Asuras (demigods), like Indra (King of the Gods) is surrounded by the Thirty-Three Heavens, like Mahabrahma (Great Brahma) is surrounded by the Brahma host, like the great ocean is serene and still, like great clouds densely hang low, like the elephant king restrains his wild intoxication. Subduing all senses, with dignified and serene demeanor, adorned with the thirty-two marks, embellishing himself with the eighty minor marks, his halo a fathom wide, brighter than a thousand suns, walking steadily and slowly, like a moving treasure mountain, possessing the ten powers, four fearlessnesses, great compassion, and three mindfulnesses, boundless blessings and wisdom universally cultivated, immeasurable merits all perfectly fulfilled.

Furthermore, there were Venerable Ajnatakaundinya, Venerable Ashvajit, Venerable Vashpa, Venerable Mahanama, Venerable Bhadrika, Venerable Shariputra, Venerable Mahamudgalyayana, Venerable Kashyapa, Venerable Ananda, Venerable Revata, such great Shravakas (listeners) and numerous Bhikshus (monks), along with immeasurable billions of humans and celestial beings, respectfully surrounding the Buddha, desiring to go to the charnel ground. Following the Buddha brings eighteen kinds of extraordinary benefits: 1. No fear of kings; 2. No fear of thieves; 3. No fear of water; 4. No fear of fire; 5. No fear of enemy countries; 6. No fear of lions, tigers, wolves, and other fierce beasts; 7. No fear of blocked passes; 8. No fear of customs duties; 9. No fear of lacking defense and aid; 10. No fear from humans; 11. No fear from non-humans; 12. One can see the devas (gods) at any time; 13. One can hear the voices of the devas; 14. One can see great light; 15. One can hear the sound of prophecies; 16. One can jointly receive the wonderful Dharma; 17. One can jointly receive food and drink; 18. The body is free from illness and suffering. At that time, the multitude of humans and celestial beings followed the World Honored One to the charnel ground, where there were cool breezes on all four sides. At that time, in the city of Rajagriha, there were two boys: one of the Kshatriya (warrior) caste and one of the Brahmin (priest) caste, who came out to play together. The Kshatriya boy had faith, while the Brahmin boy...

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則不信敬。時婆羅門童子，報剎帝利童子曰：「仁今知不？汝師如來，與善賢長者婦，授記生男，光隆家族，諸天妙相皆具足有，於我法中出家修行，斷盡諸惑得阿羅漢果。彼婦身死送往尸林，豈非世尊所言虛妄？」時剎帝利童子說伽他曰：

「假使星月皆墮落，　　地山林樹上空中； 　海水洪波一時盡，　　大仙所說無虛妄。」

婆羅門童子曰：「若如是者，共往寒林焚屍之處，驗其虛實。」答曰：「共行。」時剎帝利童子遙見世尊，說伽他曰：

「牟尼除斷諸調戲，　　人天大眾皆雲集； 　當爲最勝師子吼，　　降伏他論理無疑。 　大師今往尸林中，　　涼風周遍吹寒野； 　無量眾生共瞻仰，　　喜觀調伏運神通。」

時影勝王聞如是事：「世尊記彼善賢之妻當生男子，光隆家族，諸天妙相皆具足有，於我法中出家修行，斷盡諸惑得羅漢果。彼婦今死輿至尸林，如來大師及諸聲聞，遠近大眾咸赴喪所。」復作是念：「非無因緣世尊輒向寒林之處，必是為彼善賢妻故，因斯調伏有緣眾生。我今宜往共觀其事。」即令促整軍儀，及敕太子後宮妃后，並諸扈從，共出城闉。時彼剎帝利童子遙見影勝王，說伽他曰：

「今觀國主出王城，　　並諸軍眾咸侍從； 　我今思忖諸大眾，　　必定咸

【現代漢語翻譯】 現代漢語譯本：於是（有人）不相信也不尊敬（佛陀）。當時，婆羅門童子告訴剎帝利童子說：『你現在知道嗎？你的老師如來（Tathagata，佛陀的稱號），給善賢長者的妻子授記，說她會生一個男孩，光耀門楣，具備諸天神妙的相貌，而且會在我的佛法中出家修行，斷盡一切迷惑，證得阿羅漢果（Arhat，佛教修行的一種果位）。現在那個婦人死了，被送到尸陀林（Sitavana，停屍場），這難道不是世尊（Bhagavan，佛陀的稱號）所說的話是虛妄的嗎？』當時，剎帝利童子說了這樣一段偈語： 『即使星辰和月亮都墜落，大地、山林、樹木和天空都崩塌；海水和巨大的波濤一時枯竭，大仙（佛陀）所說的話也不會有虛妄。』 婆羅門童子說：『如果真是這樣，我們一起去寒林（停屍場）焚燒屍體的地方，驗證這件事的真假。』（剎帝利童子）回答說：『一起去。』當時，剎帝利童子遠遠地看見世尊（佛陀），說了這樣一段偈語： 『牟尼（Muni，聖人，指佛陀）斷除了一切戲論，人和天人都聚集在一起；將要發出最殊勝的獅子吼（Simhanada，佛陀說法時的比喻），降伏其他的理論，道理是毫無疑問的。大師（佛陀）現在前往尸陀林中，涼風吹遍寒冷的荒野；無量的眾生共同瞻仰，歡喜地觀看（佛陀）調伏（眾生）和運用神通。』 當時，影勝王（Raja Bimbisara）聽說了這件事：『世尊（佛陀）授記善賢的妻子將會生一個男孩，光耀門楣，具備諸天神妙的相貌，而且會在我的佛法中出家修行，斷盡一切迷惑，證得阿羅漢果（Arhat）。現在那個婦人死了，被抬到尸陀林，如來大師（佛陀）和各位聲聞（Sravaka，佛陀的弟子），遠近的大眾都去參加喪事。』又這樣想：『沒有原因世尊（佛陀）是不會去寒林（停屍場）的，必定是爲了那個善賢的妻子，因此來調伏有緣的眾生。我現在應該去一起觀看這件事。』於是命令趕快整理儀仗隊，並且命令太子、後宮的妃子和王后，以及各位扈從，一起出城。當時，那個剎帝利童子遠遠地看見影勝王（Raja Bimbisara），說了這樣一段偈語： 『現在看到國王走出王城，以及各位軍隊都侍奉跟從；我現在思忖著各位大眾，必定都……』

【English Translation】 English version: Then they did not believe or respect (the Buddha). At that time, the Brahmin boy said to the Kshatriya boy: 'Do you know now? Your teacher, the Tathagata (the title of the Buddha), prophesied to the wife of the elder Sudatta that she would give birth to a boy who would glorify the family, possess all the wonderful features of the gods, and would leave home to practice in my Dharma, cutting off all delusions and attaining the fruit of Arhat (a state of enlightenment in Buddhism). Now that woman is dead and has been sent to Sitavana (cemetery), isn't that the World Honored One's (Bhagavan, the title of the Buddha) words are false?' At that time, the Kshatriya boy spoke this verse: 'Even if the stars and moon all fall, the earth, mountains, forests, trees, and sky collapse; the sea and huge waves dry up at once, the words of the Great Sage (the Buddha) will not be false.' The Brahmin boy said: 'If that is the case, let's go together to the cremation site in the cold forest (cemetery) to verify the truth.' (The Kshatriya boy) replied: 'Let's go together.' At that time, the Kshatriya boy saw the World Honored One (the Buddha) from afar and spoke this verse: 'The Muni (sage, referring to the Buddha) has cut off all frivolous talk, and humans and gods are gathered together; he will utter the most supreme lion's roar (Simhanada, a metaphor for the Buddha's teaching), subduing other theories, and the reasoning is undoubtedly true. The Great Teacher (the Buddha) is now going to the cemetery, a cool breeze blows through the cold wilderness; countless beings are gazing up, joyfully watching (the Buddha) subdue (beings) and use his supernatural powers.' At that time, King Bimbisara (Raja Bimbisara) heard about this matter: 'The World Honored One (the Buddha) prophesied that Sudatta's wife would give birth to a boy who would glorify the family, possess all the wonderful features of the gods, and would leave home to practice in my Dharma, cutting off all delusions and attaining the fruit of Arhat (a state of enlightenment). Now that woman is dead and has been carried to the cemetery, the Tathagata (the Buddha) and all the Sravakas (disciples of the Buddha), and the masses from near and far are attending the funeral.' He further thought: 'The World Honored One (the Buddha) would not go to the cold forest (cemetery) without a reason, it must be for the sake of that Sudatta's wife, and thus to subdue sentient beings with affinity. I should go and observe this matter together.' So he ordered to quickly prepare the ceremonial guards, and ordered the prince, the concubines of the harem, and the queen, as well as all the attendants, to go out of the city together. At that time, that Kshatriya boy saw King Bimbisara (Raja Bimbisara) from afar and spoke this verse: 'Now I see the king leaving the royal city, and all the troops are serving and following; I am now thinking about all the masses, they must all be...'

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蒙勝饒益。」

時諸大眾既見世尊，辟開前路，世尊微笑入大眾中，露形之儔各生是念：「今喬答摩微笑入眾，豈非此子命不終耶？」告長者曰：「此是薄福眾生形命未盡。」報言：「聖者！今遭此禍，其欲如何？」答言：「長者！我出家人，奉持禁戒但知念善，后自當知。」時彼長者移婦屍骸置於薪上，以火焚燎，猛焰既發身分咸燒，唯近腹邊一無傷損。時彼母腹，遂便拆裂出青蓮花，中有孩兒儀貌端正，儼然獨坐人所樂觀。於時大眾見是事已極生希有，彼諸外道並失威光俱降我慢。爾時大師告善賢長者曰：「汝可抱取火中孩子。」長者猶尚觀外道面，露形報曰：「仁今入火形命俱失。」彼聞生怖不敢取兒。世尊覆命侍縛迦：「汝可火中抱取孩子。」侍縛迦便生唸曰：「世尊不應非處非時使我為也，我今宜可取此孩兒。」以無畏心，便於火內抱出孩子。是時諸天說伽他曰：

「佛教令彼入火中，　　抱取孩兒無所畏； 　由佛威神自在力，　　能令猛焰變清池。」

爾時世尊告侍縛迦曰：「汝向入火身無傷損，生瘡皰耶？」白言：「世尊！我于王宮生王宮養，曾以牛頭栴檀香摩觸身體，未如今日身受清涼。」佛告善賢長者：「汝今可取孩子將歸。」是時長者惡見壞心，仍不起信，還復回身觀外道面。

【現代漢語翻譯】 現代漢語譯本： 『蒙受殊勝的饒益。』

當時，各位大眾見到世尊（釋迦牟尼佛）到來，便讓開道路。世尊面帶微笑走入人群中，那些裸形外道各自心想：『現在喬答摩（釋迦牟尼佛）面帶微笑地走入人群，莫非這孩子不會死了嗎？』世尊告訴長者說：『這是薄福眾生的形體和性命還沒有終結。』長者問道：『聖者！現在遭遇這樣的禍事，您打算怎麼辦呢？』世尊回答說：『長者！我們出家人，奉持禁戒，只知道行善，以後自然會知道。』當時，那位長者將妻子的屍體移到柴堆上，用火焚燒，猛烈的火焰燃起，身體各部分都被燒燬，唯獨靠近腹部的地方一點也沒有損傷。這時，那母親的腹部，隨即裂開，從中生出一朵青蓮花，花中有一個孩兒，容貌端正，端莊地獨自坐著，令人喜愛。當時，大眾見到這件事後，都覺得非常稀有，那些外道都失去了威風，一起降伏了他們的傲慢。這時，大師（釋迦牟尼佛）告訴善賢長者說：『你可以抱起火中的孩子。』長者仍然看著外道的臉色，裸形外道說：『你現在進入火中，形體和性命都會失去。』長者聽了，心生恐懼，不敢抱取孩子。世尊又命令侍縛迦（人名）說：『你可以到火中抱取孩子。』侍縛迦心想：『世尊不應該在不適當的場合和時間讓我做這件事，我現在應該可以抱起這個孩兒。』於是以無畏的心，到火中抱出孩子。這時，諸天（天神）說了偈頌：

『佛教令他進入火中， 抱取孩兒毫無畏懼； 由佛的威神自在力， 能使猛烈的火焰變成清涼的池水。』

這時，世尊告訴侍縛迦說：『你剛才進入火中，身體沒有受傷，生瘡或起皰嗎？』侍縛迦回答說：『世尊！我在王宮出生，在王宮長大，曾經用牛頭栴檀香（一種名貴的香）塗抹身體，還不如今天身體感受到的清涼。』佛告訴善賢長者：『你現在可以抱走孩子帶回家。』這時，長者惡見深重，心懷邪念，仍然不生起信心，又轉過身去看外道的臉色。

【English Translation】 English version: 『Receive supreme benefit.』

At that time, when the assembly saw the World-Honored One (Shakyamuni Buddha) arrive, they made way. The World-Honored One entered the crowd with a smile. The naked ascetics each thought: 『Now that Gautama (Shakyamuni Buddha) enters the crowd with a smile, could it be that this child will not die?』 The World-Honored One told the elder: 『This is because the form and life of this being with little merit have not yet ended.』 The elder asked: 『Venerable One! Now that such a disaster has occurred, what do you intend to do?』 The World-Honored One replied: 『Elder! We who have left home, uphold the precepts and only know to do good; we will naturally know later.』 At that time, the elder moved his wife's corpse onto the firewood and set it ablaze. As the fierce flames rose, the body was burned, but the area near the abdomen was completely unharmed. Then, the mother's abdomen split open, and a blue lotus flower emerged, in which there was a child with a dignified appearance, sitting alone in a manner pleasing to behold. When the assembly saw this, they found it extremely rare. Those heretics lost their prestige and all humbled their arrogance. At that time, the Master (Shakyamuni Buddha) said to the wise elder: 『You may take the child from the fire.』 The elder was still looking at the faces of the heretics, who said: 『If you enter the fire now, you will lose both your form and your life.』 Hearing this, the elder became frightened and dared not take the child. The World-Honored One then ordered Sīvaka (name of a person): 『You may take the child from the fire.』 Sīvaka then thought: 『The World-Honored One should not ask me to do this at an inappropriate time or place; I should be able to take this child now.』 With a fearless heart, he took the child out of the fire. At that time, the devas (gods) spoke this gatha:

『The Buddha instructed him to enter the fire, To take the child without fear; By the Buddha's majestic and free power, He can transform fierce flames into a clear pond.』

At that time, the World-Honored One said to Sīvaka: 『When you entered the fire just now, were you injured, or did you develop sores or blisters?』 Sīvaka replied: 『World-Honored One! I was born in the royal palace and raised in the royal palace. I once used sandalwood paste from ox-head to anoint my body, but it was not as cool as I feel today.』 The Buddha told the wise elder: 『You may now take the child home.』 At this time, the elder, with his evil views and corrupt mind, still did not develop faith and turned back to look at the faces of the heretics.

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邪黨諸人同時報曰：「長者！此兒極是薄福，稟性兇暴，火能食一切。此不燒者，明知定是可惡堅硬罪苦眾生，目驗共觀更無勞說。若將至舍必見災危，汝之性命定當殞歿。」人間愛重無過己身，聞有災殃遂不收采。爾時世尊告影勝王曰：「王今宜可取此孩兒。」王遂驚忙舒手承取，週迴顧盻請世尊曰：「此兒當與作何名字？」佛告大王：「此兒從火中得，可號火生。」佛觀大眾隨眠意樂，稱機說法。時彼眾中有無量萬億眾生，得殊勝行；或得預流果、一來、不還；或復出家，即斷諸惑得阿羅漢果；或得暖、頂、忍善根；或發聲聞菩提心；或發獨覺菩提心；或發無上菩提心；或歸依三寶；或受禁戒深起信心。時影勝大王即以孩子令八養母而供給之，廣如余說。

時火生童子大舅，先將財物貿易他方，聞妹有娠心生歡喜，世尊與記當必生男，光隆家族，廣說如上，乃至得果。遂即易己財貨，更收余物歸王舍城，聞妹已死便作是念：「世尊授記生男得果，豈虛妄耶？」顧問鄰人：「我妹懷胎，蒙佛授記宿懷歡喜。今聞身死乖本希望，寧容世尊言非是實？」鄰人報曰：「然佛大師言無虛妄，但由彼婿用外道言，枉殺令死，所生孩子有大威神，處炎火中身無傷損。今時長養，現在王宮。」舅聞是語往善賢長者處，相問訊

【現代漢語翻譯】 現代漢語譯本 那些邪惡之徒同時說道：『長者！這個孩子命太薄了，天性兇殘暴戾，火能燒燬一切。這孩子沒被燒死，明顯是某種可憎、頑固、充滿罪惡和痛苦的眾生，這是大家親眼所見，無需多說。如果把他帶回家，肯定會帶來災禍，你的性命一定會因此喪生。』人們最珍視自己的性命，聽到有災禍，便不肯收留這個孩子。當時，世尊告訴影勝王（Bimbisara，頻婆娑羅王）說：『大王現在可以抱起這個孩子。』國王驚慌地伸出手去抱起孩子，環顧四周，問世尊說：『這個孩子應該取什麼名字？』佛告訴大王：『這個孩子是從火中得到的，可以叫他火生（Agnijata）。』佛觀察大眾的根性和喜好，隨機說法。當時，大眾中有無數萬億眾生，獲得了殊勝的修行；有的證得了預流果（Srotapanna，須陀洹果）、一來果（Sakrdagamin，斯陀含果）、不還果（Anagamin，阿那含果）；有的出家修行，斷除了一切煩惱，證得了阿羅漢果（Arhat）；有的獲得了暖位（Ushmagata）、頂位（Murdhan）、忍位（Ksanti）等善根；有的發起了聲聞菩提心（Sravaka-bodhicitta）；有的發起了獨覺菩提心（Pratyekabuddha-bodhicitta）；有的發起了無上菩提心（Anuttara-samyak-sambodhi-citta）；有的皈依了三寶（Triratna）；有的受持戒律，生起了深刻的信心。當時，影勝大王立即把孩子交給八個乳母來供養他，詳細情況如其他經典所說。

當時，火生童子的大舅，先前帶著財物到其他地方做生意，聽到妹妹懷孕的訊息，心中非常高興。世尊曾預言說，一定會生個男孩，光耀門楣，詳細情況如上文所述，乃至最終證得果位。於是，他變賣了自己的財物，又收集了其他物品，返回王舍城（Rajagrha）。聽到妹妹已經去世的訊息，便想：『世尊授記說會生個男孩並證得果位，難道是虛妄的嗎？』他詢問鄰居：『我妹妹懷孕時，蒙佛授記，心中非常高興。現在聽說她已經去世，與當初的希望相悖，難道世尊的話不是真的嗎？』鄰居回答說：『佛陀大師的話不會有虛妄，但因為她的丈夫聽信外道的說法，冤枉地把她殺死了。所生的孩子有很大的威神力，身處烈火之中，身體沒有受到任何損傷。現在正在被撫養，就在王宮裡。』舅舅聽到這些話，便前往善賢長者（Sudatta）的住所，互相問候。

【English Translation】 English version The heretics simultaneously reported, 'Elder! This child is extremely unfortunate, with a violent and fierce nature. Fire can consume everything. The fact that he wasn't burned clearly indicates that he is a hateful, stubborn being full of sin and suffering. This is evident to all who have witnessed it, and there's no need for further discussion. If he is brought home, disaster will surely follow, and your life will certainly be lost.' People cherish nothing more than their own lives, and upon hearing of calamity, they refused to take in the child. At that time, the World Honored One said to King Bimbisara (King Bimbisara): 'O King, you should take this child.' The king, startled, extended his hand to receive the child, looked around, and asked the World Honored One: 'What name should be given to this child?' The Buddha told the Great King: 'This child was obtained from the fire, so he may be called Agnijata (Fire-born).' The Buddha observed the inclinations and desires of the assembly and taught the Dharma accordingly. At that time, countless trillions of beings in the assembly attained extraordinary practices; some attained the fruit of Stream-enterer (Srotapanna), Once-returner (Sakrdagamin), or Non-returner (Anagamin); some renounced the household life, immediately severed all afflictions, and attained the fruit of Arhat; some attained the roots of goodness of Warmth (Ushmagata), Peak (Murdhan), or Forbearance (Ksanti); some aroused the Bodhi-mind of a Hearer (Sravaka-bodhicitta); some aroused the Bodhi-mind of a Solitary Buddha (Pratyekabuddha-bodhicitta); some aroused the Unsurpassed Bodhi-mind (Anuttara-samyak-sambodhi-citta); some took refuge in the Three Jewels (Triratna); some received precepts and generated deep faith. At that time, King Bimbisara immediately entrusted the child to eight wet nurses to care for him, as described extensively elsewhere.

At that time, the maternal uncle of the Fire-born child, who had previously gone to trade goods in other regions, was overjoyed upon hearing that his sister was pregnant. The World Honored One had predicted that she would surely give birth to a son who would glorify the family, as described above, and eventually attain enlightenment. Thereupon, he sold his own goods, collected other items, and returned to Rajagrha (Royal City). Upon hearing of his sister's death, he thought: 'The World Honored One predicted that she would give birth to a son and attain enlightenment. Could this be false?' He inquired of the neighbors: 'When my sister was pregnant, she was overjoyed by the Buddha's prediction. Now I hear that she has died, contrary to our original hopes. Could it be that the World Honored One's words are not true?' The neighbors replied: 'The words of the Buddha Master are never false, but because her husband listened to the words of heretics, he unjustly killed her. The child she bore has great power and majesty, and his body was unharmed in the flames. He is currently being raised in the royal palace.' Upon hearing these words, the uncle went to the residence of the Elder Sudatta (Sudatta), to inquire after his well-being.

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已，報言：「長者汝為非理。」答曰：「我何所作？」「汝用外道惡見人言，我妹有娠枉殺令死，所生孩子有大威神，處炎火中身無燒損。今時長養現在王宮。此事既爾且不須說。若將兒來我當容恕，若不爾者我當總集所有鄉親，擯斥于汝。以籌置地數汝無知，于街衢處唱汝惡響：我妹無過善賢枉殺，害女人者不應共語，於法官處以罪相刑。」長者聞已生大憂苦，便作是念：「如說苦詞必不相放。」便詣影勝王所禮足，白言：「大王！具說前事，乃至以罪相刑，唯愿垂恩放出童子。」王曰：「我不從汝得童子來，是佛世尊親授於我。汝若須者可往問佛。」長者即便往詣佛所，禮雙足已白言：「世尊！我有親屬苦相責及，廣說其語，乃至以罪相刑，愿佛慈悲與我童子。」世尊唸曰：「若此長者不得兒者，便嘔熱血以取命終。」遂告具壽阿難陀曰：「汝今可往影勝王處，並將長者，汝傳我語愿王無病，報言：『大王！可還長者火生童子。若彼長者不得童子，必嘔熱血以取命終。』」是時尊者阿難陀，具傳佛教詣王白知。王言：「尊者！為我畔睇世尊足下，如佛所教我當奉行。」時阿難陀：「愿王無病。」辭之而去。王告長者曰：「我承佛教養此童子，情甚憐愛，共作要期然後放出，日別三時來見我者隨意將去。」長者答曰

【現代漢語翻譯】 現代漢語譯本： 之後，（有人）告訴他說：『長者，你這樣做是不合道理的。』他回答說：『我做了什麼？』（那人說：）『你聽信外道邪惡見解之人的話，說我妹妹懷孕了，冤枉地把她殺了，（說）她所生的孩子有很大的威神力，身處火焰之中卻沒有被燒傷。現在（這個孩子）被撫養在王宮裡。這件事既然如此，就不必再說了。如果把孩子帶來，我就原諒你；如果不這樣，我就要召集所有的鄉親，把你驅逐出去。用籌碼在地上計算你的罪過，說你無知，在大街小巷宣揚你的惡行：說我妹妹無辜善良卻被你冤枉殺害，殺害女人的人不應該與他交談，要在法官那裡用罪行來懲罰你。』長者聽了之後，感到非常憂愁痛苦，便這樣想：『如果說出這些難聽的話，他們一定不會放過我。』於是便前往影勝王（Bimbisara，頻婆娑羅王）那裡，禮拜他的雙足，稟告說：『大王！我詳細地說明了之前的事情，甚至要用罪行來懲罰我，只希望您能開恩放出那個童子。』國王說：『我不是從你那裡得到這個童子的，而是佛世尊（Buddha，覺者）親自交給我的。如果你需要，可以去問佛。』長者立刻前往佛陀那裡，禮拜佛的雙足后稟告說：『世尊！我的親屬們嚴厲地責備我，詳細地說了那些話，甚至要用罪行來懲罰我，希望佛陀慈悲，把那個童子給我。』世尊心想：『如果這位長者得不到這個孩子，就會吐血而死。』於是告訴具壽阿難陀（Ananda，阿難）：『你現在可以前往影勝王那裡，帶上這位長者，你傳達我的話，祝願國王無病，告訴他說：『大王！可以把火生童子還給這位長者。如果這位長者得不到這個童子，一定會吐血而死。』』當時，尊者阿難陀完整地傳達了佛陀的教誨，前往國王那裡稟告。國王說：『尊者！請你代我頂禮世尊的足下，我會按照佛陀的教導奉行。』當時阿難陀說：『祝願國王無病。』然後告辭離去。國王告訴長者說：『我奉佛陀的教導撫養這個童子，非常憐愛他，我們約定一個條件，然後才能放他走，你每天分三次來看我，之後就可以隨意帶走他。』長者回答說：

【English Translation】 English version: Then, (someone) told him: 'Elder, what you are doing is unreasonable.' He replied: 'What have I done?' (The person said:) 'You listen to the words of those with heretical and evil views, saying that my sister was pregnant and you wrongfully killed her, (saying that) the child she bore has great power and is unharmed by being in the flames. Now (this child) is being raised in the royal palace. Since this matter is so, there is no need to say more. If you bring the child, I will forgive you; if not, I will gather all the villagers and expel you. Use counters to calculate your sins on the ground, saying you are ignorant, and proclaim your evil deeds in the streets and alleys: saying that my sister was innocent and virtuous but you wrongfully killed her, and that one who kills a woman should not be spoken to, and should be punished with crimes in court.' After hearing this, the elder felt very worried and distressed, and thought: 'If these harsh words are spoken, they will certainly not let me go.' So he went to King Bimbisara (影勝王, Bimbisara) , bowed at his feet, and reported: 'Great King! I have explained the previous matter in detail, even to the point of being punished with crimes, I only hope that you will show mercy and release that child.' The king said: 'I did not get this child from you, but the Buddha (佛世尊, Buddha) himself gave him to me. If you need him, you can ask the Buddha.' The elder immediately went to the Buddha, bowed at the Buddha's feet, and reported: 'World Honored One! My relatives are severely blaming me, saying those words in detail, even to the point of punishing me with crimes, I hope that the Buddha will be merciful and give me that child.' The World Honored One thought: 'If this elder does not get this child, he will vomit blood and die.' So he told the Venerable Ananda (具壽阿難陀, Ananda): 'You can now go to King Bimbisara, take this elder with you, and convey my words, wishing the king good health, and tell him: 'Great King! You can return the fire-born child to this elder. If this elder does not get this child, he will surely vomit blood and die.'' At that time, the Venerable Ananda fully conveyed the Buddha's teachings and went to the king to report. The king said: 'Venerable! Please bow at the feet of the World Honored One on my behalf, and I will follow the Buddha's teachings.' At that time, Ananda said: 'May the king be free from illness.' Then he took his leave and departed. The king told the elder: 'I am raising this child according to the Buddha's teachings, and I love him very much. Let's make an agreement, and then I can let him go. You come to see me three times a day, and then you can take him away at will.' The elder replied:

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：「不敢違命。」時王即便令著上衣具服瓔珞，載以香象送至其家。

人間常事，若父在者子名不彰。后長者死，火生童子自知家務，於三寶所深起敬心，便於其父害母之地造立僧房，受用資具無不充足，施與四方一切僧眾，名曰蹂腹林。是故經云：「佛在王舍城住蹂腹林。」時善賢長者曾遣商人他方興易，彼聞長者今已身亡，火生童子代知家業，於三寶所敬心彌著，商人多獲牛頭栴檀上妙之缽，便持一缽盛滿珍寶，遣使送與火生。彼既得已置高幢上，宣令普告：「若有諸人，不用梯隥而取此缽，或是沙門婆羅門，有大威力神通自在而取得者，我以此缽施與其人。」

時諸外道晨朝起已，出行澡浴，見高幢已告長者曰：「此是何物？」長者即便具告其事，外道答曰：「長者比來敬釋迦子，彼當取耶？」言訖辭去。時有眾多耆宿苾芻，入城乞食見彼高幢，咸問長者：「此是何物？」彼便具答，苾芻報曰：「我豈為缽自顯己能。如佛所言：『覆善彰惡是出家行。』」舍之而去。時具壽十力迦攝波，從此而過，亦問長者：「此是何物？」彼還具答，於時尊者便作是念：「我從無始生死已來，所有長養煩惱怨家，我已變吐悉皆棄捨。我今宜可受彼長者普請因緣，滿其所愿。」即便舒手如香象鼻，至彼幢標取栴檀缽

【現代漢語翻譯】 現代漢語譯本： 『不敢違抗命令。』當時國王立刻命令給他穿上衣服，佩戴瓔珞，用香象馱著送到他家。

人間常事，如果父親在世，兒子的名聲就不會顯揚。後來長者去世，火生童子自己掌管家務，對三寶（佛、法、僧）非常恭敬，就在他父親殺害母親的地方建造僧房，受用的物資沒有不充足的，施捨給四方一切僧眾，名叫蹂腹林。所以經中說：『佛在王舍城住在蹂腹林。』當時善賢長者曾派遣商人到其他地方做買賣，他們聽說長者現在已經去世，火生童子代替掌管家業，對三寶的敬心更加深厚，商人們得到很多牛頭栴檀（一種珍貴的檀香木）製成的上妙之缽（缽：僧人使用的食器），就拿一個缽盛滿珍寶，派使者送給火生。火生得到后，把它放在高高的旗桿上，公開宣告：『如果有人，不用梯子就能取到這個缽，或者是沙門（佛教出家眾）婆羅門（古印度僧侶），有大威力神通自在而能取得的，我就把這個缽施捨給他。』

當時很多外道（指佛教以外的修行者）早上起來后，出門洗浴，看見高高的旗桿，就問長者說：『這是什麼東西？』長者就把事情的經過全部告訴他們，外道回答說：『長者你以前尊敬釋迦（釋迦牟尼佛）的弟子，他們會來取嗎？』說完就離開了。當時有很多年長的比丘（受過具足戒的男性僧侶），進城乞食，看見那個高高的旗桿，都問長者：『這是什麼東西？』長者就全部告訴他們，比丘回答說：『我怎麼會爲了一個缽而顯露自己的能力呢。正如佛所說：『掩蓋善行，彰顯惡行，這是出家人的行為。』』說完就離開了。當時具壽（對有德長老的尊稱）十力迦攝波（佛陀的弟子之一），從這裡經過，也問長者：『這是什麼東西？』長者還是全部告訴他，當時尊者就想：『我從無始生死以來，所有增長的煩惱怨家，我已經全部吐出捨棄了。我現在應該接受這位長者的普遍邀請，滿足他的願望。』立刻伸出手，像香象的鼻子一樣，到那旗桿頂端取牛頭栴檀缽。

【English Translation】 English version: 'I dare not disobey.' Thereupon, the king immediately ordered him to be dressed in upper garments and adorned with necklaces, and had him transported to his home on a fragrant elephant.

It is a common occurrence in the human realm that a son's name is not prominent while his father is alive. Later, when the elder died, the Fire-born Child took charge of the household affairs himself. He developed a deep reverence for the Three Jewels (Buddha, Dharma, and Sangha). He then built a monastery on the very spot where his father had killed his mother, providing ample resources for its use and offering them to all monks from the four directions. It was named 'Trampled Womb Grove'. Therefore, the sutra says: 'The Buddha resided in the Trampled Womb Grove in Rajagriha (Wangshecheng)'. At that time, the elder Shanxian (Shanhsien) had sent merchants to other regions for trade. Upon hearing that the elder had passed away and that the Fire-born Child had taken over the family business, and that his reverence for the Three Jewels had deepened, the merchants acquired many superior bowls made of ox-head sandalwood (a precious type of sandalwood). They filled one bowl with treasures and sent a messenger to deliver it to the Fire-born Child. After receiving it, he placed it on a high banner and proclaimed publicly: 'If there is anyone who can take this bowl without using a ladder, or if there is a Shramana (Buddhist renunciate) or Brahmin (ancient Indian priest) who has great power and supernatural abilities to obtain it, I will bestow this bowl upon that person.'

At that time, many heretics (referring to practitioners outside of Buddhism), after rising in the morning and going out for bathing, saw the high banner and asked the elder, 'What is this?' The elder then told them the whole story. The heretics replied, 'Elder, you used to respect the disciples of Shakya (Sakyamuni Buddha), will they come to take it?' Having said this, they departed. At that time, many senior Bhikshus (fully ordained male monks), entering the city for alms, saw the high banner and all asked the elder, 'What is this?' He then told them everything. The Bhikshus replied, 'How could I reveal my abilities for the sake of a bowl? As the Buddha said: 'Concealing good deeds and revealing evil deeds is the practice of a renunciate.'' They left it and departed. At that time, the Venerable Shili Jiashebo (one of the Buddha's disciples) passed by and also asked the elder, 'What is this?' The elder told him everything again. At that time, the Venerable thought: 'Since beginningless samsara (cycle of birth and death), all the afflictions and enemies that have grown within me, I have vomited out and discarded completely. Now I should accept this elder's universal invitation and fulfill his wish.' Immediately, he stretched out his hand like the trunk of a fragrant elephant, reached to the top of the banner, and took the ox-head sandalwood bowl.

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，持還住處。苾芻見問：「尊者何處得此牛頭栴檀殊勝缽來？」彼便具以其事告諸苾芻，諸苾芻答曰：「尊者豈可為斯木缽現神通耶？」報言：「具壽！合與不合我已作訖，今欲如何？」諸苾芻以緣白佛，佛言：「苾芻不應于俗人前現其神力，若顯現者得越法罪。然缽有四種：金、銀、琉璃、頗梨所成。復有四缽：所謂鍮石、赤銅、白銅、諸木。前之四缽，若先無者不應輒受，若先有者應須捨棄。后之四種，若先無者即不應畜，若先有者應作藥盂隨時受用。合守持缽有其二種：謂鐵及瓦，如是應知。」

後於異時，火生童子人天妙相悉皆出現，從占波城乃至王舍，於此中間有輸稅處，稅官身死生藥叉中，遂于夜夢告其子曰：「我身死後生藥叉中，可於某處稅物之所，為我營葺藥叉神堂，于其門前懸一鈴鐸。若有諸人持物過時，不輸稅者鈴便震響，即喚令回取直放去。」其子他日于諸親族說其夜夢，共觀要處安置神堂外懸鈴鐸。時占波城有婆羅門妻，遂作是念：「此婆羅門隨處經紀，所獲財物我常食用，端拱而坐不事生業是所不應。」遂往市中，買取劫貝捻成細縷，于織師處令其好織，直千金錢。既得一雙疊己，報其夫曰：「此之白疊直千金錢，可往市中賣取其價。若有買者善。若無人問，報曰：『市上無人更向

【現代漢語翻譯】 現代漢語譯本 他拿著缽回到住處。比丘們看見后問他：『尊者從哪裡得到這牛頭旃檀（Niu Tou Zhan Tan，一種珍貴的木材）製成的殊勝缽？』他便把事情的經過告訴了眾比丘。比丘們回答說：『尊者怎麼可以爲了一個木缽而顯神通呢？』他回答說：『各位具壽！該不該做我已經做了，現在又能怎麼樣呢？』眾比丘將此事稟告佛陀，佛陀說：『比丘不應該在俗人面前顯現神通，如果顯現，就犯了越法罪。缽有四種：金、銀、琉璃（Liu Li，一種寶石）、頗梨（Po Li，水晶）製成的。又有四種缽：鍮石（You Shi，一種金屬）、赤銅、白銅、各種木頭。前面的四種缽，如果原來沒有，就不應該隨便接受；如果原來有，就應該捨棄。後面的四種，如果原來沒有，就不應該擁有；如果原來有，就應該當作藥缽隨時使用。關於守護和持有缽，有兩種：鐵和瓦，應當這樣理解。』 後來，火生童子（Huo Sheng Tong Zi，人名）出現，具有人天妙相，從占波城（Zhan Bo Cheng，地名）到王舍城（Wang She Cheng，地名）的路上，有一個徵稅的地方。稅官死後轉生為藥叉（Yao Cha，一種神），於是在夜裡託夢給他的兒子說：『我死後轉生為藥叉，可以在某處徵稅的地方，為我修建藥叉神堂，在門前懸掛一個鈴鐺。如果有人攜帶貨物經過，不交稅，鈴鐺就會震響，就叫他們回來交稅。』他的兒子第二天把夜裡的夢告訴了親戚們，大家一起選定地方，安置神堂，在外面懸掛鈴鐺。當時占波城有一個婆羅門（Po Luo Men，印度教祭司）的妻子，心想：『這個婆羅門到處做生意，賺來的錢都給我用，我卻坐享其成，不做事是不對的。』於是到市場買來木棉花捻成細線，在織工那裡織成精美的布，價值千金。得到一雙布匹后，她對丈夫說：『這白布價值千金，你可以拿到市場上去賣。如果有人買就好，如果沒有人問，你就說：「市場上沒有人再往

【English Translation】 English version He took the bowl and returned to his dwelling. The Bhikshus (Biqiu, Buddhist monks) saw it and asked: 'Venerable one, where did you get this extraordinary bowl made of Niu Tou Zhan Tan (Sandalwood) ?' He then told the Bhikshus the whole story. The Bhikshus replied: 'Venerable one, how could you display supernatural powers for a wooden bowl?' He replied: 'Venerable ones! Whether it should have been done or not, I have already done it, what can be done now?' The Bhikshus reported this matter to the Buddha (Fo, the awakened one), who said: 'Bhikshus should not display their supernatural powers in front of laypeople; if they do, they commit a transgression. There are four kinds of bowls: those made of gold, silver, Liu Li (crystal), and Po Li (glass). There are also four kinds of bowls: those made of brass, red copper, white copper, and various woods. The first four kinds of bowls, if one did not have them before, one should not casually accept them; if one had them before, one should discard them. The latter four kinds, if one did not have them before, one should not possess them; if one had them before, one should use them as medicine bowls as needed. There are two kinds of bowls to guard and hold: those made of iron and those made of clay. Thus, it should be understood.' Later, Huosheng Tongzi (a person's name) appeared, possessing the wonderful appearance of humans and Devas (gods). From Zhan Bo Cheng (a place name) to Wang She Cheng (a place name), there was a place for collecting taxes. The tax official died and was reborn as a Yaksha (a type of spirit), and then appeared in his son's dream at night, saying: 'After my death, I was reborn as a Yaksha. You can build a Yaksha shrine for me at the place where taxes are collected, and hang a bell in front of the door. If anyone passes by with goods and does not pay taxes, the bell will ring, and you should call them back to pay the tax.' The next day, his son told his relatives about his dream, and they together chose a place to set up the shrine and hang the bell outside. At that time, there was a Brahmin (a member of the priestly class in Hinduism) wife in Zhan Bo Cheng, who thought to herself: 'This Brahmin goes everywhere to do business, and I always use the money he earns, but I sit idly and do not work, which is not right.' So she went to the market and bought Kapok (a cotton-like fluff) to spin into fine threads, and had a weaver weave it into fine cloth, worth a thousand gold coins. After getting a pair of cloths, she said to her husband: 'This white cloth is worth a thousand gold coins, you can take it to the market to sell. If someone buys it, that's good, but if no one asks, you can say: 「There is no one else in the market going to

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余處。』」其夫持去市中賣之，言索千錢竟無酬價，便即唱言：「市無人物。」即以其疊，內于傘柄竹筒之中，共諸商旅詣王舍城，漸至神堂藥叉稅處，與諸人眾同輸稅已，既欲登途懸鈴響發。稅官聞已共相告曰：「鈴既發響，稅物未周，宜更審觀無令脫漏。」更回商旅子細搜求，遍察貲財無不稅者，遂放商人。鈴還發響，復更觀察詳審再三，商人怪之各生嫌恨，報稅官曰：「汝欲劫我方便擁留？」是時稅官分彼商人以為兩處，於一朋中無婆羅門者無聲放去。彼一朋去，鈴還作聲。復分二朋如是去留，商人皆盡，唯婆羅門一人獨住。稅官執捉不許前行，婆羅門曰：「察我緣身有物隨取。」彼遍搜已無物放行，鈴更發聲復還捉住，報言：「婆羅門！汝縱有財我不取分，應為實語勿誑靈祇，我欲表知神明是聖。」婆羅門曰：「言不虛者我當實報，于傘柄中抽出雙疊。」稅官見已驚歎希奇：「善哉大神！記不虛妄。」時彼稅官取其一疊，開與神披，婆羅門曰：「君等明言不取稅直，今看形勢總欲奪將？」報言：「勿怖！我不取物，欲表大神言無虛妄，暫將一疊用報神恩，即還汝去。」彼既受已內傘筒中，隨路而去。漸至王舍城向大市中，舒張其疊索千金錢，竟無一人來共酬直，便於市中唱言：「無市。」

時火生童子

【現代漢語翻譯】 現代漢語譯本： 『其餘的地方。』他的丈夫拿到市場上去賣，要價一千錢，但始終沒有人還價。於是他就大聲說：『這個市場沒有人識貨。』隨即把那兩張疊（die，一種布）放進傘柄的竹筒里，和眾多的商旅一起前往王舍城（Rājagṛha，古代印度城市），漸漸到達神堂藥叉（Yakṣa，一種守護神）收稅的地方。他和眾人一起交了稅，正要上路時，懸掛的鈴鐺響了起來。稅官聽到后互相告知說：『鈴鐺既然響了，說明稅物還沒有交齊，應該仔細檢查，不要有遺漏。』於是又把商旅們叫回來仔細搜查，檢查了所有的財物，沒有不交稅的，這才放行商人。鈴鐺再次響起，又重新觀察詳細審查了多次，商人們感到奇怪，各自心生怨恨，對稅官說：『你們想劫持我們，故意拖延時間嗎？』 這時，稅官把那些商人分成兩撥，沒有婆羅門（Brāhmaṇa，古印度僧侶）的那一撥無聲無息地放走了。那一撥人走了之後，鈴鐺又響了起來。又像這樣把剩下的商人分成兩撥，反覆地留下一些人，放走一些人，最後所有的商人都走了，只剩下婆羅門一個人。稅官抓住他不讓他走，婆羅門說：『檢查我的全身，有什麼東西你們隨便拿去。』稅官搜遍了他的全身，什麼也沒找到，就放他走了，鈴鐺又響了起來，又把他抓了回來，說：『婆羅門！即使你有錢，我們也不要你的，你應該說實話，不要欺騙神靈，我們想表明神明是神聖的。』 婆羅門說：『如果我說的話不虛假，我就實話實說，』於是從傘柄中取出那兩張疊。稅官看到后，驚訝地讚歎道：『太好了，大神！您的記錄真實不虛。』當時，稅官取走其中的一張疊，打開給神看，婆羅門說：『你們明明說不收稅，現在看這架勢，總想搶走我的東西？』稅官回答說：『不要害怕！我不拿你的東西，只是想表明大神的話真實不虛，暫時拿走一張疊用來報答神恩，馬上就還給你讓你走。』稅官接受了那張疊，放進傘筒中，婆羅門就沿著路走了。漸漸地到達王舍城的大市場中，展開那兩張疊，要價一千金錢，但始終沒有一個人來還價，於是就在市場中大聲說：『這個市場不行。』 這時，火生童子（Agni-datta-kumāra，人名）...

【English Translation】 English version: 『The remaining places.』 Her husband took it to the market to sell, asking for a thousand coins, but no one offered a price. So he loudly proclaimed: 『This market has no discerning people.』 Then he placed the two die (cloth) inside the bamboo tube of the umbrella handle, and together with many merchants, went to Rājagṛha (ancient Indian city), gradually reaching the tax collection place of the Yakṣa (a type of guardian deity) at the shrine. After he and the others paid the tax, as they were about to set off, the hanging bell rang. The tax officials, hearing this, told each other: 『Since the bell has rung, it means the tax has not been fully paid. We should carefully check to avoid any omissions.』 So they called the merchants back and searched them thoroughly, examining all their possessions, and nothing was found that had not been taxed. Only then did they release the merchants. The bell rang again, and they re-examined and scrutinized them repeatedly. The merchants felt strange and harbored resentment, saying to the tax officials: 『Do you want to rob us, deliberately delaying us?』 At this time, the tax officials divided the merchants into two groups. The group without a Brāhmaṇa (ancient Indian priest) was silently released. After that group left, the bell rang again. They divided the remaining merchants into two groups in the same way, repeatedly detaining some and releasing others, until all the merchants had left, except for the Brāhmaṇa alone. The tax official seized him and would not let him go forward. The Brāhmaṇa said: 『Examine my whole body, take whatever you find.』 The tax official searched his whole body and found nothing, so he released him. The bell rang again, and they seized him again, saying: 『Brāhmaṇa! Even if you have money, we don't want it. You should tell the truth, don't deceive the spirits. We want to show that the deity is sacred.』 The Brāhmaṇa said: 『If my words are not false, I will tell the truth.』 Then he took out the two die from the umbrella handle. The tax official, seeing this, exclaimed in surprise: 『Excellent, great deity! Your record is true and not false.』 At that time, the tax official took one of the die, opened it, and showed it to the deity. The Brāhmaṇa said: 『You clearly said you wouldn't collect tax, but now it looks like you want to rob me of my things?』 The tax official replied: 『Don't be afraid! I'm not taking your things, I just want to show that the deity's words are true and not false. I'll temporarily take one die to repay the deity's kindness, and I'll return it to you immediately and let you go.』 The tax official accepted the die, put it in the umbrella tube, and the Brāhmaṇa went on his way. Gradually, he reached the great market in Rājagṛha, unfolded the two die, and asked for a thousand gold coins, but no one offered a price. So he loudly proclaimed in the market: 『This market is no good.』 At this time, Agni-datta-kumāra (name of a person)...

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從王宮出，乘大象入市中欲歸本宅，聞唱令聲，問其何故唱言無市？「喚來我問。」婆羅門至，問言：「何故云：『城無市？』」婆羅門言：「我有雙疊價直千錢，竟無一人共相酬酢。」報言：「將來試為觀察。」彼便呈現，火生報曰：「一疊是新、一疊曾著。曾著者酬二百五十，其未著者酬五百錢。」疊主報曰：「何意如此？並未曾用。」火生曰：「令汝自觀驗知虛實。」將未用者開擲空中，如蓋而住徐徐而下，次擲用者即速墮地。疊主見已心生希有，報言：「長者！仁有大智神睿超群。」火生童子復更報曰：「其未用者置棘刺上不入而過，其曾用者被針罥住。」如言有實。時婆羅門更生希有，報言：「長者聰明智識，實未曾有。」隨所酬直，取疊將歸。火生報曰：「仁是客行，聊申供養無勞減價，總取千錢。」婆羅門取已歡喜而去。是時長者將曾用疊與家人著，其未用者自充洗衣。後於異時，其影勝王與諸大臣升高閣上，火生長者洗浴之服曬在樓隅，忽被風吹墮在王處。王曰：「此衣乃是天所著衣，從何而至？」大臣報曰：「曾聞古王名曼陀多，七日之中天雨金寶，王今衣墮不久金來。」王曰：「我聞火生長者，佛與授記有人天妙相，此妙天衣從空而墮，待彼來至我當與之。」火生既來，王言：「童子！世尊記汝

【現代漢語翻譯】 現代漢語譯本 從王宮出來，（火生童子）乘坐大象進入市場，想要回到自己的家。他聽到有人在喊叫，便問是什麼緣故喊叫說沒有市場？』叫他過來我問問。』婆羅門來了，（火生童子）問他說：『為什麼說』城裡沒有市場？』婆羅門說：『我有一雙布匹，價值一千錢，竟然沒有一個人來交易。』（火生童子）回答說：『拿來讓我試試看。』那人便呈現上來，火生（童子）說：『一匹是新的，一匹是曾經用過的。曾經用過的給二百五十錢，沒有用過的給五百錢。』布匹的主人說：『什麼意思這樣說？我根本沒有用過。』火生（童子）說：『讓你自己觀察驗證，就知道真假。』（火生童子）將沒有用過的布匹打開扔到空中，像蓋子一樣停留在空中，慢慢地落下來，接著扔用過的布匹，就迅速地掉在地上。布匹的主人看到后，心裡覺得很稀奇，說：『長者！您有大智慧，神明睿智超過常人。』火生童子又說：『沒有用過的布匹放在荊棘上，不會陷入而能通過，曾經用過的布匹會被針鉤住。』正如他所說的那樣。當時婆羅門更加覺得稀奇，說：『長者聰明智慧，真是前所未有。』（婆羅門）按照（火生童子）所說的價格，拿了布匹回家了。火生（童子）說：『您是外地來的客人，略表供養，不用減少價格，總共拿走一千錢。』婆羅門拿了錢，歡喜地離開了。這時，長者將曾經用過的布匹給家人穿，沒有用過的布匹自己用來洗衣服。後來在其他時候，影勝王和各位大臣登上高樓，火生長者洗澡后晾曬的衣服在樓的角落裡，忽然被風吹落到國王那裡。國王說：『這衣服是天人穿的衣服，從哪裡來的？』大臣說：『曾經聽說古代的國王名叫曼陀多（Mandhata），七天之中天上降下金銀珠寶，國王現在衣服掉落，不久就會有金子來。』國王說：『我聽說火生長者，佛陀給他授記，有天人的美妙相貌，這美妙的天衣從空中掉落，等他來了，我應當給他。』火生來了，國王說：『童子！世尊給你授記』

【English Translation】 English version Having left the royal palace, (the youth Hwasheng) rode an elephant into the market, intending to return to his home. He heard someone shouting, and asked why they were shouting that there was no market. 'Call him over, I'll ask him.' A Brahmin came, and (the youth Hwasheng) asked him, 'Why do you say 'there is no market in the city'?' The Brahmin said, 'I have a pair of cloths worth a thousand coins, but no one is trading with me.' (The youth Hwasheng) replied, 'Bring them here and let me try.' The man presented them, and Hwasheng (the youth) said, 'One is new, and one has been used. The used one is worth two hundred and fifty coins, and the unused one is worth five hundred coins.' The owner of the cloths said, 'What do you mean by saying that? I have never used them.' Hwasheng (the youth) said, 'Let you observe and verify for yourself, and you will know the truth.' (The youth Hwasheng) opened the unused cloth and threw it into the air, where it stayed like a canopy, slowly descending. Then he threw the used cloth, which fell to the ground quickly. The owner of the cloths was amazed and said, 'Elder! You have great wisdom, and your divine intelligence surpasses ordinary people.' The youth Hwasheng added, 'The unused cloth, when placed on thorns, will pass over without getting caught, but the used cloth will be snagged by the needles.' It was exactly as he said. At that time, the Brahmin was even more amazed and said, 'Elder, your intelligence and knowledge are truly unprecedented.' (The Brahmin) took the cloths home at the price (the youth Hwasheng) had stated. Hwasheng (the youth) said, 'You are a guest from afar, so please accept this small offering, and do not reduce the price. Take all one thousand coins.' The Brahmin took the money and left happily. At this time, the elder gave the used cloth to his family to wear, and he used the unused cloth for washing clothes himself. Later, at another time, King Yingsheng (Yingsheng Wang) and his ministers ascended a high pavilion. The clothes that the elder Hwasheng had washed and dried were in a corner of the pavilion, when suddenly they were blown by the wind and fell to the king. The king said, 'This cloth is worn by the gods, where did it come from?' The minister said, 'I once heard that an ancient king named Mandhata (Mandhata), during seven days, the heavens rained gold and jewels. Now the king's clothes have fallen, and soon gold will come.' The king said, 'I have heard that the elder Hwasheng, the Buddha gave him a prophecy, has the beautiful appearance of a god. This wonderful heavenly cloth fell from the sky, when he comes, I should give it to him.' Hwasheng came, and the king said, 'Youth! The World Honored One prophesied to you'

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有人天妙相，此妙天衣從空而墮，爾可著之。」即便舒手受取王衣，得已審觀乃是已物，遂便微笑，白言：「大王！王曾觸不？」報言：「已觸。」白言：「既捉鄙衣，宜可洗手。此非天服，是臣浴衣。」王曰：「何以得知？」答曰：「余有一衣與家人著，與此相似，王可驗之。」王見是已極生希異，報言：「童子！汝今豈可人天妙相皆出現耶？」答言：「已出。」「若如是者，何不請我暫往舍中。」「大王若許，今便奉請。」王言：「可去備辦飲食。」白言：「大王！若有人天妙相而出現者，彼則自然無勞營作，即宜整駕共至家庭。」王即就宅，見彼外門驅使婦女，王便低目，長者白言：「何故低目？」王言：「我避汝婦。」報言：「是外使者，非是臣婦。」王言：「希有。」次見內人，王更低目，長者復問，王如前答，報言：「此亦使者，非是我婦。」王聞是已轉生奇異，次至中門，見琉璃地湛若清池，于其門上置機關魚，影便現內。王既見已謂是水池，即便脫屣，火生白言：「王何脫屣？」王曰：「今將入水恐有沾濡。」火生曰：「此非是水，是琉璃地。」王曰：「何因魚動？」答曰：「非魚，是機關影。」王心不信，便脫指環擲之於地，指環震響轉向一邊。王更嗟甚，升師子座，時彼內人皆來拜謁，未起之頃

【現代漢語翻譯】 現代漢語譯本： 『有人天妙相，此妙天衣從空而墮，爾可著之。』（有人具備天人的美妙相貌，這件美妙的天衣從空中落下，你可以穿上它。）他立刻伸出手接受了國王的衣服，得到后仔細觀察，發現是自己原來的東西，於是就笑了笑，對國王說：『大王！您曾經觸控過這件衣服嗎？』國王回答說：『已經觸控過了。』他說道：『既然拿了我的舊衣服，應該洗洗手。這不是天上的衣服，是我的洗澡時穿的衣服。』國王說：『你憑什麼知道？』回答說：『我有一件衣服給家裡人用，和這件很相似，大王可以驗證一下。』國王看到后非常驚異，告訴他說：『童子！你現在難道是人天的美妙相貌都顯現出來了嗎？』回答說：『已經顯現出來了。』『如果是這樣，為什麼不請我暫時去你家看看。』『大王如果允許，現在就恭請您去。』國王說：『可以去準備飲食。』他說道：『大王！如果有人天的美妙相貌顯現出來，那麼他自然無需辛勞操持，應該立刻準備車駕一同前往我家。』國王就到了他的家宅，看到外門驅使的婦女，國王就低下頭，長者（指火生）問道：『為什麼低下頭？』國王說：『我回避你的妻子。』回答說：『這些是外來的使女，不是我的妻子。』國王說：『真是稀有。』接著看到內院的女子，國王更加低下頭，長者又問，國王像之前一樣回答，回答說：『這些也是使女，不是我的妻子。』國王聽了這些話更加感到奇異，接著到了中門，看到琉璃地面清澈如水池，在門上設定了機關魚，魚的影子就顯現在裡面。國王看到后以為是水池，就脫掉了鞋子，火生問道：『大王為什麼要脫鞋？』國王說：『現在要進入水中，恐怕會沾濕。』火生說：『這不是水，是琉璃地面。』國王說：『為什麼魚會動？』回答說：『這不是魚，是機關的影子。』國王心裡不相信，就把指環脫下來扔在地上，指環發出震響，轉向一邊。國王更加驚歎，登上獅子座，這時他家裡的女眷都來拜見，還沒起身的時候

【English Translation】 English version: 『Someone has the wondrous appearance of a Deva (celestial being), and this wondrous celestial garment has fallen from the sky. You may wear it.』 He immediately stretched out his hand to receive the king's garment. After receiving it, he carefully examined it and realized it was his own. So he smiled and said to the king, 『Great King! Have you ever touched this garment?』 The king replied, 『I have touched it.』 He said, 『Since you have taken my old garment, you should wash your hands. This is not a celestial garment; it is my bathing robe.』 The king said, 『How do you know?』 He replied, 『I have a garment for my family to use that is similar to this one. The Great King can verify it.』 Upon seeing this, the king was greatly astonished and said to him, 『Young man! Are you now manifesting all the wondrous appearances of a Deva?』 He replied, 『I have manifested them.』 『If that is so, why not invite me to visit your home for a while?』 『If the Great King permits, I will invite you now.』 The king said, 『You may go and prepare food and drink.』 He said, 『Great King! If someone has manifested the wondrous appearances of a Deva, then he naturally does not need to labor and toil. You should immediately prepare the carriage and go to my home together.』 The king then went to his residence and saw the women being driven to work outside the gate. The king lowered his eyes, and the elder (referring to Huosheng (Fire Born)) asked, 『Why do you lower your eyes?』 The king said, 『I am avoiding your wives.』 He replied, 『These are foreign servants, not my wives.』 The king said, 『How rare!』 Next, he saw the women in the inner courtyard. The king lowered his eyes even more. The elder asked again, and the king replied as before, saying, 『These are also servants, not my wives.』 Upon hearing these words, the king felt even more astonished. Then, he arrived at the middle gate and saw the crystal floor, which was as clear as a pond. A mechanical fish was placed on the gate, and its shadow appeared inside. Upon seeing this, the king thought it was a pond and took off his shoes. Huosheng asked, 『Why is the Great King taking off his shoes?』 The king said, 『I am about to enter the water, and I am afraid of getting wet.』 Huosheng said, 『This is not water; it is a crystal floor.』 The king said, 『Why is the fish moving?』 He replied, 『This is not a fish; it is the shadow of a mechanism.』 The king did not believe it and took off his ring and threw it on the ground. The ring made a vibrating sound and turned to one side. The king was even more amazed and ascended the lion throne. At this time, the women of his household all came to pay their respects, before they had risen

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女皆泣淚。王問火生曰：「何因內人見我流淚？」答曰：「非是啼泣，由王衣服栴檀沉水香菸所熏，煙氣損睛致使流淚。」

時影勝王受天妙樂殊勝難思，耽欲無厭不還宮內，國之機務悉皆棄捨。時諸大臣啟未生怨太子曰：「國主大王入火生長者所居之宅，耽著欲樂不肯還宮。唯愿太子往白其事。」時未生怨即至王所，白言：「大天！何為住此不顧萬機？」王語太子曰：「汝豈不能於一日中知當國事？」太子曰：「大天言謂唯一日耶？自從出宮以經七日。」王聞語已觀火生面，作如是語：「實已七日？」答言：「實爾。」王曰：「若爾，如何得知晝夜之別？」火生白言：「大天！若見花開合，寶珠光不光，鳥有鳴不鳴，知其晝夜別。」王曰：「我仍未知。」答言：「有花夜開晝合，自有夜合晝開。有珠夜闇晝明，自有夜明晝闇。有鳥夜便發響，自有晝日方鳴。」王聞是已深生奇異，報言：「童子！大師世尊言無虛妄，如所記事汝悉受之。」

根本說一切有部毗奈耶雜事卷第二 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三

三藏法師義凈奉　制譯火生長者之餘(攝頌在前)

爾時未生怨入火生長者宅，見好寶珠，遂便竊取

【現代漢語翻譯】 現代漢語譯本

女人們都哭泣流淚。國王問火生（Fire-born，人名）說：『什麼原因讓我的內眷們見我流淚？』火生回答說：『她們不是在啼哭，而是因為大王您的衣服被栴檀（Sandalwood，一種香木）、沉水香（Agarwood，一種香料）的煙燻過，煙氣損傷了眼睛，導致她們流淚。』 當時影勝王（King Shadow-victor，國王名）享受著天上美妙快樂，殊勝難以思議，沉迷於慾望沒有厭足，不回宮內，國家的政務全都拋棄了。當時各位大臣稟告未生怨太子（Prince Ajatasatru，太子名）說：『國王大王進入火生長者所居住的宅邸，沉迷於享樂不肯回宮。希望太子您去稟告這件事。』當時未生怨就到了國王那裡，稟告說：『大王！為什麼住在這裡不顧理萬機？』國王對太子說：『難道你不能在一天之中處理好國家政事嗎？』太子說：『大王說只有一天嗎？自從您出宮已經過了七天了。』國王聽了這話看著火生的臉，這樣說：『確實已經七天了嗎？』火生回答說：『確實如此。』國王說：『如果是這樣，如何得知白天和夜晚的區別？』火生稟告說：『大王！如果看到花開花合，寶珠光亮不光亮，鳥有鳴叫不鳴叫，就知道白天和夜晚的區別。』國王說：『我仍然不知道。』火生回答說：『有花夜晚開放白天閉合，也有夜晚閉合白天開放的。有珠子夜晚昏暗白天明亮，也有夜晚明亮白天昏暗的。有鳥夜晚便發出叫聲，也有白天鳴叫的。』國王聽了這些話，深深感到奇異，告訴火生說：『童子！大師世尊（World-Honored One，對佛的尊稱）說的話沒有虛妄，如他所記述的事情你全都接受了。』 根本說一切有部毗奈耶雜事卷第二 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事 根本說一切有部毗奈耶雜事卷第三 三藏法師義凈（Yijing，唐代僧人）奉 制譯火生長者之餘(攝頌在前) 當時未生怨進入火生長者的宅邸，看到好的寶珠，於是就偷走了。

【English Translation】 English version

The women all wept tears. The king asked Fire-born (Fire-born, a name) saying, 'What is the reason that my inner court ladies weep when they see me?' Fire-born replied, 'They are not crying, but because Your Majesty's clothes have been熏ed with the smoke of sandalwood (Sandalwood, a fragrant wood) and agarwood (Agarwood, a spice), the smoke has damaged their eyes, causing them to weep.' At that time, King Shadow-victor (King Shadow-victor, a king's name) was enjoying the wonderful pleasures of the heavens, which were supremely inconceivable. He was indulging in desires without satiety and did not return to the palace, abandoning all the affairs of the state. At that time, the ministers reported to Prince Ajatasatru (Prince Ajatasatru, a prince's name) saying, 'The King has entered the residence of the elder Fire-born, indulging in pleasures and refusing to return to the palace. We hope that Your Highness will go and report this matter.' At that time, Ajatasatru went to the king and reported, 'Great King! Why do you stay here and neglect the myriad affairs of state?' The king said to the prince, 'Can you not manage the affairs of the state in a single day?' The prince said, 'Does Your Majesty say only one day? It has been seven days since you left the palace.' Upon hearing these words, the king looked at Fire-born's face and said, 'Has it really been seven days?' Fire-born replied, 'Indeed it is.' The king said, 'If that is so, how can I know the difference between day and night?' Fire-born reported, 'Great King! If you see flowers opening and closing, jewels shining or not shining, birds singing or not singing, you will know the difference between day and night.' The king said, 'I still do not know.' Fire-born replied, 'There are flowers that open at night and close during the day, and there are those that close at night and open during the day. There are jewels that are dark at night and bright during the day, and there are those that are bright at night and dark during the day. There are birds that sing at night, and there are those that sing during the day.' Upon hearing these words, the king felt deeply amazed and said to Fire-born, 'Boy! The words of the great master World-Honored One (World-Honored One, an honorific title for the Buddha) are not false, and you have received all that he has recorded.' The Second Scroll of the Miscellaneous Matters of the Vinaya of the Mulasarvastivada School Taisho Tripitaka Volume 24 No. 1451 Miscellaneous Matters of the Vinaya of the Mulasarvastivada School The Third Scroll of the Miscellaneous Matters of the Vinaya of the Mulasarvastivada School Translated by the Tripitaka Master Yijing (Yijing, a Tang Dynasty monk) under Imperial Decree, the Remainder of the Elder Fire-born (with the summary verse at the beginning) At that time, Ajatasatru entered the residence of the elder Fire-born and saw a good jewel, so he stole it.

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與其從人，至本宅已報從者曰：「向付珠寶汝可將來。」從者開拳唯見空手，報言：「不知寶珠何去？」王遂瞋打，火生曰：「從者何辜輒見瞋打？」答曰：「我是小賊，此是大賊。我于汝舍竊得寶珠，今此小人轉更行盜。」火生報曰：「非太子盜，亦非此偷。太子取后，尋還本處。」白言：「太子！我宅中財是太子物，隨所須者任情將去，因何竊取？」太子默然便作是念：「我父歿后當總取之。」時未生怨由提婆達多惡友教故，其父明王遂加逆害，便自稱為灌頂大王，作摩揭陀國主。告火生曰：「汝是我弟，可共分財。」火生唸曰：「其父明王殺而自立，豈於我所能容忍乎？今此惡王欲奪我宅，先與為允。」念已告言：「大王！我先有意，宅及財寶悉以持奉。更何所分？唯愿大王來我宅內、我向王宮，幸當聽許。」王言：「善哉！隨意所作。」王便移去，火生入宮，宅中相好悉移宮內，如是來去經於七返，好逐火生、惡隨王后。時未生怨作如是念：「我今不能得火生寶，更為余術方便取之。」告竊偷者曰：「汝今宜往火生舍內偷取寶珠。」其人聞語，便作鐵鉤升墻欲入，內人見已遂即高聲唱言：「賊入！賊入！」火生聞已意不令去，遂云：「汝住其賊。」即便膠著墻頭不能向下，比至天曉人皆共觀，問彼賊曰：「何

【現代漢語翻譯】 現代漢語譯本 那人跟隨阿阇世（未生怨，意為『未出生就結下仇恨』）太子回到自己的住所后，阿阇世告訴隨從說：『之前我給你的珠寶，你可以拿來了。』隨從張開手，卻發現空無一物，便稟告說：『不知道寶珠哪裡去了？』阿阇世於是生氣地責打他。耆婆（火生）說：『隨從有什麼罪過，竟要遭到責打？』阿阇世回答說：『我是小偷，他是大盜。我從你家偷了寶珠，現在這小人反而又偷了我的。』耆婆稟告說：『不是太子偷的，也不是他偷的。太子拿走之後，又放回原處了。』又稟告說：『太子！我家中的財物都是太子的，想要什麼就隨意拿去，為何要偷呢？』太子沉默不語，心裡想：『我父親死後，我應當全部取走。』 當時阿阇世因為提婆達多（Devadatta）惡友的教唆，於是逆害了他的父親頻婆娑羅（明王），便自稱為灌頂大王，做了摩揭陀國主。他告訴耆婆說：『你是我弟弟，可以一起分財產。』耆婆心想：『他殺了父親而自己稱王，難道會容忍我嗎？現在這惡王想要奪取我的住宅，不如先答應他。』 想到這裡，耆婆便說：『大王！我之前就有這個意思，住宅和財寶都全部奉獻給您。還分什麼呢？只希望大王能來我的宅內，我搬到王宮去，希望您能允許。』阿阇世說：『好啊！隨你所做。』阿阇世便搬走了，耆婆進入王宮，把宅中美好的東西都搬到宮內，這樣來來回回搬了七次，好的東西都跟著耆婆走了，壞的東西都留給了王后。 當時阿阇世心想：『我現在不能得到耆婆的寶物，再用其他方法方便地取走它。』他告訴小偷說：『你現在應該去耆婆的住所偷取寶珠。』那人聽了這話，便拿著鐵鉤爬墻想要進去，耆婆的家人看見了，就大聲喊叫說：『有賊！有賊！』耆婆聽了，不想讓他離開，於是說：『你抓住那個賊。』那賊便被粘在墻頭上，下不來，等到天亮，人們都來觀看，問那個賊說：『你』

【English Translation】 English version After following Prince Ajatasattu (meaning 'born with hatred') back to his residence, Ajatasattu said to his attendant: 'You may now bring the jewelry I gave you earlier.' The attendant opened his hand, only to find it empty, and reported: 'I don't know where the jewel has gone?' Ajatasattu became angry and beat him. Jivaka (Fire Born) said: 'What crime has the attendant committed to deserve such a beating?' Ajatasattu replied: 'I am a small thief, and he is a great robber. I stole the jewel from your house, and now this petty person has stolen it from me.' Jivaka reported: 'It was not the prince who stole it, nor was it him. After the prince took it, he returned it to its original place.' He further reported: 'Prince! The wealth in my house belongs to the prince; take whatever you need at will. Why steal?' The prince remained silent, thinking: 'After my father dies, I shall take it all.' At that time, Ajatasattu, due to the evil influence of his friend Devadatta, harmed his father, King Bimbisara (the Bright King), and proclaimed himself the Anointed King, becoming the ruler of the kingdom of Magadha. He told Jivaka: 'You are my brother; we can share the wealth.' Jivaka thought: 'He killed his father and made himself king; how could he tolerate me? Now this evil king wants to seize my residence; I might as well agree to it first.' Having thought this, Jivaka said: 'Great King! I had this intention earlier; I offer my residence and treasures to you entirely. What is there to divide? I only hope that the Great King will come to my residence, and I will move to the royal palace; I hope you will allow it.' Ajatasattu said: 'Very well! Do as you please.' Ajatasattu then moved away, and Jivaka entered the palace, moving all the fine things from his residence into the palace. He went back and forth seven times, with the good things following Jivaka and the bad things remaining with the queen. At that time, Ajatasattu thought: 'I cannot obtain Jivaka's treasures now; I will use other means to conveniently take them.' He told a thief: 'You should now go to Jivaka's residence and steal the jewel.' Upon hearing this, the man took an iron hook and climbed the wall, intending to enter. Jivaka's family saw him and shouted loudly: 'A thief! A thief!' Jivaka, hearing this, did not want him to leave, so he said: 'You seize that thief.' The thief then became stuck to the wall, unable to climb down. By the time it was dawn, people had gathered to watch, and they asked the thief: 'What'

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故至斯？」答曰：「王遣我來偷火生寶。」眾人皆怒：「此是惡人，法王無辜橫加殺戮，今復令賊枉奪人財，此過尤深如何可恕？」王聞是已遂令使者詣火生處作如是語：「宜當放舍，勿加苦害。」是時火生意欲放去，唱言：「賊去。」遂便得脫。火生唸曰：「尚能殺父，不害我者無有是處。豈為財寶自殞命耶？然則我奉世尊昔所授記，於我法中出家修行，斷盡諸惑得阿羅漢果。我今宜可舍俗出家。」于其宅中所有財寶，悉皆分給孤獨乞人，貧乏之類咸令豐足。時火生長者遂與諸親朋友知識共辭別已，往詣佛所禮佛雙足，退坐一面合掌恭敬，白言：「世尊！唯愿許我，于善說法律而為出家，並受近圓成苾芻性，凈修梵行奉事世尊。」佛既見已告言：「善來苾芻！可修梵行。」聞是語已鬚髮自落，如曾剪剃已經七日，法衣著身瓶缽在手，威儀整肅如百歲苾芻。頌曰：

「世尊命善來，　　發除衣著體； 　即得諸根寂，　　隨佛意皆成。」

爾時世尊隨機教授，彼便策勵方便勤修，觀知五趣生死輪迴動搖不息，有為諸行皆悉敗壞，可厭惡法常為他損，樂在暫時受苦長夜，雖有天報終歸散滅。深察知已便斷諸惑，得阿羅漢果三明六通，具八解脫得如實知：我生已盡、梵行已立、所作已辦、不受後有。心無障礙如手

【現代漢語翻譯】 現代漢語譯本： 』所以才到這裡嗎？』回答說：『國王派我來偷火生（Agni-datta，人名，意為火神所賜）的寶物。』眾人聽了都很憤怒：『這個國王真是惡人，法王（Dharmaraja，指之前的國王）無辜地被他殺害，現在又派盜賊來搶奪別人的財產，這種罪過太深重了，怎麼可以饒恕？』國王聽到這些話后，就派使者到火生那裡，對他說：『應該放了他，不要再折磨他。』當時，火生想要放走他，就喊道：『賊走了！』那個人就逃脫了。火生心想：『他尚且能殺害自己的父親，想要不傷害我，是沒有這種道理的。難道要爲了財寶而喪命嗎？既然這樣，我應當遵奉世尊過去所授的記，在佛的教法中出家修行，斷盡一切迷惑，證得阿羅漢果。我現在應該捨棄世俗，出家修行。』於是，他將家中所有的財寶，全部都分給孤獨的人和乞丐，讓貧困的人都得到充足的供給。當時，火生長者就和他的親朋好友、知識們告別，前往佛陀那裡，禮拜佛陀的雙足，退到一旁坐下，合掌恭敬地說道：『世尊！希望您允許我，在您善說的法律中出家，並受具足戒，成為比丘，清凈地修習梵行，奉事世尊。』佛陀看到他后，就告訴他說：『善來比丘！可以修習梵行。』聽到這句話后，他的頭髮和鬍鬚自然脫落，就像已經剃度了七天一樣，法衣穿在身上，拿著缽，威儀整肅，就像一位百歲的比丘。偈頌說： 『世尊命善來， 發除衣著體； 即得諸根寂， 隨佛意皆成。』 當時，世尊根據他的根機進行教導，他便策勵自己，方便地勤奮修行，觀察到五趣（gati，眾生輪迴的五種去處，即地獄、餓鬼、畜生、人、天）生死輪迴動搖不停，有為的諸行都終將敗壞，令人厭惡的法常常損害他人，快樂只是暫時的，而痛苦卻漫長，即使有天上的福報，最終也會散滅。深刻地觀察到這些后，他就斷除了一切迷惑，證得了阿羅漢果，具足三明（tevijja，宿命明、天眼明、漏盡明）六通（chalabhiñña，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具足八解脫（attha vimokkha，八種禪定解脫），如實地知道：我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再有來世的生命。

【English Translation】 English version: 』Is that why you are here?』 He replied, 『The king sent me to steal Agni-datta』s (Agni-datta, a personal name meaning 『given by the fire god』) treasures.』 The crowd was furious: 『This king is truly evil. The Dharmaraja (Dharmaraja, referring to the previous king) was innocently killed by him, and now he sends thieves to rob others of their property. This transgression is too deep; how can it be forgiven?』 Upon hearing this, the king sent a messenger to Agni-datta, saying, 『You should release him and not torture him further.』 At that time, Agni-datta intended to let him go and shouted, 『The thief is gone!』 And the man escaped. Agni-datta thought, 『He could even kill his own father; there is no way he would not harm me. Should I lose my life for the sake of treasures? Since that is the case, I should follow the prediction that the World-Honored One (Bhagavan, an epithet of the Buddha) gave me in the past, and ordain and practice in the Buddha』s Dharma, cutting off all delusions and attaining the state of Arhat. I should now abandon the secular life and become a monk.』 Therefore, he distributed all the treasures in his house to the orphans and beggars, ensuring that the poor were well-provided for. At that time, the elder Agni-datta bid farewell to his relatives, friends, and acquaintances, and went to the Buddha, prostrated at the Buddha』s feet, retreated to one side, sat down, and respectfully said with his palms together: 『World-Honored One! I hope you will allow me to ordain in the well-spoken law and discipline, and receive the full precepts, becoming a Bhikshu, purely practicing the Brahma-conduct, and serving the World-Honored One.』 Upon seeing him, the Buddha told him, 『Welcome, Bhikshu! You may practice the Brahma-conduct.』 Upon hearing these words, his hair and beard naturally fell off, as if he had been shaved for seven days, the Dharma robes were on his body, the alms bowl was in his hand, and his demeanor was dignified, like a Bhikshu of a hundred years. The verse says: 『The World-Honored One commands, 『Welcome!』 Hair removed, robes on the body; Immediately the senses are stilled, All is accomplished according to the Buddha』s will.』 At that time, the World-Honored One taught him according to his capacity, and he encouraged himself, diligently practicing with skillful means, observing that the cycle of birth and death in the five realms (gati, the five destinations of sentient beings in samsara: hell, hungry ghosts, animals, humans, and gods) is constantly moving, and that all conditioned phenomena will eventually decay, the detestable Dharma often harms others, happiness is only temporary, while suffering is long, and even heavenly rewards will eventually dissipate. After deeply observing these things, he cut off all delusions, attained the state of Arhat, possessing the three insights (tevijja, knowledge of past lives, divine eye, and extinction of outflows) and the six superknowledges (chalabhiñña, divine eye, divine ear, knowledge of others』 minds, knowledge of past lives, magical powers, and extinction of outflows), possessing the eight liberations (attha vimokkha, eight meditative liberations), and truly knowing: My birth is exhausted, the pure conduct is established, what needs to be done is done, and there will be no future existence.

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撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。時諸苾芻咸起疑念：「唯佛世尊能除疑網，我今共問。」即詣佛所白言：「世尊！火生長者先作何業，彼業之報生大富家受用無乏？復作何業，與母一時同燒火聚？復由何業，生在人中受天妙相？復由何業，于佛法中出家修行，斷諸煩惱證阿羅漢？」世尊告曰：「汝等苾芻皆當善聽：火生童子先所造業，還須自受，廣如上說。汝等應聽。過去世時九十一劫，有佛出世，號毗缽尸如來、應、正等覺，十號具足，與大苾芻眾六萬二千人，次第遊行漸至一城，名曰親慧，王名有親，去斯不遠有親慧林，佛及苾芻於此而住。其王有大福德，國界安寧人民熾盛無諸斗諍，為大法王廣如上說。於此城中有一長者名曰天分，大富多財受用豐足，與毗沙門王比其富盛，長者唸曰：『我雖數數請毗缽尸佛及諸聖眾設美飲食，然未曾為三月安居四事供養，我今宜可請佛及僧，於三月中一切資生盡舍供給。』作是念已即往佛所，頂禮雙足退坐一面，佛以方便為說法要示教利喜，既說法已默然而住。是時長者即從坐起，合掌向佛白言：『世尊！唯愿慈悲哀愍，受我三月中請飲食衣服臥具醫藥。』佛見請已默然為受。時彼長者見佛受已，禮足而去。

「

【現代漢語翻譯】 現代漢語譯本 撝空（斷絕），刀割香涂愛憎不起，觀看黃金與泥土等同沒有差異，對於各種名利沒有不拋棄捨離的，釋天、梵天等眾天神都恭敬他。當時眾比丘都心生疑惑：『只有佛世尊能夠消除疑惑之網，我們現在一起去請問。』隨即前往佛陀處所稟告說：『世尊！火生長者（Agni, a wealthy man）先前做了什麼業，以至於此業的果報使他出生在大富人家，享受用度沒有缺乏？又做了什麼業，與母親同時被焚燒於火堆中？又因為什麼業，出生在人間卻具有天人的美妙相貌？又因為什麼業，在佛法中出家修行，斷除各種煩惱證得阿羅漢果？』 世尊告訴他們說：『你們眾比丘都應當好好聽著：火生童子（Agni Kumara）先前所造的業，還是需要自己承受，詳細情況如上面所說。你們應當聽著。過去世時九十一劫之前，有佛出世，名號為毗缽尸如來（Vipashyin Tathagata），應供、正等覺，十種名號具足，與大比丘眾六萬二千人，次第漸進到達一座城市，名叫親慧（Bandhumati），國王名叫有親（Bandhuma），距離這裡不遠的地方有一片親慧林（Bandhumati Grove），佛陀和比丘們就住在這裡。那位國王有很大的福德，國界安寧，人民興盛，沒有各種爭鬥，作為大法王，詳細情況如上面所說。在這座城市中有一位長者名叫天分（Datar），大富大貴，財富豐足，與毗沙門天王（Vaishravana）相比也不遜色。長者心想：『我雖然多次邀請毗缽尸佛（Vipashyin Buddha）和各位聖眾設定美味飲食，但還未曾為他們提供三個月的安居和四事供養，我現在應該邀請佛陀和僧眾，在三個月中盡我所能地提供一切生活所需。』 這樣想著，就前往佛陀處所，頂禮佛的雙足，退到一旁坐下，佛陀用方便法門為他說法，開示教導，令他歡喜，說法完畢后就默然不語。這時，長者立即從座位上站起來，合掌向佛陀稟告說：『世尊！唯愿您慈悲憐憫，接受我三個月供養的飲食、衣服、臥具、醫藥。』佛陀見到他的請求，默然應允。當時那位長者見到佛陀應允后，禮拜佛足離去了。

【English Translation】 English version Having extinguished all attachments, he remains unmoved by love or hate, whether cut by a knife or anointed with perfume. He views gold and earth as equal, relinquishing all fame and gain. Even the Shakra, Brahma, and other deities respectfully revere him. At that time, the Bhikshus (monks) all harbored doubts: 'Only the World Honored Buddha can dispel the net of doubt. Let us now inquire together.' Immediately, they went to the Buddha and said: 'World Honored One! What deeds did Agni (the Fire-born Elder) perform in the past, that the retribution of those deeds caused him to be born into a wealthy family, enjoying limitless abundance? What deeds did he perform to be burned in a fire with his mother at the same time? What deeds caused him to be born among humans with the wondrous appearance of a Deva (god)? What deeds caused him to renounce the household life, cultivate the Dharma, sever all afflictions, and attain Arhatship (liberation)?' The World Honored One said: 'All of you Bhikshus should listen carefully: The deeds that Agni Kumara (the Fire-born Youth) performed in the past must still be borne by himself, as described in detail above. You should listen. In the past, ninety-one kalpas (aeons) ago, a Buddha appeared in the world, named Vipashyin Tathagata (the Thus Come One), Worthy of Offerings, Perfectly Enlightened One, complete with the ten titles. With a great assembly of sixty-two thousand Bhikshus, he gradually arrived at a city named Bandhumati. The king was named Bandhuma. Not far from there was a Bandhumati Grove, where the Buddha and the Bhikshus resided. That king had great merit, the kingdom was peaceful, the people were prosperous, and there were no disputes. He was a great Dharma King, as described in detail above. In this city, there was an elder named Datar, who was extremely wealthy and enjoyed abundant riches, comparable to Vaishravana (the Heavenly King of the North). The elder thought: 'Although I have repeatedly invited Vipashyin Buddha and the noble Sangha (community) to partake in delicious food, I have never provided them with the four requisites for a three-month retreat. Now, I should invite the Buddha and the Sangha, and for three months, I will provide all their necessities to the best of my ability.' Having thought this, he went to the Buddha, prostrated at his feet, and sat to one side. The Buddha expediently taught him the Dharma, instructing, guiding, and delighting him. After teaching the Dharma, he remained silent. Then, the elder immediately rose from his seat, joined his palms, and said to the Buddha: 'World Honored One! May you have compassion and accept my offering of food, clothing, bedding, and medicine for three months.' Seeing his request, the Buddha silently accepted. At that time, the elder, seeing that the Buddha had accepted, bowed at his feet and departed.

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時國王有親，聞毗缽尸如來與諸大眾，來至其國住在林中，便自唸曰：『我雖頻頻請佛及僧就舍而食，然未三月四事供養，我今欲請佛僧三月供養。』即往佛所禮雙足已退坐一面。時佛為王說微妙法示教利喜，默然而住。王起合掌致敬白佛：『我雖頻頻請佛僧眾就舍而食，然未三月四事供養，唯愿世尊及諸大眾，哀愍見受三月供養，四事無闕。』佛言：『大王！我已受彼天分長者三月中請。』王言：『佛若為受天分不見許者，我共籌議，彼必相許。』佛言：『彼若許者我當爲受。』王聞佛語禮足而去。至宮中已，即令使者往命天分長者，至已王言：『長者汝今知不？我欲先請佛僧以申供養，汝次後設，事亦非遲。』答言：『大王！我已最先請佛僧訖，既有此念伏願無違。』王言：『長者！雖復如此，然汝是我國內之人，以理斟量我當先設。』白言：『大王！雖是王人理儘先請，若王苦抑于義有違。』王言：『長者！不由情慾即得遂心，然我與汝隔日設供，若食好者即隨其請。』長者言：『爾。』

「時彼長者即于其夜，備辦種種上妙珍奇殊勝飲食，既至天明于設食處，以大甕器多貯凈水，遣使往白：『飲食已辦，愿佛知時。』時毗缽尸佛，于日初分執持衣缽，僧眾隨從，至天分長者家設食之處，就座而坐。長者

【現代漢語翻譯】 現代漢語譯本：當時，國王有一位親戚，聽說毗缽尸如來（Vipassi Buddha，過去七佛之一）和他的僧團來到了他的國家，住在林中，便心想：『我雖然多次邀請佛陀和僧眾到我的住所應供，但還未曾以三個月的時間，提供四事供養（飲食、衣服、臥具、醫藥）。我如今想邀請佛陀和僧團接受三個月的供養。』於是，他前往佛陀所在之處，禮拜佛陀的雙足後退坐在一旁。當時，佛陀為國王宣說微妙的佛法，開示教導，令其歡喜，然後默然不語。國王起身，合掌向佛陀致敬，說道：『我雖然多次邀請佛陀和僧眾到我的住所應供，但還未曾以三個月的時間，提供四事供養。唯愿世尊和諸位大眾，慈悲應允接受我三個月的供養，四事供養不會有所欠缺。』佛陀說：『大王！我已經接受了天分長者（Devadeva，人名）三個月的邀請。』國王說：『如果佛陀是因為接受了天分長者的邀請而不答應我，我可以和他商議，他一定會答應的。』佛陀說：『如果他答應，我就可以接受你的邀請。』國王聽了佛陀的話，禮拜佛足后離開了。回到宮中后，他立刻派使者去召見天分長者。天分長者來到后，國王對他說：『長者，你現在知道嗎？我想先邀請佛陀和僧眾來接受供養，你可以在我之後再設供，時間也不會耽誤太久。』天分長者回答說：『大王！我已經最先邀請了佛陀和僧眾，既然已經有了這個念頭，希望不要違背。』國王說：『長者！即使是這樣，你也是我國內的人，按道理來說，應該我先設供。』天分長者說：『大王！雖然我是國王的臣民，按道理應該讓國王先請，但如果國王強行壓制，在道義上就有所違背了。』國王說：『長者！不能因為隨心所欲就能如願，不如我和你隔日設供，如果食物好，佛陀就隨其所請。』長者說：『好的。』 當時，那位長者就在當晚，準備了各種上妙珍奇殊勝的飲食，到了天亮，在設食的地方，用大甕器盛滿了乾淨的水，派使者去稟告：『飲食已經準備好了，希望佛陀知道時間。』當時，毗缽尸佛在日出時分，拿著衣缽，僧眾跟隨，到達天分長者家設食的地方，就座而坐。長者

【English Translation】 English version: At that time, the king had a relative who heard that Vipassi Buddha (one of the past seven Buddhas) and his Sangha had come to his kingdom and were staying in the forest. He thought to himself, 'Although I have repeatedly invited the Buddha and the Sangha to my residence for meals, I have not yet provided the four requisites (food, clothing, bedding, and medicine) for three months. Now I want to invite the Buddha and the Sangha to accept offerings for three months.' So, he went to where the Buddha was, bowed at the Buddha's feet, and retreated to sit on one side. At that time, the Buddha spoke subtle Dharma for the king, instructing and delighting him, and then remained silent. The king rose, put his palms together, and paid homage to the Buddha, saying, 'Although I have repeatedly invited the Buddha and the Sangha to my residence for meals, I have not yet provided the four requisites for three months. May the World Honored One and all the Sangha, out of compassion, accept my offerings for three months, and the four requisites will not be lacking.' The Buddha said, 'Great King! I have already accepted the invitation of the householder Devadeva (name of a person) for three months.' The king said, 'If the Buddha does not agree to me because he has accepted Devadeva's invitation, I can discuss it with him, and he will surely agree.' The Buddha said, 'If he agrees, I will accept your invitation.' The king heard the Buddha's words, bowed at his feet, and left. After returning to the palace, he immediately sent a messenger to summon the householder Devadeva. After Devadeva arrived, the king said to him, 'Householder, do you know now? I want to invite the Buddha and the Sangha to receive offerings first, and you can set up offerings after me, and the time will not be delayed too long.' Devadeva replied, 'Great King! I have already invited the Buddha and the Sangha first, and since I already have this intention, I hope it will not be violated.' The king said, 'Householder! Even so, you are a person in my country, and according to reason, I should set up offerings first.' Devadeva said, 'Great King! Although I am a subject of the king, and according to reason, the king should invite first, but if the king forcibly suppresses, it would be morally wrong.' The king said, 'Householder! One cannot get what one wants just by following one's desires. How about I and you set up offerings on alternate days, and if the food is good, the Buddha will follow his invitation.' The householder said, 'Okay.' At that time, that householder prepared all kinds of supreme, wonderful, rare, and excellent food that night. When it dawned, at the place where the food was set up, he filled large urns with clean water and sent a messenger to report, 'The food has been prepared, may the Buddha know the time.' At that time, Vipassi Buddha, at the beginning of the day, holding his robe and bowl, with the Sangha following, arrived at the place where the householder Devadeva had set up the food, and sat down.

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既見佛僧坐已，即便自手持諸供養奉施佛僧，如是慇勤知眾飽足，嚼齒木澡漱訖，安置缽已，為聽法故取小座席于佛前坐。爾時世尊為彼長者，說微妙法示教利喜，稱機法已從座而去。時彼國王次當設供，便即營辦種種供養廣如前說，乃至從座而去。如是更番設妙供養，竟無優劣。時彼國王見是事已，以手支頰懷憂而住。時諸大臣見王憂色白言：『提婆！何故憂悒？』答言：『今我寧得不憂？於我國內寄住之客，設供佛僧我不能勝，故懷憂耳。』大臣白言：『天分長者家內無樵買而作食，販柴人等皆勿聽賣，蒸薪既乏辦食無緣。』王便宣令：『我國中人勿賣柴草，若有犯者當出我國。』時彼長者至設食日求柴不得，便用家內栴檀香木，以將炊爨。復以香油涂其疊布，用煮餅食，由是香氣遍滿城中。王怪問曰：『何故今日香氣氛氳異於常日，從何而至？』諸人以事具白于王，王言：『我今可無此事。』大臣諫曰：『王今何故作如斯事？長者家中更無子息，身死之後物併入官，得作如斯隨情費用。王今宜可還令賣薪。』即便許賣。長者聞王許賣薪草，生忿怒心出惡語曰：『隨我家中現有香木，令王並母一處焚燒。』次於他日王故懷憂，諸臣重問，王同前答，臣曰：『愿勿懷憂。我作方便，令彼設供不及大王。』王設供日，

【現代漢語翻譯】 既看到佛和僧侶坐定后，長者便親自用手拿著各種供品供養佛和僧侶，這樣慇勤地供養，直到大家都飽足。然後，僧侶們嚼齒木、漱口完畢，安置好缽盂，爲了聽法，長者取了一個小座席在佛前坐下。這時，世尊為那位長者宣說微妙的佛法，用開示、教導和歡喜來引導他，用適合他根器的方法說法后，便從座位上離開了。當時，輪到國王設供，便立即準備各種供養，像前面說的那樣豐盛，直到世尊從座位上離開。就這樣，大家輪流設精妙的供養，彼此之間沒有優劣之分。當時，那位國王看到這件事後，用手托著臉頰，懷著憂愁地坐著。各位大臣看到國王憂愁的樣子，便問：『陛下！您為何憂愁呢？』國王回答說：『現在我怎能不憂愁呢？在我國內寄居的客人，設供佛和僧侶，我卻不能勝過他，所以才憂愁啊。』大臣稟告說：『陛下，可以不讓長者家買到柴火來做飯，禁止販賣柴火的人賣給他們，這樣蒸煮柴火缺乏，就沒有辦法預備食物了。』國王便下令：『我國中人不得賣柴草，如有違犯者，將被驅逐出我國。』當時，那位長者到了設齋供的日子，卻找不到柴火，便用家裡的栴檀（candana，一種名貴的香木）香木來燒火做飯。又用香油塗抹他的疊布，用來煮餅食用，因此香氣遍滿城中。國王奇怪地問道：『為何今日的香氣如此濃郁，不同於往常，是從哪裡來的？』眾人便將事情的經過全部稟告給國王，國王說：『我如今可不能有這樣的事發生。』大臣勸諫說：『陛下為何要做這樣的事？長者家中又沒有子嗣，他死後，所有財物都將歸於官府，現在他可以這樣隨心所欲地花費。陛下現在應該允許百姓賣柴給他。』國王便允許百姓賣柴。長者聽到國王允許賣柴草，生起憤怒心，說出惡語：『就用我家現有的香木，把國王和他母親一起焚燒掉。』之後，在其他日子裡，國王依舊懷著憂愁，各位大臣再次詢問，國王像之前一樣回答，大臣說：『希望您不要憂愁。我來想個辦法，讓他的供養比不上大王。』在國王設供的日子裡

【English Translation】 Having seen the Buddha and Sangha seated, the elder personally offered various offerings to the Buddha and Sangha with his own hands, diligently providing until everyone was satisfied. Then, the monks chewed toothpicks and rinsed their mouths, placed their bowls, and the elder took a small seat and sat before the Buddha to listen to the Dharma. At that time, the World Honored One spoke the subtle Dharma to that elder, guiding him with teachings, instructions, and joy, teaching according to his capacity, and then departed from the seat. Then, it was the king's turn to make offerings, and he immediately prepared various offerings, as lavish as described before, until the World Honored One departed from the seat. In this way, they took turns making exquisite offerings, with no one surpassing the others. At that time, the king, seeing this, rested his cheek on his hand and sat in sorrow. The ministers, seeing the king's sorrowful expression, asked, 'Deva! Why are you worried?' The king replied, 'How can I not be worried? A guest residing in my country makes offerings to the Buddha and Sangha, and I cannot surpass him, so I am worried.' The ministers reported, 'Your Majesty, you can prevent the elder's family from buying firewood to cook, and forbid firewood sellers from selling to them, so that they will lack firewood for cooking and have no way to prepare food.' The king then proclaimed, 'No one in my country shall sell firewood, and anyone who violates this will be expelled from my country.' At that time, when the day came for the elder to make offerings, he could not find firewood, so he used the sandalwood (candana, a precious fragrant wood) from his house to cook. He also smeared fragrant oil on his folded cloth and used it to cook cakes, so the fragrance filled the city. The king asked strangely, 'Why is the fragrance so strong today, different from usual? Where does it come from?' The people then told the king the whole story, and the king said, 'I cannot allow such a thing to happen now.' The ministers advised, 'Why does Your Majesty do such a thing? The elder has no children, and after his death, all his property will belong to the government, so he can spend it as he pleases now. Your Majesty should allow the people to sell him firewood.' The king then allowed the people to sell firewood. The elder, hearing that the king had allowed the sale of firewood, became angry and spoke evil words, 'I will use the fragrant wood in my house to burn the king and his mother together.' Later, on other days, the king was still worried, and the ministers asked again. The king answered as before, and the ministers said, 'I hope you will not worry. I will find a way to make his offerings inferior to the king's.' On the day of the king's offering

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諸臣即便於其城內，除去瓦礫掃拭街衢，遍灑香湯燒香普馥，幢幡繒蓋處處皆懸，散以名花無不充布，莊嚴可愛如歡喜園。次造食堂宏壯雅麗，復安食座眾寶嚴儀，于其座上覆以繒彩，涂香末香在處涂拭，上饌細軟如天甘露，種種滋味超世珍羞，敬奉佛僧盡心供養。時諸大臣共白王曰：『我等隨力共作如是，嚴飾城隍辦其盛饌，王今宜可發起歡心。』王自親觀極生希有，即命使者詣世尊處，白言：『食辦，愿佛知時。』佛及大眾各持衣缽，至彼王宮詣設食處，就座而坐。其王遂令灌頂大象，持百支傘蓋佛世尊，自余諸象各持一蓋以蓋苾芻。國大夫人親持寶扇，為佛招涼，自余內人扇苾芻眾。王及大臣親持供養，奉佛及僧廣如上說。時天分長者遂告家人曰：『汝今可詣王設供處，竊觀飲食粗細如何？』使者既至觀其盛饌，遂乃忘歸；第二、第三使皆不返。是時長者親自往觀，見彼盛設深嘆希有，便作是念：『此諸妙供力辦可成，像及宮人我何能得？』作是念已便還本居，告守門人曰：『汝若見有乞人來至，須者皆與，勿令輒入。』長者入室懷憂而住。

「時天帝釋常以天眼觀察世間，見天分長者室內懷憂，察知彼心便作是念：『世間福田，佛為第一。作大施主天分為先，我今宜應共彼相助。』即自化作婆羅門像，

【現代漢語翻譯】 諸位大臣隨即在城內行動起來，清除瓦礫，打掃街道，遍灑香湯，焚香使香氣瀰漫，幢幡、絲綢傘蓋處處懸掛，散佈各種名貴花朵，處處充滿，莊嚴可愛如同歡喜園（ देवताओं का बगीचा ）。接著建造食堂，宏偉壯麗，又安放食座，用各種珍寶裝飾，在座位上覆蓋絲綢綵緞，塗抹香料，到處擦拭，獻上的食物精美細軟如同天上的甘露，各種滋味超越世間的珍饈美味，恭敬地供奉佛和僧眾，盡心盡力地供養。當時，各位大臣一同稟告國王說：『我們盡力共同做了這些，裝飾城池，準備了豐盛的食物，大王現在應該發起歡喜心。』國王親自觀看，覺得非常稀有，就命令使者前往世尊（ भगवान ）處，稟告說：『食物已經準備好，希望佛知道時間。』佛和大眾各自拿著衣缽，到達王宮，來到設宴的地方，就座而坐。國王於是命令灌頂大象（ अभिषेक हाथी ），拿著一百支傘蓋為佛世尊（ भगवान ）遮蓋，其餘的象各自拿著一支傘蓋為比丘（ भिक्षु ）遮蓋。國大夫人親自拿著寶扇，為佛扇風納涼，其餘的宮女為比丘眾扇風。國王和大臣親自拿著供品，供奉佛和僧眾，廣泛地如同上面所說。當時，天分長者（ देवदत्त ）就告訴家人說：『你們現在可以去國王設宴的地方，偷偷觀察飲食的粗細如何？』使者到達后，看到那豐盛的食物，竟然忘記了回去；第二、第三個使者都沒有返回。這時，長者親自前往觀看，見到那盛大的宴席，深深地感嘆稀有，便這樣想：『這些美妙的供品靠財力可以辦到，但象和宮人我怎麼能得到呢？』這樣想完后，便回到自己的住所，告訴守門人說：『你如果見到有乞丐來，需要什麼就給他們什麼，不要讓他們隨便進入。』長者進入房間，懷著憂愁居住。 當時，帝釋天（ इंद्र ）常常用天眼觀察世間，見到天分長者（ देवदत्त ）在室內懷著憂愁，察知了他的心思，便這樣想：『世間福田中，佛（ भगवान ）是第一。做大施主，天分（ देवदत्त ）是領先的，我現在應該和他一起相助。』於是自己化作婆羅門（ ब्राह्मण ）的形象。

【English Translation】 The ministers then acted within the city, removing rubble, sweeping the streets, sprinkling fragrant water everywhere, burning incense to spread fragrance, with banners and silken canopies hung everywhere, scattering famous flowers to fill every space, making it as adorably adorned as the Garden of Joy (garden of the gods). Next, they built a dining hall, grand and elegant, and arranged the dining seats, adorned with various treasures, covering the seats with silken brocade, applying fragrant paste and powders, wiping everywhere, offering delicate and soft foods like heavenly nectar, various flavors surpassing worldly delicacies, respectfully offering them to the Buddha and monks, wholeheartedly making offerings. At that time, the ministers together said to the king: 'We have done these things together to the best of our ability, decorating the city and preparing the grand feast; may the king now generate a joyful heart.' The king personally observed and found it extremely rare, and immediately ordered a messenger to go to the World Honored One (Bhagavan), reporting: 'The food is ready; may the Buddha know the time.' The Buddha and the assembly each carried their robes and bowls, arrived at the royal palace, went to the place where the food was prepared, and sat down. The king then ordered the anointing elephant (Abhisheka elephant), to hold a hundred parasols to cover the Buddha World Honored One (Bhagavan), and the other elephants each held a parasol to cover the Bhikshus (monks). The queen herself held a precious fan, fanning the Buddha to provide coolness, and the other palace women fanned the Bhikshu assembly. The king and ministers personally held offerings, offering them to the Buddha and the Sangha, extensively as described above. At that time, the householder Tianfen (Devadatta) then told his family: 'You may now go to the place where the king is holding the feast, and secretly observe how coarse or fine the food is.' The messenger arrived and saw the grand feast, and forgot to return; the second and third messengers also did not return. At this time, the householder personally went to observe, saw the grand feast, and deeply sighed at its rarity, and then thought: 'These wonderful offerings can be accomplished with wealth, but how can I obtain elephants and palace women?' After thinking this, he returned to his residence and told the gatekeeper: 'If you see any beggars coming, give them whatever they need, and do not let them enter casually.' The householder entered the room, dwelling in sorrow. At that time, the Deva Indra (Indra) often observed the world with his heavenly eye, saw the householder Tianfen (Devadatta) dwelling in sorrow in his room, discerned his thoughts, and then thought: 'Among the fields of merit in the world, the Buddha (Bhagavan) is the first. As a great benefactor, Tianfen (Devadatta) is the leader; I should now assist him together.' He then transformed himself into the form of a Brahmin (Brahmin).

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至長者門，告守門人曰：『汝今宜往白大長者，有憍尸迦種大婆羅門，今在門外須欲相見。』門人告曰：『長者令我禁守其門，見有乞人，須者皆與勿令輒入。必有須者隨意將去，何勞要見長者之身？』彼人報曰：『我無所求，然有要緣須見長者。』使者遂入白言：『外有憍尸迦種大婆羅門，云無所求須見長者。』長者報曰：『可語彼人：「若有所求隨意將去。何須強欲見我身耶？」』白言：『大家！如所教言，我已報訖。彼云：「我有要緣須見長者。」』告門人曰：『若如是者可使入來。』門人引入，時婆羅門既見長者懷憂而住，問言：『長者！何緣以手支頰似帶憂容。』長者聞已說伽他曰：

「『若人能解憂，　　斯人可共語； 　　如其憂不解，　　共語欲何為？』

「時天帝釋問言：『長者有何憂事？我有方便能為解除。』長者即便具說前事。時天帝釋即複本形，告言：『長者！我令上巧妙天來相藉助。』作是語已隱形而去。時天帝釋既至天宮，告巧妙天曰：『汝今可往贍部洲中，與天分長者共相藉助。』答曰：『善哉！』時巧妙天即于明日，至彼城中隨情變化，莊嚴衢路奇巧超絕，種種莊飾倍勝於王。食堂坐具妙成天巧，所有飲食並是天廚，令大象王持百支傘蓋毗缽尸佛，其餘諸象持蓋苾芻。舍之

【現代漢語翻譯】 現代漢語譯本： 他來到長者（長者：指有德行和財富的人）的家門，告訴守門人說：『你現在應該去告訴大長者，有一個憍尸迦（Kauśika）種姓的大婆羅門（Brahmin），現在在門外想要見他。』守門人回答說：『長者命令我守住這扇門，見到有乞討的人，需要什麼就都給他們，不要讓他們隨便進來。如果有什麼需要的就隨意拿走，何必一定要見長者本人呢？』那個人回答說：『我沒有什麼要求，但有重要的原因需要見長者。』使者於是進去稟告說：『外面有一個憍尸迦種姓的大婆羅門，說沒有什麼要求，但想要見長者。』長者回答說：『可以告訴那個人：「如果有什麼要求就隨意拿走，何必一定要強求見我呢？」』守門人稟告說：『大家！我已經按照您所說的回覆了，但他卻說：「我有重要的原因需要見長者。」』長者告訴守門人說：『如果是這樣，就讓他進來吧。』守門人把他領了進去，當時婆羅門看到長者憂愁地坐在那裡，問道：『長者！什麼原因讓您用手托著臉頰，好像帶著憂愁的樣子？』長者聽了之後，說了這樣一段偈語： 『如果有人能解除憂愁， 這樣的人可以和他交談； 如果他的憂愁不能解除， 和他交談又有什麼用呢？』 當時天帝釋（Śakra，佛教的護法神）問道：『長者有什麼憂愁的事情？我有一些方法可以為您解除。』長者就把之前的事情都詳細地說了出來。當時天帝釋就恢復了原來的樣子，告訴他說：『長者！我讓上巧妙天（精於技藝的天人）來幫助您。』說完這些話就隱身離開了。當時天帝釋到了天宮，告訴巧妙天說：『你現在可以到贍部洲（Jambudvīpa，我們所居住的世界）中，與天分長者一起互相幫助。』巧妙天回答說：『好的！』當時巧妙天就在第二天，到了那座城市裡，隨著自己的意願變化，把街道裝飾得奇巧超絕，各種各樣的裝飾比國王的還要好。食堂里的坐具精妙地展現了天人的技巧，所有的飲食都是天上的美味，讓大象王拿著一百支傘蓋，如同毗缽尸佛（Vipaśyi Buddha）一樣，其餘的象拿著傘蓋，如同比丘（bhikṣu，佛教出家眾）。舍之

【English Translation】 English version: He went to the elder's (elder: refers to a person of virtue and wealth) gate and said to the gatekeeper, 'You should now go and tell the great elder that there is a great Brahmin (Brahmin) of the Kauśika (Kauśika) lineage now outside the gate who wishes to see him.' The gatekeeper replied, 'The elder has ordered me to guard this gate, and to give whatever is needed to those who beg. Do not let them enter casually. If they need anything, let them take it as they please. Why is it necessary to see the elder himself?' The man replied, 'I seek nothing, but I have an important reason to see the elder.' The messenger then went in and reported, 'There is a great Brahmin of the Kauśika lineage outside who says he seeks nothing but wishes to see the elder.' The elder replied, 'You may tell that person, "If you seek anything, take it as you please. Why must you insist on seeing me?"' The gatekeeper reported, 'Everyone! I have already replied as you instructed, but he said, "I have an important reason to see the elder."』 The elder told the gatekeeper, 'If that is the case, then let him come in.' The gatekeeper led him in. At that time, the Brahmin saw the elder sitting there with a worried expression and asked, 'Elder! What is the reason that you are supporting your cheek with your hand, as if you are carrying a worried expression?' After hearing this, the elder spoke the following gatha (verse): 'If a person can resolve worries, That person can be talked to; If his worries cannot be resolved, What is the use of talking to him?' At that time, Śakra (Śakra, a protector deity in Buddhism), the Lord of the Devas, asked, 'Elder, what are you worried about? I have some ways to resolve it for you.' The elder then explained all the previous events in detail. At that time, Śakra restored his original form and told him, 'Elder! I will have the skillful deva (a celestial being skilled in crafts) come to help you.' After saying these words, he disappeared. At that time, Śakra went to the heavenly palace and told the skillful deva, 'You can now go to Jambudvīpa (Jambudvīpa, the world we live in) and help the elder of heavenly division together.' The skillful deva replied, 'Good!' At that time, the skillful deva arrived in that city the next day and transformed according to his wishes, decorating the streets with extraordinary ingenuity, and all kinds of decorations were better than the king's. The seating in the dining hall exquisitely displayed the skills of the devas, and all the food was heavenly delicacies, allowing the elephant king to hold a hundred umbrellas, like Vipaśyi Buddha (Vipaśyi Buddha), and the other elephants held umbrellas, like bhikṣus (bhikṣu, Buddhist monastics). Give it

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天女手執金扇為佛招涼，自余天女扇苾芻眾。時彼國王遣一使者竊往觀察，看長者供養其狀如何？其使往觀見其奇異，遂便忘返；復遣大臣還同前住；后令太子亦復不來。王怪其事即便自往至彼門所。爾時世尊遙見王已，告長者曰：『此是國王已見真諦，汝于彼所出粗惡言，今在門外汝往求謝。』長者遂出求謝于王，白言：『大王！今請暫入自手供養。』王即入見上妙天廚，極生希有，告長者曰：『仁今宜可於日日中供佛僧眾，非我所望。』時彼長者，既作如是奇妙盛饌供佛僧已，頂禮佛足而發願言：『我今供養最上福田，愿此勝因我于來世，常得生在大富貴家，珍財豐足受天妙相，獲殊勝法出離蓋纏。如是大師我當承事心無有厭。』汝等苾芻勿生異念，往時天分長者即火生是。由於彼王出粗惡語，以栴檀火母子同燒。由彼業力，於五百生中與母同處被火所燒，乃至今時同燒一處。由於毗缽尸佛作上供養又復發愿，由彼業力，常得生在大富貴家，財寶豐盈，天諸妙相自然而出，於我法中出家修行，斷盡諸惑得阿羅漢果。汝等苾芻！我與毗缽尸佛，神通道力悉皆平等。若於我所供養承事生殷重心，必獲勝果，如是應知。若純黑業得純黑報等，廣如上說。」時諸苾芻聞佛所說，信受奉行。

第一門第三子攝頌曰：

【現代漢語翻譯】 現代漢語譯本：天女手持金扇為佛陀扇風納涼，其餘的天女則為眾比丘扇風。當時，國王派了一個使者偷偷去觀察，看看長者供養的情形如何。那使者前去觀看，見到那奇異的景象，竟然忘記返回；國王又派遣大臣前去，結果也和之前的人一樣留在了那裡；後來又讓太子去，太子也一去不回。國王對這件事感到奇怪，就親自前往到達長者家門前。那時，世尊遠遠地看見國王來了，就告訴長者說：『這位是國王，他已經明白了真諦，你之前對他說了粗惡的話，現在他在門外，你前去向他道歉。』長者於是出去向國王道歉，說道：『大王！現在請您暫時進來，親自供養。』國王就進入長者家，看見那上妙的天廚，心中感到非常稀有，告訴長者說：『您現在應該每天供養佛和僧眾，這不是我所期望的。』當時那位長者，在做了這樣奇妙盛大的齋飯供養佛和僧眾后，頂禮佛足並且發願說：『我今天供養最上的福田，愿以此殊勝的因緣，使我來世常常出生在大富大貴之家，珍寶財富豐足，獲得天人的美妙相貌，獲得殊勝的佛法，脫離煩惱的覆蓋和纏縛。對於像世尊這樣的大師，我應當承事供養，心中沒有厭倦。』你們這些比丘不要產生其他的想法，過去的天分長者就是火生。由於他對國王說了粗惡的話，因此被用旃檀木火和母親一同燒死。由於這個業力，在五百世中都和母親一同被火燒，乃至現在仍然一同被燒在一個地方。由於對毗缽尸佛作了最上的供養，又發了愿，由於這個業力，常常出生在大富大貴之家，財富珍寶豐盈，天人的各種美妙相貌自然顯現，在我的佛法中出家修行，斷盡一切煩惱，證得阿羅漢果。你們這些比丘！我和毗缽尸佛的神通和道力完全平等。如果對於我所作的供養和承事生起殷重之心，必定獲得殊勝的果報，應當這樣理解。如果造作純黑的業，就會得到純黑的果報等等，詳細的內容如前面所說。』當時，眾比丘聽了佛所說的話，都信受奉行。 English version: A heavenly maiden held a golden fan to cool the Buddha, while other heavenly maidens fanned the assembly of Bhikshus (monks). At that time, the king sent a messenger to secretly observe and see how the elder's (Changzhe) offering was being conducted. The messenger went to observe and, seeing the extraordinary scene, forgot to return. The king then sent a minister, who also stayed there like the previous one. Later, he sent the crown prince, who also did not return. The king, finding this strange, went himself to the gate of the elder's residence. At that time, the World Honored One (Shizun), seeing the king from afar, said to the elder: 'This is the king, he has already seen the truth. You spoke harsh words to him before, and now he is outside the gate; go and apologize to him.' The elder then went out to apologize to the king, saying: 'Great King! Please come in for a moment and make offerings with your own hands.' The king entered and saw the exquisite heavenly kitchen, feeling extremely amazed. He said to the elder: 'You should make offerings to the Buddha and the Sangha (monastic community) every day; this is not what I desire.' At that time, the elder, having prepared such a wonderful and grand feast to offer to the Buddha and the Sangha, prostrated himself at the Buddha's feet and made a vow, saying: 'Today I make offerings to the supreme field of merit. May this excellent cause enable me to be born in wealthy and noble families in future lives, with abundant treasures and wealth, receiving the wondrous appearances of the devas (gods), obtaining the supreme Dharma (teachings), and being liberated from the coverings and entanglements of afflictions. I shall serve such a great master as the World Honored One without any weariness in my heart.' You Bhikshus, do not have any other thoughts. The former Tianfen elder was Huosheng (Fire Born). Because he spoke harsh words to the king, he was burned together with his mother by sandalwood fire. Due to this karmic force, he was burned together with his mother in five hundred lives, and even now they are burned together in one place. Because he made supreme offerings to Vipashyin Buddha (Pi Poshi Fo) and also made a vow, due to this karmic force, he is always born in wealthy and noble families, with abundant treasures and wealth, and the various wondrous appearances of the devas naturally manifest. He renounced the household life and practiced in my Dharma, completely cutting off all afflictions and attaining the state of Arhat (A luohan). You Bhikshus! My supernatural powers and the powers of Vipashyin Buddha are completely equal. If you offer and serve me with sincere respect, you will surely obtain supreme rewards; you should understand this. If you create purely black karma, you will receive purely black retribution, etc., as described in detail above.' At that time, the Bhikshus, hearing what the Buddha said, accepted it with faith and practiced accordingly.

第一門第三子攝頌曰： The summary verse of the third son of the first gate says:

【English Translation】 English version: A heavenly maiden held a golden fan to cool the Buddha, while other heavenly maidens fanned the assembly of Bhikshus (monks). At that time, the king sent a messenger to secretly observe and see how the elder's (Changzhe) offering was being conducted. The messenger went to observe and, seeing the extraordinary scene, forgot to return. The king then sent a minister, who also stayed there like the previous one. Later, he sent the crown prince, who also did not return. The king, finding this strange, went himself to the gate of the elder's residence. At that time, the World Honored One (Shizun), seeing the king from afar, said to the elder: 'This is the king, he has already seen the truth. You spoke harsh words to him before, and now he is outside the gate; go and apologize to him.' The elder then went out to apologize to the king, saying: 'Great King! Please come in for a moment and make offerings with your own hands.' The king entered and saw the exquisite heavenly kitchen, feeling extremely amazed. He said to the elder: 'You should make offerings to the Buddha and the Sangha (monastic community) every day; this is not what I desire.' At that time, the elder, having prepared such a wonderful and grand feast to offer to the Buddha and the Sangha, prostrated himself at the Buddha's feet and made a vow, saying: 'Today I make offerings to the supreme field of merit. May this excellent cause enable me to be born in wealthy and noble families in future lives, with abundant treasures and wealth, receiving the wondrous appearances of the devas (gods), obtaining the supreme Dharma (teachings), and being liberated from the coverings and entanglements of afflictions. I shall serve such a great master as the World Honored One without any weariness in my heart.' You Bhikshus, do not have any other thoughts. The former Tianfen elder was Huosheng (Fire Born). Because he spoke harsh words to the king, he was burned together with his mother by sandalwood fire. Due to this karmic force, he was burned together with his mother in five hundred lives, and even now they are burned together in one place. Because he made supreme offerings to Vipashyin Buddha (Pi Poshi Fo) and also made a vow, due to this karmic force, he is always born in wealthy and noble families, with abundant treasures and wealth, and the various wondrous appearances of the devas naturally manifest. He renounced the household life and practiced in my Dharma, completely cutting off all afflictions and attaining the state of Arhat (A luohan). You Bhikshus! My supernatural powers and the powers of Vipashyin Buddha are completely equal. If you offer and serve me with sincere respect, you will surely obtain supreme rewards; you should understand this. If you create purely black karma, you will receive purely black retribution, etc., as described in detail above.' At that time, the Bhikshus, hearing what the Buddha said, accepted it with faith and practiced accordingly.

第一門第三子攝頌曰： The summary verse of the third son of the first gate says:

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綴缽畜資具、　　刀子及針筒、 　並衣楨有三、　　是大仙開許。

佛在室羅伐城。時有苾芻其缽有穴，即便持去詣鍛師所，報言：「賢者，我缽有穴，幸能為綴。」彼作是念：「諸釋迦子皆是閑人，不與價直虛相驅使。我若為作餘者續來，頻頻料理廢我生務，未有竟期。我今宜可且延時節。」報言：「聖者！我未有暇，明當可來。」明日便至，報云：「後日。」或早或晚日日如是，矯誑延時苾芻勞倦。有知識苾芻見而問曰：「具壽！日日常見來向此家，豈可是汝門徒親識耶？」報言：「大德！此家非我門徒亦非親識，我有破缽令其料理，彼調誑我，為此常來。」答言：「具壽！汝可不聞，工師巧兒難得實語。然我解作，若佛許者我為汝綴。」以緣白佛，佛言：「若有苾芻解巧作者，應在屏處而綴其缽，設有見者譏丑不生。」時彼苾芻既聞佛許，即便往彼巧苾芻處，報言：「大德！世尊開許，得自綴缽當爲我作。」彼言：「具壽！豈用我指而綴于缽，須得作具方可為綴。」以緣白佛，佛言：「由是我今開許僧伽畜鐵作具。若有須者，可借取用，事了送還。」

緣在室羅伐城。時諸苾芻欲裁三衣，便以手裂，衣財損壞。以緣白佛，佛言：「不應手裂，可刀子裁。」世尊許已，時有苾芻欲割裁衣，往俗

【現代漢語翻譯】 現代漢語譯本： 『缽、衣物等生活必需品，刀子和針筒，以及三件替換的衣服，這些都是偉大的聖者（大仙指佛陀）所允許擁有的。』

佛陀在室羅伐城（Śrāvastī）的時候，有一位比丘（bhikṣu，佛教出家男眾）的缽（缽，patra，僧人所用的食器）破了一個洞，於是拿著缽去鐵匠那裡，對比丘說：『賢者，我的缽破了一個洞，希望你能幫我補一下。』鐵匠心想：『這些釋迦牟尼的弟子都是閑人，不給工錢還使喚人。如果我給他補了，其他人也會接踵而來，沒完沒了地耽誤我的生計。我不如先拖延一下。』於是回答說：『聖者！我現在沒空，明天再來吧。』比丘第二天去了，鐵匠又說：『後天再來吧。』就這樣，鐵匠每天用各種借口拖延時間，比丘感到非常疲憊。有一位認識比丘的人看見了，問道：『具壽（āyuṣmat，對年長比丘的尊稱）！我每天都看見你來這家，難道是你的門徒或親戚嗎？』比丘回答說：『大德（bhadanta，對有德比丘的尊稱）！這家既不是我的門徒也不是我的親戚，我的缽破了，請他修理，他卻欺騙我，所以我才常來。』那人回答說：『具壽！你難道沒聽說過嗎，工匠和手藝人很難說實話。不過我會修理，如果佛陀允許，我可以幫你補缽。』

比丘將此事稟告佛陀，佛陀說：『如果有比丘擅長修理，應該在隱蔽的地方補缽，這樣就不會引起別人的譏笑。』那位比丘聽了佛陀的允許，就去找那位擅長修理的比丘，對比丘說：『大德！世尊已經允許自己補缽了，請你幫我補一下吧。』那人說：『具壽！光靠我的手指是補不了缽的，需要工具才能補。』比丘又將此事稟告佛陀，佛陀說：『因此我現在允許僧團（saṃgha，佛教僧侶團體）擁有鐵製工具。如果有人需要，可以借用，用完后歸還。』

事情發生在室羅伐城。當時，比丘們想要裁剪三衣（tricīvara，比丘所穿的三種袈裟），就用手撕裂，損壞了衣料。比丘們將此事稟告佛陀，佛陀說：『不應該用手撕裂，可以用刀子裁剪。』世尊允許后，有一位比丘想要裁剪衣服，就去俗

【English Translation】 English version: 『A bowl, necessary requisites, a knife and a needle case, along with three robes, are permitted by the Great Sage (Maharishi, referring to the Buddha).』

The Buddha was in Śrāvastī. At that time, a bhikṣu (Buddhist monk) had a hole in his bowl (patra, alms bowl), so he took it to a blacksmith and said, 'Virtuous one, my bowl has a hole, please repair it for me.' The blacksmith thought, 'These sons of the Śākya (referring to Buddhist monks) are all idle people, they don't pay and yet they order people around. If I repair it for him, others will come one after another, endlessly delaying my livelihood. I should delay him for now.' So he replied, 'Venerable one! I am not free now, come back tomorrow.' The bhikṣu came the next day, and the blacksmith said, 'Come back the day after tomorrow.' Day after day, morning and evening, he deceived and delayed the bhikṣu, who became weary. A knowledgeable bhikṣu saw this and asked, 'Āyuṣmat (term of respect for a senior monk)! I see you coming to this house every day, are they your disciples or relatives?' The bhikṣu replied, 'Bhadanta (term of respect for a virtuous monk)! This house is neither my disciple nor my relative. My bowl is broken, and I asked him to repair it, but he deceives me, so I come here often.' The other bhikṣu replied, 'Āyuṣmat! Have you not heard that it is difficult to get the truth from craftsmen and artisans? However, I know how to repair it. If the Buddha permits, I will repair your bowl.'

The bhikṣu reported this matter to the Buddha, who said, 'If there is a bhikṣu who is skilled in repairing, he should repair the bowl in a secluded place, so that no one will ridicule him.' When that bhikṣu heard the Buddha's permission, he went to the skilled bhikṣu and said, 'Venerable one! The World Honored One (Bhagavan, referring to the Buddha) has permitted self-repair of bowls, please repair it for me.' The other bhikṣu said, 'Āyuṣmat! I cannot repair the bowl with just my fingers, I need tools to repair it.' The bhikṣu reported this matter to the Buddha again, and the Buddha said, 'Therefore, I now permit the saṃgha (Buddhist monastic community) to possess iron tools. If anyone needs them, they can borrow them and return them after use.'

The incident occurred in Śrāvastī. At that time, the bhikṣus wanted to cut their three robes (tricīvara, the three robes worn by monks), so they tore them by hand, damaging the cloth. The bhikṣus reported this matter to the Buddha, who said, 'You should not tear them by hand, you can cut them with a knife.' After the World Honored One permitted this, a bhikṣu wanted to cut his robe, so he went to a layman

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人處告言：「居士！我須刀子，欲割截衣。」答曰：「將去。」既裁衣已送還彼人，居士報曰：「此即相施。」答言：「世尊不許。」以緣白佛，佛言：「我許苾芻受畜刀子。」見佛許已，時諸六眾便以金銀、琉璃、頗梨、諸寶並余雜色種種奇珍莊飾其弝。時諸俗旅見而問曰：「聖者！此是何物？」答言：「世尊聽畜刀子。」彼言：「仁等尚有欲事纏繞心耶？」時諸苾芻以緣白佛，佛言：「苾芻！不應畜用金銀、琉璃、頗梨、諸寶並余雜色種種奇珍莊飾刀弝。若須刀子，純用鐵作。」彼便大長，俗人復問：「此是何物？」答言：「此是刀子，世尊聽畜。」彼言：「聖者！此是大刀，不是刀子。」以緣白佛，佛言：「苾芻不畜長刀。」彼極小作不堪割物，佛言：「汝等應知，有三種刀子，謂大、中、小。大者可長六指，小者四指，二內名中。其狀有二：一如烏羽曲、二似雞翎，不應尖直。」

緣在室羅伐城。時諸苾芻刺三衣時，便以竹籤或用鳥翮，衣遂損壞，佛言：「應可用針。」是時六眾便以金銀、琉璃、頗梨、諸寶而作其針。俗人見問：「此是何物？」答曰：「佛許畜針。」彼言：「沙門釋子欲事纏心。」以緣白佛，佛言：「苾芻不應以金等物而作其針。然針有四種：銅、鐵、鍮石及以赤銅。」苾芻畜針隨處

【現代漢語翻譯】 現代漢語譯本 有人告訴一位居士（在家信徒）說：『居士！我需要一把刀子，想用來裁剪衣服。』居士回答說：『拿去用吧。』那人裁剪完衣服后，將刀子還給了居士，居士說：『這就算是佈施給你了。』那人回答說：『世尊（釋迦牟尼佛的尊稱）不允許這樣做。』於是將此事稟告了佛陀，佛陀說：『我允許比丘（出家男子）持有刀子。』 當佛陀允許之後，六眾比丘（指違規的比丘團體）便用金銀、琉璃、頗梨（水晶）、各種寶石以及其他各種奇珍異寶來裝飾刀柄。一些俗人（在家信徒）看見后問道：『聖者！這是什麼東西？』比丘回答說：『世尊允許我們持有刀子。』那些俗人說：『你們竟然還有世俗的慾望纏繞在心中嗎？』 比丘們將此事稟告佛陀，佛陀說：『比丘不應該用金銀、琉璃、頗梨、各種寶石以及其他各種奇珍異寶來裝飾刀柄。如果需要刀子，只能用鐵來製作。』 那些比丘做的刀子又變得很大，俗人又問：『這是什麼東西？』比丘回答說：『這是刀子，世尊允許我們持有。』那些俗人說：『聖者！這是大刀，不是刀子。』 比丘們將此事稟告佛陀，佛陀說：『比丘不應該持有長刀。』他們又把刀子做得極小，小到無法用來裁剪東西。佛陀說：『你們應當知道，有三種刀子，即大、中、小。大刀的長度可以是六指，小刀的長度可以是四指，介於兩者之間的稱為中等。刀子的形狀有兩種：一種像烏鴉的羽毛彎曲，一種像雞的羽毛，不應該是尖的或直的。』 這件事發生在室羅伐城（古印度城市名）。當時，比丘們縫製三衣（比丘所穿的袈裟）時，用竹籤或鳥的羽毛，導致衣服損壞。佛陀說：『應該用針。』 這時，六眾比丘便用金銀、琉璃、頗梨、各種寶石來製作針。俗人看見后問：『這是什麼東西？』比丘回答說：『佛陀允許我們持有針。』那些俗人說：『沙門釋子（對佛教出家人的稱呼）心中仍然有世俗的慾望。』 比丘們將此事稟告佛陀，佛陀說：『比丘不應該用金等貴重物品來製作針。針有四種：銅、鐵、鍮石（一種合金）以及赤銅。』比丘可以隨身攜帶針。

【English Translation】 English version A person told a householder (lay devotee): 'Householder! I need a knife to cut clothes.' The householder replied: 'Take it.' After the person finished cutting the clothes, he returned the knife to the householder. The householder said: 'This is considered a donation to you.' The person replied: 'The World-Honored One (a respectful title for Shakyamuni Buddha) does not allow this.' He then reported the matter to the Buddha, who said: 'I allow Bhikshus (ordained monks) to possess knives.' After the Buddha permitted it, the group of six Bhikshus (referring to a group of monks who frequently violated the rules) decorated the handles of their knives with gold, silver, lapis lazuli, crystal (sphatika), various jewels, and other rare treasures. Some laypeople saw this and asked: 'Venerable ones! What are these?' The Bhikshus replied: 'The World-Honored One allows us to possess knives.' Those laypeople said: 'Do you still have worldly desires clinging to your hearts?' The Bhikshus reported this matter to the Buddha, who said: 'Bhikshus should not decorate the handles of their knives with gold, silver, lapis lazuli, crystal, various jewels, and other rare treasures. If a knife is needed, it should be made purely of iron.' The knives that the Bhikshus made then became very large. The laypeople asked again: 'What are these?' The Bhikshus replied: 'These are knives, the World-Honored One allows us to possess them.' Those laypeople said: 'Venerable ones! These are large swords, not knives.' The Bhikshus reported this matter to the Buddha, who said: 'Bhikshus should not possess long swords.' They then made the knives extremely small, so small that they could not be used to cut anything. The Buddha said: 'You should know that there are three types of knives: large, medium, and small. The large ones can be six fingers in length, the small ones can be four fingers in length, and those in between are called medium. There are two shapes: one is curved like a crow's feather, and the other is like a chicken's feather; they should not be pointed or straight.' This event occurred in Shravasti (an ancient city in India). At that time, when the Bhikshus were sewing their three robes (the robes worn by Bhikshus), they used bamboo skewers or bird feathers, which damaged the robes. The Buddha said: 'You should use needles.' Then, the group of six Bhikshus made needles out of gold, silver, lapis lazuli, and various jewels. Laypeople saw this and asked: 'What are these?' The Bhikshus replied: 'The Buddha allows us to possess needles.' Those laypeople said: 'The Shramana (Buddhist renunciates) disciples of Shakya (another name for Buddha) still have worldly desires in their hearts.' The Bhikshus reported this matter to the Buddha, who said: 'Bhikshus should not make needles out of precious materials such as gold. There are four types of needles: copper, iron, brass (tuttha), and red copper.' Bhikshus may carry needles with them wherever they go.

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安置，遂便生澀，佛言：「應用針筒。」苾芻不解如何作筒？佛言：「有二種針筒：一是抽管、二以竹筒，此許用管，彼二刀子恐生鐵垢，著此管中亦得。」

緣在室羅伐城，佛許苾芻作僧伽胝。時諸苾芻便於地上敷置其疊，多被蟲食有塵垢污。以緣白佛，佛言：「不應安地，可作衣楨。」苾芻不解，以緣白佛，佛言：「有二種楨：或木、或竹，布衣于上。」牽挽來去被竹損衣，佛言：「先須鉆孔，次可以線繚令相著，就上刺之。」如佛所說有三種衣：謂上、中、下。上衣宜安上楨，中下二衣即不相稱，佛言：「應作三楨，大小隨衣。」

第一門第四子攝頌曰：

照鏡並鑒水，　　不應用梳刷， 　頂上留長髮，　　浴室栗㚲毗。

緣在室羅伐城。時六眾苾芻于日初分，執持衣缽入城乞食。時諸俗人，于箱篋中開諸莊具。六眾見已，便持彼鏡照面觀形。難陀、鄔波難陀互相告曰：「我甚端正。」俗旅見譏作如是語：「聖者！頭上無發、腋下毛長，何處得有容儀端正？」彼便默然。苾芻白佛，佛言：「苾芻不應照鏡，若照面者得越法罪。」如佛所說不應照鏡，即便照水同前譏笑，佛言：「亦復不應臨水照面。」苾芻觀蟲水時，自見其面便生悔心，佛言：「觀水見面此非是犯，勿起疑心。若為觀瘡

【現代漢語翻譯】 現代漢語譯本： 安置衣物時，如果覺得生澀不便，佛說：『應該使用針筒。』比丘不明白如何製作針筒？佛說：『有兩種針筒：一種是抽管，另一種是用竹筒。這裡允許使用抽管，至於兩把刀子，恐怕會產生鐵銹，放在這個管子里也可以。』 因緣發生在室羅伐城（Śrāvastī，古印度城市）。佛允許比丘製作僧伽胝（saṃghāṭī，一種袈裟）。當時，比丘們常常把疊好的袈裟放在地上，結果很多都被蟲子咬食，沾染塵垢。他們將此事稟告佛陀，佛說：『不應該放在地上，可以製作衣楨（一種架子）。』比丘不明白，又稟告佛陀，佛說：『有兩種衣楨：一種是木製的，一種是竹製的，把衣服鋪在上面。』但牽拉衣服時，竹子會損壞衣服，佛說：『應該先鉆孔，然後用線纏繞使其連線在一起，再在上面縫刺。』正如佛所說，有三種衣服：上衣、中衣、下衣。上衣適合放在大的衣楨上，中衣和下衣則不太相稱，佛說：『應該製作三種衣楨，大小隨衣服而定。』 第一門第四子的攝頌說： 照鏡子和在水中照，不應該用梳子和刷子，頭頂上留著長髮，浴室和栗㚲毗（不確定含義）。 因緣發生在室羅伐城。當時，六眾比丘在清晨，拿著衣缽進入城中乞食。當時，一些俗人在箱子里打開梳妝用具。六眾比丘看見后，就拿著鏡子照面觀看自己的容貌。難陀（Nanda）和鄔波難陀（Upananda）互相說：『我非常端正。』俗人看見后譏笑他們說：『聖者！頭上沒有頭髮，腋下毛長，哪裡能算得上容貌端正？』他們便沉默不語。比丘將此事稟告佛陀，佛說：『比丘不應該照鏡子，如果照面，就犯了越法罪。』既然佛說不應該照鏡子，他們就照水，結果同樣遭到譏笑，佛說：『也不應該臨水照面。』比丘觀察水中的蟲子時，無意中看見了自己的面容，便心生後悔，佛說：『觀察水中的蟲子時看見自己的面容，這不算犯戒，不要產生疑心。如果是爲了觀察瘡

【English Translation】 English version: When arranging clothes, if it feels awkward and inconvenient, the Buddha said, 'You should use a needle tube.' The Bhikshus (Buddhist monks) did not understand how to make a needle tube. The Buddha said, 'There are two kinds of needle tubes: one is a suction tube, and the other is a bamboo tube. Here, the suction tube is allowed. As for the two knives, they might produce rust, so putting them in this tube is also acceptable.' The circumstance occurred in Śrāvastī (an ancient Indian city). The Buddha allowed the Bhikshus to make a saṃghāṭī (a type of robe). At that time, the Bhikshus often placed the folded robes on the ground, resulting in many being eaten by insects and stained with dust. They reported this matter to the Buddha, who said, 'You should not place them on the ground; you can make a clothes frame (a type of rack).' The Bhikshus did not understand and reported to the Buddha again, who said, 'There are two kinds of frames: one is made of wood, and the other is made of bamboo. Spread the clothes on top.' However, when pulling the clothes, the bamboo would damage them. The Buddha said, 'You should first drill holes, then wrap them with thread to connect them, and then sew on top.' As the Buddha said, there are three kinds of clothes: upper garment, middle garment, and lower garment. The upper garment is suitable for placing on a large frame, while the middle and lower garments are not very suitable. The Buddha said, 'You should make three frames, with the size depending on the clothes.' The fourth verse of the first chapter says: Looking in a mirror and looking in water, one should not use combs and brushes, keeping long hair on the top of the head, bathroom and Kurukkuvi (uncertain meaning). The circumstance occurred in Śrāvastī. At that time, the six-group Bhikshus, in the early morning, carried their robes and bowls into the city to beg for food. At that time, some laypeople were opening their dressing cases. The six-group Bhikshus, seeing this, took the mirrors to look at their faces and observe their appearance. Nanda and Upananda said to each other, 'I am very handsome.' The laypeople, seeing this, ridiculed them, saying, 'Venerable ones! You have no hair on your head and long hair under your armpits, how can you be considered handsome?' They then remained silent. The Bhikshus reported this matter to the Buddha, who said, 'Bhikshus should not look in mirrors; if they look at their faces, they commit a transgression.' Since the Buddha said they should not look in mirrors, they looked in water, resulting in the same ridicule. The Buddha said, 'You should also not look at your face in water.' When the Bhikshus were observing insects in the water, they inadvertently saw their own faces and felt remorse. The Buddha said, 'Seeing your face while observing insects in the water is not a transgression; do not be doubtful. If it is to observe a wound

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，或窺昔時老少形狀者，覽鏡無咎。」

緣處同前。六眾乞食，見他俗家有莊飾具，便用彼梳整理頭髮，相語：「好不？」俗人見時同前譏笑，彼便默然。以緣白佛，佛言：「苾芻不應梳頭，若作得越法罪。」苾芻復更用刷，還同前過，佛言：「用得越法罪。」苾芻梳刷一時俱用，佛言：「得罪同前。」

緣處同前。時給孤獨長者側布黃金買逝多林，奉佛僧已，令剃髮人往入寺中為眾剃髮。其人既至，六眾問曰：「汝能剪剃留頂發不？」答曰：「是我工巧。」即令剪剃，語言：「大作。」又云：「更除一分。」如是更除，二、三、四、五乃至八分，報云：「癡人！汝元不解，可總凈剃，放汝歸家。」日暮言歸，長者見問：「汝剃幾人發來？」報言：「無暇多剃，鄔波難陀令作頂髻。」廣說乃至日暮言歸，長者聞已情起譏嫌。苾芻白佛，佛言：「苾芻不應頂上持髻，若有持者得越法罪。」

緣處同前。時具壽牛臥在憍閃毗國，住水林山出光王園內豬坎窟中。後於異時，其出光王于春陽月，林木皆茂、鵝雁鴛鴦鸚鵡舍利孔雀諸鳥在處哀鳴遍諸林苑，時出光王命掌園人曰：「汝今可於水林山處，周遍芳園皆可修治，除眾瓦礫多安凈水置守衛人，我欲暫往園中游戲。」彼人敬諾一依王教，既修營已還白王知

【現代漢語翻譯】 現代漢語譯本：如果有人想看看過去年老或年輕時的樣子，照鏡子是沒有過錯的。

事情的起因和地點與之前相同。六群比丘（Chabbaggiya）（六個行為不端的比丘）去乞食，看到俗人家裡有梳妝用具，就用他們的梳子整理頭髮，互相問道：『好看嗎？』俗人看到後像之前一樣譏笑他們，他們便沉默不語。他們將此事稟告佛陀，佛陀說：『比丘不應該梳頭，如果做了，就犯了越法罪（Dukkaṭa）。』比丘又用刷子，還是犯了之前的過錯，佛陀說：『用了，就犯了越法罪。』比丘梳子和刷子同時使用，佛陀說：『犯的罪和之前一樣。』

事情的起因和地點與之前相同。當時給孤獨長者（Anāthapiṇḍika）（一位富有的商人，佛陀的贊助人）用金幣鋪地購買了逝多林（Jetavana）（祇園精舍），供奉佛陀和僧團后，讓理髮師去寺廟裡為僧眾理髮。理髮師到了之後，六群比丘問他：『你能否剪剃頭髮，只留下頭頂的髮髻？』理髮師回答說：『這是我的手藝。』他們就讓他剪剃，說：『剪得大一點。』又說：『再除掉一部分。』就這樣不斷地除掉，二分、三分、四分、五分乃至八分，最後說道：『你這笨蛋！你根本不懂，全部剃光，放你回家吧。』日暮時理髮師回家，長者問他：『你今天剃了幾個人的頭髮？』理髮師回答說：『沒空多剃，鄔波難陀（Upananda）（六群比丘之一）讓我給他做頂髻。』事情經過廣為流傳，直到日暮理髮師回家，長者聽了之後心中生起不滿。比丘將此事稟告佛陀，佛陀說：『比丘不應該在頭頂上留髮髻，如果有人留，就犯了越法罪。』

事情的起因和地點與之前相同。當時，具壽牛臥（Gavaṃpati）（一位受人尊敬的比丘）住在憍賞彌國（Kosambi），水林山（Water Wood Mountain）出光王（Udena）（憍賞彌國的國王）園內的豬坎窟中。後來在另一個時候，出光王在春光明媚的月份，林木茂盛，鵝、雁、鴛鴦、鸚鵡、舍利鳥、孔雀等各種鳥類在各處哀鳴，遍佈各個林苑，當時出光王命令掌管園林的人說：『你現在可以把水林山一帶，整個芳園都修整一下，清除瓦礫，多安置乾淨的水，設定守衛人員，我想要去園中游玩。』那人恭敬地答應，完全按照國王的命令執行，修整完畢后稟告國王。

【English Translation】 English version: 'If someone wants to see the appearance of themselves in the past, whether old or young, there is no fault in looking at a mirror.'

The circumstances and location are the same as before. The Chabbaggiya (six misbehaving monks) went begging for food and saw grooming tools in a layman's house. They used their combs to groom their hair, asking each other, 'Does it look good?' When the laypeople saw this, they ridiculed them as before, and they became silent. They reported this matter to the Buddha, who said, 'A bhikkhu (monk) should not comb his hair; if he does, he commits an offense of wrong-doing (Dukkaṭa).' The bhikkhus then used a brush, still committing the same offense as before. The Buddha said, 'By using it, he commits an offense of wrong-doing.' The bhikkhus used both comb and brush at the same time. The Buddha said, 'The offense committed is the same as before.'

The circumstances and location are the same as before. At that time, Anāthapiṇḍika (a wealthy merchant, a patron of the Buddha) bought Jetavana (Jeta's Grove) by covering it with gold coins, and after dedicating it to the Buddha and the Sangha (monastic community), he sent a barber to the monastery to shave the heads of the monks. When the barber arrived, the Chabbaggiya asked him, 'Can you shave the hair, leaving only a topknot?' The barber replied, 'That is my skill.' They then had him shave, saying, 'Make it bigger.' And then, 'Remove another portion.' In this way, they kept removing portions, two parts, three parts, four parts, five parts, up to eight parts, finally saying, 'You fool! You don't understand at all; shave it all off and go home.' At dusk, the barber went home, and Anāthapiṇḍika asked him, 'How many people's hair did you shave today?' The barber replied, 'I didn't have time to shave many; Upananda (one of the Chabbaggiya) had me make a topknot for him.' The story spread widely, until at dusk the barber went home, and Anāthapiṇḍika, upon hearing it, became displeased. The bhikkhus reported this matter to the Buddha, who said, 'A bhikkhu should not wear a topknot on his head; if someone does, he commits an offense of wrong-doing.'

The circumstances and location are the same as before. At that time, the venerable Gavaṃpati (a respected monk) was residing in Kosambi, in the pig cave within the Udena (King of Kosambi) Park on Water Wood Mountain. Later, at another time, King Udena, in the bright spring month, when the forests were lush, and geese, swans, mandarin ducks, parrots, Sarika birds, peacocks, and various other birds were singing mournfully everywhere throughout the groves and gardens, King Udena ordered the person in charge of the gardens, saying, 'You may now repair the entire fragrant garden around Water Wood Mountain, clear away the rubble, place plenty of clean water, and set up guards. I wish to go and play in the garden.' That person respectfully agreed and carried out the king's orders completely, and after completing the repairs, he informed the king.

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：「如所教敕我皆營訖，唯愿知時。」彼王即便將諸內宮以為侍從，往詣芳園遊戲既疲，偃臥而睡。時彼內人性愛花果，于芳園裡隨處追求。時牛臥苾芻鬚髮皆長，上衣破碎下裙垢惡，於一樹下跏趺而坐。宮人遙見各並驚惶，唱言：「大王！有鬼！有鬼！」苾芻即往入坎窟中。王聞聲已即便睡覺，拔劍走趁，問宮人曰：「鬼在何處？」答曰：「走入豬坎窟中。」時王聞已行至窟所，執劍而問：「汝是何物？」答言：「大王！我是沙門。」王曰：「是何沙門？」答曰：「釋迦子。」問言：「汝得阿羅漢果耶？」答言：「不得。」「汝得不還、一來、預流果耶？」答言：「不得。」「且置斯事，汝得初定乃至四定。」答：「並不得。」王聞是已轉更瞋怒，告大臣曰：「此是凡人犯我宮女，可將大蟻填滿窟中，蜇螫其身。」時有舊住天神近窟邊者，聞斯語已便作是念：「此善沙門來依附我，實無所犯少欲自居，非法惡王橫加傷害，我今宜可作救濟緣。」即自變身為一大豬，從窟走出。王見豬已告大臣曰：「可將馬來並持弓箭。」臣即授與，其豬遂走急出花園，王隨後逐。時彼宮女告苾芻曰：「聖者！可去，王極暴惡或容相害。」時彼苾芻急持衣缽，疾行而去漸至室羅伐城。時彼苾芻見已告言：「善來具壽！久不相見，從何處

來？」答曰：「從憍閃毗比所住止。」「得安樂不？」答曰：「有何安樂？幾被國王斷我形命。」問言：「何故？」即具說其事，時諸苾芻以緣白佛，佛告一苾芻：「汝今可往牛臥苾芻所作如是言：『世尊喚汝。』」既受佛教至牛臥所，敬宣聖旨。彼聞教已即詣佛所，如常致敬在一面立。世尊告言：「苾芻！汝豈作如是非法惡形狀耶？」「實爾。大德！」「汝是癡人！于彼窟所，貪心戀著深生愛樂。」佛告諸苾芻曰：「留長髮者有如是過，是故汝等不應長髮，故不剃者得越法罪。」如佛所教苾芻不應留長髮者，蘭若苾芻無剃髮者，遂即棄彼臥具等物，來近聚落而為住止。佛知故問阿難陀曰：「何故蘭若苾芻棄彼住處，來近聚落而為居止？」阿難陀白佛言：「如佛所制苾芻發不應長。」佛言：「我今開許，蘭若苾芻頭髮極長可齊二指。居聚落人量應減此。」

緣處同前。時有苾芻身嬰疾病，行詣醫所告言：「賢首！我身有疾幸為處方。」報言：「聖者！應作浴室，澡浴身形可得平復。」報言：「賢首！我豈同俗受欲樂耶？」報言：「聖者！唯此是藥，余不能蠲。」時諸苾芻以緣白佛，佛言：「若是醫人云：『須浴室，能除其病非余藥。』者，是故我今聽入浴室。」如佛所言作浴室者，苾芻還往告醫人曰：「浴室除

【現代漢語翻譯】 現代漢語譯本：佛陀問道：『你從哪裡來？』他回答說：『我從憍閃毗（Kauśāmbī，古印度城市）的比丘所住的地方來。』佛陀問：『你過得安樂嗎？』他回答說：『有什麼安樂可言？我幾乎被國王處死。』佛陀問：『為什麼？』他便詳細地說了事情的經過。當時，眾比丘將此事稟告佛陀。佛陀告訴一位比丘：『你現在可以去牛臥比丘（Gau-vrata-bhikṣu，字面意思是「像牛一樣躺臥的比丘」）那裡，這樣告訴他：『世尊召喚你。』』這位比丘接受佛陀的教導后，來到牛臥比丘那裡，恭敬地傳達了佛陀的旨意。他聽了佛陀的教導后，便去見佛陀，像往常一樣行禮，站在一旁。世尊告訴他：『比丘！你難道做了這樣非法、醜惡的事情嗎？』他回答說：『確實如此，大德！』佛陀說：『你真是個愚癡的人！在那洞窟里，貪心戀著，深深地愛慕。』佛陀告訴眾比丘說：『留長髮的人有這樣的過失，所以你們不應該留長髮，不剃髮的人會犯越法罪。』因為佛陀的教導，比丘不應該留長髮，那些住在蘭若（araṇya，寂靜處）的比丘因為沒有剃髮的人，於是就丟棄了他們的臥具等物品，來到靠近村落的地方居住。佛陀明知故問阿難陀（Ānanda，佛陀的十大弟子之一）說：『為什麼住在蘭若的比丘丟棄了他們的住處，來到靠近村落的地方居住？』阿難陀稟告佛陀說：『因為佛陀規定比丘不應該留長髮。』佛陀說：『我現在開許，住在蘭若的比丘頭髮最長可以齊二指。住在村落的人，頭髮長度應該比這更短。』 緣起的地方和之前一樣。當時，有一位比丘生病了，去拜訪醫生，告訴醫生說：『賢首（bhadanta，對醫生的尊稱）！我生病了，請你為我開藥方。』醫生回答說：『聖者！應該建造浴室，洗澡可以使身體康復。』比丘回答說：『賢首！我怎麼能像世俗之人一樣享受欲樂呢？』醫生回答說：『聖者！只有這個是藥，其他的都不能治好。』當時，眾比丘將此事稟告佛陀。佛陀說：『如果醫生說：『需要浴室，才能去除疾病，其他的藥都不行。』那麼，我現在允許進入浴室。』因為佛陀所說要建造浴室，比丘又去告訴醫生說：『浴室除

【English Translation】 English version: The Buddha asked: 'Where do you come from?' He replied: 'I come from the place where the Bhikshus (bhikṣu, Buddhist monks) reside in Kauśāmbī (an ancient city in India).' The Buddha asked: 'Are you at peace?' He replied: 'What peace is there to speak of? I was almost put to death by the king.' The Buddha asked: 'Why?' He then recounted the whole affair in detail. At that time, the Bhikshus reported this matter to the Buddha. The Buddha told a Bhikshu: 'You may now go to the Gau-vrata-bhikṣu (Gau-vrata-bhikṣu, literally 'cow-vow monk') and say to him: 'The World-Honored One summons you.'' Having received the Buddha's teaching, he went to the Gau-vrata-bhikṣu and respectfully conveyed the Holy Order. Having heard the teaching, he went to the Buddha, paid his respects as usual, and stood to one side. The World-Honored One said to him: 'Bhikshu! Have you done such an unlawful and evil deed?' He replied: 'Indeed, Great One!' The Buddha said: 'You are a foolish man! In that cave, you are greedy and deeply attached, full of love.' The Buddha told the Bhikshus: 'Those who keep long hair have such faults, so you should not keep long hair; those who do not shave their hair commit a transgression.' Because of the Buddha's teaching that Bhikshus should not keep long hair, those Bhikshus living in the araṇya (araṇya, a quiet place) who had not shaved their hair abandoned their bedding and other items and came to live near villages. The Buddha, knowing this, asked Ānanda (Ānanda, one of the Buddha's ten great disciples): 'Why have the Bhikshus living in the araṇya abandoned their dwellings and come to live near villages?' Ānanda reported to the Buddha: 'Because the Buddha has decreed that Bhikshus should not keep long hair.' The Buddha said: 'I now permit the Bhikshus living in the araṇya to have hair that is at most two fingers' length. Those living in villages should have hair that is shorter than this.' The circumstances are the same as before. At that time, a Bhikshu became ill and went to see a doctor, telling him: 'Bhadanta (bhadanta, an honorific for doctors)! I am ill; please prescribe a remedy for me.' The doctor replied: 'Holy One! A bathroom should be built, and bathing can restore the body to health.' The Bhikshu replied: 'Bhadanta! How can I enjoy sensual pleasures like ordinary people?' The doctor replied: 'Holy One! Only this is medicine; nothing else can cure it.' At that time, the Bhikshus reported this matter to the Buddha. The Buddha said: 'If the doctor says: 'A bathroom is needed to remove the disease; no other medicine will do,' then I now permit entry into the bathroom.' Because the Buddha said to build a bathroom, the Bhikshu went back and told the doctor: 'The bathroom removes

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病其狀如何？」醫人報曰：「我曾讀誦輪王醫方，彼說浴室能除其病，然我不識其狀云何。」答曰：「然汝大師具一切智，仁可就問，彼當教作。」苾芻白佛，佛言：「應作浴室。」彼便內迮外寬作其浴室，佛言：「不應如是，浴室之法內寬外迮，形如瓜瓶。」于中黑闇煙不能出，佛言：「應可作牕令煙出外。」彼近下作煙猶不出，佛言：「不應在下。」彼便高作尚少光明，佛言：「不應太高太下，應處中作。」烏鳥鳩鴿便入室中，佛言：「應作隔子窗欞。」風雨來時水渧傍入，「可安門扇，風吹開者當須置扂。若難開閉，作羊甲杖而開閉之。」室無門扇，佛言：「著扇並橫扂镮鈕，于浴室中瓨水置地。」冷不堪用，佛言：「應在室內兩邊安垛。瓨置於上，不應太高、不應太下，應與膝齊。」在地然火燒損於地，佛言：「不應在地，應以磚石藉地。」火正炎熾，苾芻入時遂便悶絕，佛言：「火若焰猛不應即入，待煙焰消隨意當入。」彼散著火遂便速滅，佛言：「應聚一處。」不知以何物聚火？佛言：「應用鐵锨。苾芻中火悶絕之時，應以少許蔓菁子油，和麨置於火中，得令醒悟。」便有惡氣，佛言：「應可燒香。」眼中淚出，佛言：「用麨團拭。淚猶未除，應以余甘子屑，溲作小團用掩其淚。」室無板坐，彼自持來被

【現代漢語翻譯】 現代漢語譯本 『這種病的癥狀是什麼？』醫生回答說：『我曾經讀誦過轉輪王的醫方，上面說浴室能夠去除這種病，但我不知道它的具體形狀是什麼。』回答說：『然而你的大師具有一切智慧，你可以去問他，他應當會教你如何製作。』比丘稟告佛陀，佛陀說：『應當製作浴室。』他們便做成內部狹窄、外部寬闊的浴室，佛陀說：『不應當這樣做，浴室的建造方法應該是內部寬闊、外部狹窄，形狀像瓜瓶。』浴室裡面黑暗，煙無法排出，佛陀說：『應當開設窗戶讓煙排到外面。』他們在靠近下方的地方開設窗戶，煙仍然無法排出，佛陀說：『不應當在下方。』他們便在高處開設窗戶，但光線仍然不足，佛陀說：『不應當太高或太低，應當在中間的位置開設。』烏鴉、鳥、鴿子便飛入室內，佛陀說：『應當製作帶格子或窗欞的窗戶。』風雨來的時候，水滴從旁邊滲入，『可以安裝門扇，被風吹開的門應當設定門扂（mén diàn，門閂）。如果難以開關，可以用羊角杖來開關。』房間沒有門扇，佛陀說：『安裝門扇以及橫向的門扂和門環，在浴室中把水甕放在地上。』水太冷無法使用，佛陀說：『應當在室內兩邊堆砌土臺，把水甕放在土臺上，不應當太高、不應當太低，應當與膝蓋齊平。』在地上點火燒壞了地面，佛陀說：『不應當在地上點火，應當用磚石墊在地上。』火勢正旺盛，比丘進入時便昏厥過去，佛陀說：『火勢猛烈的時候不應當立即進入，應當等待煙焰消散后再隨意進入。』他們分散地放置柴火，柴火很快就熄滅了，佛陀說：『應當聚攏在一起。』不知道用什麼東西來聚攏柴火？佛陀說：『應當用鐵鍬。比丘在火中昏厥的時候，應當用少許蔓菁子油，和著米粉放在火中，使他醒悟。』便產生了難聞的氣味，佛陀說：『應當焚香。』眼中流淚，佛陀說：『用米粉團擦拭。』眼淚仍然沒有止住，應當用余甘子（yú gān zi，一種水果）的碎末，用水調和成小團來敷在眼睛上止淚。』房間里沒有板凳，他們自己拿來被褥

【English Translation】 English version 'What are the symptoms of the illness?' The doctor replied, 'I once read the medical prescriptions of the Wheel-Turning King (Cakravarti-raja), which said that a bathhouse could cure the illness, but I do not know its exact shape.' The answer was, 'However, your master possesses all wisdom, you can ask him, and he should teach you how to make one.' The Bhikshu (Buddhist monk) reported to the Buddha, who said, 'A bathhouse should be made.' They then made a bathhouse that was narrow inside and wide outside. The Buddha said, 'It should not be like this. The method of building a bathhouse should be wide inside and narrow outside, shaped like a gourd bottle.' It was dark inside and the smoke could not escape. The Buddha said, 'A window should be made to let the smoke out.' They made a window near the bottom, but the smoke still could not escape. The Buddha said, 'It should not be at the bottom.' They then made a window high up, but there was still not enough light. The Buddha said, 'It should not be too high or too low, it should be made in the middle.' Crows, birds, and pigeons then flew into the room. The Buddha said, 'A window with lattices or window frames should be made.' When wind and rain came, water droplets seeped in from the sides. 'Door panels can be installed, and doors that are blown open by the wind should have latches (mén diàn). If it is difficult to open and close, a sheep horn staff can be used to open and close it.' The room had no door panels. The Buddha said, 'Install door panels with horizontal latches and rings, and place a water jar on the ground in the bathhouse.' The water was too cold to use. The Buddha said, 'Earthen platforms should be built on both sides of the room, and the water jar should be placed on the platforms. It should not be too high or too low, it should be level with the knees.' Lighting a fire on the ground damaged the ground. The Buddha said, 'A fire should not be lit on the ground, bricks and stones should be used to line the ground.' The fire was blazing fiercely, and when the Bhikshu entered, he fainted. The Buddha said, 'When the fire is raging, one should not enter immediately, one should wait for the smoke and flames to dissipate before entering at will.' They scattered the firewood, and the firewood quickly went out. The Buddha said, 'It should be gathered together in one place.' They did not know what to use to gather the firewood. The Buddha said, 'An iron shovel should be used. When the Bhikshu faints in the fire, a small amount of turnip seed oil mixed with rice flour should be placed in the fire to awaken him.' Then a foul smell was produced. The Buddha said, 'Incense should be burned.' Tears came out of the eyes. The Buddha said, 'Wipe them with rice flour balls.' The tears still did not stop. 'Powdered Emblica (yú gān zi, a kind of fruit) should be mixed with water to make small balls to cover the eyes to stop the tears.' There were no benches in the room, so they brought bedding themselves.

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油污損，佛言：「應將草替。」足蹈地時被塵土污，佛言：「應可布草。」彼用乾草便被火燒，佛言：「應敷青者。」青者難求，佛言：「應將水濕。」時諸苾芻以油涂摩遍身皆癢，用磚石爪揩便皮破，佛言：「身癢不應爪搔，應用浮石。」彼便利作招過同前，佛言：「磨卻利處然後方用。」彼既用了隨處棄擲因此失落，佛言：「不應隨處棄失，應以繩繫掛象牙杙上。」浮石油膩數數水洗，佛言：「不應數數水洗，可置火中。」多人出入其室遂冷，佛言：「入時應閉，出者亦然，應令苾芻防守門戶。」時諸苾芻于浴室內漫為言話，佛言：「不應漫話。然洗浴時有二儀式：一者法語，二、聖默。」然於此室中苾芻洗浴遂便泥濕，佛言：「不應於此室內以水洗浴，應作別室于中洗浴。」此還有泥(此是西方浴室制度，以復磚壘成，形如谷積，上狹下寬，中高一丈許、下闊七八尺，一畔開門，門須扇掩，灰泥表裡，勿令薄漏。可於後面安一小龕，龕置石像或是銅像，先浴像已擎向余處。餘人后入要心供養髮愿常為，所費不多獲無窮福。中安地爐深一尺許，至洗浴時於此燒炭，或可然柴，看其冷暖以適時節。室內明燈通窗煙出，西方浴法皆食前，不同此方饑沐飽浴。若欲洗時著洗裙，入室已可在一邊踞祐而坐，片時遍汗以油涂

【現代漢語翻譯】 現代漢語譯本 油污損，佛言：『應將草替。』（佛說：『應該用草代替。』） 足蹈地時被塵土污，佛言：『應可布草。』（腳踩在地上被塵土弄髒，佛說：『應該鋪上草。』） 彼用乾草便被火燒，佛言：『應敷青者。』（他們用了乾草結果被火燒了，佛說：『應該鋪上綠色的草。』） 青者難求，佛言：『應將水濕。』（綠色的草難以找到，佛說：『應該用水打濕（草）。』） 時諸苾芻（bhiksu，比丘）以油涂摩遍身皆癢，用磚石爪揩便皮破，佛言：『身癢不應爪搔，應用浮石。』（當時一些比丘用油塗抹全身，結果全身發癢，用磚頭或石頭抓撓導致面板破損，佛說：『身體發癢不應該用指甲抓撓，應該用浮石。』） 彼便利作招過同前，佛言：『磨卻利處然後方用。』（他們用浮石擦拭，結果造成傷害，佛說：『磨掉鋒利的地方然後才能使用。』） 彼既用了隨處棄擲因此失落，佛言：『不應隨處棄失，應以繩繫掛象牙杙上。』（他們用完之後隨處亂扔導致丟失，佛說：『不應該隨處亂扔，應該用繩子繫住掛在象牙樁上。』） 浮石油膩數數水洗，佛言：『不應數數水洗，可置火中。』（浮石油膩，頻繁用水清洗，佛說：『不應該頻繁用水清洗，可以放在火中燒。』） 多人出入其室遂冷，佛言：『入時應閉，出者亦然，應令苾芻防守門戶。』（很多人進出房間導致房間變冷，佛說：『進入時應該關門，出去時也一樣，應該讓比丘看守門戶。』） 時諸苾芻于浴室內漫為言話，佛言：『不應漫話。然洗浴時有二儀式：一者法語，二、聖默。』（當時一些比丘在浴室裡隨意說話，佛說：『不應該隨意說話。洗浴時有兩種儀式：一是說法語，二是保持神聖的沉默。』） 然於此室中苾芻洗浴遂便泥濕，佛言：『不應於此室內以水洗浴，應作別室于中洗浴。』（然而在這個房間里，比丘洗浴導致泥土潮濕，佛說：『不應該在這個房間里用水洗浴，應該建造一個單獨的房間在裡面洗浴。』） 此還有泥(此是西方浴室制度，以復磚壘成，形如谷積，上狹下寬，中高一丈許、下闊七八尺，一畔開門，門須扇掩，灰泥表裡，勿令薄漏。可於後面安一小龕，龕置石像或是銅像，先浴像已擎向余處。餘人后入要心供養髮愿常為，所費不多獲無窮福。中安地爐深一尺許，至洗浴時於此燒炭，或可然柴，看其冷暖以適時節。室內明燈通窗煙出，西方浴法皆食前，不同此方饑沐飽浴。若欲洗時著洗裙，入室已可在一邊踞祐而坐，片時遍汗以油涂

【English Translation】 English version If it's soiled by oil, the Buddha said: 'You should replace it with grass.' If the ground is soiled by dust when walking, the Buddha said: 'You should spread grass on it.' They used dry grass, but it was burned by fire. The Buddha said: 'You should spread green grass.' Green grass is difficult to find. The Buddha said: 'You should wet it with water.' At that time, some bhiksus (bhiksu, monks) applied oil and rubbed it all over their bodies, resulting in itching. They scratched with bricks and stones, causing their skin to break. The Buddha said: 'You should not scratch when your body itches; you should use pumice.' They used pumice improperly, causing harm as before. The Buddha said: 'Grind off the sharp edges before using it.' After using it, they threw it away everywhere, causing it to be lost. The Buddha said: 'You should not throw it away everywhere; you should tie it with a rope and hang it on an ivory peg.' The pumice stone becomes oily and greasy, and they wash it frequently with water. The Buddha said: 'You should not wash it frequently with water; you can put it in the fire.' Many people enter and exit the room, causing it to become cold. The Buddha said: 'You should close the door when entering, and the same when exiting. Bhiksus should guard the door.' At that time, some bhiksus were chatting idly in the bathroom. The Buddha said: 'You should not chat idly. There are two rituals during bathing: one is to speak Dharma words, and the other is to maintain sacred silence.' However, in this room, the bhiksus bathed, causing the mud to become wet. The Buddha said: 'You should not bathe with water in this room; you should build a separate room for bathing.' There is also mud here (this is the Western bathroom system, built with stacked bricks, shaped like a grain stack, narrow at the top and wide at the bottom, about ten feet high and seven or eight feet wide at the bottom, with a door on one side, the door must be covered with a fan, plastered inside and out, do not let it leak thinly. A small niche can be placed behind it, and a stone statue or a bronze statue can be placed in the niche. After bathing the statue, hold it to other places. Others who enter later must sincerely make offerings and vows to always do so, which does not cost much and brings infinite blessings. A ground stove about one foot deep is placed in the middle. When bathing, charcoal can be burned here, or firewood can be burned, depending on the temperature. The room is brightly lit and the windows allow smoke to escape. The Western bathing method is before meals, unlike the hunger bath and full bath in this place. If you want to wash, wear a washing skirt, enter the room and sit on one side, sweating all over for a while and applying oil.

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身，令人揩拭，遂得沉痾冷痹風癊煩勞眾病皆除，不須余藥，豈同湯洗去垢而已！然後移向別室，過候其時以藥湯浴身，此是帝釋浴法。佛教苾芻事異未知，恐覽者不悟，聊因注出。若無病逐省者，任隨時量事。然中天熱地作者亦稀，北方寒國在處皆有)，佛言：「應以物砌。」苾芻不知以何物砌？佛言：「應用磚砌，或可布沙。」水便漫溢，佛言：「作竇決水令出。」又澆水時澆人居下浴人在上，令水污衣，佛言：「不應如是，可令浴人在下、澆人在上。」洗浴之時須用齒木及澡豆牛糞土屑，向余處取，佛言：「于浴室處豫置此物，勿令遠取。」既洗浴已身體虛羸，佛言：「任餐小食。」手有油膩難卒洗除，若更延停洗時恐過，佛言：「應用匙食，或得熱粥亦可用匙。」食時須鹽無葉請受，佛言：「應畜承鹽盤子。」佛令作浴室，不知遣何人作？佛言：「應使弟子門人共作，若有施主亦可憑求。」洗浴之時揩摩身體，更互而作，佛言：「入時應將弟子，令揩摩身(承鹽盤子者，西方食法，先須行鹽下薑片，此是聖教，與此方不同。盤子本擬安鹽，或將觀水，元不欲著眾生食。律云：『食了無問僧私，須留一大抄許以施眾生，方有濟饑之益。』此並蓋是傳者之謬矣)。」

根本說一切有部毗奈耶雜事卷第三 大

【現代漢語翻譯】 現代漢語譯本： 身體需要人擦拭，這樣就能去除長久的疾病，如冷痹、風濕、煩勞等各種病癥，不需要其他藥物，這豈能和用熱水洗澡去除污垢相提並論！然後將病人移到別的房間，觀察時間，用藥湯給病人洗澡，這是帝釋天（Deva Indra）的沐浴方法。佛教比丘（Bhiksu，佛教出家男眾）的情況不同，我不知道，恐怕讀者不明白，所以在這裡順便註釋出來。如果沒有疾病，就根據情況酌情處理。然而，在印度中部炎熱的地方，這樣做的人也很少，在北方寒冷的地方，到處都有這樣做的人。佛陀說：『應該用東西砌起來。』比丘不知道用什麼東西砌？佛陀說：『應該用磚砌，或者可以用沙子鋪。』水容易漫出來，佛陀說：『挖個洞排水出去。』還有，澆水的時候，有人在下面，洗澡的人在上面，讓水弄髒了衣服，佛陀說：『不應該這樣做，可以讓洗澡的人在下面，澆水的人在上面。』洗澡的時候需要用齒木（清潔牙齒的木頭）、澡豆（清潔身體的豆粉）、牛糞土屑，從別的地方拿，佛陀說：『在浴室裡預先放置這些東西，不要讓人跑遠去拿。』洗完澡後身體虛弱，佛陀說：『可以吃點小吃。』手上沾了油膩，很難一下子洗乾淨，如果再耽擱洗，恐怕時間就過了，佛陀說：『應該用勺子吃飯，或者有熱粥也可以用勺子。』吃飯的時候需要鹽，沒有樹葉可以用來盛放，佛陀說：『應該準備一個承鹽的盤子。』佛陀讓建造浴室，不知道派什麼人去建造？佛陀說：『應該讓弟子、門人一起建造，如果有施主也可以請求他們幫忙。』洗澡的時候互相擦拭身體，輪流進行，佛陀說：『進入浴室時應該帶上弟子，讓他們擦拭身體（承鹽盤子，是西方吃飯的規矩，先要上鹽和薑片，這是聖教的規矩，和我們這裡不一樣。盤子本來是用來放鹽的，或者用來觀察水的，原本不是用來放眾生食物的。律典上說：『吃完飯後，不要問僧人的私事，要留下一大把食物來佈施給眾生，這樣才能有救濟飢餓的益處。』這些大概都是傳抄的人弄錯了）。』 《根本說一切有部毗奈耶雜事》卷第三

【English Translation】 English version: The body needs to be wiped, so that long-term illnesses such as cold paralysis, rheumatism, fatigue, and various diseases can be eliminated, without the need for other medicines. How can this be compared to simply washing away dirt with hot water! Then move the patient to another room, observe the time, and bathe the patient with medicinal soup. This is the bathing method of Deva Indra (帝釋, the ruler of the devas). The situation of Buddhist Bhiksus (苾芻, Buddhist monks) is different, and I don't know, I am afraid that readers will not understand, so I will annotate it here. If there is no disease, deal with it according to the situation. However, in the hot places of central India, there are very few people who do this, and in the cold places of the north, there are people who do this everywhere. The Buddha said: 'It should be built with something.' The Bhiksu did not know what to build with? The Buddha said: 'It should be built with bricks, or sand can be laid.' The water is easy to overflow, the Buddha said: 'Dig a hole to drain the water out.' Also, when pouring water, someone is below and the person bathing is above, so that the water gets the clothes dirty. The Buddha said: 'It should not be like this, let the person bathing be below and the person pouring water be above.' When bathing, you need to use toothpicks (齒木, wooden sticks for cleaning teeth), bath beans (澡豆, bean powder for cleaning the body), cow dung soil chips, take them from other places, the Buddha said: 'Put these things in the bathroom in advance, don't let people run far to get them.' After bathing, the body is weak, the Buddha said: 'You can eat some snacks.' The hands are greasy and difficult to wash off all at once. If you delay washing, I am afraid that the time will pass. The Buddha said: 'You should eat with a spoon, or you can use a spoon if you have hot porridge.' When eating, you need salt, and there are no leaves to hold it, the Buddha said: 'You should prepare a salt plate (承鹽盤子).' The Buddha asked to build a bathroom, and did not know who to send to build it? The Buddha said: 'You should let your disciples and followers build it together, and if there are benefactors, you can also ask them for help.' When bathing, rub each other's bodies and take turns, the Buddha said: 'You should bring your disciples when entering the bathroom and let them rub your body (the salt plate is the rule of eating in the West, you must first serve salt and ginger slices, this is the rule of the holy teaching, which is different from ours here. The plate was originally used to hold salt, or to observe water, and was not originally intended to hold the food of sentient beings. The Vinaya says: 'After eating, do not ask about the private affairs of the monks, you must leave a large amount of food to give to sentient beings, so that it can benefit the hungry.' These are probably mistakes made by the transcribers).' Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 3

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正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第四

三藏法師義凈奉　制譯第一門第四子攝頌之餘

爾時佛在廣嚴城。於此城中有栗姑毗子，名曰善賢，性無誑諂質直為行，每於日日敬禮世尊。後於異時欲詣佛所，實力子苾芻與友地苾芻，於世世中常為怨對。時友地二苾芻，人間遊歷至廣嚴城，忽于路次逢見善賢，問言：「善賢！汝向何處？」報言：「聖者！欲往禮佛。」彼二報曰：「至世尊所語為奉獻，汝今頗有勝妙語言奉世尊不？」答曰：「我無報言。」「善賢！汝至佛所作如是語：『苾芻實力子無有羞恥，所行非法，身與我妻共行淫慾，作不凈行犯波羅市迦。』世尊聞已必大歡喜。」善賢聞已往世尊所，禮佛足已在一面立，白言：「世尊！實力子苾芻無有羞恥，所行非法，身與我妻共行淫慾，作不凈行犯波羅市迦。」作是語已辭佛而去。佛告諸苾芻：「彼栗姑毗子妄為謗毀，應可為作覆缽羯磨。若更有餘如此流類，亦應同與。敷座席、鳴楗椎，先言告已、次眾皆集，令一苾芻作單白羯磨。

「『大德僧伽聽！彼栗姑毗子善賢，以無根波羅市迦法，謗實力子清凈苾芻。若僧伽時至聽者，僧伽應許僧伽今與善賢作覆缽羯磨。白如是。

【現代漢語翻譯】 現代漢語譯本 根本說一切有部毗奈耶雜事卷第四

三藏法師義凈奉　制譯第一門第四子攝頌之餘

當時，佛陀在廣嚴城（Vaishali，古印度城市）。城中有一位栗姑毗（Licchavi，古印度部族）族的年輕人，名叫善賢（Sudatta），他天性誠實正直，沒有虛偽欺詐，每天都恭敬地禮拜世尊（Bhagavan，佛陀的尊稱）。後來有一天，他想要去拜見佛陀。這時，實力子（Balin，人名）比丘（Bhikkhu，佛教出家男眾）和友地（Subhadra，人名）比丘，他們在過去世中一直是怨家對頭。友地這兩位比丘在人間遊歷，來到了廣嚴城，在路上偶然遇到了善賢，便問他說：『善賢！你這是要去哪裡？』善賢回答說：『聖者（Arya，對修行者的尊稱）！我想去禮拜佛陀。』那兩位比丘就對他說：『到了世尊那裡，要說些奉承的話。你現在有什麼好的話可以奉獻給世尊嗎？』善賢回答說：『我沒有什麼好說的。』他們就說：『善賢！你到了佛陀那裡，就這樣說：『比丘實力子毫無羞恥之心，行為不端，竟然和我的妻子行淫，做出不清凈的行為，犯了波羅市迦（Parajika，佛教戒律中最重的罪）罪。』世尊聽了之後一定會非常高興。』善賢聽了之後，就前往佛陀那裡，禮拜佛足後站在一旁，稟告說：『世尊！比丘實力子毫無羞恥之心，行為不端，竟然和我的妻子行淫，做出不清凈的行為，犯了波羅市迦罪。』說完這些話后，他就向佛陀告辭離開了。佛陀告訴各位比丘：『那個栗姑毗族的年輕人是在胡說八道，誹謗他人，應當對他進行覆缽羯磨（Uttanakarma，一種佛教懲罰措施）。如果還有其他像他這樣的人，也應該同樣對待。』於是，鋪設座位，敲響楗椎（Gandi，一種木製法器），先宣告此事，然後召集大眾，讓一位比丘作單白羯磨（Jnaptikarma，一種佛教儀式）。 『大德僧伽（Sangha，佛教僧團）聽著！這個栗姑毗族的年輕人善賢，用沒有根據的波羅市迦罪名，誹謗清凈的比丘實力子。如果僧伽認為時機已到，可以聽取此事，那麼僧伽就應該允許現在對善賢進行覆缽羯磨。』白如是（Namas，儀式用語）。'

【English Translation】 English version Vinaya Miscellaneous Matters of the Mulasarvastivada School, Volume 4

Translated under Imperial Decree by the Tripitaka Master Yijing, Remaining Verses of the Fourth Son of the First Chapter

At that time, the Buddha was in Vaishali (a city in ancient India). In this city, there was a Licchavi (an ancient Indian tribe) youth named Sudatta (a personal name), who was by nature honest and upright, without deceit or flattery, and who respectfully paid homage to the World Honored One (Bhagavan, a respectful title for the Buddha) every day. Later, one day, he wanted to go to see the Buddha. At this time, the Bhikkhu (Buddhist monk) Balin (a personal name) and the Bhikkhu Subhadra (a personal name), had been enemies in past lives. These two Bhikkhus, Subhadra, were traveling in the human realm and came to Vaishali, where they happened to meet Sudatta on the road and asked him, 'Sudatta! Where are you going?' Sudatta replied, 'Venerable Ones (Arya, a respectful title for practitioners)! I want to go to pay homage to the Buddha.' The two Bhikkhus then said to him, 'When you get to the World Honored One, you should say some flattering words. Do you have any good words to offer to the World Honored One?' Sudatta replied, 'I have nothing to say.' They then said, 'Sudatta! When you get to the Buddha, say this: 'The Bhikkhu Balin has no shame, his conduct is improper, he is having sexual relations with my wife, engaging in impure acts, and has committed the Parajika (the most serious offense in Buddhist precepts) offense.' The World Honored One will be very pleased to hear this.' After hearing this, Sudatta went to the Buddha, prostrated himself at his feet, and stood to one side, reporting, 'World Honored One! The Bhikkhu Balin has no shame, his conduct is improper, he is having sexual relations with my wife, engaging in impure acts, and has committed the Parajika offense.' After saying these words, he took his leave of the Buddha and left. The Buddha told the Bhikkhus, 'That Licchavi youth is speaking nonsense and slandering others, and should be subjected to the Uttanakarma (a type of Buddhist punishment). If there are others like him, they should be treated the same way.' So, they prepared seats, sounded the Gandi (a wooden instrument), first announced the matter, and then gathered the assembly, and had a Bhikkhu perform the Jnaptikarma (a type of Buddhist ritual). 'May the Sangha (Buddhist monastic community) listen! This Licchavi youth, Sudatta, is slandering the pure Bhikkhu Balin with an unfounded Parajika charge. If the Sangha deems it the right time to hear this matter, then the Sangha should allow the Uttanakarma to be performed on Sudatta now.' Namas (ritual phrase).

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「若僧伽為作覆缽羯磨已，苾芻不往其家，設往不應就座，不受飲食不為說法。」佛告阿難陀：「汝今可往善賢住處，報言：『僧伽與汝已作覆缽羯磨。』」時阿難陀敬受佛教，詣善賢所。於時善賢有緣出外，阿難陀問其婦曰：「善賢何在？」答言：「聖者！有緣須出。」問曰：「因何事故須見善賢？」答言：「應知僧迦已為汝家作覆缽羯磨。」問言：「大德！云何名為覆缽羯磨？」答曰：「若有人家，僧伽為作覆缽羯磨者，諸苾芻眾不往其家，設往不應就座，不受飲食不為說法。」女人言：「大德！準此即是聖眾為我墮籌立製作不往還事。我有何過為作覆缽？」答言：「汝夫善賢曾詣佛所，作如是言：『苾芻實力子無有羞恥，所行非法，身與我妻共行淫慾，作不凈行犯波羅市迦。』」其婦聞已即便入室，尊者出去。於時善賢事了還家，妻曰：「君今知不？聖眾為君作覆缽羯磨。」答曰：「善哉！覆缽，極好覆缽。」妻曰：「君頗解此覆缽義不？」答言：「不解。」妻曰：「若被聖眾為作覆缽者，諸苾芻眾不往其家，設往不應就座，不受飲食不為說法。君頗曾見實力子苾芻與我獨在屏處行非法耶？」答言：「不見。」「爾今宜往禮謝大師，若大慈尊見恕者善，如不容舍勿入宅中。」善賢聞已心生慚怖，尋詣

【現代漢語翻譯】 現代漢語譯本 「如果僧團已經做了覆缽羯磨（Kapala-kamma，一種懲罰措施，類似於今天的『禁令』），比丘不應該去他家。即使去了，也不應該就座，不接受飲食，也不為他們說法。」佛陀告訴阿難陀（Ananda，佛陀的侍者）：「你現在可以去善賢（善賢，人名）的住處，告訴他：『僧團已經對你做了覆缽羯磨。』」當時，阿難陀恭敬地接受了佛陀的教誨，前往善賢的住所。當時善賢因事外出，阿難陀問他的妻子說：「善賢在哪裡？」回答說：「聖者！他因事必須外出。」阿難陀問：「因為什麼事情必須見善賢？」回答說：「應該知道僧團已經為你們家做了覆缽羯磨。」阿難陀問：「大德！什麼是覆缽羯磨？」回答說：「如果有人家，僧團為他們做了覆缽羯磨，那麼所有的比丘眾都不去他家，即使去了也不應該就座，不接受飲食，也不為他們說法。」女人說：「大德！照這樣說，就是聖眾為我投籌立製作出不往來的決定。我有什麼過錯要被做覆缽羯磨？」阿難陀回答說：「你的丈夫善賢曾經去佛陀那裡，這樣說：『實力子（實力子，比丘名）比丘沒有羞恥心，行為不合法，他和我的妻子一起行淫慾，做了不清凈的行為，犯了波羅市迦（Parajika，佛教戒律中最嚴重的罪）。』」他的妻子聽了之後，立刻進入房間，尊者阿難陀離開了。當時，善賢辦完事回到家，他的妻子說：「你現在知道嗎？聖眾為你做了覆缽羯磨。」善賢回答說：「好啊！覆缽，極好的覆缽。」妻子說：「你明白這覆缽的含義嗎？」回答說：「不明白。」妻子說：「如果被聖眾做了覆缽，那麼所有的比丘眾都不去他家，即使去了也不應該就座，不接受飲食，也不為他們說法。你曾經看見實力子比丘和我單獨在隱蔽的地方做不合法的事情嗎？」回答說：「沒有看見。」「你現在應該去禮謝大師（佛陀），如果大慈悲的佛陀寬恕你，那就好；如果不容許你，就不要進入家中。」善賢聽了之後，心中生起慚愧和恐懼，立刻前往

【English Translation】 English version 『If the Sangha (Sangha, the Buddhist monastic community) has performed the Kapala-kamma (Kapala-kamma, a disciplinary action, similar to today's 'ban'), the Bhikshus (Bhikshu, Buddhist monks) should not go to his house. Even if they go, they should not take a seat, not accept food, and not preach to them.』 The Buddha told Ananda (Ananda, the Buddha's attendant): 『You can now go to the residence of Shanxian (Shanxian, a person's name) and tell him: 『The Sangha has performed the Kapala-kamma for you.』』 At that time, Ananda respectfully accepted the Buddha's teachings and went to Shanxian's residence. At that time, Shanxian was out on business, and Ananda asked his wife, 『Where is Shanxian?』 She replied, 『Venerable one! He has to go out on business.』 Ananda asked, 『Why is it necessary to see Shanxian?』 She replied, 『You should know that the Sangha has performed the Kapala-kamma for your family.』 Ananda asked, 『Great Virtue! What is Kapala-kamma?』 She replied, 『If there is a family for whom the Sangha has performed the Kapala-kamma, then all the Bhikshu will not go to their house, and even if they go, they should not take a seat, not accept food, and not preach to them.』 The woman said, 『Great Virtue! According to this, it is that the Holy Assembly has cast lots for me and made a decision not to associate with me. What fault have I committed to be subjected to Kapala-kamma?』 Ananda replied, 『Your husband Shanxian once went to the Buddha and said this: 『The Bhikshu Shilizhi (Shilizhi, a Bhikshu's name) has no shame, his behavior is illegal, he and my wife are engaging in sexual misconduct, committing impure acts, and violating Parajika (Parajika, the most serious offense in Buddhist precepts).』』 After his wife heard this, she immediately entered the room, and the Venerable Ananda left. At that time, Shanxian returned home after finishing his business, and his wife said, 『Do you know now? The Holy Assembly has performed the Kapala-kamma for you.』 Shanxian replied, 『Good! Kapala, very good Kapala.』 His wife said, 『Do you understand the meaning of this Kapala?』 He replied, 『I don't understand.』 His wife said, 『If you are subjected to Kapala by the Holy Assembly, then all the Bhikshu will not go to your house, and even if they go, they should not take a seat, not accept food, and not preach to them. Have you ever seen the Bhikshu Shilizhi and I alone in a secluded place doing illegal things?』 He replied, 『I have not seen.』 『You should now go and pay respects to the Master (the Buddha), and if the Great Compassionate Buddha forgives you, that would be good; if you are not allowed to enter, do not enter the house.』 After Shanxian heard this, shame and fear arose in his heart, and he immediately went to

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佛所禮佛足已，合掌叩地白言：「世尊！我有常愿，旦澡漱已行禮大師，我于中路見友地二苾芻，彼問我言：『汝向何處？』我便報曰：『欲往佛所親為禮敬。』彼言：『汝往佛所，頗有善語奉獻佛不？』我答言：『無。』彼教我言：『至佛所已當作是言：「世尊！實力子苾芻無有羞恥，所行非法，身與我妻共行淫慾，作不凈行犯波羅市迦。」』彼二所教為傳其語，我有何過？」爾時世尊告諸苾芻：「善賢謗毀元非自心，應與善賢作仰缽羯磨。更有餘類，如是應作。敷座席、鳴揵椎，言白已周、大眾皆集，令彼善賢于上座前，蹲踞合掌作如是言：『大德僧伽聽！我善賢由惡知識所誑惑故，以不實法謗實力子，由是因緣僧伽與我作覆缽羯磨。我今從眾乞作仰缽，唯愿大德僧伽與我仰缽，慈愍故！』如是三說。即遣善賢向見處不聞處合掌而立，令一苾芻作單白羯磨。

「『大德僧伽聽！彼栗姑毗子善賢，由惡知識所誑惑故，以不實法謗具壽實力子，僧伽為彼作覆缽。彼善賢今從僧伽乞作仰缽。若僧伽時至聽者，僧伽應許僧伽今為善賢作仰缽羯磨。白如是。』

「若僧伽為作仰缽羯磨已，時諸苾芻應往其舍就座而坐，受其飲食併爲說法。」

第一門第五子攝頌曰：

生支面如鏡，　　不為歌舞樂，

【現代漢語翻譯】 現代漢語譯本：佛陀禮拜佛足完畢后，合掌跪地稟告說：『世尊！我有一個長久的願望，每天早上洗漱完畢後去禮拜大師。我在路上遇到了友地二位比丘（bhiksu，佛教出家男眾），他們問我：『你這是要去哪裡？』我便回答說：『想要去佛陀那裡親自禮敬。』他們說：『你前往佛陀那裡，有什麼好的話語要奉獻給佛陀嗎？』我回答說：『沒有。』他們教導我說：『到了佛陀那裡，應當這樣說：「世尊！實力子比丘（Śaktiputra bhiksu）沒有羞恥心，所作所為不合法度，與我的妻子一同行淫慾，做不清凈的行為，觸犯了波羅市迦（Pārājika，佛教戒律中最嚴重的罪）。」』他們二人所教導的，我如果轉述那些話，我有什麼過錯嗎？』 這時，世尊告訴各位比丘：『善賢誹謗他人，原本並非出自本心，應當為善賢做仰缽羯磨（utkshepaṇīya-karma，一種佛教儀式，表示恢復其在僧團中的地位）。還有其他類似的情況，也應當這樣做。鋪設座位，敲擊揵椎（ghaṇṭā，一種佛教法器），宣告周知，大眾都聚集后，讓那位善賢在上座面前，蹲踞合掌，這樣說：『各位大德僧伽（saṃgha，佛教僧團）請聽！我善賢由於被惡知識所迷惑，用不真實的事情誹謗實力子，因為這個緣故，僧伽對我做了覆缽羯磨（patra-nikubjita-karma，一種佛教儀式，表示暫時取消其在僧團中的權利）。我現在向大眾請求做仰缽，希望各位大德僧伽能夠對我做仰缽，因為慈悲憐憫的緣故！』這樣說三遍。然後讓善賢面向他誹謗之處，在能聽到和不能聽到之處合掌而立，讓一位比丘做單白羯磨（jñapti-karma，一種佛教儀式，用於宣告和確認某事）。』 『各位大德僧伽請聽！這位栗姑毗子善賢（Kulikoputra Suśānti），由於被惡知識所迷惑，用不真實的事情誹謗具壽實力子（Śaktiputra），僧伽因此對他做了覆缽。這位善賢現在向僧伽請求做仰缽。如果僧伽認為時機已到，請聽，僧伽應當允許，僧伽現在為善賢做仰缽羯磨。宣告完畢。』 『如果僧伽已經為他做了仰缽羯磨，這時各位比丘應當前往他的住所，就座而坐，接受他的飲食，併爲他說法。』 第一門第五子攝頌說： 生支面如鏡，不為歌舞樂，

【English Translation】 English version: After bowing at the Buddha's feet, he knelt with palms together and reported: 'Venerable One! I have a constant wish to pay homage to the Master every morning after washing. On the way, I met two bhikshus (bhiksu, Buddhist monks) named Youdi, who asked me: 'Where are you going?' I replied: 'I want to go to the Buddha to pay my respects in person.' They said: 'When you go to the Buddha, do you have any good words to offer the Buddha?' I replied: 'No.' They instructed me: 'When you arrive at the Buddha's place, you should say: 'Venerable One! The bhikshu Śaktiputra (Śaktiputra bhiksu) has no shame, his actions are unlawful, he commits adultery with my wife, engaging in impure conduct, violating the Pārājika (Pārājika, the most serious offense in Buddhist precepts).'' If I repeat what they taught me, what fault is mine?' At that time, the World-Honored One told the bhikshus: 'That the worthy one slanders others was not originally his intention. An utkshepaṇīya-karma (utkshepaṇīya-karma, a Buddhist ritual indicating the restoration of one's status in the sangha) should be performed for the worthy one. Other similar cases should be handled in the same way. Set up seats, strike the ghaṇṭā (ghaṇṭā, a Buddhist instrument), announce it to everyone, and after the assembly has gathered, have the worthy one squat with palms together before the senior monks and say: 'Venerable Sangha (saṃgha, Buddhist monastic community), please listen! I, the worthy one, due to being deceived by evil companions, slandered Śaktiputra with untrue accusations. Because of this, the Sangha performed a patra-nikubjita-karma (patra-nikubjita-karma, a Buddhist ritual indicating the temporary suspension of one's rights in the sangha) on me. Now I request the Sangha to perform an utkshepaṇīya-karma for me. I hope the venerable Sangha will grant me an utkshepaṇīya-karma out of compassion!' Say this three times. Then have the worthy one face the place where he slandered, stand with palms together in places where it can be heard and cannot be heard, and have a bhikshu perform a jñapti-karma (jñapti-karma, a Buddhist ritual used to announce and confirm something).' 'Venerable Sangha, please listen! This worthy one, Kulikoputra Suśānti (Kulikoputra Suśānti), due to being deceived by evil companions, slandered the venerable Śaktiputra (Śaktiputra) with untrue accusations. The Sangha therefore performed a patra-nikubjita-karma on him. This worthy one now requests the Sangha to perform an utkshepaṇīya-karma. If the Sangha deems it the right time, please listen, the Sangha should allow it, and the Sangha will now perform an utkshepaṇīya-karma for the worthy one. The announcement is complete.' 'If the Sangha has already performed the utkshepaṇīya-karma for him, then the bhikshus should go to his residence, sit down, accept his food, and preach the Dharma for him.' The fifth section of the first chapter says: Born branch face like a mirror, not for singing and dancing music,

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許作歌詠聲，　　用缽有四種。

緣在室羅伐城。時有苾芻專修寂定，跏趺而坐生支遂起。復于異時次行乞食，食事既了收衣缽洗足已，於一樹下端居靜思，作意現前生支復起。既被欲惱倍發瞋心，即出其根安在石上，更以石打遂便損壞，生大苦惱不能堪忍，作如是念：「我遭大苦痛逼燒心，世尊大慈寧不垂愍。」爾時遍覺遙鑒憂懷，尋至彼邊問言：「苾芻汝作何事？」即便具白，佛言：「汝豈不聞我教，苾芻染欲生時，作不凈觀屏息淫情。何故汝今愚癡之人，應合打此翻更打余？」苾芻聞已慚恥而默。佛因此事告諸苾芻：「豈我先時不為汝說，若染欲心起時應修不凈觀，若瞋恚心起時應修慈悲觀，若愚癡心起應修十二因緣觀。若應修不修、應打不打而更打餘者，得越法罪。」

於此城中有一長者，娶妻未久誕生一息，顏貌端正人所樂觀，養育隨情漸至成立，于佛法律而為出家。遇有他緣辭逝多林，人間遊歷，未久之頃面上生癰，就不善醫師以為救療。彼以針刺，其口便喎，遊歷事周還歸給苑。故時知友皆不祗承，不為安慰，問言：「大德！豈不識我耶？」報言：「具壽！我忘相識，汝是何人？」彼便具報往日之事：「我名某甲。」主人怪曰：「汝昔面首端正，以何緣故今見喎衰？」即便具答。苾芻以

【現代漢語翻譯】 現代漢語譯本： 有人唱誦讚歌，使用缽有四種情況。

事情發生在室羅伐悉底城（Śrāvastī，古印度城市，意為『豐德』或『聞者歡喜』）。當時有一位比丘（Bhiksu，佛教出家男子的通稱）專心修習寂靜禪定，結跏趺坐時生殖器勃起。後來在另一天，他依次去乞食，用完餐后收好衣缽，洗完腳，在一棵樹下端正地坐著靜思，作意觀想時生殖器再次勃起。他既被慾望困擾，又更加生氣，就取出其根部放在石頭上，又用石頭敲打，結果損壞了，感到極大的痛苦，無法忍受，心想：『我遭受如此巨大的痛苦逼迫，世尊（佛陀的尊稱）大慈大悲難道不憐憫我嗎？』當時，佛陀以其遍知覺性遙遠地覺察到他的憂慮，隨即來到他身邊，問道：『比丘，你在做什麼？』他便如實稟告。佛陀說：『你難道沒聽過我的教導嗎？比丘，當染欲生起時，應當作不凈觀來屏除淫慾。為何你現在如此愚癡，應該打這個（指慾望），反而去打別的東西？』比丘聽後感到慚愧而沉默不語。佛陀因此事告訴各位比丘：『難道我之前沒有對你們說過嗎？如果染欲之心生起時，應當修習不凈觀；如果嗔恚之心生起時，應當修習慈悲觀；如果愚癡之心生起時，應當修習十二因緣觀。如果應該修習的不修習，應該打的不打，反而去打別的東西，就會犯越法罪。』

在這個城中，有一位長者（Gṛhapati，古印度對富裕的居士的稱呼）娶妻不久，生了一個兒子，容貌端正，人見人愛。父母隨其心意養育，漸漸長大成人，後來在佛的法律下出家。遇到一些事情，他告別逝多林（Jetavana，祇園精舍的音譯），在人間遊歷，沒過多久，臉上生了癰瘡，就去找不好的醫生治療。醫生用針刺破癰瘡，他的嘴巴就歪了。遊歷結束后，他回到祇園精舍。以前的知心朋友都不理睬他，也不安慰他，只是問：『大德（Bhadanta，對出家人的尊稱）！您不認識我了嗎？』他回答說：『具壽（Āyusmat，對年長比丘的尊稱）！我忘記了您的相貌，您是誰？』他便詳細地講述了往日的事情：『我名叫某甲。』主人感到奇怪地說：『您以前容貌端正，因為什麼緣故現在變得如此歪斜衰敗？』他就詳細地回答了。

【English Translation】 English version: Some make songs of praise, and there are four kinds of uses for the bowl.

The event took place in Śrāvastī (an ancient Indian city, meaning 'abundance of virtue' or 'those who hear rejoice'). At that time, there was a Bhiksu (a general term for a Buddhist monk) who was dedicated to cultivating tranquility and concentration. While sitting in the lotus position, his genitals became erect. Later, on another occasion, he went begging for food in the usual order. After finishing his meal, he put away his robes and bowl, washed his feet, and sat upright under a tree, contemplating quietly. As he focused his mind, his genitals became erect again. Being troubled by desire and increasingly angered, he took out the root of the problem and placed it on a stone. He then struck it with another stone, causing damage. He felt great pain and could not bear it, thinking, 'I am suffering such great pain and torment. How can the World-Honored One (a respectful title for the Buddha), with his great compassion, not have pity on me?' At that time, the Buddha, with his all-encompassing awareness, remotely perceived his distress and immediately went to his side, asking, 'Bhiksu, what are you doing?' He then explained everything in detail. The Buddha said, 'Have you not heard my teachings? Bhiksu, when lust arises, you should practice the contemplation of impurity to suppress desire. Why are you now so foolish, striking something else instead of what you should be striking (referring to the desire)?' The Bhiksu, upon hearing this, felt ashamed and remained silent. Because of this incident, the Buddha told all the Bhiksus, 'Have I not told you before? If the mind of lust arises, you should practice the contemplation of impurity; if the mind of anger arises, you should practice the contemplation of loving-kindness; if the mind of ignorance arises, you should practice the contemplation of the twelve links of dependent origination. If you do not practice what you should practice, and strike something else instead of what you should strike, you will commit a transgression.'

In this city, there was a Gṛhapati (an ancient Indian term for a wealthy householder) who had a son not long after marrying his wife. The son had a handsome appearance and was loved by all. His parents raised him according to his wishes, and he gradually grew into adulthood. Later, he renounced the world and became a monk under the Buddha's teachings. Due to some circumstances, he bid farewell to Jetavana (the Chinese transliteration of Jeta Grove) and traveled among people. Before long, a carbuncle grew on his face, and he sought treatment from an unskilled doctor. The doctor pierced the carbuncle with a needle, and his mouth became crooked. After completing his travels, he returned to Jetavana. His former friends did not recognize him, nor did they comfort him. They simply asked, 'Bhadanta (a respectful title for a monk)! Do you not recognize me?' He replied, 'Āyusmat (a respectful title for a senior monk)! I have forgotten your appearance. Who are you?' He then recounted the events of the past in detail, saying, 'My name is so-and-so.' The host was surprised and said, 'You used to have a handsome face. For what reason have you become so crooked and decayed?' He then answered in detail.

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緣白佛，佛言：「凡人護面如護明鏡，不應輒使無識醫人而行鍼刺。若使作者得越法罪。」如佛所言：「不令無識醫人為救療。」者，時有苾芻頭面熱悶，欲于額上刺去熱血，無上醫可求，佛言：「必無上醫，可使中醫刺去其血。」

於此城中有二朋黨：一是興易人，二是婆羅門。其興易人于歌舞事勝婆羅門，其婆羅門于鬥戰事勝興易者。後於異時婆羅門朋共相謂曰：「彼興易人歌舞勝我，我以鬥戰常勝彼朋。作何方便，我以歌舞亦勝於彼？」有人議曰：「若欲勝者，我等宜應習歌舞事。」復有議曰：「此成好事，令我于誰學其歌舞。」復有議曰：「聖者！六眾善閑音樂，至於歌舞尤勝餘人，我等可就親受其業。然彼多貪性愛財貨，有所須者我等供給。」作此議已，即便共往六眾之處。敬禮足已請言：「大德！愿降慈悲教我歌舞。」六眾報曰：「若有餅果之直相供給者，我當教汝。」彼聞其告常奉餅直，遂教歌舞。既善學已，于聚會時便以戰法勝；興易人復作歌舞，亦還得勝。彼便告曰：「昔來我等，歌舞勝君，君於我等鬥戰為勝。如何今日兩事俱強，此有何故？」答曰：「我于歌舞用功習學。」問曰：「誰復相教？」答曰：「聖者六眾慈悲教我。」諸婆羅門聞是說已，共生嫌賤：「沙門釋子作掉舉法，歌舞戲

【現代漢語翻譯】 現代漢語譯本 緣白佛（Bhagavan，世尊），佛言：『凡人保護面部如同保護明亮的鏡子，不應該隨便讓沒有見識的醫生進行鍼刺。如果有人這樣做，會犯越法的罪過。』如同佛所說：『不讓沒有見識的醫生進行救治。』當時有比丘（Bhikkhu，佛教僧侶）頭面發熱，想要在額頭上刺破放出熱血，又找不到最好的醫生，佛說：『如果實在沒有最好的醫生，可以讓普通醫生刺破放出他的血。』

在這個城中有兩個幫派：一是興易人，二是婆羅門（Brahmin，古印度祭司階層）。興易人在歌舞方面勝過婆羅門，婆羅門在戰鬥方面勝過興易人。後來在另一時間，婆羅門幫派互相商量說：『那些興易人在歌舞方面勝過我們，我們在戰鬥方面一直勝過他們。想個什麼辦法，讓我們在歌舞方面也勝過他們？』有人提議說：『如果想要勝過他們，我們應該學習歌舞。』又有人提議說：『這主意不錯，我們向誰學習歌舞呢？』又有人提議說：『聖者！六眾（Chabbaggiya，六群比丘）擅長音樂，尤其在歌舞方面勝過其他人，我們可以去親近他們學習。然而他們貪圖財物，我們應該供給他們所需。』做出這個決定后，他們就一起前往六眾之處。恭敬地頂禮后請求說：『大德！希望您能慈悲教我們歌舞。』六眾回答說：『如果有人供給餅果之類的東西，我就教你們。』他們聽了這話，經常奉上餅果，六眾就教他們歌舞。學會之後，在聚會時就用戰鬥的方法取勝；興易人又表演歌舞，也獲得了勝利。婆羅門便告訴興易人說：『過去我們歌舞不如你們，你們戰鬥不如我們。為什麼今天兩方面都變強了，這是什麼原因？』興易人回答說：『我在歌舞方面下了功夫學習。』婆羅門問：『是誰教你們的？』興易人回答說：『是聖者六眾慈悲教我的。』那些婆羅門聽到這些話后，共同生起嫌棄之心：『沙門釋子（釋迦牟尼佛的弟子）做出輕浮的舉動，進行歌舞戲

【English Translation】 English version 緣白佛 (yuan bai fo, Bhagavan - The Blessed One), the Buddha said: 'Ordinary people protect their faces as they would protect a bright mirror, and should not casually allow ignorant doctors to perform acupuncture. If someone does this, they will commit a transgression.' As the Buddha said: 'Do not allow ignorant doctors to perform treatment.' At that time, a Bhikkhu (Buddhist monk) had a hot and stuffy head and face, and wanted to puncture his forehead to release the hot blood, but could not find the best doctor. The Buddha said: 'If there is really no best doctor, you can let an ordinary doctor puncture and release his blood.'

In this city, there were two factions: one was the Xingyi people, and the other was the Brahmins (ancient Indian priestly class). The Xingyi people were better than the Brahmins in singing and dancing, and the Brahmins were better than the Xingyi people in fighting. Later, at another time, the Brahmin faction discussed among themselves, saying: 'Those Xingyi people are better than us in singing and dancing, and we have always been better than them in fighting. What can we do to surpass them in singing and dancing as well?' Someone suggested: 'If we want to surpass them, we should learn singing and dancing.' Another person suggested: 'That's a good idea, but who should we learn singing and dancing from?' Another person suggested: 'Venerable ones! The Six Monks (Chabbaggiya) are skilled in music, especially in singing and dancing, surpassing others. We can approach them and learn from them. However, they are greedy for wealth, and we should provide them with what they need.' After making this decision, they went together to the Six Monks. After respectfully bowing, they requested: 'Virtuous ones! May you have compassion and teach us singing and dancing.' The Six Monks replied: 'If someone provides us with cakes and fruits, I will teach you.' Hearing this, they often offered cakes and fruits, and the Six Monks taught them singing and dancing. After learning well, they used fighting methods to win at gatherings; the Xingyi people also performed singing and dancing, and also won. The Brahmins then told the Xingyi people: 'In the past, our singing and dancing were not as good as yours, and your fighting was not as good as ours. Why are both of you stronger today? What is the reason for this?' The Xingyi people replied: 'I put in effort to learn singing and dancing.' The Brahmins asked: 'Who taught you?' The Xingyi people replied: 'The venerable Six Monks compassionately taught me.' When those Brahmins heard these words, they all felt disgusted: 'The Shramana (followers of Sakyamuni Buddha) are engaging in frivolous behavior, performing singing and dancing

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具教諸俗人。」苾芻以緣白佛，佛言：「因作歌舞有如是過，苾芻不應習學歌舞，作者得越法罪。」世尊不許習歌舞事，時婆羅門忘其歌舞，詣六眾處求重溫習，時彼報言：「世尊制戒不許歌舞。」婆羅門曰：「若如是者可去屏除。」六眾報曰：「我為屏除。」即便詣彼，攝除所有歌舞之具。后時集會，婆羅門歌舞之事不如彼朋，諸婆羅門咸生譏毀：「沙門釋子深相損辱，令我不如。」苾芻以緣白佛，佛言：「苾芻不應攝除他人歌舞之具，若攝除者得越法罪。」時婆羅門復詣六眾報言：「教我戲樂。」六眾不許，報言：「聖者！若不能教，但願暫去于彼現身，我當得勝。」六眾即去。既往現身，彼興易人見便羞恥，不能作樂便生譏議：「沙門釋子于歌舞處來現其身。」佛言：「苾芻不應往彼歌舞之處故現其身。若苾芻身作歌舞及以諷詠，或復教人或自收攝或復現身，皆越法罪。」(下是尊者善和因緣)

爾時憍閃毗有一長者名曰大善，稟性柔和，其婦懷妊，尊者舍利子知彼腹胎終將受化獲勝上果，因至其宅。時彼長者素者信心，求受歸戒，從是已后數至其宅。曾於一時尊者獨行，更無侍從，至長者處，問曰：「大德！何因獨無侍從？」答言：「賢首！豈當令我于草叢內得侍者乎，于仁等處方可獲得將為侍者。」

【現代漢語翻譯】 現代漢語譯本：『教導那些在家的俗人。』比丘將此事稟告佛陀，佛陀說：『因為作歌跳舞有這樣的過失，比丘不應該學習歌舞，作者會犯越法罪。』世尊不允許學習歌舞的事情，當時有婆羅門忘記了歌舞，去六眾處請求重新溫習，六眾回答說：『世尊制定戒律不允許歌舞。』婆羅門說：『如果這樣，可以去避開。』六眾回答說：『我們為你避開。』就去了那裡，收走了所有的歌舞用具。後來，婆羅門的歌舞之事不如他們的朋友，眾婆羅門都譏諷譭謗說：『沙門釋子深深地損害侮辱我們，使我們不如他們。』比丘將此事稟告佛陀，佛陀說：『比丘不應該收走他人歌舞的用具，如果收走就會犯越法罪。』當時婆羅門又去六眾處說：『教我們戲樂。』六眾不允許，回答說：『聖者！如果不能教，只希望暫時去那裡現身，我們就能得勝。』六眾就去了。既然去了現身，那些興易人看見就感到羞恥，不能作樂，就譏諷議論說：『沙門釋子在歌舞的地方來現身。』佛陀說：『比丘不應該去那些歌舞的地方故意現身。如果比丘自身作歌跳舞以及諷詠，或者教人，或者自己收攝，或者現身，都犯越法罪。』（下面是尊者善和的因緣） 當時憍閃毗（Kaushambi）有一個長者名叫大善，稟性柔和，他的妻子懷孕了，尊者舍利子（Sariputra）知道她腹中的胎兒最終將受到教化獲得殊勝的果報，因此來到他的家。當時那位長者一向有信心，請求受歸戒，從此以後多次到他的家。曾經有一次尊者獨自前往，沒有侍從，到長者處，問道：『大德！為什麼獨自沒有侍從？』回答說：『賢首！難道要我在草叢裡得到侍者嗎？在你們這些地方才可以獲得作為侍者的人。』

【English Translation】 English version: 'Instructing those laypeople at home.' The Bhikshu (monk) reported this matter to the Buddha, who said, 'Because performing songs and dances has such faults, Bhikshus should not learn singing and dancing; those who do so commit a transgression.' The World-Honored One did not permit the learning of singing and dancing. At that time, a Brahmin (Brahmana) forgot his singing and dancing and went to the group of six to request a review. The group of six replied, 'The World-Honored One has established precepts forbidding singing and dancing.' The Brahmin said, 'If that is the case, you can go away and avoid it.' The group of six replied, 'We will avoid it for you.' They went there and took away all the instruments for singing and dancing. Later, the Brahmin's singing and dancing were not as good as their friends', and the Brahmins all ridiculed and slandered, saying, 'The Shramana (ascetic) followers of Shakya (Sakyamuni) deeply harm and insult us, making us inferior to them.' The Bhikshu reported this matter to the Buddha, who said, 'Bhikshus should not take away the singing and dancing instruments of others; if they do, they commit a transgression.' At that time, the Brahmin again went to the group of six and said, 'Teach us theatrical amusements.' The group of six did not permit it, replying, 'Venerable ones! If you cannot teach us, we only hope that you will temporarily go there and show yourselves, and we will be victorious.' The group of six then went. Since they went and showed themselves, those who were engaged in easy activities felt ashamed and could not perform music, so they ridiculed and discussed, saying, 'The Shramana followers of Shakya come to the place of singing and dancing to show themselves.' The Buddha said, 'Bhikshus should not go to those places of singing and dancing to deliberately show themselves. If a Bhikshu himself performs singing and dancing, as well as chanting and reciting, or teaches others, or collects things himself, or shows himself, he commits a transgression.' (The following is the story of Venerable Shanhe).' At that time, in Kaushambi (a city in ancient India), there was a wealthy man named Da Shan (Great Good), who was gentle in nature. His wife was pregnant, and Venerable Sariputra (one of the chief disciples of the Buddha) knew that the child in her womb would eventually be taught and attain supreme fruit, so he went to his house. At that time, that wealthy man had always had faith and requested to receive the Three Refuges. From then on, he frequently went to his house. Once, the Venerable One went alone, without attendants, to the wealthy man's place and asked, 'Great Virtue! Why are you alone without attendants?' He replied, 'Worthy One! Should I obtain attendants in the grass? Only in places like yours can I obtain people to be attendants.'

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答言：「聖者！若如是者，我婦妊娠若生男子，當與大德以為侍從。」報言：「賢首！愿兒無病。」便舍而去。其長者婦經八九月誕一男兒，形貌羸瘦其聲和雅，滿三七日已，召集宗親為設歡會。其父抱子從眾乞字，眾人議曰：「此兒形貌羸瘦音聲和雅，復是長者大善之息，應與此子名曰善和。」后漸長大以至童年。時尊者舍利子于小食時，著衣持缽入憍閃毗城，次第乞食至大善家。長者見已遂唱善來，合掌禮足便取其缽，盛滿勝上餅果飲食持以奉上。善和童子觀聖者面，尊者現相令長者憶。長者即便告其子曰：「汝在母腹未誕之辰，我已將汝施與尊者而為弟子，汝今宜可隨尊者去。」童子乃是最後生人易為舍俗，即隨尊者至其住處，尊者便與出家后受圓具，如法開解，遂即策勤苦行無倦，斷諸煩惱得阿羅漢果。是時善和苾芻，作吟諷聲讚誦經法，其音清亮上徹梵天。時有無數眾生聞其聲者，悉皆種植解脫分善根，乃至傍生稟識之類，聞彼聲者無不攝耳聽其妙音。爾時世尊因大眾集，普告之曰：「汝等苾芻，於我法中，所有聲聞弟子音聲美妙，善和苾芻最為第一。」由其演暢音韻和雅，能令聞者發歡喜心。未離欲苾芻咸廢己業，于日日中聽其讚誦。

後於異時，憍薩羅勝光大王乘白蓮花象，與諸從者，於後夜時

【現代漢語翻譯】 現代漢語譯本： 他回答說：『聖者！如果這樣，我的妻子懷孕如果生下男孩，就讓他做大德您的侍從。』尊者回答說：『賢首！愿你的孩子沒有疾病。』說完就離開了。這位長者的妻子經過八九個月後生下一個男孩，形貌瘦弱但聲音柔和優雅，滿了三個七天後，召集宗族親友設宴慶祝。他的父親抱著孩子向眾人請求賜名，眾人商議說：『這個孩子形貌瘦弱但聲音柔和優雅，又是長者您大善之息，應該給這個孩子取名叫善和。』後來漸漸長大到了童年時期。 當時，尊者舍利子在小食（午飯）時，穿好衣服拿著缽進入憍閃毗（Kaushambi）城（古印度城市名），依次乞食來到大善家。長者見到后就說『善來』（歡迎），合掌禮拜他的雙足，然後取過他的缽，盛滿上好的餅果飲食供奉給他。善和童子觀察聖者的面容，尊者顯現瑞相讓長者回憶起往事。長者就告訴他的兒子說：『你在母親腹中還未出生的時候，我就已經把你施捨給尊者做弟子了，你現在應該跟隨尊者離去。』童子乃是最後投生之人，容易捨棄世俗，就跟隨尊者到了他的住處，尊者就為他剃度出家，之後讓他受具足戒，如法開導他，於是他就努力修行毫不懈怠，斷除各種煩惱證得阿羅漢果。當時善和苾芻（Bhikkhu）（比丘），作吟誦之聲讚頌經法，他的聲音清亮響徹梵天。當時有無數眾生聽到他的聲音，都種下了通往解脫的善根，乃至旁生（動物）有知覺之類，聽到他的聲音沒有不豎起耳朵傾聽這美妙聲音的。 這時世尊因為大眾聚集，普遍告知他們說：『你們這些苾芻（Bhikkhu）（比丘），在我佛法中，所有聲聞弟子中音聲最美妙的，善和苾芻（Bhikkhu）（比丘）最為第一。』因為他演暢音韻和諧優雅，能讓聽者生起歡喜心。尚未脫離慾望的苾芻（Bhikkhu）（比丘）都停止了自己的事務，每天都聽他讚頌。 後來在其他時候，憍薩羅（Kosala）勝光大王（King Pasenadi of Kosala）乘坐白蓮花象，與他的隨從們，在後半夜時...

【English Translation】 English version: He replied: 'Venerable One! If that is so, if my wife conceives and gives birth to a son, I will offer him to the Greatly Virtuous One as an attendant.' The Venerable One responded: 'Worthy One! May your child be free from illness.' Then he departed. After eight or nine months, the wife of the elder gave birth to a son, whose form was frail but whose voice was harmonious and elegant. After three weeks had passed, he gathered his relatives and friends to hold a celebration. His father, holding the child, asked the crowd for a name. The crowd deliberated and said: 'This child's form is frail but his voice is harmonious and elegant, and he is the offspring of the elder's great virtue, so this child should be named善和(Shanhé) (Good Harmony).』 Later, he gradually grew up to childhood. At that time, the Venerable舍利子(Śāriputra) (Sariputta) during the time for the minor meal (lunch), wearing his robes and carrying his bowl, entered the city of憍閃毗(Kaushambi) (Kaushambi, an ancient Indian city), begging for food in order until he reached the house of Great Goodness. Upon seeing him, the elder said '善來(shàn lái)' (Welcome), joined his palms, and bowed at his feet. Then he took his bowl, filled it with excellent cakes, fruits, and food, and offered it to him. The boy善和(Shanhé) (Good Harmony) observed the face of the Holy One, and the Venerable One manifested a sign, causing the elder to remember the past. The elder then told his son: 'When you were in your mother's womb, before you were born, I had already given you to the Venerable One to be his disciple. Now you should follow the Venerable One and leave.' The boy was the last to be born and was easily able to renounce the world. He followed the Venerable One to his dwelling, and the Venerable One ordained him as a monk, and after that, he received the full precepts. He opened and explained the Dharma to him according to the law, and so he diligently practiced without weariness, cut off all afflictions, and attained the fruit of Arhat. At that time, the Bhikkhu善和(Shanhé) (Good Harmony) made sounds of chanting and praised the scriptures, his voice was clear and bright, reaching up to the Brahma heavens. At that time, countless beings who heard his voice all planted the roots of goodness leading to liberation, even animals with consciousness, none who heard his voice did not prick up their ears to listen to his wonderful sound. At this time, the World Honored One, because the assembly was gathered, universally told them: 'You Bhikkhus, among all the Shravaka disciples in my Dharma, the Bhikkhu善和(Shanhé) (Good Harmony) is the most excellent in voice.' Because he eloquently expressed the harmonious and elegant sounds, he was able to cause listeners to generate joyful minds. Bhikkhus who had not yet left desire all stopped their own affairs and listened to his praises every day. Later, at another time, King勝光(Shèngguāng) (Pasenadi) of憍薩羅(Kosala) (Kosala) rode a white lotus elephant, with his followers, in the latter part of the night...

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有事出城，須詣余處。善和苾芻于逝多林內高聲誦經，於時象王聞音愛樂，屬耳而聽不肯前行。御者即便推鉤振足，像終不動，王告御者曰：「可令象行。」答言：「大王！盡力驅前，不肯移足，未知此象意欲何之？」王曰：「放隨意去。」彼即縱鉤便之給苑，于寺門外攝耳聽聲。善和苾芻誦經既了，便說四頌而發願言：

「天阿蘇羅藥叉等，　　來聽法者應至心； 　擁護佛法使長存，　　各各勤行世尊教。 　諸有聽徒來至此，　　或在地上或居空； 　常於人世起慈心，　　晝夜自身依法住。 　愿諸世界常安隱，　　無邊福智益群生； 　所有罪業並銷除，　　遠離眾苦歸圓寂。 　恒用戒香涂瑩體，　　常持定服以資身； 　菩提妙花遍莊嚴，　　隨所住處常安樂。」

時彼象王聞斯頌已，知其經畢即便搖耳舉足而行，任彼驅馳隨鉤而去。王問御者曰：「何故此像今隨意行？」御人答曰：「未知寺內是何聖者？美妙音聲諷誦經典，像聞生愛遂不肯行。」王曰：「若如是者，宜可回象就訪彼尊，我願親將上衣奉施，可於明日當詣彼城。」御者即便奉命回象，未至舊居。時勝鬘夫人怪王來速，請問所由，王以上緣具答其事，報言：「夫人！可與上疊，我欲親往奉彼經師。」勝鬘夫人便作是念：「豈非聖

【現代漢語翻譯】 現代漢語譯本 有一次國王出城，需要去其他地方。善和比丘（Śāntarakṣita bhikṣu，持戒僧人）在逝多林（Jetavana，祇樹給孤獨園）內高聲誦經，當時象王聽到誦經的聲音，心生喜愛，豎起耳朵專注地聽，不肯往前走。馴象師就用鉤子驅趕，跺腳催促，像王始終不動。國王告訴馴象師說：『讓象走吧。』馴象師回答說：『大王！我已經盡力驅趕它往前走了，但它就是不肯移動腳步，不知道這象想要去哪裡？』國王說：『那就放它隨意去吧。』馴象師就鬆開了鉤子，像王便朝著給孤獨園（Anāthapiṇḍika's Park）走去，在寺廟門外收攝耳朵，仔細地聽誦經的聲音。善和比丘誦經完畢后，就說了四句偈語來發愿： 『天、阿修羅（Asura，非天）、藥叉（Yakṣa，夜叉）等，前來聽法的，應當全心全意； 擁護佛法，使佛法長久存在，各自努力奉行世尊（Śākyamuni，釋迦牟尼）的教導。 所有前來聽法的聽眾，或在地上，或在空中； 常常在人世間生起慈悲之心，日夜自身安住在佛法之中。 愿所有世界常常安穩，無邊的福德和智慧利益眾生； 所有的罪業都消除，遠離各種痛苦，歸於圓滿寂靜（Nirvana，涅槃）。 永遠用戒律的香氣塗抹身體，常常用禪定的衣服來滋養自身； 用菩提（Bodhi，覺悟）的妙花來普遍莊嚴，無論住在哪裡，常常安樂。』 當時那象王聽到這些偈語后，知道誦經已經結束，就搖動耳朵，抬起腳步行走，任憑馴象師驅趕，順著鉤子的方向而去。國王問馴象師說：『為什麼這像現在隨意行走了？』馴象師回答說：『不知道寺廟裡是哪位聖者？美妙的聲音誦讀經典，像王聽了心生喜愛，所以不肯行走。』國王說：『如果是這樣，應該讓象掉頭去拜訪那位尊者，我願意親自拿著上好的衣服去供養他，明天可以前往那座城市。』馴象師就奉命讓象掉頭，還沒有回到原來的地方。當時勝鬘夫人（Śrīmālādevī，一位在家菩薩）奇怪國王回來得這麼快，詢問原因，國王就把以上的事情詳細地告訴了她，並說：『夫人！可以給我上好的綢緞，我想要親自去供養那位經師。』勝鬘夫人便這樣想：『難道不是聖

【English Translation】 English version Once, the king was going out of the city and needed to go elsewhere. Śāntarakṣita bhikṣu (善和苾芻, a monk who upholds the precepts) was loudly reciting scriptures in Jetavana (逝多林, the Grove of Jeta), at that time, the elephant king heard the sound of the recitation and developed a fondness for it, raising its ears to listen attentively, refusing to move forward. The mahout then tried to drive it with a hook and stomped his feet to urge it on, but the elephant remained unmoved. The king told the mahout, 'Let the elephant go.' The mahout replied, 'Your Majesty! I have tried my best to drive it forward, but it refuses to move its feet, I don't know where this elephant wants to go?' The king said, 'Then let it go as it pleases.' The mahout released the hook, and the elephant went towards Anāthapiṇḍika's Park (給孤獨園), outside the temple gate, it gathered its ears and carefully listened to the sound of the recitation. After Śāntarakṣita bhikṣu finished reciting the scriptures, he spoke four verses to make a vow: 'May the Devas (天, gods), Asuras (阿修羅, demigods), Yakshas (藥叉, spirits), and others, who come to listen to the Dharma, do so with all their hearts; Protect the Buddha's Dharma, so that it may long endure, each diligently practice the teachings of Śākyamuni (世尊, the World-Honored One). All those who come here to listen to the Dharma, whether on the ground or in the sky; May they always generate compassion in the human world, day and night abiding in the Dharma themselves. May all worlds always be peaceful and secure, may boundless merit and wisdom benefit all beings; May all sins and karmas be eliminated, may they be far from all suffering, returning to perfect tranquility (Nirvana, 圓寂). May they always use the fragrance of precepts to adorn their bodies, may they always use the robes of meditation to nourish themselves; May they adorn themselves everywhere with the wonderful flowers of Bodhi (菩提, enlightenment), may they always be happy wherever they dwell.' At that time, the elephant king, having heard these verses, knew that the recitation was finished, and shook its ears, lifted its feet, and walked, allowing the mahout to drive it, following the direction of the hook. The king asked the mahout, 'Why is this elephant now walking as it pleases?' The mahout replied, 'I don't know which sage is in the temple? The beautiful sound of reciting the scriptures, the elephant heard it and developed a fondness for it, so it refused to walk.' The king said, 'If that is so, we should turn the elephant around to visit that venerable one, I am willing to personally take the finest clothes to offer to him, we can go to that city tomorrow.' The mahout obeyed the order and turned the elephant around, but it had not yet returned to its original place. At that time, Śrīmālādevī (勝鬘夫人, Queen Śrīmālā), was surprised that the king had returned so quickly, and asked the reason, the king told her the above events in detail, and said, 'Madam! Can you give me the finest silk, I want to personally offer it to that scripture teacher.' Śrīmālādevī then thought, 'Could it be a sage'

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者善和，以美妙音聲諷誦經典？然彼尊者容儀醜陋。今我大王性愛瑰偉，如其見者不滿王心，若起慢情悔前敬重。可設方便勿令親往。」白言：「大王！可往彼城，我當持疊奉施尊者。」答言：「夫人！任將余疊，豈由此物憍薩羅城遂便貧乏？」夫人默爾，王乃持上妙疊詣逝多林。

時具壽阿難陀，于寺門前經行遊履，王既見已即便下象，禮尊者足問言：「大德！是何尊者今日晨朝諷誦經法？」答言：「大王！何故須問？」「大德！我欲持衣躬親奉施。」尊者唸曰：「具壽善和音聲美妙，諷誦經法雅韻超群，然其容儀非常醜陋。今者大王性愛妍雅，若其見者當生鄙賤起不敬心。可設方便勿令親往。」白言：「大王！衣可與我我為奉施。」答言：「大德！世尊讚歎，自手持施最為第一，是故我今欲自持與。」時具壽善和在晝日遊處，於一樹下跏趺而坐。時阿難陀引王至彼，白言：「大王！樹下坐人即妙聲尊者。」王進祇揖見其貌醜，便生輕鄙息敬信心，回首低眉擲衣而去。善和見王如是，即說頌曰：

「若以色見我，　　以音聲求我： 　愛染亂彼心，　　不能當見我。 　若人但知內，　　而不見於外； 　于內而求果，　　此為聲所迷。 　若人但知外，　　而不見於內； 　于外而求果，　　此亦聲所迷

【現代漢語翻譯】 現代漢語譯本： 王后善和，用美妙的聲音諷誦經典嗎？然而那位尊者容貌醜陋。現在我的大王瑰偉，如果見到他的人不滿意大王的心意，如果生起輕慢的情緒，後悔之前的敬重。可以想個辦法不要讓他親自去。』（王后）稟告說：『大王！可以去那座城，我應當拿著布匹奉獻給尊者。』（國王）回答說：『夫人！隨便拿些剩餘的布匹去，難道因為這點東西憍薩羅城（Kosala，古印度十六雄國之一）就會變得貧乏嗎？』夫人沉默不語，國王就拿著上好的布匹前往逝多林（Jetavana，祇園精舍）。 當時具壽阿難陀（Ananda，佛陀十大弟子之一），在寺廟門前經行，國王見到后就下了象，禮拜尊者的腳，問道：『大德！是哪位尊者今天早上諷誦經法？』（阿難陀）回答說：『大王！為什麼需要問？』『大德！我想親自拿著衣服奉獻給他。』尊者心想：『具壽善和聲音美妙，諷誦經法雅正超群，然而他的容貌非常醜陋。現在大王容貌妍麗優雅，如果見到他的人會產生鄙視輕賤之心，生起不敬之心。可以想個辦法不要讓他親自去。』（阿難陀）稟告說：『大王！衣服可以給我，我替您奉獻。』（國王）回答說：『大德！世尊讚歎，親自拿著東西佈施最為殊勝，因此我現在想要親自拿著給。』當時具壽善和在白天遊行的地方，在一棵樹下結跏趺坐。當時阿難陀引導國王到那裡，稟告說：『大王！樹下坐著的人就是妙聲尊者。』國王上前稍微作揖，見到他的容貌醜陋，就產生了輕視鄙夷之心，停止了敬重之心，回頭低著頭，扔下衣服離開了。善和見到國王這樣，就說了偈頌： 『如果因為外貌來看我，用聲音來求我：愛戀執著會擾亂他的心，不能真正見到我。 如果有人只知道內在，而不知道外在；在內在而尋求結果，這是被聲音所迷惑。 如果有人只知道外在，而不知道內在；在外在而尋求結果，這也是被聲音所迷惑。』

【English Translation】 English version: Queen Shanhe, does she chant the scriptures with a beautiful voice? However, that venerable one has an ugly appearance. Now my great king is magnificent, if those who see him are not satisfied with the king's heart, if they develop a contemptuous feeling, regretting the previous respect. A way can be devised to prevent him from going in person.' (The queen) reported, 'Great King! You can go to that city, I shall take the cloth and offer it to the venerable one.' (The king) replied, 'Madam! Just take some leftover cloth, would Kosala (Kosala, one of the sixteen ancient Indian kingdoms) become poor because of this?' The queen was silent, and the king took the finest cloth to Jetavana (Jetavana, the Jetavana Monastery). At that time, the Venerable Ananda (Ananda, one of the ten great disciples of the Buddha) was walking in front of the temple gate. When the king saw him, he got off the elephant, bowed at the venerable one's feet, and asked, 'Great Virtue! Which venerable one was chanting the scriptures this morning?' (Ananda) replied, 'Great King! Why do you need to ask?' 'Great Virtue! I want to personally offer him the clothes.' The venerable one thought, 'The Venerable Shanhe has a beautiful voice, and his chanting of the scriptures is elegant and outstanding, but his appearance is very ugly. Now the Great King has a beautiful and elegant appearance, if those who see him will develop a contemptuous and despicable heart, and develop a disrespectful heart. A way can be devised to prevent him from going in person.' (Ananda) reported, 'Great King! The clothes can be given to me, and I will offer them for you.' (The king) replied, 'Great Virtue! The World Honored One praised that giving with one's own hands is the most supreme, therefore I now want to give it with my own hands.' At that time, the Venerable Shanhe was in a place for daytime wandering, sitting in the lotus position under a tree. At that time, Ananda led the king there, and reported, 'Great King! The person sitting under the tree is the Venerable Wonderful Voice.' The king stepped forward and bowed slightly, and when he saw his ugly appearance, he developed a contemptuous and despicable heart, stopped the respectful heart, turned his head and lowered his eyebrows, threw down the clothes and left. When Shanhe saw the king like this, he spoke the verse: 'If you see me by form, seek me by sound: Attachment and love will disturb his heart, and he will not be able to truly see me. If a person only knows the inner, and does not see the outer; seeking results in the inner, this is being deluded by sound. If a person only knows the outer, and does not see the inner; seeking results in the outer, this is also being deluded by sound.'

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。 　若人不知內，　　亦復不見外； 　凡夫皆被障，　　此亦聲所迷。 　若人善知內，　　復善見於外； 　智者當出離，　　此不為聲迷。」

時諸苾芻咸皆有疑，請世尊曰：「以何因緣，善和苾芻其形醜陋言音和雅，于佛法中出家修行，斷盡諸漏得阿羅漢果？」世尊告曰：「善和苾芻，曾所作業還須自受。」廣說乃至頌曰：

「假令經百劫，　　所作業不亡； 　因緣會遇時，　　果報還自受。」

爾時世尊告諸苾芻：「汝等應聽！乃往古昔此賢劫中人壽四萬歲時，有拘留孫佛出現世間，十號具足。時彼世尊所有佛事悉皆圓滿，入無餘依妙涅槃界。時彼國主名曰無憂，供養世尊遺余舍利，造窣堵波，周圓一逾繕那、高半逾繕那，令入守當漸次修造。其人信心意樂賢善，慇勤營作不生勞倦。時有作人見窣堵波其量高大，遂生嫌慢作如是語，告同伴曰：『王今造此大窣堵波，多費人功何日成就？』守人報曰：『汝不能作，隨意當去，因何輒出嫌慢之言？』彼默無對。其守當人慾驅令出，彼便收謝還依舊作，塔猶未了復生嫌慢。守人與杖驅之令出，更還懺謝遣複本功，乃至塔成觀者忘倦，百千眾生悉皆歡喜。嫌者見已便自悔恨：『我于往時所為不善，見塔高大作輕慢言。我今宜可辦其供養。』即以

【現代漢語翻譯】 現代漢語譯本 如果有人不瞭解內在（內心），也無法看清外在（世界）；凡夫俗子都被矇蔽，這也是被聲音所迷惑。如果有人能夠了解內在，也能清楚地看到外在；智者應當從中解脫出來，不會被聲音所迷惑。

當時，各位比丘都心存疑惑，請問世尊說：『因為什麼因緣，善和比丘相貌醜陋但聲音柔和，在佛法中出家修行，斷盡所有煩惱，證得阿羅漢果？』世尊告訴他們說：『善和比丘，過去所造的業，最終還是要自己承受。』 廣泛地講述，乃至用偈頌說：

『即使經過百千劫，所造的業也不會消失；一旦因緣際會，果報還是要自己承受。』

當時，世尊告訴各位比丘：『你們應當聽好！很久以前，在這個賢劫中，人們壽命有四萬歲的時候，有拘留孫佛（Kakusandha Buddha）出現於世間，具備十種稱號。當時那位世尊的所有佛事都圓滿完成，進入無餘依妙涅槃界。當時那個國家的國王名叫無憂（Asoka），供養世尊遺留下來的舍利，建造窣堵波（stupa，塔），周圍一由旬（yojana，古印度長度單位，約7-9英里），高半由旬，讓守塔人逐漸地修造。那個人信心堅定，心懷喜悅，賢良善良，勤奮地工作而不感到疲倦。當時有個工匠看到窣堵波如此高大，就心生不滿，對同伴說：『國王現在建造這麼大的窣堵波，耗費大量人力，什麼時候才能完成？』守塔人回答說：『你不能做，可以隨意離開，為什麼要隨便說出不滿的話？』那人沉默不語。守塔人想要趕他走，他就道歉，然後繼續工作，但塔還沒完成，他又心生不滿。守塔人用棍子趕他出去，他又再次懺悔道歉，然後又讓他恢復原來的工作，直到塔建成，觀看的人都忘記了疲倦，成百上千的眾生都非常歡喜。那個嫌棄的人看到后，就後悔了：『我過去所做的不善，看到塔高大就說了輕慢的話。我現在應該準備供養。』於是用...

【English Translation】 English version If a person does not understand the inner (mind), they also cannot see the outer (world); ordinary people are all obscured, and this is also being deluded by sound. If a person can understand the inner and also clearly see the outer; the wise should liberate themselves from this, and will not be deluded by sound.

At that time, all the Bhikshus (monks) had doubts and asked the World Honored One (Buddha): 'Due to what causes and conditions is it that the Bhikshu named Shanhé (Good Harmony), although ugly in appearance, has a harmonious and elegant voice, and having left home to cultivate in the Buddha-dharma, has exhausted all defilements and attained the fruit of Arhat (enlightened being)?' The World Honored One told them: 'The Bhikshu Shanhé, the karma he created in the past, he must still receive himself.' He spoke extensively, even to the point of saying in a verse:

'Even if hundreds of kalpas (eons) pass, the karma created will not disappear; when causes and conditions meet, the karmic retribution will still be received by oneself.'

At that time, the World Honored One told all the Bhikshus: 'You should listen carefully! Long ago, in this Bhadrakalpa (Fortunate Aeon), when people's lifespan was 40,000 years, there was a Kakusandha Buddha (one of the past Buddhas) who appeared in the world, complete with the ten titles. At that time, all the Buddha-activities of that World Honored One were completely fulfilled, and he entered the realm of Nirvana without residue. At that time, the king of that country, named Asoka (a king's name), offered the remaining relics of the World Honored One, and built a stupa (a dome-shaped structure), one yojana (an ancient Indian unit of distance, approximately 7-9 miles) in circumference and half a yojana in height, instructing the guards to gradually construct it. That person had firm faith, a joyful mind, was virtuous and kind, and worked diligently without feeling tired. At that time, there was a worker who saw the stupa was so tall and great, and became dissatisfied, saying to his companions: 'The king is now building such a large stupa, wasting a lot of manpower, when will it be completed?' The guard replied: 'If you cannot do it, you can leave as you wish, why do you casually utter words of dissatisfaction?' That person was silent. The guard wanted to drive him away, but he apologized, and then continued to work, but before the stupa was completed, he became dissatisfied again. The guard drove him out with a stick, and he repented and apologized again, and then he was allowed to resume his original work, until the stupa was completed, and the viewers forgot their fatigue, and hundreds of thousands of beings were all delighted. The one who complained saw this and regretted it: 'The bad things I did in the past, seeing the stupa was tall and great, I spoke words of contempt. I should now prepare offerings.' Then he used...

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比來所得雇直，造妙金鈴懸在塔上。汝等應知，彼傭力人即善和是。由於塔處生嫌慢心，今獲人身其形醜陋。由奉金鈴，言音和雅，能令聽者無不歡悅。」

時諸苾芻猶有疑念，重白佛言：「大德！善和苾芻先作何業，由彼業力，諷誦經法聲徹梵天？」世尊告曰：「汝等苾芻應聽其事。于往昔時人壽二萬歲，有迦攝波佛出現世間，十號具足，在婆羅痆斯國仙人墮處施鹿林中。城林中間有香果樹，能鳴之鳥托此而居。時迦攝波佛執持衣缽，于小食時入城乞食，在樹邊過。是時彼鳥見佛世尊，容儀端正儼若金山，遂即嚶嚶出妙音響，繞佛三匝還隱林中。如是日日見佛行過，繞佛哀鳴，還向枝間歡喜而住。忽於他日被鷹所搏，命終之後生大婆羅門家，從是以來更不託生下惡之類，乃至今日所生之處，感得好聲響徹梵天，令人愛樂。汝等苾芻如是應知，彼能鳴鳥即是善和。」

時諸苾芻更復有疑，請世尊曰：「大德！善和苾芻曾作何業，由彼業力，于佛弟子音聲美妙最為第一？」世尊告曰：「善和苾芻由發願力感得斯報。作何發願？于迦攝波佛時，善和出家。其本師主于迦攝波佛諸弟子中，唱導諷誦稱為第一。然其善和始自出家終至年邁，雖修梵行無所證獲，臨命終時作如是愿：『我于迦攝波佛聖教之中，出家修

【現代漢語翻譯】 現代漢語譯本：他過去所得到的工錢，用來製造精美的金鈴懸掛在佛塔上。你們應當知道，那位做工的人就是善和比丘（Śīla-samādhi-prajñā-vimukti，戒定慧解脫）。因為他對佛塔產生了嫌棄和輕慢之心，所以今生獲得人身，相貌醜陋。由於奉獻金鈴，他的聲音和諧優雅，能夠讓聽者無不感到歡悅。

當時，各位比丘（bhikṣu，佛教出家男子）仍然心存疑慮，再次向佛陀稟告說：『大德！善和比丘過去做了什麼業，憑藉這種業力，使得他諷誦經文的聲音能夠響徹梵天（Brahmā，色界天的總稱）？』世尊（Buddha，佛陀的尊稱）告訴他們說：『你們各位比丘應當聽我說。在過去人壽二萬歲的時候，有迦攝波佛（Kāśyapa Buddha，過去七佛之一）出現在世間，具備十種稱號，在婆羅痆斯國（Vārāṇasī，古印度城市名）仙人墮處施鹿林中（Ṛṣipatana，位於今印度北方邦瓦拉納西附近的鹿野苑）。城和樹林之間有香果樹，一種善於鳴叫的鳥棲息在這裡。當時，迦攝波佛拿著衣缽，在進城乞食的小食時分，從樹邊經過。這時，那隻鳥看見佛世尊，容貌端莊，就像一座金山，於是就發出美妙的鳴叫聲，繞佛三圈，然後隱藏到樹林中。像這樣，每天都看見佛陀經過，繞著佛陀哀鳴，然後回到樹枝間歡喜地居住。忽然有一天，它被老鷹抓捕，死後投生到大婆羅門（Brahmin，印度教的祭司階層）家，從此以後再也沒有投生到低劣的惡道之中，乃至今日所出生的地方，都能感得美好的聲音，響徹梵天，令人喜愛。你們各位比丘應當知道，那隻善於鳴叫的鳥就是善和比丘。』

當時，各位比丘再次產生疑問，請問世尊說：『大德！善和比丘曾經做了什麼業，憑藉這種業力，在佛陀的弟子中，他的聲音美妙最為第一？』世尊告訴他們說：『善和比丘由於發願的力量，感得這樣的果報。他發了什麼愿呢？在迦攝波佛時期，善和出家了。他的本師（Upādhyāya，親教師）在迦攝波佛的弟子中，唱導諷誦最為第一。然而善和從出家開始直到年老，雖然修行梵行（Brahmacarya，清凈的行為），卻沒有證得任何果位，臨命終時，他發了這樣的愿：『我在迦攝波佛的聖教之中，出家修

【English Translation】 English version: 'The wages he had previously earned were used to create exquisite golden bells, which were hung on the pagoda. You should know that the laborer was Śīla-samādhi-prajñā-vimukti (善和). Because he harbored feelings of aversion and contempt towards the pagoda, he now has a human body with an ugly appearance. Due to his offering of the golden bells, his voice is harmonious and elegant, capable of bringing joy to all who hear it.'

At that time, the bhikṣus (苾芻, Buddhist monks) still had doubts and again reported to the Buddha: 'Great Virtue! What deeds did Śīla-samādhi-prajñā-vimukti perform in the past, that by the power of those deeds, his chanting of the scriptures could resonate throughout Brahmā (梵天, the heavens of the form realm)?' The World Honored One (世尊, a title for the Buddha) told them: 'You bhikṣus should listen to this matter. In the past, when people lived for twenty thousand years, Kāśyapa Buddha (迦葉波佛, one of the past seven Buddhas) appeared in the world, possessing the ten titles, in the Deer Park at Ṛṣipatana (仙人墮處施鹿林中, the place where the sages fell) in the country of Vārāṇasī (婆羅痆斯國, an ancient Indian city). Between the city and the forest was a fragrant fruit tree, where a melodious bird resided. At that time, Kāśyapa Buddha, holding his robe and bowl, entered the city to beg for food during the minor mealtime, passing by the tree. At that time, the bird saw the World Honored Buddha, whose appearance was dignified and upright, like a golden mountain. It then emitted a wonderful sound, circling the Buddha three times before hiding in the forest. In this way, every day it saw the Buddha passing by, circling the Buddha and singing mournfully, then returning to the branches to dwell joyfully. Suddenly, one day, it was captured by an eagle. After its death, it was reborn into a great Brahmin (婆羅門, the priestly class in Hinduism) family. From then on, it was never reborn into lower, evil realms. Even today, wherever it is born, it obtains a beautiful voice that resonates throughout Brahmā, delighting people. You bhikṣus should know that the melodious bird was Śīla-samādhi-prajñā-vimukti.'

At that time, the bhikṣus again had doubts and asked the World Honored One: 'Great Virtue! What deeds did Śīla-samādhi-prajñā-vimukti perform in the past, that by the power of those deeds, his voice is the most beautiful among the Buddha's disciples?' The World Honored One told them: 'Śīla-samādhi-prajñā-vimukti obtained this reward due to the power of his vows. What vows did he make? During the time of Kāśyapa Buddha, Śīla-samādhi-prajñā-vimukti became a monk. His Upādhyāya (本師, preceptor) was the foremost in leading and chanting among the disciples of Kāśyapa Buddha. However, Śīla-samādhi-prajñā-vimukti, from the beginning of his monastic life until old age, although practicing Brahmacarya (梵行, pure conduct), did not attain any realization. At the time of his death, he made this vow: 'In the holy teachings of Kāśyapa Buddha, I became a monk and practiced'

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行竟無所獲。愿我以此勝因，于迦攝波佛所授記者，于未來世人壽百歲，有佛出現號釋迦牟尼應正等覺，我于彼教而得出家，斷除煩惑得阿羅漢果。如我親教師，于佛法中讚誦弟子說為第一，我亦如是，逢彼出家唱導人中稱為第一。』由彼願力，於我法中出家修行，于弟子中唱導之師說為第一。汝等苾芻應知，往業若純黑者得純黑報，若純白者得純白報，若雜業者得雜業報。汝等應可棄純黑雜業，修純白業。如余廣說。」

緣處同前。時諸苾芻誦經之時，不閑聲韻隨句而說，猶如瀉棗置之異器。彼諸外道諷誦經典作吟詠聲，給孤獨長者日日常往禮覲世尊，于其路側聞諸外道誦經之聲，作如是念：「此諸外道，于惡法律而為出家，諷誦經典作吟詠聲音詞可愛。我諸聖者不閑聲韻逐句隨文，猶如瀉棗置之異器。此是我事，當白大師。」既至佛所禮雙足已，退坐一面白言：「世尊！彼諸外道于惡法律而為出家，諷誦經典作吟詠聲音詞可愛，我諸聖者不閑聲韻逐句隨文，猶如瀉棗置之異器。若佛世尊慈悲許者，聽諸聖眾作吟詠聲而誦經典。」世尊意許，默然無說。長者見佛默然許已，禮佛而去。佛告諸苾芻：「從今已往我聽汝等作吟詠聲而誦經法。」佛聽許已，諸苾芻眾作吟詠聲而誦經法，及以讀經，請教白事亦皆如是

【現代漢語翻譯】 現代漢語譯本 最終卻一無所獲。愿我憑藉這個殊勝的因緣，在迦攝波佛（Kashyapa Buddha）那裡得到的授記，在未來世人壽命百歲時，有佛出世，名號為釋迦牟尼應正等覺（Shakyamuni Tathagata），我能在他的教法中出家，斷除煩惱，證得阿羅漢果（Arhat）。如同我的親教師，在佛法中讚揚弟子，說我是第一，我也像他一樣，在那時出家，在引導眾人修行方面被稱為第一。』由於他的願力，在我（釋迦牟尼佛）的教法中出家修行，在弟子中成為引導之師，被譽為第一。你們這些比丘（Bhikshu）應當知道，往昔所造的業如果是純黑的，就會得到純黑的果報；如果是純白的，就會得到純白的果報；如果是黑白混雜的，就會得到黑白混雜的果報。你們應當捨棄純黑和混雜的業，修習純白的業。其餘的道理，如其他經中所廣說的那樣。」

（故事發生的）因緣和地點與之前相同。當時，一些比丘（Bhikshu）誦經的時候，不熟悉聲韻，只是逐句唸誦，就像把棗子倒進不同的器皿里一樣。那些外道諷誦經典時，卻用吟詠的聲音，聽起來悅耳動聽。給孤獨長者（Anathapindika）每天都去禮拜世尊（世尊），在路上聽到那些外道誦經的聲音，心想：『這些外道，在邪惡的教法中出家，諷誦經典時卻用吟詠的聲音，聽起來很動聽。而我們這些聖者，卻不熟悉聲韻，只是逐句唸誦，就像把棗子倒進不同的器皿里一樣。這件事與我有關，我應當稟告大師。』於是，他來到佛陀那裡，頂禮佛足后，退坐在一旁，稟告說：『世尊（世尊）！那些外道在邪惡的教法中出家，諷誦經典時卻用吟詠的聲音，聽起來很動聽。而我們這些聖者，卻不熟悉聲韻，只是逐句唸誦，就像把棗子倒進不同的器皿里一樣。如果佛陀慈悲允許，請允許聖眾用吟詠的聲音來誦讀經典。』世尊（世尊）表示同意，沒有說話。長者看到佛陀默許了，就頂禮佛陀，然後離開了。佛陀告訴眾比丘（Bhikshu）說：『從今以後，我允許你們用吟詠的聲音來誦讀經法。』佛陀允許之後，眾比丘（Bhikshu）就用吟詠的聲音來誦讀經法，以及讀經、請教和稟告事情，都像這樣做了。

【English Translation】 English version Ultimately, he gained nothing. May I, through this superior cause, receive the prediction given by Kashyapa Buddha (Kashyapa Buddha), that in a future age when people's lifespan is a hundred years, a Buddha will appear named Shakyamuni Tathagata (Shakyamuni Tathagata). May I ordain in his teachings, cut off afflictions, and attain the fruit of Arhat (Arhat). Just as my preceptor praises his disciples in the Buddha's teachings, saying I am the foremost, may I also be like him, ordaining at that time and being known as the foremost among those who guide others.' Due to his vow, he ordained and practiced in my (Shakyamuni Buddha's) Dharma, becoming a guiding teacher among the disciples, renowned as the foremost. You Bhikshus (Bhikshu) should know that if past karma is purely black, one will receive a purely black result; if it is purely white, one will receive a purely white result; if it is mixed, one will receive a mixed result. You should abandon purely black and mixed karma, and cultivate purely white karma. The rest, as explained extensively in other sutras.」

The circumstances and location were the same as before. At that time, some Bhikshus (Bhikshu), when reciting the sutras, were not familiar with the tones and rhythms, and simply recited each sentence, like pouring dates into different containers. Those heretics, however, chanted the scriptures with melodious voices, which sounded pleasing. Anathapindika (Anathapindika) regularly went to pay respects to the World Honored One (世尊), and on the way, he heard the heretics chanting the scriptures, and thought: 'These heretics, having ordained in evil teachings, chant the scriptures with melodious voices, which sound delightful. But our holy ones are not familiar with the tones and rhythms, and simply recite each sentence, like pouring dates into different containers. This concerns me, and I should report it to the Master.' So, he went to the Buddha, prostrated at his feet, and sat to one side, reporting: 'World Honored One (世尊)! Those heretics, having ordained in evil teachings, chant the scriptures with melodious voices, which sound delightful. But our holy ones are not familiar with the tones and rhythms, and simply recite each sentence, like pouring dates into different containers. If the Buddha compassionately allows, please permit the Sangha to chant the scriptures with melodious voices.' The World Honored One (世尊) indicated his agreement, remaining silent. The elder, seeing that the Buddha had silently agreed, bowed to the Buddha and left. The Buddha told the Bhikshus (Bhikshu): 'From now on, I allow you to chant the Dharma with melodious voices.' After the Buddha permitted it, the Bhikshus (Bhikshu) chanted the Dharma with melodious voices, and also read the scriptures, requested teachings, and reported matters in the same way.

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。給孤長者因入寺中，見合寺僧音聲喧雜，白言：「聖者！今此伽藍先為法宇，今日變作乾闥婆城。」時諸苾芻以緣白佛，佛言：「苾芻不應作吟詠聲誦諸經法，及以讀經請教白事，皆不應作。然有二事作吟詠聲：一謂贊大師德、二謂誦三啟經，余皆不合。」佛許二事作吟詠聲：贊佛德、誦三啟。有一少年苾芻，作二事時不解吟詠，但知直說如瀉棗聲。諸苾芻曰：「佛許二事作吟詠聲，如何不作？」答曰：「我先不解。」苾芻白佛，佛言：「應學。」佛遣學時，苾芻隨在房中廊下門屋堂殿，悉皆學習吟詠之聲。長者入見同上譏嫌，白言：「聖者！乾闥婆城未能捨棄。」復往白佛，佛言：「應在屏處學吟詠聲，勿居顯露，違者得越法罪。」

緣處同前。有一苾芻，于缽袋中立抽出缽，苾芻告曰：「具壽！勿立抽缽。」答言：「何過？」報曰：「墮地損壞豈非過耶？」彼便默然。以緣白佛，佛言：「苾芻不應立取其缽，若內袋中、若洗若曝，皆不應立。違者得越法罪。」

第一門第六子攝頌曰：

蹈衣並諸袋、　　褥及於坐具、 　有緣離三衣、　　六種心念法。

佛在江豬山恐畏之處施鹿林中。菩提王子請佛及僧，于妙花樓盛設供養，於此樓上處處皆敷朝霞上疊。於時世尊既至彼已，見其衣覆不

【現代漢語翻譯】 現代漢語譯本：給孤獨長者（Anathapindika，一位富有的商人，以慷慨著稱）因為進入寺廟，看到寺中僧人聲音喧鬧雜亂，便說道：『聖者！現在這伽藍（Sangharama，寺院）原本應該是修習佛法的地方，如今卻變成了乾闥婆城（Gandharva-pura，天神的居所，這裡指喧鬧的場所）。』當時眾比丘（Bhiksu，佛教僧侶）將此事稟告佛陀，佛陀說：『比丘不應該用吟詠的聲音誦讀經法，以及讀經請教白事，都不應該這樣做。然而有兩種情況可以用吟詠的聲音：一是讚頌大師的功德，二是誦讀三啟經文，其餘都不合適。』佛陀允許兩種情況可以用吟詠的聲音：讚頌佛陀的功德、誦讀三啟。有一位年輕的比丘，在做這兩種事情的時候不理解吟詠的方法，只是像倒棗子一樣直說。眾比丘說：『佛陀允許這兩種情況可以用吟詠的聲音，你為什麼不吟詠呢？』他回答說：『我先前不理解。』比丘們將此事稟告佛陀，佛陀說：『應該學習。』佛陀讓他學習的時候，比丘無論在房間里、走廊下、門邊、房屋大殿，都學習吟詠的聲音。長者進入寺廟，看到這種情況，和上次一樣譏諷嫌惡，說道：『聖者！乾闥婆城還是沒有捨棄啊。』又去稟告佛陀，佛陀說：『應該在隱蔽的地方學習吟詠的聲音，不要在顯眼的地方，違背者會犯越法罪。』 事情發生的地點和之前一樣。有一位比丘，在缽袋（Patra-kosha，裝缽的袋子）中站著抽出缽（Patra，僧侶使用的食器），其他比丘告訴他說：『具壽（Ayushman，對年長僧侶的尊稱）！不要站著抽出缽。』他回答說：『有什麼過失嗎？』回答說：『掉在地上損壞難道不是過失嗎？』他便沉默了。比丘們將此事稟告佛陀，佛陀說：『比丘不應該站著取缽，無論是從袋子里拿出來，還是洗缽、曬缽，都不應該站著。違背者會犯越法罪。』 第一門第六子攝頌說： 踩踏衣服和各種袋子、 褥子以及坐具、 有因緣可以離開三衣（Tricivara，僧侶的三件衣服）、 六種心念法。 佛陀在江豬山（Jangala-parvata）恐畏之處的施鹿林（Mrgadava，鹿野苑）中。菩提王子（Bodhirajakumara）邀請佛陀和僧眾，在妙花樓（Subha-prasada）盛大地設宴供養，在這樓上到處都鋪設了朝霞上疊（Arunadatta-uttarastarana，一種華麗的覆蓋物）。當時世尊（Bhagavan，佛陀的尊稱）到達那裡之後，看到衣服覆蓋不...

【English Translation】 English version: Anathapindika (Anathapindika, a wealthy merchant known for his generosity), upon entering the monastery, observed the monks making loud and chaotic noises. He remarked, 'Venerable ones! This Sangharama (Sangharama, monastery) was once a place for practicing the Dharma, but today it has become a Gandharva-pura (Gandharva-pura, abode of celestial musicians, here referring to a noisy place).' The Bhiksus (Bhiksu, Buddhist monks) reported this matter to the Buddha, who said, 'Bhiksus should not chant the scriptures with a melodious voice, nor should they do so when requesting teachings or reporting matters. However, there are two instances where a melodious voice is appropriate: one is when praising the virtues of the master, and the other is when reciting the three opening verses of a sutra. Anything else is unsuitable.' The Buddha permitted the use of a melodious voice in two instances: praising the Buddha's virtues and reciting the three opening verses. There was a young Bhiksu who did not understand how to chant melodiously when performing these two tasks, but simply spoke directly, like pouring out dates. The Bhiksus said, 'The Buddha permits the use of a melodious voice in these two instances, why do you not chant melodiously?' He replied, 'I did not understand it before.' The Bhiksus reported this matter to the Buddha, who said, 'He should learn.' When the Buddha instructed him to learn, the Bhiksu practiced chanting melodiously everywhere, whether in his room, in the corridor, by the door, or in the hall. The elder entered the monastery and, seeing this situation, criticized and disliked it as before, saying, 'Venerable ones! The Gandharva-pura has still not been abandoned.' He went again to report to the Buddha, who said, 'He should learn to chant melodiously in a secluded place, not in a conspicuous place. Whoever violates this will incur a transgression.' The location of the incident is the same as before. There was a Bhiksu who stood up to take his Patra (Patra, a monk's eating bowl) from his Patra-kosha (Patra-kosha, a bowl bag). Other Bhiksus told him, 'Ayushman (Ayushman, a term of respect for senior monks)! Do not take the bowl while standing.' He replied, 'What is the fault?' They replied, 'Is it not a fault if it falls to the ground and breaks?' He then remained silent. The Bhiksus reported this matter to the Buddha, who said, 'Bhiksus should not take their bowls while standing, whether taking them out of the bag, washing them, or drying them in the sun. Whoever violates this will incur a transgression.' The sixth section of the first chapter contains the following summary verse: Trampling on clothes and various bags, Mats and sitting cloths, With cause, one may be apart from the three robes (Tricivara, the three robes of a monk), Six types of mindfulness. The Buddha was in the Mrgadava (Mrgadava, Deer Park) in the Jangala-parvata (Jangala-parvata) at a place of fear. Bodhirajakumara (Bodhirajakumara) invited the Buddha and the Sangha, and lavishly provided offerings in the Subha-prasada (Subha-prasada). Everywhere in this building, Arunadatta-uttarastarana (Arunadatta-uttarastarana, a luxurious covering) were spread. When the Bhagavan (Bhagavan, an epithet of the Buddha) arrived there, he saw that the clothes did not cover...

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以足躡。時諸苾芻亦不敢躡，菩提王子白言：「世尊！唯愿世尊慈悲蹈過。」佛不為履，王子見已即攝敷衣，佛方前進。外道聞已作如是語：「沙門喬答摩未堪供養，王子敷疊不敢履之。」佛知是已告諸苾芻：「若有信心婆羅門長者居士，于道路處敷上妙衣，請苾芻曰：『愿降慈悲為踐蹈。』者，欲伏外道我慢心故，作諸行無常想而為履蹈，勿生疑慮。」

緣處同前。時有苾芻手擎缽去，在路腳跌缽墮遂破，因斯闕事。以緣白佛，佛言：「苾芻不應手擎其缽。」便以衣角裹缽而去，廢闕同前，佛言：「應作缽袋盛去。」苾芻手攜，招過如上，佛言：「不應手持而去，應可作襻，掛髆持行。若異此者得越法羅。」

緣處同前。時有苾芻以商旅為伴人間遊行，於行伴中有婆羅門忽染時患，詣醫人所：「我有如是病，仁為處方。」答言：「此病可服訶梨勒，必當得差。」報言：「涉路，無處可求。」醫曰：「沙門釋子善閑諸藥，從彼求覓必當見惠。」時彼即便詣苾芻所，問言：「聖者！有訶梨勒不？」答言：「我有，用此何為？」報言：「我身有病，醫遣服之，有時見惠。」苾芻對彼，開缽袋中覓訶黎勒，先出錐刀次抽皮片，並諸雜藥凈穢交參。時婆羅門見其雜惡，報言：「聖者！仁等苾芻，能作如是不清潔事

【現代漢語翻譯】 現代漢語譯本： 用腳踩踏。當時各位比丘也不敢踩踏，菩提王子說道：『世尊！唯愿世尊慈悲踩過去。』佛陀沒有踩踏，王子見狀就收起鋪設的衣服，佛陀才向前走。外道聽聞后這樣說：『沙門喬達摩（釋迦牟尼佛的稱號）不值得供養，王子鋪設的衣服都不敢踩。』佛陀知道這件事後告訴各位比丘：『如果有信心的婆羅門、長者、居士，在道路上鋪設上好的衣服，請求比丘說：「愿您慈悲踩過去。」的人，爲了降伏外道的我慢心，可以作諸行無常的觀想而踩踏過去，不要產生疑慮。』 事情的起因和地點與之前相同。當時有位比丘手拿著缽行走，在路上被絆倒，缽掉在地上摔破了，因此耽誤了事情。他將事情的緣由稟告佛陀，佛陀說：『比丘不應該用手拿著缽。』於是（比丘）用衣角包裹著缽行走，耽誤事情的情況和之前一樣，佛陀說：『應該製作缽袋盛放缽。』比丘用手提著缽袋，招致的過失和上次一樣，佛陀說：『不應該用手提著缽袋行走，應該製作肩帶，掛在肩膀上行走。如果不是這樣，就觸犯了越法罪。』 事情的起因和地點與之前相同。當時有位比丘與商人結伴在人間遊歷，在同行的夥伴中，有位婆羅門忽然得了時疫，去拜訪醫生：『我得了這樣的病，請您給我開個藥方。』醫生回答說：『這個病可以服用訶梨勒（一種藥材），一定可以痊癒。』婆羅門說：『在路上，沒有地方可以求得。』醫生說：『沙門釋子（佛教出家人的稱謂）精通各種藥物，從他們那裡求取一定可以得到施捨。』當時那位婆羅門就去比丘那裡，問道：『聖者！您有訶梨勒嗎？』比丘回答說：『我有，用這個做什麼？』婆羅門說：『我身上有病，醫生讓我服用，希望您能施捨一些。』比丘當著他的面，打開缽袋尋找訶梨勒，先拿出錐子、刀子，接著抽出皮片，以及各種雜藥，乾淨的和污穢的混雜在一起。當時婆羅門看到他這樣雜亂污穢，說道：『聖者！你們比丘，竟然做這樣不清潔的事情！』

【English Translation】 English version: He stepped with his foot. At that time, the Bhikshus also did not dare to step on it. Prince Bodhi said, 'World Honored One! May the World Honored One compassionately step over it.' The Buddha did not step on it. Seeing this, the prince immediately gathered the spread-out clothing, and the Buddha then proceeded forward. Upon hearing this, the heretics said, 'The Shramana Gautama (an epithet of Shakyamuni Buddha) is not worthy of offerings; the prince dares not step on the spread-out clothing.' Knowing this, the Buddha told the Bhikshus, 'If a Brahmin, elder, or householder with faith spreads excellent clothing on the road and requests the Bhikshus, saying, "May you compassionately step on it," in order to subdue the arrogance of the heretics, contemplate the impermanence of all actions and step on it without any doubt.' The cause and location are the same as before. At that time, a Bhikshu was carrying his bowl in his hand, and on the road, he stumbled, causing the bowl to fall and break, thus delaying matters. He reported the cause of the matter to the Buddha, who said, 'A Bhikshu should not carry his bowl in his hand.' So (the Bhikshu) wrapped the bowl in the corner of his robe and walked, but the delay was the same as before. The Buddha said, 'A bowl bag should be made to carry the bowl.' The Bhikshu carried the bowl bag in his hand, incurring the same fault as before. The Buddha said, 'One should not carry the bowl bag in one's hand; a strap should be made to hang on the shoulder and carry it. If it is otherwise, one commits a transgression.' The cause and location are the same as before. At that time, a Bhikshu was traveling among humans with a group of merchants. Among the traveling companions, a Brahmin suddenly contracted a seasonal illness and went to a doctor, saying, 'I have such and such an illness; please prescribe a remedy for me.' The doctor replied, 'This illness can be cured by taking Haritaki (a medicinal herb); it will surely be cured.' The Brahmin said, 'On the road, there is nowhere to obtain it.' The doctor said, 'The Shramana Shakya (a term for Buddhist renunciants) are well-versed in various medicines; seeking it from them will surely be granted.' At that time, the Brahmin went to the Bhikshu and asked, 'Venerable One! Do you have Haritaki?' The Bhikshu replied, 'I have it; what do you need it for?' The Brahmin said, 'I have an illness, and the doctor told me to take it; I hope you can give me some.' The Bhikshu, in front of him, opened the bowl bag to look for Haritaki, first taking out an awl and a knife, then pulling out pieces of leather, along with various miscellaneous medicines, clean and unclean mixed together. At that time, the Brahmin, seeing his messy and unclean state, said, 'Venerable One! You Bhikshus actually do such unclean things!'

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，我寧身死不服斯藥。」苾芻以緣白佛，佛言：「苾芻應畜三種袋：一者缽袋、二者藥袋、三者雜袋。」時諸苾芻，齊安三襻置之腋下，即便傍出衣下外現。不信俗人見已譏笑，報言：「聖者！豈可腋下挾鼓而行？」苾芻以緣白佛，佛言：「三種不應齊著，應次第安長短相稱。」便安紐襻，令身有損，佛言：「應須闊作，于內安氈以線絡之，勿令捲縮。若異此者得越法罪。」

根本說一切有部毗奈耶雜事卷第四 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第五

三藏法師義凈奉　制譯第一門第六子攝頌之餘

緣在室羅伐城。時有苾芻多得氈褥，便作是念：「如世尊說：『應持割截衣。』」即持褥並刀，向一樹下欲為割截。世尊因至其所問曰：「汝何所作？」即白佛言：「如世尊說：『苾芻應著割截三衣。』我既多有氈褥，今欲裁割將作三衣。」爾時世尊讚歎持戒、毀破戒者，告諸苾芻：「有五種物不應割截：一切被帔、及長毛緂、短毛緂、並諸氈褥、破碎之物。若割截者得越法罪。」

緣處同前。有客苾芻緣須暫出，不持坐具來入寺中。日將欲暮，其知事人告言：「具壽！可取臥具。」彼便答曰：「我無坐具，以何替褥？」

【現代漢語翻譯】 現代漢語譯本：『我寧願死也不會服用這種藥。』眾苾芻將此事稟告佛陀，佛陀說：『苾芻應當持有三種袋子：一是缽袋，二是藥袋，三是雜物袋。』當時，眾苾芻將三個襻（pàn，系物的帶子）並排安在腋下，結果從衣服下面露了出來。不信佛法的俗人看見后譏笑說：『聖者！難道你們腋下夾著鼓走路嗎？』眾苾芻將此事稟告佛陀，佛陀說：『三種袋子不應並排安放，應當依次安放，長短相稱。』於是他們安上紐襻（niǔ pàn，帶鈕釦的帶子），導致身體受到損傷，佛陀說：『應當做得寬一些，在裡面安上氈子，用線縫起來，不要讓它捲起來。如果不是這樣做，就犯了越法罪。』

緣起于室羅伐城（Śrāvastī，古印度城市）。當時有位苾芻得到很多氈褥，於是心想：『如世尊所說：『應當持有割截衣。』』於是拿著褥子和刀，到一棵樹下想要進行割截。世尊走到他那裡，問道：『你做什麼？』他回答佛陀說：『如世尊所說：『苾芻應當穿割截的三衣。』我有很多氈褥，現在想要裁剪割截，用來做三衣。』當時，世尊讚歎持戒者，譴責毀壞戒律者，並告訴眾苾芻：『有五種物品不應當割截：一切被帔（bèi pèi，覆蓋身體的布）、以及長毛緂（chán，毛織品）、短毛緂、各種氈褥、破碎之物。如果割截這些東西，就犯了越法罪。』

緣起地點與之前相同。有位客居的苾芻因為有事需要暫時外出，沒有帶著坐具來到寺廟中。天色將晚，負責管理的人告訴他說：『具壽（āyuṣmat，對年長僧侶的尊稱）！可以去取臥具了。』他回答說：『我沒有坐具，用什麼來代替褥子呢？』

【English Translation】 English version: 'I would rather die than take this medicine.' The Bhikshus (bhikkhu, Buddhist monks) reported this matter to the Buddha, who said, 'Bhikshus should carry three types of bags: first, a bowl bag; second, a medicine bag; and third, a miscellaneous bag.' At that time, the Bhikshus placed the three loops (pān, straps for fastening things) side by side under their armpits, which then protruded from under their robes. Unbelieving laypeople saw this and ridiculed them, saying, 'Venerable ones! Are you carrying drums under your armpits?' The Bhikshus reported this matter to the Buddha, who said, 'The three types of bags should not be placed side by side; they should be placed in order, with lengths that match.' So they attached buttoned loops (niǔ pàn, straps with buttons), which caused injury to their bodies. The Buddha said, 'They should be made wider, with felt placed inside and sewn with thread to prevent them from curling up. If you do otherwise, you will commit a transgression.'

The circumstance occurred in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, there was a Bhikshu who had obtained many felt mats, and he thought, 'As the World-Honored One said, 'One should carry cut-up robes.'' So he took the mats and a knife and went under a tree, intending to cut them up. The World-Honored One came to him and asked, 'What are you doing?' He replied to the Buddha, 'As the World-Honored One said, 'Bhikshus should wear cut-up three-piece robes.' I have many felt mats, and now I want to cut them up to make three-piece robes.' At that time, the World-Honored One praised those who uphold the precepts and condemned those who break them, and told the Bhikshus, 'There are five types of items that should not be cut up: all blankets (bèi pèi, cloths covering the body), as well as long-haired woolen fabrics (chán, woolen fabrics), short-haired woolen fabrics, all felt mats, and broken items. If you cut up these items, you will commit a transgression.'

The circumstance occurred in the same place as before. There was a visiting Bhikshu who needed to go out temporarily and came to the monastery without bringing his sitting mat. As evening approached, the person in charge told him, 'Āyuṣmat (āyuṣmat, an honorific title for senior monks)! You can go and get bedding.' He replied, 'I don't have a sitting mat, what can I use instead of a cushion?'

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「若如是者可取單床。」遂取其床。時屬寒夜徹明被凍，因斯病發。苾芻以緣白佛，佛言：「苾芻不應無坐具輒出外行，違者得越法罪。」如佛所言：「苾芻不應無尼師但那而出。」者，時諸苾芻欲暫往同城村坊之所，或詣余寺或出經行，當日擬來亦持坐具。又諸苾芻老病身羸，去時無力能持敷具，疲苦勞心，作如是語告諸苾芻：「我有緣出即擬還來，不將敷具大師不許，事欲如何？」苾芻以緣白佛，佛言：「苾芻若向晝日遊處，或暫向余寺、或寺內經行，若詣隨近村坊即擬還者，此皆不須將尼師但那去。」又復苾芻有緣暫出尋擬還來，不將坐具。既至彼已，遇有他緣遂便日暮，以無坐具侵夜方歸，遂被蟲狼及盜賊等之所傷害。苾芻以緣白佛，佛言：「若其本意即擬還來，遇有他緣不及歸者，當於彼宿不應夜行，可於同梵行者借替充事。若得者善；如其無者，取七條衣疊為四重將替席褥，少睡多覺以至天明。」又有苾芻從他借物，以襯臥具有不凈污，便將此服還彼苾芻，彼不肯取。苾芻以緣白佛，佛言：「凈洗方還。」苾芻洗還，彼仍不受，白佛，佛言：「準價應還，或作謝言，勿令嫌恨。」(應知文言坐具者，即是量長於身。元擬將為襯臥之具，不令敷地禮拜，敷地禮拜深乖本儀。)如佛所言：「苾芻不應離三衣而

【現代漢語翻譯】 現代漢語譯本： 『如果這樣，可以拿走單人床。』於是就拿走了那張床。當時正值寒冷的夜晚，徹夜被凍，因此生病了。眾比丘將此事稟告佛陀，佛陀說：『比丘不應該不帶坐具就外出，違犯者會犯越法罪。』正如佛所說：『比丘不應該不帶尼師但那（Niṣīdana，坐具）就外出。』當時，眾比丘想要暫時去同一個城市的村落，或者去其他寺廟，或者出去經行，打算當天回來，也帶著坐具。又有比丘年老體弱，去的時候沒有力氣攜帶敷具（坐臥用具），感到疲憊勞累，這樣告訴其他比丘：『我有事要出去，打算立即回來，不帶敷具大師不允許，這事該怎麼辦？』眾比丘將此事稟告佛陀，佛陀說：『比丘如果去白天遊玩的地方，或者暫時去其他寺廟，或者在寺廟內經行，如果去附近的村落打算立即返回，這些情況都不需要帶尼師但那去。』又有比丘有事暫時出去，打算立即回來，沒有帶坐具。到達目的地后，遇到其他事情，於是就到了傍晚，因為沒有坐具，深夜才回去，於是被蟲狼和盜賊等所傷害。眾比丘將此事稟告佛陀，佛陀說：『如果本意是打算立即回來，遇到其他事情無法返回，應當在那裡住宿，不應該在夜間行走，可以向同修梵行者借用代替。如果借到就好；如果沒有借到，取七條衣疊成四層代替蓆子，少睡多醒直到天亮。』又有比丘從他人那裡借來物品，用來襯墊臥具，沾染了不乾淨的東西，就將這件衣服還給那位比丘，那位比丘不肯接受。眾比丘將此事稟告佛陀，佛陀說：『清洗乾淨后再還。』比丘清洗后歸還，對方仍然不接受，稟告佛陀，佛陀說：『按照價格賠償，或者道歉，不要讓人家心生嫌隙。』（應當知道，文言中的坐具，就是長度超過身高的。原本打算用作襯墊臥具的物品，不是用來鋪在地上禮拜的，鋪在地上禮拜深深違背了本來的儀軌。）正如佛所說：『比丘不應該離開三衣（袈裟等）而』

【English Translation】 English version: 'If that is the case, you may take the single bed.' So he took the bed. At that time, it was a cold night, and he was frozen throughout the night, and as a result, he fell ill. The Bhikshus (monks) reported this matter to the Buddha, and the Buddha said, 'Bhikshus should not go out without a sitting cloth; those who violate this will incur a transgression.' As the Buddha said, 'Bhikshus should not go out without a Niṣīdana (sitting cloth).' At that time, the Bhikshus wanted to go temporarily to the villages in the same city, or to other temples, or to go for a walk, intending to return on the same day, and they also carried their sitting cloths. Also, some Bhikshus were old and weak, and they did not have the strength to carry bedding when they left, and they felt tired and distressed. They said to the other Bhikshus, 'I have something to go out for and intend to return immediately, but the Master does not allow me to go without bedding. What should I do?' The Bhikshus reported this matter to the Buddha, and the Buddha said, 'If Bhikshus go to places to visit during the day, or temporarily go to other temples, or walk around in the temple, or go to nearby villages intending to return immediately, they do not need to take the Niṣīdana with them.' Furthermore, some Bhikshus had something to go out for temporarily and intended to return immediately, but they did not take their sitting cloths. After arriving at their destination, they encountered other matters, and it became late in the evening. Because they did not have a sitting cloth, they returned late at night and were harmed by insects, wolves, and thieves. The Bhikshus reported this matter to the Buddha, and the Buddha said, 'If the original intention was to return immediately, but other matters prevented them from returning, they should stay there and not travel at night. They can borrow a substitute from a fellow Brahmachari (one who practices chastity). If they can get one, that is good; if they cannot, they should take a seven-strip robe, fold it into four layers, and use it as a substitute for a mat, sleeping little and staying awake until dawn.' Furthermore, some Bhikshus borrowed items from others to pad their bedding, and they became soiled with impurities. They returned the garment to the Bhikshu, but he refused to accept it. The Bhikshus reported this matter to the Buddha, and the Buddha said, 'Wash it clean before returning it.' The Bhikshu washed it and returned it, but the other still refused to accept it. He reported it to the Buddha, and the Buddha said, 'Compensate according to the price, or offer an apology, so as not to cause resentment.' (It should be known that the sitting cloth in classical Chinese is one that is longer than the body. It was originally intended to be used as a pad for bedding, not to be spread on the ground for prostration. Spreading it on the ground for prostration deeply violates the original etiquette.) As the Buddha said, 'Bhikshus should not be separated from their three robes (Kashaya, etc.) and'

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去。」者，時諸苾芻欲暫往同城村坊之所，或詣余寺內、或出經行，當日擬至皆持三衣。又諸苾芻老病羸瘦，去時無力能持三衣，困苦勞心作如是語：「有緣暫出即擬還來，不將三衣大師不許。」苾芻以緣白佛，佛言：「苾芻若向晝日遊處、或暫向余寺、或寺內經行、或詣隨近村坊，即擬還者，任不將去。」復有苾芻暫出擬還不持衣去，至彼日暮，恐離衣宿即侵夜歸，被蟲賊所害。苾芻以緣白佛，佛言：「若其本意即擬還來，有緣不及歸者，當於彼宿不應夜行，可於同梵行邊借餘三衣，守持充事。」苾芻不解云何當持？佛言：「先守持衣，應心念舍后守持新。然諸苾芻應知有六心念之法：一者長凈、二者隨意、三者持衣、四者舍三衣、五者分別長衣、六者舍別請。」苾芻得衣無暇割截浣染，佛言：「若縫刺浣染緣未具者，直爾白疊及生絹布，計財量足持作三衣，乃至俗人衣物從彼借用，守持無犯，勿致疑惑。」有諸苾芻不將尼師但那，向余處宿，謂犯離衣。苾芻以緣白佛，佛言：「我制苾芻不應輒離三衣而宿，非尼師但那。然諸苾芻不應故心而不持去，忘念者無犯。」

第一門第七子攝頌曰：

水羅有五種、　　器共一處食、 　露形啖飲食、　　洗浴事應知。

緣在室羅伐城。於時南方有二苾芻，

【現代漢語翻譯】 『去。』（離開）那時，一些比丘想要暫時去附近的城鎮鄉村，或者去其他寺廟，或者出去經行，都打算當天返回並攜帶三衣（Tricivara，指出家僧人的三種袈裟）。還有一些比丘年老體弱，離開時沒有力氣攜帶三衣，感到困苦勞累，這樣說道：『有事暫時出去，打算立即返回，不攜帶三衣，大師（指佛陀）不允許。』比丘將此事稟告佛陀，佛陀說：『比丘如果白天去遊玩的地方，或者暫時去其他寺廟，或者在寺廟內經行，或者去附近的村莊，打算立即返回，可以不攜帶三衣。』又有比丘暫時出去打算立即返回，沒有攜帶三衣離開，到了那裡天色已晚，害怕離衣過夜，就摸黑趕路回去，被蟲子或盜賊所傷害。比丘將此事稟告佛陀，佛陀說：『如果原本打算立即返回，因為有事耽擱而無法返回，應當在那裡住宿，不應該在夜間趕路，可以向同修借用其他三衣，守護持有以應付。』比丘不明白應當如何持有（借來的三衣）？佛陀說：『先守護持有原來的三衣，應當心念捨棄（原來的三衣）之後，再守護持有新的（借來的三衣）。然而，各位比丘應當知道有六種心念之法：一是長凈（Pāriśuddhi，指受持戒律），二是隨意（Yathāsaṃstuta，指僧團的羯磨），三是持衣，四是舍三衣，五是分別長衣（指將多餘的布料分給他人），六是舍別請（指放棄接受額外的供養）。』比丘得到衣服，沒有時間裁剪、洗滌、染色，佛陀說：『如果縫製、刺繡、洗滌、染色的條件還不具備，可以直接用白色的棉布或生絲布，計算好尺寸足夠製作三衣，甚至可以從俗人那裡借用衣物，守護持有，沒有罪過，不要產生疑惑。』有一些比丘沒有攜帶尼師壇那（Niṣīdana，坐具），去其他地方住宿，認為犯了離衣罪。比丘將此事稟告佛陀，佛陀說：『我規定比丘不應該隨意離三衣而過夜，而不是尼師壇那。然而，各位比丘不應該故意不攜帶尼師壇那，如果是忘記了，就沒有罪過。』 第一門第七子攝頌說： 水羅有五種（指五種濾水器）、器共一處食（指用同一個容器吃飯）、露形啖飲食（指裸體吃東西）、洗浴事應知（指洗浴的注意事項）。 因緣發生在室羅伐城（Śrāvastī）。當時，南方有兩個比丘，

【English Translation】 『Go.』 At that time, some Bhikshus (Bhikkhu, Buddhist monks) wanted to temporarily go to nearby towns and villages, or to other temples, or to go for a walk. They all planned to return on the same day and carry the Tricivara (Tricivara, referring to the three robes of a Buddhist monk). There were also some Bhikshus who were old and weak, and did not have the strength to carry the Tricivara when they left. They felt distressed and tired, and said: 『I have something to go out for temporarily, and I plan to return immediately. The master (referring to the Buddha) does not allow me to leave without carrying the Tricivara.』 The Bhikshus reported this matter to the Buddha, and the Buddha said: 『If the Bhikshus go to places to play during the day, or temporarily go to other temples, or walk around in the temple, or go to nearby villages, and plan to return immediately, they may not carry the Tricivara.』 There were also Bhikshus who went out temporarily and planned to return immediately, but did not carry the Tricivara. When they arrived there, it was late, and they were afraid of sleeping without the robe, so they hurried back in the dark and were harmed by insects or thieves. The Bhikshus reported this matter to the Buddha, and the Buddha said: 『If you originally planned to return immediately, but were delayed by something and could not return, you should stay there and not travel at night. You can borrow other Tricivara from your fellow practitioners, and guard and hold them to cope with the situation.』 The Bhikshus did not understand how to hold (the borrowed Tricivara)? The Buddha said: 『First guard and hold the original Tricivara, and you should mentally renounce (the original Tricivara) before guarding and holding the new (borrowed Tricivara). However, all Bhikshus should know that there are six methods of mental contemplation: first, Pāriśuddhi (Pāriśuddhi, referring to upholding the precepts), second, Yathāsaṃstuta (Yathāsaṃstuta, referring to the Sangha's Karma), third, holding the robe, fourth, renouncing the Tricivara, fifth, distinguishing the long robe (referring to distributing the excess cloth to others), and sixth, renouncing separate requests (referring to giving up accepting additional offerings).』 The Bhikshus obtained the robes, but did not have time to cut, wash, and dye them. The Buddha said: 『If the conditions for sewing, embroidering, washing, and dyeing are not yet available, you can directly use white cotton cloth or raw silk cloth, calculate the size to be sufficient to make the Tricivara, and even borrow clothes from lay people, guard and hold them, without sin, and do not have doubts.』 Some Bhikshus did not carry the Niṣīdana (Niṣīdana, a sitting cloth), and stayed in other places, thinking that they had committed the sin of leaving the robe. The Bhikshus reported this matter to the Buddha, and the Buddha said: 『I have stipulated that Bhikshus should not sleep without the Tricivara at will, but not the Niṣīdana. However, all Bhikshus should not deliberately not carry the Niṣīdana, and if they forget, there is no sin.』 The seventh son's summary of the first gate says: Water strainer has five kinds (referring to five kinds of water filters), utensils eat in one place (referring to eating with the same container), naked eating and drinking (referring to eating naked), bathing matters should be known (referring to the precautions for bathing). The cause occurred in Śrāvastī (Śrāvastī). At that time, there were two Bhikshus from the South,

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欲往室羅伐城禮世尊足，俱無水羅，于其中路無水可得。熱渴逼身到一池所，一人報言：「具壽！可疾觀水，欲飲除渴。」即便鑑察，見水有蟲，如是再三隨處皆有。二人議曰：「水既有蟲飲便害命，今遭渴逼事欲如何？」時小苾芻即說頌曰：

「百千俱胝劫，　　世尊難可遇； 　我今宜飲水，　　冀禮大師足。」

時大苾芻亦說頌曰：

「如來大悲愍含識，　　三有愛染皆除棄； 　於此教中受禁戒，　　我寧捨命不傷生。」

爾時小者不能忍渴，即飲蟲水隨路而去。大者護蟲要心不飲，即自策勵詣一樹陰端身而坐，乃至氣力未衰以來計心善事，及其力盡遂致命終。由此福力得生三十三天勝妙之處。凡生天者，若男、若女即起三念：「我於何處死？今於何處生？由作何業？」便憶前身於人趣死，今生三十三天，由於佛教極生尊重。時彼天子便作是念：「我若不往禮世尊者，是不恭敬、是所非宜。」於時天子作是念已，即莊嚴身著天瓔珞光明殊勝，便以衣襟盛諸妙花：嗢缽羅花、缽頭摩花、拘物頭花、分陀利迦花、曼陀羅花，過初夜分來詣佛所。便布天花申供養已，禮佛雙足在一面坐，聽受妙法。彼天光明甚大赫奕，周遍照耀逝多園林。爾時世尊隨彼天子意樂根性，為其說法，令彼得悟四聖諦理。

{ "translations": [ "現代漢語譯本：", "他們想要去室羅伐城（Śrāvastī，古印度城市，佛陀常駐地）禮拜世尊的足，但是沒有水瓶（俱無水羅），在路途中又找不到水。因為炎熱和口渴的逼迫，他們來到一個池塘邊，一個人說：『具壽（Ayushman，對年長僧侶的尊稱）！快看水，喝水解渴吧。』 他立刻仔細觀察，發現水裡有蟲子，這樣反覆幾次，到處都有蟲子。兩個人商議說：『水裡有蟲子，喝了就會害命，現在又被口渴逼迫，這可怎麼辦？』 這時，小比丘（苾芻，bhikṣu，受過具足戒的男性佛教僧侶）就說了一個偈頌：", "『百千俱胝劫（koṭi，印度數字單位，意為千萬；劫，kalpa，極長的時間單位），世尊難得遇；我今宜飲水，冀禮大師足。』", "這時，大比丘也說了一個偈頌：", "『如來（Tathāgata，佛的稱號之一）大悲憐憫一切眾生（含識，有情識的生命），三有（三界，即欲界、色界、無色界）的愛慾染著都要去除拋棄；在這佛陀的教法中受持戒律，我寧願捨棄生命也不傷害生命。』", "當時，小比丘不能忍受口渴，就喝了有蟲的水，然後沿著路走了。大比丘爲了保護蟲子，下定決心不喝水，就勉勵自己走到一棵樹蔭下，端正身體坐著，在氣力還沒有衰竭的時候，盡力思量善事，等到力氣用盡就捨棄了生命。因為這個福報，他得以轉生到三十三天（Trāyastriṃśa，佛教宇宙觀中的一個天界）殊勝美妙的地方。凡是生到天界的人，無論是男是女，都會立刻生起三個念頭：『我在哪裡死的？現在在哪裡生的？因為做了什麼業？』 他便回憶起前世在人間死去，現在生到三十三天，因為對佛教極度尊重。當時那位天子（deva，天神）就想：『我如果不去禮拜世尊，就是不恭敬，是不應該的。』 當時天子這樣想完，就莊嚴自己的身體，穿上天界的瓔珞，光明殊勝，然後用衣襟盛滿各種美妙的花：嗢缽羅花（utpala，青蓮花）、缽頭摩花（padma，紅蓮花）、拘物頭花（kumuda，白睡蓮）、分陀利迦花（puṇḍarīka，白蓮花）、曼陀羅花（mandārava，天界的香味花），在初夜時分來到佛陀所在的地方。然後散佈天花，表達供養，禮拜佛陀的雙足，在一旁坐下，聽受美妙的佛法。那位天子的光明非常盛大，照耀四方，遍照祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma，佛陀在世時常居住的精舍）。當時世尊隨著那位天子的意樂和根性，為他說法，使他領悟了四聖諦（catvāri āryasatyāni）的道理。", "", "english_translations": [ "English version:", "They desired to go to Śrāvastī (Śrāvastī, an ancient Indian city, the place where the Buddha often stayed) to pay homage to the feet of the World Honored One, but they had no water containers (俱無水羅), and there was no water to be found on the road. Because of the heat and thirst, they came to a pond, and one person said: 'Ayushman (Ayushman, a term of respect for older monks)! Quickly look at the water and drink to quench your thirst.' He immediately examined it carefully and found insects in the water. This happened repeatedly, and there were insects everywhere. The two discussed, saying: 'If there are insects in the water, drinking it will harm life. Now we are being forced by thirst, what should we do?' At this time, the young bhikṣu (bhikṣu, a fully ordained male Buddhist monastic) spoke a verse:", "'Hundreds of thousands of koṭi (koṭi, an Indian numerical unit, meaning ten million; kalpa, kalpa, an extremely long unit of time) kalpas, it is difficult to meet the World Honored One; I should drink water now, hoping to pay homage to the feet of the great teacher.'", "At this time, the elder bhikṣu also spoke a verse:", "'The Tathāgata (Tathāgata, one of the titles of the Buddha) has great compassion and pities all sentient beings (含識, beings with consciousness); the love and attachment of the three realms (三有, the three realms, namely the desire realm, the form realm, and the formless realm) must be removed and discarded; having received the precepts in this Buddha's teaching, I would rather give up my life than harm life.'", "At that time, the young bhikṣu could not bear the thirst, so he drank the water with insects and went on his way. The elder bhikṣu, in order to protect the insects, resolved not to drink the water, so he encouraged himself to go to the shade of a tree, sat upright, and while his strength had not yet waned, he tried to contemplate good deeds, and when his strength was exhausted, he gave up his life. Because of this merit, he was able to be reborn in the wonderful place of the Trāyastriṃśa Heaven (Trāyastriṃśa, a heaven in Buddhist cosmology). Whenever someone is born in the heavens, whether male or female, three thoughts immediately arise: 'Where did I die? Where am I born now? What karma did I do?' He then recalled that he had died in the human realm in his previous life, and now he was born in the Trāyastriṃśa Heaven, because of his extreme respect for Buddhism. At that time, that deva (deva, a celestial being) thought: 'If I do not go to pay homage to the World Honored One, it is disrespectful and inappropriate.' At that time, the deva, having thought this, adorned his body, wore celestial necklaces, and was exceedingly radiant. Then he filled his sleeves with various wonderful flowers: utpala (utpala, blue lotus), padma (padma, red lotus), kumuda (kumuda, white water lily), puṇḍarīka (puṇḍarīka, white lotus), and mandārava (mandārava, fragrant flower of the heavens), and came to the place where the Buddha was at the beginning of the night. Then he scattered celestial flowers, expressed his offerings, bowed to the Buddha's feet, and sat on one side, listening to the wonderful Dharma. The light of that deva was very great and radiant, illuminating the entire Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma, the monastery where the Buddha often stayed during his lifetime). At that time, the World Honored One, according to the deva's inclinations and faculties, preached the Dharma to him, enabling him to realize the truth of the Four Noble Truths (catvāri āryasatyāni)." ] }

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是時天子以金剛智杵，破二十種薩迦耶見山，得預流果。既見諦已三白佛言：「大德！由佛世尊令我證得解脫之果，此非父母、人王、天眾、沙門、婆羅門親友眷屬之所能作。我遇世尊善知識故，于地獄、傍生、餓鬼趣中，拔濟令出。安置人天勝妙之處，當盡生死而得涅槃，超越骨山干竭血海，無始積集薩迦耶見，以金剛智杵而摧碎之，得預流果。我今歸依佛法僧寶受五學處，始從今日乃至命終，不殺生乃至不飲酒。唯愿世尊證知我是鄔波索迦。」即于佛前合掌恭敬而說頌曰：

「我由佛力故，　　永閉三惡道； 　得生勝妙天，　　長歸涅槃界。 　我依世尊故，　　今得清凈眼； 　證見真諦理，　　當盡苦海際。 　佛超於人天，　　離生老死患； 　有海中難遇，　　我逢今得果。 　我以莊嚴身，　　凈心禮佛足； 　右繞除怨者，　　今往赴天宮。」

時彼天子既稱所愿，猶如商主多獲財利，亦如農夫廣收田實，如勇健者降伏彼怨，如重病人除去眾疾，時彼天子辭佛而去，便往天宮。時小苾芻漸次行至室羅伐城，入逝多林置衣缽洗足已，詣世尊所禮佛雙足在一面住。世尊常法，若見客苾芻來，即便安慰問言：「善來苾芻從何處來？今夏安居在何城國？」爾時世尊問彼苾芻曰：「汝從何處來？」白

【現代漢語翻譯】 現代漢語譯本： 這時，天子用金剛智杵（vajra-jñāna-vajra，象徵智慧和力量的法器），破除了二十種薩迦耶見山（satkāya-dṛṣṭi，我見，認為五蘊和合的身體是真實的我），證得了預流果（srota-āpanna，須陀洹果，小乘初果）。既然已經見到了真諦，他三次對佛說：『大德！由於佛世尊，使我證得了脫離輪迴的果位，這不是父母、人王、天眾、沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）親友眷屬所能做到的。我遇到世尊這樣的善知識，才能從地獄、傍生（動物）、餓鬼這些惡道中被救拔出來，安置在人天這樣殊勝美好的地方，最終了斷生死而證得涅槃（nirvāṇa，寂滅），超越堆積如山的骨骸，乾涸如海的血淚，將無始以來積聚的薩迦耶見，用金剛智杵摧毀，證得預流果。我現在歸依佛、法、僧三寶，受持五戒，從今天開始直到生命終結，不殺生，乃至不飲酒。唯愿世尊您知道我是優婆塞（upāsaka，在家男居士）。』 隨即在佛前合掌恭敬地說了這首偈頌： 『我由於佛陀的力量，永遠關閉了三惡道； 得以轉生到殊勝美好的天界，長久歸於涅槃的境界。 我依靠世尊的教導，如今獲得了清凈的智慧之眼； 證悟了真諦的道理，終將了斷苦海的邊際。 佛陀超越了人天，遠離了生老病死的憂患； 在生死輪迴的大海中難以遇到，我今天遇到了並且獲得了果報。 我用莊嚴的身體，以清凈的心禮拜佛陀的雙足； 右繞著消除了怨恨的佛陀，現在前往天宮。』 當時，那位天子既然說出了自己的願望，就像商人獲得了豐厚的利潤，也像農夫獲得了豐收的田地，像勇猛健壯的人降伏了敵人，像重病患者消除了各種疾病。當時，那位天子告別佛陀離去，便前往天宮。當時，一位年輕的比丘（bhikṣu，出家男眾）逐漸行走到了室羅伐城（Śrāvastī），進入逝多林（Jetavana，祇樹給孤獨園），放置好衣缽，洗完腳后，前往世尊所在的地方，禮拜佛陀的雙足，站在一旁。世尊按照慣例，如果看到有遠道而來的比丘，就會安慰他，問道：『善來比丘，你從哪裡來？今年夏天在哪裡安居？』當時，世尊問那位比丘說：『你從哪裡來？』

【English Translation】 English version: At that time, the Deva (celestial being) used the vajra-jñāna-vajra (vajra of diamond wisdom, a ritual implement symbolizing wisdom and power) to break the twenty mountains of satkāya-dṛṣṭi (self-view, the view that the aggregation of the five skandhas is a real self), and attained the srota-āpanna-phala (stream-enterer fruit, the first stage of enlightenment in Theravada Buddhism). Having seen the truth, he said to the Buddha three times: 'O Blessed One! It is due to the Buddha, the World Honored One, that I have attained the fruit of liberation. This could not have been done by my parents, human kings, Devas (gods), śrāmaṇas (ascetics), brāhmaṇas (Brahmins), relatives, or friends. Because I met a good teacher like the World Honored One, I have been rescued from the hells, animals, and hungry ghosts, and placed in the excellent and wonderful realms of humans and Devas. I will eventually end birth and death and attain nirvāṇa (liberation), transcend mountains of bones and dry up seas of blood. The satkāya-dṛṣṭi accumulated since beginningless time has been shattered by the vajra-jñāna-vajra, and I have attained the srota-āpanna-phala. I now take refuge in the Buddha, the Dharma, and the Sangha, and undertake the five precepts. From this day until the end of my life, I will not kill, nor will I drink alcohol. May the World Honored One know that I am an upāsaka (layman).' Then, in front of the Buddha, he joined his palms respectfully and spoke this verse: 'By the power of the Buddha, I have forever closed the three evil paths; I have been born in the excellent and wonderful heavens, And will long abide in the realm of nirvāṇa. Relying on the World Honored One, I have now obtained pure eyes; Having realized the truth, I will eventually end the sea of suffering. The Buddha transcends humans and Devas, And is free from the suffering of birth, old age, and death; Difficult to encounter in the ocean of existence, I have met him and now obtained the fruit. With an adorned body, And a pure heart, I bow at the Buddha's feet; Revolving to the right around the one who eliminates hatred, I now go to the heavenly palace.' At that time, that Deva, having expressed his wishes, was like a merchant who had obtained great wealth, like a farmer who had reaped a bountiful harvest, like a brave warrior who had subdued his enemies, like a seriously ill person who had been cured of all diseases. At that time, that Deva bid farewell to the Buddha and departed, going to the heavenly palace. At that time, a young bhikṣu (monk) gradually traveled to Śrāvastī, entered Jetavana (Jetavana Monastery), placed his robes and bowl, washed his feet, and went to where the World Honored One was, bowed at the Buddha's feet, and stood to one side. It was the World Honored One's custom that if he saw a visiting bhikṣu, he would comfort him and ask: 'Welcome, bhikṣu, where have you come from? In which city or country did you spend the summer retreat?' At that time, the World Honored One asked that bhikṣu: 'Where have you come from?'

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言：「世尊！我從南方來。」又問：「今夏何處安居？」答言：「亦在南方。」佛言：「汝尋遠路曾有伴不？」白言：「有。」佛言：「彼何處去？」即具說其事。爾時世尊說伽他曰：

「若輕慢我戒，　　亦何勞見我？ 　假令見我者，　　非見非供養。 　彼苾芻見我，　　由能持凈戒； 　汝無智愚人，　　不能真見我。」

爾時世尊便開上衣露胸令見，復說伽他曰：

「汝可觀我身，　　父母所生體； 　譬如真金色，　　由先業力故。 　若不敬法身，　　彼不見諸佛； 　若了法身者，　　得見大牟尼。 　第一我法身，　　第二是色體； 　智者能知見，　　當善護尸羅。 　迦攝波佛時，　　苾芻犯學處； 　由損伊羅葉，　　現墮于龍中。」

爾時世尊便作是念：「由諸苾芻不持水羅有如是過。」告諸苾芻：「應畜水羅。」如世尊說令畜水羅者，苾芻不知羅有幾種？佛言：「羅有五種：一者方羅(若是常用，須絹三尺或二尺、一尺。僧家用者，或以兩幅，隨時大小。其作羅者皆絹，細密蟲不過者方得，若是疏薄元不堪用。有人用惡絹及疏紗纻布之流，本無護蟲意也)；二者法瓶(陰陽瓶是)；三者君持(以絹系口，細繩系項，沈放水中抬口出半，若全沈口水則不入，待滿引出仍須

【現代漢語翻譯】 現代漢語譯本： 那人說：『世尊（Bhagavan，對佛的尊稱）！我從南方來。』又問：『今年夏天您在哪裡安居？』回答說：『也在南方。』佛說：『你遠道而來，曾經有同伴嗎？』回答說：『有。』佛說：『他們去哪裡了？』那人便詳細地說了那些事。當時，世尊說了偈頌： 『如果輕慢我的戒律，又何必來見我呢？即使見到我，也不是真正的見到，也不是真正的供養。那些比丘（bhikkhu，佛教出家男眾）見到我，是因為他們能夠持守清凈的戒律；你這個沒有智慧的愚人，不能真正地見到我。』 當時，世尊便打開上衣，露出胸膛讓人觀看，又說了偈頌： 『你們可以觀看我的身體，這是父母所生的肉身；譬如真正的金色，是由過去的業力所致。如果不尊敬法身（Dharmakaya，佛的法性之身），他們就不能見到諸佛；如果了解法身，就能見到大牟尼（Mahamuni，對佛的尊稱）。第一是我的法身，第二是色身（Rupakaya，佛的色相之身）；智者能夠知見，應當好好守護戒律。在迦葉波佛（Kasyapa Buddha，過去七佛之一）時期，有比丘違犯學處（Siksa-pada，戒條）；因為損壞了伊羅葉，現在墮落到龍中。』 當時，世尊便這樣想：『因為這些比丘不使用濾水器，才有這樣的過失。』告訴眾比丘：『應該使用濾水器。』因為世尊說了要使用濾水器，比丘不知道濾水器有幾種？佛說：『濾水器有五種：第一種是方羅（方形的濾水器，如果是常用的，需要用三尺或二尺、一尺的絹布。僧人用的，可以用兩幅，根據需要的大小製作。製作濾水器的材料都是絹布，必須是細密到蟲子無法通過的才行，如果是稀疏的就不能用。有人用劣質的絹布以及稀疏的紗、苧麻布之類的，本來就沒有保護蟲子的意思）；第二種是法瓶（陰陽瓶）；第三種是君持（用絹布繫住瓶口，用細繩繫住瓶頸，沉入水中，抬起瓶口露出水面一半，如果全部沉入水中，水就無法進入，等到裝滿水后提起，仍然需要...

【English Translation】 English version: He said: 'Venerable One (Bhagavan, an honorific title for the Buddha)! I come from the South.' He further asked: 'Where did you reside during this summer retreat?' He replied: 'Also in the South.' The Buddha said: 'On your long journey, did you have companions?' He replied: 'Yes.' The Buddha said: 'Where did they go?' He then explained the matter in detail. At that time, the World-Honored One (Bhagavan) spoke this verse: 'If one disrespects my precepts, what is the use of seeing me? Even if one sees me, it is not true seeing, nor is it true offering. Those monks (bhikkhu, ordained male Buddhist practitioners) who see me, do so because they are able to uphold pure precepts; you, foolish person without wisdom, cannot truly see me.' At that time, the World-Honored One then opened his upper garment, revealing his chest for them to see, and spoke this verse: 'You may observe my body, born of parents; it is like true gold, due to the power of past karma. If one does not respect the Dharma-body (Dharmakaya, the body of the Buddha's Dharma nature), they cannot see the Buddhas; if one understands the Dharma-body, one can see the Great Sage (Mahamuni, a title for the Buddha). The first is my Dharma-body, the second is the physical body (Rupakaya, the body of the Buddha's form); the wise can know and see this, and should diligently protect the precepts (Sila). In the time of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), there were monks who violated the training rules (Siksa-pada, precepts); because they damaged the Iro grass, they are now reborn as dragons.' At that time, the World-Honored One then thought: 'Because these monks do not use water strainers, such faults occur.' He told the monks: 'You should use water strainers.' Because the World-Honored One said to use water strainers, the monks did not know how many kinds of water strainers there were. The Buddha said: 'There are five kinds of strainers: the first is the square strainer (Fang Luo, a square-shaped water strainer; if it is frequently used, it needs to be made of three chi (a Chinese unit of measurement, approximately 1/3 meter), two chi, or one chi of silk. For use by the Sangha (Buddhist monastic community), it can be made of two widths of fabric, according to the size needed. The material for making the strainer must be silk, and it must be so fine that insects cannot pass through; if it is sparse, it is not suitable for use. Some people use inferior silk and sparse gauze or ramie cloth, which shows no intention of protecting insects); the second is the Dharma-bottle (Fa Ping, referring to Yin Yang bottles); the third is the Jun Chi (Jun Chi, using silk to tie the mouth of the bottle, using a thin rope to tie the neck, submerging it in water, lifting the mouth halfway out of the water; if the mouth is completely submerged, water will not enter, waiting until it is full before lifting it out, still needing to...

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察蟲。非直君持，但是綽口瓶瓨，無問大小以絹縵口，將細繩急系隨時取水，極是省事，更不須放生器，深為要也)；四酌水羅(斯之樣式，東夏元無，述如余處，即小團羅子，雖意況大同，然非本式)；五衣角羅(取密絹方一搩許，或系瓶口汲水充用，或置碗口濾濟時須。非是袈裟角也，此密而且膩，寧堪濾用？但為迷方日久，誰當指南？然此等諸羅皆是西方見用。大師悲愍為濟含生，食肉尚斷，大慈殺生豈當成佛？假令暫出寺外，即可持羅並將細繩及放生器。若不將者，非直見輕佛教，亦何以獎訓門徒？行者思之，特宜存護為自他益)。」

緣在室羅伐城。有二苾芻先有嫌隙，共為伴侶人間遊行：一有水羅，一無水羅。其有羅者濾水而飲，其無羅者便告彼言：「具壽！可借我羅。」彼便不與，事有廢闕。苾芻以緣白佛，佛言：「有嫌隙者，不應為伴人間遊行。設遇斯緣，應相愧謝方可同行。」

緣在室羅伐城。有二苾芻人間遊行，一有水羅、一無水羅。無者問彼：「具壽！有水羅不？」彼答言：「有。」更不問言：「相借用不？」彼有羅者濾水而飲，其無羅者從彼借用，彼便不與，因此生嫌，告言：「汝問有無，不言借用。今云借羅，不敬之甚，故我不與。」彼便闕事。苾芻以緣白佛，佛言：「若諸

【現代漢語翻譯】 現代漢語譯本： 『察蟲』（Carcak），並非僅僅是君主需要持有，而是指所有水瓶和水罐，無論大小，都要用絹布覆蓋瓶口，用細繩緊緊繫住，隨時取水，這樣非常省事，也不需要放生器，這非常重要；四是『酌水羅』（Caksur），這種樣式東土沒有，就像其他地方描述的那樣，是小的圓形濾水器，雖然意思大致相同，但不是原來的樣式；五是『衣角羅』（Cikitsaka），取一塊密實的絹布，大約一拃大小，或者繫在瓶口汲水使用，或者放在碗口過濾，以備不時之需。這不是袈裟的角，這種絹布既密實又光滑，怎麼能用來過濾呢？只是因為迷失方向太久，誰來指明方向呢？然而，這些濾水器都是西方常用的。大師悲憫眾生，連肉食都戒斷了，大慈大悲之人怎麼會殺生來成就佛道呢？即使暫時離開寺廟，也應該帶著濾水器、細繩和放生器。如果不帶這些東西，不僅會輕視佛教，又怎麼能教導門徒呢？修行者應該思考這個問題，特別要注意保護這些東西，以利益自己和他人。』

這件事發生在室羅伐城（Sravasti）。有兩個比丘（Bhiksu）先前有嫌隙，一起結伴在人間游化：一個有水羅（Jalani），一個沒有水羅。有水羅的比丘過濾水后飲用，沒有水羅的比丘就對他說：『具壽（Ayusmat）！可以借我水羅嗎？』他就不借，導致事情耽誤了。比丘將此事稟告佛陀，佛陀說：『有嫌隙的人，不應該結伴在人間游化。如果遇到這種情況，應該互相道歉，才可以同行。』

這件事發生在室羅伐城（Sravasti）。有兩個比丘（Bhiksu）一起在人間游化，一個有水羅（Jalani），一個沒有水羅。沒有水羅的比丘問他：『具壽（Ayusmat）！你有水羅嗎？』他回答說：『有。』卻沒有問：『可以借我用嗎？』有水羅的比丘過濾水后飲用，沒有水羅的比丘向他借用，他就不借，因此產生嫌隙，說：『你問我有沒有，卻沒有說要借用。現在說要借水羅，非常不恭敬，所以我才不借給你。』因此耽誤了事情。比丘將此事稟告佛陀，佛陀說：『如果各位

【English Translation】 English version: 『Carcak (a kind of insect). It is not only the ruler who should hold it, but all water bottles and jars, regardless of size, should be covered with silk at the mouth, and tied tightly with thin ropes to fetch water at any time. This is very convenient and does not require a life-releasing device, which is very important; fourth is 『Caksur (a water strainer)』. This style does not exist in the Eastern lands. As described elsewhere, it is a small round water filter. Although the meaning is roughly the same, it is not the original style; fifth is 『Cikitsaka (corner of a robe used as a filter)』. Take a piece of dense silk, about a span in size, or tie it to the mouth of a bottle to fetch water, or place it on the mouth of a bowl for filtering when needed. This is not the corner of a kasaya (monk's robe). This silk is dense and smooth, how can it be used for filtering? It's just that we have been lost for too long, who will point the way? However, these filters are commonly used in the West. The great master is compassionate to all living beings and has even given up eating meat. How can a compassionate person kill living beings to achieve Buddhahood? Even if temporarily leaving the temple, one should carry a filter, thin ropes, and a life-releasing device. If you don't bring these things, you will not only despise Buddhism, but how can you teach your disciples? Practitioners should think about this issue and pay special attention to protecting these things for the benefit of themselves and others.』

This incident occurred in Sravasti (a major city in ancient India). Two Bhiksus (Buddhist monks) who had previous grudges were traveling together: one had a Jalani (water strainer), and the other did not. The Bhiksu with the water strainer filtered the water and drank it, and the Bhiksu without the water strainer said to him: 『Ayusmat (venerable one)! Can you lend me your water strainer?』 He refused to lend it, which caused delays. The Bhiksu reported this matter to the Buddha, and the Buddha said: 『Those who have grudges should not travel together. If such a situation arises, they should apologize to each other before traveling together.』

This incident occurred in Sravasti (a major city in ancient India). Two Bhiksus (Buddhist monks) were traveling together, one with a Jalani (water strainer) and one without. The Bhiksu without the water strainer asked him: 『Ayusmat (venerable one)! Do you have a water strainer?』 He replied: 『Yes.』 But he did not ask: 『Can I borrow it?』 The Bhiksu with the water strainer filtered the water and drank it, and the Bhiksu without the water strainer asked to borrow it, but he refused, which caused a grudge. He said: 『You asked me if I had one, but you didn't say you wanted to borrow it. Now you say you want to borrow the water strainer, which is very disrespectful, so I won't lend it to you.』 This caused delays. The Bhiksu reported this matter to the Buddha, and the Buddha said: 『If you』

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苾芻凡欲行時，自無水羅應問同伴：『汝有羅不？』若言：『有。』者，應更問言：『共我用不？』若言：『共用。』即可同行。云：『不與。』者即不應去。」

緣在室羅伐城。有二苾芻人間遊行，一有水羅、一無水羅。無者問言：「汝有羅不？」答言：「我有。」「與我用不？」答曰：「共用。」遂即同行。于其路中遇逢商旅，彼有羅者緣須覆歸。無者告曰：「汝先許羅，今可相與。」報言：「許共濾水，不擬全留。」住者無羅，遂便闕事。苾芻以緣白佛，佛言：「苾芻無羅，問彼有者：『汝有羅不？』若言：『我有。』應可覆問：『汝若回還，與我羅不？』若言：『與。』者善，若不與者即不應行。」

具壽鄔波離請世尊曰：「大德！若無水羅，得向余村及余寺不？」佛言：「不合。若知彼處有羅可求，事無闕者無犯。」「大德！二人一羅，得遊行不？」「若事無闕者，得。」「大德！若多人一羅，及以僧眾得遊行不？」「無闕者，得。」「大德！若無水羅，于河岸邊得行去不？」「鄔波離！若水流急，無別河入者，五里一觀。若有別水入者，隨用隨觀。若河不急流，亦隨處觀察。」「大德！隨觀水時，齊幾應用？」佛言：「圓齊一尋。」「大德！若水不觀不濾，頗得用不？」佛言：「不得，用便

【現代漢語翻譯】 現代漢語譯本：比丘如果想要行走時，沒有濾水囊的應該問同伴：『你有濾水囊嗎？』如果對方說：『有。』，就應該再問：『可以一起用嗎？』如果對方說：『可以一起用。』，就可以一起同行。如果說：『不給你用。』，就不應該一起去。"

這件事發生在室羅伐城（Śrāvastī，古印度城市）。有兩個比丘一起遊方，一個有濾水囊，一個沒有濾水囊。沒有濾水囊的比丘問：『你有濾水囊嗎？』對方回答：『我有。』『可以給我用嗎？』回答說：『可以一起用。』於是就一起同行。在路上遇到商隊，有濾水囊的比丘因為有事需要返回。沒有濾水囊的比丘告訴他：『你先前答應給我用濾水囊，現在可以給我用了。』有濾水囊的比丘說：『我答應的是一起濾水，不是全部給你。』留下來的比丘沒有濾水囊，因此耽誤了事情。比丘將此事稟告佛陀，佛陀說：『比丘如果沒有濾水囊，問對方有濾水囊的比丘：『你有濾水囊嗎？』如果對方說：『我有。』，應該再問：『如果你要返回，可以把濾水囊給我用嗎？』如果對方說：『可以。』，那就好，如果對方說不給，就不應該一起去。』"

具壽鄔波離（Upāli，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！如果沒有濾水囊，可以去其他村莊和其他寺廟嗎？』佛陀說：『不可以。如果知道那個地方有濾水囊可以求得，而且事情沒有耽誤，就沒有犯戒。』『大德！兩個人共用一個濾水囊，可以一起遊方嗎？』『如果事情沒有耽誤，可以。』『大德！如果很多人共用一個濾水囊，以及僧團共用一個濾水囊，可以一起遊方嗎？』『沒有耽誤事情，可以。』『大德！如果沒有濾水囊，在河岸邊可以行走嗎？』『鄔波離！如果水流湍急，沒有其他河流匯入，每五里觀察一次。如果有其他水匯入，隨時使用隨時觀察。如果河流不湍急，也隨時隨地觀察。』『大德！隨時觀察水的時候，觀察多大的範圍可以使用？』佛陀說：『周圍一尋（約八尺）。』『大德！如果水不觀察不過濾，可以使用嗎？』佛陀說：『不可以，用了就犯戒。』

【English Translation】 English version: When a Bhikshu (Bhikkhu, Buddhist monk) intends to travel, if he does not have a water strainer, he should ask his companion: 'Do you have a strainer?' If the other says: 'I do,' then he should further ask: 'Can we use it together?' If the other says: 'We can use it together,' then they can travel together. If he says: 'I will not give it to you,' then they should not go together.'

The incident occurred in Śrāvastī (ancient Indian city). There were two Bhikshus traveling together, one with a water strainer and one without. The one without a water strainer asked: 'Do you have a strainer?' The other replied: 'I do.' 'Can I use it?' He replied: 'We can use it together.' So they traveled together. On the road, they encountered merchants, and the one with the water strainer needed to return due to some matter. The one without a water strainer told him: 'You previously promised to let me use the strainer, now you can give it to me.' The one with the strainer said: 'I promised to filter water together, not to give it to you entirely.' The Bhikshu who stayed behind had no strainer, and thus his affairs were delayed. The Bhikshu reported this matter to the Buddha, and the Buddha said: 'If a Bhikshu does not have a strainer, he should ask the Bhikshu who has one: 'Do you have a strainer?' If the other says: 'I do,' he should further ask: 'If you return, can you give me the strainer?' If the other says: 'I can,' then that is good, but if the other says he will not give it, then they should not travel together.'

The Venerable Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 'Venerable Sir! If one does not have a water strainer, can one go to other villages and other temples?' The Buddha said: 'It is not proper. If one knows that there is a strainer to be obtained in that place, and the matter is not delayed, then there is no offense.' 'Venerable Sir! Can two people travel together with one strainer?' 'If the matter is not delayed, then it is permissible.' 'Venerable Sir! If many people share one strainer, and the Sangha (monastic community) shares one strainer, can they travel together?' 'If the matter is not delayed, it is permissible.' 'Venerable Sir! If one does not have a water strainer, can one walk along the riverbank?' 'Upāli! If the water flows rapidly and there is no other river flowing into it, observe it every five li (approximately 2.5 kilometers). If there is other water flowing into it, observe it whenever you use it. If the river does not flow rapidly, observe it everywhere.' 'Venerable Sir! When observing the water, how much area should be observed for use?' The Buddha said: 'A circle of one xún (approximately eight chi, or about 2.4 meters).' 'Venerable Sir! If the water is not observed and not filtered, can it be used?' The Buddha said: 'It cannot, using it is an offense.'

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獲罪。」「大德！若水濾訖，不觀得用不？」佛言：「不得。」「大德！若水不濾，觀得用不？」佛言：「觀察無蟲，隨意當用。」「大德！若水濾觀，便得用不？」佛言：「無蟲任用。」佛告鄔波離：「有五種凈水：一者僧伽凈；二者別人凈；三者濾羅凈；四者涌泉凈；五者井水凈。此中僧伽凈者，謂是大眾差一苾芻令觀濾水，彼便如法觀察。若余苾芻來，以眾凈故飲用無犯。別人凈者，知彼苾芻戒見儀命皆清凈者，彼所有水用之無犯。濾羅凈者，每用此羅曾無蟲過，不觀無犯。涌泉凈者，初出無蟲者是。井水凈者，旦取水觀清凈無蟲，至明相出來皆隨意用。」苾芻觀水目察多時，遂令眼光睹物昏亂，佛言：「不應久觀，應如六牛竹車回頃；又齊心凈已來觀察無犯。」

緣在室羅伐城。時有凈信居士婆羅門等，以諸食器奉施苾芻。時諸苾芻皆不為受，彼皆白言：「聖者！若佛世尊未出於世，我以外道為勝福田。佛出世間我以仁等為上，所有奉施仁不為受，豈令我等不持資糧而往後世。」苾芻以緣白佛，佛言：「為大眾故器物應受。」佛言：「為眾受器物者，苾芻受已置於庫中，每至食時用缽而食。」時彼施主見而問曰：「我將器物以奉聖者，因何不見？」答言：「賢首！置在庫中。」報言：「聖者！豈我家內

【現代漢語翻譯】 現代漢語譯本 『獲罪。』『大德（尊稱）！如果水已經過濾完畢，不檢查可以使用嗎？』佛說：『不可以。』『大德！如果水沒有過濾，檢查后可以使用嗎？』佛說：『觀察沒有蟲子，可以隨意使用。』『大德！如果水經過過濾和檢查，就可以使用了嗎？』佛說：『沒有蟲子就可以使用。』佛告訴鄔波離（佛陀弟子）：『有五種乾淨的水：一是僧伽（僧團）凈，二是別人凈，三是濾羅（濾水器）凈，四是涌泉凈，五是井水凈。這其中僧伽凈，是指大眾推選一位比丘（出家男子）去觀察過濾水，他如法觀察后，如果其他比丘來，因為是大眾認可的乾淨水，飲用沒有罪過。別人凈，是指知道那位比丘戒律、見解、威儀、生活都很清凈，他所用的水飲用沒有罪過。濾羅凈，是指每次使用這個濾水器都沒有發現過蟲子，不檢查也沒有罪過。涌泉凈，是指剛涌出來的水沒有蟲子。井水凈，是指早上取水觀察清凈沒有蟲子，到天亮之前都可以隨意使用。』 比丘觀察水，用眼睛仔細檢視很長時間，導致眼光昏花，看不清東西。佛說：『不應該長時間觀察，應該像六頭牛拉著竹車轉一圈的時間；或者在內心清凈的前提下觀察，就沒有罪過。』

事情發生在室羅伐城（古印度城市）。當時有虔誠的居士（在家信徒）婆羅門（古印度祭司階層）等人，用各種食器供養比丘。當時的比丘都不接受，他們都說：『聖者！如果佛世尊沒有出現於世，我們以外道（佛教以外的宗教）為最好的福田。佛出現於世間，我們以仁等為上，所有供養仁等都不接受，難道要讓我們空手前往後世嗎？』比丘將此事稟告佛，佛說：『爲了大眾的緣故，器物應該接受。』佛說：『為大眾接受器物的人，比丘接受後放在庫房中，每次吃飯時用缽（食器）吃飯。』當時那些施主看見后問道：『我將器物供養聖者，為什麼沒有看見？』回答說：『賢首（對施主的尊稱）！放在庫房中。』（施主）說：『聖者！難道我家裡的』

【English Translation】 English version 'Committing an offense.' 'Venerable sir! If the water is filtered, is it permissible to use it without observing?' The Buddha said, 'It is not.' 'Venerable sir! If the water is not filtered, is it permissible to use it after observing?' The Buddha said, 'Observe for the absence of insects, and use it as you wish.' 'Venerable sir! If the water is filtered and observed, is it permissible to use it?' The Buddha said, 'Use it if there are no insects.' The Buddha told Upali (Buddha's disciple): 'There are five kinds of pure water: first, Sangha (monastic community) pure; second, individual pure; third, filter (water filter) pure; fourth, spring pure; fifth, well water pure. Among these, Sangha pure means that the community appoints a Bhikshu (ordained male monastic) to observe and filter the water, and he observes according to the Dharma (teachings of the Buddha). If other Bhikshus come, they may drink and use it without offense because it is pure by the community. Individual pure means knowing that the Bhikshu's precepts, views, conduct, and life are all pure, and using the water he provides is without offense. Filter pure means that this filter has never had insects in it every time it is used, so there is no offense in not observing. Spring pure means that the water that first comes out has no insects. Well water pure means that the water taken in the morning is observed to be pure and without insects, and it can be used as desired until dawn.' A Bhikshu observed the water for a long time, causing his eyesight to become blurred. The Buddha said, 'One should not observe for a long time, but only for the time it takes for a six-oxen bamboo cart to turn around; or observe with a pure mind, and there is no offense.'

The incident occurred in Shravasti (ancient Indian city). At that time, there were devout laypeople (householders) such as Brahmins (ancient Indian priestly class), who offered various utensils to the Bhikshus. The Bhikshus did not accept them, and they all said, 'Venerable ones! If the Buddha, the World Honored One, had not appeared in the world, we would consider non-Buddhist paths as the best field of merit. Now that the Buddha has appeared in the world, we consider you as the highest, but you do not accept our offerings. Are you going to make us go to the next life without any resources?' The Bhikshus reported this matter to the Buddha, who said, 'For the sake of the community, the utensils should be accepted.' The Buddha said, 'Those who accept utensils for the community, the Bhikshus should place them in the storehouse after receiving them, and use their bowls (eating utensils) to eat at each meal.' At that time, those donors saw this and asked, 'I offered utensils to the Venerable ones, why have I not seen them?' They replied, 'Worthy one (term of respect for donors)! They are placed in the storehouse.' (The donors) said, 'Venerable ones! Are the utensils in my house'

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無庫藏耶？本意施時冀令受用，欲令我等獲受用福。仁等得已置在庫中，遂令我等但獲施福，無受用福。」苾芻以緣白佛，佛言：「他所施物應為受用。」依佛教已即便受用。後於異時有別施主，心愛廣博以大銅盤施。有老苾芻分得此盤，躬自摩拭遂生勞苦，佛言：「應差掌盤器人監知洗拭。」苾芻即便不為簡擇差知器人，致令損壞，佛言：「不具五法者，未差不應差、已差不令作。云何為五？謂是有愛、有恚、有怖、有癡、行與未行不能記憶。若具五法，未差應差、已差令作。云何為五？謂是無愛、無恚、無怖、無癡、行與未行善能記憶，如是應差。敷座席、鳴楗稚，言白復周、眾皆同集，應先問言：『汝某甲能與僧伽行槃器不？』自知能者，答言：『我能。』次一苾芻作白羯磨：『大德僧伽聽！此苾芻某甲樂與僧伽行其器物。若僧伽時至聽者，僧伽應許僧伽今差苾芻某甲作行器物人，當爲僧伽行其器物。白如是。』」(羯磨準白應作)時諸苾芻受得器物，既食啖已，持不凈器付行器人，佛言：「不凈之器，應與弟子門人令其洗拭。」時有苾芻更無弟子，便自洗拭，佛言：「此人以器付行器人，任其洗拭。若弟子門人不解洗者，此亦應可付行器人。」

緣在室羅伐城。是時六眾於一缽中六人共食，同時內手舉

【現代漢語翻譯】 現代漢語譯本：『沒有儲存嗎？原本佈施的時候，是希望讓大家能夠受用，想讓我們獲得受用的福報。你們得到了卻放在庫房裡，結果我們只能獲得佈施的福報，卻沒有受用的福報。』眾苾芻將此事稟告佛陀，佛陀說：『別人佈施的物品應該拿來受用。』 依照佛陀的教導后，大家就開始受用。後來，有別的施主，心懷廣博，佈施了一個大銅盤。一位年老的苾芻分到了這個盤子，親自擦拭，感到非常勞累。佛陀說：『應該指派專門管理盤器的人負責清洗擦拭。』 眾苾芻沒有仔細挑選就指派了管理盤器的人，導致銅盤損壞。佛陀說：『不具備五種條件的人，沒有指派的，不應該指派；已經指派的，不應該讓他繼續做。哪五種條件呢？就是有愛、有嗔、有怖、有癡，做過和沒做過的事情記不住。如果具備五種條件，沒有指派的，應該指派；已經指派的，可以讓他繼續做。哪五種條件呢？就是沒有愛、沒有嗔、沒有怖、沒有癡，做過和沒做過的事情都能夠清楚地記住，這樣的人才應該指派。鋪設座位、敲打楗稚（寺院中用以集眾的器具），口頭告知並重復說明，大眾都聚集后，應該先問：『你某甲能為僧團管理盤器嗎？』 自己知道能勝任的，回答說：『我能。』 接著，一位苾芻作白羯磨（宣告決議）：『大德僧伽聽著！這位苾芻某甲樂意為僧伽管理器物。如果僧伽認為時機已到，請允許僧伽現在指派苾芻某甲作為管理器物的人，為僧伽管理器物。宣告完畢。』』（羯磨的程式按照宣告的程式進行）當時，眾苾芻得到器物，吃完食物后，拿著不乾淨的器物交給管理器物的人。佛陀說：『不乾淨的器物，應該交給弟子或門人讓他們清洗擦拭。』 當時，有位苾芻沒有弟子，就自己清洗擦拭。佛陀說：『這個人可以將器物交給管理器物的人，讓他清洗擦拭。如果弟子或門人不會清洗，也可以交給管理器物的人。』 事情發生在室羅伐城（古印度城市名）。當時，六群比丘（指六個行為不端的比丘）用一個缽吃飯，同時伸手去取食物。

【English Translation】 English version: 'Is there no storage? Originally, when giving alms, the hope is that everyone can benefit from it, wishing us to receive the blessings of enjoyment. You received it but put it in the storage, resulting in us only receiving the blessings of giving, but not the blessings of enjoyment.' The Bhikshus (Buddhist monks) reported this matter to the Buddha. The Buddha said, 'The items given by others should be used.' Following the Buddha's teachings, everyone began to use them. Later, another donor, with a broad mind, donated a large copper plate. An elderly Bhikshu was assigned this plate and felt very tired from cleaning it himself. The Buddha said, 'A person should be appointed to manage the plates and be responsible for cleaning and wiping them.' The Bhikshus did not carefully select the person and appointed someone to manage the plates, resulting in the copper plate being damaged. The Buddha said, 'Those who do not possess the five qualities should not be appointed if they have not been appointed; if they have been appointed, they should not be allowed to continue. What are the five qualities? They are having love, having hatred, having fear, having delusion, and not being able to remember what has been done and what has not been done. If they possess the five qualities, they should be appointed if they have not been appointed; if they have been appointed, they can be allowed to continue. What are the five qualities? They are having no love, having no hatred, having no fear, having no delusion, and being able to clearly remember what has been done and what has not been done. Such a person should be appointed. Lay out the seats, strike the Ghandi (a wooden or metal instrument used to gather monks in a monastery), verbally inform and repeat the explanation, and after everyone has gathered, you should first ask: 'Can you, so-and-so, manage the plates for the Sangha (Buddhist monastic community)?' If you know you are capable, answer: 'I can.' Then, a Bhikshu should perform the White Karma (formal declaration): 'Venerable Sangha, listen! This Bhikshu, so-and-so, is willing to manage the utensils for the Sangha. If the Sangha deems the time is right, please allow the Sangha to now appoint Bhikshu, so-and-so, as the person to manage the utensils, to manage the utensils for the Sangha. The declaration is complete.' (The procedure of the Karma should be carried out according to the procedure of the declaration) At that time, the Bhikshus received the utensils, and after eating the food, they handed the unclean utensils to the person managing the utensils. The Buddha said, 'The unclean utensils should be given to disciples or followers to clean and wipe.' At that time, a Bhikshu had no disciples, so he cleaned and wiped them himself. The Buddha said, 'This person can hand the utensils to the person managing the utensils and let him clean and wipe them. If the disciples or followers do not know how to clean them, they can also be handed to the person managing the utensils.' The event took place in Shravasti (an ancient Indian city). At that time, the Six Group Bhikshus (referring to six Bhikshus with improper conduct) were eating from one bowl, reaching for food at the same time.

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手之時缽便隨上，共相謂曰：「觀此黑缽能現神通。」六皆斂手缽便墮破，一時大笑。苾芻見已報言：「具壽！共作如是醜惡之事，應合羞恥翻為大笑。」答曰：「我作何事？為當飲酒？為啖蔥蒜？」苾芻報曰：「此事不久，亦當見作。」六眾曰：「我雖缽破，豈陶師亦亡、泥土皆盡？我當更作，有何過耶？」時諸苾芻恥而無對，以緣白佛。佛便唸曰：「由諸苾芻一處啖食有如是過，作是事者得越法罪。」如世尊說苾芻不應同一器食，時諸苾芻隨商旅行，於時商人在一處食，苾芻亦食。然少器物不敢同處，待竟方食致延時節，不及伴徒在後而行，便被賊奪。苾芻以緣白佛，佛言：「若在道路無器可求，雖復多人一器應食，一舉手時次一應下，不得同時上下。」佛許同食，有諸求寂不敢共苾芻同食，生過如上，佛言：「苾芻應先受取，以手執器，共一處食。」共凈人行，事同求寂，佛言：「把飯作團擲與而食。」時有苾芻至生緣處，諸親命曰：「久別索居，今得聚會，可來同處一盤而食。」答言：「汝是俗人，我出家者，共盤而食是所不應。」彼遂懷憂泣淚而住。苾芻以緣白佛，佛言：「知彼慇勤喚同食者，當於屏處勿招譏議。先受其食以手執盤，同食無過。」

緣在室羅伐城。六眾苾芻但著一裙而食，俗人見已

【現代漢語翻譯】 現代漢語譯本 當他伸手的時候，缽就跟著上來了，他們一起說：『看看這個黑缽，能顯神通。』六個人都收回手，缽就掉下來摔破了，他們一時大笑。一位苾芻（bhiksu，比丘）看見后說：『諸位具壽（ayusmat，有壽者，對僧人的尊稱）！你們一起做了這樣醜惡的事情，應該感到羞恥，反而大笑。』他們回答說：『我們做了什麼事？是喝酒了嗎？還是吃了蔥蒜？』苾芻回答說：『這件事不久，也會看到的。』六眾說：『我們雖然打破了缽，難道陶師也死了，泥土都用完了嗎？我們應當再做，有什麼過錯呢？』當時，眾位苾芻感到羞恥，無言以對，就把這件事稟告了佛陀。佛陀心想：『由於眾位苾芻在一個地方吃飯，有這樣的過失，做這種事的人會犯越法罪。』正如世尊所說，苾芻不應該用同一個器皿吃飯。當時，眾位苾芻和商人一起旅行，商人在一個地方吃飯，苾芻也一起吃飯。但是因為器物很少，不敢在同一個地方吃，等待吃完才吃，導致耽誤時間，趕不上同伴，落在後面，就被賊搶了。苾芻把這件事稟告佛陀，佛陀說：『如果在道路上沒有器皿可以求得，即使很多人也應該用一個器皿吃飯，一個人舉手的時候，下一個人應該依次放下，不得同時上下。』佛陀允許一起吃飯，有些沙彌（sramanera，求寂者，未受具足戒的出家男子）不敢和苾芻一起吃飯，產生過失如上所述，佛陀說：『苾芻應該先接受食物，用手拿著器皿，一起吃飯。』和凈人（upasaka，在家男居士）同行，事情和沙彌一樣，佛陀說：『把飯捏成團扔給他們吃。』當時，有位苾芻到了親戚家，親戚們說：『分別很久，現在能夠聚會，可以來同在一個盤子里吃飯。』他回答說：『你們是俗人，我是出家人，同在一個盤子里吃飯是不應該的。』他們因此感到憂愁，哭泣著。苾芻把這件事稟告佛陀，佛陀說：『知道他們慇勤地邀請一起吃飯，應當在隱蔽的地方，不要招致譏諷。先接受他們的食物，用手拿著盤子，一起吃飯沒有過錯。』 事情發生在室羅伐悉底城（Sravasti，舍衛城）。六眾苾芻只穿著一條裙子吃飯，俗人看見后...

【English Translation】 English version When he stretched out his hand, the bowl followed. Together they said, 'Look at this black bowl, it can manifest supernatural powers.' All six withdrew their hands, and the bowl fell and broke. They all laughed loudly at once. A bhiksu (bhiksu, monk) saw this and said, 'Venerable ayusmat (ayusmat, venerable ones, an honorific title for monks)! You have together committed such a shameful act, you should be ashamed, but instead you laugh loudly.' They replied, 'What have we done? Have we been drinking alcohol? Or have we been eating onions and garlic?' The bhiksu replied, 'This will soon be seen as well.' The six said, 'Even though we broke the bowl, does that mean the potter is dead and all the clay is gone? We should just make another one, what is wrong with that?' At that time, the bhiksus felt ashamed and had nothing to say, so they reported the matter to the Buddha. The Buddha thought, 'Because the bhiksus are eating in one place, there is such a fault, and those who do this will commit a transgression.' Just as the World Honored One said, bhiksus should not eat from the same vessel. At that time, the bhiksus were traveling with merchants. The merchants were eating in one place, and the bhiksus were also eating together. However, because there were few utensils, they did not dare to eat in the same place, waiting for them to finish eating before eating themselves, which caused delays, and they could not keep up with their companions, falling behind and being robbed by thieves. The bhiksus reported this matter to the Buddha, and the Buddha said, 'If there are no utensils to be found on the road, even if there are many people, they should eat from one vessel. When one person raises their hand, the next person should put it down in turn, and they should not raise and lower them at the same time.' The Buddha allowed them to eat together. Some sramaneras (sramanera, novice monks) did not dare to eat with the bhiksus, and the same faults arose as above. The Buddha said, 'The bhiksus should first receive the food, hold the vessel in their hands, and eat together.' When traveling with upasakas (upasaka, lay male devotees), the matter is the same as with the sramaneras. The Buddha said, 'Make the rice into balls and throw them to them to eat.' At that time, a bhiksu went to his relatives' house, and the relatives said, 'We have been separated for a long time, and now we can gather together. You can come and eat from the same plate.' He replied, 'You are laypeople, and I am a monk. It is not appropriate for us to eat from the same plate.' They were therefore sad and wept. The bhiksu reported this matter to the Buddha, and the Buddha said, 'Knowing that they are earnestly inviting you to eat together, you should do so in a secluded place, so as not to invite criticism. First accept their food, hold the plate in your hand, and there is no fault in eating together.' The incident took place in Sravasti (Sravasti, a major city in ancient India). The six bhiksus were eating wearing only a skirt, and the laypeople saw this...

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共相謂曰：「食者何人？」一人答曰：「此是沙門釋子。」彼皆嫌恥作如是語：「彼之教主極懷愧恥，因何弟子作此無慚？」苾芻以緣白佛，佛作是念：「一裙而食，有如是過。苾芻不得一裙而食，作者得越法罪。」佛言：「不應一裙食。」者，時有老病羸瘦無力，不能更披余衣而食，佛言：「應著軟滑僧腳崎衣，食時無犯。」復有病者，此僧腳崎衣亦不能著，佛言：「若病重者，應在屏處勿外人見，但著一裙隨意當食。」

緣在室羅伐城。六眾苾芻在阿侍羅河露形而浴，俗旅見時問言：「此是何人？」有人報曰：「是露形外道，河中洗浴。」復有說言：「是釋迦子。」彼皆嫌賤作如是說：「彼之教主極懷愧恥，因何弟子若此無慚？」乃至佛生是念：「諸苾芻露形洗浴有如是過。故諸苾芻不露形浴，作者得越法罪。然諸苾芻應畜洗浴裙。」佛言聽畜洗浴衣者，苾芻即便兩重而作，佛言：「恐有蟲入此不應持，若唯有復無單裙者，應觀其水無蟲。」方浴時有但三衣者，恐成違法不著此衣，佛言：「守持應畜。」復有餘人貧無此物，佛言：「必若無者，以繩系葉前後遮障，于隱屏處不令他見，浴時無犯。」苾芻浴訖恐衣有蟲，不捩去水，佛言：「一重之衣必無蟲著，然出水時方便抬舉，勿令蟲住。」

第一門

【現代漢語翻譯】 現代漢語譯本 眾人互相問道：『吃飯的是什麼人？』一人回答說：『這些人是沙門（Śrāmaṇa，出家修行者）釋子（Śākyaputra，釋迦牟尼的弟子）。』他們都感到羞恥，這樣議論道：『他們的教主（指釋迦牟尼）非常感到羞愧，為什麼弟子們如此不知羞恥？』眾比丘（bhikṣu，出家男眾）將此事稟告佛陀，佛陀心想：『只穿一件裙子吃飯，竟然有這樣的過失。比丘不得只穿一件裙子吃飯，違者犯越法罪。』佛說：『不應該只穿一件裙子吃飯。』當時有年老體弱無力的人，不能再穿其他衣服吃飯，佛說：『應該穿柔軟光滑的僧腳崎衣（saṃghāṭī，一種僧衣），吃飯時沒有罪過。』又有病人，連僧腳崎衣也不能穿，佛說：『如果病重，應該在隱蔽的地方，不要讓外人看見，只穿一件裙子隨意吃飯。』

事情發生在室羅伐城（Śrāvastī）。六眾比丘在阿侍羅河（Acyutā River）裸身洗浴，俗人看見后問道：『這些人是什麼人？』有人回答說：『是裸形外道（ājīvika，一種古印度教派），在河中洗浴。』又有人說：『是釋迦牟尼的弟子。』他們都嫌棄鄙視，這樣議論道：『他們的教主非常感到羞愧，為什麼弟子們如此不知羞恥？』乃至佛陀心想：『眾比丘裸身洗浴有這樣的過失。所以眾比丘不應裸身洗浴，違者犯越法罪。然而眾比丘應該持有洗浴裙。』佛說允許持有洗浴衣，比丘們就做成兩層的，佛說：『恐怕有蟲子進入，不應該持有。如果只有復裙沒有單裙，應該觀察水裡沒有蟲子。』正要洗浴時，有隻持有三衣（tricīvara，比丘所持的三種僧衣）的比丘，擔心觸犯戒律，不敢穿這件洗浴衣，佛說：『守持三衣的比丘也應該持有洗浴衣。』又有其他人貧窮沒有洗浴衣，佛說：『如果實在沒有，可以用繩子繫著樹葉，前後遮擋，在隱蔽的地方不讓別人看見，洗浴時沒有罪過。』比丘洗浴完畢，擔心衣服里有蟲子，不敢擰乾水分，佛說：『單層的衣服一定沒有蟲子附著，然而出水時方便地抬起衣服，不要讓蟲子停留。』

第一門

【English Translation】 English version The crowd asked each other, 'Who are these people eating?' One person replied, 'These are Śrāmaṇas (ascetics) and Śākyaputras (disciples of Śākyamuni).' They all felt ashamed and said, 'Their teacher (referring to Śākyamuni) must be very ashamed. Why are his disciples so shameless?' The bhikṣus (monks) reported this matter to the Buddha, who thought, 'Eating with only one undergarment causes such faults. Bhikṣus must not eat with only one undergarment; those who do will be guilty of transgression.' The Buddha said, 'One should not eat with only one undergarment.' At that time, there were elderly and weak individuals who could not wear other clothes to eat. The Buddha said, 'They should wear soft and smooth saṃghāṭī (a type of monastic robe), and there is no offense when eating.' There were also sick individuals who could not even wear the saṃghāṭī. The Buddha said, 'If they are seriously ill, they should be in a secluded place, not seen by others, and they can eat as they please with only one undergarment.'

The incident occurred in Śrāvastī. The six-group bhikṣus were bathing naked in the Acyutā River. When laypeople saw them, they asked, 'Who are these people?' Someone replied, 'They are naked heretics (ājīvika, an ancient Indian sect) bathing in the river.' Others said, 'They are disciples of Śākyamuni.' They all despised them and said, 'Their teacher must be very ashamed. Why are his disciples so shameless?' The Buddha thought, 'Bathing naked has such faults. Therefore, bhikṣus should not bathe naked; those who do will be guilty of transgression. However, bhikṣus should have bathing garments.' The Buddha said that it was permissible to have bathing garments, and the bhikṣus made them double-layered. The Buddha said, 'There may be insects entering, so they should not be kept. If there is only a double-layered garment and no single-layered garment, one should observe that there are no insects in the water.' When about to bathe, some bhikṣus who only had the tricīvara (the three robes held by a bhikṣu) were afraid of violating the precepts and did not wear the bathing garment. The Buddha said, 'Those who uphold the three robes should also have a bathing garment.' There were others who were poor and did not have one. The Buddha said, 'If one really does not have one, one can tie leaves with a rope to cover the front and back, in a secluded place where others cannot see, and there is no offense when bathing.' After bathing, the bhikṣus were afraid that there were insects in the clothes and did not wring out the water. The Buddha said, 'A single-layered garment certainly has no insects attached. However, when coming out of the water, conveniently lift the clothes so that insects do not stay.'

The First Section

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第八子攝頌曰：

豆生不凈地、　　吐食指授索、 　銅器不應為、　　盛鹽等隨畜。

緣在室羅伐城。時有具壽頡離跋底苾芻，隨於何處多生疑惑，是故時人喚為多疑頡離跋底。彼于異時曾於廁中見豆生葉，便起斯念：「我損生種。」後於異時，僧家多作菉豆糕餅，彼不敢食。弟子報言：「鄔波馱耶！僧家多有菉豆糕餅，因何不食？」報言：「我今豈可損生種耶？」弟子曰：「此事云何？」彼如所見以事告之，弟子於時亦不敢食。其餘知識亦復問言：「汝何不食？」彼即如師所陳盡皆向說。時頡離跋底多有門徒，展轉傳言，乃至大眾盡皆不食。苾芻以緣白佛，佛言：「于諸豆中有不熟種，縱多時煮食已還生，此既被煮食時無過。」

緣在室羅伐城。具壽鄔波離請世尊曰：「于不凈地有果樹生，果落不凈地，為得食不？」佛言：「不應食。」「若不凈地有果樹生，果落凈地，為可食不？」佛言：「應食。」「若於凈地有果樹生，果落不凈地，為得食不？」佛言：「若不經夜應食。」「大德！凈地樹生果落凈地，應可食不？」佛言：「應食。」

緣在室羅伐城。有婆羅門是教導之首，獲一特牛，后得牸牛，復得特牛，如是展轉牛遂成群。時婆羅門于初特牛以為祥瑞，即便放舍作長生牛，更不拘繫

。後於異時老朽無力，既被渴逼就河飲水，遂遭泥陷不能自出。時舍利子在傍而過，見彼沉溺，遂便觀察有善根不？乃見其牛有系屬己緣，即便舉出除去其泥，以水凈洗飲飼水草，說三句法，告言：「賢首！諸行無常、諸法無我、寂滅為樂，當於我所發起凈信，于傍生趣深起厭心。」說是語已舍之而去。於此夜中被野干所食，牛作是念：「若阿遮利耶在我邊者，必定不遭如是等苦。」于舍利子所繫心尊重，尋即命過生大婆羅門家。舍利子便作是念：「我今暫往看彼老牛。」作意觀察知其命過。何處受生？見往婆羅門家。時舍利子為化緣故便往婆羅門家，頻頻到彼，夫婦皆來請受三歸五戒。後於異時尊者獨行至彼家內，長者問曰：「尊者何故獨無侍者？」廣如上說，經八九月誕一男子，面相似牛。滿月之時宗親聚會，抱持兒子請共立名，眾人議曰：「此兒相貌有似牛王，應與作名號為牛主。」廣說同彼善和因緣，出家近圓獲阿羅漢果。由先業力咽有二喉：一乃吐生、二便咽熟。若佛未制非時食啖，便於屏處吐而復食。制戒之後吐而外棄，既無食力身形羸損。世尊見已知而故問具壽阿難陀曰：「何故苾芻牛主，身形羸瘦憔悴異常？」時阿難陀以緣具白，佛言：「若宿業報生二喉者，食出之時應可再三棄之於外，次凈嗽口隨

【現代漢語翻譯】 現代漢語譯本 後來，在不同的時間，這頭老牛衰老無力，因為口渴難耐去河邊喝水，結果陷入泥中無法自拔。當時，舍利子（Śāriputra，智慧第一的佛陀十大弟子之一）從旁邊經過，看到它沉溺其中，就觀察它是否有善根。他看到這頭牛與自己有緣，就把它拉出來，清除它身上的泥土，用水清洗乾淨，給它飲水喂草，並說了三句法，告訴它：『賢首（對牛的尊稱）！諸行無常、諸法無我、寂滅為樂，你應該對我生起清凈的信心，對傍生道（畜生道）生起深深的厭離心。』說完這些話，舍利子就離開了。當天夜裡，這頭牛被野獸吃掉了。牛臨死前心想：『如果阿遮利耶（Ācārya，導師）在我身邊，我一定不會遭受這樣的痛苦。』因為它對舍利子心懷尊重，死後立即轉生到大婆羅門（Brāhmaṇa，古印度僧侶階層）家。舍利子心想：『我現在去看看那頭老牛。』他用意念觀察，知道牛已經死了，想知道它轉生到哪裡，就看到它轉生到婆羅門家。當時，舍利子爲了化緣的緣故，就去了那戶婆羅門家，頻繁地到那裡，那對夫婦都來請他受三歸五戒。後來，尊者（對出家人的尊稱）獨自一人走到他們家，長者問他說：『尊者為什麼獨自一人沒有侍者呢？』（內容）如同上面所說。經過八九個月，生了一個男孩，面貌很像牛。滿月的時候，宗親們聚會，抱著孩子請大家一起給孩子取名，眾人商議說：『這個孩子的相貌很像牛王，應該給他取名為牛主。』（內容）如同善和（Śubha，人名）的因緣一樣，出家受具足戒，獲得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖人）果位。由於前世的業力，他的咽喉有兩個：一個用來吐出食物，一個用來吞嚥食物。如果佛陀沒有制定非時食戒律，他就會在隱蔽的地方吐出來再吃。制定戒律之後，他就吐出來扔掉，因為沒有食物的滋養，身體變得非常虛弱。世尊（釋迦牟尼佛）看到這種情況，明知故問具壽（Āyuṣmat，對年長比丘的尊稱）阿難陀（Ānanda，佛陀十大弟子之一）說：『為什麼比丘牛主，身體如此虛弱憔悴，與常人不同？』當時，阿難陀把事情的緣由全部稟告了佛陀。佛陀說：『如果因為宿業報應而生有兩個咽喉的人，在食物吐出來的時候，應該再三地扔到外面，然後漱口，隨

【English Translation】 English version Later, at a different time, this old ox became weak and feeble. Being thirsty, it went to the river to drink water, but it got stuck in the mud and couldn't get out. At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) was passing by and saw it drowning. He observed whether it had any good roots. He saw that the ox had an affinity with him, so he pulled it out, cleaned the mud off its body, washed it with water, and gave it water and grass to drink. He then spoke three lines of Dharma, telling it: 'Worthy one! All conditioned things are impermanent, all dharmas are without self, and Nirvana is bliss. You should generate pure faith in me and develop a deep aversion to the animal realm.' After saying these words, Śāriputra left. That night, the ox was eaten by wild animals. Before dying, the ox thought: 'If Ācārya (teacher) were by my side, I would not have suffered such pain.' Because it held Śāriputra in respect, it was immediately reborn into a great Brāhmaṇa (ancient Indian priestly class) family. Śāriputra thought: 'I will go and see that old ox now.' He observed with his mind and knew that the ox had died. He wanted to know where it had been reborn, and he saw that it had been reborn into the Brāhmaṇa family. At that time, Śāriputra went to that Brāhmaṇa family for the sake of alms-seeking, and he went there frequently. The couple came to him to receive the Three Refuges and Five Precepts. Later, the Venerable One (a title of respect for monks) went to their house alone, and the elder asked him: 'Why are you alone without a attendant?' (The content is) as mentioned above. After eight or nine months, a boy was born, whose face resembled an ox. On the full moon, relatives gathered, holding the child and asking everyone to give the child a name. The people discussed and said: 'This child's appearance is very similar to an ox-king, so he should be named Ox-Lord.' (The content is) like the cause and condition of Śubha (a person's name), he left home, received full ordination, and attained the state of Arhat (a saint who has extinguished all afflictions and attained liberation). Due to the karmic force of his past life, he had two throats: one for vomiting food and one for swallowing food. If the Buddha had not established the precept against eating at improper times, he would vomit in a hidden place and then eat it again. After the precept was established, he would vomit it out and throw it away. Because he had no food to nourish him, his body became very weak. The World-Honored One (Śākyamuni Buddha) saw this situation and knowingly asked the Venerable Ānanda (one of the ten great disciples of the Buddha): 'Why is the Bhikṣu (monk) Ox-Lord so weak and emaciated, different from ordinary people?' At that time, Ānanda told the Buddha the whole story. The Buddha said: 'If someone has two throats due to the karmic retribution of past lives, when the food is vomited out, it should be thrown away outside again and again, and then rinse the mouth, and then

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意咽之，此成無犯。」有諸苾芻既飽食已，喉中卻出便生疑念：「我將不犯非時食耶？」佛言：「若有斯類應凈嗽口，此成無犯。」

時牛主苾芻既出家已，多諸俗旅共生嫌賤，作如是語：「沙門釋子共行非法，令牛主等可惡形相而為出家。」時諸苾芻以緣白佛，佛作是念：「我之聖弟子德若妙高山，遂令眾人共生嫌賤。由是緣故牛主苾芻，不于中國而為安處。」爾時世尊告牛主曰：「汝從今已往勿住中國。應在邊方。」聞佛敕已白佛言：「如是。世尊！」即出逝多林，便往世利沙宮安隱而住。佛告諸苾芻：「我弟子中住邊方者，牛主為最。」

時諸苾芻咸皆有疑，請世尊曰：「具壽牛主曾作何業，由彼業力，雖處人中作牛形狀，于佛法中出家修行得阿羅漢果？」佛告諸苾芻：「牛主苾芻，先所作業增長成熟，還須自受廣如上說。汝等應聽：乃往古昔，此賢劫中人壽二萬歲時，有迦攝波佛出現於世，十號具足。牛主曾於彼佛法中出家修道，其親教師是阿羅漢為眾上首，年既朽老其形羸瘠不能自食。於時牛主常與其師，收斂缽器。既凈洗已，共余苾芻一處習誦。後於異時，由師食緩洗缽稍遲，彼同誦人問言：『何故今來傷晚？』答言：『具壽！我鄔波馱耶久方食了。』更於他日弟子食了，自洗器訖至本師處

【現代漢語翻譯】 現代漢語譯本：如果食物已經吞嚥，這樣就不算違犯（戒律）。』有些比丘已經吃飽了，食物卻從喉嚨里反流出來，他們心生疑惑：『我這樣是不是犯了非時食的戒律呢？』佛陀說：『如果發生這種情況，應該漱口，這樣就不算違犯。』 當時，牛主比丘出家后，很多俗人一起嫌棄他，說這樣的話：『這些沙門釋子一起做非法的事情，讓牛主這樣可惡的形象也出家了。』當時，各位比丘把這件事告訴了佛陀，佛陀這樣想：『我的聖弟子德行如同妙高山一樣，竟然讓眾人一起嫌棄他。因為這個緣故，牛主比丘不適合在中國安住。』當時，世尊告訴牛主說：『你從今以後不要住在中國，應該去邊遠的地方。』聽到佛陀的命令后，牛主對比丘說：『遵命，世尊！』隨即離開了逝多林，前往世利沙宮安穩地住下。佛陀告訴各位比丘：『我的弟子中住在邊遠地方的，牛主是最優秀的。』 當時，各位比丘都感到疑惑，請問世尊說：『具壽牛主曾經造了什麼業，因為這個業力的緣故，雖然身處人群中卻長著牛的形狀，在佛法中出家修行卻能得到阿羅漢果？』佛陀告訴各位比丘：『牛主比丘，先前所造的業已經增長成熟，還需要自己承受，詳細情況如上面所說。你們應該聽著：很久以前，在這個賢劫中，人的壽命有兩萬歲的時候，有迦葉波佛出現在世上，具備十種稱號。牛主曾經在那位佛的佛法中出家修行，他的親教師是阿羅漢，是僧團的首領，年紀已經老邁，身體瘦弱，不能自己吃飯。當時，牛主經常和他的老師一起，收拾缽器。洗乾淨后，和其他比丘一起學習誦經。後來在其他時候，因為老師吃飯慢，洗缽的時間稍微晚了，那些一起誦經的人問他說：『為什麼今天來得這麼晚？』他回答說：『各位具壽！我的鄔波馱耶（Upadhyaya，親教師）很久才吃完飯。』又過了幾天，弟子吃完飯後，自己洗完缽，到了本師那裡。

【English Translation】 English version: 'If it is swallowed, this does not constitute an offense.' Some Bhikshus, having eaten their fill, then had food come back up from their throats, and they became doubtful, thinking: 'Am I not violating the rule against eating at the wrong time?' The Buddha said: 'If such a thing occurs, one should rinse one's mouth; this does not constitute an offense.' At that time, the Bhikshu Niu Zhu (Cow Master) [name of a Bhikshu] having left home, many laypeople together despised him, saying such words: 'These Shramana Shakya (Shramana, follower of Shakyamuni Buddha) [Buddhist monks] together do unlawful things, causing Niu Zhu (Cow Master) [name of a Bhikshu] and others with such detestable appearances to leave home.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha thought thus: 'My holy disciple's virtue is like Mount Miao Gao (Wonderful High Mountain) [another name for Mount Sumeru], yet he causes people to despise him. Because of this reason, the Bhikshu Niu Zhu (Cow Master) [name of a Bhikshu] is not suitable to dwell in China.' At that time, the World-Honored One told Niu Zhu (Cow Master) [name of a Bhikshu]: 'From now on, do not dwell in China. You should go to the border regions.' Having heard the Buddha's command, he said to the Buddha: 'As you command, World-Honored One!' He then left Jetavana (Jeta Grove) [a famous monastery] and went to the Shili Sha Palace (Shili Sha Palace) [location name] to dwell in peace. The Buddha told the Bhikshus: 'Among my disciples who dwell in the border regions, Niu Zhu (Cow Master) [name of a Bhikshu] is the best.' At that time, the Bhikshus all had doubts, and asked the World-Honored One: 'Venerable Niu Zhu (Cow Master) [name of a Bhikshu], what karma did he create, that due to the power of that karma, although he is among people, he has the shape of a cow, and having left home to cultivate in the Buddha-dharma, he is able to attain the fruit of Arhat (Arhat) [one who has attained enlightenment]?' The Buddha told the Bhikshus: 'The karma that the Bhikshu Niu Zhu (Cow Master) [name of a Bhikshu] created in the past has grown and matured, and he must still receive it himself, as described in detail above. You should listen: Long ago, in this Bhadrakalpa (Auspicious Aeon) [the current cosmic age], when people's lifespans were twenty thousand years, the Buddha Kashyapa (Kashyapa Buddha) [one of the previous Buddhas] appeared in the world, possessing the ten titles. Niu Zhu (Cow Master) [name of a Bhikshu] once left home to cultivate the Way in that Buddha's Dharma, and his Upadhyaya (Upadhyaya) [preceptor] was an Arhat (Arhat) [one who has attained enlightenment] who was the leader of the Sangha (Sangha) [Buddhist monastic community], and he was old and frail and unable to feed himself. At that time, Niu Zhu (Cow Master) [name of a Bhikshu] often collected the bowls with his teacher. After washing them, he studied and recited the scriptures with the other Bhikshus. Later, at another time, because the teacher ate slowly and the washing of the bowls was slightly delayed, those who were reciting the scriptures together asked him: 'Why are you coming so late today?' He replied: 'Venerable ones! My Upadhyaya (Upadhyaya) [preceptor] took a long time to finish eating.' After a few more days, after the disciple finished eating, he washed his own bowl and went to his teacher's place.

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，見食未了便起瞋心，告其師曰：『何故遲食猶如老牛？』師作是念：『此既盛瞋，我若言者，更令忿發，候其瞋定，方可告知。』彼瞋息已告言：『具壽！汝作何語？』答曰：『我道師食遲緩猶若老牛。』報言：『具壽！汝頗知我是何人耶？』答曰：『我知師是迦攝波佛教法之中而為出家，我亦於此而作出家。』告言：『聖子！此事是實，然出家人中所為之事我已作訖、我離諸纏，汝便具縛。汝於我所出粗惡言，應可慇勤至心悔罪，如是惡業方得滅除。』時彼聞已至心悔責。汝等知不？由彼往時于阿羅漢生粗惡言所造之業，於五百世常受牛身，乃至今日殘業未盡，尚作牛形。由彼勤作習誦之事，於我法中出家修行，斷諸煩惑證阿羅漢。」

時諸苾芻復請佛言：「牛主苾芻復作何業，今蒙世尊令住邊方稱為第一？」佛言：「由發願力。曾作何愿？即于彼佛出家修業至盡形壽，于勝妙門竟無所獲。然其師主迦攝波佛，于弟子中住在邊方，受用衣食稱為第一。彼見此已發如是愿：『我于佛所出家修道，至盡形壽，于勝妙門竟無所獲。愿我以此勤修之業，佛所授記摩納婆汝于未來世人壽百歲，有釋迦牟尼佛出現於世，我于彼教當得出家，斷諸煩惑證阿羅漢。如我本師佛弟子中住在邊方，受用衣食說為第一。我于彼佛弟

【現代漢語翻譯】 現代漢語譯本：見到食物還沒分完，他便生起嗔恨心，對他的老師說：『為什麼分食物這麼慢，像老牛一樣？』他的老師心想：『他現在正盛怒，如果我回應他，只會讓他更加憤怒，等他怒氣平息了，再告訴他。』等到那人怒氣平息后，老師才告訴他說：『具壽（Ayushman，對出家人的尊稱）！你剛才說了什麼？』他回答說：『我說老師分食物遲緩，就像老牛一樣。』老師說：『具壽！你可知道我是什麼人嗎？』他回答說：『我知道老師是在迦攝波佛（Kashyapa Buddha）的教法中出家，我也是在這裡出家的。』老師說：『聖子！事情確實如此，然而出家人應該做的事情我已經做完了，我已經脫離了所有的束縛，而你卻仍然被束縛著。你對我說了粗惡的話，應該懇切至誠地懺悔，這樣才能消除惡業。』當時那人聽了之後，至誠地懺悔。你們知道嗎？由於他過去對阿羅漢（Arhat，已證悟的人）說了粗惡的話，所造下的惡業，導致他在五百世中常常轉生為牛，直到今天，殘餘的業力還沒有消盡，仍然是牛的形狀。由於他勤奮地學習和背誦經典，在我的教法中出家修行，斷除了一切煩惱，證得了阿羅漢。』

當時，各位比丘（Bhikkhu，出家男子）又請問佛陀說：『牛主比丘（牛主Bhikkhu）過去做了什麼業，今蒙世尊（Bhagavan，佛陀的尊稱）讓他住在邊遠的地方，並且被稱為第一？』佛陀說：『這是由於他發願的力量。他曾經發過什麼愿呢？就是在過去的佛陀那裡出家修行，直到壽命終結，也沒有在殊勝的法門中獲得任何成就。然而他的老師迦攝波佛，在弟子中有一位住在邊遠的地方，接受供養的衣食，被稱為第一。他看到這種情況后，發了這樣的愿：『我在佛陀的教法中出家修行，直到壽命終結，也沒有在殊勝的法門中獲得任何成就。愿我憑藉這勤奮修行的功德，佛陀授記的摩納婆（Manava，人名），你在未來世人壽百歲的時候，有釋迦牟尼佛（Shakyamuni Buddha）出現在世間，我能在他的教法中出家，斷除一切煩惱，證得阿羅漢。就像我的本師佛陀的弟子中，住在邊遠的地方，接受供養的衣食，被稱為第一一樣。我在那位佛陀的弟

【English Translation】 English version: Seeing that the food was not yet completely distributed, he became angry and said to his teacher, 'Why is the food distribution so slow, like an old cow?' His teacher thought, 'He is now very angry. If I respond to him, it will only make him angrier. I will wait until his anger subsides before telling him.' After the man's anger had subsided, the teacher told him, 'Ayushman (a term of respect for monks)! What did you say earlier?' He replied, 'I said that the teacher's distribution of food was slow, like an old cow.' The teacher said, 'Ayushman! Do you know who I am?' He replied, 'I know that the teacher is one who has left home in the Dharma of Kashyapa Buddha (Kashyapa Buddha), and I have also left home here.' The teacher said, 'Holy son! This is true, but I have already completed the tasks that a monk should do. I have freed myself from all entanglements, while you are still bound. You have spoken harsh words to me, and you should sincerely repent, so that this evil karma can be eliminated.' At that time, the man listened and sincerely repented. Do you know why? Because of the evil karma he created in the past by speaking harsh words to an Arhat (Arhat, an enlightened being), he was reborn as a cow for five hundred lifetimes. Even today, the remaining karma has not been exhausted, and he still has the form of a cow. Because of his diligent study and recitation of the scriptures, he left home and practiced in my Dharma, cut off all afflictions, and attained Arhatship.'

At that time, the Bhikkhus (Bhikkhu, ordained male) again asked the Buddha, 'What karma did the Cowherd Bhikkhu (Cowherd Bhikkhu) create in the past, that he is now allowed by the Bhagavan (Bhagavan, the Buddha's title) to live in a remote place and be called the foremost?' The Buddha said, 'This is due to the power of his vows. What vows did he make? He left home and practiced in the Dharma of a past Buddha until the end of his life, but he did not achieve any attainments in the supreme Dharma. However, his teacher, Kashyapa Buddha, had a disciple who lived in a remote place, receiving offerings of clothing and food, and was called the foremost. Seeing this, he made the following vow: 'I will leave home and practice in the Buddha's Dharma until the end of my life, but I will not achieve any attainments in the supreme Dharma. May I, by the merit of this diligent practice, be reborn as the Manava (Manava, a name) prophesied by the Buddha, and in a future age when humans live to be a hundred years old, may Shakyamuni Buddha (Shakyamuni Buddha) appear in the world, and may I be able to leave home in his Dharma, cut off all afflictions, and attain Arhatship. Just as among the disciples of my original teacher, the Buddha, there was one who lived in a remote place, receiving offerings of clothing and food, and was called the foremost, may I be among the disciples of that Buddha

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子之中，受邊方衣食亦復如是。』由彼願力今受斯報。汝等當知由純黑業等，廣說如上。」

緣在室羅伐城。六眾苾芻指授索食，與我此物、與我彼物，令行食人失其次緒。苾芻以緣白佛，佛言：「苾芻不應指授索食，若故作者得越法罪。若無火力索熟物非犯。若火力強者取生無過。」

緣處同前。具壽鄔波難陀往銅作家，問言：「賢首！頗能為作銅缽不？」答言：「此是我業何不能為？未知其缽所須大小。」答言：「大作。」問言：「聖者！如斯大缽仁何所用？」答言：「癡人！汝豈不取價直與我作耶？」彼作是念：「隨其大作於我何傷？」即造大缽，彼見缽已報言：「更作小者置大缽中。」如是重重乃至於七，既作得已，即使弟子俱洗令凈，以五色線結為缽絡，次第重疊置缽絡中，即令求寂頂戴而去。但有請處每即前行，到施主家，坐已開張目前佈列。時有居士婆羅門等，見而問曰：「仁豈今者開銅器鋪耶？」報言：「癡人？汝何所識？一、將盛飯，二、擬貯麨，三、用安餅，四、著美團，五、受羹菜，六、置乳酪，七、請助味。」俗人告曰：「若如是者更須多畜，或容飲食倍多於此。」聞是譏已默爾無對。苾芻以緣白佛，佛作是念：「由諸苾芻畜銅器故，有如是過。」告諸苾芻：「勿畜銅器，畜者

【現代漢語翻譯】 現代漢語譯本： 『即使在子孫後代中，接受邊遠地區的衣食供養也會是這樣。』由於他們過去的發願力，現在才承受這樣的果報。你們應當知道，這是由於純粹的黑業等等，詳細的解釋如前所述。」

這件事發生在室羅伐城（Śrāvastī，古印度城市）。六群比丘（sad-vargika，佛教僧團中的不良分子）指使別人為他們尋找食物，『給我這個』、『給我那個』，導致施食的人失去了秩序。比丘們將此事稟告佛陀，佛陀說：「比丘不應該指使別人尋找食物，如果故意這樣做，就犯了越法罪（atikramaṇa）。如果沒有火，尋找熟食不算犯戒。如果火力強盛，拿取生的食物也沒有過錯。」

這件事發生在之前提到的地方。具壽鄔波難陀（Āyasmān Upa-nanda，佛陀的弟子）去銅匠家，問道：「賢首！你能為我做一個銅缽嗎？」銅匠回答說：「這是我的行業，為什麼不能做呢？只是不知道你需要的缽的大小。」鄔波難陀回答說：「做大的。」銅匠問道：「聖者！這麼大的缽您用來做什麼呢？」鄔波難陀回答說：「癡人！難道你不是要收取價錢為我製作嗎？」銅匠心想：「隨他做多大，對我有什麼損害呢？」於是就造了一個大缽。鄔波難陀看到缽后，說：「再做一個小的，放在大缽裡面。」就這樣重重疊疊，一直做了七個。做好之後，他就讓弟子們一起清洗乾淨，用五色線結成缽絡（pattra-bandhana，裝缽的繩網），依次重疊地放在缽絡中，然後讓沙彌（śrāmaṇera，佛教出家男子）頂戴著離去。只要有邀請的地方，他就走在最前面，到達施主家后，坐下就打開缽絡，在面前陳列出來。當時有在家居士（gṛhapati，佛教在家信徒）、婆羅門（brāhmaṇa，印度教祭司）等人，看到后問道：「您今天是要開銅器店嗎？」鄔波難陀回答說：「癡人？你們懂什麼？第一，用來盛飯；第二，用來裝炒麵；第三，用來放餅；第四，用來放美味的丸子；第五，用來裝羹菜；第六，用來放乳酪；第七，用來請人新增佐料。」俗人告訴他說：「如果這樣的話，還需要更多容器，或許飲食會比這些多一倍。」鄔波難陀聽了這些譏諷，默默無語。比丘們將此事稟告佛陀，佛陀心想：「由於這些比丘畜養銅器，才會有這樣的過失。」於是告誡眾比丘：「不要畜養銅器，畜養者...

【English Translation】 English version: 'Even among their descendants, receiving clothing and food from border regions will be the same.' Due to their past vows, they now receive this retribution. You should know that this is due to purely black karma, etc., as explained in detail above."

This occurred in Śrāvastī (ancient Indian city). The group of six monks (sad-vargika, a group of misbehaving monks in the Buddhist community) instructed others to find food for them, saying, 'Give me this,' 'Give me that,' causing the food distributors to lose their order. The monks reported this matter to the Buddha, who said, 'Monks should not instruct others to find food. If they do so intentionally, they commit an offense (atikramaṇa). If there is no fire, seeking cooked food is not an offense. If the fire is strong, taking raw food is not a fault.'

The incident occurred in the same place as before. The venerable Upa-nanda (Āyasmān Upa-nanda, a disciple of the Buddha) went to a coppersmith and asked, 'Good sir! Can you make a copper bowl for me?' The coppersmith replied, 'This is my profession, why couldn't I make one? I just don't know the size of the bowl you need.' Upa-nanda replied, 'Make it large.' The coppersmith asked, 'Venerable one! What will you use such a large bowl for?' Upa-nanda replied, 'Fool! Aren't you going to charge me for making it?' The coppersmith thought, 'What harm is it to me if he makes it large?' So he made a large bowl. After seeing the bowl, Upa-nanda said, 'Make a smaller one to put inside the large bowl.' He did this repeatedly, making seven bowls in total. After they were made, he had his disciples wash them clean, tied them together with five-colored threads into a bowl net (pattra-bandhana, a net for carrying bowls), and placed them in the net in overlapping order. Then he had a novice (śrāmaṇera, a Buddhist male monastic) carry them on his head and leave. Whenever there was an invitation, he would go ahead, and upon arriving at the donor's house, he would sit down, open the bowl net, and display the bowls in front of him. At that time, there were lay householders (gṛhapati, Buddhist lay followers), Brahmins (brāhmaṇa, Hindu priests), and others who saw this and asked, 'Are you opening a copperware shop today?' Upa-nanda replied, 'Fools! What do you know? First, it's for holding rice; second, it's for holding fried noodles; third, it's for holding cakes; fourth, it's for holding delicious balls; fifth, it's for holding soup and vegetables; sixth, it's for holding yogurt; seventh, it's for asking for condiments.' The laypeople told him, 'If that's the case, you'll need even more containers, perhaps the food will be twice as much as this.' Upa-nanda remained silent after hearing these criticisms. The monks reported this matter to the Buddha, who thought, 'Because these monks keep copperware, there is such a fault.' So he warned the monks, 'Do not keep copperware, those who keep it...

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得越法罪。若畜銅匙、盛鹽盤子、飲水銅碗，並皆無犯。若是他物用亦非過。」

根本說一切有部毗奈耶雜事卷第五 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第六

三藏法師義凈奉　制譯

第一門第九子攝頌曰：

應為洗足處、　　及以濯足盆、 　熱時須扇聽、　　蚊蟲開五拂。

緣處同前。時諸苾芻隨在何地即便濯足，遂使諸蠅在處撩亂。時有長者婆羅門等來入寺內，見洗足處，問言：「聖者！何故此處蟲蠅亂飛？」答曰：「此是我等洗足之處。」彼聞嫌賤：「沙門釋子皆不清凈，隨在何處而濯其足。」苾芻以緣白佛，佛言：「苾芻不應隨處洗足，然洗足處應在寺東南角。」如佛所言安洗足處者，苾芻不知云何應作？佛言：「如龜背形。」時諸苾芻作已太滑不堪揩足，佛言：「應可澀作。」(此洗足處亦堪洗浴。西方諸寺及在處皆有，大小無定，露地而作，或大如床小可半席，四畔壘磚高一尺許。中間磚砌作龜背形，以礓石灰泥，水洗不去，傍通一竇令水外流。濯足洗身最是要用。)

有老苾芻身體羸弱，不能往彼洗足之處，佛言：「應畜執事人令其洗足，應作洗足盆。」是時六眾聞佛聽許，便以金銀、

【現代漢語翻譯】 現代漢語譯本：如果違反了這些規定，就犯了越法罪（指違背佛法的罪過）。如果持有銅製的勺子、盛鹽的盤子、飲水的銅碗，這些都不算違犯。如果是其他物品，使用也不算過錯。

根本說一切有部毗奈耶雜事卷第五 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第六

三藏法師義凈（唐代僧人，著名翻譯家）奉皇帝的命令翻譯

第一門第九子攝頌說：

應該設定洗腳的地方，以及用來洗腳的盆子，天氣炎熱的時候允許使用扇子，爲了驅趕蚊蟲可以打開五拂（一種拂塵）。

事情的起因和之前一樣。當時，一些比丘（佛教僧侶）隨便在任何地方洗腳，導致很多蒼蠅到處飛舞。當時有長者（有地位的富人）和婆羅門（印度教祭司）等人來到寺廟裡，看到洗腳的地方，問道：『聖者！為什麼這裡蟲蠅亂飛？』比丘回答說：『這是我們洗腳的地方。』他們聽了之後感到厭惡，說：『沙門（出家修道的人）釋子（佛教徒）都不清凈，隨便在任何地方洗腳。』比丘將此事稟告佛陀，佛陀說：『比丘不應該隨便在任何地方洗腳，洗腳的地方應該在寺廟的東南角。』按照佛陀所說安置了洗腳的地方之後，比丘不知道應該怎麼做。佛陀說：『做成烏龜背的形狀。』當時，比丘們做完之後太光滑了，沒法用來擦腳，佛陀說：『應該做得粗糙一些。』（這個洗腳的地方也可以用來洗澡。西方各地的寺廟都有，大小不固定，露天建造，或者大如床，小如半個蓆子，四周用磚壘起來，高約一尺。中間用磚砌成烏龜背的形狀，用礓石（一種石頭）和石灰泥塗抹，用水沖洗不掉，旁邊開一個孔讓水流出去。洗腳洗澡是最重要的用途。）

有年老的比丘身體虛弱，不能去洗腳的地方，佛陀說：『應該安排執事人（負責照料的人）幫他洗腳，應該製作洗腳盆。』當時，六眾（指六群比丘，經常違反戒律）聽到佛陀允許，就用金銀等製作洗腳盆。

【English Translation】 English version: If one violates these rules, one commits the transgression of violating the Dharma (referring to the sin of violating the Buddhist teachings). If one possesses copper spoons, plates for holding salt, or copper bowls for drinking water, these are not considered violations. If it is other items, using them is also not a fault.

Fundamental Sarvāstivāda Vinaya Miscellaneous Matters, Volume 5 Taisho Tripitaka, Volume 24, No. 1451, Fundamental Sarvāstivāda Vinaya Miscellaneous Matters

Fundamental Sarvāstivāda Vinaya Miscellaneous Matters, Volume 6

Tripiṭaka Master Yijing (a famous monk and translator of the Tang Dynasty) translated by imperial order

The ninth sub-section of the first chapter says:

A place for washing feet should be provided, as well as a basin for washing feet. Fans are allowed when the weather is hot, and five whisks (a type of duster) can be opened to drive away mosquitoes.

The cause is the same as before. At that time, some Bhikshus (Buddhist monks) washed their feet anywhere, causing many flies to flutter around. At that time, some elders (wealthy people of high status) and Brahmins (Hindu priests) came to the temple and saw the place for washing feet, and asked: 'Venerable ones! Why are there so many insects and flies flying around here?' The Bhikshus replied: 'This is where we wash our feet.' After hearing this, they felt disgusted and said: 'The Shramanas (ascetics) and Shakya's disciples (Buddhists) are not clean, washing their feet anywhere.' The Bhikshus reported this matter to the Buddha, and the Buddha said: 'Bhikshus should not wash their feet anywhere; the place for washing feet should be in the southeast corner of the temple.' After arranging the place for washing feet according to what the Buddha said, the Bhikshus did not know how to make it. The Buddha said: 'Make it in the shape of a turtle's back.' At that time, the Bhikshus made it too smooth to rub their feet on, and the Buddha said: 'It should be made rougher.' (This place for washing feet can also be used for bathing. Temples in the West all have them, the size is not fixed, built in the open air, either as large as a bed or as small as half a mat, with bricks piled up around it, about a foot high. The middle is made of bricks in the shape of a turtle's back, coated with siliceous stone (a type of stone) and lime mud, which cannot be washed away with water, and a hole is opened on the side to let the water flow out. Washing feet and bathing are the most important uses.)

There was an old Bhikshu who was physically weak and could not go to the place for washing feet. The Buddha said: 'A caretaker (a person in charge of taking care of things) should be arranged to wash his feet, and a foot-washing basin should be made.' At that time, the Six Groups (referring to the group of six Bhikshus who often violated the precepts) heard that the Buddha allowed it, and made foot-washing basins with gold and silver, etc.

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琉璃作洗足器。俗人見問：「此是何物？」答言：「世尊許我作洗足器，此即是也。」彼言：「聖者！仁雖剃髮，貪染不除。」答曰：「腳踏汝項，我畜何過？汝非我師，何事相責？」俗生嫌賤。苾芻白佛，佛言：「洗足之器不合用寶，應以瓦作。」苾芻便作如馲駝形，佛言：「不合，應如象足踏地，其中稍高令得支足，或可於中作蓮臺形，當須澀硬。」苾芻用洗足已隨處而安，佛言：「不應如是，若是眾物，應可覆在隱屏之處。若是私物安門扇后。」

緣處同前。時屬春陽，苾芻患熱，身體黃瘦羸劣無堪，俗旅見時問言：「聖者！何故身體黃瘦羸劣無力？」答言：「時屬春陽，我苦於熱。」彼言：「聖者！何不持扇？」答言：「賢首！世尊不許。」答曰：「仁之大師性懷慈愍，若知苦熱許扇無疑。」苾芻白佛，佛言：「我今聽許苾芻持扇。」六眾苾芻聞佛聽許，便以金銀琉璃，或紫礦揩拭，及種種莊彩而為扇柄。俗旅來見便生譏恥，六眾傲慢廣說如前。乃至佛言：「不用寶等而作扇柄。應知扇有兩種：一、以竹作，二、用葉成。」時有眾多敬信俗旅，便持種種莊彩之扇，來施苾芻。苾芻不受，佛言：「若為僧伽受取，無犯。」

緣在廣嚴城獼猴池側高閣堂中。時諸苾芻為蚊蟲所食，身體患蛘爬搔不息，

【現代漢語翻譯】 現代漢語譯本： 用琉璃製作洗腳盆。有俗人看見后問道：『這是什麼東西？』回答說：『世尊允許我製作洗腳盆，這就是。』那人說：『聖者！您雖然剃了頭髮，但貪戀塵世的心卻沒有去除。』回答說：『我用腳踩你的頭頂，我有什麼過錯？你不是我的老師，憑什麼責備我？』俗人因此嫌棄輕視。比丘稟告佛陀，佛陀說：『洗腳的器具不應該用寶物製作，應該用瓦製作。』比丘就做成了像駱駝的形狀，佛陀說：『不可以這樣，應該像象腳踩在地上一樣，中間稍微高起，以便支撐腳，或者可以在中間做成蓮臺的形狀，但必須粗糙堅硬。』比丘用完洗腳盆后隨意放置，佛陀說：『不應該這樣，如果是大眾的物品，應該放在隱蔽的地方。如果是私人物品，放在門后。』

事情發生在之前的地方。當時正值春天，比丘們感到炎熱，身體變得黃瘦虛弱，沒有力氣。有俗人看見后問道：『聖者！為什麼身體變得黃瘦虛弱，沒有力氣？』回答說：『現在是春天，我苦於炎熱。』那人說：『聖者！為什麼不拿扇子？』回答說：『賢首（對長者的尊稱）！世尊不允許。』那人說：『您的老師（指佛陀）心地慈悲，如果知道您苦於炎熱，一定會允許用扇子的。』比丘稟告佛陀，佛陀說：『我現在允許比丘使用扇子。』六眾比丘聽到佛陀允許后，就用金、銀、琉璃，或者紫礦擦拭，以及各種裝飾來製作扇柄。俗人看見后就譏諷恥笑，六眾傲慢，情況和之前一樣。乃至佛陀說：『不要用寶物等製作扇柄。應該知道扇子有兩種：一種是用竹子製作的，一種是用樹葉製成的。』當時有很多虔誠的信徒，就拿著各種裝飾華麗的扇子，來供養比丘。比丘不接受，佛陀說：『如果是為僧團接受，就沒有罪過。』

事情發生在廣嚴城（Vaishali）獼猴池（Markata-hrada）旁的高閣堂中。當時，比丘們被蚊蟲叮咬，身體患上瘙癢，不停地抓撓。

【English Translation】 English version: A Bhikshu (Buddhist monk) made a foot-washing basin out of lapis lazuli. A layman saw it and asked, 'What is this?' The Bhikshu replied, 'The World-Honored One (Bhagavan, referring to the Buddha) has permitted me to make a foot-washing basin; this is it.' The layman said, 'Holy one! Although you have shaved your head, your worldly desires have not been eliminated.' The Bhikshu replied, 'If I step on your head, what fault have I committed? You are not my teacher; why do you criticize me?' The layman felt disgusted and looked down upon him. The Bhikshu reported this to the Buddha, who said, 'Foot-washing utensils should not be made of precious materials; they should be made of clay.' The Bhikshu then made one in the shape of a camel. The Buddha said, 'That is not appropriate. It should be like an elephant's foot stepping on the ground, slightly raised in the middle to support the foot, or it can be made in the shape of a lotus platform, but it must be rough and hard.' After using the foot-washing basin, the Bhikshu placed it anywhere. The Buddha said, 'It should not be like that. If it is a communal item, it should be covered in a hidden place. If it is a personal item, it should be placed behind the door.'

The incident occurred at the same location as before. It was springtime, and the Bhikshus were suffering from the heat, their bodies becoming yellow, thin, weak, and without strength. A layman saw them and asked, 'Holy ones! Why are your bodies yellow, thin, weak, and without strength?' They replied, 'It is springtime, and we are suffering from the heat.' The layman said, 'Holy ones! Why don't you carry fans?' They replied, 'Venerable sir (賢首, Xián shǒu, a respectful term for elders), the World-Honored One does not permit it.' The layman said, 'Your teacher (referring to the Buddha) is compassionate. If he knew you were suffering from the heat, he would undoubtedly permit the use of fans.' The Bhikshu reported this to the Buddha, who said, 'I now permit the Bhikshus to carry fans.' The Six-Group Bhikshus (六眾苾芻, referring to a group of problematic monks) heard that the Buddha had permitted it and made fan handles of gold, silver, lapis lazuli, or polished with purple ore, and with various decorations. When the laymen saw this, they ridiculed and were ashamed. The Six-Group were arrogant, as before. The Buddha then said, 'Do not make fan handles of precious materials. Know that there are two types of fans: one made of bamboo and the other made of leaves.' At that time, many devout lay followers brought various decorated fans to offer to the Bhikshus. The Bhikshus did not accept them. The Buddha said, 'If you accept them for the Sangha (僧伽, Saṃgha, the monastic community), there is no offense.'

The incident occurred in the high pavilion near the Monkey Pond (獼猴池, Markata-hrada) in Vaishali (廣嚴城, Vaishali). At that time, the Bhikshus were being bitten by mosquitoes, and their bodies were suffering from itching, causing them to scratch incessantly.

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俗人見時問言：「聖者！何故如是？」以事具答，彼言：「聖者！何故不持拂蚊子物？」答言：「世尊不許，廣說如前。」乃至以緣白佛，佛言：「我今聽諸苾芻畜拂蚊子物。」是時六眾聞佛許已，便以眾寶作柄，用𤛆牛尾而為其拂，俗人既見廣說如前。乃至佛言：「有其五種袪蚊子物：一者捻羊毛作；二、用麻作；三、用細裂疊布；四、用故破物；五、用樹枝梢。若用寶物得惡作罪。」

第一門第十子攝頌曰：

結下裙不高、　　不持于重擔、 　若病許杖絡、　　服蒜等隨聽。

緣處同前。如佛所言：「苾芻應助營作。」者，有一苾芻須緣梯上，時諸上人從下仰觀，見彼形露告言：「聖者！我今始知聖者是男，由男根具。」彼在梯上羞愧默然。苾芻白佛，佛便思念：「苾芻升梯由不結下裙，有如是過。」告諸苾芻：「若有營作須升梯者，應結下裙方可升上。」又諸苾芻于營作時，高結下裙，不信俗流見而譏笑，問言：「聖者！欲相撲耶？」答曰：「我有作務。」彼聞默然。苾芻白佛，佛言：「若緣梯上當結下裙，平地作時不應如是。」(言結下裙者，謂捉裙後邊下緣，向前腰間急擫也)

緣處同前。六眾苾芻自擎重擔，不信者見作如是語：「我為父母妻子恐不能活，是以身擎重擔。仁何所

【現代漢語翻譯】 現代漢語譯本：當俗人看到這種情況時，會問：『聖者！為什麼會這樣？』比丘會如實回答。他們會說：『聖者！為什麼不拿驅趕蚊子的東西呢？』比丘回答說：『世尊不允許。』（詳細解釋如前所述）。最終，他們將此事稟告佛陀，佛陀說：『我現在允許比丘們持有驅趕蚊子的東西。』當時，六眾比丘聽到佛陀允許后，便用各種珍寶製作手柄，用牦牛尾巴做拂子。俗人看到后，（反應）如前所述。最終，佛陀說：『有五種驅趕蚊子的東西：一是捻羊毛製作；二是使用麻製作；三是用細的撕裂的疊布；四是用舊的破損的物品；五是用樹枝的梢。如果使用寶物，會犯惡作罪。』

第一門第十子攝頌說：

『繫好下裙不宜高，不應攜帶重物，如果生病允許使用手杖支撐，服用大蒜等可以隨意。』

緣起的地方和之前一樣。正如佛陀所說：『比丘應該幫忙做工。』有一個比丘需要爬梯子，當時一些地位較高的人從下面抬頭看，看到他的下體暴露，就說：『聖者！我現在才知道聖者是男人，因為有男根。』那個比丘在梯子上感到羞愧，沉默不語。比丘將此事稟告佛陀，佛陀心想：『比丘爬梯子是因為沒有繫好下裙，才會有這樣的過失。』於是告訴眾比丘：『如果要做工需要爬梯子，應該繫好下裙才能爬上去。』另外，一些比丘在做工的時候，把下裙系得很高，不信佛的人看到后譏笑他們，問道：『聖者！你們要摔跤嗎？』比丘回答說：『我在做工。』那些人聽了后沉默不語。比丘將此事稟告佛陀，佛陀說：『如果爬梯子的時候應該繫好下裙，在平地上做工的時候不應該這樣。』（所說的繫好下裙，是指抓住裙子後邊的下緣，向前在腰間用力塞緊。）

緣起的地方和之前一樣。六眾比丘自己扛著重物，不信佛的人看到后這樣說：『我爲了父母妻子恐怕都不能活下去，所以才親自扛著重擔。仁者您是為什麼呢？』

【English Translation】 English version: When laypeople saw this, they would ask: 'Venerable ones! Why is it like this?' The Bhikshus (monks) would answer truthfully. They would say: 'Venerable ones! Why don't you use something to drive away mosquitoes?' The Bhikshus would reply: 'The World-Honored One (Buddha) does not allow it.' (The detailed explanation is as before). Eventually, they reported this matter to the Buddha, and the Buddha said: 'I now allow the Bhikshus to possess something to drive away mosquitoes.' At that time, the Six Group Bhikshus, upon hearing that the Buddha had permitted it, used various jewels to make handles and used yak tails to make the whisks. When laypeople saw this, (their reaction) was as before. Eventually, the Buddha said: 'There are five kinds of things to drive away mosquitoes: first, made by twisting sheep's wool; second, made of hemp; third, made of finely torn layered cloth; fourth, made of old, broken items; fifth, made of twigs. If jewels are used, an offense of wrong-doing (dukkhata) is committed.'

The summary verse of the tenth sub-section of the first section says:

'Tying the lower garment not too high, not carrying heavy burdens, if sick, allowed to use a staff for support, taking garlic, etc., is allowed at will.'

The place of origin is the same as before. As the Buddha said: 'Bhikshus should help with the work.' There was a Bhikshu who needed to climb a ladder. At that time, some people of higher status looked up from below and saw his genitals exposed, and said: 'Venerable one! Now I know that the Venerable one is a man, because he has male genitalia.' That Bhikshu felt ashamed on the ladder and remained silent. The Bhikshus reported this matter to the Buddha, and the Buddha thought: 'The Bhikshu climbed the ladder because he did not tie his lower garment properly, and that is why he made such a mistake.' So he told the Bhikshus: 'If you need to climb a ladder to do work, you should tie your lower garment properly before climbing up.' In addition, some Bhikshus tied their lower garments very high when working, and non-believers saw this and ridiculed them, asking: 'Venerable ones! Are you going to wrestle?' The Bhikshus replied: 'I am working.' Those people remained silent after hearing this. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'If you are climbing a ladder, you should tie your lower garment properly; you should not do this when working on the ground.' (What is meant by tying the lower garment properly is to grab the lower edge of the back of the garment and forcefully tuck it into the waist in front.)

The place of origin is the same as before. The Six Group Bhikshus carried heavy burdens themselves. Non-believers saw this and said: 'I am afraid I cannot even survive for my parents, wife, and children, so I carry heavy burdens myself. What are you doing, venerable ones?'

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為躬自勞苦？」報言：「賢首！我有多緣：一、為供養世尊；二、為僧伽食事；三、為病者供給所須。由是因緣身持重擔。」彼默無對。苾芻白佛，佛言：「苾芻不應身擎重擔，作者得越法罪。」

佛在王舍城鷲峰山中，有老苾芻登山上下腳跌倒地，佛言：「應畜柱杖。」聞佛許已，六眾即便以金銀等並雜彩物雕飾其杖，俗旅見已共生嫌賤。苾芻白佛，佛言：「苾芻有二種緣，應畜柱杖：一謂老瘦無力，二謂病苦嬰身。」時有苾芻，佯作老病而柱其杖。時諸苾芻以緣白佛，佛言：「若實老病，應從僧伽乞畜杖羯磨，若僧伽與時應畜。如是應乞，敷座席、鳴楗稚，言白既周、眾應盡集。時老病苾芻于上座前，蹲踞合掌作如是白：

「『大德僧伽聽！我苾芻某甲老朽瘦弱，或復身病，若無杖時便不能濟。今從僧伽乞畜杖羯磨，愿大德僧伽與我苾芻某甲畜杖羯磨。是能愍者愿慈愍故。』如是三說。次一苾芻作白羯磨：

「『大德僧伽聽！此苾芻某甲，老朽瘦弱，或復身病，若無杖時便不能濟。今從僧伽乞畜杖羯磨。若僧伽時至聽者，僧伽應許僧伽今與苾芻某甲，老朽瘦弱或復身病作畜杖羯磨。白如是。』(羯磨淮白應作)

「若僧伽與作畜杖羯磨已，柱杖者無犯。」

緣在王舍城。時諸苾芻

【現代漢語翻譯】 現代漢語譯本： 有一次，一位賢首問一位比丘：『你為什麼親自做這些勞苦的事情？』 比丘回答說：『賢首！我有很多原因：第一，爲了供養世尊（Buddha，對佛陀的尊稱）；第二，爲了僧團（Sangha，佛教僧侶的團體）的飲食；第三，爲了給生病的人提供所需的物品。因為這些原因，我才親自承擔這些重擔。』 賢首聽后，沉默不語。 一位比丘將此事告訴佛陀，佛陀說：『比丘不應該親自承擔重擔，這樣做的人會犯越法罪。』

佛陀在王舍城（Rajagrha）的鷲峰山（Grdhrakuta）中時，有一位年老的比丘在登山時跌倒在地。佛陀說：『應該允許使用柱杖。』 聽說佛陀允許后，六群比丘（Six Monks，指行為不端的六位比丘）便用金銀等貴重物品和各種彩色物品來雕飾他們的柱杖，世俗之人見了之後都心生厭惡。 比丘將此事告訴佛陀，佛陀說：『比丘有兩種情況，應該允許使用柱杖：第一種是年老體弱無力，第二種是身患疾病。』 當時，有一些比丘假裝年老生病而使用柱杖。 其他比丘將此事告訴佛陀，佛陀說：『如果確實是年老生病，應該向僧團請求允許使用柱杖的羯磨（Karma，一種宗教儀式），如果僧團同意，就可以使用。應該這樣請求：鋪設座位，敲擊犍稚（Ghandi，一種木製或金屬的響器），宣告完畢后，大眾應該全部聚集。這時，年老生病的比丘在上座（Elder Monk，寺院中資歷較深的僧侶）前，蹲下合掌，這樣說：』

『大德僧伽聽！我比丘某甲（So-and-so，指代僧侶的名字）年老體弱，或者身患疾病，如果沒有柱杖就無法行動。現在向僧伽請求允許使用柱杖的羯磨，愿大德僧伽允許我比丘某甲使用柱杖的羯磨。希望能夠慈悲憐憫我。』這樣說三遍。然後，一位比丘作白羯磨（Jnapti-karma，一種宣告儀式）：

『大德僧伽聽！這位比丘某甲，年老體弱，或者身患疾病，如果沒有柱杖就無法行動。現在向僧伽請求允許使用柱杖的羯磨。如果僧伽認為時機已到，請聽著，僧伽現在允許僧伽給予比丘某甲，因為他年老體弱或者身患疾病，使用柱杖的羯磨。宣告完畢。』（羯磨的宣告應該這樣做）

『如果僧伽已經給予了使用柱杖的羯磨，那麼使用柱杖的人就沒有罪過。』

這件事發生在王舍城。當時，各位比丘……

【English Translation】 English version: Once, a virtuous leader asked a Bhikshu (Buddhist monk): 'Why do you personally do these laborious tasks?' The Bhikshu replied: 'Virtuous leader! I have many reasons: First, to make offerings to the World-Honored One (Buddha, a title of respect for the Buddha); second, for the meals of the Sangha (the Buddhist monastic community); third, to provide the sick with what they need. Because of these reasons, I personally bear these heavy burdens.' The virtuous leader was silent and had no reply. A Bhikshu told the Buddha about this matter, and the Buddha said: 'Bhikshus should not personally carry heavy burdens; those who do so commit a transgression.'

When the Buddha was in Rajagrha (Wangshe City) on Mount Grdhrakuta (Vulture Peak Mountain), an old Bhikshu fell to the ground while climbing up and down the mountain. The Buddha said: 'Walking sticks should be allowed.' Having heard that the Buddha had permitted it, the group of six Bhikshus (Six Monks, referring to six monks with misconduct) immediately decorated their walking sticks with gold, silver, and various colored objects. When laypeople saw this, they all felt disgusted. The Bhikshu told the Buddha about this matter, and the Buddha said: 'There are two situations in which Bhikshus should be allowed to use walking sticks: first, when they are old and weak; second, when they are suffering from illness.' At that time, some Bhikshus pretended to be old and sick and used walking sticks. Other Bhikshus told the Buddha about this matter, and the Buddha said: 'If they are truly old and sick, they should request a Karma (Karma, a religious ritual) from the Sangha to allow them to use walking sticks. If the Sangha agrees, they may use them. They should request in this way: set up seats, strike the Ghandi (Ghandi, a wooden or metal instrument), and after the announcement is complete, the assembly should gather. At this time, the old and sick Bhikshu should squat down in front of the Elder Monk (Elder Monk, a senior monk in the monastery), put his palms together, and say this:'

'Venerable Sangha, listen! I, the Bhikshu So-and-so (So-and-so, referring to the monk's name), am old and weak, or suffering from illness. If I do not have a walking stick, I cannot move. Now I request a Karma from the Sangha to allow me to use a walking stick. May the Venerable Sangha grant me, the Bhikshu So-and-so, a Karma to use a walking stick. I hope you will have compassion on me.' Say this three times. Then, one Bhikshu performs the Jnapti-karma (Jnapti-karma, a declaration ritual):

'Venerable Sangha, listen! This Bhikshu So-and-so is old and weak, or suffering from illness. If he does not have a walking stick, he cannot move. Now he requests a Karma from the Sangha to allow him to use a walking stick. If the Sangha thinks the time is right, listen, the Sangha now allows the Sangha to grant the Bhikshu So-and-so, because he is old and weak or suffering from illness, a Karma to use a walking stick. The announcement is complete.' (The announcement of the Karma should be done in this way)

'If the Sangha has granted the Karma to use a walking stick, then the person using the walking stick is not at fault.'

This event occurred in Rajagrha. At that time, the Bhikshus...

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老瘦無力，加以風疾，于鷲峰山或時上下腳跌倒地，澡罐君持悉皆破碎。苾芻白佛，佛言：「苾芻應持網路。」六眾聞已以五色線而為網路，俗旅譏嫌，問答因緣廣如畜杖。「如若杖絡二皆須者，合作羯磨，此亦無過。既得法已，任持非犯。」

緣在室羅伐城。時有苾芻食啖蒜已，來詣佛所禮佛只足，在一面立，佛言：「苾芻！可坐，一心聽我說法。」時彼苾芻聞佛敕已，重禮世尊，一邊而坐，佛為說法。彼聽法時數便回面，恐有惡氣輕觸尊儀，如是再三。佛言：「苾芻！汝當一心聽我所說。」苾芻亦復再三向外回面，便禮佛足奉辭而去。爾時世尊知而故問：「阿難陀！何故彼苾芻，聽我法時數數回面？」阿難陀言：「由彼啖蒜恐觸尊儀，故數回面。」佛告阿難陀：「諸苾芻輩有食蒜耶？」阿難陀言：「有。」佛言：「由彼食蒜障入聖道，向不食蒜者聽我說法，以金剛智杵摧壞二十身見大山，得預流果。是故阿難陀！從今以往制諸苾芻，不應食蒜及蔥韭類。食者得越法罪。」於時舍利子在眾中坐，便作是念：「今此苾芻不得見諦，明當見不？」即便觀察，明亦無緣能見諦理，即更深入第四靜慮，觀其後際，亦不見彼證聖之日。即從定起而說頌曰：

「由於少時間，　　散念不專注； 　令彼未來世，　　不見

【現代漢語翻譯】 現代漢語譯本： 老邁瘦弱，加上患有風疾，在鷲峰山有時上下山會腳下不穩跌倒在地，澡罐（洗浴用的罐子）被侍者拿著也全部摔碎。比丘（出家受具足戒的男子）稟告佛陀，佛陀說：『比丘應該使用網套。』六眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞和優婆夷）聽後用五色線編織網套，世俗之人譏諷嫌棄，問答的因緣如同畜杖（僧人拄的枴杖）。『如果手杖和網套都需要，可以一起舉行羯磨（僧團會議），這樣做也沒有過錯。既然已經得到許可，就可以持有，不算違犯。』 因緣發生在室羅伐城（古印度城市）。當時有位比丘吃了蒜之後，來到佛陀處禮拜佛足，站在一旁，佛陀說：『比丘！可以坐下，專心聽我說法。』當時那位比丘聽了佛的指示后，再次禮拜世尊，在一旁坐下，佛為他說法。他聽法時多次轉過臉，恐怕口中的惡氣輕微地觸碰到佛的尊容，像這樣再三。佛說：『比丘！你應該專心聽我所說。』比丘也再三地向外轉過臉，便禮拜佛足告辭離去。當時世尊明知原因卻故意問道：『阿難陀（佛陀的十大弟子之一）！為什麼那位比丘聽我說法時屢次轉過臉？』阿難陀說：『因為他吃了蒜，恐怕觸碰到您的尊容，所以屢次轉過臉。』佛告訴阿難陀：『各位比丘有吃蒜的嗎？』阿難陀說：『有。』佛說：『因為他們吃蒜，障礙進入聖道，之前不吃蒜的人聽我說法，以金剛智杵摧毀二十種身見大山，證得預流果（小乘初果）。所以阿難陀！從今以後禁止各位比丘，不應該吃蒜以及蔥韭之類的食物。吃了的人會犯越法罪。』當時舍利子（佛陀的十大弟子之一，以智慧著稱）在眾中坐著，便這樣想：『現在這位比丘不能見諦（證悟真理），明天能見諦嗎？』隨即觀察，明天也沒有因緣能夠見諦理，就更深入第四禪定，觀察他的未來，也沒有看到他證聖道的日子。隨即從禪定中起身，說了這首偈頌： 『由於少時間， 散念不專注； 令彼未來世， 不見諦現前。』

【English Translation】 English version: Being old, weak, and afflicted with wind disease, he would sometimes fall to the ground while ascending or descending Vulture Peak. The bathing pot (used for bathing) held by the attendant would also be completely shattered. A Bhikshu (a fully ordained male monastic) reported this to the Buddha, who said, 'Bhikshus should use a net.' The Six Assemblies (referring to Bhikshus, Bhikshunis, Shikshamanas, Shramaneras, Shramanerikas, Upasakas, and Upasikas) upon hearing this, made nets with five-colored threads. Laypeople ridiculed and disliked this, and the reasons for the questions and answers were as extensive as those concerning the walking stick (a staff carried by monks). 'If both a staff and a net are needed, a Karma (a formal act of the Sangha) should be performed together; there is no fault in doing so. Once permission is granted, it is permissible to possess them and not considered a transgression.' The circumstance occurred in Shravasti (an ancient Indian city). At that time, there was a Bhikshu who, after eating garlic, came to the Buddha, prostrated at his feet, and stood to one side. The Buddha said, 'Bhikshu! You may sit down and listen attentively to my Dharma.' Upon hearing the Buddha's instruction, the Bhikshu prostrated to the World-Honored One again and sat to one side, and the Buddha expounded the Dharma for him. While listening to the Dharma, he repeatedly turned his face away, fearing that the foul odor from his mouth might slightly touch the Buddha's venerable countenance, doing so again and again. The Buddha said, 'Bhikshu! You should listen attentively to what I say.' The Bhikshu also repeatedly turned his face outward, then bowed at the Buddha's feet and took his leave. At that time, the World-Honored One, knowing the reason, deliberately asked, 'Ananda (one of the Buddha's ten great disciples)! Why did that Bhikshu repeatedly turn his face away while listening to my Dharma?' Ananda said, 'Because he had eaten garlic and feared touching your venerable countenance, he repeatedly turned his face away.' The Buddha told Ananda, 'Are there Bhikshus who eat garlic?' Ananda said, 'Yes.' The Buddha said, 'Because they eat garlic, it obstructs their entry into the path of the sages. Those who did not eat garlic before, upon hearing my Dharma, shattered the great mountain of twenty kinds of self-views with the vajra-wisdom pestle and attained the Stream-Enterer fruit (the first stage of enlightenment in Theravada Buddhism). Therefore, Ananda! From now on, I forbid all Bhikshus from eating garlic, onions, chives, and similar foods. Those who eat them will commit a transgression.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) was sitting in the assembly and thought to himself, 'This Bhikshu cannot see the Truth (realize the truth) now; will he be able to see it tomorrow?' He then observed that there was no condition for him to see the Truth tomorrow either. He then entered deeply into the Fourth Dhyana (a state of meditative absorption) and observed his future, but did not see the day when he would attain the path of the sages. He then arose from his samadhi and spoke this verse: 'Due to a short time, Of scattered thoughts and lack of focus; Causing him in the future, Not to see the Truth manifest.'

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真諦理。」

爾時世尊知舍利子心所念已，告言：「舍利子！汝今不應于佛境界而輒思量，此乃超過一切聲聞獨覺境界。然于未來有佛出世名一切尊，此人于彼佛法之中，出家修行斷盡諸漏得阿羅漢果。」佛作是念：「由彼苾芻食啖蒜故，障見真理，是故苾芻不應啖蒜，食者得越法罪。」時有苾芻身嬰疾病，詣醫人所告言：「賢首！我有如是病，幸為處方。」告言：「聖者！應可服蒜，患得銷除。」報言：「賢首！佛不聽食。」醫曰：「此是病藥，非余能差。」苾芻白佛，佛言：「醫云此藥非余差者，服之無犯。」苾芻聞已便於寺中，為病食蒜。受用房舍床榻氈席大小行處、及以眾中出入往來、或繞制底、或禮香臺、經過俗人為其說法、或時受請詣施主家、或至園林天廟之處、眾人聚集輒往其中，所到之處諸人咸聞蒜臭，共生嫌賤，作如是語：「沙門釋子雖復出家，而還啖蒜臭氣相熏，與我何別？」苾芻白佛，佛言：「苾芻有病欲食蒜者，所有行法我今當說。諸病苾芻若食蒜者，應住寺側邊房，不得用僧臥具及大小行室、不得入眾、亦不為俗人說法、不繞制底、不禮香臺、不往俗家、園林天廟眾人聚處皆不應往。可於屏處而啖服之，設人見時不生譏恥。若服了時，於七日內仍住於此，服蔥可停三日、若韭一日，

【現代漢語翻譯】 現代漢語譯本： 『真諦理。』

爾時世尊知道舍利子心中所想，告訴他說：『舍利子！你現在不應該對佛的境界隨意思量，這超過了一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）和獨覺（Pratyekabuddha，無師自悟的修行者）的境界。然而在未來，有佛出世，名為一切尊（Sarvatathāgata），此人會在那位佛的教法中出家修行，斷盡所有煩惱，證得阿羅漢果（Arhat，斷盡煩惱，達到涅槃境界的聖者）。』佛這樣想：『因為那些比丘（Bhikṣu，出家受戒的男性佛教徒）吃了蒜，障礙了見到真理，所以比丘不應該吃蒜，吃了的人會犯越法罪。』當時有比丘身體生病，去拜訪醫生，告訴他說：『賢首（醫生）！我得了這樣的病，希望你能為我開個藥方。』醫生說：『聖者！應該可以服用蒜，病就能消除。』比丘回答說：『賢首！佛不允許吃蒜。』醫生說：『這是治病的藥，沒有其他方法可以治好。』比丘稟告佛陀，佛說：『如果醫生說這種藥沒有其他方法可以治好，那麼服用它就沒有罪過。』比丘聽了之後，就在寺廟中，因為生病而吃了蒜。他使用僧房的床榻氈席、大小便的地方，並且在僧眾中出入往來，或者繞佛塔（Caitya），或者禮拜香臺，經過俗人為他們說法，或者有時接受邀請去施主家，或者去園林天廟的地方，眾人聚集的地方就去那裡，所到之處人們都聞到蒜臭，都感到嫌棄鄙視，這樣說：『沙門釋子（Śākyaputra-śramaṇa，釋迦牟尼佛的弟子）雖然出家了，卻還吃蒜，臭氣燻人，和我們有什麼區別？』比丘稟告佛陀，佛說：『比丘有病想要吃蒜的，所有應該遵守的規矩我現在應當說。那些生病的比丘如果吃蒜，應該住在寺廟旁邊的房間，不得使用僧眾的臥具以及大小便的地方，不得進入僧眾之中，也不得為俗人說法，不繞佛塔，不禮拜香臺，不去俗人家，園林天廟眾人聚集的地方都不應該去。可以在隱蔽的地方吃蒜，即使被人看見也不會引起譏笑。如果吃完了蒜，在七天之內仍然要住在這裡，如果吃了蔥可以停止三天，如果吃了韭菜可以停止一天。』

【English Translation】 English version: 『The truth of reality.』

At that time, the World Honored One, knowing what Śāriputra (舍利子, one of the Buddha's foremost disciples) was thinking, said to him: 『Śāriputra! You should not be speculating about the realm of the Buddha, as it surpasses the realm of all Śrāvakas (聲聞, disciples who learn by hearing the teachings) and Pratyekabuddhas (獨覺, solitary Buddhas who attain enlightenment on their own). However, in the future, there will be a Buddha appearing in the world named Sarvatathāgata (一切尊, the all honored one), and this person will renounce the world and practice within that Buddha's Dharma, cutting off all defilements and attaining the fruit of Arhat (阿羅漢, one who has extinguished all desires and attained Nirvana).』 The Buddha thought: 『Because those Bhikṣus (比丘, ordained male monastics) consume garlic, it obstructs their seeing the truth. Therefore, Bhikṣus should not eat garlic, and those who do will commit an offense.』 At that time, a Bhikṣu was ill and went to a doctor, saying: 『Wise one! I have such and such an illness, I hope you can prescribe a remedy for me.』 The doctor said: 『Venerable one! You should take garlic, and the illness will be cured.』 The Bhikṣu replied: 『Wise one! The Buddha does not allow the consumption of garlic.』 The doctor said: 『This is medicine for the illness, and there is no other way to cure it.』 The Bhikṣu reported this to the Buddha, and the Buddha said: 『If the doctor says that there is no other way to cure the illness, then there is no offense in taking it.』 Having heard this, the Bhikṣu then ate garlic in the monastery because of his illness. He used the bedding and mats in the monastic dwelling, as well as the lavatories, and went in and out of the assembly, circumambulated the Caitya (制底, a Buddhist shrine), prostrated before the incense altar, passed by laypeople to preach the Dharma to them, or sometimes accepted invitations to go to the homes of donors, or went to gardens and temples, and went to places where people gathered. Wherever he went, people smelled the garlic and felt disgusted, saying: 『These Śākyaputra-śramaṇas (沙門釋子, disciples of Śākyamuni Buddha), although they have renounced the world, still eat garlic, and their foul breath is offensive. How are they different from us?』 The Bhikṣu reported this to the Buddha, and the Buddha said: 『If a Bhikṣu is ill and wants to eat garlic, I will now explain all the rules that must be followed. If those sick Bhikṣus eat garlic, they should stay in a room on the side of the monastery, and they must not use the bedding or lavatories of the Sangha, nor enter the assembly, nor preach the Dharma to laypeople, nor circumambulate the Caitya, nor prostrate before the incense altar, nor go to the homes of laypeople, nor go to gardens, temples, or places where people gather. They may eat it in a secluded place, so that they will not be ridiculed if seen. If they have finished eating the garlic, they must still stay there for seven days. If they have eaten onions, they can stop for three days, and if they have eaten leeks, they can stop for one day.』

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後方洗浴並可洗衣，香薰無氣後方入寺。如上所制，不依行者得越法罪。」(第一門了)

第二門總攝頌曰：

牛毛並傘蓋、　　披緂勝鬘緣、 　出家藥湯瓶、　　門扇錘斤釜。

第二門第一子攝頌曰：

牛毛及隱處、　　同牀不獨披、 　若得白色衣、　　染覆方應用。

緣處同前。時給孤獨長者以逝多林施四方僧訖，令剃髮者往詣寺中剃除鬚髮，廣說如前。鄔波難陀問剃髮人曰：「汝頗解作牛毛剪不？」答言：「是我巧工，寧容不解？」便以鉸刀作牛毛剪，發可留二分，此名牛毛剪。鄔波難陀曰：「更剪一分。」如是乃至末後報言：「汝之癡人未解剪髮，宜可凈剃放汝歸家。」廣說如前，乃至佛言：「苾芻不應作牛毛剪髮，作者得越法罪。」如世尊說不許苾芻作牛毛剪髮，苾芻頭上忽有瘡生，以刀剃時便受苦痛。苾芻白佛，佛言：「可於瘡處以鉸刀剪之，余如常剃。」

緣處同前。長者令人為眾剃髮，廣如上說。鄔波難陀見而報曰：「頗能與我除隱處毛不？」答言：「此是我工。」即令剪剃，如前驅使至暮放歸，時俗嫌賤。佛言：「苾芻不應剃三處毛。剃者得越法罪。」時有苾芻隱處生瘡，或時蟲出痛蛘難忍，廢修善事。佛言：「有病緣者應告老宿苾芻，然後更互瘡處剃除，

【現代漢語翻譯】 現代漢語譯本：洗浴之後可以在後方洗衣，薰香散盡之後才能進入寺廟。如上所述的規定，不遵守的修行者將犯越法罪。（第一門結束）

第二門總攝頌說： 牛毛和傘蓋，披肩緂和勝鬘緣， 出家人的藥、湯瓶，門扇、錘子、斧頭。

第二門第一子攝頌說： 牛毛及隱處，同牀不獨披， 若得白色衣，染覆方應用。

緣起的地方和之前一樣。當時給孤獨長者（Anathapindika，一位著名的佛教護法）將逝多林（Jetavana，祇園精舍的音譯）佈施給四方僧眾完畢，讓剃髮的人去寺廟中剃除鬚髮，詳細情況如前所述。鄔波難陀（Upananda，比丘名，以行為不端而聞名）問剃髮人說：『你懂得剪牛毛剪嗎？』回答說：『這是我的手藝，怎麼會不懂？』便用鉸刀剪牛毛剪，頭髮可以留兩分長，這叫做牛毛剪。鄔波難陀說：『再剪一分。』像這樣一直到最後，（剃髮人）抱怨說：『你這個愚蠢的人，不懂得剪髮，應該給你剃乾淨然後放你回家。』詳細情況如前所述，乃至佛陀說：『比丘不應該剪牛毛剪髮，剪的人犯越法罪。』因為世尊說不允許比丘剪牛毛剪髮，比丘頭上忽然生瘡，用刀剃的時候就感到痛苦。比丘稟告佛陀，佛陀說：『可以在生瘡的地方用鉸刀剪，其餘的地方像平常一樣剃。』

緣起的地方和之前一樣。長者讓人為僧眾剃髮，詳細情況如上所述。鄔波難陀看見后說：『你能幫我剃除隱處的毛髮嗎？』回答說：『這是我的手藝。』就讓他剪剃，像之前一樣驅使到傍晚才放他回家，當時世俗之人嫌棄鄙視。佛陀說：『比丘不應該剃三處毛髮。剃的人犯越法罪。』當時有比丘隱處生瘡，有時蟲子爬出來，疼痛難忍，無法修行善事。佛陀說：『有生病因緣的人應該告訴年長的比丘，然後互相幫助把瘡處的毛髮剃除，』

【English Translation】 English version: After bathing, one may wash clothes in the back area, and only enter the temple after the incense has dissipated. As stated above, practitioners who do not comply will commit a transgression. (End of the first gate)

The summary verse for the second gate says: Cow's hair and parasols, shawls and auspicious connections, The renunciant's medicine, soup pot, door panels, hammers, axes.

The first sub-summary verse for the second gate says: Cow's hair and private parts, sharing a bed but not alone, If one obtains white clothing, it should be dyed before use.

The setting is the same as before. At that time, Anathapindika (a famous Buddhist patron) having completed the donation of Jetavana (the Jetavana Monastery) to the Sangha (community) of the four directions, instructed the barbers to go to the monastery to shave the monks' beards and hair, as described in detail previously. Upananda (a bhikkhu known for misconduct) asked the barber, 'Do you know how to cut the 'cow's hair' style?' The barber replied, 'This is my skill; how could I not know?' He then used scissors to create the 'cow's hair' cut, leaving two-tenths of the hair. This is called the 'cow's hair' cut. Upananda said, 'Cut off another tenth.' This continued until the barber finally complained, 'You foolish man, you don't understand how to cut hair; I should shave you clean and send you home.' The details are as described previously, until the Buddha said, 'Bhikkhus should not cut hair in the 'cow's hair' style; those who do commit a transgression.' Because the World-Honored One said that bhikkhus were not allowed to cut hair in the 'cow's hair' style, a bhikkhu suddenly developed a sore on his head, and it was painful when shaving with a knife. The bhikkhu reported this to the Buddha, and the Buddha said, 'You may use scissors to cut the hair around the sore, and shave the rest as usual.'

The setting is the same as before. The elder had people shave the Sangha, as described in detail above. Upananda saw this and said, 'Can you shave the hair from my private parts?' The barber replied, 'This is my skill.' He then had him shave it, and like before, he was driven until evening before being allowed to return home, at which time the common people despised him. The Buddha said, 'Bhikkhus should not shave the hair from three places. Those who do commit a transgression.' At that time, some bhikkhus had sores in their private parts, or sometimes insects came out, causing unbearable pain, preventing them from cultivating good deeds. The Buddha said, 'Those who have a reason for illness should tell an elder bhikkhu, and then help each other shave the hair around the sore,'

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勿致疑惑。」

緣處同前。六眾苾芻同一床臥，共相推倚掉舉呵笑。苾芻白佛，佛作是念：「共一床眠有如是過，同牀臥者得越法罪。」時有眾多苾芻人間遊行，至一村落從他借床，主人與一，報言：「更須。」主人報曰：「我家多人同一床臥，如何苾芻各別從索？多人共臥理復何傷？」苾芻答曰：「世尊不許。」苾芻白佛，佛言：「若諸苾芻，性懷慚恥具修戒行，敷襯身物正念在心，中以衣袋或以缽袋隔而方臥。床既如是，自余褥席，準此應知。」

緣處同前。眾多苾芻人間遊行，至一村落，從長者家求得臥處，時屬寒冷復覓臥物。時家中人于苾芻處心生哀愍，以己臥物借與苾芻，先入手者獨披而臥，其不得者忍凍終宵。以緣白佛，佛言：「不應先得獨臥，應可共用隨老者覆。」後於一時鄔波難陀隨老得物，便披臥被獨起經行，餘者受寒夜遭辛苦。小者報曰：「我受寒苦，仁乃經行。」鄔波難陀曰：「誰遮汝等不起經行？」彼諸苾芻忍寒經夜。苾芻白佛，佛言：「眾人得被臥時通覆，必欲經行可披私物。若披眾物得惡作罪。」

緣處同前。時當冬月苾芻苦寒，居在一邊側身而臥。時給孤長者來入寺中，見諸苾芻一邊而臥，問言：「聖者！大師教法務在精勤，何故仁等委脅而臥，虛度日時不修善品

【現代漢語翻譯】 現代漢語譯本：不要造成疑惑。事情的緣起和地點與之前相同。六位比丘同睡一張床，互相推擠倚靠，嬉鬧喧譁。比丘稟告佛陀，佛陀心想：『同睡一張床尚且有這樣的過失，那麼同牀而臥的人就犯了越法的罪過。』當時有很多比丘在人間游化，到一個村落向村民借床，主人給了一張，比丘說：『還需要。』主人回答說：『我家很多人都睡同一張床，為什麼比丘們要各自索要？多人一起睡在道理上又有什麼妨礙呢？』比丘回答說：『世尊不允許。』比丘稟告佛陀，佛陀說：『如果各位比丘，心懷慚愧，具足修行戒律，鋪好墊身之物，正念在心，中間用衣袋或者缽袋隔開才睡。床既然如此，其餘的褥子、蓆子，也應該照此辦理。』 事情的緣起和地點與之前相同。很多比丘在人間游化，到一個村落，從一位長者家求得住宿的地方，當時正值寒冷，又尋找臥具。當時家中人對比丘們心生憐憫，把自己的臥具借給比丘們，先拿到的人獨自披著睡覺，沒有拿到的人忍受寒冷度過整夜。比丘們將此事稟告佛陀，佛陀說：『不應該先拿到的人獨自睡覺，應該可以一起用，讓年長的比丘蓋在上面。』後來有一次，鄔波難陀（Upananda）隨年長者得到了臥具，便披著被子獨自起來經行，其餘的人受寒，夜晚遭受辛苦。年輕的比丘抱怨說：『我受寒冷，您卻經行。』鄔波難陀說：『誰阻止你們不起來經行？』那些比丘忍受寒冷度過一夜。比丘稟告佛陀，佛陀說：『眾人得到被子臥時應該共同覆蓋，如果一定要經行可以披自己的私人物品。如果披用大眾的物品，就犯惡作罪。』 事情的緣起和地點與之前相同。當時正值冬天，比丘們苦於寒冷，側身臥在一邊。當時給孤長者（Anathapindika）來到寺中，看見各位比丘側身而臥，問道：『聖者們！大師的教法在於精進勤奮，為什麼各位委屈身體側臥，虛度時光而不修習善法呢？』

【English Translation】 English version: 'Do not cause doubt.' The origin and location are the same as before. Six bhikkhus (monks) slept on the same bed, pushing and leaning on each other, joking and laughing. The bhikkhus reported this to the Buddha, and the Buddha thought: 'Sleeping on the same bed has such faults, so those who sleep in the same bed commit the offense of transgressing the law.' At that time, many bhikkhus were wandering in the human realm, and they went to a village to borrow a bed from the villagers. The owner gave them one, and the bhikkhus said: 'We need more.' The owner replied: 'Many people in my family sleep on the same bed, why do the bhikkhus ask for separate ones? What harm is there in many people sleeping together?' The bhikkhus replied: 'The World-Honored One does not allow it.' The bhikkhus reported this to the Buddha, and the Buddha said: 'If the bhikkhus, with a sense of shame, fully cultivate the precepts, spread out their bedding, and keep mindfulness in their minds, they should sleep with a robe bag or a bowl bag in between. Since the bed is like this, the rest of the mattresses and mats should be treated accordingly.' The origin and location are the same as before. Many bhikkhus were wandering in the human realm, and they went to a village and obtained lodging from an elder's house. At that time, it was cold, and they sought bedding. The people in the house felt compassion for the bhikkhus and lent them their own bedding. The one who got it first covered himself and slept alone, while those who did not get it endured the cold all night. The bhikkhus reported this matter to the Buddha, and the Buddha said: 'The one who gets it first should not sleep alone, but should share it, and let the older bhikkhus cover themselves with it.' Later, on one occasion, Upananda (Upananda) got bedding along with the elders, and he covered himself with the blanket and got up to walk alone, while the others suffered from the cold and endured hardship at night. The younger bhikkhus complained: 'I am suffering from the cold, but you are walking.' Upananda said: 'Who is stopping you from getting up and walking?' Those bhikkhus endured the cold all night. The bhikkhus reported this to the Buddha, and the Buddha said: 'When everyone gets a blanket, they should cover themselves together. If you must walk, you can cover yourself with your own private belongings. If you cover yourself with the belongings of the community, you will commit an offense of wrong-doing.' The origin and location are the same as before. At that time, it was winter, and the bhikkhus were suffering from the cold, lying on their sides. At that time, Anathapindika (Anathapindika) came to the temple and saw the bhikkhus lying on their sides, and asked: 'Venerable ones! The Master's teachings are about diligence and effort, why are you lying on your sides, wasting time and not cultivating good deeds?'

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？」苾芻答曰：「心有喜樂善品可修，我現受寒何能策勵？我今被凍誰復能知？」長者辭出還至宅中，以五百張厚白疊帔與送眾僧。時諸苾芻即便披出寺外遊行，不信俗流見生嫌恥，問言：「聖者！豈可仁等並還俗耶？」答曰：「汝等不應作如是語，我為寒故披此俗衣。」苾芻白佛，佛言：「不合披俗人衣。必有他緣，于彼衣上將染色物，覆已方披。若僧祇衣帔，內以物替外將物覆，然後方披。異斯招罪。」

第二門第二子攝頌曰：

傘蓋無後世、　　歌聲不放火、 　遊行覓依止、　　毛緂不翻披。

緣處同前。於此城中有一居士，常收衣物賣以自活。後於異時多獲利物，便作是念：「有何方便得修福業復多獲利？」此之居士素有信心，作如是念：「我今宜可請佛及僧，座敷妙衣設諸飲食，衣食供養是大福田，緣此施因我多獲利。」作是念已往詣佛所，禮雙足已在一面立，白佛言：「世尊！愿佛及僧，明當就舍受我微供，唯愿慈悲無違所請。」爾時世尊默然而受。長者知已禮佛而去，還至舍中，備辦種種上妙飲食，盛設妙座敷以上衣，即令使者馳往白佛：「飲食已辦，愿佛知時。」於時大眾皆赴彼宅，唯佛世尊及知事人留在寺內。諸佛世尊有五因緣，留知事人為佛取食。云何為五？一者為欲簡靜離

【現代漢語翻譯】 比丘回答說：『心中有喜悅和善良的品德可以修習，我現在受寒，怎麼能勉勵自己呢？我現在被凍僵了，誰又能知道呢？』長者告辭出來，回到家中，用五百張厚厚的白疊布披肩送給眾僧。當時各位比丘立刻披著走出寺外，不相信世俗之人看見會產生嫌疑和恥辱，問道：『聖者！難道你們要一起還俗了嗎？』回答說：『你們不應該這樣說，我是因為寒冷才披這世俗的衣服。』比丘稟告佛陀，佛陀說：『不應該披世俗人的衣服。如果一定有其他原因，可以在那衣服上用染色過的東西覆蓋，然後才披。如果是僧團的衣帔，裡面用東西代替，外面用東西覆蓋，然後才披。不這樣做就會招致罪過。』

第二門第二子攝頌說：

『傘蓋沒有後世，歌聲不能放火，**尋找依靠，毛毯不要翻過來披。』

事情的起因和前面一樣。在這個城中，有一個居士，經常收購衣物來賣以維持生計。後來在某時獲得了許多利潤，便這樣想：『有什麼方法可以修福業又能獲得更多利益呢？』這位居士平時就很有信心，這樣想：『我現在應該邀請佛陀和僧眾，擺設精美的座位，鋪上美妙的衣服，準備各種飲食，用衣食供養是最大的福田，憑藉這個佈施的因緣，我可以獲得更多利益。』這樣想完后，前往佛陀所在的地方，禮拜佛的雙足後站在一邊，對佛說：『世尊！希望佛陀和僧眾，明天到我家接受我的微薄供養，希望您慈悲不要違揹我的請求。』當時世尊默默地接受了。長者知道后，向佛陀行禮后離開，回到家中，準備了各種上好的美味飲食，盛大地擺設了精美的座位，鋪上了上等的衣服，立刻派使者飛奔去稟告佛陀：『飲食已經準備好了，希望佛陀知道時間。』當時大眾都前往那家，只有佛陀世尊和知事人留在寺內。諸佛世尊有五個因緣，留下知事人為佛陀取食物。哪五個呢？一是想要簡樸清靜，遠離

【English Translation】 The Bhikshu replied, 'The mind has joy and wholesome qualities that can be cultivated, but I am now suffering from the cold, how can I exert myself? I am now frozen, who would know?' The elder took his leave and returned to his home, sending five hundred thick white cotton shawls to the Sangha. At that time, the Bhikshus immediately put them on and went outside the temple, not believing that the laity would see them with suspicion and shame, asking, 'Venerable ones! Are you all returning to lay life?' They replied, 'You should not speak like this, I am wearing this lay clothing because of the cold.' The Bhikshu reported to the Buddha, and the Buddha said, 'It is not appropriate to wear lay clothing. If there must be another reason, then cover the clothing with dyed material before wearing it. If it is a Sanghati robe, replace the inside with something and cover the outside with something before wearing it. Otherwise, one will incur sin.'

The second verse of the second chapter says:

'An umbrella has no afterlife, a song cannot start a fire, ** seek refuge, a woolen blanket should not be worn inside out.'

The circumstances are the same as before. In this city, there was a householder who regularly bought and sold clothing to support himself. Later, at one time, he gained a lot of profit, and he thought, 'What method can I use to cultivate merit and gain more profit?' This householder usually had faith, and he thought, 'I should now invite the Buddha and the Sangha, set up exquisite seats, spread out beautiful clothes, and prepare various foods. Offering food and clothing is the greatest field of merit, and through this cause of giving, I can gain more profit.' After thinking this, he went to where the Buddha was, bowed to the Buddha's feet, and stood to one side, saying to the Buddha, 'World Honored One! I hope that the Buddha and the Sangha will come to my house tomorrow to receive my humble offering. I hope you will be compassionate and not refuse my request.' At that time, the World Honored One silently accepted. The elder knew this, bowed to the Buddha, and left, returning to his home, preparing all kinds of excellent and delicious food, grandly setting up exquisite seats, and spreading out excellent clothes. He immediately sent a messenger to rush to report to the Buddha, 'The food is ready, I hope the Buddha knows the time.' At that time, the assembly all went to that house, only the Buddha, the World Honored One, and the steward remained in the temple. The Buddhas, the World Honored Ones, have five reasons for leaving the steward to fetch food for the Buddha. What are the five? First, it is to be simple and quiet, to be away from

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諸諠鬧；二者欲為諸天宣說法要；三者為欲觀察病人；四者為欲觀察臥具；五者為欲與諸弟子制其學處。今者世尊為制學處。諸苾芻眾赴彼請時，遂于中途遭天大雨衣服皆濕，至彼家中就座而坐，隨其坐處衣皆被染。居士見已極起嫌心，作是思惟：「我諸衣物並皆失利，我今宜可還持此物施與苾芻。」作是念已告言：「聖者！所坐之物我皆奉施咸可持將。」苾芻答曰：「待白世尊未知許不？」苾芻以緣白佛，佛言：「汝等應知，非彼居士本心持施，為有譏嫌故不應受。」時諸苾芻奉佛教已，令使往報居士：「應知佛作是語：『非彼居士本心持施，為有譏嫌故不應受。』」時彼居士聞是語已，深起敬心便作是念：「我此衣物若欲賣者不得半價，若諸聖者染令壞色，披著受用正是所宜。」即便持衣詣寺告聖眾曰：「我本無心欲舍此物，今時有意持以奉僧，愿為我受染以披著。唯愿仁等當持傘蓋勿令衣濕。」答言：「居士待我問佛。」以緣白佛，佛言：「居士先時無心欲施，今時決意持奉眾僧，汝等可受染已披著，為利前人勿致疑惑。是故我今令諸苾芻應持傘蓋，若不持者得越法罪。」六眾苾芻聞許傘蓋，便以金等四寶而為其柄，及餘種種紫礦畫飾，以孔雀尾而作上覆。時諸居士婆羅門等，見生嫌賤，問答同前，乃至苾芻白

【現代漢語翻譯】 現代漢語譯本 關於種種喧鬧；二者，爲了給諸天宣講佛法要義；三者，爲了觀察病人；四者，爲了觀察臥具；五者，爲了給弟子們制定學習規矩。現在世尊要制定學習規矩。眾比丘應邀前往某處，途中遭遇大雨，衣服都濕透了，到達居士（Upasaka）家中就座，結果座位都被染污了。居士見了非常不滿，心想：『我的衣物都受損了，不如把這些東西施捨給比丘。』於是對他們說：『聖者們，你們坐過的東西我都施捨了，可以拿走。』比丘回答說：『等稟告世尊，不知是否允許？』比丘將此事稟告佛陀，佛陀說：『你們應當知道，這不是居士真心施捨，而是因為嫌棄，所以不應該接受。』 當時，眾比丘遵照佛陀的教誨，派人回覆居士：『佛陀說：這不是居士真心施捨，而是因為嫌棄，所以不應該接受。』居士聽了這話，深感敬佩，心想：『這些衣物如果賣掉，連一半的價錢都賣不到，如果讓聖者們染成壞色，穿著受用，才是最好的。』於是拿著衣服來到寺廟，對眾僧說：『我本來沒有想施捨這些東西，現在真心想奉獻給僧眾，希望你們接受並染色后穿著。只希望各位能打著傘，不要讓衣服淋濕。』比丘回答說：『居士，等我問過佛陀。』 比丘將此事稟告佛陀，佛陀說：『居士先前沒有真心想施捨，現在決心奉獻給僧眾，你們可以接受並染色后穿著，爲了利益之前的人，不要讓他們疑惑。因此，我現在允許比丘們可以使用傘蓋，不使用的，犯越法罪。』六眾比丘聽到允許使用傘蓋，就用金等四寶做傘柄，以及各種紫礦顏料裝飾，用孔雀尾做傘面。居士、婆羅門（Brahmana）等人見了，心生嫌棄，問話和之前一樣，直到比丘稟告佛陀。

【English Translation】 English version Concerning various disturbances; secondly, desiring to proclaim the essential Dharma to the Devas (gods); thirdly, desiring to observe the sick; fourthly, desiring to observe the bedding; fifthly, desiring to establish the precepts for the disciples. Now the World-Honored One is about to establish the precepts. When the Bhikshus (monks) went to accept the invitation, they encountered heavy rain on the way, and their clothes were all wet. Upon arriving at the house of the Upasaka (layman), they sat down, and their clothes stained the seats. Seeing this, the Upasaka became very displeased, thinking: 'My clothes and belongings are all damaged. I should give these things to the Bhikshus.' So he said to them: 'Venerable ones, I donate everything you sat on, you may take them.' The Bhikshus replied: 'We will wait to report to the World-Honored One, we do not know if it is permitted.' The Bhikshus reported this matter to the Buddha, and the Buddha said: 'You should know that this is not a sincere donation from the Upasaka, but because of his displeasure, so you should not accept it.' At that time, the Bhikshus, following the Buddha's teachings, sent a messenger to reply to the Upasaka: 'The Buddha said: This is not a sincere donation from the Upasaka, but because of his displeasure, so you should not accept it.' Upon hearing this, the Upasaka was deeply respectful and thought: 'If I sell these clothes, I won't even get half the price. If the venerable ones dye them and wear them, that would be the best use.' So he took the clothes to the monastery and said to the Sangha (monastic community): 'I originally did not intend to donate these things, but now I sincerely want to offer them to the Sangha. I hope you will accept them, dye them, and wear them. I only hope that you will hold umbrellas so that the clothes do not get wet.' The Bhikshus replied: 'Upasaka, wait for me to ask the Buddha.' The Bhikshus reported this matter to the Buddha, and the Buddha said: 'The Upasaka previously did not sincerely want to donate, but now he is determined to offer them to the Sangha. You may accept them, dye them, and wear them, so as to benefit the previous person and not cause them to doubt. Therefore, I now allow the Bhikshus to use umbrellas. Those who do not use them will commit a transgression.' The six groups of Bhikshus, hearing that umbrellas were allowed, used gold and other four precious materials to make the handles, and various purple mineral pigments for decoration, and peacock feathers for the umbrella cover. When the Upasakas, Brahmanas (priests), and others saw this, they became disgusted, and their questions were the same as before, until the Bhikshus reported to the Buddha.

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佛，佛言：「苾芻不應持如是傘蓋。然有二種蓋：一、竹，二、葉。」六眾苾芻聞佛許蓋，遂便長作傘柄，在大城中擎之而過。俗旅見時作如是語：「彼持蓋者是何商主、大富長者從外方來？」諸人即便就彼看問，既見苾芻共生嫌恥，乃至苾芻白佛，佛言：「不應長作傘柄，長齊二肘或與蓋等。又入聚落時不應持蓋。」時有苾芻隨逐商旅人間遊行，至一聚落道在村內。苾芻持蓋不敢入村，于村外行遂失商旅，獨行在後便被賊劫。苾芻白佛，佛言：「若道在村中不得正擎，若偏持去者無犯。」時有苾芻入村乞食，以傘柄曾觸不敢持行，被雨沾衣。苾芻白佛，佛言：「乞食之人凈洗傘柄應可持去，必其雨定隨處寄舉，欲出村時方可持去。」

緣處同前。時有南方遊行外道，是盧迦耶黨，撥無後世，名鄔陀夷，漸次周旋至室羅伐，欲解勞乏入逝多林，先往尊者憍陳如處，告言：「苾芻！我就師門少學文字，欲與仁者略為談說。」尊者答曰：「婆羅門！激論之事非我所為，隨汝別求無宜住此。」彼即往詣馬勝、跋陀羅、大名、婆澀波、名稱、晡律拏、牛主、毗摩羅、善臂、羅怙羅，既至彼已一一告言：「苾芻！我就師門少學文字，欲與仁者略為談說。」時諸尊者答曰：「婆羅門！激論之事非我所為，隨汝別求無宜住此。

【現代漢語翻譯】 現代漢語譯本 佛陀說：『比丘不應該持有這樣的傘蓋。但有兩種蓋可以使用：一是竹製的，二是葉子做的。』六群比丘聽到佛陀允許使用傘蓋，就做了很長的傘柄，在大城市裡舉著走來走去。世俗之人看到后議論紛紛：『那些拿著傘蓋的人是什麼商人、大富翁，從外地來的嗎？』人們就上前觀看詢問，發現是比丘后，就產生了嫌惡和羞恥之心。比丘將此事稟告佛陀，佛陀說：『不應該做很長的傘柄，長度應與兩肘的長度相等，或者與傘蓋的大小相等。而且進入村落的時候不應該拿著傘蓋。』當時有比丘跟隨商隊趕路，到達一個村落，道路在村子裡面。比丘拿著傘蓋，但不敢進入村子，於是在村外行走，結果與商隊失散，獨自一人走在後面，就被盜賊搶劫了。比丘將此事稟告佛陀，佛陀說：『如果道路在村子裡面，不可以正著舉傘，如果斜著拿著走過去，就沒有罪過。』當時有比丘進入村子乞食，因為傘柄曾經觸碰過，所以不敢拿著走，結果被雨淋濕了衣服。比丘將此事稟告佛陀，佛陀說：『乞食的人可以把傘柄洗乾淨后拿著走，如果雨停了，可以隨意寄放在某處，要出村子的時候再拿走。』 事情的起因和地點與之前相同。當時有南方**（地名）的外道，是盧迦耶（一種哲學派別）的信徒，否定來世，名叫鄔陀夷（人名），逐漸遊走到室羅伐（地名），想要解除疲勞，進入逝多林（祇樹給孤獨園），先去拜訪尊者憍陳如（人名），告訴他說：『比丘！我曾在您的師門稍微學習過文字，想和您稍微談論一下。』尊者回答說：『婆羅門！辯論的事情不是我所擅長的，請你到別處去尋找，不適合住在這裡。』那人就去拜訪馬勝（人名）、跋陀羅（人名）、大名（人名）、婆澀波（人名）、名稱（人名）、晡律拏（人名）、牛主（人名）、毗摩羅（人名）、善臂（人名）、羅怙羅（人名），到達他們那裡后，一一告訴他們說：『比丘！我曾在您的師門稍微學習過文字，想和您稍微談論一下。』當時各位尊者回答說：『婆羅門！辯論的事情不是我所擅長的，請你到別處去尋找，不適合住在這裡。』

【English Translation】 English version The Buddha said: 'Bhikkhus should not carry such umbrellas. However, there are two types of covers allowed: one made of bamboo and the other made of leaves.' The group-of-six bhikkhus, upon hearing that the Buddha permitted umbrellas, made very long umbrella handles and paraded through the big city holding them up. When the laity saw this, they said things like: 'Who are those people holding umbrellas? Are they merchants or wealthy elders who have come from afar?' People would then approach them to observe and inquire, but upon seeing that they were bhikkhus, they felt disgusted and ashamed. The bhikkhus reported this matter to the Buddha, and the Buddha said: 'Umbrella handles should not be made too long; their length should be equal to two cubits or the size of the umbrella cover. Furthermore, one should not carry an umbrella when entering a village.' At one time, a bhikkhu was following a merchant caravan and arrived at a village where the road passed through the village. The bhikkhu, holding his umbrella, did not dare to enter the village, so he walked outside the village and became separated from the caravan. Walking alone behind, he was robbed by thieves. The bhikkhu reported this matter to the Buddha, and the Buddha said: 'If the road passes through the village, one should not hold the umbrella upright; if one carries it askew, there is no offense.' At one time, a bhikkhu entered a village to beg for food, but because the umbrella handle had been touched, he did not dare to carry it and his clothes were soaked by the rain. The bhikkhu reported this matter to the Buddha, and the Buddha said: 'A person begging for food should wash the umbrella handle clean before carrying it. If the rain stops, it can be left anywhere temporarily, and it can be picked up when leaving the village.' The circumstances and location were the same as before. At that time, there was a heretic from southern **(place name), a follower of the Lokayata (a philosophical school) who denied the afterlife, named Udayi (person name). He gradually traveled to Shravasti (place name) and, wanting to relieve his fatigue, entered Jetavana (Jeta's Grove). He first went to Venerable Kondanna (person name) and said: 'Bhikkhu! I have studied writing a little in your teacher's school and would like to have a brief discussion with you.' The Venerable replied: 'Brahmin! I am not one for engaging in debates; please seek elsewhere and do not stay here.' He then went to see Ashvajit (person name), Bhadra (person name), Mahanama (person name), Vashpa (person name), Yashas (person name), Purna (person name), Gavampati (person name), Vimala (person name), Subahu (person name), and Rahula (person name). Having arrived at their respective places, he said to each of them: 'Bhikkhu! I have studied writing a little in your teacher's school and would like to have a brief discussion with you.' At that time, each of the Venerables replied: 'Brahmin! I am not one for engaging in debates; please seek elsewhere and do not stay here.'

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」次復往至尊者舍利子所，還如上問。時舍利子即便入定，觀察外道有善根不？觀見知有。系屬於誰？見屬於我。更有餘人由聞論議受調伏不？觀知更有。何時當集？於七日內。如是知已報言：「汝求論敵斯為善事，可於某處作論議場。」即于初日尊者舍利子自升高座，建立宗門共彼談核，每至下時常留余義，如是二、三乃至七日，于諸方國名稱普聞，共知南方有一外道，是盧伽耶黨，撥無後世，名鄔陀夷，聰明大智，漸次遊行至室羅伐，與舍利子共立論端，經今七日未有勝負。無量百千有緣眾生悉皆雲集，或發歡喜心、或先善根熟。尊者舍利子便作是念：「於我有緣因聽論議而受化者，此時皆集。」是時尊者盡其言義，總為眾說。時彼外道信解心開，合掌起立作如是語：「大德！我于善說法律求欲出家，愿降慈悲拔濟於我，在世尊所勤修梵行。」時舍利子知其心至即與出家，並受近圓如法教授，彼便策勵發勇猛心，斷盡諸漏得阿羅漢果。時彼會中一切大眾，見是事已皆生希有，咸言：「尊者舍利子如是聰明，高心外道以法摧伏令使出家。」是時尊者觀彼大眾，根機差別樂欲不同，順彼宿緣為說法要，令其聽者億萬眾生得別證悟，或得預流果、一來、不還，或復出家得阿羅漢果，或受三歸併五學處。所餘大眾皆於三寶

深起敬心，合掌慇勤奉辭而散。時此苾芻以緣白佛，佛告諸苾芻：「非一切處有舍利子，其相似者亦不可求。是故我今聽諸苾芻，學盧迦耶等諸外俗論。」時諸苾芻聞佛世尊許學書論，遂無簡別，愚昧之愿亦學外書，佛言：「不應愚癡少慧不分明者令學外書；自知明慧多聞強識能摧外道者，方可學習。」諸明慧者鎮學外典善品不修，佛言：「不應如是常習外典。」佛言：「當作三時，每於兩時讀佛經，一時習外典。」苾芻遂于年月分作三時，以緣白佛，佛言：「人命迅速剎那無定，不應年月分作三時，可於一日分為三分。」苾芻朝習外典暮讀佛經，佛言：「于日初分及以中后可讀佛經，待至晚時應披外典。」苾芻即便暫時尋讀，不誦其文尋還廢忘，佛言：「應誦。」彼皆不知何時應誦？佛言：「如晝三節，夜亦三時。」

緣處同前。時尊者舍利子與二婆羅門子而為出家：一名牛授、二號牛主，二人悉教讀誦經教。后時此二共遊人間，至一聚落多獲利養，便住此村。時彼二人先學婆羅門歌詠聲法，由串習故今時讀誦作本音詞。時彼一人遇病忽然身死，其現存者，既溺憂心，經多廢忘，即便還詣室羅伐城。入逝多林既停息已，便詣尊者憍陳如所，禮敬事畢白言：「尊者！可共溫經。」答曰：「善哉！我為汝誦。」既

【現代漢語翻譯】 現代漢語譯本 心懷深深的敬意，合起手掌恭敬地接受教誨后各自散去。當時，有位比丘（bhiksu，佛教出家男眾）將此事稟告佛陀，佛陀告訴眾比丘：『並非所有地方都有舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱），即使是相似的人也不容易找到。因此，我現在允許各位比丘，學習盧迦耶（Lokāyata，古印度順世論）等各種外道世俗理論。』當時，各位比丘聽到佛陀世尊允許學習書論，於是沒有加以區分，那些愚昧無知的人也想學習外道書籍。佛陀說：『不應該讓愚癡少慧、不能分辨是非的人學習外道書籍；只有那些自知聰明睿智、博聞強記、能夠摧伏外道的人，才可以學習。』那些聰明睿智的人只學習外道典籍中的有益部分，而不修習佛法，佛陀說：『不應該這樣經常學習外道典籍。』佛陀說：『應該把時間分成三段，每次用兩段時間讀佛經，用一段時間學習外道典籍。』比丘們於是按年月把時間分成三段，並將此事稟告佛陀，佛陀說：『人的生命短暫迅速，剎那間變化不定，不應該按年月把時間分成三段，可以在一天之內分為三段。』比丘們早上學習外道典籍，晚上讀佛經，佛陀說：『應該在每天的初分和中午之後讀佛經，等到晚上的時候才應該閱讀外道典籍。』比丘們只是暫時地尋讀，不背誦經文，尋讀之後就廢棄遺忘，佛陀說：『應該背誦。』他們都不知道什麼時候應該背誦？佛陀說：『就像白天分為三節，夜晚也分為三個時段。』

事情發生的地點和之前一樣。當時，尊者舍利子（Sariputra）為兩位婆羅門（Brahmin，印度教祭司）的兒子剃度出家：一個名叫牛授（Go-datta），另一個名叫牛主（Go-pati）。舍利子教導他們兩人讀誦經教。後來，這兩人一起遊歷人間，到一個村落獲得了許多供養，便住在這個村子裡。當時，他們兩人先前學習過婆羅門的歌詠聲法，由於長期串習的緣故，現在讀誦經文時也用原來的音調。後來，其中一人得了病忽然去世，活著的那個人，既沉溺於憂愁之中，又因為時間太久而廢棄遺忘了很多經文，於是就回到室羅伐城（Śrāvastī，古印度城市）。進入逝多林（Jetavana，祇樹給孤獨園的簡稱）休息之後，便去拜訪尊者憍陳如（Kauṇḍinya，佛陀最早的五位弟子之一），禮敬完畢后說道：『尊者！可以一起溫習經文嗎？』憍陳如回答說：『好啊！我為你誦讀。』

【English Translation】 English version With deep reverence, they joined their palms respectfully, accepted the teachings, and dispersed. At that time, a certain bhiksu (bhiksu, a Buddhist monk) reported this matter to the Buddha, who told the bhiksus: 'Not everywhere are there relics of Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), and even those similar to him are not easy to find. Therefore, I now permit you bhiksus to study the various heterodox secular theories such as Lokāyata (Lokāyata, an ancient Indian materialistic philosophy).' At that time, when the bhiksus heard that the World-Honored Buddha permitted the study of treatises, they did not discriminate, and those who were foolish and ignorant also wanted to study heterodox books. The Buddha said: 'Those who are foolish, lacking in wisdom, and unable to distinguish right from wrong should not be allowed to study heterodox books; only those who know themselves to be intelligent, learned, and capable of refuting heterodox paths may study.' Those who were intelligent only studied the beneficial parts of heterodox scriptures and did not cultivate the Dharma. The Buddha said: 'You should not constantly study heterodox scriptures in this way.' The Buddha said: 'You should divide the time into three periods, spending two periods reading Buddhist scriptures and one period studying heterodox scriptures each time.' The bhiksus then divided the time into three periods according to months and years and reported this matter to the Buddha, who said: 'Human life is fleeting and impermanent, and you should not divide the time into three periods according to months and years, but rather divide it into three parts within a day.' The bhiksus studied heterodox scriptures in the morning and read Buddhist scriptures in the evening. The Buddha said: 'You should read Buddhist scriptures in the first part of the day and after noon, and you should read heterodox scriptures in the evening.' The bhiksus only briefly scanned the texts, without reciting them, and after scanning them, they abandoned and forgot them. The Buddha said: 'You should recite them.' They did not know when they should recite. The Buddha said: 'Just as the day is divided into three parts, so too is the night divided into three periods.'

The location of the event was the same as before. At that time, the Venerable Sariputra (Sariputra) ordained two sons of Brahmins (Brahmin, a Hindu priest): one named Go-datta and the other named Go-pati. Sariputra taught them both to read and recite the scriptures. Later, the two of them traveled together among people, and when they reached a village, they obtained many offerings and stayed in that village. At that time, the two of them had previously studied the vocal techniques of Brahmin chants, and because of their long-standing practice, they now recited the scriptures using their original tones. Later, one of them fell ill and suddenly died, and the one who remained, being immersed in sorrow and having forgotten many scriptures due to the passage of time, returned to Śrāvastī (Śrāvastī, an ancient Indian city). After entering Jetavana (Jetavana, short for Jetavana Anathapindika's Monastery) and resting, he went to visit the Venerable Kauṇḍinya (Kauṇḍinya, one of the Buddha's first five disciples), and after paying his respects, he said: 'Venerable One! May we review the scriptures together?' Kauṇḍinya replied: 'Good! I will recite them for you.'

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誦少多，報言：「尊者所誦經典，文皆謬誤、聲韻不長，致有所闕。」答言：「子！我從先來如是習誦。」即便辭禮更別往詣馬勝、跋陀羅、大名、婆澀波、名稱、晡律拏、牛主、毗摩羅、善臂、羅怙羅，既至彼已白言：「尊者！共我溫經。」答曰：「善哉！我為汝誦。」既誦少多，廣如前說乃至辭禮。遂詣尊者舍利子所，既禮敬已白言：「鄔波馱耶！可共溫經。」答曰：「善哉！我為汝誦。」同誦之時長引聲韻，其舍利子聲更倍長，白言：「大師！自余尊者誦習皆謬，唯獨親教音句無差。」報言：「汝愚癡人自為謬誤，謗余智者不善誦經，彼諸大德咸非謬誤。」既被挫折默爾無言。時諸苾芻以緣白佛，佛作是念：「苾芻誦經長牽音韻作歌詠聲，有如是過，由是苾芻不應歌詠引聲而誦經法。若苾芻作闡陀聲誦經典者得越法罪。若方國言音須引聲者，作時無犯。」(言闡陀者，謂是婆羅門讀誦之法，長引其聲，以手指點空而為節段，博士先唱諸人隨後)

根本說一切有部毗奈耶雜事卷第六 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第七

三藏法師義凈奉　制譯第二門第二子攝頌之餘

緣在室羅伐城。六眾苾芻雖復年邁，常為掉舉，

【現代漢語翻譯】 現代漢語譯本：有比丘誦經時聲音短促，有人彙報說：『尊者您所誦的經典，文字都有謬誤，聲音和韻律也不夠舒緩悠長，導致有所缺失。』比丘回答說：『你這人啊！我一直以來都是這樣誦經的。』隨即告辭，又去拜訪馬勝（Aśvajit，佛陀的五比丘之一）、跋陀羅（Bhadra，賢者）、大名（Mahānāma，釋迦族人）、婆澀波（Vāṣpa，佛陀的五比丘之一）、名稱（Nāman，名字）、晡律拏（Pūrṇa，圓滿）、牛主（Gavāmpati，牛主）、毗摩羅（Vimala，離垢）、善臂（Subāhu，妙臂）、羅怙羅（Rāhula，佛陀的兒子）。到了他們那裡后稟告說：『尊者們！可以一起溫習經典嗎？』他們回答說：『好的！我來為你誦讀。』誦讀了一點后，情況和之前說的一樣，最終告辭離開。於是去拜訪尊者舍利子（Śāriputra，智慧第一的佛陀十大弟子之一），禮敬完畢后稟告說：『鄔波馱耶（Upādhyāya，親教師）！可以一起溫習經典嗎？』舍利子回答說：『好的！我來為你誦讀。』一同誦讀時，舍利子拉長聲音和韻律，而且他的聲音比之前的人更長。那人稟告說：『大師！其他的尊者誦習經典都有謬誤，只有親教師您的音句沒有差錯。』舍利子責備他說：『你這愚癡的人，自己犯了錯誤，還誹謗其他有智慧的人誦經不善，那些大德賢者們怎麼會有謬誤呢？』那人被駁斥得啞口無言。當時，眾比丘將此事稟告佛陀，佛陀心想：『比丘誦經時拉長聲音，像唱歌一樣，有這樣的過失，因此比丘不應該像唱歌一樣拉長聲音來誦讀經法。如果比丘用闡陀（Chandas，一種婆羅門誦經的方式）的聲音誦讀經典，就犯了越法罪。如果某個地方的語言習慣需要拉長聲音，那麼這樣做就沒有罪過。』（所說的闡陀，是指婆羅門誦經的方法，拉長聲音，用手指在空中比劃作為節拍，博士先唱，其他人隨後跟唱）。 根本說一切有部毗奈耶雜事卷第六 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事 根本說一切有部毗奈耶雜事卷第七 三藏法師義凈奉　制譯第二門第二子攝頌之餘 緣起于室羅伐城（Śrāvastī）。六群比丘即使年事已高，仍然常常行為輕浮，心神不定。

【English Translation】 English version: A certain Bhikshu (Buddhist monk) recited the scriptures with short, abrupt sounds. Someone reported, 'Venerable one, the scriptures you recite have errors in the text, and the sounds and rhythms are not long and drawn out enough, resulting in deficiencies.' The Bhikshu replied, 'You! I have always recited the scriptures like this.' Then he took his leave and went to visit Aśvajit (one of the first five disciples of the Buddha), Bhadra (the wise one), Mahānāma (a member of the Shakya clan), Vāṣpa (one of the first five disciples of the Buddha), Nāman (name), Pūrṇa (fullness), Gavāmpati (lord of cows), Vimala (stainless), Subāhu (beautiful arms), and Rāhula (Buddha's son). After arriving, he reported, 'Venerable ones! Can we review the scriptures together?' They replied, 'Good! I will recite for you.' After reciting a little, the situation was the same as before, and he eventually took his leave. Then he went to visit Venerable Śāriputra (the disciple of the Buddha foremost in wisdom), and after paying his respects, he reported, 'Upādhyāya (preceptor)! Can we review the scriptures together?' Śāriputra replied, 'Good! I will recite for you.' When reciting together, Śāriputra lengthened the sounds and rhythms, and his voice was even longer than the previous ones. The person reported, 'Master! The other venerable ones all have errors in their recitation of the scriptures, only your pronunciation is without error.' Śāriputra rebuked him, 'You foolish person, you are making mistakes yourself, and you slander other wise people for not reciting the scriptures well. How could those great virtuous ones have errors?' The person was refuted and became speechless. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha thought, 'When Bhikshus recite the scriptures, they lengthen the sounds like singing, which is a fault. Therefore, Bhikshus should not lengthen the sounds like singing when reciting the scriptures. If a Bhikshu recites the scriptures in the Chandas (a way of reciting scriptures by Brahmins) style, he commits a transgression. If the local language requires lengthening the sounds, then there is no offense in doing so.' (The so-called Chandas refers to the method of reciting scriptures by Brahmins, lengthening the sounds, and using fingers to gesture in the air as beats, with the scholar singing first and others following). Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 6 Taishō Tripiṭaka Volume 24, No. 1451, Mūlasarvāstivāda-vinaya-kṣudrakavastu Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 7 Translated under Imperial Order by the Tripiṭaka Master Yijing, remainder of the summary verses of the Second Door, Second Son The origin is in Śrāvastī. The group of six Bhikshus, even though they are old, are still often frivolous and restless.

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諸苾芻告曰：「仁今年暮，掉舉未休。」聞已默然，遂告難陀、鄔波難陀曰：「諸黑缽者極為多事輒行誡勖，我等宜可作恥辱事令其羞𧹞。」從是作心伺求其便。時有眾多耆宿苾芻，往野林中樹下宴坐。於時六眾亦往林中，見彼寂定，遂於三面上風放火，遠在一邊遙看而住。時彼老宿見火欲至，即皆驚起隨煙走出。六眾見時作如是語：「仁今年老掉舉未休，何故奔馳乖失庠序？」報言：「具壽！汝可不見，猛火燒林何怪趨走？」六眾報曰：「世尊豈可於平居時制其戒法，危險之際便遣犯耶？」答曰：「豈非汝等縱此火災！」六眾大笑：「我等故欲恥辱于汝。」苾芻以緣白佛，佛言：「苾芻不應焚燒林野。若故作者，得窣吐羅底也罪。」

緣在室羅伐城。有二苾芻老少相隨人間游履，老者多有衣資，少者三衣而已。老語少曰：「具壽！汝可為我擎持衣袋，我今疲極暫欲息肩。」少者報曰：「欲致片言，愿不瞋責。」答言：「任說，誰復相瞋？」少言：「老宿豈可不見，佛法僧寶隨得奉施，何假多畜愚癡物耶？」告言：「賢首！汝不為持，誰復強逼？然我問汝：『汝豈是我阿遮利耶、鄔波馱耶，輒於我處而行誡勖？』」少者默爾。老作是念：「我今宜可料理小人。」至日云暮共寄寺中，寺內眾僧舊立條制，乃至一宿

【現代漢語翻譯】 現代漢語譯本： 眾比丘們說道：『仁者你年紀都這麼大了，還是這麼輕浮躁動。』聽到這話后（六眾比丘）沒有作聲。於是（六眾比丘）告訴難陀（Nanda，歡喜）和鄔波難陀（Upananda，近喜）說：『那些黑缽比丘（指如法修行的比丘）非常多事，動不動就訓誡別人，我們應該做些讓他們感到羞恥的事情。』從此他們就打定主意，伺機尋找機會。 當時有很多年長的比丘，到野外的樹林中樹下靜坐。當時六眾比丘也來到林中，看到那些老比丘正在安靜地禪定，於是就在他們上風的三個方向放火，自己則遠遠地在一邊看著。那些老比丘看到火快燒到自己這裡了，都驚慌地站起來，隨著煙霧跑了出來。六眾比丘看到后，就說：『仁者你年紀都這麼大了，還是這麼輕浮躁動，為什麼跑得這麼慌張，不成體統？』老比丘們回答說：『具壽（Ayusmat，對年長比丘的尊稱）！你們難道沒看見，大火燒林，我們當然要跑啊！』六眾比丘說：『世尊（Bhagavan，佛陀的尊稱）難道會在平時制定戒律，而在危險的時候就允許我們違反嗎？』老比丘們回答說：『難道不是你們放的火嗎！』六眾比丘大笑說：『我們就是想讓你們感到羞恥。』 比丘們將這件事的緣由稟告佛陀，佛陀說：『比丘不應該焚燒林野。如果故意焚燒，犯窣吐羅底也（Sthulatyaya，粗罪）。』 這件事發生在室羅伐城（Sravasti，舍衛城）。有兩個比丘，一老一少，一起在人間遊歷。年長的比丘有很多衣物和資財，年輕的比丘只有三衣。年長的比丘對年輕的比丘說：『具壽！你幫我拿著衣物袋吧，我現在很疲憊，想休息一下。』年輕的比丘回答說：『我想說幾句話，希望您不要生氣。』年長的比丘回答說：『你說吧，誰會生氣呢？』年輕的比丘說：『老宿（年長比丘的尊稱）難道沒看見嗎，佛法僧三寶（Buddha-Dharma-Sangha，佛教的三寶）隨時都可以接受供養，何必積攢這麼多愚癡之物呢？』年長的比丘說：『賢首（對年輕比丘的尊稱）！你不幫我拿，誰又強迫你拿了？但我問你：『你難道是我的阿遮利耶（Acarya，軌範師）、鄔波馱耶（Upadhyaya，親教師）嗎，竟然在我這裡訓誡我？』年輕的比丘沉默了。年長的比丘心想：『我現在應該好好地教訓一下這個年輕人。』到了傍晚，他們一起寄宿在寺廟中，寺廟裡的僧眾早就立下了規矩，即使只住一晚…

【English Translation】 English version: The Bhiksus said: 'Reverend, you are old this year, and your restlessness has not ceased.' Having heard this, they remained silent. Then they said to Nanda (Nanda, joy) and Upananda (Upananda, near joy): 'Those black-robed ones (referring to Bhiksus who practice diligently) are extremely meddlesome and readily give admonishments. We should do something shameful to make them feel embarrassed.' From then on, they made up their minds and waited for an opportunity. At that time, many senior Bhiksus were sitting in meditation under trees in a wild forest. The six groups of Bhiksus also went to the forest. Seeing them in stillness, they set fire to the forest on three sides upwind and stood far away, watching. When those senior monks saw the fire approaching, they were all startled and ran out following the smoke. When the six groups saw this, they said: 'Reverend, you are old this year, and your restlessness has not ceased. Why are you running so frantically, losing all decorum?' They replied: 'Ayusmat (Ayusmat, a respectful term for senior Bhiksus)! Can't you see the fierce fire burning the forest? Is it any wonder we are running?' The six groups replied: 'Would the Bhagavan (Bhagavan, the Blessed One, a title for the Buddha) establish precepts during peaceful times, only to allow us to violate them in times of danger?' They replied: 'Wasn't it you who started this fire?' The six groups laughed loudly: 'We just wanted to shame you.' The Bhiksus reported the cause of this matter to the Buddha. The Buddha said: 'Bhiksus should not burn forests and fields. If one does so intentionally, one incurs a Sthulatyaya (Sthulatyaya, a grave offense) offense.' This incident occurred in Sravasti (Sravasti, a city in ancient India). There were two Bhiksus, one old and one young, traveling together. The older Bhiksu had many clothes and possessions, while the younger Bhiksu only had his three robes. The older Bhiksu said to the younger Bhiksu: 'Ayusmat! Please carry my bag of clothes for me. I am very tired and want to rest for a moment.' The younger Bhiksu replied: 'I would like to say a few words, I hope you will not be angry.' The older Bhiksu replied: 'Speak, who would be angry?' The younger Bhiksu said: 'Reverend, haven't you seen that the Triple Gem (Buddha-Dharma-Sangha, the three jewels of Buddhism) can be offered to at any time? Why accumulate so many foolish things?' The older Bhiksu said: 'Virtuous one! If you don't want to carry it for me, who is forcing you? But I ask you: 'Are you my Acarya (Acarya, preceptor) or Upadhyaya (Upadhyaya, teacher), that you dare to admonish me?' The younger Bhiksu remained silent. The older Bhiksu thought: 'I should teach this young man a lesson.' At dusk, they stayed together in a monastery. The monks in the monastery had long established rules, even for just one night...

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無依止者不得輒住。其知事人告二客曰：「仁既新來，可請臥具。」老者取已語言：「汝可請取。」少者報曰：「我未依止，待得師已，方請臥具。」即便往詣眾首上座，既禮敬已白言：「上座與我依止。」報言：「賢首！汝共誰來？」答曰：「苾芻某甲。」「賢首！汝可就彼請為依止，勿令彼人作如是語：『眾首上座破我門徒。』」彼聞語已更就餘人，如是展轉乃至合寺，隨所至處悉皆不受。后還房所扣門喚曰：「敬禮上座。」問：「汝是誰？」答云：「某甲。」「愿汝無病。」白言：「上座知不？此合寺中大眾立制，若無依止一宿不停。可與我依止。」報言：「賢首！實是好制，眾不作者，我當爲立。汝先語我云：『豈不見三尊多畜愚癡物。』今言：『敬禮上座。』一何翻覆之甚？如是逋慢誰能為作？隨汝別覓依止之師。」彼遂默然。不為開戶，通宵坐地受苦至明。苾芻以緣白佛，佛言：「不應無依止師人間行李。又諸苾芻不同師子懷堅硬心有恨不捨，然諸僧伽不應輒作如是惡制，令他苾芻橫受苦惱。若苾芻無依止師人間遊行、作惱他心立非法制，皆得越法罪。」

佛在摩揭陀國人間遊行，于莫俱山薄俱羅藥叉住殿而為安處，苾芻龍護而為侍者。爾時世尊于闇夜分，天覆微雨掣電流光，于空地中經行遊步。

【現代漢語翻譯】 現代漢語譯本 沒有依止師的人不得隨意居住在寺院。知事（管理僧眾事務的人）告訴兩位新來的客人說：『二位既然是新來的，可以先領取臥具。』年長的客人取了臥具后說：『你可以去領取你的那一份了。』年輕的客人回答說：『我還沒有依止師父，等我找到師父之後，再去領取臥具。』 他隨即前往僧團首座（寺院中地位最高的僧人）處，禮拜后說道：『上座，請您接受我為依止弟子。』首座回答說：『賢首（對年輕僧人的尊稱）！你和誰一起來的？』他回答說：『和比丘（出家男眾）某甲一起來的。』首座說：『賢首！你應該去請他做你的依止師，不要讓他說這樣的話：『僧團首座破壞我的門徒。』』 他聽了首座的話后，又去請求其他人，就這樣輾轉請求了整個寺院，但無論到哪裡，都沒有人接受他。後來，他回到原來的房間，敲門喊道：『敬禮上座。』房間里的人問：『你是誰？』他回答說：『我是某甲。』房間里的人說：『愿你無病。』他說道：『上座您知道嗎？現在整個寺院的大眾都立下規矩，如果沒有依止師，就不能在這裡過夜。請您接受我為依止弟子吧。』房間里的人回答說：『賢首！這個規矩確實很好，如果大眾沒有制定，我就要制定了。你之前對我說：『難道沒看見三寶（佛、法、僧）積聚了很多愚癡的東西嗎？』現在又說：『敬禮上座。』你的言行怎麼如此反覆無常？像你這樣傲慢無禮的人，誰能接受你為弟子？你自己另外去找依止師吧。』 於是，他默默無語，房間里的人也沒有為他開門，他整夜坐在地上受苦直到天亮。比丘們將此事稟告佛陀，佛陀說：『不應該讓沒有依止師的人在人間流浪。而且，各位比丘不應該像獅子一樣懷著堅硬的心，有怨恨就不肯放下。僧團不應該隨意制定這樣的惡劣規矩，讓其他的比丘無端遭受痛苦。如果比丘沒有依止師就到處遊蕩，或者惱亂他人，制定非法的規矩，都犯了越法罪。』 佛陀住在摩揭陀國（古印度十六大國之一）游化人間，在莫俱山（山名）薄俱羅藥叉（夜叉，一種神）居住的殿堂安住，比丘龍護擔任侍者。當時，世尊在黑暗的夜晚，天空又下著小雨，閃電交加，在空地上經行（佛教修行方式之一）游步。

【English Translation】 English version Those without a preceptor should not reside [in the monastery] at will. The Karmadana (one who manages the affairs of the Sangha) told the two guests, 'Since you have just arrived, you may request bedding.' The elder took it and said, 'You may request yours.' The younger one replied, 'I have not yet taken refuge; I will request bedding after I have obtained a teacher.' He then went to the senior-most monk, the head of the Sangha, and after paying respects, said, 'Reverend Sir, please accept me as a dependent.' The head monk replied, 'Virtuous one! Who did you come with?' He replied, 'With Bhikshu (Buddhist monk) so-and-so.' 'Virtuous one! You should ask him to be your preceptor, lest he say, 'The head of the Sangha is breaking up my disciples.'' Upon hearing this, he went to other people, and in this way, he went around to the entire monastery, but wherever he went, he was not accepted. Later, he returned to the room and knocked on the door, calling out, 'Respectful salutations, Reverend Sir.' The person inside asked, 'Who are you?' He replied, 'So-and-so.' 'May you be free from illness.' He said, 'Reverend Sir, do you know? The entire Sangha in this monastery has established a rule that anyone without a preceptor cannot stay overnight. Please accept me as a dependent.' The person inside replied, 'Virtuous one! It is indeed a good rule; if the Sangha has not made it, I will establish it. You previously told me, 'Have you not seen that the Three Jewels (Buddha, Dharma, Sangha) accumulate many foolish things?' Now you say, 'Respectful salutations, Reverend Sir.' How extremely fickle you are! Who can accept someone so insolent? Go find another preceptor for yourself.' Thereupon, he remained silent. The person did not open the door for him, and he sat on the ground all night, suffering until dawn. The Bhikshus reported this matter to the Buddha, and the Buddha said, 'One should not allow those without a preceptor to wander aimlessly among people. Moreover, the Bhikshus should not be like lions, harboring a hard heart, not letting go of resentment. The Sangha should not arbitrarily make such evil rules, causing other Bhikshus to suffer needlessly. If a Bhikshu wanders around without a preceptor, or troubles others, or establishes unlawful rules, he commits a transgression.' The Buddha was dwelling in the Magadha (one of the sixteen ancient kingdoms of India) country, wandering among people, residing in the palace of the Yaksha (a type of spirit) Bakula on Mount Mokuta (name of a mountain), with Bhikshu Naga-pala as his attendant. At that time, the World-Honored One, in the dark of night, with light rain falling and lightning flashing, was walking and strolling in an open space.

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諸佛常法乃至世尊未臥已來，侍者不應在前而臥。時天帝釋便以天眼遍觀地獄，見佛世尊在薄俱羅藥叉所住之殿，于闇夜分，天覆微雨掣電流光，于空地中經行遊步。「我今宜可禮覲世尊。」即便變作妙琉璃殿，隨身而往上覆世尊，隨大師后而為游步。摩揭陀國時俗諸人若見孩兒夜啼泣者，告言：「勿啼！薄俱羅藥叉欲來食汝。」於時龍護見佛世尊，夜深不臥久作經行：「我今宜可道薄俱羅藥叉而為恐怖。」作是念已即披長毛大緂，于經行處告言：「沙門！薄俱羅藥叉現身來至。」佛告龍護：「汝愚癡人！以薄俱羅藥叉怖于善逝，如來、世尊、應、正等覺久離怖畏，毛豎心驚亦皆除遣。」時天帝釋見彼龍護作非法事，心生嫌怪，白言：「世尊！于佛法中亦有如是等人？」佛告帝釋：「汝今應知！喬答摩家極甚寬廣，于中品類乃有多途。勿輕此人，亦于來世獲清凈法。」時天帝釋禮佛足已便往天宮。佛作是念：「由諸苾芻以毛向外而披大緂，有斯過失。我今制諸苾芻如是披者得越法罪。」時諸苾芻聞是制已，隨逐商旅人間遊行，至牧牛人處，時屬寒夜得長毛緂，緂有臭氣兼多蟣虱，意欲將毛向外而覆，彼懼犯戒不敢翻披。苾芻以緣白佛，佛言：「毛向外披，但得端坐不合經行。違者得越法罪。」

第二門第三子攝

【現代漢語翻譯】 現代漢語譯本：諸佛的常法是，乃至世尊未就寢之前，侍者不應該在他前面睡覺。當時，天帝釋（Devendra，天神之王）便用天眼遍觀地獄，看見佛世尊在薄俱羅藥叉（Bakkula Yaksha，夜叉名）所住的殿堂，在黑暗的夜晚，天空又下著小雨，閃著電光，在空地上經行遊步。『我現在應該去禮拜覲見世尊。』隨即變作精妙的琉璃殿，跟隨在自己身邊，覆蓋在世尊上方，跟隨大師身後一起經行遊步。摩揭陀國（Magadha，古印度王國名）當時的習俗，如果看見小孩在夜裡啼哭，就告訴他們：『不要哭！薄俱羅藥叉要來吃你了。』當時，龍護（Nagarjuna，人名）看見佛世尊深夜不睡，長久地經行，『我現在應該用薄俱羅藥叉來恐嚇他。』這樣想著，就披上長毛的大毛毯，在經行的地方說道：『沙門（Shramana，修行者）！薄俱羅藥叉現身來了。』佛告訴龍護：『你這愚癡的人！用薄俱羅藥叉來恐嚇善逝（Sugata，佛的稱號之一），如來（Tathagata，佛的稱號之一）、世尊（Bhagavan，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，完全覺悟者）早就遠離了怖畏，毛髮豎立、內心驚恐都已經除去了。』當時，天帝釋看見那龍護做了不如法的事情，心生嫌怪，稟告說：『世尊！在佛法中也有這樣的人嗎？』佛告訴帝釋：『你現在應該知道！喬答摩（Gautama，佛的姓氏）家族非常寬廣，其中品類有很多途徑。不要輕視這個人，他將來也會獲得清凈的佛法。』當時，天帝釋禮拜佛足后便前往天宮。佛這樣想著：『由於各位比丘（Bhikshu，出家男眾）把毛朝外披著大毛毯，有這樣的過失。我現在規定各位比丘，如果這樣披著，就犯了越法罪。』當時，各位比丘聽到這個規定后，跟隨商旅來到人間**，到了牧牛人的地方，當時正值寒冷的夜晚，得到長毛的毛毯，毛毯有臭氣，而且有很多虱子，想要把毛朝外披著，但又害怕犯戒，不敢翻過來披。比丘把這個緣由稟告佛，佛說：『可以把毛朝外披著，但只能端坐，不能經行。違背者就犯了越法罪。』 第二門第三子攝

【English Translation】 English version: It is the constant practice of all Buddhas that attendants should not sleep in front of the World Honored One until He has retired for the night. At that time, Devendra (King of the Gods) used his divine eye to observe the lower realms and saw the World Honored Buddha in the hall where Bakkula Yaksha (name of a Yaksha) resided. In the dark night, with light rain and flashes of lightning, He was walking back and forth in the open space. 'I should now pay homage to the World Honored One.' He immediately transformed into a wonderful crystal palace, followed Him, covered the World Honored One, and walked behind the Master. In the country of Magadha (ancient Indian kingdom), it was customary for people to tell children who cried at night, 'Don't cry! Bakkula Yaksha will come and eat you.' At that time, Nagarjuna (personal name) saw the World Honored Buddha not sleeping late at night and walking for a long time. 'I should now use Bakkula Yaksha to frighten Him.' Thinking this, he put on a large, long-haired blanket and said in the walking area, 'Shramana (ascetic)! Bakkula Yaksha has appeared!' The Buddha told Nagarjuna, 'You foolish person! Using Bakkula Yaksha to frighten the Sugata (one of the titles of the Buddha). The Tathagata (one of the titles of the Buddha), the World Honored One (one of the titles of the Buddha), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) have long been free from fear, and the hair standing on end and the heart trembling have all been removed.' At that time, Devendra saw that Nagarjuna was doing something unlawful and felt suspicious. He said, 'World Honored One! Are there such people in the Buddha-dharma?' The Buddha told Devendra, 'You should know now! The Gautama (Buddha's family name) family is very broad, and there are many paths within it. Do not despise this person, for he will also obtain pure Dharma in the future.' At that time, Devendra bowed at the Buddha's feet and went to his heavenly palace. The Buddha thought, 'Because the Bhikshus (ordained monks) wear large blankets with the hair facing outwards, there is such a fault. I now decree that if any Bhikshu wears it in this way, he will commit a transgression.' At that time, the Bhikshus heard this decree and followed merchants to the human world**, arriving at the place of cowherds. It was a cold night, and they obtained long-haired blankets. The blankets had a foul odor and were full of lice. They wanted to wear the hair facing outwards, but they were afraid of breaking the precept and did not dare to turn them over. The Bhikshus told the Buddha about this situation. The Buddha said, 'You can wear the hair facing outwards, but you can only sit still and not walk. Whoever violates this will commit a transgression.' Second Section, Third Son's Collection

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頌曰：

披緂聽不聽、　　惡地不置缽、 　衣開三種紐、　　應知絳亦三。

緣在室羅伐城，佛告諸苾芻：「若得劫貝臥帔、或得長毛緂、或得高褶婆，如是等物我今聽許。若僧伽若別人皆隨意受用，若是勝上高褶婆緂，僧伽聽畜，不許別人。」

緣在室羅伐城。時有乞食苾芻，于日初分執持衣缽入城乞食，上衣墮落，即便疾疾置缽于地整理上衣。時居士婆羅門見已生嫌，作如是語：「沙門釋子多不潔凈，隨穢惡地而置其缽。」苾芻以緣白佛，佛言：「不應隨地而置其缽，得越法罪；然為護衣應安拘紐。」苾芻便以棘針綴衣，致令衣損，佛言：「不應爾。」復以線系，佛言：「此亦不應，可於肩上安拘胸字首紐。」苾芻不知云何作紐？佛言：「紐有三種：一、如蘡薁子，二、如葵子，三、如棠梨子。」彼于肩上緣邊安拘，能令速斷，「應于緣后四指安拘。」即于衣上綴拘，令衣疾破，佛言：「應重作帖以錐鉆穴，拘出其內系作雙拘，其紐可在胸前緣邊綴之，疊衣三褶是安拘紐處。若違制者得越法罪。」

緣在室羅伐城同前。乞食苾芻乞食之時下衣墮落，置缽于地整理下裙，俗人見嫌作如是語：「沙門釋子不簡凈穢，隨在何地而置其缽。」苾芻以緣白佛，佛言：「應系下裙方入聚落。」彼以繩

【現代漢語翻譯】 現代漢語譯本 偈頌說： 披著破舊的緂（tān，一種毛織物）聽與不聽，在污穢的地方不放置缽， 衣服開三種鈕釦，應當知道絳（tāo，絲帶）也有三種。

因緣發生在室羅伐城（Śrāvastī，古印度城市）。佛告訴各位苾芻（bhikṣu，比丘）: '如果得到劫貝（kaṭupi，棉花）臥帔（披肩）、或者得到長毛緂、或者得到高褶婆（kauseya，絲綢），像這樣的東西我現在允許。無論是僧伽（saṃgha，僧團）還是個人都可以隨意受用，如果是勝上高褶婆緂，僧伽聽許畜養，不允許個人。'

因緣發生在室羅伐城。當時有乞食的苾芻，在早上拿著衣缽進入城中乞食，上衣掉落，就趕緊把缽放在地上整理上衣。當時的居士婆羅門看到後心生嫌棄，這樣說道：'沙門釋子（śrāmaṇa-śākyaputra，釋迦牟尼的出家弟子）大多不乾淨，在污穢的地方放置他們的缽。' 苾芻把這件事告訴了佛，佛說：'不應該隨便在什麼地方都放置缽，會犯越法罪；但是爲了保護衣服應該安上拘紐（鈕釦）。' 苾芻就用棘針縫綴衣服，導致衣服損壞，佛說：'不應該這樣。' 又用線系，佛說：'這也不應該，可以在肩膀上安拘，胸字首紐。' 苾芻不知道該如何製作鈕釦？佛說：'鈕釦有三種：一、像蘡薁（yīngyù，一種植物）的果實，二、像葵花籽，三、像棠梨（tánglí，一種植物）的果實。' 他們在肩膀邊緣安拘，容易導致斷裂，'應該在邊緣后四指的地方安拘。' 就在衣服上綴拘，導致衣服很快破損，佛說：'應該重新制作貼片，用錐子鉆孔，把拘從裡面穿出系成雙拘，鈕釦可以綴在胸前的邊緣，疊衣服三褶是安拘紐的地方。如果違反規定會犯越法罪。'

因緣發生在室羅伐城，情況和之前一樣。乞食的苾芻乞食的時候下衣掉落，把缽放在地上整理下裙，俗人看到後心生嫌棄，這樣說道：'沙門釋子不分乾淨污穢，隨便在什麼地方都放置他們的缽。' 苾芻把這件事告訴了佛，佛說：'應該繫好下裙再進入村落。' 他們用繩子

【English Translation】 English version Verse: Wearing a tattered tān (a kind of woolen fabric), listening or not listening, not placing the bowl in a dirty place, The robe opens with three kinds of buttons, one should know that the tāo (ribbon) is also of three kinds.

The cause was in Śrāvastī (an ancient Indian city). The Buddha told the bhikṣus (monks): 'If you obtain a kaṭupi (cotton) sleeping robe, or a long-haired tān, or a kauseya (silk), such things I now permit. Whether it is the saṃgha (monastic community) or an individual, they may use them as they please, but if it is a superior kauseya tān, the saṃgha is permitted to keep it, but not an individual.'

The cause was in Śrāvastī. At that time, there was a bhikṣu begging for food, who, in the early morning, carried his robe and bowl into the city to beg for food. His upper robe fell off, and he quickly placed his bowl on the ground to arrange his upper robe. When the lay brāhmaṇas saw this, they became disgusted and said: 'The śrāmaṇa-śākyaputras (disciples of Śākyamuni) are mostly unclean, placing their bowls in dirty places.' The bhikṣu told the Buddha about this, and the Buddha said: 'One should not place one's bowl just anywhere, as this is a transgression; but to protect the robe, one should attach buttons.' The bhikṣu then used thorns to sew the robe, causing it to be damaged. The Buddha said: 'One should not do that.' He then used thread to tie it, and the Buddha said: 'That is also not appropriate; one can attach a hook on the shoulder and a button on the chest.' The bhikṣu did not know how to make a button. The Buddha said: 'There are three kinds of buttons: first, like the fruit of the yīngyù (a plant), second, like a sunflower seed, and third, like the fruit of the tánglí (a plant).' They attached the hook on the edge of the shoulder, which easily caused it to break. 'One should attach the hook four fingers behind the edge.' They then attached the hook to the robe, causing it to break quickly. The Buddha said: 'One should remake the patch, drill a hole with an awl, and pass the hook through it, tying it into a double hook. The button can be attached to the edge of the chest, and folding the robe into three folds is where the button should be attached. If one violates this rule, one will commit a transgression.'

The cause was in Śrāvastī, the situation being the same as before. When the bhikṣu begging for food was begging, his lower robe fell off, and he placed his bowl on the ground to arrange his lower garment. When the laypeople saw this, they became disgusted and said: 'The śrāmaṇa-śākyaputras do not distinguish between clean and unclean, placing their bowls just anywhere.' The bhikṣu told the Buddha about this, and the Buddha said: 'One should tie up one's lower garment before entering a village.' They used a rope

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系令衣速破，佛言：「勿以繩系，應用腰絳。」苾芻不知其絳如何當作，佛言：「絳有三種：一、偏，二、方，三、圓。若異此者，得越法罪。」

第二門第四子攝頌曰：

勝鬘惡生事、　　次制諸瓔珞、 　金絳及彩物、　　斯皆畜不應。

佛在劫比羅城多根樹園。爾時釋子大名有一聚落，其知營務人忽然命過。時彼眾人來白大名曰：「知事之人今已身死，可遣餘人來知村務。」時有一摩納婆在傍而立，大名告曰：「摩納婆！汝今且往撿挍村事，我當續更遣知事人。」彼便即去往至村中依法撿察，所得地利送上大名，倍勝於前人無恨色。大名問曰：「汝今多送租稅倍勝常時，不于眾人生逼迫不？」白言：「大家！我並依理而稅，不苦於人。」於時大名問村人曰：「此摩納婆不于村邑生逼迫耶？」諸人答曰：「人無恨心。」於時大名遂立為主。其人平均依理徴稅不為抑奪，為知事官統領村邑。時摩納婆于大婆羅門族娶女為妻，未久之間便誕一息。復經年月又生一女，名為明月，如法長養漸至成人，智慧聰明儀容超絕，于諸村邑無不嘆美。後於異時其父得病，雖加藥餌竟不瘳損，於此邑中所收年稅，咸充藥直無有殘餘。更向外村轉貸而用，其病日篤遂致命終。時村邑人詣大名所，白言：「大家！彼知事

【現代漢語翻譯】 現代漢語譯本 如果僧人的衣服容易破損，佛說：『不要用繩子系，應該用腰帶。』比丘不知道腰帶應該如何製作，佛說：『腰帶有三種：一是扁的，二是方的，三是圓的。如果不是這三種，就犯了越法的罪過。』 第二門第四子攝頌說： 勝鬘的惡行、出生之事，以及隨後禁止的各種瓔珞（用寶石串成的裝飾品），金腰帶和彩色物品，這些都不應該擁有。 佛陀在劫比羅城（Kapilavastu，古印度城市）的多根樹園。當時，釋迦族（Sakya，古印度的一個種族）的大名（Mahanama，佛陀的堂弟）管轄著一個聚落，負責管理事務的人忽然去世。當時，那些人來告訴大名說：『負責事務的人現在已經去世，可以派其他人來管理村裡的事務。』當時，有一個摩納婆（Manava，青年男子）站在旁邊，大名告訴他說：『摩納婆！你現在先去檢查村裡的事務，我再另外派人來負責。』那人就去了村裡，依法檢查，把所得的地租送給大名，比之前的人多了一倍，而且沒有怨恨之色。大名問他說：『你現在送來的租稅比平時多了一倍，是不是對眾人有所逼迫？』回答說：『大家！我都是按照道理徵稅，沒有讓人們感到痛苦。』當時，大名問村裡的人說：『這個摩納婆有沒有對村裡的人進行逼迫？』人們回答說：『沒有人有怨恨之心。』當時，大名就讓他擔任了主管。那人平均地按照道理徵稅，不進行掠奪，作為知事官統領村莊。當時，摩納婆娶了大婆羅門（Brahmin，古印度祭司階層）族的一個女子為妻，不久之後就生了一個兒子。過了幾年，又生了一個女兒，名叫明月，按照規矩撫養長大，漸漸成年，智慧聰明，容貌超凡，村裡的人沒有不讚美的。後來，在某個時候，他的父親得了病，雖然用了藥物治療，最終還是沒有好轉，把這個村子裡收的年稅，都用來支付藥費，沒有剩餘。又向外村借貸來用，他的病情日益加重，最終去世。當時，村裡的人到大名那裡，稟告說：『大家！那個知事

【English Translation】 English version If the monk's clothes are easily torn, the Buddha said: 'Do not tie them with rope, you should use a waistband.' The Bhikshu (Buddhist monk) did not know how the waistband should be made, the Buddha said: 'There are three types of waistbands: one is flat, the second is square, and the third is round. If it is different from these three, you will commit a transgression.' The fourth verse of the second chapter says: The misdeeds and birth of Srimala (name of a queen), and subsequently the prohibition of various necklaces (ornaments strung with gems), gold waistbands and colored objects, these should not be possessed. The Buddha was in the Nigrodha Park in Kapilavastu (ancient Indian city). At that time, Mahanama (cousin of the Buddha) of the Sakya (ancient Indian clan) clan was in charge of a settlement, and the person in charge of managing affairs suddenly died. At that time, those people came to tell Mahanama: 'The person in charge of affairs has now died, you can send someone else to manage the affairs of the village.' At that time, a Manava (young man) was standing next to him, and Mahanama told him: 'Manava! You go and check the affairs of the village first, and I will send someone else to be in charge.' That person went to the village, inspected according to the law, and sent the land rent he obtained to Mahanama, which was twice as much as before, and there was no resentment on his face. Mahanama asked him: 'Now you are sending twice as much rent as usual, are you oppressing the people?' He replied: 'Everyone! I am taxing according to reason, and I am not causing people to suffer.' At that time, Mahanama asked the villagers: 'Is this Manava oppressing the people in the village?' The people replied: 'No one has any resentment.' At that time, Mahanama appointed him as the head. That person taxed fairly and reasonably, without plundering, and led the village as an official in charge. At that time, Manava married a woman from the great Brahmin (ancient Indian priestly class) family, and soon after gave birth to a son. After a few years, he gave birth to a daughter named Mingyue (Bright Moon), who was raised according to the rules, gradually grew up, was intelligent and wise, and had an extraordinary appearance, and the people in the village all praised her. Later, at some point, his father became ill, and although he was treated with medicine, he did not get better in the end, and the annual tax collected in this village was used to pay for medical expenses, and there was nothing left. He also borrowed from other villages to use, and his condition worsened day by day and eventually died. At that time, the villagers went to Mahanama and reported: 'Everyone! That person in charge'

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官今已身死。」大名告曰：「于彼村邑有年稅不？」答曰：「於此年中多獲封稅，由彼遭病咸充藥直，仍不能足更貸余村。」大名告曰：「所有殘餘可為還債。」諸人答曰：「更無餘物。唯有一婦及男女二人，女名明月智識聰明儀容超絕，于諸村邑無不嘆美。」大名告曰：「母及於兒任其自活，其女明月可喚將來。」時彼邑人放其母子，遂將明月至大名所。時彼宅中有一老母常為二事：一、煮餅食，二、采眾花。於時老母白大名曰：「我今年邁不堪二業，此之小女與我為伴。」彼言：「隨意。」老母即報明月：「汝今可往林內採花，我在家中營事餅食。」彼採花已線結好鬘奉上大名，大名見喜告曰：「勝妙花鬘可置而去。」喚老母來問言：「何意先時花少，今者倍多？」白言：「先時大家有近親人來從我乞，我即分佈，今時不與。又我目暗觀察不審，今小女眼明採花審諦是故花多。」大名曰：「若爾，此女留住園中，每於日日常采多花，結作勝鬘持來與我。」因號此女名曰勝鬘。女於後時，取己食分詣彼園所，遇佛世尊入城乞食。勝鬘于路見佛色相，深起敬心瞻視尊顏，渴仰而住便作是念：「由我昔來於真福田未曾供養，是故我今獲斯貧賤。若佛世尊受我食者，我此飯食持將奉施。」爾時世尊知彼女心，即便舒缽告言

【現代漢語翻譯】 現代漢語譯本：官員現在已經死了。』大名說道：『在那個村莊有年度稅收嗎？』回答說：『在今年年中獲得了許多封地稅收，由於他生病都用來支付藥費，仍然不足夠，又向其他村莊借貸。』大名說道：『所有剩餘的可以用來還債。』眾人回答說：『再也沒有剩餘的東西了。只有一婦人和男女兩個孩子，女兒名叫明月，知識聰明，容貌超絕，在各個村莊沒有不讚美的。』大名說道：『母親和孩子任憑他們自己生活，把那個女兒明月叫來。』當時那個村莊的人放了她的母親和孩子，於是將明月帶到大名那裡。當時在那宅中有一位老母親經常做兩件事：一、煮餅食用，二、採摘各種花。當時老母親對大名說：『我今年老了，不能勝任這兩項工作，這個小女孩可以和我做伴。』大名說：『隨你的便。』老母親就告訴明月：『你現在可以去林中採花，我在家中做餅。』明月採花後用線結成精美的花鬘獻給大名，大名見了很高興，說道：『精美的花鬘可以放在一邊了。』叫老母親來問道：『為什麼先前花少，現在卻多了一倍？』回答說：『先前大家有近親來向我乞討，我就分給他們，現在不給了。而且我眼睛昏花，觀察不仔細，現在小女兒眼明，採花仔細，所以花就多了。』大名說：『如果是這樣，這個女孩就留在園中，每天都採摘許多花，結成精美的花鬘拿來給我。』因此稱這個女孩名叫勝鬘（Śrīmālā）。後來，勝鬘拿自己的食物到那個園中，遇到佛世尊（Buddha-lokanātha）入城乞食。勝鬘在路上見到佛的色相，深深地生起敬心，瞻仰佛的尊顏，渴望仰慕地站立著，就想：『由於我過去對真正的福田（puṇya-kṣetra）沒有供養過，所以我現在才獲得如此貧賤的果報。如果佛世尊接受我的食物，我就把這飯食拿來奉獻。』當時世尊知道她的心意，就伸出缽來告訴她 English version: The official is now dead.』 The magnate said, 『Are there annual taxes in that village?』 They replied, 『In the middle of this year, much land tax was obtained, but because of his illness, it was all used to pay for medicine, and it was still not enough, so we borrowed from other villages.』 The magnate said, 『All that remains can be used to pay off the debt.』 The people replied, 『There is nothing left. There is only a woman and two children, a boy and a girl. The girl is named Mingyue [Mingyue, meaning 'bright moon'], and she is intelligent, knowledgeable, and of extraordinary beauty. Everyone in the villages praises her.』 The magnate said, 『Let the mother and child live as they please, but summon that girl Mingyue.』 At that time, the people of the village released her mother and children, and then brought Mingyue to the magnate. At that time, there was an old woman in the house who regularly did two things: first, cooked cakes for food, and second, picked various flowers. At that time, the old woman said to the magnate, 『I am old this year and cannot handle these two tasks. This little girl can accompany me.』 He said, 『As you wish.』 The old woman then told Mingyue, 『You can now go to the forest to pick flowers, and I will make cakes at home.』 After Mingyue picked the flowers, she tied them into beautiful garlands and presented them to the magnate. The magnate was very pleased to see them and said, 『The exquisite garlands can be set aside.』 He called the old woman and asked, 『Why were there few flowers before, but now there are twice as many?』 She replied, 『Before, when relatives came to beg from me, I would give them some. Now I don』t give them any. Also, my eyes are dim, and I don』t observe carefully. Now the little girl』s eyes are bright, and she picks the flowers carefully, so there are more flowers.』 The magnate said, 『If that』s the case, this girl will stay in the garden and pick many flowers every day, make exquisite garlands, and bring them to me.』 Therefore, this girl was named Śrīmālā [Śrīmālā, meaning 'garland of glory']. Later, Śrīmālā took her own food to that garden and encountered the Buddha-lokanātha [Buddha-lokanātha, meaning 'lord of the world'] entering the city to beg for food. Śrīmālā saw the Buddha』s form on the road, deeply aroused reverence, gazed at the Buddha』s venerable face, stood yearningly, and thought, 『Because I have not made offerings to the true field of merit [puṇya-kṣetra] in the past, I now receive such a poor and lowly result. If the Buddha-lokanātha accepts my food, I will take this meal and offer it.』 At that time, the World-Honored One knew her mind and extended his bowl to tell her.

【English Translation】 English version: 'The official is now dead.' The magnate said, 'Are there annual taxes in that village?' They replied, 'In the middle of this year, much land tax was obtained, but because of his illness, it was all used to pay for medicine, and it was still not enough, so we borrowed from other villages.' The magnate said, 'All that remains can be used to pay off the debt.' The people replied, 'There is nothing left. There is only a woman and two children, a boy and a girl. The girl is named Mingyue (Mingyue, meaning 'bright moon'), and she is intelligent, knowledgeable, and of extraordinary beauty. Everyone in the villages praises her.' The magnate said, 'Let the mother and child live as they please, but summon that girl Mingyue.' At that time, the people of the village released her mother and children, and then brought Mingyue to the magnate. At that time, there was an old woman in the house who regularly did two things: first, cooked cakes for food, and second, picked various flowers. At that time, the old woman said to the magnate, 'I am old this year and cannot handle these two tasks. This little girl can accompany me.' He said, 'As you wish.' The old woman then told Mingyue, 'You can now go to the forest to pick flowers, and I will make cakes at home.' After Mingyue picked the flowers, she tied them into beautiful garlands and presented them to the magnate. The magnate was very pleased to see them and said, 'The exquisite garlands can be set aside.' He called the old woman and asked, 'Why were there few flowers before, but now there are twice as many?' She replied, 'Before, when relatives came to beg from me, I would give them some. Now I don』t give them any. Also, my eyes are dim, and I don』t observe carefully. Now the little girl』s eyes are bright, and she picks the flowers carefully, so there are more flowers.' The magnate said, 'If that』s the case, this girl will stay in the garden and pick many flowers every day, make exquisite garlands, and bring them to me.' Therefore, this girl was named Śrīmālā (Śrīmālā, meaning 'garland of glory'). Later, Śrīmālā took her own food to that garden and encountered the Buddha-lokanātha (Buddha-lokanātha, meaning 'lord of the world') entering the city to beg for food. Śrīmālā saw the Buddha』s form on the road, deeply aroused reverence, gazed at the Buddha』s venerable face, stood yearningly, and thought, 'Because I have not made offerings to the true field of merit (puṇya-kṣetra) in the past, I now receive such a poor and lowly result. If the Buddha-lokanātha accepts my food, I will take this meal and offer it.' At that time, the World-Honored One knew her mind and extended his bowl to tell her.

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：「善女！如汝所念，欲施食者可置缽中。」於時勝鬘將己飯食，以恭敬心置佛缽內，頂禮佛足作如是言：「愿我此福得舍婢身，永離貧苦獲大富貴。」作是愿已禮佛而去。在路忽逢父之朋友，彼人善相，既見勝鬘身有異相，問曰：「汝欲何之？」勝鬘啼泣，又問：「何故憂懷若斯？」答言：「阿父！我被大名將充婢使。」告言：「小女可舒手來，我與汝相。」彼便展手，老人見已即說頌曰：

「若人于手中，　　有鬘鉤輪相； 　雖生下賤室，　　當作大王妃。 　若人于手中，　　有城樓閣相； 　雖生下賤室，　　當作大王妃。 　若人口如池，　　聲作鵝王響； 　雖生下賤室，　　當作大王妃。 　汝今勿憂愁，　　定離於婢使； 　必受上富貴，　　當作大王妃。」

於時勝鬘拜辭老父，行詣園中。乃於後時彼勝光王嚴駕四兵出行遊獵，其所乘馬忽爾奔馳控制不禁，遂至劫比羅國入大名園內。勝鬘見已便作是言：「善來大王！」王問勝鬘：「此是誰園？」答曰：「是大名園。」王乃下馬，女將系樹，王言：「取水，我欲洗足。」女作是念：「可求暖水，為王洗足。」遂即往取日照之水，盛以蓮葉將至王所與王洗足。王復告言：「更可取水，我須洗面。」女又作念：「溫暖之水洗目非宜。」以手攪

【現代漢語翻譯】 現代漢語譯本 『善女！如你所想，想要佈施食物的人可以把食物放在缽中。』當時，勝鬘（Śrīmālā）將自己的飯食，以恭敬心放入佛缽內，頂禮佛足，這樣說道：『愿我以此福德，捨棄婢女之身，永遠脫離貧困，獲得大富大貴。』說完這個願望后，她便禮佛離去。在路上，她忽然遇到了父親的朋友，那人擅長相術，看到勝鬘身上有異於常人的相貌，便問：『你想要去哪裡？』勝鬘哭泣起來，那人又問：『為何如此憂愁？』她回答說：『父親啊！我被大名將抓去充當婢女。』那人告訴她：『小女孩，伸出手來，我為你看看相。』勝鬘便伸出手，老人看了之後，就說了下面的偈頌： 『如果一個人的手中，有鬘（garland）和鉤輪的紋相；即使生於室（此處原文如此，可能指卑賤的家庭），也會成為大王的妃子。 如果一個人的手中，有城樓閣的紋相；即使生於室（此處原文如此，可能指卑賤的家庭），也會成為大王的妃子。 如果一個人的口像水池一樣深，聲音像鵝王一樣洪亮；即使生於**室（此處原文如此，可能指卑賤的家庭），也會成為大王的妃子。 你現在不要憂愁，一定可以脫離婢女的身份；必定會享受極上的富貴，成為大王的妃子。』 當時，勝鬘拜別了老人，前往園中。後來，勝光王（Śrīprabha）率領四種軍隊出行遊獵，他所乘坐的馬忽然奔馳起來，無法控制，於是到了劫比羅國（Kapilavastu）進入了大名園內。勝鬘見到后，便說道：『大王，歡迎您的到來！』國王問勝鬘：『這是誰的園子？』她回答說：『這是大名園。』國王於是下馬，勝鬘將馬繫在樹上，國王說：『取水來，我要洗腳。』勝鬘心想：『應該取用溫暖的水，為大王洗腳。』於是就去取被太陽照過的水，用蓮葉盛著，拿到國王那裡給國王洗腳。國王又說：『再取水來，我需要洗臉。』勝鬘又想：『用溫暖的水洗眼睛不合適。』便用手攪動

【English Translation】 English version 'Good woman! As you think, those who wish to offer food may place it in a bowl.' At that time, Śrīmālā (Garland), with a respectful heart, placed her own meal into the Buddha's bowl, prostrated at the Buddha's feet, and said: 'May I, through this merit, relinquish the body of a servant, forever escape poverty, and attain great wealth and honor.' After making this vow, she paid homage to the Buddha and departed. On the way, she suddenly encountered a friend of her father, a man skilled in physiognomy, who, upon seeing the extraordinary appearance of Śrīmālā, asked: 'Where do you intend to go?' Śrīmālā began to weep, and the man further inquired: 'Why are you so sorrowful?' She replied: 'Father! I have been seized by Great Name to serve as a maidservant.' He told her: 'Little girl, extend your hand, and I will examine your fortune.' Śrīmālā then extended her hand, and the old man, upon seeing it, spoke the following verses: 'If a person has in their hand the marks of a garland (garland) and a hook-wheel; even if born in a chamber (the original text is as such, possibly referring to a humble family), they will become the queen of a great king. If a person has in their hand the marks of a city tower and pavilion; even if born in a chamber (the original text is as such, possibly referring to a humble family), they will become the queen of a great king. If a person's mouth is like a deep pool, and their voice sounds like the king of geese; even if born in a **chamber (the original text is as such, possibly referring to a humble family), they will become the queen of a great king. Do not be sorrowful now, you will surely escape the status of a maidservant; you will certainly receive supreme wealth and honor, and become the queen of a great king.' At that time, Śrīmālā bid farewell to the old man and went to the garden. Later, King Śrīprabha (Glorious Light) led his fourfold army on a hunting expedition. The horse he was riding suddenly galloped uncontrollably, and thus arrived at Kapilavastu (Kapilavastu), entering the Great Name Garden. Upon seeing him, Śrīmālā said: 'Welcome, Great King!' The king asked Śrīmālā: 'Whose garden is this?' She replied: 'This is the Great Name Garden.' The king then dismounted, and Śrīmālā tied the horse to a tree. The king said: 'Fetch water, I wish to wash my feet.' Śrīmālā thought: 'I should fetch warm water to wash the king's feet.' So she went to fetch water that had been warmed by the sun, carried it in lotus leaves, and brought it to the king to wash his feet. The king further said: 'Fetch more water, I need to wash my face.' Śrīmālā thought: 'It is not appropriate to wash the eyes with warm water.' She stirred

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水令冷暖相得，送至王所。王洗面已復語女言：「更取水來，我欲須飲。」女還作念：「要得冷水可能止渴。」即詣池所深撥取水奉上于王。王既飲已即問女言：「於此園中有三種水耶？」答言：「園無三水，本是一處。」王復問言：「若是一水，汝向如何得三種別？」如前所作具白于王。王聞此語便即思惟：「此女方便善解時機。」作是念已乃告女言：「我欲眠臥，須汝握腳。」王既臥已女為握足，王便得睡。女復念言：「諸王貴勝，怨恨者多、相憂者少。王今眠睡恐有惡人來相侵害，若不為王關閉門戶，忽有傷損，我及曹主必招罪責，事須防守。」即關門戶。於時四兵尋覓大王到其園所，問言：「王在此耶？」女聞語已不為開門，軍聲外震王乃驚覺，即問女言：「此是何響？」女曰：「有諸人來問王所在，欲得開門。」王乃問女：「誰閉其門？」答言：「我閉。」「何故閉耶？」女曰：「我自思念：『諸王貴勝，怨恨者多、相憂者少。王今睡眠，恐有惡人來相侵害，若不為王關閉門戶，忽有傷損，我及曹主俱招罪責。』因即關閉。」王聞此說贊言：「好女！甚有奇計。」王曰：「園主大名是汝何親？」答言：「我是大名驅使之人。」王語女言：「汝非在下，是大名女何不實說？」女乃默然。

時王語女：「

【現代漢語翻譯】 現代漢語譯本 水要冷暖適宜，然後送到國王那裡。國王洗完臉后，對女子說：『再去取些水來，我想要喝。』女子心想：『要得到冷水才能止渴。』於是到池塘深處取水，奉獻給國王。國王喝完后，就問女子說：『這園子里有三種水嗎？』女子回答說：『園子里沒有三種水，本來就是一個地方的水。』國王又問：『如果是一種水，你先前是如何得到三種不同的水的？』女子像之前那樣把所做的事情都告訴了國王。國王聽了這些話，便開始思考：『這女子善於運用方便之法，懂得把握時機。』這樣想著，就告訴女子說：『我想要睡覺，需要你握著我的腳。』國王睡下後，女子為他握著腳，國王便睡著了。女子又想：『各位國王地位尊貴，但怨恨他們的人多，關心他們的人少。國王現在睡著了，恐怕有壞人來侵害他，如果不為國王關閉門戶，萬一發生什麼損傷，我和曹主必定會受到責罰，必須防守。』於是就關上了門戶。當時，四方士兵尋找大王來到園子這裡，問道：『國王在這裡嗎？』女子聽到后沒有開門，軍士的聲音震動四方，國王驚醒，就問女子說：『這是什麼聲音？』女子說：『有很多人來問國王在哪裡，想要開門。』國王就問女子：『是誰關的門？』回答說：『是我關的。』『為什麼關門呢？』女子說：『我心裡想：各位國王地位尊貴，但怨恨他們的人多，關心他們的人少。國王現在睡覺，恐怕有壞人來侵害他，如果不為國王關閉門戶，萬一發生什麼損傷，我和曹主都會受到責罰。』因此就關上了門。國王聽了這些話，讚歎說：『好女子！很有奇謀。』國王說：『園主大名（指園主的名字）是你的什麼親人？』回答說：『我是大名驅使的人。』國王對女子說：『你不是在下人，是大名（指園主的名字）的女兒，為什麼不實話實說？』女子沉默不語。 當時國王對女子說：

【English Translation】 English version The water should be neither too cold nor too hot, but just right, and then sent to the king. After the king washed his face, he said to the woman, 'Go and fetch some more water, I want to drink.' The woman thought to herself, 'Only by obtaining cold water can his thirst be quenched.' So she went to the depths of the pond to draw water and offered it to the king. After the king drank, he asked the woman, 'Are there three kinds of water in this garden?' The woman replied, 'There are not three kinds of water in the garden; it is originally from the same place.' The king then asked, 'If it is the same water, how did you previously obtain three different kinds of water?' The woman told the king everything she had done, just as before. Upon hearing these words, the king began to contemplate, 'This woman is skilled in using expedient means and knows how to seize the opportune moment.' Thinking this, he said to the woman, 'I want to sleep; I need you to hold my feet.' After the king lay down, the woman held his feet, and the king fell asleep. The woman then thought, 'Kings are noble and powerful, but many resent them, and few care for them. Now that the king is asleep, I fear that evil people may come to harm him. If I do not close the doors for the king, and something happens, both I and the master of the household will be blamed. I must be vigilant.' So she closed the doors. At that time, the soldiers were searching for the great king and arrived at the garden, asking, 'Is the king here?' The woman, hearing this, did not open the door. The soldiers' voices shook the surroundings, and the king awoke in surprise, asking the woman, 'What is this noise?' The woman said, 'There are many people asking where the king is and wanting to open the door.' The king then asked the woman, 'Who closed the door?' She replied, 'I closed it.' 'Why did you close the door?' The woman said, 'I thought to myself: Kings are noble and powerful, but many resent them, and few care for them. Now that the king is asleep, I fear that evil people may come to harm him. If I do not close the doors for the king, and something happens, both I and the master of the household will be blamed.' Therefore, I closed the door. Upon hearing these words, the king praised her, saying, 'Good woman! You have great wisdom.' The king said, 'What relation is the garden owner, Da Ming (the garden owner's name), to you?' She replied, 'I am a servant of Da Ming (the garden owner's name).' The king said to the woman, 'You are not a subordinate; you are the daughter of Da Ming (the garden owner's name). Why don't you tell the truth?' The woman remained silent. At that time, the king said to the woman:

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可往城中報大名曰：『勝光大王在汝園內。』」女即速去具報大名，大名聞已辦諸美膳及以香花，與多人眾詣其園所，見勝光王唱言：「善來大王！」共相慰問，令王洗浴，次奉上衣塗飾香鬘，具薦芳饌。食罷言議，問大名曰：「此之少女是汝何親？」答曰：「是驅使人。」王曰：「非驅使人，是君之女，宜當與我。」大名曰：「更有奇妙釋種之女，勝斯數倍，何不取之？」王曰：「此女是我所須，不求餘者。」大名曰：「若如是者，我當莊嚴備禮奉送。」王曰：「善哉！」大名即便嚴飾城隍掃灑衢路，其勝鬘女具諸瓔珞，載於大象，于康莊處，搖鈴遍告劫比羅城所有人眾，或有諸方來集會者：「應知釋種大名之女號曰勝鬘，今欲送與憍薩羅國勝光大王為第一夫人。」舉城人眾咸皆送出。時勝光王廣備軍儀禮迎歸國。是時王母聞說取婢以作夫人，便懷忿心作如是念：「此非善子，徒煩我腹。生長成立，終為婢夫。」作是念已懷憂而住。及迎至城，王告勝鬘曰：「汝今可去拜謁大家。」勝鬘即便往大家所，手執雙足低頭而拜，其手細軟觸彼母時，身心泰然即便睡著，須臾覺已作如是語：「觀斯婢女身形美觸，必當喪我憍薩羅城。」

時勝光王有二大夫人：一名行雨、二曰勝鬘。若王每與勝鬘歡會聚時，即贊行雨作

【現代漢語翻譯】 現代漢語譯本 可以到城裡宣告我的名號，說：『勝光大王（Prasenajit，波斯匿王）在你的園子里。』」那女子立刻去稟告了大名（Mahanama，摩訶那摩），大名聽后準備了各種美食和香花，與許多人一起到園子里，見到勝光王（Prasenajit，波斯匿王）說道：『大王，歡迎您的到來！』互相慰問后，請大王洗浴，然後獻上衣服，塗抹香料，戴上花環，擺上美味的食物。用膳完畢后，他們開始交談，大名（Mahanama，摩訶那摩）問道：『這位少女是您的什麼人？』國王回答說：『是使喚的下人。』大名（Mahanama，摩訶那摩）說：『她不是使喚的下人，是我的女兒，應該把她獻給您。』國王說：『還有更奇妙的釋迦種姓的女子，比她好幾倍，為什麼不娶她們呢？』國王說：『這個女子是我所需要的，不求其他的。』大名（Mahanama，摩訶那摩）說：『如果這樣，我應當莊嚴地準備好禮儀送給您。』國王說：『很好！』大名（Mahanama，摩訶那摩）隨即裝飾城池，打掃街道，勝鬘女（Shrimala，勝鬘夫人）穿戴著各種瓔珞，乘坐大象，在寬闊的道路上，搖著鈴鐺遍告劫比羅城（Kapilavastu，迦毗羅衛城）的所有人，或者有從其他地方來的人：『應當知道釋迦種姓大名（Mahanama，摩訶那摩）的女兒，名叫勝鬘（Shrimala，勝鬘夫人），現在要送給憍薩羅國（Kosala，拘薩羅國）的勝光大王（Prasenajit，波斯匿王）做第一夫人。』全城的人都出來送行。當時，勝光王（Prasenajit，波斯匿王）廣備軍儀，以隆重的禮節迎接她回國。這時，王母聽說娶了一個婢女做夫人，便懷著忿恨的心情，這樣想：『這個不是好兒子，白白地讓我懷胎。長大成人，最終卻娶了個婢女。』這樣想著，憂愁地住了下來。等到迎接勝鬘（Shrimala，勝鬘夫人）進城，國王告訴勝鬘（Shrimala，勝鬘夫人）說：『你現在可以去拜見婆婆。』勝鬘（Shrimala，勝鬘夫人）立刻到婆婆那裡，手執雙足，低頭拜謁，她那細嫩的手觸碰到王母時，王母身心泰然，立刻睡著了，一會兒醒來后這樣說：『看這個婢女的身形和觸感，必定會喪失我的憍薩羅城（Kosala，拘薩羅國）。』 當時，勝光王（Prasenajit，波斯匿王）有兩位大夫人：一位名叫行雨，一位名叫勝鬘（Shrimala，勝鬘夫人）。如果國王每次與勝鬘（Shrimala，勝鬘夫人）歡會時，就讚歎行雨的美德。

【English Translation】 English version You can go into the city and announce my name, saying: 'King Prasenajit (勝光大王) is in your garden.'" The woman immediately went to inform Mahanama (大名). Upon hearing this, Mahanama (大名) prepared various delicacies and fragrant flowers, and together with many people, went to the garden. Upon seeing King Prasenajit (勝光大王), he said: 'Welcome, Your Majesty!' After exchanging greetings, he invited the King to bathe, then offered him clothes, applied fragrant oils, and presented garlands, along with delicious food. After the meal, they began to converse, and Mahanama (大名) asked: 'Who is this young woman to you?' The King replied: 'She is a servant.' Mahanama (大名) said: 'She is not a servant, she is my daughter, and I should offer her to you.' The King said: 'There are even more wonderful Shakya (釋迦) women, several times better than her, why not marry them?' The King said: 'This woman is what I need, I seek no other.' Mahanama (大名) said: 'If that is the case, I shall solemnly prepare the rituals and send her to you.' The King said: 'Excellent!' Mahanama (大名) then decorated the city, swept the streets, and Shrimati (勝鬘女) adorned herself with various ornaments, rode on an elephant, and on the wide roads, rang a bell and announced to all the people of Kapilavastu (劫比羅城), or those who came from other places: 'Know that the daughter of Mahanama (大名) of the Shakya (釋迦) clan, named Shrimati (勝鬘女), is now being sent to King Prasenajit (勝光大王) of Kosala (憍薩羅國) to be his first queen.' All the people of the city came out to see her off. At that time, King Prasenajit (勝光大王) prepared a grand military procession and welcomed her back to the country with great ceremony. At this time, the Queen Mother heard that he had taken a servant girl as his queen, and she harbored resentment, thinking: 'This is not a good son, he has burdened my womb in vain. Growing up, he ends up marrying a servant.' Thinking this, she remained in sorrow. When Shrimati (勝鬘女) was welcomed into the city, the King told Shrimati (勝鬘女): 'You may now go and pay your respects to my mother.' Shrimati (勝鬘女) immediately went to her mother-in-law, held her feet, and bowed her head in reverence. When her soft hands touched the Queen Mother, the Queen Mother felt peaceful and fell asleep immediately. After a while, she woke up and said: 'Looking at this servant girl's figure and touch, she will surely cause the loss of my Kosala (憍薩羅國) city.' At that time, King Prasenajit (勝光大王) had two great queens: one named Xingyu (行雨), and the other named Shrimati (勝鬘女). Whenever the King was with Shrimati (勝鬘女), he would praise the virtues of Xingyu (行雨).

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如是言：「勝鬘當知，行雨夫人容儀超絕。」勝鬘白王：「我於何時可得相見？」王言：「不久即應相見。」若與行雨聚集之時，即贊勝鬘作如是言：「行雨當知，勝鬘夫人肌膚細滑舉世希奇。」行雨白王：「我於何時可得相見？」王言：「不久令汝得見。」王于彼二更相稱讚，令生愛重樂欲相見。後於異時三春屆節百卉敷榮，茂林清池花鳥交映，孔雀鸚鵡鵝雁鴛鴦，雜類哀鳴群飛合響。王於一時與諸婇女于芳園所，隨處周旋歡娛嬉戲，王息眠睡宮人縱逸，貪諸花果恣意遊行。其時行雨身體勞倦，攀無憂樹枝暫時佇立。勝鬘因過到其傍邊，既見行雨作如是念：「此是樹神。」即禮其足，勝鬘觸著行雨便睡，王既睡覺遙見勝鬘在行雨處，王即喚諸婇女還入宮中。後於異時王對行雨贊勝鬘時，行雨白言：「我於何時得見勝鬘？」王言：「汝已見竟。」行雨答言：「未曾省見。」王言：「我令汝憶曾相見時，汝自思念往于園中，手攀無憂樹枝暫時立住，時勝鬘來見手觸汝足。」行雨白言：「彼是勝鬘耶？」王言：「是。」行雨白言：「知王於我深有愛念，能棄如此細軟容儀曲親於我。」王復詣彼勝鬘之處讚歎行雨，勝鬘曰：「我於何時得見行雨？」王言：「汝已曾見。」勝鬘言：「我不曾見。」王言：「我令汝憶，汝于無憂

【現代漢語翻譯】 現代漢語譯本：她這樣說：『勝鬘（Shengman，人名）應當知道，行雨夫人（Xingyu，人名）的容貌儀態超凡絕倫。』勝鬘對國王說：『我什麼時候可以見到她？』國王說：『不久就應該可以相見。』如果與行雨聚集在一起的時候，就讚美勝鬘，這樣說：『行雨應當知道，勝鬘夫人的肌膚細膩光滑，舉世罕見。』行雨對國王說：『我什麼時候可以見到她？』國王說：『不久就讓你得見。』國王在那兩人之間互相稱讚，使她們彼此愛慕，渴望相見。後來在另一個時候，正值三春時節，各種花草樹木都開放，茂盛的樹林、清澈的池塘，花朵和鳥兒交相輝映，孔雀、鸚鵡、鵝、雁、鴛鴦等各種鳥類，發出各種鳴叫聲，群飛的聲音匯合在一起。國王在某個時候與眾多妃嬪在芳香的花園裡，到處遊玩，歡快嬉戲，國王休息睡覺，宮人們放縱自己，貪圖各種花果，恣意採摘。當時行雨身體勞累，攀著無憂樹的樹枝暫時站立。勝鬘因為路過到了她的旁邊，見到行雨後這樣想：『這是樹神。』就禮拜她的腳，勝鬘觸碰到行雨，行雨就睡著了，國王醒來后遠遠地看見勝鬘在行雨那裡，國王就叫所有的妃嬪一起回宮中。後來在另一個時候，國王對著行雨讚美勝鬘的時候，行雨說：『我什麼時候可以見到勝鬘？』國王說：『你已經見過了。』行雨回答說：『我沒有見過。』國王說：『我讓你回憶一下曾經相見的時候，你自己想想，你曾經在花園中，手攀著無憂樹的樹枝暫時站立，當時勝鬘來見到你，用手觸碰了你的腳。』行雨說：『那是勝鬘嗎？』國王說：『是的。』行雨說：『我知道國王對我深深地愛戀，能夠捨棄如此細嫩柔滑的容貌儀態，而特別親近我。』國王又到勝鬘那裡讚歎行雨，勝鬘說：『我什麼時候可以見到行雨？』國王說：『你已經見過了。』勝鬘說：『我不曾見過。』國王說：『我讓你回憶一下，你曾經在無憂

【English Translation】 English version: Thus he said: 'Shengman (Shengman, a name) should know that Lady Xingyu's (Xingyu, a name) appearance and demeanor are extraordinary.' Shengman said to the king: 'When can I see her?' The king said: 'You should be able to see her soon.' If he was gathering with Xingyu, he would praise Shengman, saying: 'Xingyu should know that Lady Shengman's skin is delicate and smooth, rare in the world.' Xingyu said to the king: 'When can I see her?' The king said: 'I will let you see her soon.' The king praised each of them to the other, causing them to love each other and desire to meet. Later, at another time, it was the season of the three springs, and all kinds of flowers and trees were blooming. The lush forests and clear ponds, flowers and birds reflected each other. Peacocks, parrots, geese, swans, mandarin ducks, and various kinds of birds made various cries, and the sounds of the flocks flying together merged. At one time, the king was in the fragrant garden with many concubines, wandering around, happily playing. The king rested and slept, and the palace people indulged themselves, greedy for all kinds of flowers and fruits, picking them at will. At that time, Xingyu was physically tired, and temporarily stood leaning on the branches of the Ashoka tree. Shengman passed by her side, and when she saw Xingyu, she thought: 'This is the tree god.' She bowed to her feet. Shengman touched Xingyu, and Xingyu fell asleep. When the king woke up, he saw Shengman in Xingyu's place from afar. The king called all the concubines to return to the palace together. Later, at another time, when the king praised Shengman to Xingyu, Xingyu said: 'When can I see Shengman?' The king said: 'You have already seen her.' Xingyu replied: 'I have not seen her.' The king said: 'I will let you recall the time when you met before. Think about it yourself, you were once in the garden, temporarily standing with your hand on the branch of the Ashoka tree. At that time, Shengman came to see you and touched your feet with her hand.' Xingyu said: 'Was that Shengman?' The king said: 'Yes.' Xingyu said: 'I know that the king loves me deeply, and is able to abandon such delicate and soft appearance and demeanor, and be especially close to me.' The king went to Shengman's place again to praise Xingyu. Shengman said: 'When can I see Xingyu?' The king said: 'You have already seen her.' Shengman said: 'I have never seen her.' The king said: 'I will let you recall, you were once at the Ashoka'

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樹下禮行雨足。」勝鬘白王：「彼是行雨耶？」王言：「是。」即白王曰：「知王於我深有愛念，能棄如此顏容色相曲親於我。」舉國人眾普皆知聞，勝光大王有二夫人：一是勝鬘、一是行雨，勝鬘軟滑超絕諸人，行雨容儀難可比類。

時諸苾芻咸皆有疑，請世尊曰：「大德！勝鬘、行雨各作何業，由其業力，一則身形細軟，二乃容貌超倫？」世尊告曰：「此二皆由自業所感增長成熟，廣說如余。汝等苾芻！過去世時，于大城中有婆羅門，娶妻未久便誕一息，不經多年復生一女，俱漸長大，父母遇病皆悉身亡。時彼童子既遭憂戚，念往山林即攜其妹，共至林所採拾花果以自支援。汝等苾芻！如大黑蛇有五過患。云何為五？一者多瞋；二者多恨；三者作惡；四者無恩；五者利毒。應知女人亦有五過：一者多瞋；二者多恨；三者作惡；四者無恩；五者利毒。云何名為女人利毒？凡諸女人多懷猛利染欲之心。是時童女既至成人，欲心漸盛告其兄曰：『我今不能常餐花果以自存命，可往人間求諸飲食。』時兄將妹共出山林，往婆羅門家而行乞食，兩聲齊喚。主人出看見而告曰：『隱居之人亦畜妻室。』兄曰：『此非我妻，是親妹也。』即問兄曰：『曾娉人未？』報言：『未。』『若如是者，何不與我？』答曰：『此已遠

【現代漢語翻譯】 現代漢語譯本 『樹下禮行雨足。』勝鬘（勝鬘夫人）對國王說：『那是行雨（行雨夫人）嗎？』國王說：『是的。』勝鬘（勝鬘夫人）就對國王說：『我知道大王您對我深深地愛戀，能夠爲了我而捨棄如此美麗的容貌。』全國的人都知道，勝光大王有兩位夫人：一位是勝鬘（勝鬘夫人），一位是行雨（行雨夫人），勝鬘（勝鬘夫人）的肌膚柔嫩光滑，超越所有人，行雨（行雨夫人）的容貌美麗，難以比擬。

當時，各位比丘都感到疑惑，請問世尊說：『大德！勝鬘（勝鬘夫人）和行雨（行雨夫人）各自做了什麼業，因為她們的業力，一個身體柔嫩細滑，另一個容貌超凡脫俗？』世尊告訴他們說：『這兩種情況都是由於她們各自的業力所感召、增長和成熟的結果，詳細的說法和其餘的經文一樣。各位比丘！過去世的時候，在一個大城市裡，有一位婆羅門，娶妻不久就生了一個兒子，沒過幾年又生了一個女兒，他們都漸漸長大，父母生病去世了。當時那個童子非常憂傷，想要去山林里，就帶著他的妹妹，一起到山裡採摘花果來維持生活。各位比丘！就像大黑蛇有五種過患一樣。哪五種呢？第一是多嗔恨；第二是多怨恨；第三是作惡事；第四是無恩義；第五是懷毒害。應該知道女人也有五種過患：第一是多嗔恨；第二是多怨恨；第三是作惡事；第四是無恩義；第五是懷毒害。什麼叫做女人懷毒害呢？凡是女人大多懷有強烈的染欲之心。』當時，那個童女已經長大成人，慾望漸漸強烈，告訴她的哥哥說：『我現在不能總是靠吃花果來維持生命，可以到人間去尋找食物。』當時，哥哥帶著妹妹一起走出山林，到婆羅門家去乞討食物，兩人一起呼喚。主人出來看見他們，就說：『隱居的人也娶妻嗎？』哥哥說：『這不是我的妻子，是我的親妹妹。』主人就問哥哥說：『曾經訂婚了嗎？』哥哥回答說：『沒有。』主人說：『如果是這樣，為什麼不嫁給我呢？』哥哥回答說：『她已經遠離了』

【English Translation】 English version 'Beneath the tree, the rain of offerings is sufficient.' Queen Shrimala (Shrimala Devi) said to the king, 'Is that Rain of Practice (Rain of Practice Devi)?' The king said, 'It is.' Then Shrimala (Shrimala Devi) said to the king, 'I know that Your Majesty has deep affection for me, being able to forsake such a beautiful appearance for me.' The people of the whole country all knew that King Shining Light had two consorts: one was Shrimala (Shrimala Devi), and the other was Rain of Practice (Rain of Practice Devi). Shrimala's (Shrimala Devi's) skin was soft and smooth, surpassing all others, and Rain of Practice's (Rain of Practice Devi's) appearance was beautiful beyond compare.

At that time, all the bhikshus were in doubt and asked the World Honored One, 'Great Virtue! What deeds did Shrimala (Shrimala Devi) and Rain of Practice (Rain of Practice Devi) each perform, that due to their karmic power, one has a soft and smooth body, and the other has an extraordinary appearance?' The World Honored One told them, 'These two situations are both the result of their own karma, which has been evoked, increased, and matured. The detailed explanation is the same as in the other sutras. Bhikshus! In the past, in a large city, there was a Brahmin who married a wife and soon had a son. Not many years later, they had a daughter. They both gradually grew up, and their parents fell ill and died. At that time, the boy was very sad and wanted to go to the mountains, so he took his sister with him to the mountains to pick flowers and fruits to support themselves. Bhikshus! Just like a great black snake has five faults. What are the five? First, much anger; second, much resentment; third, doing evil; fourth, ungratefulness; fifth, harboring poison. It should be known that women also have five faults: first, much anger; second, much resentment; third, doing evil; fourth, ungratefulness; fifth, harboring poison. What is meant by a woman harboring poison? All women mostly harbor intense desires.' At that time, the girl had grown up, and her desires gradually became strong. She told her brother, 'I cannot always live by eating flowers and fruits. We can go to the human world to find food.' At that time, the brother took his sister out of the mountains and went to the Brahmin's house to beg for food. They both called out together. The master came out and saw them and said, 'Do hermits also take wives?' The brother said, 'This is not my wife, but my own sister.' The master asked the brother, 'Have you ever been betrothed?' The brother replied, 'No.' The master said, 'If that is the case, why not marry me?' The brother replied, 'She has been far'

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離世間惡法。』女心欲盛報其兄曰：『豈我林中食諸花果不能活耶？然我不堪煩惱所逼，共辭林野遠至人間，今可以我與婆羅門。』兄曰：『我實不能嫁娶于汝，此是惡法，非我所為。汝有俗心，任情所作。』時婆羅門知女心已，延入家中大會宗親，納以為婦，報其兄曰：『今可與我同宅而居，別為一室。』兄曰：『我不求欲，當樂出家。』妹曰：『共立要契方可隨情。』兄曰：『是何言要？』妹曰：『若其證得殊勝果者，可來相見。』兄曰：『善哉！如汝所愿。』即便辭去，至隱士所而為出家。由彼宿世善根力故，遂於三十七品菩提分法，無師自悟證獨覺果，便作是念：『我先與妹共立要契，今可往看。』便至其所，上升虛空身現神變，上出火光下流清水，奇相非一縱身而下。諸凡夫人見神通時，心疾迴轉猶如大樹崩倒于地，頂禮尊足白言：『大兄！今得如是殊妙勝德。』答言：『我證。』白言：『兄為資身須得食飲，我為求福愿興供養，可住於此。』答曰：『汝無自在，可入報夫。』即白夫言：『仁今知不？我兄出家，成就禁戒，得上妙果，世間第一。我欲供養不敢自專，若見許者於三月中飲食資給。』答言：『賢首！彼不出家，我雖不欲，終須供濟；況已出家獲殊勝道，今隨汝意供養三月。』其夫更有一婦，見

【現代漢語翻譯】 現代漢語譯本：遠離世間的惡法。』妹妹心生強烈的慾望，告訴她的哥哥說：『難道我在林中吃花果就不能活下去嗎？然而我無法忍受煩惱的逼迫，和你一起離開林野，遠到人間，現在可以把我嫁給婆羅門。』哥哥說：『我實在不能娶你，這是惡法，不是我所為。你懷有世俗之心，隨你的心意去做吧。』這時，婆羅門知道妹妹的心意后，邀請她進入家中，大擺宴席，迎娶她為妻，並告訴她的哥哥說：『現在可以和我同住一處，另外為你準備一個房間。』哥哥說：『我不追求慾望，應當樂於出家。』妹妹說：『共同立下誓約，才可以隨心所愿。』哥哥說：『是什麼樣的誓約？』妹妹說：『如果證得殊勝的果位，可以來相見。』哥哥說：『好啊！就如你所愿。』隨即辭別而去，到隱士那裡出家。由於他前世的善根之力，於三十七品菩提分法（三十七道品，是通往覺悟的三十七種修行方法），無師自悟，證得獨覺果（辟支佛果），便這樣想：『我先前和妹妹共同立下誓約，現在可以去看看她。』於是來到她所在的地方，上升到虛空中，身體顯現神通變化，身上向上發出火焰，身下向下流出清水，奇異的景象不止一種，然後縱身而下。那些凡夫俗子見到神通時，內心迅速轉變，就像大樹崩倒在地一樣，頂禮他的雙足，說道：『大兄！現在獲得瞭如此殊妙的殊勝功德。』回答說：『我證得了。』（妹妹）說道：『哥哥需要資身之物，需要飲食，我爲了求福，願意興辦供養，可以住在這裡。』（哥哥）回答說：『你沒有自主權，可以去稟告你的丈夫。』妹妹立即告訴她的丈夫說：『您現在知道嗎？我的哥哥出家了，成就了禁戒，得到了上妙的果位，是世間第一。我想要供養他，不敢自己做主，如果允許的話，在三個月內提供飲食資助。』（丈夫）回答說：『賢首（對妻子的尊稱）！即使他不出家，我雖然不願意，最終也需要供養他；更何況他已經出家，獲得了殊勝的道果，現在就隨你的意思供養三個月。』她的丈夫還有另一個妻子，看到 English version: 'Departing from worldly evil dharmas.' The sister, her heart filled with strong desire, said to her brother: 'Can't I live by eating the flowers and fruits in the forest? However, I cannot bear the torment of afflictions, and together with you, I left the forest and went far into the human world. Now, you can give me to the Brahmin.' The brother said: 'I truly cannot marry you off; this is an evil dharma, not something I would do. You have a worldly heart; do as you please.' At this time, the Brahmin, knowing the sister's intentions, invited her into his home, held a grand feast for his relatives, and took her as his wife, telling her brother: 'Now you can live with me in the same house; I will prepare a separate room for you.' The brother said: 'I do not seek desires; I should rejoice in renunciation.' The sister said: 'Let us make a pact together, then you can follow your heart.' The brother said: 'What kind of pact is that?' The sister said: 'If you attain a supreme fruit, you can come and see me.' The brother said: 'Good! As you wish.' He then bid farewell and went to a hermit to become a renunciate. Due to the power of his good roots from past lives, he awakened on his own, without a teacher, to the Pratyekabuddha fruit (the fruit of a Paccekabuddha), through the thirty-seven limbs of enlightenment (the thirty-seven practices leading to enlightenment), and thought: 'I made a pact with my sister; now I can go and see her.' So he went to where she was, ascended into the sky, and manifested miraculous transformations, emitting flames from the upper part of his body and flowing clear water from the lower part, with more than one extraordinary sight, and then descended. When those ordinary people saw the supernatural powers, their minds quickly turned, like a large tree collapsing to the ground, and they prostrated at his feet, saying: 'Great brother! Now you have obtained such wonderful and supreme virtues.' He replied: 'I have attained it.' (The sister) said: 'Brother needs sustenance, needs food and drink. I wish to make offerings for the sake of seeking blessings; you can stay here.' (The brother) replied: 'You have no autonomy; you can inform your husband.' The sister immediately told her husband: 'Do you know now? My brother has renounced the world, accomplished the precepts, and obtained the supreme fruit, the best in the world. I want to make offerings to him, but I dare not do it on my own. If you allow it, I will provide food and support for three months.' (The husband) replied: 'Worthy one (a respectful term for his wife)! Even if he had not renounced the world, although I would not want to, I would still have to support him; moreover, he has already renounced the world and attained a supreme path. Now, according to your wishes, make offerings for three months.' Her husband had another wife, who saw

【English Translation】 'Departing from worldly evil dharmas.' The sister, her heart filled with strong desire, said to her brother: 'Can't I live by eating the flowers and fruits in the forest? However, I cannot bear the torment of afflictions, and together with you, I left the forest and went far into the human world. Now, you can give me to the Brahmin.' The brother said: 'I truly cannot marry you off; this is an evil dharma, not something I would do. You have a worldly heart; do as you please.' At this time, the Brahmin, knowing the sister's intentions, invited her into his home, held a grand feast for his relatives, and took her as his wife, telling her brother: 'Now you can live with me in the same house; I will prepare a separate room for you.' The brother said: 'I do not seek desires; I should rejoice in renunciation.' The sister said: 'Let us make a pact together, then you can follow your heart.' The brother said: 'What kind of pact is that?' The sister said: 'If you attain a supreme fruit, you can come and see me.' The brother said: 'Good! As you wish.' He then bid farewell and went to a hermit to become a renunciate. Due to the power of his good roots from past lives, he awakened on his own, without a teacher, to the Pratyekabuddha fruit (the fruit of a Paccekabuddha), through the thirty-seven limbs of enlightenment (the thirty-seven practices leading to enlightenment), and thought: 'I made a pact with my sister; now I can go and see her.' So he went to where she was, ascended into the sky, and manifested miraculous transformations, emitting flames from the upper part of his body and flowing clear water from the lower part, with more than one extraordinary sight, and then descended. When those ordinary people saw the supernatural powers, their minds quickly turned, like a large tree collapsing to the ground, and they prostrated at his feet, saying: 'Great brother! Now you have obtained such wonderful and supreme virtues.' He replied: 'I have attained it.' (The sister) said: 'Brother needs sustenance, needs food and drink. I wish to make offerings for the sake of seeking blessings; you can stay here.' (The brother) replied: 'You have no autonomy; you can inform your husband.' The sister immediately told her husband: 'Do you know now? My brother has renounced the world, accomplished the precepts, and obtained the supreme fruit, the best in the world. I want to make offerings to him, but I dare not do it on my own. If you allow it, I will provide food and support for three months.' (The husband) replied: 'Worthy one (a respectful term for his wife)! Even if he had not renounced the world, although I would not want to, I would still have to support him; moreover, he has already renounced the world and attained a supreme path. Now, according to your wishes, make offerings for three months.' Her husband had another wife, who saw

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施飲食便作是念：『家財共有，彼既求福，我何不為？』告曰：『汝兄亦是我尊，我欲隔日而申供養。』答言：『隨意。』其獨覺妹護彼情故，妙食置內粗食覆上，持告舊妻：『我此飲食供養于兄，愿當隨喜。』其時舊妻至設食日，亦護彼情，粗食置內精者覆上，持告新妻：『我此妙食奉施尊兄，愿當隨喜。』汝等苾芻當知：勝鬘是獨覺妹，以精妙食供養兄故，由斯福力五百生中身常細軟。其第二妻以外妙食施獨覺者，今行雨是，由斯業故五百生中容儀端正，乃至今生儀貌超絕。汝等苾芻當知：黑業得黑報，白業得白報，雜業得雜報。汝等應舍黑雜二業、修行白業，廣說如上。汝等苾芻當如是學。」

復於後時勝鬘夫人遂便懷妊，同於此夜大臣婆羅門婦亦即有娠，由有娠故極受辛苦。勝鬘夫人至九月滿便誕一男，容貌端嚴人所樂見，經三七日聚會宗親，欲為其兒施立名字，王曰：「可抱此兒，將現國大夫人請立何字？」群臣如敕抱現夫人，時大夫人謂諸臣曰：「我豈先時不作是語：『觀斯婢女身形美觸，必當喪我憍薩羅城。』」大臣白言：「誠有斯語，此子未生國大夫人先已為作不祥之記，應與此兒名為惡生。」初生之日大臣之婦亦誕一男，生既滿月如上廣說，乃至總集諸親與兒立字，眾人議曰：「初懷此子母

【現代漢語翻譯】 現代漢語譯本 施捨飲食時，她這樣想：『家裡的財產是共有的，他既然想要求福，我為什麼不做呢？』於是告訴（舊妻）說：『你的兄長也是我所尊敬的人，我想隔一天就供養他一次。』（舊妻）回答說：『隨你便。』那位辟支佛（Pratyekabuddha，獨覺）的妹妹爲了維護她的情面，就把精美的食物放在裡面，粗糙的食物放在上面，拿著告訴舊妻說：『我用這些飲食供養我的兄長，希望你能夠隨喜。』當時舊妻到了設食的那一天，也維護她的情面，把粗糙的食物放在裡面，精美的食物放在上面，拿著告訴新妻說：『我用這些精美的食物供養你尊敬的兄長，希望你能夠隨喜。』你們這些比丘（Bhikkhu，出家修行的男子）應當知道：勝鬘（Śrīmālā）就是那位辟支佛的妹妹，因為用精美的食物供養兄長的緣故，由於這個福報，五百世中身體常常細緻柔軟。她的第二位妻子用美好的食物佈施給辟支佛，現在正在降雨，由於這個業力，五百世中容貌端正，乃至今生容貌也超凡脫俗。你們這些比丘應當知道：黑業（不善的業）得到黑報（不善的果報），白業（善良的業）得到白報（善良的果報），雜業（混合的業）得到雜報（混合的果報）。你們應當捨棄黑業和雜業這兩種業，修行白業，（詳細的解說）如上面所說。你們這些比丘應當這樣學習。」， 後來，勝鬘夫人就懷孕了，在同一天晚上，大臣婆羅門的妻子也懷孕了，因為懷孕的緣故，非常辛苦。勝鬘夫人在九個月期滿後生了一個男孩，容貌端正，人人都喜歡看，經過三個七天，聚集宗親，想要為她的兒子起名字，國王說：『可以抱著這個孩子，去給國大夫人，請她起個什麼名字？』群臣按照命令抱著孩子去見夫人，當時大夫人對群臣說：『我難道先前沒有說過這樣的話嗎？「看這個婢女的身材和容貌，一定會喪失我的憍薩羅（Kosala）城。」』大臣稟告說：『確實有這樣的話，這個孩子還沒出生，國大夫人就已經為他做了不祥的預兆，應該給這個孩子起名叫惡生。』在（勝鬘夫人）初生孩子的那一天，大臣的妻子也生了一個男孩，（孩子）滿月后，像上面所說的那樣，乃至聚集所有的親屬給孩子起名字，眾人議論說：『當初懷這個孩子的時候，母親

【English Translation】 English version When giving food as alms, she would think: 'The family's wealth is shared, since he seeks blessings, why shouldn't I do it?' She then told (the former wife): 'Your brother is also someone I respect, I would like to make offerings to him every other day.' (The former wife) replied: 'As you wish.' That Pratyekabuddha's (獨覺) (one who attains enlightenment on their own without a teacher) sister, to protect her feelings, would place the exquisite food inside and cover it with coarse food, and then tell the former wife: 'I am offering this food to my brother, I hope you can rejoice in it.' At that time, on the day when the former wife was preparing the food, she also protected her feelings, placing the coarse food inside and covering it with the exquisite food, and then told the new wife: 'I am offering this exquisite food to your respected brother, I hope you can rejoice in it.' You Bhikkhus (比丘) (monks) should know: Śrīmālā (勝鬘) was that Pratyekabuddha's sister, because she offered exquisite food to her brother, due to this merit, in five hundred lifetimes her body was always delicate and soft. Her second wife gave excellent food to the Pratyekabuddha, and now she is raining down (benefits), due to this karma, in five hundred lifetimes her appearance was dignified and beautiful, and even in this life her appearance is extraordinary. You Bhikkhus should know: black karma (黑業) (unwholesome actions) yields black results (黑報) (unwholesome consequences), white karma (白業) (wholesome actions) yields white results (白報) (wholesome consequences), mixed karma (雜業) (a mixture of wholesome and unwholesome actions) yields mixed results (雜報) (a mixture of wholesome and unwholesome consequences). You should abandon these two types of karma, black and mixed, and cultivate white karma, (detailed explanations) as mentioned above. You Bhikkhus should learn in this way.' Later, Lady Śrīmālā became pregnant, and on the same night, the wife of the minister Brahmin also became pregnant, and because of the pregnancy, she suffered greatly. Lady Śrīmālā gave birth to a boy after nine months, his appearance was dignified and everyone loved to see him. After three weeks, the relatives gathered, wanting to give her son a name. The king said: 'You can hold this child and take him to the Great Lady of the country, and ask her what name she would like to give him?' The ministers followed the order and held the child to see the lady. At that time, the Great Lady said to the ministers: 'Didn't I say before: "Looking at this servant girl's figure and appearance, she will surely lose my city of Kosala (憍薩羅)."' The ministers reported: 'Indeed, there were such words, before this child was born, the Great Lady of the country had already made an ominous prediction for him, so this child should be named Evil-Born.' On the day when (Lady Śrīmālā) gave birth to the child, the minister's wife also gave birth to a boy. After (the child) reached one month, as described above, all the relatives gathered to give the child a name. The people discussed: 'When the mother first conceived this child,

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受艱辛，及至生時還遭極苦，宜與此兒名為苦母。」惡生太子以八養母而為供侍，廣如余說。其苦母孩兒亦八養母而為供給，乃至長大。其婆羅門種種業藝無不學盡，後於異時，惡生太子與苦母等出城遊獵，太子乘馬忽爾奔馳，遂至劫比羅城到釋迦園所，其守園人遂告園主：「惡生太子今至園中。」釋子聞已互相議曰：「我等速出，欲殺惡生今正是時。」諸人各各嚴整兵甲即欲出城，耆老見之共相問曰：「汝等持兵欲向何處？」答曰：「惡生太子來在釋園。」耆老曰：「彼是客人創來至此，未相觸誤今且容忍。」諸人聞已皆退入城。於後四兵尋覓太子還到園中，于其園內周遊而住。其守園人復報城人：「惡生四兵來入園內破散非分。」諸人聞已倍增瞋怒，更加威武咸共出城意欲殺戮。耆老復問：「汝等更向何處？」答曰：「惡生太子乃領四兵，破損我園今欲殺戮。」耆老曰：「且當容忍。」於時惡生知釋氏兵欲來相害，遂即引兵速歸本國，唯留一人告言：「住此，私聽釋子有何議論？」於時釋兵既至園所，追覓不得見彼一人，問曰：「婢子惡生今在何處？」答曰：「尋即逃迸。」時諸釋子作此議論：「我等若獲惡生身者，先須割手、或言截腳、或言剜心。今既私逃更何所作？」遂令手力掘卻惡生行住之地，深至於膝，

【現代漢語翻譯】 現代漢語譯本 遭受種種艱辛，甚至在出生時還要遭受極大的痛苦，應該給這個孩子起名叫『苦母』（Ku Mu，意為苦難之母）。」惡生太子（E Sheng Tai Zi）由八位養母供養服侍，詳情與其他經典所說相同。這個苦母孩兒也由八位養母供給照料，直到長大成人。這個婆羅門（Po Luo Men）精通各種行業技藝。後來有一天，惡生太子與苦母等人出城遊獵，太子騎馬忽然奔馳，到達劫比羅城（Jie Bi Luo Cheng）的釋迦園（Shi Jia Yuan）處，守園人於是告訴園主：『惡生太子現在來到園中。』釋迦族人（Shi Jia Zu Ren）聽后互相商議說：『我們趕快出去，要殺惡生，現在正是時候。』眾人各自嚴整兵甲，就要出城。耆老（Qi Lao）看見他們，就問：『你們拿著兵器要到哪裡去？』回答說：『惡生太子來到釋迦園。』耆老說：『他是客人，初次來到這裡，沒有冒犯之處，現在且容忍。』眾人聽后都退回城中。之後，惡生太子的四種軍隊尋找太子來到園中，在園內巡遊駐紮。守園人又報告城裡人：『惡生太子的軍隊進入園內，破壞擾亂。』眾人聽后更加憤怒，增加兵力，一同出城想要殺戮。耆老又問：『你們又要到哪裡去？』回答說：『惡生太子率領軍隊，破壞我們的園子，現在要殺了他。』耆老說：『暫且容忍。』當時惡生太子知道釋迦族人要來加害，於是立即率兵返回本國，只留下一個人，告訴他說：『留在這裡，私下聽聽釋迦族人有什麼議論？』當時釋迦族的士兵到達園中，追尋惡生太子不得，看見那個人，問：『婢子的兒子惡生現在在哪裡？』回答說：『立刻就逃走了。』當時釋迦族人這樣議論：『我們如果抓到惡生的身體，先要割掉他的手，或者砍斷他的腳，或者挖出他的心。現在他已經私自逃走了，還能做什麼？』於是命令手下用力挖掘惡生太子曾經行走和居住的地方，挖到膝蓋那麼深。

【English Translation】 English version Suffering hardships, and even experiencing extreme pain at the time of birth, it is appropriate to name this child 'Ku Mu' (苦母, meaning 'Mother of Suffering').' Prince E Sheng (惡生太子) was served by eight foster mothers, as described in other scriptures. This Ku Mu child was also provided for by eight foster mothers until adulthood. This Brahmin (婆羅門) mastered various industries and arts. Later, one day, Prince E Sheng and Ku Mu and others went out of the city to hunt. The prince's horse suddenly galloped, reaching the Shakya Garden (釋迦園) in Kapilavastu (劫比羅城). The garden keeper then told the garden owner: 'Prince E Sheng has now come to the garden.' The Shakya people (釋迦族人) heard this and discussed among themselves: 'Let us go out quickly, now is the time to kill E Sheng.' Everyone prepared their armor and weapons and were about to leave the city. The elders (耆老) saw them and asked: 'Where are you going with weapons?' They replied: 'Prince E Sheng has come to the Shakya Garden.' The elders said: 'He is a guest, coming here for the first time, without any offense, let us tolerate him for now.' Hearing this, everyone retreated into the city. Later, Prince E Sheng's four types of troops searched for the prince and came to the garden, patrolling and staying within the garden. The garden keeper again reported to the city people: 'Prince E Sheng's troops have entered the garden, disrupting and causing trouble.' Hearing this, everyone became even more angry, increased their forces, and went out of the city together, intending to kill. The elders asked again: 'Where are you going again?' They replied: 'Prince E Sheng is leading troops, destroying our garden, and now we want to kill him.' The elders said: 'Let us tolerate him for now.' At that time, Prince E Sheng knew that the Shakya people were going to harm him, so he immediately led his troops back to his country, leaving only one person behind, telling him: 'Stay here and secretly listen to what the Shakya people are discussing?' At that time, the Shakya soldiers arrived at the garden, unable to find Prince E Sheng, saw that person, and asked: 'Where is the son of the servant, E Sheng?' He replied: 'He fled immediately.' At that time, the Shakya people discussed: 'If we catch E Sheng's body, we must first cut off his hands, or cut off his feet, or dig out his heart. Now that he has fled privately, what else can we do?' So they ordered their men to dig up the place where Prince E Sheng had walked and lived, digging as deep as the knees.

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別以余土填滿其坑，所倚墻壁亦皆削去，別更泥塗水乳香湯，及諸花彩灑散園內。作是事時，彼所留人皆悉具見，遂往憍薩羅城至惡生處，稽首作禮在一面立，惡生問曰：「釋子於我有何議論？」白言：「太子！其言毒害，我不敢說。」惡生曰：「彼出惡言令其自受，汝所聞見今可實說，我欲知彼所為之事。」彼人即為廣說如上。惡生聞已便懷忿恨，告左右曰：「汝等憶持！父王歿后我紹位時，汝等當說斯事令我憶知，是我先怨必誅釋種。」苦母曰：「善哉太子！快出此語，愿自堅心，紹位之時我當爲說。」

根本說一切有部毗奈耶雜事卷第七 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第八

三藏法師義凈奉　制譯第二門第四子攝頌之餘(說勝光王信佛因緣及惡生誅釋種等事)

後於異時惡生太子興逆害心，遂與諸臣竊為謀構。王有大臣五百咸共隨從，唯一大臣名曰長行，王所愛重不順其計。於後惡生謂長行曰：「汝豈不欲我登王位耶？」答言：「太子何故作此非法之語，父王年老不久將崩，太子自當合受王位，何為坐圖逆害以陷惡名？臣雖愚鈍，竊為不可。」惡生曰：「我試汝心故作斯語，汝當禁口莫使人聞。」長行曰：「不

【現代漢語翻譯】 現代漢語譯本 不要用剩餘的泥土填滿那個坑，所依靠的墻壁也要全部削去，另外再用泥漿、乳汁和香湯塗抹，以及用各種花彩灑在園內。做這些事情的時候，那些被留下的人都全部看見了，於是前往憍薩羅城（Kosala，古印度王國名）到惡生（Ajatashatru，阿阇世王，頻婆娑羅王之子）那裡，叩頭作禮站在一邊，惡生問道：『那些釋迦族人（Shakya，釋迦族，佛陀的種族）對我有什麼議論？』他們回答說：『太子！他們說的話惡毒狠辣，我不敢說。』惡生說：『他們說惡毒的話讓他們自己承受，你們所聽所見現在可以如實說來，我想知道他們所做的事情。』那些人就詳細地說了以上的事情。惡生聽了之後便懷恨在心，告訴左右的人說：『你們記住！父王去世后我繼承王位的時候，你們應當說這件事讓我記起來，這是我最先要報復的，一定要誅滅釋迦族。』苦母說：『好啊太子！說得好，希望您堅定決心，繼承王位的時候我當爲您說起此事。』

根本說一切有部毗奈耶雜事卷第七 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第八

三藏法師義凈（Yijing，唐代僧人）奉 制譯第二門第四子攝頌之餘(說勝光王信佛因緣及惡生誅釋種等事)

後來在其他時候，惡生太子（Ajatashatru，阿阇世王）產生了謀反之心，於是與各位大臣暗中商議。國王有五百位大臣都跟隨他，只有一位大臣名叫長行（Changxing），是國王所喜愛和器重的，不順從他的計劃。之後惡生對長行說：『難道你不希望我登上王位嗎？』長行回答說：『太子為何說出這種非法的話，父王年老不久將要駕崩，太子自然應當繼承王位，為何要策劃謀反以陷入惡名？我雖然愚鈍，但認為這是不可以的。』惡生說：『我只是試探你的心意才說這些話，你要保守秘密不要讓人聽見。』長行說：『不』

【English Translation】 English version Do not fill the pit with the remaining soil, and all the walls it leans against should also be removed. Furthermore, apply mud, milk, and fragrant water, and scatter various colorful flowers within the garden. While these things were being done, all those who were left behind saw everything. Then they went to Kosala (ancient Indian kingdom) to Ajatashatru (son of King Bimbisara), prostrated themselves, and stood to one side. Ajatashatru asked: 'What discussions do those of the Shakya (Buddha's clan) have about me?' They replied: 'Prince! Their words are poisonous and malicious; I dare not speak them.' Ajatashatru said: 'Let them suffer the consequences of their own evil words. You may now truthfully tell me what you have heard and seen; I want to know what they have done.' Those people then described the above matters in detail. Upon hearing this, Ajatashatru harbored resentment and said to his attendants: 'Remember this! When my father dies and I ascend the throne, you must remind me of this matter. This is the first vengeance I will take; I will surely exterminate the Shakya clan.' The wet nurse said: 'Excellent, Prince! Well said. I hope you will strengthen your resolve. When you ascend the throne, I will remind you of this matter.'

The Seventh Volume of the Mūlasarvāstivāda Vinaya Miscellaneous Matters Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda Vinaya Miscellaneous Matters

The Eighth Volume of the Mūlasarvāstivāda Vinaya Miscellaneous Matters

Translated under Imperial Decree by the Tripiṭaka Master Yijing (Tang Dynasty monk). Remainder of the Fourth Son's Summary Verse of the Second Section (Concerning King Shèngguāng's Conversion to Buddhism and Ajatashatru's Extermination of the Shakya Clan)

Later, at another time, Prince Ajatashatru developed rebellious intentions and secretly conspired with various ministers. The king had five hundred ministers who followed him, but only one minister named Changxing, who was loved and valued by the king, did not comply with his plans. Later, Ajatashatru said to Changxing: 'Don't you want me to ascend the throne?' Changxing replied: 'Why does the Prince speak such unlawful words? The king is old and will soon pass away; the Prince should naturally inherit the throne. Why plot rebellion and fall into disgrace? Although I am foolish, I believe this is not permissible.' Ajatashatru said: 'I only spoke these words to test your heart; you must keep it secret and not let anyone hear.' Changxing said: 'No.'

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敢違命。」后時勝光王共長行大臣，不將徒從游諸聚落。既到彼已，王乃見有好蘭若處，曠望清閑無諸雜穢，堪得修定養神進業，便告長行曰：「如是勝處，世尊大師可住於此。云何降屈親近供養？未審調御今何所在？」對曰：「臣聞世尊在吉祥聚落釋種住處。」王曰：「去斯遠近？」對曰：「去此有三拘盧舍。」王曰：「我今欲往親奉世尊。」長行曰：「敬隨王意。」便即回駕詣吉祥園，既至於彼下車步進，欲申禮謁。爾時如來在彼堂中閉戶入定，有苾芻輩于外經行，王見苾芻即前敬問：「佛何所在？」答曰：「佛在堂中閉戶靜慮，大王若欲見世尊者，宜可就堂徐徐扣戶，佛自知時。」王有五種勝妙嚴飾之具：一者寶冠；二者寶傘；三者寶劍；四者寶拂；五者寶履。時王意欲去此盛飾奉覲世尊，遂命長行付前五物顧視其面。長行唸曰：「王付諸物令我執持，顧視我面，意欲省緣安心見佛，我宜住此。」王乃就堂徐徐扣戶，佛即為開，便就大師嗚足頂禮，作如是言：「不睹如來淹積時序，今幸於此親奉尊顏不勝欣喜。」佛言：「大王！何故於我頓能降伏屈己慇勤？」王言：「我於世尊法起深信心，由敬信故令我如是發殷重心，然佛世尊、應、正等覺善說法律，令聲聞眾皆悉奉行，無違逆者。」佛言：「大王！於何法處

起信敬心？」王白佛言：「世尊！我昔曾見，諸餘沙門婆羅門等，有少智慧自恃貢高，為難於他造作書論，人皆謂是能善分析，所有見解眾並隨順，別豎宗量構立問端。作是事已便自思惟：『我今可往沙門喬答摩處共為談論，若不能答我便辱彼。若有解釋言如是者，我復難云：「此釋非理是不相應。」』作是邪念來至佛所。才見大師威神之力，猶尚不敢正視如來，況能敵對申其談論。是故我今於世尊所起深信心，由敬信故令我如是發殷重心。又佛世尊、應、正等覺善說法律，令聲聞眾皆悉奉行。

「複次世尊！我昔曾見，諸餘沙門婆羅門有少智慧自恃貢高，廣如上說。自造論端欲來難佛，瞻仰世尊不敢發問，嘆言：『大師法王人天第一，所有知見通達無餘，拔彼邪根令遵正道。』是故我今於世尊所起深信心，由敬信故令我如是發殷重心。又佛世尊、應、正等覺善說法律，令聲聞眾皆悉奉行。

「複次世尊！我昔曾見，諸餘沙門婆羅門，有少智慧自恃貢高，廣如上說，多造論端欲來難佛。既至佛所瞻仰世尊，作不圓滿問，佛即為彼圓滿而答。彼等聞已咸生慶悅，發大信心歸依三寶，受持學處。是故我今於世尊處起深信心，由敬信故令我如是發殷重心。又佛世尊、應、正等覺善說法律，令聲聞眾皆悉奉行。

【現代漢語翻譯】 現代漢語譯本： 『起信敬心嗎？』王對佛說：『世尊！我過去曾見過，一些沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，印度教祭司），他們只有少許智慧卻自恃清高，爲了為難他人而編造書論，人們都認為他們善於分析，所有見解大家都隨聲附和，另外設立宗派，構思提問的開端。做了這些事後，他們便自己思量：『我現在可以去沙門喬答摩（Śākyamuni，釋迦牟尼佛）那裡與他辯論，如果他不能回答我，我就羞辱他。如果他解釋說「像這樣」，我就反駁說：「這種解釋沒有道理，是不相應的。」』他們懷著這種邪惡的念頭來到佛陀這裡。才見到大師威嚴神聖的力量，尚且不敢正視如來（Tathāgata，佛的稱號），更何況能與他對敵，陳述他們的論點。因此，我現在對世尊（Bhagavan，佛的稱號）生起深深的信心，由於敬信的緣故，使我如此發自內心地尊重。而且佛世尊、應供（Arhat，值得供養者）、正等覺（Samyak-saṃbuddha，完全覺悟者）善於宣說法律，使聲聞（Śrāvaka，聽聞佛法者）弟子們都奉行。』 『再者，世尊！我過去曾見過，一些沙門和婆羅門只有少許智慧卻自恃清高，情況和上面所說的一樣。他們自己編造論點想要為難佛陀，瞻仰世尊后卻不敢發問，讚歎說：『大師是法王，是人天之中第一，所有知見通達無餘，拔除他們的邪惡之根，使他們遵循正道。』因此，我現在對世尊生起深深的信心，由於敬信的緣故，使我如此發自內心地尊重。而且佛世尊、應供、正等覺善於宣說法律，使聲聞弟子們都奉行。』 『再者，世尊！我過去曾見過，一些沙門和婆羅門，只有少許智慧卻自恃清高，情況和上面所說的一樣，他們編造許多論點想要為難佛陀。到了佛陀那裡，瞻仰世尊，提出不圓滿的問題，佛陀就為他們圓滿地解答。他們聽了之後都感到高興，生起極大的信心，歸依三寶（Triratna，佛、法、僧），受持學處（Śikṣāpada，戒律）。因此，我現在對世尊生起深深的信心，由於敬信的緣故，使我如此發自內心地尊重。而且佛世尊、應供、正等覺善於宣說法律，使聲聞弟子們都奉行。』

【English Translation】 English version: 『Do you have faith and respect?』 The king said to the Buddha: 『Venerable One! In the past, I have seen other Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests), who, with little wisdom, were arrogant and conceited. To make things difficult for others, they fabricated treatises and arguments. People all thought they were good at analysis, and everyone followed their views. They separately established sects and devised the beginnings of questions. After doing these things, they pondered: 「Now I can go to Śākyamuni (Sage of the Shakya clan) and debate with him. If he cannot answer me, I will humiliate him. If he explains it as 'like this,' I will retort, 'This explanation is unreasonable and inappropriate.'」 With such evil thoughts, they came to the Buddha. But upon seeing the majestic and divine power of the Master, they did not even dare to look directly at the Tathāgata (the Thus-Gone One), let alone confront him and state their arguments. Therefore, I now have deep faith in the Bhagavan (Blessed One), and because of this faith and respect, I express such heartfelt reverence. Moreover, the Buddha, the Arhat (Worthy One), the Samyak-saṃbuddha (Perfectly Enlightened One), skillfully teaches the Dharma, causing all the Śrāvakas (listeners) to follow it.』 『Furthermore, Venerable One! In the past, I have seen other Śrāmaṇas and Brāhmaṇas who, with little wisdom, were arrogant and conceited, as described above. They fabricated arguments to challenge the Buddha, but upon beholding the Venerable One, they did not dare to ask questions, and exclaimed: 「The Master is the Dharma King, the foremost among humans and devas (gods), whose knowledge is complete and without remainder, uprooting their evil roots and causing them to follow the right path.」 Therefore, I now have deep faith in the Venerable One, and because of this faith and respect, I express such heartfelt reverence. Moreover, the Buddha, the Arhat, the Samyak-saṃbuddha, skillfully teaches the Dharma, causing all the Śrāvakas to follow it.』 『Furthermore, Venerable One! In the past, I have seen other Śrāmaṇas and Brāhmaṇas who, with little wisdom, were arrogant and conceited, as described above. They fabricated many arguments to challenge the Buddha. Upon arriving at the Buddha's place, beholding the Venerable One, they asked incomplete questions, and the Buddha answered them completely. After hearing this, they all rejoiced, developed great faith, took refuge in the Triratna (Three Jewels: Buddha, Dharma, Sangha), and upheld the Śikṣāpadas (precepts). Therefore, I now have deep faith in the Venerable One, and because of this faith and respect, I express such heartfelt reverence. Moreover, the Buddha, the Arhat, the Samyak-saṃbuddha, skillfully teaches the Dharma, causing all the Śrāvakas to follow it.』

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「複次世尊！我昔曾見，諸餘沙門婆羅門，少有智慧自恃貢高，廣如上說，欲來難佛。既至佛所瞻仰世尊，作圓滿問，佛即隨機作極圓滿答。聞佛妙義深生慶喜，委棄異道遵崇正法，即請出家便受具戒，勤修梵行，未久之間塵累俱盡獲阿羅漢，受解脫樂而作是念：『幾虛喪我為自欺誑，昔非沙門謂是沙門，非婆羅門謂婆羅門，非阿羅漢謂阿羅漢。我於今者是真沙門婆羅門，真阿羅漢。』世尊！我由此故起深信心，廣如上說。

「複次世尊！我昔曾見，諸餘沙門婆羅門，面色黃瘦形貌羸弱，諸根缺減睹者生厭。我見是事便即思惟：『豈非彼人不樂梵行，或復長病致斯羸弱，或於屏處作罪惡業而心覆藏，為此形容人不樂睹？』我便往問：『仁等何緣頓無顏色，形容憔悴人不樂觀？』彼答我言：『大王！我由欲縛致此形儀。』我聞說已作如是念：『不斷欲人有如是過，多行欲者愛樂欲故，應得增長色力端嚴，然無此事。何以故？我是國王，五欲備具自在無礙，應得色相殊勝超絕。既不如是，故知不由親近諸欲色力增長，然愚癡人悉皆愛樂。我見世尊聲聞弟子，愛樂梵行諸根明凈，面貌光澤適悅而住，常懷兢懼如鹿依林，乃至盡形純一無雜，圓滿清白梵行具足。』我由此故起深信心，廣如上說。

「複次世

【現代漢語翻譯】 『再者，世尊！我過去曾見過，一些其他的沙門（出家修道者）和婆羅門（祭司），他們少有智慧卻自恃清高，像前面說的那樣，想要來為難佛陀。當他們來到佛陀面前，瞻仰世尊，提出圓滿的問題，佛陀就根據他們的情況作出極其圓滿的回答。他們聽聞佛陀精妙的義理，內心深感慶幸和喜悅，於是捨棄了其他的道，遵從和推崇正法，立即請求出家，並受了具足戒，勤奮地修習清凈的德行。沒過多久，他們就斷盡了所有的塵世煩惱，獲得了阿羅漢（斷盡煩惱，證得解脫的聖者）的果位，享受著解脫的快樂，並且這樣想：『我過去是多麼虛度光陰，自己欺騙自己啊！過去不是沙門卻自以為是沙門，不是婆羅門卻自以為是婆羅門，不是阿羅漢卻自以為是阿羅漢。而我如今才是真正的沙門、婆羅門，真正的阿羅漢。』世尊！我因為這個緣故，生起了深深的信心，像前面說的那樣。 『再者，世尊！我過去曾見過，一些其他的沙門和婆羅門，他們面色蠟黃，身體瘦弱，形貌憔悴，諸根不全，看到的人都會心生厭惡。我看到這些事情，就立刻思考：『難道不是因為他們不喜歡清凈的修行生活，或者長期生病導致身體如此虛弱，或者在隱蔽的地方做了罪惡的事情而內心隱瞞，所以才導致這樣的容貌，讓人不願意見到嗎？』於是我就去問他們：『各位仁者，你們因為什麼緣故突然沒有了顏色，容貌憔悴，讓人看了不高興呢？』他們回答我說：『大王！我是因為被慾望束縛才導致這樣的形貌。』我聽了他們說的話，就產生這樣的想法：『不斷除慾望的人會有這樣的過失。如果多行淫慾的人，因為喜愛淫慾，應該得到增長的色力端嚴，然而並沒有這樣的事情。為什麼呢？我是國王，五欲具備，自在無礙，應該得到殊勝超絕的色相。既然不是這樣，就知道親近諸欲並不能增長色力。然而愚癡的人都喜愛這些。我看到世尊的聲聞弟子，喜愛清凈的修行生活，諸根明凈，面貌光澤，安適喜悅地居住，常常懷著兢懼之心，像鹿依偎在森林裡一樣，乃至一生都純一無雜，圓滿清白，具足清凈的德行。』我因為這個緣故，生起了深深的信心，像前面說的那樣。 『再者，世尊！我...

【English Translation】 『Furthermore, World Honored One! I have seen in the past, other Shramanas (wandering ascetics) and Brahmanas (priests), who possessed little wisdom but were arrogant and conceited, as described above, desiring to challenge the Buddha. Upon arriving at the Buddha's presence, they gazed upon the World Honored One, posed complete questions, and the Buddha responded with perfectly complete answers tailored to their understanding. Hearing the Buddha's profound teachings, they felt deep joy and delight, abandoning other paths and revering the true Dharma, immediately requesting ordination and receiving the full precepts, diligently cultivating pure conduct. Before long, they exhausted all worldly defilements, attained the state of Arhat (one who has extinguished all defilements and attained liberation), and experienced the bliss of liberation, thinking: 『How much I have wasted my time, deceiving myself! In the past, I was not a Shramana but claimed to be one, not a Brahmana but claimed to be one, not an Arhat but claimed to be one. But now I am a true Shramana, a true Brahmana, a true Arhat.』 World Honored One! Because of this, I have developed deep faith, as described above. 『Furthermore, World Honored One! I have seen in the past, other Shramanas and Brahmanas, with yellowish and emaciated faces, weak and frail appearances, and deficient faculties, causing aversion in those who beheld them. Seeing this, I immediately thought: 『Could it be that they do not delight in pure conduct, or that they have been ill for a long time, causing such weakness, or that they have committed evil deeds in secret and concealed them in their hearts, causing such appearances that people do not wish to see?』 So I went and asked them: 『For what reason have you suddenly lost your color, with such haggard appearances that people are not pleased to see?』 They replied to me: 『Great King! I am bound by desires, causing this appearance.』 Hearing their words, I thought: 『Those who do not abandon desires have such faults. If those who indulge in desires, because of their love for desires, should gain increased color, strength, and beauty, but this is not the case. Why? I am a king, possessing all five desires, free and unhindered, and should gain superior and extraordinary appearances. Since this is not the case, it is known that approaching desires does not increase color and strength. Yet foolish people all love these things. I see the Shravaka (disciples) of the World Honored One, delighting in pure conduct, with clear faculties, radiant faces, dwelling in comfort and joy, always with a sense of reverence, like deer relying on the forest, even to the end of their lives, purely and without mixture, completely pure, and possessing complete pure conduct.』 Because of this, I have developed deep faith, as described above. 『Furthermore, World Honored One! I...

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尊！我念曾於正殿中坐理國事時，見有多人，皆為五欲來至我所，或於父母、男女、兄弟、姊妹、知識、朋友，共相言訟爭論好惡，何況餘人？又我曾見有二苾芻，共諸苾芻有所爭競，遂便舍戒，然二苾芻于佛法僧寶，不能說其少許過失，但知自責是極惡人是無福德，不能修習清凈梵行，依世尊教盡壽而住，心無虧犯。我由此故起深信心，廣如上說。

「複次世尊！我昔曾見一類沙門婆羅門，要心自靜受持梵行八九月已，被欲所牽，便舍律儀作染污事，纏綿五欲以自歡娛。我見世尊諸聲聞眾，修習梵行清凈圓滿，乃至盡形依世尊教心無虧犯。我由此故起深信心，廣如上說。

「複次世尊！我是國主號為勝光，於此國中統領自在，人不應死我能斷命，有合死者我能釋除，率土之內莫不遵仰。然大臣宰相，皆是豪族大婆羅門、剎帝利長者，或為平章國政黜陟群臣，啟奏之時猶懷奢慢，禮容不足有紊朝儀。我見世尊，在於無量百千大眾之中圍繞說法，諸天人眾各各攝心瞻仰尊顏咸共諦聽，無有散亂座下寂然，乃至不聞謦欬啑噴之聲，況復更有諸餘諠雜。於時在會，忽有一人謦欬發聲，比坐之人告言：『仁者，愿少默住，勿為諠擾。汝豈不聞，世尊說法美妙當機，猶如上蜜。』說斯語已彼即默然。於時我聞斯語即

【現代漢語翻譯】 現代漢語譯本：『尊者！我記得曾經在正殿中處理國家事務時，見到許多人因為五欲（指色、聲、香、味、觸五種慾望）來到我這裡，他們或者因為父母、子女、兄弟、姐妹、親友等關係，互相爭吵辯論，爭論誰是誰非，更何況是其他人呢？我又曾經見到兩位比丘（佛教出家男眾），與其他比丘發生爭執，於是就捨棄了戒律。然而這兩位比丘對於佛法僧三寶，不能說出絲毫過失，只是責備自己是極其惡劣的人，是沒有福德的人，不能修習清凈的梵行（清凈的行為），不能依照世尊的教導終身安住于戒律之中，內心沒有虧損和違犯。我因為這些緣故，生起了深深的信心，就像上面所說的那樣。』 『再者，世尊！我過去曾經見到一類沙門（出家修道者）和婆羅門（古印度祭司），他們爲了追求內心的平靜，受持梵行八九個月之後，卻被慾望所牽引，於是就捨棄了戒律，去做那些染污的事情，沉溺於五欲之中，以此來讓自己快樂。我見到世尊的眾多聲聞（聽聞佛法而證悟的弟子），修習梵行清凈圓滿，乃至終身都依照世尊的教導，內心沒有虧損和違犯。我因為這些緣故，生起了深深的信心，就像上面所說的那樣。』 『再者，世尊！我是國家的君主，名號叫做勝光（King Victory Light），在這個國家中擁有統治的權力，人們不應該死的，我能判決他們的死刑；有應該死的，我能赦免他們的罪過，整個國家之內沒有人不遵從和仰望我。然而大臣宰相，都是豪門望族、地位顯赫的婆羅門、剎帝利（古印度第二等級，武士和統治者）和長者（有德行的年長者），他們或者負責評議國家政事，考覈任免官員，在向我稟告奏事的時候，仍然懷有驕奢怠慢之心，禮儀容止不夠莊重，擾亂了朝廷的規矩。我見到世尊，在無量百千的大眾之中，被眾人圍繞著說法，諸天人和大眾各自收攝自己的心神，瞻仰世尊尊貴的容顏，全都認真地聽講，沒有散亂，座位下寂靜無聲，甚至聽不到咳嗽和噴嚏的聲音，更何況還有其他的喧譁雜亂的聲音呢？當時在法會中，忽然有一個人咳嗽了一聲，他旁邊的人就告訴他說：『仁者，希望您稍微安靜一下，不要製造喧譁。您難道沒有聽到嗎？世尊說法美妙，正合時機，就像上等的蜂蜜一樣。』說完這些話，那個人就立刻安靜下來了。當時我聽到這些話，就立刻……』

【English Translation】 English version: 『Venerable One! I remember once, while sitting in the main hall managing state affairs, I saw many people coming to me because of the five desires (referring to the desires of form, sound, smell, taste, and touch). They were either arguing and debating with each other over matters concerning parents, children, siblings, relatives, and friends, let alone other people. I also saw two Bhikshus (Buddhist monks) quarreling with other Bhikshus, and then they abandoned their precepts. However, these two Bhikshus could not say even the slightest fault of the Triple Gem (Buddha, Dharma, Sangha), but only blamed themselves for being extremely evil people, without merit, unable to practice pure Brahma-conduct (pure behavior), and unable to abide by the Buddha's teachings for the rest of their lives without any loss or violation. Because of these reasons, I developed deep faith, as described above.』 『Furthermore, World Honored One! I once saw a group of Shramanas (ascetics) and Brahmins (ancient Indian priests) who, in order to pursue inner peace, observed Brahma-conduct for eight or nine months, but were then led astray by desires. They abandoned their precepts and engaged in defiled activities, indulging in the five desires to amuse themselves. I saw the World Honored One's many Shravakas (disciples who attained enlightenment by hearing the Buddha's teachings) practicing Brahma-conduct purely and completely, and abiding by the World Honored One's teachings for the rest of their lives without any loss or violation. Because of these reasons, I developed deep faith, as described above.』 『Furthermore, World Honored One! I am the ruler of the country, named King Victory Light (Sheng Guang), and I have the power to rule freely in this country. I can sentence people to death who should not die, and I can pardon those who should die. No one in the entire country does not obey and look up to me. However, the ministers and prime ministers are all from noble families, prominent Brahmins, Kshatriyas (the second highest social class in ancient India, warriors and rulers), and elders (virtuous elders). They are responsible for deliberating on state affairs and evaluating and appointing officials. When they report to me, they still harbor arrogance and negligence, and their etiquette is not solemn enough, disrupting the rules of the court. I saw the World Honored One surrounded by countless hundreds of thousands of people, preaching the Dharma. The gods and the masses each gathered their minds, gazed upon the World Honored One's noble countenance, and all listened attentively without distraction. The seats were silent, and even the sounds of coughing and sneezing could not be heard, let alone other noisy and chaotic sounds. At that time, in the assembly, someone suddenly coughed, and the person next to him said, 'Kind sir, please be quiet for a moment and do not make noise. Have you not heard? The World Honored One's Dharma is wonderful and timely, like the finest honey.' After saying these words, that person immediately became quiet. At that time, when I heard these words, I immediately...』

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作是念：『世尊真實有大威力，難可思議，不以刀杖嚴刑，而能調伏眾類，一切遵奉。』我由此故起深信心，廣如上說。

「複次世尊！我有二臣：一名仙授，一名故舊。彼人所有封邑賞賜富貴名稱皆由於我，從生以來常受安樂。彼等於我雖復念恩，然猶不及於世尊處敬心濃厚。我又一時嚴飾軍馬出行討擊，意欲試彼二臣，於我及佛其心誰重？共至密處而問彼言：『卿等眠時，於我及佛首足何向？』時彼二臣嘆佛功德，並說正法僧寶福田，緣此事故以頭向佛，以足向王。我聞此已敬重世尊，有大威力不可思議，彼等皆由我之寵祿，得大名稱富貴安樂；然彼於我所起恭敬不如敬佛。我由此故起深信心，廣如上說。

「複次世尊！我是憍薩羅王，佛亦住憍薩羅，我生剎帝利種，佛亦剎帝利種，我已年事高邁壽過八十，世尊亦爾壽過八十。我是灌頂剎帝利王，世尊亦是無上法王，我力比佛非喻能測。由斯義故起深信心，廣說乃至皆悉奉行。」是時勝光王於世尊前，廣說如是諸見聞事奇妙法已，頂禮雙足奉辭而去。

王去未久，佛告諸苾芻：「汝等應當記憶王之所說，奇妙法聚受持讀誦。何以故？文義具足故，正法相應故，成就梵行故，能得遍智等覺圓明涅槃果故，是故汝等應勤修學。」爾時世尊說此語已

【現代漢語翻譯】 現代漢語譯本：我這樣想：『世尊（Bhagavan，佛的稱號）真實具有偉大的威力，難以思議，不用刀杖和嚴酷的刑罰，就能調伏各種眾生，使他們一切都遵從信奉。』我因此生起深深的信心，（內容）廣泛如上面所說。 『再者，世尊！我有兩個臣子：一個名叫仙授，一個名叫故舊。他們所有的封地、賞賜、富貴和名聲都來自於我，從出生以來一直享受安樂。他們雖然對我懷有感恩之心，但還是比不上他們對世尊的敬重心那麼濃厚。我又一次裝飾好軍隊出行征討，想要試探這兩個臣子，看他們對我和對佛，哪一個的心意更重？我與他們一同到了隱秘的地方，問他們說：『你們睡覺的時候，我的頭腳和佛的頭腳，你們是朝向哪邊？』當時這兩個臣子讚歎佛的功德，並且講述正法和僧寶是福田，因為這個緣故，他們頭朝向佛，腳朝向國王。我聽了這些，更加敬重世尊，（世尊）具有偉大的威力，不可思議，他們都因為我的寵愛和俸祿，得到大的名聲、富貴和安樂；然而他們對我所產生的恭敬，不如對佛的恭敬。我因此生起深深的信心，（內容）廣泛如上面所說。 『再者，世尊！我是憍薩羅王（King of Kosala），佛也住在憍薩羅（Kosala），我生於剎帝利種姓（Kshatriya，印度第二等級種姓，即武士階層），佛也是剎帝利種姓，我已經年事很高，壽命超過八十歲，世尊也一樣，壽命超過八十歲。我是灌頂剎帝利王（anointed Kshatriya king），世尊也是無上的法王（Dharma King），我的力量和佛相比，無法用比喻來衡量。因為這個緣故，我生起深深的信心，（內容）廣泛如上面所說，乃至全部都奉行。』當時勝光王（King Prasenajit）在世尊面前，廣泛地講述了這些所見所聞的奇妙佛法之後，頂禮世尊的雙足，告辭離去。 國王離去沒多久，佛告訴各位比丘（bhiksu，佛教出家男眾）說：『你們應當記住國王所說的這些奇妙的佛法聚集，接受、奉持、讀誦。為什麼呢？因為（這些佛法）文義都具足，與正法相應，成就梵行（brahmacarya，清凈的行為），能夠得到遍知、等覺、圓明、涅槃（Nirvana，佛教術語，指解脫）的果實，因此你們應當勤奮修學。』當時世尊說完這些話之後。

【English Translation】 English version: Thinking thus: 『The World-Honored One (Bhagavan, title of the Buddha) truly possesses great power, inconceivable, and without using swords or severe punishments, is able to subdue all kinds of beings, causing them all to follow and revere.』 Because of this, I generate deep faith, extensively as described above. 『Furthermore, World-Honored One! I have two ministers: one named Sende (仙授), and one named Gujiu (故舊). All their fiefs, rewards, wealth, and fame come from me, and they have enjoyed comfort and happiness since birth. Although they are grateful to me, their respect for the World-Honored One is even greater. Once, I adorned my army and went out to attack, intending to test these two ministers, to see whose heart was heavier towards me or the Buddha. I went with them to a secret place and asked them, 『When you sleep, which direction do you point my head and feet, and the Buddha's head and feet?』 At that time, the two ministers praised the Buddha's merits and spoke of the Dharma and the Sangha (僧伽，Buddhist monastic community) as fields of merit. For this reason, they pointed their heads towards the Buddha and their feet towards the king. When I heard this, I respected the World-Honored One even more, (the World-Honored One) possesses great power, inconceivable. They all obtained great fame, wealth, comfort, and happiness because of my favor and emoluments; however, the respect they have for me is not as great as their respect for the Buddha. Because of this, I generate deep faith, extensively as described above. 『Furthermore, World-Honored One! I am King Prasenajit (憍薩羅王), and the Buddha also resides in Kosala (憍薩羅). I was born into the Kshatriya caste (剎帝利種姓, the second of the four Hindu castes, the warrior caste), and the Buddha is also of the Kshatriya caste. I am already old, with a lifespan exceeding eighty years, and the World-Honored One is the same, with a lifespan exceeding eighty years. I am an anointed Kshatriya king (灌頂剎帝利王), and the World-Honored One is also the unsurpassed Dharma King (法王). My strength compared to the Buddha cannot be measured by analogy. For this reason, I generate deep faith, extensively as described above, and even completely follow and practice.』 At that time, King Prasenajit (勝光王) extensively spoke of these wonderful Dharmas that he had seen and heard before the World-Honored One, prostrated at the World-Honored One's feet, and took his leave. Not long after the king left, the Buddha told the bhiksus (比丘, Buddhist monks): 『You should remember these wonderful collections of Dharmas spoken by the king, accept, uphold, and recite them. Why? Because (these Dharmas) are complete in meaning and words, correspond to the True Dharma, accomplish brahmacarya (梵行, pure conduct), and can attain the fruits of omniscience, perfect enlightenment, complete clarity, and Nirvana (涅槃, the ultimate goal of Buddhism). Therefore, you should diligently study and practice.』 At that time, the World-Honored One spoke these words.

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，諸苾芻等咸皆歡喜，信受奉行。攝前頌曰：

論人有四種，　　念欲身形瘦； 　二臣恭敬殊，　　尊王不如佛。

爾時長行大臣，知王見佛便作是念：「王有大臣五百皆歸惡生，唯我一人而不隨許。彼等如何能成大事？我今還國當策惡生紹繼王位，其勝鬘、行雨二夫人等，驅令出宮。」作是念已，棄所執守升車而去，至室羅伐城啟惡生言：「太子今欲登位不？」惡生曰：「是我所欲。」於時長行便與諸臣共策為主，敕二夫人向老王處。於是勝鬘、行雨問長行曰：「王今何在？」答曰：「王在釋迦妙光園內。」時二夫人徒步而去，尋覓老王。爾時勝光大王既至門外，不見長行，問諸苾芻曰：「大德！見我大臣今往何處？」苾芻答曰：「王入不久，長行尋即乘車而去。」王既聞已徒步漸行，佛亦此時向王舍城。王于中路逢行雨等，王便問曰：「汝等何故徒步遠來？」答言：「大王！長行大臣策立惡生驅出我等，步涉而來尋覓大王。」王聞此語告勝鬘曰：「汝已先受夫王寵祿，今且歸還受兒王俸料，我將行雨從此卻回。」於是勝鬘遂還室羅伐城，掩淚行啼隨路而返。

王與行雨趣王舍城漸漸而進，遂到城所見一園林，便即停住語行雨言：「我且留此，汝向城中報未生怨王云：『憍薩羅國勝光大王，今在

【現代漢語翻譯】 現代漢語譯本： ，眾比丘等都非常歡喜，相信並接受奉行。總結前面的頌文說： 議論人有四種，心思情慾身體瘦弱； 兩個大臣恭敬程度不同，尊敬國王不如尊敬佛。 當時長行大臣，知道國王去見佛陀后，便這樣想：『國王有五百大臣都歸附惡生（指勝光王的兒子），只有我一個人不跟隨他們。他們這些人怎麼能成就大事？我現在回國，應當擁立惡生繼承王位，把勝鬘（勝光王的夫人）、行雨（勝光王的夫人）兩位夫人等，驅逐出宮。』這樣想完后，便放棄了守衛職責，乘車離去，到達室羅伐城，告訴惡生說：『太子現在想登上王位嗎？』惡生說：『正是我所希望的。』當時長行便與眾大臣共同擁立惡生為主，命令兩位夫人去老國王那裡。於是勝鬘、行雨問長行說：『國王現在在哪裡？』回答說：『國王在釋迦妙光園內。』當時兩位夫人徒步而去，尋找老國王。這時勝光大王已經到了門外，沒有看見長行，問眾比丘說：『大德！看見我的大臣現在往哪裡去了嗎？』比丘回答說：『國王進入不久，長行隨即乘車離開了。』國王聽了之後，徒步慢慢行走，佛陀也在這時前往王舍城。國王在半路遇到行雨等人，國王便問：『你們為何徒步遠道而來？』回答說：『大王！長行大臣擁立惡生，驅逐我們出來，徒步前來尋找大王。』國王聽了這話告訴勝鬘說：『你已經先接受了夫王的寵愛俸祿，現在姑且回去接受兒子王的俸祿，我將和行雨從此返回。』於是勝鬘便返回室羅伐城，掩面哭泣，沿著道路返回。 國王與行雨前往王舍城，漸漸前進，到達一處園林，便停下來告訴行雨說：『我且留在這裡，你向城中稟告阿阇世王（未生怨王）說：『憍薩羅國（古代印度的一個國家）的勝光大王，現在在

【English Translation】 English version: The Bhikshus (monks) were all delighted and faithfully accepted and practiced it. The summary of the previous verses says: There are four kinds of people discussed, those whose minds are on desires and whose bodies are thin; Two ministers have different degrees of respect, respecting the king is not as good as respecting the Buddha. At that time, the minister Changxing (name of a minister), knowing that the king had gone to see the Buddha, thought to himself: 'The king has five hundred ministers who have all submitted to Esheng (name of a prince, son of the king), only I alone do not follow them. How can they accomplish great things? Now I will return to the country and support Esheng to succeed to the throne, and drive out the two consorts, Shengman (name of a queen) and Xingyu (name of a queen), from the palace.' After thinking this, he abandoned his duty, got into his chariot and left, arriving at Shiluofa City (name of a city) and telling Esheng: 'Does the prince now wish to ascend the throne?' Esheng said: 'That is what I desire.' At that time, Changxing and the other ministers together supported Esheng as the ruler, and ordered the two consorts to go to the old king. Thereupon, Shengman and Xingyu asked Changxing: 'Where is the king now?' He replied: 'The king is in the Shijia Miaoguang Garden (name of a garden).' At that time, the two consorts went on foot, seeking the old king. At this time, King Shengguang (name of a king) had already arrived outside the gate, but did not see Changxing, and asked the Bhikshus: 'Great Virtues! Did you see where my minister went?' The Bhikshus replied: 'The king entered not long ago, and Changxing immediately left by chariot.' After the king heard this, he walked slowly on foot, and the Buddha also went to Wangshe City (name of a city) at this time. The king met Xingyu and others on the road, and the king asked: 'Why have you come from afar on foot?' They replied: 'Great King! The minister Changxing has supported Esheng and driven us out, and we have come on foot to seek the Great King.' After the king heard this, he told Shengman: 'You have already received the favor and emoluments of the husband-king, now you should return and receive the emoluments of the son-king, and I will return from here with Xingyu.' Thereupon, Shengman returned to Shiluofa City, covering her face and weeping, returning along the road. The king and Xingyu went to Wangshe City, gradually advancing, and arrived at a garden, and stopped and told Xingyu: 'I will stay here, and you go to the city and report to King Ajatasattu (name of a king, also known as Weisheng Yuanwang): 'King Shengguang of the Kingdom of Qiaosaluo (name of a kingdom in ancient India) is now at'

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外園思欲相見。』」行雨即去見未生怨，具如上說。其未生怨王聞此語已，便大驚愕即語行雨曰：「憍薩羅國勝光王者，有大威力四兵強盛，云何忽至我等不知？」行雨答曰：「王今何有兵眾之盛？太子謀逆奪父稱王，唯我從王而來至此。」未生怨曰：「若有此事，我當策彼為此國王，我自退身而為太子。」即召群臣而敕之曰：「勝光王者是大國主，剎帝利種灌頂之王，今忽至此應須敬待。卿等即可凈治城路，嚴整四兵領百千眾，我欲親往迎王來入。」時諸臣等既奉王敕，擊鼓吹貝宣告眾人嚴事城郭，掃治衢路倍加清凈，猶如天帝歡喜之園。其勝光王久不得食，怪使來遲即出園林欲求飲食，慞惶顧眄至蘿菔園。於時園子謂是凡人，遂與蘿菔五顆，王既饑虛根葉俱食，食已患渴，即往水邊過量而飲，因成霍亂身體羸弱，思憶勝鬘涉路前行轍中倒地，口銜末土因即命終。

是時未生怨王嚴從四兵詣園不見，便令馬使四面傍求。時有一騎至蘿菔園，問園子曰：「汝見如是人不？」答曰：「我見一人暫來至此，求索蘿菔便向水邊。」彼即往尋正見王尸路隅僵仆，使者即以上事告未生怨王。既聞已唱言：「禍哉！我於今者重受惡聲。我從先來已有害父奪位之名，今者又云殺父知識。」即與無量營從往赴尸所，敕群臣曰：「

【現代漢語翻譯】 現代漢語譯本：勝光王在外園想著要和未生怨王相見。』行雨就離開去見阿阇世（Ajatasattu，未生怨），詳細地像上面所說的那樣稟告。阿阇世王聽了這些話后，非常驚愕，對行雨說：『拘薩羅國（Kosala）的勝光王（Prasenajit）擁有強大的威力，四種軍隊非常強盛，怎麼會突然來到這裡我們都不知道？』行雨回答說：『大王現在哪裡還有兵眾的強盛？太子圖謀叛逆，奪取父親的王位自立為王，只有我跟隨大王來到這裡。』阿阇世說：『如果真有此事，我應當擁立他為國王，我自己退位做太子。』隨即召集群臣，告誡他們說：『勝光王是大國的君主，剎帝利（Kshatriya，貴族）種姓經過灌頂儀式的國王，現在突然來到這裡，應當恭敬對待。你們可以清掃乾淨街道，整頓好軍隊，率領成百上千的士兵，我想要親自去迎接國王進來。』當時各位大臣接受了國王的命令，擊鼓吹貝，宣告眾人認真修繕城郭，清掃街道，比平時更加乾淨，就像天帝歡喜的園林一樣。勝光王很久沒有得到食物，奇怪使者來得太遲，就走出園林想要尋找食物，驚慌地四處張望，來到了蘿蔔園。當時看園人以為他是普通人，就給了他五個蘿蔔，勝光王因為飢餓，連根帶葉都吃了，吃完後感到口渴，就到水邊過量地飲水，因此得了霍亂，身體非常虛弱，想著勝鬘夫人（Sri-mala），沿著道路向前走，在車轍中倒在地上，口裡含著泥土，就這樣去世了。 當時阿阇世王率領軍隊前往園林，沒有見到勝光王，就命令騎兵四處尋找。當時有一個騎兵來到蘿蔔園，問看園人說：『你有沒有看見這樣一個人？』看園人回答說：『我看見一個人曾經來到這裡，尋找蘿蔔，然後就向水邊去了。』騎兵就前去尋找，正好看到勝光王的屍體僵硬地倒在路邊，使者就把以上的事情告訴了阿阇世王。阿阇世王聽了之後，大聲喊道：『災禍啊！我今天又要承受惡名了。我從以前就有了弒父奪位的名聲，現在又會被說成是殺害父親的知己。』隨即帶領無數隨從前往屍體所在的地方，告誡群臣說：

【English Translation】 English version: 'King Prasenajit, thinking of seeing Ajatasattu (Ajatasattu, the unborn enemy) in the outer garden.' Xingyu then left to see Ajatasattu, reporting in detail as described above. King Ajatasattu, upon hearing these words, was greatly astonished and said to Xingyu, 'King Prasenajit of Kosala (Kosala) possesses great power, and his four types of troops are very strong. How could he suddenly arrive here without our knowledge?' Xingyu replied, 'Your Majesty, where is the strength of your troops now? The crown prince plotted a rebellion, seized the throne from his father, and declared himself king. Only I have followed the king here.' Ajatasattu said, 'If this is true, I should support him as king, and I will abdicate and become the crown prince myself.' He then summoned his ministers and instructed them, 'King Prasenajit is the ruler of a great country, a Kshatriya (Kshatriya, noble) by caste, and a king who has undergone the coronation ceremony. Now that he has suddenly arrived here, we should treat him with respect. You may clean the streets and prepare the troops, leading hundreds of thousands of soldiers. I wish to personally welcome the king to enter.' At that time, the ministers received the king's order, beat drums and blew conch shells, announcing to the people to diligently repair the city walls, clean the streets, making them cleaner than usual, like the joyful garden of the heavenly emperor. King Prasenajit had not received food for a long time, and wondering why the messenger was so late, he went out of the garden to seek food. He looked around in panic and came to the radish garden. At that time, the gardener thought he was an ordinary person and gave him five radishes. King Prasenajit, being hungry, ate both the roots and the leaves. After eating, he felt thirsty and drank excessively by the water, which caused him to contract cholera. His body was very weak, and thinking of Sri-mala (Sri-mala), he walked forward along the road, fell to the ground in the rut, with soil in his mouth, and thus passed away. At that time, King Ajatasattu led his troops to the garden but did not see King Prasenajit, so he ordered the cavalry to search in all directions. At that time, a cavalryman came to the radish garden and asked the gardener, 'Have you seen such a person?' The gardener replied, 'I saw a person come here briefly, looking for radishes, and then he went to the water.' The cavalryman went to search and found King Prasenajit's body stiffly lying by the roadside. The messenger reported the above to King Ajatasattu. Upon hearing this, King Ajatasattu cried out, 'Disaster! I will suffer a bad reputation again today. I have had the reputation of patricide and usurpation of the throne since before, and now I will be said to have killed my father's acquaintance.' He then led countless followers to the place where the body was, and instructed the ministers, '

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此勝光王者，是剎帝利灌頂大王，今遭困苦於此命過，宜依盛禮焚葬其身。」時彼諸臣如王所敕，備飾靈輿送至寒林焚燒事畢。

王詣佛所頂禮雙足，退坐一面而白佛言：「大德世尊！不審勝光大王先作何業，因食蘿菔困苦命終？」爾時世尊告言：「大王！彼勝光王自作其業，今受此報，廣如上說。大王！乃往過去，于聚落中有婆羅門，娶妻未久便誕一息，年漸長大乞食自資，得蘿菔五顆送與其母。即白母曰：『今暫洗浴，留待我還以供所食。』大王！若時無佛，有獨覺者出現世間，憐愍孤弱樂靜安居，為世福田。於時有一獨覺遊行人間，于晨朝時著衣持缽，入村乞食，遂到彼家。婆羅門妻見此獨覺身相端嚴六根調靜，即持蘿菔奉施於彼。爾時獨覺受其所施，踴身虛空為作神變，凡夫之人見神通時心便調伏，即遙禮拜情甚歡喜。時婆羅門子浴已還家，便白其母，索向蘿菔。母曰：『適有辟支來乞，我已將施。』子聞此語為饑所逼，遂發瞋心起于惡念：『愿彼因食蘿菔霍亂而終。』大王！汝今當知，彼小兒者豈異人乎？即勝光王是。由彼往昔于獨覺處發此噁心，因斯業力，于無量百千歲墮在地獄受諸苦惱，復餘業報因緣力故，已經六返遭霍亂病而取命終。至今七生，余殘業力，食此蘿菔霍亂而死。大王當知，勝光

【現代漢語翻譯】 現代漢語譯本：這位勝光王（Śūnyaprabha-rāja，剎帝利灌頂大王），如今遭遇困苦，在此命終，應該按照隆重的禮儀焚燒他的遺體。』當時，那些大臣按照國王的命令，準備好裝飾華麗的靈車，將遺體送到寒林（śītavana，墓地）焚燒完畢。

國王前往佛陀處，頂禮佛陀雙足，退坐在一旁，對佛陀說：『大德世尊！不知勝光大王先前造了什麼業，因為吃了蘿蔔而困苦命終？』這時，世尊告訴國王說：『大王！這位勝光王是自作其業，如今承受這樣的果報，詳細情況如上面所說。大王！過去很久以前，在一個村落里，有一位婆羅門（brāhmaṇa），娶妻不久便生了一個兒子，兒子漸漸長大后靠乞討為生，得到五個蘿蔔送給他的母親。他告訴母親說：『我現在暫時去洗澡，請留著這些蘿蔔等我回來吃。』大王！在沒有佛陀的時代，有獨覺（pratyekabuddha）出現在世間，他們憐憫孤苦弱小，喜歡安靜地居住，是世間的福田。當時，有一位獨覺在人間游化，在早晨的時候穿好衣服，拿著缽，進入村莊乞食，來到了這家。婆羅門妻見到這位獨覺身相端正莊嚴，六根調伏安靜，就將蘿蔔供養給他。當時，獨覺接受了她的供養，踴身到空中，示現神通變化，凡夫俗子見到神通時，內心便能調伏，立即遙遠地禮拜，心情非常歡喜。當時，婆羅門之子洗完澡回到家，便告訴他的母親，索要之前的蘿蔔。母親說：『剛才有位辟支佛（pratyekabuddha）來乞食，我已經佈施給他了。』兒子聽到這話，因為飢餓所逼迫，便生起嗔恨心，起了惡念：『愿他因為吃了蘿蔔而得霍亂而死。』大王！你現在應當知道，那個小孩難道是別人嗎？就是勝光王。由於他往昔在獨覺處生起這樣的噁心，因為這個業力，在無量百千歲中墮落在地獄，遭受各種苦惱，又因為剩餘的業報因緣，已經有六次遭遇霍亂病而喪命。直到現在第七次，剩餘的殘餘業力，因為吃了蘿蔔而得霍亂而死。大王應當知道，勝光

【English Translation】 English version: 'This King Śūnyaprabha-rāja (Victorious Light King, a kshatriya crowned king), now suffering and dying here, should be cremated according to proper rites.' Then, those ministers, as the king had commanded, prepared a decorated hearse, conveyed the body to the śītavana (cold forest, cemetery), and completed the cremation.

The king went to the Buddha, prostrated at his feet, and sat to one side, saying to the Buddha, 'Venerable World-Honored One! I wonder what karma King Śūnyaprabha created in the past, that he died in suffering after eating radishes?' At that time, the World-Honored One said, 'Great King! That King Śūnyaprabha created his own karma and now receives this retribution, as described above in detail. Great King! In the distant past, in a village, there was a brāhmaṇa (Brahmin), who married and soon had a son. As the son grew older, he supported himself by begging, and he obtained five radishes, which he gave to his mother. He said to his mother, 'I will go bathe now; please save these radishes for me to eat when I return.' Great King! In times when there is no Buddha, pratyekabuddhas (Solitary Buddhas) appear in the world. They have compassion for the orphaned and weak, enjoy quiet dwelling, and are fields of merit for the world. At that time, a pratyekabuddha wandered in the human realm, and in the morning, he put on his robes, carried his bowl, entered the village to beg for food, and came to that house. The brāhmaṇa's wife saw that this pratyekabuddha had a dignified and serene appearance, with his six senses subdued and calm, so she offered him the radishes. At that time, the pratyekabuddha accepted her offering, rose into the sky, and performed miraculous transformations. When ordinary people saw the miraculous powers, their minds were subdued, and they bowed from afar with great joy. At that time, the brāhmaṇa's son returned home after bathing and asked his mother for the radishes. His mother said, 'A pratyekabuddha came begging earlier, and I gave them to him.' When the son heard this, he was driven by hunger and became angry, harboring the evil thought: 'May he suffer from cholera and die from eating those radishes!' Great King! You should know now, is that child anyone else? It was King Śūnyaprabha. Because he harbored such an evil thought towards the pratyekabuddha in the past, due to the power of that karma, he fell into hell for countless hundreds of thousands of years, suffering all kinds of torments. Furthermore, due to the remaining karmic causes, he has already died six times from cholera. Now, for the seventh time, due to the remaining karmic force, he died from cholera after eating these radishes. Great King, you should know, Śūnyaprabha

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業報從此永畢，更不復受。大王當知：白業白報、黑業黑報、雜業雜報，是故應舍黑雜二業，當修白業，勿為惡口。」時未生怨王聞佛所說，喜遍身心，頂禮佛足信受而去。

是時惡生太子既得紹位，後於異時與諸大臣大殿朝會，苦母白言：「大王！頗念于往日時，在大眾前作師子吼：『我若登位，先當誅伐諸釋種子報我初怨。』」王問苦母曰：「凡我出言，皆應作不？」苦母對曰：「王今創臨寶位，宜念昔言，討罰釋種。時至不為，便成妄語。請下明敕卜日出軍，像馬車步四兵俱發，奮耀戈甲椎鐘鳴鼓，出室羅伐城往劫比羅國，誅滅釋種。」時惡生王納苦母諫，即便下敕，命將持兵往伐彼國。世尊大師無不知見，知諸釋子必定喪亡，于兩國界大路之側，在小樹下無多枝葉端身而坐。時惡生王遙見世尊，即詣其所白言：「大德！有多園林蔭映滋茂，何故舍彼而住於斯？此樹少葉小蔭，云何可住？」佛言：「大王！親族陰涼，樹何足顧？」爾時惡生聞世尊言，便作是念：「劫比羅國諸釋枝條是佛親眷，如來愍念不可違情。」作此思惟退還本國。苦母再三諫請誅滅，其後惡生與諸臣佐，于朝會時告群臣曰：「劫比羅國諸釋種子，恒云我是婢兒，罵辱既深此不可忘。然彼是如來種族，世尊憐念，每自抑忍不敢行誅。云

【現代漢語翻譯】 現代漢語譯本 業報從此永遠終結，不再承受。大王您應當知道：白業帶來白報，黑業帶來黑報，雜業帶來雜報，因此應當捨棄黑業和雜業，應當修習白業，不要說惡語。』當時，阿阇世王（Ajatasattu，未生怨王）聽了佛陀所說，喜悅遍佈身心，頂禮佛足，信受而去。

當時，阿阇世太子（惡生太子）即位后，有一天與各位大臣在大殿上朝會，他的母親苦母稟告說：『大王！您是否還記得往日在大眾面前所作的獅子吼：『我如果登上王位，首先應當誅殺所有釋迦族的後代，報我當初的仇恨。』」阿阇世王問苦母說：『凡是我說出口的話，都應當去做嗎？』苦母回答說：『大王現在剛剛登上王位，應該記住以前說過的話，討伐釋迦族。時機到了不去做，就會成為妄語。請您下達明確的命令，選擇吉日出兵，像兵、馬兵、車兵、步兵四種軍隊一起出發，展示戈甲的威武，敲響鐘鼓，從室羅伐城（Sravasti）出發前往劫比羅國（Kapilavastu），誅滅釋迦族。』當時，阿阇世王採納了苦母的建議，立即下令，命令將領率領軍隊前往討伐那個國家。世尊大師無所不知，知道各位釋迦族的子弟必定會喪亡，於是在兩國交界的大路旁邊，在一棵沒有多少枝葉的小樹下端身而坐。當時，阿阇世王遠遠地看見了世尊，立即前往他的住所稟告說：『大德！有很多園林，樹木茂盛，綠蔭濃密，為什麼捨棄那些地方而住在這裡？這棵樹葉子稀少，樹蔭很小，怎麼能住呢？』佛陀說：『大王！親族的蔭庇才是最重要的，樹木又算得了什麼呢？』當時，阿阇世王聽了世尊的話，便這樣想：『劫比羅國的各位釋迦族人是佛陀的親眷，如來憐憫他們，我不能違揹他的意願。』這樣思惟后，便退回了自己的國家。苦母再三勸諫他誅滅釋迦族，之後阿阇世王與各位大臣，在朝會時告訴群臣說：『劫比羅國的各位釋迦族人，總是說我是婢女所生的兒子，侮辱謾罵已經很深，這不可忘記。然而他們是如來的種族，世尊憐憫他們，總是抑制自己，不敢進行誅殺。』

【English Translation】 English version Karmic retribution will thus be eternally concluded, and no longer received. Great King, you should know: white deeds bring white rewards, black deeds bring black rewards, mixed deeds bring mixed rewards. Therefore, one should abandon black and mixed deeds, and cultivate white deeds, and not speak evil words.' At that time, King Ajatasattu (Ajatasattu, Unborn Enemy) heard what the Buddha said, joy filled his body and mind, he bowed at the Buddha's feet, accepted it with faith, and departed.

At that time, Prince Ajatasattu (Evil-born Prince), having ascended the throne, later, at a different time, held a court assembly with various ministers in the great hall. His mother, Kosa, reported, 'Great King! Do you still remember the lion's roar you made before the assembly in the past: 'If I ascend the throne, I shall first execute all the descendants of the Sakya clan to avenge my initial grievances.'?' King Ajatasattu asked Kosa, 'Should everything I say be done?' Kosa replied, 'Now that Your Majesty has newly ascended the throne, you should remember your past words and punish the Sakya clan. If you do not act when the time comes, you will become a liar. Please issue a clear decree to choose an auspicious day to send out troops, with elephant soldiers, horse soldiers, chariot soldiers, and infantry all setting out together, displaying the might of spears and armor, striking bells and drums, departing from Sravasti (Sravasti) to attack Kapilavastu (Kapilavastu), and exterminate the Sakya clan.' At that time, King Ajatasattu accepted Kosa's advice and immediately issued a decree, ordering generals to lead troops to attack that country. The World Honored One, the great teacher, knew everything and saw everything, knowing that all the Sakya disciples would surely perish. Therefore, on the side of the great road between the two countries, he sat upright under a small tree with few branches and leaves. At that time, King Ajatasattu saw the World Honored One from afar and immediately went to his residence and reported, 'Great Virtue! There are many gardens with lush trees and dense shade, why do you abandon those places and live here? This tree has few leaves and little shade, how can you live here?' The Buddha said, 'Great King! The shade of relatives is the most important, what is a tree worth?' At that time, King Ajatasattu heard the words of the World Honored One and thought, 'The Sakya people of Kapilavastu are the relatives of the Buddha, the Tathagata pities them, and I cannot go against his wishes.' After thinking this, he retreated to his own country. Kosa repeatedly advised him to exterminate the Sakya clan. Later, King Ajatasattu, with various ministers, told the assembled officials at the court assembly, 'The Sakya people of Kapilavastu always say that I am the son of a slave girl, and the insults and abuse have been deep, which cannot be forgotten. However, they are the descendants of the Tathagata, and the World Honored One pities them, always restraining himself and not daring to carry out the execution.'

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何能得報此怨罵？」苦母對曰：「我聞沙門喬答摩自云離欲，離欲之者，無眷念心。若有眷念即非離欲。道俗各異，王宜自決。」又言：「今日正是誅釋種時。」於是惡生欲整四兵出行討罰。

未去之頃佛作是念：「城中釋種未見諦者，若與惡生共相戰鬥，便非見諦之器。」即往劫比羅國，到已住在多根樹園。時諸釋種聞世尊來至於此，大眾集會詣如來處，頂禮雙足退坐一面。爾時世尊知諸釋種根性本緣，為說妙法。時彼眾中有無量百千諸有情輩，得大利益，或得預流果、一來果、不還果、阿羅漢果，或有作獨覺因、或作成佛因緣。復有無量眾生，歸依三寶受諸學處奉行佛教。是時劫比羅釋種獲此法利，頂禮世尊奉辭而去。

是時惡生親領四兵，于劫比羅城不遠而住，具壽大目連詣世尊所，頂禮佛足退坐一面，白佛言：「世尊！我聞癡人惡生，嚴集四兵來誅釋種，我有神力能擲兵眾遠置他方。唯愿世尊賜垂哀許，復以神力變城為鐵，以大鐵網遍覆其上，令彼惡生尚不能見劫比羅城，況加誅害！」佛言：「我亦知汝有神通力所作皆辦，然由釋種前生業累，今應受報。業若成熟，如瀑水流不可禁制，要須自受，廣如上說。」爾時世尊說此頌曰：

「假令經百劫，　　所作業不亡； 　因緣會遇時，　　果報

【現代漢語翻譯】 『如何才能報復這些怨恨和謾罵？』苦母回答說：『我聽說沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛的稱號）自稱已經脫離慾望，脫離慾望的人，不應該有眷戀之心。如果還有眷戀，就不是真正的離欲。出家和在家各有不同，大王您自己決定吧。』又說：『今天正是誅殺釋迦種姓（Śākya，釋迦族）的好時機。』於是惡生（Virūḍhaka，琉璃王）準備率領軍隊出發去討伐。

還沒出發的時候，佛陀這樣想：『城中那些還沒有證悟真理的釋迦族人，如果和惡生交戰，就失去了證悟的機會。』於是前往劫比羅國（Kapilavastu，釋迦族居住的城市），到達后住在多根樹園。當時，各位釋迦族人聽說世尊（Bhagavān，佛的稱號）來到這裡，大眾一起前往如來（Tathāgata，佛的稱號）處，頂禮佛的雙足，然後退到一旁坐下。那時，世尊瞭解各位釋迦族人的根性和本來的因緣，為他們宣說微妙的佛法。當時，他們之中有無數百千的有情眾生，得到了巨大的利益，有的證得了預流果（Srota-āpanna，須陀洹果）、一來果（Sakṛdāgāmin，斯陀含果）、不還果（Anāgāmin，阿那含果）、阿羅漢果（Arhat，阿羅漢果），有的種下了成為獨覺（Pratyekabuddha，辟支佛）的因，或者種下了成佛的因緣。還有無數眾生，皈依三寶（Triratna，佛法僧），受持各種戒律，奉行佛教。當時，劫比羅的釋迦族人獲得了這樣的佛法利益，頂禮世尊，告辭離去。

這時，惡生親自率領軍隊，駐紮在離劫比羅城不遠的地方。具壽大目連（Mahāmaudgalyāyana，神通第一的佛陀弟子）前往世尊處，頂禮佛足，退到一旁坐下，對佛說：『世尊！我聽說愚癡的惡生，聚集軍隊來誅殺釋迦族人，我有神通力，可以將他們的軍隊扔到遙遠的地方。希望世尊允許我這樣做，再用神通力將城市變成鐵城，用巨大的鐵網覆蓋在上面，讓惡生甚至看不到劫比羅城，更不用說進行殺戮了！』佛說：『我知道你有神通力，可以做到這些。但是，由於釋迦族人前世的業力，現在應該承受這樣的果報。業力一旦成熟，就像瀑布一樣無法阻擋，必須自己承受。』（內容如前所述）。當時，世尊說了這首偈頌：

『即使經過百千劫，所造的業也不會消失；因緣際會的時候，果報'

【English Translation】 『How can I avenge these resentments and curses?』 The bitter mother replied, 『I have heard that the Śrāmaṇa Gautama (another name for Shakyamuni Buddha) claims to be free from desires. One who is free from desires should have no attachment. If there is still attachment, then it is not true detachment. The monastic and the lay are different, Your Majesty should decide for yourself.』 She also said, 『Today is the right time to exterminate the Śākya (Shakya clan).』 Thereupon, Virūḍhaka (Evil-born, the king) prepared to lead his four divisions of troops to set out and punish them.

Before he set out, the Buddha thought, 『If the Śākya people in the city who have not yet seen the truth engage in battle with Evil-born, they will lose the opportunity to see the truth.』 So he went to Kapilavastu (the city where the Shakya clan lived), and after arriving, he stayed in the Many-Rooted Tree Garden. At that time, the Śākya people heard that the Bhagavan (Blessed One, another name for the Buddha) had come there, and the assembly went to the Tathāgata』s (Thus Come One, another name for the Buddha) place, bowed at his feet, and sat down to one side. At that time, the World-Honored One (Bhagavān, another name for the Buddha) knew the roots and original causes of the Śākya people, and spoke the wonderful Dharma for them. At that time, among them, countless hundreds of thousands of sentient beings received great benefits, some attained the fruit of Stream-enterer (Srota-āpanna), Once-returner (Sakṛdāgāmin), Non-returner (Anāgāmin), Arhat (Arhat), some planted the cause of becoming a Solitary Buddha (Pratyekabuddha), or planted the causes and conditions for becoming a Buddha. There were also countless sentient beings who took refuge in the Three Jewels (Triratna, Buddha, Dharma, Sangha), received various precepts, and practiced the Buddha's teachings. At that time, the Śākya people of Kapilavastu obtained this Dharma benefit, bowed to the World-Honored One, and took their leave.

At this time, Evil-born personally led his four divisions of troops and stayed not far from the city of Kapilavastu. The Venerable Mahāmaudgalyāyana (Buddha's disciple known for his great supernatural powers) went to the World-Honored One, bowed at the Buddha's feet, sat down to one side, and said to the Buddha, 『World-Honored One! I have heard that the foolish Evil-born has gathered troops to exterminate the Śākya people. I have the power to throw their troops far away to other lands. I hope the World-Honored One will grant me permission to do so, and also use my supernatural power to transform the city into an iron city, and cover it with a large iron net, so that Evil-born will not even be able to see the city of Kapilavastu, let alone carry out the slaughter!』 The Buddha said, 『I also know that you have supernatural powers and can accomplish all these things. However, due to the past karma of the Śākya people, they should now receive this retribution. Once karma matures, it is like a waterfall that cannot be stopped, and they must bear it themselves.』 (As described above). At that time, the World-Honored One spoke this verse:

『Even if hundreds of kalpas pass, the karma created will not disappear; when causes and conditions meet, the retribution』

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還自受。」

佛告大目連：「故知世間皆由業力而受其報。由業力生、由業力住，一切眾生皆隨業力，善惡須受。」於時目連不果所愿，禮佛而去。

是時劫比羅諸釋種子，聞惡生王將大兵眾欲來誅滅，即敕四兵，嚴整器仗出城拒敵。彼未防備沖惡生軍，是諸釋種並證見諦，不行殺害唯用鞭杖，左揮右拂而打撲之，或復以箭射彼弓弦，像馬腹帶射皆令斷，或射頭牟甲綴使落於地，或射耳邊及鞍轡絳帶，但令遺落不傷身首不損其命。於時惡生兵眾尋自敗散，諸釋種子戰便得勝。師眾俱入閉門上城，而作制令：「我等不應傷害惡生及其兵眾，若有犯者則非釋種。」

爾時惡生見此釋種咸有仁慈具大勇力，告苦母曰：「我等今者，宜可收軍且還本國。」苦母對曰：「大王勿憂！劫比羅釋種並是見諦，乃至不傷蚊蟻之類，況害於人。王若不信今則可驗，曏者大陣無一損傷。彼復作制：『不應傷害惡生之身及諸兵眾，若有犯者則非釋種。』」惡生聞已默然而住。有一釋種名曰閃婆，住于外邑撿挍農作，聞彼惡生親領四兵，至劫比羅欲誅釋種，不聞諸釋所作制令，又未見諦，乃嚴兵眾來襲惡生，倉卒橫擊即便大敗，惡生之軍殺傷幾盡。是時惡生告苦母曰：「汝曏者言：『釋種見諦不傷蚊蟻，況害於人。』今閃婆

【現代漢語翻譯】 現代漢語譯本： 還自受。'

佛告大目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）:'故知世間皆由業力而受其報。由業力生、由業力住，一切眾生皆隨業力，善惡須受。'於時目連不果所愿，禮佛而去。

是時劫比羅（Kapilavastu，釋迦牟尼佛的故鄉）諸釋種子，聞惡生王（Virudhaka，也譯作毗琉璃王）將大兵眾欲來誅滅，即敕四兵，嚴整器仗出城拒敵。彼未防備沖惡生軍，是諸釋種並證見諦，不行殺害唯用鞭杖，左揮右拂而打撲之，或復以箭射彼弓弦，像馬腹帶射皆令斷，或射頭牟甲綴使落於地，或射耳邊及鞍轡絳帶，但令遺落不傷身首不損其命。於時惡生兵眾尋自敗散，諸釋種子戰便得勝。師眾俱入閉門上城，而作制令:'我等不應傷害惡生及其兵眾，若有犯者則非釋種。'

爾時惡生見此釋種咸有仁慈具大勇力，告苦母曰:'我等今者，宜可收軍且還本國。'苦母對曰:'大王勿憂！劫比羅釋種並是見諦，乃至不傷蚊蟻之類，況害於人。王若不信今則可驗，曏者大陣無一損傷。彼復作制:『不應傷害惡生之身及諸兵眾，若有犯者則非釋種。』』惡生聞已默然而住。有一釋種名曰閃婆（Śyāma），住于外邑撿挍農作，聞彼惡生親領四兵，至劫比羅欲誅釋種，不聞諸釋所作制令，又未見諦，乃嚴兵眾來襲惡生，倉卒橫擊即便大敗，惡生之軍殺傷幾盡。是時惡生告苦母曰:'汝曏者言:『釋種見諦不傷蚊蟻，況害於人。』今閃婆 English version: 'And receive it yourself.'

The Buddha told Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers): 'Therefore, it is known that all in the world receive their retribution due to the power of karma. Born from the power of karma, abiding by the power of karma, all sentient beings follow the power of karma, and must receive the consequences of good and evil.' At that time, Maudgalyāyana did not achieve his wish and departed, bowing to the Buddha.

At that time, the Śākya (釋迦) descendants of Kapilavastu (the birthplace of Śākyamuni Buddha), hearing that King Virudhaka (also translated as Virūḍhaka) was leading a large army to exterminate them, immediately ordered the four divisions of the army to prepare their weapons and go out of the city to resist the enemy. The Śākyas, unprepared to confront Virudhaka's army, having all attained the truth, did not engage in killing but only used whips and staffs, waving them left and right to strike and push them. Some even shot arrows at the bowstrings of the enemy, severing the belly bands of elephants and horses, or shot off the helmet ornaments on their heads, or shot at the sides of their ears and the tassels of their saddles, causing them to fall to the ground without injuring their bodies or taking their lives. At that time, Virudhaka's army quickly scattered and was defeated, and the Śākya descendants won the battle. The army and the masses all entered, closed the gates, and went up to the city walls, making a decree: 'We should not harm Virudhaka and his army; whoever violates this is not a Śākya.'

At that time, Virudhaka, seeing that these Śākyas were all benevolent and possessed great courage, said to his bitter mother: 'We should now withdraw our troops and return to our own country.' His bitter mother replied: 'Great King, do not worry! The Śākyas of Kapilavastu have all attained the truth, and would not even harm mosquitoes or ants, let alone people. If the King does not believe me, he can verify it now; in the previous battle, there was no damage. They also made a decree: 『We should not harm the body of Virudhaka and his army; whoever violates this is not a Śākya.』』 Virudhaka remained silent after hearing this. There was a Śākya named Śyāma (閃婆), who lived in an outer town inspecting agricultural work. Hearing that Virudhaka was personally leading the four divisions of the army to Kapilavastu to exterminate the Śākyas, not hearing the decree made by the Śākyas, and not having attained the truth, he prepared his troops to attack Virudhaka. He launched a sudden attack and greatly defeated Virudhaka, killing and wounding almost all of Virudhaka's army. At that time, Virudhaka said to his bitter mother: 'You said earlier: 『The Śākyas who have attained the truth do not harm mosquitoes or ants, let alone people.』 Now Śyāma

【English Translation】 'And receive it yourself.' The Buddha told Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers): 'Therefore, it is known that all in the world receive their retribution due to the power of karma. Born from the power of karma, abiding by the power of karma, all sentient beings follow the power of karma, and must receive the consequences of good and evil.' At that time, Maudgalyāyana did not achieve his wish and departed, bowing to the Buddha. At that time, the Śākya (釋迦) descendants of Kapilavastu (the birthplace of Śākyamuni Buddha), hearing that King Virudhaka (also translated as Virūḍhaka) was leading a large army to exterminate them, immediately ordered the four divisions of the army to prepare their weapons and go out of the city to resist the enemy. The Śākyas, unprepared to confront Virudhaka's army, having all attained the truth, did not engage in killing but only used whips and staffs, waving them left and right to strike and push them. Some even shot arrows at the bowstrings of the enemy, severing the belly bands of elephants and horses, or shot off the helmet ornaments on their heads, or shot at the sides of their ears and the tassels of their saddles, causing them to fall to the ground without injuring their bodies or taking their lives. At that time, Virudhaka's army quickly scattered and was defeated, and the Śākya descendants won the battle. The army and the masses all entered, closed the gates, and went up to the city walls, making a decree: 'We should not harm Virudhaka and his army; whoever violates this is not a Śākya.' At that time, Virudhaka, seeing that these Śākyas were all benevolent and possessed great courage, said to his bitter mother: 'We should now withdraw our troops and return to our own country.' His bitter mother replied: 'Great King, do not worry! The Śākyas of Kapilavastu have all attained the truth, and would not even harm mosquitoes or ants, let alone people. If the King does not believe me, he can verify it now; in the previous battle, there was no damage. They also made a decree: 『We should not harm the body of Virudhaka and his army; whoever violates this is not a Śākya.』』 Virudhaka remained silent after hearing this. There was a Śākya named Śyāma (閃婆), who lived in an outer town inspecting agricultural work. Hearing that Virudhaka was personally leading the four divisions of the army to Kapilavastu to exterminate the Śākyas, not hearing the decree made by the Śākyas, and not having attained the truth, he prepared his troops to attack Virudhaka. He launched a sudden attack and greatly defeated Virudhaka, killing and wounding almost all of Virudhaka's army. At that time, Virudhaka said to his bitter mother: 'You said earlier: 『The Śākyas who have attained the truth do not harm mosquitoes or ants, let alone people.』 Now Śyāma

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一人，將兵來戰殺害彌多，況劫比羅諸餘釋種委兵來集敵對難當，若得且歸猶勝全沒。」苦母對曰：「大王！彼閃婆者從外而來，元未得入劫比羅城，不知唱制，致此卒暴起戰鬥心。內外不通，愿王勿慮。」於時閃婆釋子心欲入城，至於門首喚言：「為開。」時守門者問言：「是誰？」答曰：「我是閃婆，汝宜可往報諸釋種。」城中即便令使報曰：「汝從今後非釋迦種，當隨意去。何以故？緣汝毀犯城中制令，所以不得入此城門。」閃婆即問：「眾有何制，說我毀犯？」答曰：「我等作制，不擬傷害惡生兵眾。若有犯者即非釋種。」報曰：「我實不聞，愿見容納。」如是苦請眾皆不許，乃告眾曰：「既不容入，請還家口。」眾出與之。得眷屬已，詣世尊處頂禮雙足，退坐一面而白佛言：「劫比羅城諸釋種子擯我令出，愿佛慈悲賜我記念，常為供養敬奉如來。」佛以慈悲，持自發爪授與閃婆。爾時閃婆以殷重心受如來發爪，往婆具荼國。彼諸人聞：「豪健釋子名曰閃婆，今來至此欲為我主，我等共議可隨彼不？」國人皆來於一山下籌量此事。時閃婆釋子屏諸從者置在一處，自身詐作送書使人，腋挾利刀詣眾集處作如是語：「諸君當知閃婆釋子，有大勢力勇健難當，令我赍書遺及仁等。」問言：「何為？」答曰：「彼欲為

【現代漢語翻譯】 現代漢語譯本：一人率領軍隊前來，殺害彌多（人名），更何況劫比羅（Kapilavastu，釋迦牟尼佛的故鄉）的其他釋迦族人聚集軍隊來對抗，難以抵擋。如果能夠暫時退回，也勝過全軍覆沒。』苦母（Kruma，人名）回答說：『大王！那閃婆（Shamba，人名）是從外面來的，原本沒有進入劫比羅城，不瞭解城中的規章制度，才導致這場突發的戰鬥。內外情況不通，希望大王不要憂慮。』當時，閃婆釋迦族人想要進入城中，到了城門口呼喊說：『開門。』守門人問道：『是誰？』回答說：『我是閃婆，你應該去稟報各位釋迦族人。』城中立刻派人去稟報說：『你從今以後不是釋迦族人，應當隨意離去。為什麼呢？因為你違反了城中的規章制度，所以不得進入此城門。』閃婆就問：『大家有什麼規章制度，說我違反了？』回答說：『我們制定規章，不打算傷害作惡的敵軍。如果有違反的人就不是釋迦族人。』閃婆回答說：『我實在沒有聽說過，希望能夠寬容接納。』這樣苦苦請求，大家都不允許，於是告訴大家說：『既然不容許我進入，請歸還我的家眷。』大家把他的家眷交還給他。得到家眷后，前往世尊（佛陀）處，頂禮佛陀雙足，退到一旁坐下，稟告佛陀說：『劫比羅城的各位釋迦族人驅逐我出來，希望佛陀慈悲，賜予我紀念之物，讓我常常供養敬奉如來。』佛陀以慈悲心，將自己的頭髮和指甲授予閃婆。當時，閃婆以殷重的心情接受如來的頭髮和指甲，前往婆具荼（Bhaguta，地名）國。那裡的眾人聽說：『有一位豪健的釋迦族人名叫閃婆，現在來到這裡想要成為我們的主人，我們共同商議是否跟隨他？』國人都聚集在一座山下商量這件事。當時，閃婆釋迦族人把他的隨從安置在一處，自己假裝成送信的使者，腋下藏著利刀，前往眾人聚集的地方，這樣說道：『各位應當知道閃婆釋迦族人，有很大的勢力，勇猛強健難以抵擋，讓我帶著書信送給各位。』眾人問道：『要做什麼？』回答說：『他想要成為』 English version: A man led troops to fight and kill Mita (a name). Moreover, the other Shakya people of Kapilavastu (the birthplace of Shakyamuni Buddha) gathered troops to resist, which was difficult to withstand. If they could temporarily retreat, it would be better than total annihilation.』 Kruma (a name) replied, 『Great King! That Shamba (a name) came from outside and originally did not enter the city of Kapilavastu. He did not understand the rules and regulations of the city, which led to this sudden battle. The internal and external situations are not clear, I hope the Great King does not worry.』 At that time, Shamba Shakya wanted to enter the city, and shouted at the gate, 『Open the gate.』 The gatekeeper asked, 『Who is it?』 He replied, 『I am Shamba, you should report to the Shakya people.』 The city immediately sent someone to report, 『From now on, you are not a Shakya, you should leave at will. Why? Because you have violated the rules and regulations of the city, so you are not allowed to enter this city gate.』 Shamba then asked, 『What rules and regulations do you have that I have violated?』 He replied, 『We have made rules that we do not intend to harm the evil enemy troops. If anyone violates them, they are not a Shakya.』 Shamba replied, 『I have really not heard of it, I hope you can be tolerant and accept me.』 He pleaded bitterly like this, but everyone refused. So he told everyone, 『Since you do not allow me to enter, please return my family.』 Everyone returned his family to him. After obtaining his family, he went to the World Honored One (Buddha), prostrated at the Buddha's feet, retreated to one side and sat down, and reported to the Buddha, 『The Shakya people of Kapilavastu have expelled me. I hope the Buddha will be compassionate and grant me a memento so that I can always make offerings and revere the Tathagata.』 The Buddha, with compassion, gave his hair and nails to Shamba. At that time, Shamba accepted the Tathagata's hair and nails with great reverence and went to the country of Bhaguta (a place name). The people there heard, 『There is a heroic Shakya named Shamba who has come here and wants to be our master. Shall we discuss whether to follow him?』 The people of the country gathered under a mountain to discuss this matter. At that time, Shamba Shakya placed his followers in one place, and he pretended to be a messenger, hiding a sharp knife under his arm, and went to the place where everyone was gathered, saying, 『You should know that Shamba Shakya has great power, is brave and strong and difficult to resist, and has asked me to send a letter to you.』 Everyone asked, 『What does he want to do?』 He replied, 『He wants to be』

【English Translation】 English version: A man led troops to fight and kill Mita (a name). Moreover, the other Shakya people of Kapilavastu (the birthplace of Shakyamuni Buddha) gathered troops to resist, which was difficult to withstand. If they could temporarily retreat, it would be better than total annihilation.』 Kruma (a name) replied, 『Great King! That Shamba (a name) came from outside and originally did not enter the city of Kapilavastu. He did not understand the rules and regulations of the city, which led to this sudden battle. The internal and external situations are not clear, I hope the Great King does not worry.』 At that time, Shamba Shakya wanted to enter the city, and shouted at the gate, 『Open the gate.』 The gatekeeper asked, 『Who is it?』 He replied, 『I am Shamba, you should report to the Shakya people.』 The city immediately sent someone to report, 『From now on, you are not a Shakya, you should leave at will. Why? Because you have violated the rules and regulations of the city, so you are not allowed to enter this city gate.』 Shamba then asked, 『What rules and regulations do you have that I have violated?』 He replied, 『We have made rules that we do not intend to harm the evil enemy troops. If anyone violates them, they are not a Shakya.』 Shamba replied, 『I have really not heard of it, I hope you can be tolerant and accept me.』 He pleaded bitterly like this, but everyone refused. So he told everyone, 『Since you do not allow me to enter, please return my family.』 Everyone returned his family to him. After obtaining his family, he went to the World Honored One (Buddha), prostrated at the Buddha's feet, retreated to one side and sat down, and reported to the Buddha, 『The Shakya people of Kapilavastu have expelled me. I hope the Buddha will be compassionate and grant me a memento so that I can always make offerings and revere the Tathagata.』 The Buddha, with compassion, gave his hair and nails to Shamba. At that time, Shamba accepted the Tathagata's hair and nails with great reverence and went to the country of Bhaguta (a place name). The people there heard, 『There is a heroic Shakya named Shamba who has come here and wants to be our master. Shall we discuss whether to follow him?』 The people of the country gathered under a mountain to discuss this matter. At that time, Shamba Shakya placed his followers in one place, and he pretended to be a messenger, hiding a sharp knife under his arm, and went to the place where everyone was gathered, saying, 『You should know that Shamba Shakya has great power, is brave and strong and difficult to resist, and has asked me to send a letter to you.』 Everyone asked, 『What does he want to do?』 He replied, 『He wants to be』

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王統領仁等，應當就坐共讀其書。」諸人答曰：「此無坐物何以安居？」彼即拔刀斬諸磐石，片片為座與眾令坐。眾人見已咸嘆甚奇，問言：「丈夫如汝之類彼有幾人？」答曰：「我是持書使者何足在言，更有餘人倍勝於我。」眾聞此語皆大驚怖，共相謂曰：「使者尚爾，何況閃婆？我等不如立彼為主。」共披封已裁書卻報，仍語使言：「善來大王！我等欽風早希臨降。」閃婆既別，往舊停處，嚴飾徒侶整肅侍衛入婆具荼國，老少歡喜辦設所須咸共盡心，選擇吉日策立為主。諸國遠聞婆具荼國中有釋迦種名曰閃婆，共立為主，號為閃婆國。閃婆立后，遂乃敬造大窣堵波，安置如來發爪以申供養，即號其塔為閃婆窣堵波。其妃先不信佛，下令國中遣立神廟，依俗祭祀迄至於今。

根本說一切有部毗奈耶雜事卷第八 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第九

三藏法師義凈奉　制譯第二門第四子攝頌勝鬘之餘

爾時惡生告苦母言：「劫比羅國諸釋種子勇健難當，今閉城門上城防護，我等何能得為殺害？今且歸還。」苦母答曰：「大王！諸有大城，以巧方便皆當破滅。我昔曾聞古仙所言：『有其五事決勝於他。云何為五？頌云：

【現代漢語翻譯】 現代漢語譯本：王統領仁等，你們應當就坐一起誦讀這封書信。』眾人回答說：『這裡沒有坐具，如何安坐呢？』使者隨即拔刀斬斷那些磐石，將石片變成座位，讓眾人坐下。眾人見此情景，都驚歎不已，問道：『像你這樣的勇士，他們那裡還有多少人？』使者回答說：『我只是送信的使者，不值得一提，還有比我更勝一籌的人。』眾人聽了這話，都非常驚恐，互相說道：『使者尚且如此，更何況閃婆（Śyāmaka，人名）？我們不如擁立他為主。』於是共同拆開信封，草擬回信，並對使者說：『歡迎大王！我們仰慕您的風采已久，希望您早日降臨。』閃婆告別后，回到之前停留的地方，精心裝扮隨從，整頓侍衛，進入婆具荼國（Bhaguta，地名）。國內老少歡欣鼓舞，準備所需物品，竭盡全力，選擇吉日擁立閃婆為主。各國遙遠地聽說婆具荼國中有一位釋迦（Śākya，釋迦族）後裔名叫閃婆，被擁立為主，國號為閃婆國。閃婆即位后，便恭敬地建造了一座大窣堵波（stūpa，佛塔），安置如來的頭髮和指甲以示供養，並將這座塔命名為閃婆窣堵波。他的妃子先前不信佛，下令國內建造神廟，按照習俗祭祀，一直延續至今。 根本說一切有部毗奈耶雜事卷第八 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事 根本說一切有部毗奈耶雜事卷第九 三藏法師義凈奉 旨譯 第二門第四子攝頌勝鬘之餘 這時，惡生（Ajātaśatru，人名）告訴苦母（Kukkuṭī，人名）說：『劫比羅國（Kapilavastu，地名）的釋迦族人勇猛強健，難以抵擋，現在他們緊閉城門，加強城防，我們如何能夠殺害他們呢？現在暫且返回吧。』苦母回答說：『大王！對於那些大城，只要運用巧妙的策略，都能夠攻破。我曾經聽古代仙人說過：『有五件事能夠決定戰勝對方。』什麼是五件事呢？用頌文概括如下：

【English Translation】 English version: 'King, lead your men to sit down and read this letter together.' The people replied, 'There are no seats here, how can we sit?' He then drew his sword and cut the rocks into pieces, making seats for everyone to sit on. Seeing this, the people were amazed and asked, 'How many men like you are there?' He replied, 'I am just a messenger carrying the letter, not worth mentioning. There are others who are even better than me.' Hearing this, the people were greatly frightened and said to each other, 'If the messenger is like this, what about Śyāmaka (Śyāmaka, a name)? We should make him our leader.' They then opened the letter, drafted a reply, and said to the messenger, 'Welcome, Great King! We have long admired your grace and hope that you will come soon.' After Śyāmaka bid farewell, he returned to his previous resting place, carefully adorned his entourage, and entered Bhaguta (Bhaguta, a place name). The old and young of the country rejoiced, prepared the necessary items, and did their best to choose an auspicious day to establish Śyāmaka as their leader. Distant countries heard that there was a Śākya (Śākya, the clan of Buddha) descendant named Śyāmaka in Bhaguta, who had been established as their leader, and the country was named Śyāmaka. After Śyāmaka ascended the throne, he respectfully built a large stūpa (stūpa, a Buddhist pagoda), and placed the Buddha's hair and nails inside to show his devotion, and named the pagoda Śyāmaka Stūpa. His queen did not believe in Buddhism before, and ordered the construction of temples in the country, and the performance of traditional sacrifices, which continues to this day. Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School, Volume 8 Taisho Tripitaka Volume 24 No. 1451 Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School, Volume 9 Translated under Imperial Order by the Tripiṭaka Master Yijing, Second Section, Fourth Son, Remaining Verses of the Garland of Victory At that time, Ajātaśatru (Ajātaśatru, a name) said to Kukkuṭī (Kukkuṭī, a name), 'The Śākyas of Kapilavastu (Kapilavastu, a place name) are brave and strong, difficult to resist. Now they have closed the city gates and strengthened the defenses. How can we kill them? Let's return for now.' Kukkuṭī replied, 'Great King! All great cities can be destroyed with clever strategies. I once heard an ancient sage say, 'There are five things that determine victory over others.' What are the five things? They are summarized in the following verses:

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「『「和好行財賄，　　矯詐為毒術； 　　　后當以兵力，　　是智人所為。」』

「準斯道理，應設方便先為矯詐，遣使詣彼持王教命而告之曰：『今我于仁有愛戀心實無惡意，緣有少事要欲入城，幸為開門暫見容納，即還速出不敢停留。』」依計至彼傳如上說，城內諸人共集議論：「為當放入？為不許耶？」或言：「放入。」或言：「不可。」或言：「總集一處可共行籌，若籌多者應隨其語。」眾然其說，即共行籌。是時罪惡魔王作如是念：「我常隨逐沙門喬答摩，覓其瑕隙不能得便。我今宜可害彼眷屬，正是其時。」即便變身作老釋子，居其上座先受取籌，以次諸人見彼受籌，咸云：「老宿既受，我何不取？」於時眾內多人受籌，既見籌多遂即開門令王軍入。王曰：「我已棄捨劫比羅城，諸釋迦子任情誅殺。」眾聞教已，便縱四兵，旗鼓震天，囂聲聒地，隨處誅戮無悲愍心。時釋種大名見此事已，于諸眷屬起極悲憐，頭髮蓬亂即疾往詣惡生之所白言：「大王當與我願。」王曰：「欲須何愿？」白言：「于諸釋種幸施無畏。」王曰：「諸餘釋種我不能捨，汝之家屬隨意當出。」答曰：「我今入池自沉水底，乃至我身未出已來，眷屬皆放。」王聞是語目視諸臣，諸臣白王：「此大名者是先王親友，允其所

【現代漢語翻譯】 現代漢語譯本 『「以財物賄賂求和，用虛假的手段作為毒藥；之後再用武力，這是聰明人會做的事。」』

「按照這個道理，應該先設下方便之計進行欺騙，派遣使者到他們那裡，拿著國王的教命告訴他們說：『現在我對你們懷有愛戀之心，實在沒有惡意，因為有一點小事想要進城，希望你們能打開城門暫時容納我們進去，我們立刻就走，不敢停留。』」按照計劃到了那裡，傳達了上述說法，城內的眾人聚集在一起議論：「是應該放他們進去呢？還是不允許呢？」有人說：「放進去。」有人說：「不可以。」有人說：「總集一處，可以一起用籌碼決定，如果籌碼多的人，就應該聽從他的話。」大家都認為這個說法好，於是就一起用籌碼決定。當時罪惡的魔王這樣想：「我經常跟隨沙門喬答摩（釋迦牟尼佛的稱號），尋找他的缺點，但一直沒有機會。我現在應該加害他的親屬，正是時候。」隨即變身成一個年老的比丘，坐在上座先拿取籌碼，其他人看到他拿了籌碼，都說：「老修行都拿了，我為什麼不拿？」當時眾人中很多人拿了籌碼，看到籌碼多，於是就打開城門讓國王的軍隊進入。國王說：「我已經放棄了劫比羅城（釋迦牟尼佛的故鄉），釋迦族的子弟任憑你們誅殺。」眾人聽到命令后，就放縱軍隊，旗鼓震天，喧囂聲震耳欲聾，到處誅殺，沒有絲毫憐憫之心。當時釋迦族的大名（釋迦族人名）看到這件事後，對他的親屬產生了極大的悲憐，頭髮蓬亂，立刻前往惡生（國王名）那裡稟告說：「大王應該答應我一個願望。」國王說：「想要什麼願望？」稟告說：「對釋迦族的人，希望您能施與無畏。」國王說：「其他的釋迦族人我不能放過，你的家屬可以隨意離開。」回答說：「我現在進入池塘，自己沉入水底，在我身體沒有出來之前，放了我的所有家屬。」國王聽到這話，看著他的臣子，臣子對國王說：「這個大名是先王的親友，應該答應他的要求。」

【English Translation】 English version 『「To reconcile through bribery and wealth, to use deception as a poisonous art; afterwards to resort to military force, this is what a wise person does.」』

「According to this principle, one should first devise a convenient plan for deception, sending an envoy to them bearing the king's decree, saying: 『Now I have affection and love for you, with no malicious intent. Because there is a small matter for which I wish to enter the city, I hope you will open the gates and temporarily allow us in. We will leave immediately and dare not linger.』」 Following the plan, they arrived and conveyed the above message. The people inside the city gathered together to discuss: 『Should we let them in? Or should we not allow it?』 Some said, 『Let them in.』 Others said, 『No.』 Still others said, 『Let us gather in one place and use tallies to decide together. If the tallies are in favor, we should follow their words.』 The crowd agreed with this idea and proceeded to use tallies. At that time, the evil Mara King thought to himself: 『I have constantly followed the Shramana Gautama (another name for Sakyamuni Buddha), seeking his flaws, but I have not been able to find an opportunity. Now I should harm his relatives; this is the right time.』 He immediately transformed himself into an old Shramana, sat in the upper seat, and took a tally first. When the others saw him taking a tally, they all said, 『The elder has taken one, why shouldn't I?』 At that time, many people in the crowd took tallies. Seeing that the tallies were in favor, they immediately opened the gates and allowed the king's army to enter. The king said, 『I have abandoned Kapilavastu (the birthplace of Sakyamuni Buddha), let the Shakya (the clan of Sakyamuni Buddha) be killed at will.』 Upon hearing the order, the troops were unleashed, flags and drums shook the heavens, and the clamor deafened the earth. They slaughtered everywhere without any compassion. At that time, the Shakya Daming (name of a Shakya) saw this and felt great sorrow for his relatives. With disheveled hair, he immediately went to the place of Esheng (name of the king) and said, 『Great King, you should grant me a wish.』 The king said, 『What wish do you desire?』 He said, 『Towards the Shakya, I hope you will grant them fearlessness.』 The king said, 『I cannot spare the other Shakya, but your family can leave as they please.』 He replied, 『I will now enter the pond and submerge myself. Before my body emerges, release all my family members.』 Upon hearing these words, the king looked at his ministers, and the ministers said to the king, 『This Daming is a friend of the former king; you should grant his request.』

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愿。」王言：「若爾少時令出。」是時大名既蒙許已，悲愍眷屬憂惱纏心，疾往赴池自沉水底，即以頭髮繫著樹根，因茲而死。時諸釋種，於過去時不同業者出城而去，或往末羅國、或往泥波羅、或往其餘聚落城邑。若於昔時同惡業者，雖出東門，南門還入；南門出，西門入；西門出，北門入；北門出，東門入。諸臣見已而白王曰：「今時釋種皆自燒煮。以何得知？諸門出者悉皆還入。」王曰：「速看大名，入水何久？」遣使觀之。見其已死，還白：「王知，彼已命過。」王加瞋怒即告臣曰：「可設高座，我升其上躬自瞻望。若我不見人血橫流騰波街巷者，我終不能身離此座。」即登座遙望。諸勇健人被殺之時，法爾血少，諸臣議曰：「仁等應知，今此惡王作大罪業，自為要契望血橫流。何處得有如斯之事？宜取紫礦煮令色赤，盛滿千瓨當街傾瀉，觀其流去與血不殊。」如計便作，報言：「血至。」惡生遙見謂其是血，便作是念：「我今望足，宜可歸還。」

時惡生愚人，抂殺釋種七萬七千，此諸人內多是見聖諦者，殺戮如是諸賢善已，遂將釋種五百童男及五百童女，行至一園是外道住處，苦母白言：「此等千人皆是怨家，何不總殺？」王曰：「云何當殺？」答曰：「令群像腳踏。」是時五百釋子有大勇力，撲

【現代漢語翻譯】 現代漢語譯本 『愿』。」國王說：『既然這樣，允許他年少時出家。』當時大名（釋迦族人名，意為『大名望』）既然得到允許，悲憫眷屬，憂惱纏心，快速跑到池塘邊，自己沉入水底，隨即用頭髮繫在樹根上，因此而死。當時各位釋迦族人，在過去世沒有共同惡業的人出城而去，有的前往末羅國（古代印度十六雄國之一），有的前往泥波羅（今尼泊爾），有的前往其他的村落城邑。如果過去世有共同惡業的人，即使從東門出去，還會從南門進來；從南門出去，從西門進來；從西門出去，從北門進來；從北門出去，從東門進來。各位大臣看到后稟告國王說：『現在釋迦族人都在自相殘殺。怎麼知道的呢？從各個門出去的人都又回來了。』國王說：『快去看大名，入水多久了？』派使者去察看。使者看到他已經死了，回來稟告說：『大王，他已經死了。』國王更加憤怒，就告訴大臣說：『可以設定高座，我登上高座親自觀看。如果我沒有看到人血橫流，淹沒街巷，我終究不能離開這個座位。』隨即登上高座遙望。各位勇健的人被殺的時候，通常血流很少，各位大臣商議說：『各位應該知道，現在這個惡王造下大罪業，自己發誓要看到血橫流。哪裡會有這樣的事？應該取來紫礦煮成紅色，盛滿一千個瓦罐，在大街上傾倒，看它流去的樣子和血沒有什麼區別。』按照計策去做，稟告說：『血到了。』惡生（國王名，意為『惡的開始』）遠遠看見，以為是血，就想：『我現在的心願滿足了，應該可以回去了。』 當時惡生（國王名，意為『惡的開始』）這個愚人，枉殺釋迦族人七萬七千，這些人中有很多是證悟聖諦的人，殺戮了這些賢善之人後，於是將釋迦族的五百個童男和五百個童女，帶到一個園林，那是外道居住的地方，苦母（惡生王的母親）說：『這些一千人都是怨家，為什麼不全部殺了？』國王說：『要怎麼殺？』回答說：『讓群像用腳踩。』當時五百個釋迦族的子弟有很大的勇氣，撲向...

【English Translation】 English version 『I wish.』 The king said, 『If that is so, allow him to leave home when he is young.』 At that time, Daming (name of a Shakya clan member, meaning 『great reputation』), having been granted permission, felt sorrow for his family and was tormented by worries. He quickly went to the pond and drowned himself. He then tied his hair to the roots of a tree, and thus died. At that time, those of the Shakya clan who did not share the same karma in the past left the city, some going to the Malla country (one of the sixteen ancient Indian Mahajanapadas), some to Nepal (present-day Nepal), and some to other villages and towns. Those who shared the same evil karma in the past, even if they left through the east gate, would re-enter through the south gate; if they left through the south gate, they would enter through the west gate; if they left through the west gate, they would enter through the north gate; if they left through the north gate, they would enter through the east gate. The ministers, seeing this, reported to the king, 『Now the Shakya clan are slaughtering each other. How do we know? Those who leave through the various gates all return.』 The king said, 『Quickly check on Daming (name of a Shakya clan member, meaning 『great reputation』), how long has he been in the water?』 He sent messengers to investigate. The messengers saw that he was already dead and returned to report, 『Your Majesty, he has passed away.』 The king became even more angry and told the ministers, 『Set up a high seat, and I will ascend it to observe myself. If I do not see human blood flowing across the streets and alleys, I will not leave this seat.』 He then ascended the seat and looked into the distance. When the brave and strong were killed, naturally little blood flowed. The ministers discussed, 『You should know that this evil king is now committing great sins, vowing to see blood flowing. Where would such a thing happen? We should take purple ore, boil it to make it red, fill a thousand jars, and pour them onto the streets, watching it flow away, indistinguishable from blood.』 They did as planned and reported, 『The blood has arrived.』 Esheng (name of the king, meaning 『beginning of evil』) saw it from afar, thinking it was blood, and thought, 『My wish is now fulfilled, I should return.』 At that time, Esheng (name of the king, meaning 『beginning of evil』), this foolish man, unjustly killed seventy-seven thousand members of the Shakya clan. Many of these people were those who had realized the noble truths. After killing these virtuous and good people, he took five hundred Shakya boys and five hundred Shakya girls to a garden, which was the dwelling place of heretics. Ku Mu (mother of King Esheng) said, 『These thousand people are all enemies, why not kill them all?』 The king said, 『How should we kill them?』 She replied, 『Have the elephants trample them.』 At that time, the five hundred Shakya children had great courage and pounced...

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象令倒手擎棄之。苦母見已白惡生曰：「大王！見此勇健人不？」王曰：「我見。」答曰：「若舍此徒，當與大王作無利益。」王言：「有實。若為殺之？」答曰：「掘地作坑埋令頭出，上以鐵栿磨之令碎。」時有二童子走至佛所，爾時世尊欲令知業感報不虛，即以神力化缽令大合二童子，即于缽下爛熟而終。殺釋種時佛極頭痛，即告阿難陀曰：「盛水滿缽持來我所。」時阿難陀即授缽水，是時世尊以額上汗兩三渧許置水缽中，即便煙出震吒作聲，如以熱鐵投之於水。是時惡生告一人曰：「汝當住此，佛若於我有所記者可速來報。」即將五百釋女還歸本國。

時諸苾芻見此事已咸有疑心，請世尊曰：「大德！因何業故令佛頭痛？劫比羅城諸釋種等，復作何業，由彼為緣，實無罪犯，被愚癡惡生輒見誅戮？」世尊告阿難陀曰：「汝今可去告諸苾芻：『咸應集在外道園中。』我當爲說愚癡惡生殺諸釋種先業因緣。」尊者受教即往白眾。爾時世尊與諸苾芻行詣彼園，時有婆羅門于其中路，遙見世尊作如是語：「喬答摩！愚癡惡生多造惡業，釋種無罪枉見殺害。」佛告婆羅門：「如是，如是！愚癡惡生造作無量尤重惡業，釋種無罪枉為屠害。」佛至園中見彼被磨童男童女尚有殘命，彼見佛時悉皆號泣。世尊即便在其一面

【現代漢語翻譯】 現代漢語譯本：象令（指惡生王）接過大象，倒過來拿著，然後丟棄了。苦母（指惡生王的母親）看到后，對惡生說：『大王！你看到這些勇猛健壯的人了嗎？』惡生王說：『我看到了。』苦母回答說：『如果放過這些人，將來會給大王帶來沒有利益的事情。』惡生王說：『確實如此。那該如何殺掉他們呢？』苦母回答說：『挖一個坑，把他們的頭埋在土裡，只露出頭，然後在上面用鐵磨盤碾磨，把他們的頭碾碎。』當時有兩個童子跑到佛陀那裡。這時，世尊爲了讓他們知道業報不虛，就用神通力變化出一個缽，把兩個童子完全罩住，兩個童子就在缽下被壓爛而死。在屠殺釋迦族人的時候，佛陀感到非常頭痛，就告訴阿難陀說：『盛滿一缽水，拿到我這裡來。』當時阿難陀就把盛滿水的缽遞給佛陀，這時世尊從額頭上滴了兩三滴汗到水缽中，立刻冒出煙，發出震耳欲聾的聲音，就像把燒紅的鐵塊扔到水裡一樣。當時惡生王告訴一個人說：『你應當住在這裡，如果佛陀對我有任何不利的預言，你要趕快來告訴我。』然後就帶著五百名釋迦族的女子返回自己的國家。 當時，各位比丘看到這件事後，都感到疑惑，就請問世尊說：『大德！因為什麼樣的業力，導致佛陀頭痛？劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）的各位釋迦族人，又做了什麼樣的業，因為這個緣故，實際上並沒有任何罪過，卻被愚癡的惡生王隨意殺戮？』世尊告訴阿難陀說：『你現在可以去告訴各位比丘：『都應當聚集在外道園林中。』我將為你們講述愚癡的惡生王殺害各位釋迦族人的前世業緣。』尊者阿難陀接受了教誨，就去告訴了大家。當時，世尊和各位比丘一起前往那個園林，當時有一位婆羅門在路中間，遠遠地看到世尊，就說了這樣的話：『喬答摩（Gautama，釋迦牟尼佛的姓氏）！愚癡的惡生王造作了很多惡業，釋迦族人沒有罪過，卻被枉殺。』佛陀告訴婆羅門說：『是的，是的！愚癡的惡生王造作了無量尤為嚴重的惡業，釋迦族人沒有罪過，卻被枉自屠殺。』佛陀到達園林中，看到那些被碾磨的童男童女還有殘餘的生命，他們看到佛陀的時候，都號啕大哭。世尊就在他們的一旁。

【English Translation】 English version: The elephant was taken by the king, turned upside down, and discarded. Seeing this, the cruel mother (referring to the mother of King Virudhaka) said to Virudhaka: 'Great King! Do you see these brave and strong people?' The king said: 'I see them.' The mother replied: 'If you let these people go, they will bring no benefit to the Great King in the future.' The king said: 'That is true. How should I kill them?' The mother replied: 'Dig a pit, bury their heads in the soil, leaving only their heads exposed, and then use an iron millstone to grind them, crushing their heads.' At that time, two children ran to the Buddha. Then, the World Honored One, wanting them to know that the retribution of karma is not false, used his divine power to transform a bowl, completely covering the two children, and the two children were crushed to death under the bowl. During the slaughter of the Shakyas, the Buddha felt a severe headache and told Ananda: 'Fill a bowl with water and bring it to me.' At that time, Ananda handed the bowl filled with water to the Buddha, and the World Honored One dripped two or three drops of sweat from his forehead into the bowl of water, and immediately smoke came out, making a deafening sound, as if throwing a red-hot iron into the water. At that time, King Virudhaka told a person: 'You should stay here, and if the Buddha makes any unfavorable predictions about me, you must quickly come and tell me.' Then he took five hundred Shakya women back to his own country. At that time, the monks, seeing this, were filled with doubt and asked the World Honored One: 'Great Virtue! What kind of karma caused the Buddha to have a headache? And what kind of karma did the Shakyas of Kapilavastu (the birthplace of Shakyamuni Buddha) commit, that for this reason, they were actually without any fault, yet were arbitrarily slaughtered by the foolish King Virudhaka?' The World Honored One told Ananda: 'You may now go and tell the monks: 'All should gather in the garden of the heretics.' I will tell you the past karmic causes of the foolish King Virudhaka killing the Shakyas.' The Venerable Ananda accepted the teaching and went to tell everyone. At that time, the World Honored One and the monks went together to that garden, and a Brahmin in the middle of the road, seeing the World Honored One from afar, said these words: 'Gautama (the surname of Shakyamuni Buddha)! The foolish King Virudhaka has committed many evil deeds, and the Shakyas are without fault, yet they have been unjustly killed.' The Buddha told the Brahmin: 'Yes, yes! The foolish King Virudhaka has committed countless extremely serious evil deeds, and the Shakyas are without fault, yet they have been unjustly slaughtered.' The Buddha arrived in the garden and saw that the young boys and girls who had been ground still had remnants of life, and when they saw the Buddha, they all wept loudly. The World Honored One was on one side of them.

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，于所敷座就之而坐，告諸苾芻曰：「劫比羅城諸釋種子，已經三度被他屠殺出大叫聲。昔為漁人殺諸魚類，復于聚落傷害諸人，今於此時被惡生所殺，尚有殘命出大叫聲，與昔無異。汝等苾芻頗曾聞見諸有獵師屠膾之類，以其自業活命之事，能得像馬車步威嚴熾盛不？」諸苾芻言：「未曾聞見如此之事。」佛言：「善哉苾芻！我亦未曾聞見斯事，獵射之徒得有如是熾盛兵眾。何以故？由彼屠人有罪惡心伺求物命，緣斯惡業，不能獲得象馬車步熾盛威嚴多有財貨。何以故？由彼羊等禽獸之類被殺之時，以其噁心視彼人故，由斯不獲象馬車步及諸財物。汝等苾芻！彼畜生趣所有眾生惡眼看時，尚能令彼不得四兵及諸財寶，何況惡生愚癡垢重，殺彼學人具大威德持凈戒者，而能增盛象馬車步及諸財物，得安樂住不遭損滅，無有是處。汝等當知憍薩羅城，譬如毒龍所顧視處悉當滅壞，此城亦爾。七日之後，愚癡惡生及與苦母，被火所燒揚聲號叫，墮于無間大地獄中受極苦惱。是故汝等應如是知，于諸枯木尚息噁心，豈況其餘含識之類。」

時諸苾芻見是事已，咸皆有疑，請世尊曰：「此五百釋子曾作何業，由彼業力現無愆犯，被愚人惡生枉見誅戮？又因何業，誅戮之時令佛頭痛？」佛告諸苾芻：「彼諸釋子及我前生所

【現代漢語翻譯】 現代漢語譯本： 於是，（佛）在鋪設好的座位上坐下，告訴眾比丘們：『劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）的釋迦（Sakya）族人，已經三次被他人屠殺，發出巨大的叫聲。過去他們做漁夫時殺害各種魚類，又在村落里傷害人們，如今在這個時候被惡生（Virudhaka，琉璃王）所殺，尚有殘餘的生命發出巨大的叫聲，與過去沒有什麼不同。你們這些比丘，可曾聽見過有獵人屠宰之類的人，依靠他們的罪惡行業為生，卻能得到象、馬、車、步兵的威嚴和熾盛嗎？』眾比丘說：『未曾聽見過這樣的事情。』佛說：『好啊，比丘們！我也未曾聽見過這樣的事情，獵殺之徒能夠擁有如此熾盛的兵眾。為什麼呢？因為那些屠夫懷有罪惡之心，伺機奪取物命，因為這種罪惡的行業，不能夠獲得象、馬、車、步兵的熾盛威嚴和眾多的財貨。為什麼呢？因為那些羊等禽獸之類被殺的時候，用他們惡毒的眼神看著那些人，因為這樣，（屠夫們）不能獲得象、馬、車、步兵以及各種財物。你們這些比丘！那些畜生道中的眾生用惡毒的眼神看人時，尚且能夠使他們得不到四種軍隊以及各種財寶，更何況惡生愚癡垢重，殺害那些有大學問、大威德、持守清凈戒律的修行人，卻能夠增長像、馬、車、步兵以及各種財物，得到安樂的住所而不遭受損害和滅亡，沒有這樣的道理。你們應當知道憍薩羅城（Kosala），譬如毒龍所注視的地方都會滅壞，這個城也是這樣。七天之後，愚癡的惡生以及他的苦命母親，將被火焚燒，揚聲號叫，墮入無間大地獄中，遭受極大的苦惱。因此你們應當這樣知道，對於那些枯木尚且要止息噁心，更何況其餘有知覺的生命。』 當時，眾比丘見到這件事後，都感到疑惑，請問世尊說：『這五百釋迦族人曾經造作了什麼業，因為他們的業力，現在明明沒有過錯，卻被愚人惡生枉自誅殺？又因為什麼業，在誅殺他們的時候，讓佛陀您也頭痛？』佛告訴眾比丘：『那些釋迦族人以及我前生所作的業……』

【English Translation】 English version: Then, (the Buddha) sat down on the prepared seat and said to the Bhikkhus (monks): 'The Sakya (Shakya) descendants of Kapilavastu (the hometown of Sakyamuni Buddha) have already been slaughtered three times by others, uttering great cries. In the past, they were fishermen who killed various kinds of fish, and also harmed people in villages. Now, at this time, they are being killed by Virudhaka (evil birth, the king of Kosala), and the remaining lives are uttering great cries, no different from the past. You Bhikkhus, have you ever heard of hunters or butchers who live by their sinful deeds, yet are able to obtain the majesty and prosperity of elephants, horses, chariots, and infantry?' The Bhikkhus said: 'We have never heard of such a thing.' The Buddha said: 'Good, Bhikkhus! I have also never heard of such a thing, that hunters and killers could possess such a flourishing army. Why? Because those butchers harbor sinful intentions, seeking to take lives. Because of this sinful karma, they cannot obtain the flourishing majesty of elephants, horses, chariots, and infantry, nor abundant wealth. Why? Because when those sheep and other animals are killed, they look at those people with malicious eyes. Because of this, (the butchers) cannot obtain elephants, horses, chariots, infantry, and various wealth. You Bhikkhus! When beings in the animal realm look at people with malicious eyes, they can still prevent them from obtaining the four types of armies and various treasures. How much more so when the foolish and ignorant Virudhaka, burdened with defilements, kills those learned, virtuous, and disciplined practitioners who uphold pure precepts, yet is able to increase elephants, horses, chariots, infantry, and various wealth, and obtain peaceful dwellings without suffering harm and destruction? There is no such reason. You should know that Kosala (the kingdom of Kosala), is like a place gazed upon by a poisonous dragon, which will be destroyed. This city is also like that. After seven days, the foolish Virudhaka and his miserable mother will be burned by fire, crying out loudly, and fall into the Avici (uninterrupted) Great Hell, suffering extreme torment. Therefore, you should know this: even towards withered trees, you should cease evil intentions, how much more so towards other sentient beings.' At that time, the Bhikkhus, having seen this event, were all filled with doubt and asked the World Honored One: 'What karma did these five hundred Sakya descendants create, that because of their karma, they are now being unjustly slaughtered by the foolish Virudhaka, even though they are without fault? And because of what karma does the Buddha's head ache when they are being slaughtered?' The Buddha told the Bhikkhus: 'The karma that those Sakya descendants and I created in our previous lives...'

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作之業，汝等善聽！彼所作業，因緣合會成熟之時，如瀑流水不能止遏，無代受者，廣如上說。乃至果報各還自受。

「汝等苾芻！乃往古昔，於一河邊有五百漁人依止而住，時有二大魚從海入河溯流而上。彼見二魚情生喜悅，共張大網捕得其魚，見其極大共相議曰：『今欲如何？魚既極大，若頓殺者肉便壞爛，何所用為？』或云：『且殺一魚、一系在水。』或云：『二魚皆大。若殺一者其肉亦壞，可繫於柱安在水中，勿令命斷，須肉之時生取而賣。』咸言：『可爾。』即共分割，魚受楚苦發大叫聲。是時漁人之中有一童子，見如斯事生歡喜心。時二大魚而作是念：『我實無辜，橫加劇苦。當來之世此等生處我亦生彼，雖無罪犯，我苦殺之。』汝等苾芻勿生異念，彼二魚者即惡生、苦母是，五百漁人者即五百釋子是。由彼五百漁人令其二魚受劇苦故，今被惡生、苦母掘地埋身扢以鐵栿，令諸釋子受大苦惱，諸餘釋種皆是當時隨喜之類。其漁人中一童子者即我身是，由見殺魚心生歡喜遂成其業。由彼業故，我雖證得無上菩提，然猶受此頭痛之苦；我若不獲如此福聚無邊功德者，亦同彼等受其誅戮。

「複次汝等苾芻！應更諦聽劫比羅城諸釋種子，過去世時所作之業。有五百群賊至一村中劫奪財物，有二長者

【現代漢語翻譯】 現代漢語譯本 你們要好好聽著這些行為所造成的業！當這些行為的因緣聚合，成熟的時候，就像瀑布流水一樣無法停止，也沒有人可以代替承受，就像前面廣泛說的那樣，最終果報各自承受。

『各位比丘！很久以前，在一條河邊住著五百個漁民。當時有兩條大魚從海里進入河中，逆流而上。漁民們看到這兩條魚，心生歡喜，一起張開大網捕到了它們。看到魚非常大，他們一起商議說：『現在該怎麼辦呢？魚這麼大，如果一下子殺了，肉就會腐爛，有什麼用呢？』有人說：『先殺一條魚，另一條繫在水裡。』有人說：『兩條魚都很大，如果只殺一條，它的肉也會腐爛，可以把它們繫在柱子上，放在水裡，不要讓它們死掉，等到需要肉的時候，再活生生地取出來賣。』大家都說：『可以。』於是他們就分割魚肉，魚承受著痛苦，發出巨大的叫聲。當時漁民中有一個童子，看到這樣的事情，心生歡喜。 這時，兩條大魚這樣想：『我們實在無辜，卻橫遭這樣的劇烈痛苦。將來，這些人生在何處，我也要生在他們那裡，即使他們沒有罪過，我也要殺死他們，報此苦痛。』各位比丘，你們不要有其他的想法，那兩條魚就是惡生（evil birth）、苦母（suffering mother），那五百個漁民就是五百個釋迦族的後裔。因為那五百個漁民讓兩條魚承受劇烈的痛苦，所以現在被惡生、苦母挖地埋身，用鐵棒敲打，讓釋迦族的後裔承受巨大的苦惱，其餘的釋迦族人都是當時隨喜讚歎的人。漁民中的那個童子就是我的前身，因為看到殺魚心生歡喜，所以造下了這樣的業。因為這個業，我雖然證得了無上菩提，仍然要承受頭痛的痛苦；如果我沒有獲得如此廣大的福德和無邊的功德，也會像他們一樣被誅殺。

『再次，各位比丘！你們應該更加仔細地聽著劫比羅城（Kapilavastu）的釋迦族人，過去世所造的業。有五百個強盜來到一個村莊，搶劫財物，有兩個長者（wealthy elders）

【English Translation】 English version You should listen carefully to the karma created by these actions! When the conditions for these actions come together and mature, they are like a waterfall that cannot be stopped, and no one can take the place of the one who receives the consequences, as has been extensively explained before. Ultimately, each person receives their own karmic retribution.

『Monks! In the ancient past, there were five hundred fishermen living by a river. At that time, two large fish entered the river from the sea, swimming upstream. The fishermen, seeing these two fish, were delighted and together cast a large net, capturing them. Seeing how large the fish were, they discussed among themselves, saying, 『What should we do now? The fish are so large that if we kill them all at once, the meat will spoil. What use would that be?』 Some said, 『Let's kill one fish and tie the other in the water.』 Others said, 『Both fish are large. If we kill only one, its meat will also spoil. We can tie them to a pillar and keep them in the water, not letting them die, and when we need meat, we can take them alive and sell them.』 Everyone agreed, 『That's a good idea.』 So they divided the fish, and the fish, enduring the pain, let out loud cries. At that time, among the fishermen, there was a boy who, seeing this, felt joy in his heart. At that time, the two large fish thought, 『We are truly innocent, yet we are subjected to such intense suffering. In the future, wherever these people are born, I will also be born there, and even if they are innocent, I will kill them to avenge this pain.』 Monks, do not have other thoughts. Those two fish were Evil Birth (惡生) and Suffering Mother (苦母), and those five hundred fishermen were the five hundred descendants of the Shakya clan. Because those five hundred fishermen caused the two fish to endure intense suffering, they are now being buried alive by Evil Birth and Suffering Mother, beaten with iron bars, causing great suffering to the descendants of the Shakya clan. The rest of the Shakya people were those who rejoiced and praised at that time. The boy among the fishermen was my former self. Because he felt joy at seeing the killing of the fish, he created that karma. Because of that karma, even though I have attained unsurpassed Bodhi, I still suffer from headaches. If I had not attained such vast merit and boundless virtues, I would have been slaughtered like them.

『Furthermore, monks! You should listen even more carefully to the karma created by the Shakya people of Kapilavastu (劫比羅城) in the past. Five hundred bandits came to a village, robbing wealth, and there were two wealthy elders (長者)

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閣上而住，賊喚令下，長者不下。賊又語云：『若不下者，令汝總失。』長者報言：『我寧受死，終不能下。』賊便積柴放火燒閣。熾火上騰受焚燒苦，長者作念：『我無愆犯，令我受苦。于未來世隨汝生處我亦同生，報汝斯苦。』汝等苾芻勿生異念，彼二長者即惡生、苦母是，五百賊者即五百釋子是。由彼賊徒殺二長者，今此二人亦還殺彼。是故苾芻！作黑業得黑報，白業得白報，雜業得雜報。是故汝等應舍黑雜二業，勤修白業。當如是學。」

時惡生王殺釋子已，往室羅伐城。欲入城時，逝多太子于高樓上，與諸婇女奏妙音聲受五欲樂，惡生聞已問曰：「是誰？」諸臣答曰：「逝多太子。」王曰：「喚來。」即承命至，責曰：「我討怨家非常疲苦，汝何於此受欲樂耶？」太子答曰：「不審大王誰是怨家？」王曰：「劫比羅釋子即是我怨。」太子曰：「若釋子是怨者，誰為善友？」王聞是語便大瞋怒，告諸臣曰：「此亦與諸釋子為黨，急可誅戮。」諸臣即殺。命終之後，得生三十三天，人間勝報尚猶未盡，天中妙樂鄰次受之。爾時世尊欲宣此義，而說頌言：

「今生若喜來世喜，　　由其作福二俱喜； 　自知此喜由先業，　　更復轉生於善趣。 　今生若樂來世樂，　　由其作福二俱樂； 　自知此樂由

【現代漢語翻譯】 現代漢語譯本： 住在樓閣之上，強盜呼喊讓（樓上的）長者下來，長者不下來。強盜又說：『如果不下來，就讓你全部失去。』長者回答說：『我寧願受死，最終也不能下來。』強盜便堆積柴火放火燒樓閣。猛烈的火焰向上升騰，（長者）承受焚燒的痛苦，長者心想：『我沒有過錯，卻讓我受苦。在未來世，無論你生在哪裡，我也一同生在那裡，報復你這痛苦。』你們這些苾芻（bhiksu，比丘）不要產生其他的想法，那兩個長者就是惡生（Dushtajivin，惡生王）和苦母（苦難之母）。五百個強盜就是五百個釋子（Sakya，釋迦族人）。由於那些強盜殺害了兩個長者，現在這兩人也反過來殺害他們。所以，苾芻！造作黑業得到黑報，造作白業得到白報，造作雜業得到雜報。因此你們應當捨棄黑業和雜業，勤奮修習白業。應當這樣學習。」

當時惡生王殺害釋子之後，前往室羅伐城（Sravasti，舍衛城）。將要進入城時，逝多太子（太子Jeta）在高樓上，與眾多婇女演奏美妙的音樂，享受五欲之樂，惡生王聽見后問道：『是誰？』臣子們回答說：『是逝多太子。』惡生王說：『把他叫來。』（臣子）立即奉命將他帶來，（惡生王）責備他說：『我討伐怨家非常疲憊辛苦，你為何在這裡享受欲樂呢？』太子回答說：『不知道大王您所說的怨家是誰？』惡生王說：『劫比羅（Kapilavastu，劫比羅衛城）的釋子就是我的怨家。』太子說：『如果釋子是怨家，那麼誰是善友呢？』惡生王聽了這話便非常憤怒，告訴臣子們說：『這個人也與那些釋子是一夥的，趕快殺了他。』臣子們立即殺了他。逝多太子命終之後，得以轉生到三十三天（Trayastrimsa，忉利天），人間殊勝的福報尚未享盡，天上的美妙快樂緊接著就享受到了。』當時世尊想要宣揚這個道理，於是說了這首偈頌：

『今生如果歡喜來世也歡喜，因為他造作了福德，今生來世都歡喜； 自己知道這歡喜是由於先前的善業，（命終之後）更會轉生到善趣。 今生如果快樂來世也快樂，因為他造作了福德，今生來世都快樂； 自己知道這快樂是由於』

【English Translation】 English version: Living in a pavilion, the thieves shouted for the elder to come down, but the elder did not come down. The thieves then said, 'If you don't come down, we will make you lose everything.' The elder replied, 'I would rather die than come down.' The thieves then piled up firewood and set fire to the pavilion. The blazing fire rose up, causing him to suffer the pain of burning. The elder thought, 'I have done nothing wrong, yet I am made to suffer. In future lives, wherever you are born, I will be born there with you and repay you for this suffering.' You bhikshus (bhiksu, monks) should not have other thoughts. The two elders were Dushtajivin (Dushtajivin, King of Evil Life) and the mother of suffering (mother of suffering). The five hundred thieves were the five hundred Sakyas (Sakya, members of the Shakya clan). Because those thieves killed the two elders, now these two are killing them in return. Therefore, bhikshus! Doing black deeds brings black retribution, doing white deeds brings white retribution, and doing mixed deeds brings mixed retribution. Therefore, you should abandon black and mixed deeds and diligently cultivate white deeds. You should learn in this way.'

At that time, King Dushtajivin, after killing the Sakyas, went to Sravasti (Sravasti, a major city in ancient India). As he was about to enter the city, Prince Jeta (Prince Jeta) was on a high tower, enjoying the pleasures of the five senses with many concubines, playing beautiful music. King Dushtajivin heard this and asked, 'Who is that?' The ministers replied, 'It is Prince Jeta.' King Dushtajivin said, 'Bring him here.' (The minister) immediately obeyed and brought him. (King Dushtajivin) rebuked him, saying, 'I am very tired and weary from avenging my enemies, why are you enjoying sensual pleasures here?' The prince replied, 'I do not know who you consider to be your enemies, Great King?' King Dushtajivin said, 'The Sakyas of Kapilavastu (Kapilavastu, the birthplace of Siddhartha Gautama) are my enemies.' The prince said, 'If the Sakyas are your enemies, then who are your good friends?' King Dushtajivin was very angry upon hearing this and told his ministers, 'This man is also allied with those Sakyas, quickly kill him.' The ministers immediately killed him. After Prince Jeta died, he was reborn in the Trayastrimsa Heaven (Trayastrimsa, one of the heavens in Buddhist cosmology). The excellent rewards of his human life had not yet been exhausted, and he immediately enjoyed the wonderful pleasures of the heavens.' At that time, the World-Honored One wanted to proclaim this meaning, so he spoke this verse:

'If one is happy in this life, one will be happy in the next life, Because he has done good deeds, he is happy in both this life and the next; Knowing that this happiness is due to previous good deeds, He will be reborn in a good realm.'

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先業，　　更復受樂於余趣。」

爾時具壽阿難陀聞佛說已，白佛言：「大德！我今不解如斯頌義。」佛言：「阿難陀！其逝多太子無有愆犯，被愚人惡生枉見誅戮，人間勝報尚猶未盡，天中妙樂鄰次受之。我緣此事故說斯頌。」時阿難陀默然信受。

後於異時，愚人惡生與諸婇女在宮殿中，便自誇讚：「如我大力勇健難當所為究竟，於此世間有相似不？」於時惡生所將五百釋女，聞其語已共說頌曰：

「彼是佛家子，　　為戒所拘束； 　汝今盡誅戮，　　自讚欲何為？」

王聞釋迦女說是頌已發大瞋怒，亦即以頌告諸臣曰：

「誅龍留龍女，　　於我生瞋毒； 　速宜截手足，　　急遣隨親去。」

時諸臣等即將五百釋女，于波吒羅池邊截其手足，因此號為截手足池。諸經首云「佛在室羅伐城截手足池邊」，此是其事。是時五百釋女被截手足受大痛苦，不能裁忍便作是念：「我等今時諸苦逼身痛切難堪，世尊大慈寧不垂愍？」諸佛常法無有一事而不覺了，於時世尊起大悲心，遂到其處見諸釋女露形而坐，世尊見已起世間智。諸佛常法若起世俗心，乃至蜫蟻皆知佛意；若起出世心，乃至聲聞獨覺不知佛意，況余含識而能得知。佛作是念：「善哉！若得舍支天女持衣及水來至此者，極為

【現代漢語翻譯】 現代漢語譯本： 『先前的業力，還會繼續在其他的去處享受快樂。』

當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）聽了佛陀所說的話后，對佛陀說：『大德！我現在不理解這首偈頌的含義。』佛陀說：『阿難陀！逝多太子（Prince Jeta，祇園精舍的捐贈者）並沒有任何過錯，卻被愚人惡生（evil birth）錯誤地誅殺，他在人間的殊勝福報尚未享盡，天上的美妙快樂緊接著就會享受到。我因為這個緣故才說這首偈頌。』當時阿難陀默默地相信並接受了。

後來在另一時間，愚人惡生與眾多的婇女在宮殿中，便自我誇耀說：『像我這樣大力勇猛，難以抵擋，所做的事情都能成功，在這世間有誰能與我相似呢？』當時惡生所帶領的五百位釋迦族女子，聽到他的話后，一起說了這首偈頌：

『他是佛陀的弟子，被戒律所約束；你現在全部誅殺他們，自我讚揚又有什麼用呢？』

國王惡生聽到釋迦族的女子說了這首偈頌后，勃然大怒，也用偈頌告訴他的臣子們說：

『誅殺了龍卻留下龍女，她們對我產生了怨恨；趕快截斷她們的手腳，立刻送她們回親人那裡去。』

當時，臣子們就將這五百位釋迦族的女子帶到波吒羅池（Pāṭaliputra，古印度城市名）邊，截斷了她們的手腳，因此這個池塘就被稱為截手足池。許多佛經開頭說『佛陀在室羅伐城（Śrāvastī，古印度城市名）的截手足池邊』，說的就是這件事。當時這五百位釋迦族的女子被截斷手腳，承受著巨大的痛苦，無法忍受，便這樣想：『我們現在被各種痛苦折磨，痛徹心扉難以忍受，世尊如此大慈大悲，難道不會憐憫我們嗎？』諸佛通常都有這樣的規律，沒有哪件事是不覺察的，當時世尊生起了大悲心，於是來到她們所在的地方，看見這些釋迦族的女子赤身裸體地坐在那裡，世尊看見後生起了世間智慧。諸佛通常都有這樣的規律，如果生起世俗的心，乃至昆蟲螞蟻都知道佛的心意；如果生起出世的心，乃至聲聞（Śrāvaka，聽聞佛法而證悟的弟子）獨覺（Pratyekabuddha，無師自悟的修行者）都不知道佛的心意，更何況其他的有情眾生能夠得知。佛陀心想：『太好了！如果能有舍支天女（Śacī，帝釋天的妻子）拿著衣服和水來到這裡，那就太好了！』

【English Translation】 English version: 'Past karma, will continue to enjoy happiness in other realms.'

At that time, the Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) having heard what the Buddha said, spoke to the Buddha, 'Greatly Virtuous One! I do not now understand the meaning of this verse.' The Buddha said, 'Ānanda! Prince Jeta (the donor of Jetavana Monastery) had no fault, yet he was wrongly killed by the foolish Evil-Birth; his excellent rewards in the human realm are not yet exhausted, and the wonderful joys in the heavens will be received next. It is for this reason that I speak this verse.' At that time, Ānanda silently believed and accepted it.

Later, at another time, the foolish Evil-Birth, together with many concubines, was in the palace, and he boasted to himself, 'Like me, with great strength and courage, difficult to resist, accomplishing everything I do, is there anyone in this world similar to me?' At that time, the five hundred Śākya women (women from the Śākya clan) led by Evil-Birth, having heard his words, together spoke this verse:

'He is a disciple of the Buddha, bound by the precepts; you now kill them all, what is the use of praising yourself?'

King Evil-Birth, having heard the Śākya women speak this verse, became greatly enraged, and also told his ministers in verse:

'Having killed the dragons but left the dragon daughters, they have generated hatred towards me; quickly cut off their hands and feet, and immediately send them back to their relatives.'

At that time, the ministers took the five hundred Śākya women to the side of the Pāṭaliputra pond, and cut off their hands and feet, and therefore this pond was called the 'Cut-off Hands and Feet Pond'. Many sutras begin with 'The Buddha was at the Cut-off Hands and Feet Pond in Śrāvastī', this is the event it refers to. At that time, these five hundred Śākya women, having their hands and feet cut off, endured great suffering, unable to bear it, and thought, 'We are now afflicted by all kinds of suffering, the pain is piercing and unbearable, will the World-Honored One, with such great compassion, not have pity on us?' The Buddhas usually have such a rule, there is nothing that they do not perceive, at that time the World-Honored One arose great compassion, and then came to where they were, seeing these Śākya women sitting there naked, the World-Honored One, having seen this, arose worldly wisdom. The Buddhas usually have such a rule, if they arise worldly thoughts, even insects and ants know the Buddha's intention; if they arise transcendental thoughts, even Śrāvakas (disciples who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) do not know the Buddha's intention, let alone other sentient beings who can know. The Buddha thought, 'Excellent! If Śacī (Indra's wife) could bring clothes and water to this place, that would be wonderful!'

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要事。」佛作念已，舍支天女即知佛意，作如是念：「何故如來起世間念？我知世尊欲為五百釋女宣說妙法，須衣及水。」即持五百天衣往無熱池處，以瓶取水來至佛所，頂禮佛足而白佛言：「大德！五百天衣及妙香水，今並持來。」佛言：「汝往慰問諸釋迦女，與洗身體皆令著衣。」於時舍支如佛所教次第皆作。

爾時如來以神通力，令彼五百釋女苦痛皆除，告言：「汝等善女人，自作斯業今時成熟，必當自受無人肯代。」爾時世尊說此語已，舍之而去。彼諸釋女於世尊處，發凈信心即便命過，生四天王宮。若男、若女生天上者即起三念：「我於何處死？今在何處生？由作何業？」便憶前身於人趣死，今生四天王宮，於世尊處極生尊重發凈信心。時彼五百釋女便作是念：「我若不往禮世尊者，是不恭敬、是非所宜。」於時五百天女作斯念已，即各嚴身具諸瓔珞光明姝妙，便以天衣盛妙天花，所謂嗢缽羅花、缽頭摩花、拘物頭花、分陀利花、曼陀羅花，過初夜分來詣佛所，天花供養禮雙足已，在一面坐聽受妙法。時諸天女光明赫奕，周遍照曜逝多園林。爾時世尊隨諸天女意樂根性為說妙法，令彼得悟四聖諦理。時諸天女以金剛智杵摧破二十薩迦耶見山，得預流果。既見諦已，三白世尊言：「大德！由佛世尊令我

【現代漢語翻譯】 現代漢語譯本：『要事。』佛陀這樣想后，舍支天女立刻知道佛的心意，心想：『為什麼如來會生起世間的念頭？我知道世尊想要為五百位釋迦族的女子宣說妙法，需要衣服和水。』於是拿著五百件天衣前往無熱池邊，用瓶子取水來到佛陀處所，頂禮佛足后稟告佛陀說：『大德！五百件天衣和美妙的香水，現在都帶來了。』佛陀說：『你前去慰問各位釋迦族的女子，給她們洗身體，讓她們都穿上衣服。』當時舍支天女按照佛陀的教導，依次都做了。 當時如來用神通力，讓那五百位釋迦族女子的痛苦都消除了，告訴她們說：『你們這些善良的女子，自己造作了這樣的業，現在成熟了，必定要自己承受，沒有人可以代替。』當時世尊說完這些話后，就離開了。那些釋迦族的女子在世尊處，生起清凈的信心，隨即命終，往生到四天王宮。無論是男子還是女子，往生到天上后，立刻生起三種念頭：『我在哪裡死的？現在在哪裡生的？因為做了什麼業？』便回憶起前世在人間死去，現在往生到四天王宮，對於世尊極生尊重，發起清凈的信心。當時那五百位天女便這樣想：『如果我們不去禮拜世尊，就是不恭敬，是不應該的。』當時五百位天女這樣想后，立刻各自莊嚴自身，佩戴各種瓔珞，光明美好，便用天衣盛滿美妙的天花，也就是嗢缽羅花（青蓮花），缽頭摩花（紅蓮花），拘物頭花（黃蓮花），分陀利花（白蓮花），曼陀羅花（適意花），在初夜過後，來到佛陀處所，用天花供養，禮拜佛的雙足后，在一旁坐下聽受妙法。當時各位天女光明赫奕，周遍照耀著逝多園林。當時世尊隨著各位天女的意樂根性，為她們宣說妙法，讓她們領悟四聖諦的道理。當時各位天女用金剛智杵摧破二十種薩迦耶見山，證得預流果。既然見諦后，三次稟告世尊說：『大德！由於佛世尊讓我們』

【English Translation】 English version: 'Important matter.' After the Buddha had this thought, the goddess Ṣacī immediately knew the Buddha's intention and thought, 'Why does the Tathāgata have worldly thoughts? I know that the World-Honored One wants to proclaim the wonderful Dharma to five hundred Śākya women and needs clothes and water.' So she took five hundred celestial garments to the Anavatapta Lake, filled a jar with water, and came to the Buddha's place, prostrating at his feet and saying to the Buddha, 'Great Virtue! Five hundred celestial garments and wonderful fragrant water, I have now brought them all.' The Buddha said, 'Go and comfort the Śākya women, wash their bodies, and have them all put on clothes.' At that time, Ṣacī did everything in order as the Buddha had instructed. At that time, the Tathāgata used his supernatural power to remove the suffering of those five hundred Śākya women, and told them, 'You good women, you yourselves created this karma, and now it is ripe, you must bear it yourselves, no one can take your place.' At that time, the World-Honored One, after saying these words, departed. Those Śākya women, at the World-Honored One's place, developed pure faith and then died, and were reborn in the Heaven of the Four Kings (Cāturmahārājikakāyika). Whether male or female, those who are born in the heavens immediately have three thoughts: 'Where did I die? Where am I born now? What karma did I do?' They then remembered their previous life, dying in the human realm and now being born in the Heaven of the Four Kings, and they developed extreme respect and pure faith in the World-Honored One. At that time, those five hundred goddesses thought, 'If we do not go to pay homage to the World-Honored One, it would be disrespectful and inappropriate.' After the five hundred goddesses had this thought, they immediately adorned themselves, wearing various ornaments, radiant and beautiful, and used celestial garments to hold wonderful celestial flowers, namely utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (yellow lotus), pundarika flowers (white lotus), and mandārava flowers (agreeable flowers), and after the first watch of the night, they came to the Buddha's place, offered celestial flowers, prostrated at his feet, and sat on one side to listen to the wonderful Dharma. At that time, the goddesses' radiance shone brightly, illuminating the Jetavana Garden. At that time, the World-Honored One, according to the inclinations and faculties of the goddesses, proclaimed the wonderful Dharma to them, enabling them to realize the truth of the Four Noble Truths. At that time, the goddesses used the vajra wisdom pestle to destroy the twenty mountains of satkayadrishti (薩迦耶見, view of self), and attained the srotaapanna fruit (預流果, stream-enterer). Having seen the truth, they said to the World-Honored One three times, 'Great Virtue! Because of the Buddha, the World-Honored One, we'

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證得解脫之果，此非父母、人王、天眾、沙門、婆羅門、親友、眷屬之所能作。我遇世尊善知識故，于地獄、傍生、餓鬼趣中拔濟令出，安置人天勝妙之處，當盡生死得涅槃路，干竭血海超越骨山。無始積集薩迦耶見，以金剛智杵而摧碎之，得預流果。我今歸依佛法僧寶受五學處，始從今日乃至命終，不殺生乃至不飲酒。唯愿世尊證知我是鄔波斯迦。」即于佛前合掌恭敬而說頌曰：

「我由佛力故，　　永閉三惡道； 　得生勝妙天，　　長歸涅槃路。 　我依世尊故，　　今得清凈眼； 　證見真諦理，　　當盡苦海際。 　超出於人天，　　離生老死患； 　有海中難遇，　　我逢今得越。 　我以莊嚴身，　　凈心禮佛足； 　右繞除怨者，　　今往赴天宮。」

時彼五百天女既稱所愿，猶如商主多獲財利，亦如農夫廣收田實，如勇健者降伏諸怨，如重患人除去眾病，生大歡喜辭佛而去，俱往天宮。

時諸苾芻聞是說已，咸皆有疑，請世尊曰：「此五百釋女曾作何業？由彼業力，於此生中無有愆犯，愚人惡生枉截手足。又因何業得生天上，聞佛正法證真諦理？」佛告諸苾芻：「彼諸釋女所作之業成熟之時，因緣合會廣如上說，所有果報各還自受。汝等苾芻！乃往過去此賢劫中人壽二萬歲時，有佛

【現代漢語翻譯】 現代漢語譯本 證得了脫離輪迴的果位，這不是父母、國王、天神、沙門（出家修道者）、婆羅門（祭司）、親友、眷屬所能做到的。我因為遇到了世尊（佛陀）這樣的善知識，才能從地獄、傍生（畜生）、餓鬼這些惡道中被救拔出來，安置在人道和天道這些殊勝美好的地方，最終能夠了斷生死，走上涅槃（寂滅）的道路，使血海乾涸，超越堆積如山的白骨。我將無始以來積聚的薩迦耶見（身見，認為五蘊是『我』的錯誤觀念），用金剛智慧之杵摧毀，證得了預流果（須陀洹果，小乘初果）。我現在皈依佛、法、僧三寶，受持五條戒律，從今天開始直到生命終結，不殺生，乃至不飲酒。唯愿世尊能夠證明我是鄔波斯迦（優婆夷，在家女居士）。」隨即在佛陀面前合掌恭敬地說了這首偈頌： 『我依靠佛陀的力量，永遠關閉了通往三惡道的門； 得以轉生到殊勝美好的天界，長久地走向涅槃之路。 我依靠世尊的教導，如今獲得了清凈的智慧之眼； 證悟了真諦的道理，終將了斷苦海的邊際。 超越了人道和天道，遠離了生、老、病、死的憂患； 在生死輪迴的大海中難以遇到的解脫，我今天有幸得以超越。 我用莊嚴的身體，以清凈的心禮拜佛陀的雙足； 右繞佛陀這位消除了怨恨的人，現在前往天宮。』 當時，那五百位天女實現了自己的願望，就像商人獲得了豐厚的利潤，又像農夫獲得了豐收，像勇士降伏了所有的敵人，又像重病患者消除了所有的疾病一樣，生起了極大的歡喜，告別佛陀，一同前往天宮。 當時，各位比丘（出家男眾）聽了這些話后，都感到疑惑，於是請問世尊說：「這五百位釋迦族的女子曾經做了什麼業？因為她們的業力，在這一生中沒有犯下任何過錯，而那些愚蠢的人卻遭受了惡報，被枉自截斷手腳。又是因為什麼業，她們能夠轉生到天上，聽聞佛陀的正法，證悟真諦的道理呢？」佛陀告訴各位比丘說：「這些釋迦族女子所造的業成熟的時候，因緣聚合的情況就像上面所說的那樣，所有的果報各自承受。各位比丘！在過去很久以前的賢劫（現在這個時期）中，人類的壽命有兩萬歲的時候，有一位佛陀……

【English Translation】 English version Attaining the fruit of liberation is something that parents, kings, celestial beings, Shramanas (ascetics), Brahmanas (priests), relatives, and family members cannot accomplish. Because I encountered the World Honored One (Buddha) as a virtuous friend, I was rescued from the realms of hell, animals, and hungry ghosts, and placed in the superior and wonderful realms of humans and gods. I will eventually end birth and death and attain the path of Nirvana (liberation), drying up the sea of blood and transcending the mountain of bones. I will shatter the Sakaya-drishti (belief in a permanent self), which has been accumulated since beginningless time, with the vajra (diamond) wisdom pestle, and attain the Srotapanna (stream-enterer) fruit (the first stage of enlightenment in Theravada Buddhism). I now take refuge in the Buddha, Dharma, and Sangha (the Triple Gem) and observe the five precepts, from this day until the end of my life, not killing, and not drinking alcohol. May the World Honored One acknowledge that I am an Upasika (female lay devotee).』 Then, with palms joined respectfully before the Buddha, she spoke this verse: 『Through the power of the Buddha, I have forever closed the doors to the three evil paths; I have been born in the superior and wonderful heavens, and will forever return to the path of Nirvana. Relying on the World Honored One, I have now obtained pure eyes; I have realized the truth, and will eventually end the shore of the sea of suffering. Transcending humans and gods, I am free from the suffering of birth, old age, sickness, and death; Difficult to encounter in the ocean of existence, I have now been able to overcome it. With an adorned body, and a pure heart, I prostrate at the feet of the Buddha; Circumambulating the one who eliminates hatred, I now go to the heavenly palace.』 At that time, the five hundred celestial maidens, having fulfilled their wishes, were like merchants who had obtained great wealth, like farmers who had harvested abundant crops, like brave warriors who had subdued all enemies, like seriously ill people who had removed all diseases, and they arose with great joy, bid farewell to the Buddha, and went together to the heavenly palace. At that time, the Bhikshus (monks), having heard these words, were all filled with doubt, and asked the World Honored One, saying, 『What karma did these five hundred Shakya women perform? Because of their karma, in this life they have not committed any offenses, while those foolish people have suffered evil consequences and had their hands and feet cut off in vain. And what karma did they perform that enabled them to be born in the heavens, hear the Buddha's Dharma, and realize the truth?』 The Buddha told the Bhikshus, 『When the karma performed by these Shakya women ripens, the conditions come together as described above, and all the karmic retributions are received by each individual. Bhikshus! In the past, in this Bhadrakalpa (fortunate eon), when the lifespan of humans was twenty thousand years, there was a Buddha...』

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世尊名迦葉波，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世。此五百釋女，于彼佛法中出家為苾芻尼，常于學無學苾芻尼邊作截手截足之言而為罵詈。由此業力，于無量歲中墮在地獄受燒然苦。復此餘業，五百生中常截手足，乃至今生亦受此苦。由於我所起凈信故，得生天上。復由昔日作苾芻尼，受持讀誦正法教故，值我聞法證見諦理。汝等苾芻！此皆由業，廣如上說。」

是時惡生所留之人，聽佛記已還惡生處，彼便問曰：「世尊於我有何言記？」彼言：「大王！如來說言：『憍薩羅國悉當破滅。更經七日，惡生苦母被猛火燒身，墮在無間大地獄中。』」是時惡生聞彼所說，極懷煩惱掌頰而住。苦母見已問言：「大王！何故懷憂？」王言：「苦母！我今云何得不憂惱？世尊有言，記我及汝於七日後猛火焚燒墮在無間大地獄中。」苦母對曰：「大王！如乞索婆羅門入舍乞求，不得物時欲令其家生百千種不吉祥事。何況沙門喬答摩，所有親族被王誅盡，寧無深重怨恨之言，隨其噁心而為咒咀。王若懼者，於後園中池水之內造一柱樓。王應詣彼七日居住，日滿之後方可入城。」王言：「如是。」即令造樓，將諸宮人及苦母等升樓而住。過一夜已苦母白言：「大王！

【現代漢語翻譯】 現代漢語譯本：世尊名為迦葉波（Kashyapa，過去七佛之一），是如來（Tathagata，如實而來者）、應（Arhat，應受供養者）、正等覺（Samyaksambuddha，正遍知者）、明行足（Vidyacharana-sampanna，具有智慧和德行者）、善逝（Sugata，善於去者）、世間解（Lokavidu，瞭解世間事者）、無上士（Anuttara，無與倫比者）、調御丈夫（Purushadamyasarathi，調伏丈夫者）、天人師（Shasta Devamanushyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間最尊貴者），他出現在世間。這五百位釋迦族的女子，在那位佛的教法中出家為比丘尼（Bhikkhuni，女性出家人），經常對比丘尼（Bhikkhuni，女性出家人）說截手截足的話語，並加以辱罵。由於這樣的業力，她們在無量歲月中墮入地獄，遭受燃燒的痛苦。而且因為剩餘的業力，她們五百世中常常被截斷手足，乃至今生也遭受這樣的痛苦。由於對我（佛陀）生起清凈的信心，才得以升到天上。又由於過去做比丘尼時，受持讀誦正法教義的緣故，遇到我聽聞佛法，證悟了真諦。你們這些比丘（Bhikkhu，男性出家人）！這些都是由於業力所致，詳細情況如上面所說。' 當時惡生王（Ajasatru，古印度摩揭陀國國王）所留下的人，聽了佛陀的授記后回到惡生王那裡，惡生王便問他們：『世尊對我有什麼授記？』他們說：『大王！如來說：『憍薩羅國（Kosala，古印度十六雄國之一）全部都要被摧毀。再過七天，惡生王的苦母（指其惡毒的母親）將被猛火焚燒身體，墮入無間大地獄中。』』當時惡生王聽了他們所說的話，非常煩惱，用手掌托著臉頰發呆。苦母看見后問他說：『大王！為什麼如此憂愁？』惡生王說：『苦母！我怎麼能不憂愁呢？世尊說，授記我和你七天之後會被猛火焚燒，墮入無間大地獄中。』苦母回答說：『大王！就像乞討的婆羅門（Brahmin，印度教祭司）進入別人家乞討，得不到東西時，就想讓那家發生成百上千種不吉祥的事情一樣。更何況沙門喬答摩（Shramana Gautama，釋迦牟尼佛），所有的親族都被您誅殺殆盡，難道沒有深重的怨恨，隨著他的噁心而進行詛咒嗎？大王如果害怕的話，可以在後花園的池水中央建造一座柱樓。大王應該到那裡居住七天，七天期滿之後才可以進入城中。』惡生王說：『好的。』就命令建造柱樓，帶著各位宮人和苦母等人登上柱樓居住。過了一夜之後，苦母對惡生王說：『大王！'

【English Translation】 English version: The World Honored One was named Kashyapa (one of the past seven Buddhas), the Tathagata (He who has thus come), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Endowed with wisdom and conduct), Sugata (Well-gone), Lokavidu (Knower of the world), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of men), Shasta Devamanushyanam (Teacher of gods and men), Buddha (Enlightened One), Bhagavan (World Honored One), appeared in the world. These five hundred Shakya women, having renounced their homes in that Buddha's Dharma to become Bhikkhunis (female monastics), would often utter words of cutting off hands and feet to the Bhikkhunis (female monastics) who were still learning or had completed their learning, and would revile them. Due to this karma, they fell into hell for immeasurable years, suffering the pain of burning. Furthermore, due to the remaining karma, they were often deprived of their hands and feet in five hundred lifetimes, and even in this life they suffer this pain. Because of the pure faith that arose in me (the Buddha), they were able to be born in the heavens. Furthermore, because in the past they were Bhikkhunis, upholding, reciting, and studying the teachings of the Dharma, they encountered me, heard the Dharma, and realized the truth. You Bhikkhus (male monastics)! All of this is due to karma, as described in detail above.' At that time, the people left behind by King Ajasatru (king of Magadha in ancient India), after hearing the Buddha's prophecy, returned to King Ajasatru's place. He then asked them: 'What prophecy did the World Honored One make about me?' They said: 'Great King! The Tathagata said: 'The country of Kosala (one of the sixteen Mahajanapadas in ancient India) will be completely destroyed. After seven more days, King Ajasatru's wicked mother (referring to his evil mother) will have her body burned by fierce fire and fall into the Avici Great Hell.'' At that time, King Ajasatru, hearing what they said, was extremely troubled and rested his cheek on his palm in dismay. The wicked mother, seeing this, asked him: 'Great King! Why are you so worried?' King Ajasatru said: 'Wicked mother! How can I not be worried? The World Honored One said, prophesying that you and I will be burned by fierce fire and fall into the Avici Great Hell after seven days.' The wicked mother replied: 'Great King! It is like a Brahmin (Hindu priest) beggar entering someone's house to beg, and when he does not get anything, he wants that family to have hundreds and thousands of inauspicious things happen to them. Moreover, Shramana Gautama (Shakyamuni Buddha), all of whose relatives have been killed by you, how could he not have deep resentment, cursing you according to his evil heart? If the Great King is afraid, he can build a pillar tower in the pond in the back garden. The Great King should reside there for seven days, and only after the seven days are over can he enter the city.' King Ajasatru said: 'Very well.' He then ordered the construction of the pillar tower, and took the palace women and the wicked mother and others to ascend the tower and reside there. After one night had passed, the wicked mother said to King Ajasatru: 'Great King!'

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一夜已過餘六夜在，當共入城。」如是二三乃至七日，苦母言：「今日安隱共入城中。」於時四面忽然云起，女人常事樂觀瓔珞，諸宮人等共相謂曰：「莊嚴結束可往城中。」即整衣服。時有一女以日光珠，置偃枕上而自嚴飾，云去天晴，日光忽現照觸寶珠，便即火出燒其偃枕，猛焰上騰，即焚樓閣。諸宮人等四散馳走，惡生苦母皆被火燒，便欲走出。時有非人關閉其戶不能得出，於時惡生被火燒害。極苦纏心告苦母曰：「禍哉！我今已受燒害之苦。」苦母曰：「大王！我亦同此。」大火燒然身皆爛熟俱大號叫，便墮無間大地獄中，受諸極苦。爾時世尊即說頌曰：

「今生若燒來世燒，　　由其作罪二俱燒； 　自知此燒由惡業，　　更復轉生於惡趣。 　今生若苦來世苦，　　由其作罪二俱苦； 　自知此苦由惡業，　　更復受苦於余趣。」

爾時具壽阿難陀聞佛說已，白言：「大德！我今不解如斯頌義。」佛言：「阿難陀！愚人惡生及以苦母，被火焚燒墮阿毗止大地獄中，我因斯事密說此頌，廣如上說。」

時惡生王既誅釋種，于彼城中有餘瓔珞環玔嚴身之具，諸釋女等見即啼泣，心懷憂惱即自念云：「彼諸人等生存之日，敬重眾僧，宜將此物為彼追福奉施眾僧。」即持佈施。時六眾苾芻得此物已

【現代漢語翻譯】 現代漢語譯本： 『還剩下六夜，我們一起進城吧。』這樣說了兩三次，直到第七天，苦母說：『今天可以安穩地一起進城了。』這時，四面忽然烏雲密佈，女人們照常喜歡佩戴瓔珞（一種裝飾品），宮女們互相說道：『可以打扮一下進城了。』於是整理衣服。當時，有一個女子把日光珠（一種寶珠）放在靠枕上，自己對著它梳妝打扮，烏雲散去，天放晴了，日光突然照射到寶珠上，立刻起火，燒著了靠枕，猛烈的火焰向上升騰，隨即焚燒了樓閣。宮女們四處逃散，惡生（人名）和苦母（人名）都被火燒著，想要逃出去。當時，有非人（一種神）關閉了房門，使他們無法逃脫，這時惡生被火燒傷。極度的痛苦纏繞著他，他告訴苦母說：『遭了！我現在已經受到燒傷的痛苦了。』苦母說：『大王！我也一樣。』大火燃燒，身體都被燒爛，他們一起大聲號叫，便墮入了無間大地獄（佛教地獄名）中，遭受各種極度的痛苦。當時，世尊（對佛的尊稱）就說了這首偈頌： 『今生被燒來世燒，都是因為作惡而燒；自己知道被燒是惡業所致，還會轉生到惡趣（惡道）。今生受苦來世苦，都是因為作惡而受苦；自己知道受苦是惡業所致，還會再次受苦於其他惡道。』 當時，具壽阿難陀（佛陀的十大弟子之一）聽了佛陀所說，說道：『大德！我現在不明白這首偈頌的含義。』佛陀說：『阿難陀！愚人惡生和苦母，被火焚燒墮入阿毗止大地獄（佛教地獄名）中，我因為這件事秘密地說了這首偈頌，詳細情況就像上面所說的那樣。』 當時，惡生王（人名）已經誅殺了釋迦族（佛陀的種族），在那座城中還有剩餘的瓔珞、環釧等裝飾身體的物品，那些釋迦族的女子們看見了就啼哭，心中憂愁煩惱，就自己想道：『那些人們活著的時候，敬重僧眾，應該把這些東西拿來為他們追福，奉獻給僧眾。』於是就拿去佈施。當時，六眾苾芻（佛教出家人）得到了這些東西。

【English Translation】 English version: 『Only six nights remain, let's enter the city together.』 This was said two or three times, until the seventh day, when the Bitter Mother said, 『Today we can safely enter the city together.』 At that moment, dark clouds suddenly gathered on all sides. The women, as usual, enjoyed wearing yingluo (瓔珞) (a type of ornament). The palace women said to each other, 『We can dress up and go into the city.』 So they tidied their clothes. At that time, one woman placed a Sunlight Pearl (日光珠) (a type of precious jewel) on her pillow and adorned herself in front of it. The clouds dispersed, the sky cleared, and the sunlight suddenly shone on the pearl, immediately igniting it. The fire burned the pillow, and the fierce flames rose, burning the palace. The palace women scattered and fled. Evil Born (惡生) (a proper noun) and the Bitter Mother (苦母) (a proper noun) were both burned by the fire and tried to escape. At that time, a non-human being (非人) (a type of deity) closed the door, preventing them from escaping. Evil Born was burned. Overwhelmed by extreme pain, he said to the Bitter Mother, 『Woe is me! I am now suffering the pain of being burned.』 The Bitter Mother said, 『Great King! I am suffering the same.』 The fire burned, their bodies were charred, and they cried out loudly together, falling into the Avici Great Hell (阿毗止大地獄) (a Buddhist hell), enduring all kinds of extreme suffering. At that time, the World Honored One (世尊) (a respectful title for the Buddha) spoke this verse: 『If burned in this life, burned in the next, both are burned by their evil deeds; knowing that this burning is caused by evil karma, they will be reborn in evil realms (惡趣). If suffering in this life, suffering in the next, both suffer because of their evil deeds; knowing that this suffering is caused by evil karma, they will suffer again in other evil realms.』 At that time, Venerable Ananda (阿難陀) (one of the Buddha's ten great disciples), having heard what the Buddha said, said, 『Great Virtue! I do not understand the meaning of this verse.』 The Buddha said, 『Ananda! The foolish Evil Born and the Bitter Mother, burned by fire, fell into the Avici Great Hell (阿毗止大地獄). Because of this event, I secretly spoke this verse, as described in detail above.』 At that time, King Evil Born (惡生王) (a proper noun) had already slaughtered the Shakya clan (釋迦族) (the Buddha's clan). In that city, there remained yingluo (瓔珞), bracelets, and other ornaments for adorning the body. When the Shakya women saw them, they wept, their hearts filled with sorrow and distress. They thought to themselves, 『When those people were alive, they respected the Sangha (僧眾) (Buddhist monastic community). We should use these things to create merit for them and offer them to the Sangha.』 So they took them to give as alms. At that time, the Six Groups of bhikshus (苾芻) (Buddhist monks) received these items.

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便自嚴身，入劫比羅城次行乞食。釋女見之如前啼泣，白言：「聖者！我等不欲睹見斯物，故施仁等望息憂心，今還令我起昔追念。」六眾默然。是諸苾芻以緣白佛，佛作是念：「由諸苾芻身著瓔珞及諸環玔並金線帶有如是過，自今已後製諸苾芻，但是嚴飾雜彩之具悉不應著。若有著者得越法罪。」

第二門第五子攝頌曰：

出家有五利、　　不捉錢授學、 　大眾說伽陀、　　煙筒嗽聽許。

緣在室羅伐城。于聚落中有一長者，娶妻未久歡懷而住。後於異時，長者親族及以財物悉皆喪盡，便作是念：「我今年老，不能求覓錢財受用，加以親族死亡略盡。我今宜可舍俗出家。」作是念已，告其妻曰：「賢首！我已年老，不能求覓錢財產業，親族喪盡，今欲出家。」妻答言：「善！然可時時看問於我。」夫報言：「爾。」即往逝多園中詣苾芻所，禮雙足已白言：「聖者！我求出家。」報言：「賢首！斯為善事，隨汝意作。如世尊說：『諸有智者見五利故當樂出家。云何為五？一者我得自利不共他有，是故智者應求出家。二者自知我是卑賤之人被他驅使，既出家后受人恭敬讚揚禮拜，是故智者應求出家。三者當得安隱無上涅槃，是故智者應求出家。四者從此命終當生天上，是故智者應求出家。五者常為諸

【現代漢語翻譯】 現代漢語譯本 於是整理好儀容，進入劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）依次乞食。釋迦族的女子們見到他，像之前一樣啼哭，說道：『聖者！我們不願再見到這些東西，所以才佈施給仁者您們，希望平息憂傷的心，現在又讓我們重新回憶起過去的傷痛。』六眾比丘們沉默不語。這些比丘們將此事稟告佛陀，佛陀心想：『因為這些比丘們身上佩戴瓔珞以及各種環釧和金線腰帶，才會有這樣的過失。』從今以後，禁止比丘們佩戴任何裝飾性的雜色彩物。如果有人違犯，將犯越法罪。

第二門第五子的攝頌說：

出家有五利、 不捉錢授學、 大眾說伽陀、 煙筒嗽聽許。

事情發生在室羅伐城（Śrāvastī，古印度城市）。在一個村落中，有一位長者娶妻不久，夫妻恩愛地生活在一起。後來，長者的親族和財產都喪失殆盡，他便想：『我今年紀大了，不能再尋求錢財來享用，加上親族死亡殆盡。我如今應該捨棄世俗出家。』打定主意后，他告訴妻子說：『賢首！我已經年老，不能再尋求錢財產業，親族也喪盡了，現在想要出家。』妻子回答說：『好啊！但你要時常來看望我。』丈夫回答說：『好的。』隨即前往逝多林（Jetavana，祇園精舍）拜見比丘們，禮拜雙足后說道：『聖者！我請求出家。』比丘回答說：『賢首！這是好事，隨你的意願去做。正如世尊所說：『有智慧的人見到五種利益，應當樂於出家。』哪五種呢？一是能獲得自利，不與他人共有，所以智者應當尋求出家。二是自知我是卑賤之人，被人驅使，出家后卻能受到他人的恭敬讚揚禮拜，所以智者應當尋求出家。三是能得到安穩無上的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），所以智者應當尋求出家。四是從此命終后能往生天上，所以智者應當尋求出家。五是常為諸

【English Translation】 English version Then he tidied himself and entered Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha) to beg for food in order. The Shakya women saw him and wept as before, saying, 'Venerable One! We do not want to see these things again, so we gave alms to you, hoping to calm our sorrowful hearts, but now you make us recall the past pain.' The six groups of Bhikshus were silent. These Bhikshus reported the matter to the Buddha, and the Buddha thought: 'Because these Bhikshus wear necklaces and various bracelets and gold thread belts, there is such a fault.' From now on, Bhikshus are forbidden to wear any decorative miscellaneous colored objects. If anyone violates this, they will commit the transgression of the law.

The summary verse of the fifth son of the second gate says:

There are five benefits of leaving home, not taking money to teach, The assembly speaks Gatha, the chimney cough is allowed to listen.

The event took place in Śrāvastī (Śrāvastī, an ancient Indian city). In a village, there was a wealthy man who had been married for a short time, and the couple lived together lovingly. Later, the wealthy man's relatives and property were all lost, and he thought: 'I am old this year and can no longer seek money to enjoy, and my relatives have died almost completely. I should now abandon the secular life and become a monk.' After making up his mind, he told his wife, 'Virtuous One! I am old and can no longer seek money and property, and my relatives are all lost. Now I want to become a monk.' His wife replied, 'Good! But you should come to see me often.' The husband replied, 'Okay.' Then he went to Jetavana (Jetavana, the Gion Shrine) to see the Bhikshus, prostrated at their feet, and said, 'Venerable Ones! I ask to become a monk.' The Bhikshu replied, 'Virtuous One! This is a good thing, do as you wish. As the World Honored One said: 'Wise people see five benefits and should be happy to leave home.' What are the five? First, one can obtain self-benefit, not shared with others, so wise people should seek to leave home. Second, one knows that I am a humble person, driven by others, but after leaving home, one can receive the respect, praise, and worship of others, so wise people should seek to leave home. Third, one can obtain the secure and supreme Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death), so wise people should seek to leave home. Fourth, one can be reborn in heaven after this life, so wise people should seek to leave home. Fifth, one is always

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佛及聲聞眾，諸勝人類之所讚歎，是故智者于善法律應求出家。』汝今發心，斯為善事。」時彼苾芻即與出家，並受圓具。經二、三日教法式已，告言：「賢首！鹿不養鹿，室羅伐城處所寬廣是佛境界，應行乞食以自活命。」彼于晨朝執持衣缽，入室羅伐城乞食，逢一女人形似其妻，見已作念：「我先共妻作是要契，得出家后時往看問。今既出家宜存言信勿令憂惱。」乞得食已還逝多林，未久時間白鄔波馱耶言：「我先與故二作是要契，得出家后時往看問，愿垂聽許。」師曰：「隨汝意去，自善護心。」答言：「可爾！」奉辭而去。漸漸遊行至舊村處，其妻遙見迎前疾至，唱言：「善來，善來！聖子。」即欲捉衣提缽，苾芻曰：「賢首！欲何所為？」答曰：「欲捉取衣缽。」苾芻曰：「勿觸衣缽。」問曰：「何故？」答曰：「我奉鄔波馱耶所誡，令善護心。」彼言：「聖子！汝自防心，我豈相障！」即捉衣缽敷座令坐將洗足水，問曰：「欲何所為？」妻曰：「欲為洗足。」答曰：「勿觸我足。」問曰：「何故？」報曰：「我奉師誡，令善護心。」彼同前答，便與洗足。后將油來欲為涂足，苾芻見問，答言：「涂足。」苾芻曰：「汝勿為涂。」問答同前：「鄔波馱耶誡我護心。」彼問：「聖子！汝自防心。」又將食來欲

【現代漢語翻譯】 現代漢語譯本 『佛陀以及聲聞僧眾，都是最殊勝的人類所讚歎的，因此有智慧的人應當在良好的佛法中尋求出家。』你現在發心出家，這是很好的事情。」當時那位比丘就為他剃度出家，並授予具足戒。經過兩三天的教導佛法儀軌后，告訴他說：「賢首！鹿不養鹿，室羅伐城（Śrāvastī，古印度城市，意為『聞者之城』）地方寬廣，是佛陀的教化區域，你應該去乞食以維持生命。」 他在清晨拿著衣缽，進入室羅伐城乞食，遇到一個女人，長得像他的妻子，他心想：「我先前和妻子約定，出家後會去看望她。現在既然已經出家，應該遵守諾言，不要讓她憂慮。」乞討到食物后，他回到逝多林（Jetavana，祇園精舍），不久后稟告鄔波馱耶（Upadhyaya，親教師）說：「我先前和前妻約定，出家後會去看望她，希望您能允許。」 親教師說：「隨你的意願去吧，自己好好守護內心。」他回答說：「好的！」然後告辭離去。漸漸地到達了以前居住的村莊，他的妻子遠遠地看見他，急忙迎上前去，喊道：「歡迎，歡迎！聖子。」就想抓住他的衣服和拿他的缽，比丘說：「賢首！你想做什麼？」 妻子回答說：「想拿你的衣缽。」比丘說：「不要碰我的衣缽。」妻子問：「為什麼？」比丘回答說：「我奉鄔波馱耶的告誡，要好好守護內心。」妻子說：「聖子！你自己防守內心，我怎麼會障礙你呢！」 然後她拿過衣缽，鋪設座位讓他坐下，端來洗腳水，問道：「你想做什麼？」妻子說：「想為你洗腳。」比丘說：「不要碰我的腳。」妻子問：「為什麼？」他回答說：「我奉師父的告誡，要好好守護內心。」妻子像之前一樣回答，然後為他洗了腳。之後，她拿來油想為他涂腳，比丘看見了，問道，妻子回答說：「涂腳。」比丘說：「你不要為我涂。」問答和之前一樣：「鄔波馱耶告誡我要守護內心。」妻子問：「聖子！你自己防守內心。」又拿來食物想...

【English Translation】 English version 『The Buddha and the assembly of Śrāvakas (disciples), are praised by the most excellent of mankind, therefore the wise should seek ordination in the good Dharma.』 Now that you have resolved to ordain, this is a good thing.」 At that time, that Bhikṣu (monk) ordained him and conferred upon him the full precepts. After teaching him the Dharma rituals for two or three days, he told him: 「Worthy one! A deer does not raise a deer. Śrāvastī (city in ancient India, meaning 'the city of hearers') is a vast place, it is the realm of the Buddha. You should go begging for food to sustain your life.」 In the morning, he took his robes and bowl and entered Śrāvastī to beg for food. He encountered a woman who resembled his wife. He thought: 「I made an agreement with my wife that after I ordained, I would visit her. Now that I have ordained, I should keep my promise and not cause her worry.」 After begging for food, he returned to Jetavana (monastery). Not long after, he reported to Upadhyaya (preceptor): 「I made an agreement with my former wife that after I ordained, I would visit her. I hope you will allow me.」 The preceptor said: 「Go as you wish, but guard your mind well.」 He replied: 「Yes!」 Then he took his leave. Gradually, he arrived at his former village. His wife saw him from afar and rushed to greet him, exclaiming: 「Welcome, welcome! Holy son.」 She wanted to grab his robes and take his bowl, but the Bhikṣu said: 「Worthy one! What do you want to do?」 His wife replied: 「I want to take your robes and bowl.」 The Bhikṣu said: 「Do not touch my robes and bowl.」 His wife asked: 「Why?」 The Bhikṣu replied: 「I am following the Upadhyaya』s instruction to guard my mind well.」 His wife said: 「Holy son! Guard your own mind, how could I obstruct you!」 Then she took his robes and bowl, set up a seat for him to sit down, and brought water to wash his feet, asking: 「What do you want to do?」 His wife said: 「I want to wash your feet.」 The Bhikṣu said: 「Do not touch my feet.」 His wife asked: 「Why?」 He replied: 「I am following my teacher』s instruction to guard my mind well.」 His wife replied as before, and then washed his feet. Afterwards, she brought oil to anoint his feet. The Bhikṣu saw this and asked, and his wife replied: 「Anoint your feet.」 The Bhikṣu said: 「Do not anoint me.」 The question and answer were the same as before: 「The Upadhyaya instructed me to guard my mind well.」 His wife asked: 「Holy son! Guard your own mind.」 Then she brought food, wanting to...

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同盤食，問曰：「何為？」答曰：「離別多時不同處食，意欲共食。」苾芻不許，問答同前，即敷氈褥白言：「聖子！遠來疲睏愿少眠息。」苾芻既洗足已即便臥息。時彼即來欲同處臥，苾芻曰：「汝欲何為？」答言：「聖子！不同臥來時節淹久，意欲同臥。」問答同前，苾芻不許，即來抱觸。女是觸毒，被摩觸時，心便動亂髮諸惡念，即共交會多日共住，報其妻曰：「我欲還寺。」妻作是念：「此乃共我私交外人不見，我今可使眾人知之。諸苾芻等定當擯逐，還來我處。」作是念已，白言：「聖子！不可空去，可將多少糧直貝齒隨行。」苾芻曰：「我不合捉金貝等物，如何持去？」妻曰：「我今設計使不觸著。」即便以物系錫杖上，報言：「將去。」苾芻即持錫而去，至室羅伐城。六眾苾芻常法守門不令空過，時鄔波難陀門首經行，遙見彼苾芻來，頭似鴟梟眉長垂下，見已便念：「是何尊者而來於此？應可相迎即逆前行。」唱言：「善來！善來尊者！」時苾芻報曰：「敬禮！敬禮阿遮利耶！」時鄔波難陀便作是念：「此必定是摩訶羅苾芻，不知鄔波馱耶、不識阿遮利耶。我今問彼從何所來？」即前問曰：「老叟從何所來？」答曰：「阿遮利耶！我看故二來。」鄔波難陀曰：「汝是善人情存恩惠，念昔恩者人皆共贊。

【現代漢語翻譯】 現代漢語譯本 一同吃飯時，（女子）問道：『你這是做什麼？』（比丘）回答說：『我們分別很久沒有在一起吃飯了，我想和你一起吃。』比丘不允許。（女子）問答和之前一樣，然後鋪開氈褥說道：『聖子！你遠道而來，一定很疲憊，希望你能稍微休息一下。』比丘洗完腳后就躺下休息。這時，（女子）就過來想和他同牀共枕，比丘說：『你想做什麼？』（女子）回答說：『聖子！我們很久沒有同牀共枕了，我想和你一起睡。』問答和之前一樣，比丘不允許，（女子）就過來擁抱撫摸。（這）女子是觸毒，被她撫摸時，（比丘）心便動亂，生出各種邪惡的念頭，就和她交合，一起住了很多天，（比丘）告訴他的妻子說：『我想回寺廟了。』妻子心想：『這（件事）只是我們私下交往，外人並不知道，我現在可以使眾人知道這件事。那些比丘們一定會驅逐他，讓他回到我這裡。』這樣想著，（妻子）說道：『聖子！不能空手回去，可以帶些糧食或者錢幣在路上用。』比丘說：『我不應該拿金錢之類的東西，怎麼能帶走呢？』妻子說：『我現在設計一個方法，讓你不用碰到它們。』隨即用東西繫在錫杖上，說道：『帶走吧。』比丘就拿著錫杖離開了，到了室羅伐城（Śrāvastī，古印度城市）。六群比丘（Chabbaggiya，佛教僧團中的一個團體）按照慣例守門，不讓人隨便通過，當時鄔波難陀（Upananda，比丘名）在門口經行，遠遠地看見那個比丘來了，頭長得像貓頭鷹，眉毛長長地垂下來，看見後心想：『這是哪位尊者來到這裡？應該去迎接他。』就迎上前去，說道：『歡迎！歡迎尊者！』這時，比丘回答說：『敬禮！敬禮阿遮利耶（Acariya，老師）！』這時鄔波難陀心想：『這一定是摩訶羅（Maharo，愚笨的人），不知道鄔波馱耶（Upajjhaya，親教師）、不認識阿遮利耶。我現在問他從哪裡來？』就上前問道：『老叟從哪裡來？』（比丘）回答說：『阿遮利耶！我看故二來。』鄔波難陀說：『你真是個好人，心中存有恩惠，惦念舊恩的人大家都讚揚。』

【English Translation】 English version While eating from the same bowl, (the woman) asked: 'What are you doing?' (The Bhikkhu) replied: 'We have been separated for a long time and haven't eaten together, I want to eat with you.' The Bhikkhu did not allow it. (The woman's) questions and answers were the same as before, then she spread out a felt mat and said: 'Holy one! You have come from afar and must be tired, I hope you can rest a little.' After the Bhikkhu washed his feet, he lay down to rest. At this time, (the woman) came to lie in the same bed with him, the Bhikkhu said: 'What do you want to do?' (The woman) replied: 'Holy one! We haven't slept together for a long time, I want to sleep with you.' The questions and answers were the same as before, the Bhikkhu did not allow it, (the woman) then came to embrace and touch him. (This) woman was a touch poison, when she touched him, (the Bhikkhu's) heart was disturbed, and he generated various evil thoughts, and then he had intercourse with her, and lived together for many days, (the Bhikkhu) told his wife: 'I want to return to the monastery.' The wife thought: 'This (matter) is just our private affair, outsiders do not know about it, I can now make everyone know about it. Those Bhikkhus will definitely expel him, and let him return to me.' Thinking this way, (the wife) said: 'Holy one! You cannot go back empty-handed, you can take some food or coins with you on the road.' The Bhikkhu said: 'I should not take gold or other such things, how can I take them?' The wife said: 'I will now design a method so that you do not have to touch them.' Then she tied the things to the top of his staff, and said: 'Take it.' The Bhikkhu then left with the staff, and arrived at Śrāvastī (ancient Indian city). The Chabbaggiya (a group in the Buddhist Sangha) Bhikkhus, according to custom, guarded the gate, not allowing anyone to pass through casually, at that time Upananda (name of a Bhikkhu) was walking near the gate, and saw the Bhikkhu coming from afar, his head looked like an owl, and his eyebrows hung down long, after seeing him, he thought: 'Which venerable one is coming here? I should go to welcome him.' He went forward and said: 'Welcome! Welcome venerable one!' At this time, the Bhikkhu replied: 'Greetings! Greetings Acariya (teacher)!' At this time Upananda thought: 'This must be Maharo (a foolish person), he does not know Upajjhaya (preceptor), and does not recognize Acariya. I will now ask him where he comes from?' He went forward and asked: 'Old man, where do you come from?' (The Bhikkhu) replied: 'Acariya! I look at the old and come again.' Upananda said: 'You are truly a good person, you have kindness in your heart, everyone praises those who remember old kindness.'

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世尊亦說：『汝等苾芻常學報恩。』少恩尚報何況多耶？汝存宿恩得見妻不？」答言：「我見。」又問曰：「得安穩耶？」報云：「幸承覆護甚得平安。」「汝錫杖上是何等物？」答曰：「妻為道糧與我貝齒。」鄔波難陀曰：「老叟汝甚福德，往見妻已得此利來。」復作是念：「看此舉容應有別事，我今應以軟語問之。」其摩訶羅性懷愚直，所作之事具向說之。鄔波難陀曰：「汝所作者，更可具向鄔波馱耶處說。」彼聞歡喜，彼至師邊一一具說。師聞此語告諸苾芻。是諸苾芻以緣白佛，佛告諸苾芻：「彼莫訶羅不知輕重，無故心犯。若未曾為說四波羅市迦者，彼便不犯。汝等苾芻！由此緣故受近圓已，即應為說四波羅市迦法。若不說者得越法罪。」

根本說一切有部毗奈耶雜事卷第九 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十

三藏法師義凈奉　制譯第二門第五子攝頌之餘

緣在室羅伐城。有一苾芻名曰歡喜，住居蘭若寂靜之處，常樂坐禪，由習定故時人稱為住定歡喜。將欲入定，魔女來請共行欲事，歡喜不受。後於異時復欲入定，魔女還來坐其膝上，如是當知女人之境，是為大毒觸即害人，染心既生便共行欲。於時歡喜共

【現代漢語翻譯】 現代漢語譯本 世尊還說：『你們這些比丘應當經常學習報恩。』即使是小小的恩惠尚且要報答，更何況是大的恩惠呢？你因為過去所受的恩惠，才能見到你的妻子，是嗎？」他回答說：「我見到了。」又問：「一切都安穩嗎？」回答說：「幸蒙您的庇護，一切都很平安。」「你錫杖上掛著的是什麼東西？」回答說：「是妻子爲了我旅途的口糧，給我的貝齒（貝殼）。」鄔波難陀（Upananda，人名）說：「老人家，你真有福德，去見妻子后得到了這樣的好處回來。」他又想：「看他這舉止神情，應該還有別的事情，我現在應該用委婉的語氣問問他。」那位摩訶羅（Mahala，人名）天性愚直，將所做的事情全部說了出來。鄔波難陀說：「你所做的事情，更應該全部告訴你的鄔波馱耶（Upadhyaya，親教師）。」他聽了很高興，到了親教師那裡，一一詳細地說了。親教師聽了這些話，告訴了眾比丘。這些比丘將此事稟告了佛陀，佛陀告訴眾比丘：「那個莫訶羅（Mahala）不知輕重，無緣無故地犯戒。如果之前沒有為他說過四波羅市迦（Parajika，四重戒），他就不算犯戒。你們這些比丘！因為這個緣故，受了近圓戒（Upasampada，比丘戒）后，就應該為他們說四波羅市迦法。如果不說，就犯越法罪。」

根本說一切有部毗奈耶雜事卷第九 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十 三藏法師義凈奉　制譯第二門第五子攝頌之餘

事情發生在室羅伐城（Sravasti）。有一位比丘名叫歡喜（Nanda），居住在蘭若（Aranya，寂靜處），喜歡坐禪，因為經常習定的緣故，當時的人稱他為住定歡喜。將要入定時，魔女來請求與他行淫慾之事，歡喜沒有答應。後來在其他時候，又將要入定，魔女又來了，坐在他的膝蓋上，應當知道女人的境界，是最大的毒藥，一接觸就會害人，染污之心既然產生，就與她行了淫慾之事。當時歡喜與

【English Translation】 English version The World Honored One also said: 'You Bhikshus (Bhikkhu, monks) should always learn to repay kindness.' If even small favors should be repaid, how much more so great ones? Because of the kindness you received in the past, you were able to see your wife, weren't you?' He replied, 'I did see her.' He asked again, 'Is everything peaceful?' He replied, 'Fortunately, under your protection, everything is very peaceful.' 'What is that thing hanging on your staff?' He replied, 'It is the shell that my wife gave me as food for my journey.' Upananda (Upananda, a name) said, 'Old man, you are very fortunate, having returned with such benefits after seeing your wife.' He then thought, 'Judging by his demeanor, there must be something else going on. I should now ask him in a gentle tone.' That Mahala (Mahala, a name) was naturally simple and honest, and told him everything he had done. Upananda said, 'What you have done, you should tell your Upadhyaya (Upadhyaya, preceptor) in detail.' He was delighted to hear this, and went to his preceptor and told him everything in detail. The preceptor heard these words and told the Bhikshus. These Bhikshus reported this matter to the Buddha, and the Buddha told the Bhikshus: 'That Mahala does not know what is important and what is not, and has violated the precepts for no reason. If he had not been told about the four Parajikas (Parajika, the four major offenses) beforehand, he would not be considered to have violated the precepts. You Bhikshus! Because of this reason, after receiving Upasampada (Upasampada, full ordination), you should explain the four Parajika laws to them. If you do not explain them, you will be guilty of transgression.'

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 9 T24 No. 1451 Mulasarvastivada Vinaya Miscellaneous Matters

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 10 Translated under Imperial Order by the Tripitaka Master Yijing, remainder of the fifth son's summary of the second gate.

The event took place in Sravasti (Sravasti). There was a Bhikshu named Nanda (Nanda), who lived in Aranya (Aranya, a quiet place), and liked to practice meditation. Because he often practiced Samadhi (Samadhi, meditation), people at that time called him 'Dwelling in Samadhi Nanda'. When he was about to enter Samadhi, a demoness came to ask him to engage in sexual activity, but Nanda refused. Later, at another time, when he was about to enter Samadhi again, the demoness came again and sat on his lap. It should be known that the realm of women is the greatest poison, and contact with it will harm people. Since the defiled mind arose, he engaged in sexual activity with her. At that time, Nanda and

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行淫已，如毒箭入胸，心懷憂念云：「我愚癡毀清凈行，作淫染事即可還俗。」復作是念：「我實無有覆藏之心，宜往佛所具說斯事。若有軌式，仍得出家者當如法行，若其不然後當還俗。」即以右手持法衣，左手遮形丑，流淚悲泣往詣佛所。爾時世尊與無量百千苾芻大眾演說正法，遙見彼來便作是念：「我若不先告彼苾芻言：『善來！善來！』者，彼嘔熱血便即命終。」作是念已告歡喜言：「善來！善來！何故悲泣？」答言：「大德世尊！我先歡喜，今非歡喜。」佛言：「汝有何過作此語耶？」答言：「世尊！我不捨學處，毀清凈行作淫慾事。雖造此過，乃至無有少覆藏心。」佛言：「歡喜！汝能終身受學處不？」答言：「大德！我能受持。」爾時世尊告諸苾芻曰：「汝等當知歡喜苾芻，雖犯凈戒無覆藏心，非波羅市迦。汝等應與歡喜終身學處。更有此類亦當授與。應如是與：敷座席、鳴楗稚，言白復周、眾既集已，令歡喜苾芻遍禮僧已，于上座前蹲踞合掌，應如是乞：

「『大德僧伽聽！我歡喜苾芻，不捨學處毀清凈行作淫慾事，乃至無有少覆藏心。我歡喜苾芻，今從僧伽乞終身學處，愿大德僧伽與我歡喜苾芻終身學處，哀愍故。』第二、第三亦如是乞。僧伽可令歡喜在眼見耳不聞處住，差一苾芻為作羯磨

【現代漢語翻譯】 現代漢語譯本：行淫之後，就像毒箭射入胸膛，心中充滿憂慮，心想：『我真是愚蠢，毀壞了清凈的修行，做了淫穢之事，或許只能還俗了。』又想：『我實在沒有隱瞞的心，應該去佛陀那裡坦白這件事。如果還有補救的辦法，仍然可以出家，就按照佛法去做；如果不能，那就還俗吧。』於是右手拿著袈裟，左手遮掩身體的醜陋之處，流著眼淚，悲傷地前往佛陀所在的地方。當時，世尊正與無數的僧眾講說佛法，遠遠地看見他來了，心想：『如果我不先對這位比丘說：「善來！善來！」他可能會吐血而死。』想到這裡，就對歡喜（指這位比丘）說：『善來！善來！你為什麼這麼悲傷？』歡喜回答說：『尊敬的世尊！我以前是歡喜的，現在不是歡喜的了。』佛陀問：『你犯了什麼過錯，說這樣的話呢？』歡喜回答說：『世尊！我沒有捨棄學處，卻毀壞了清凈的修行，做了淫慾之事。雖然犯了這樣的過錯，但我沒有絲毫的隱瞞之心。』佛陀說：『歡喜！你能夠終身遵守學處嗎？』歡喜回答說：『尊敬的世尊！我能夠受持。』當時，世尊告訴各位比丘說：『你們應當知道，歡喜比丘雖然犯了凈戒，但沒有隱瞞之心，所以不是波羅夷罪（Parajika，斷頭罪）。你們應當給予歡喜終身學處。如果還有類似的情況，也應當這樣給予。應當這樣給予：鋪設座位，敲打犍稚（Ghantha，報時器），宣佈並重復三次，僧眾聚集完畢后，讓歡喜比丘向所有僧眾禮拜，然後在上座面前蹲下，合掌，應當這樣乞求： 『尊敬的僧伽（Samgha，僧團）請聽！我，歡喜比丘，沒有捨棄學處，卻毀壞了清凈的修行，做了淫慾之事，而且沒有絲毫的隱瞞之心。我，歡喜比丘，現在向僧伽乞求終身學處，希望尊敬的僧伽能夠慈悲地給予我，歡喜比丘，終身學處。』第二次、第三次也像這樣乞求。僧伽可以安排歡喜住在眼睛能看到，耳朵聽不到的地方，派遣一位比丘為他做羯磨（Karma，業）。』

【English Translation】 English version: Having engaged in sexual intercourse, he felt as if a poisoned arrow had entered his chest, his mind filled with worry, thinking: 'I am truly foolish, having destroyed my pure conduct. Having committed such impure acts, perhaps I can only return to lay life.' Then he thought: 'I truly have no intention of concealing anything. I should go to the Buddha and confess this matter. If there is a way to remedy this and still remain a monk, I will follow the Dharma; if not, then I will return to lay life.' So, with his right hand holding his Dharma robe and his left hand covering his shameful parts, weeping with sorrow, he went to where the Buddha was. At that time, the World Honored One was expounding the Dharma to countless hundreds of thousands of Bhikshus (Bhikshu, monks). Seeing him coming from afar, he thought: 'If I do not first say to this Bhikshu, "Welcome! Welcome!", he might vomit blood and die.' Thinking this, he said to Hwanxi (Hwanxi, the name of the monk): 'Welcome! Welcome! Why are you so sad?' Hwanxi replied: 'Venerable World Honored One! I was once joyful, but now I am not.' The Buddha asked: 'What fault have you committed that you speak in this way?' Hwanxi replied: 'World Honored One! I have not abandoned the precepts, yet I have destroyed my pure conduct and engaged in sexual acts. Although I have committed this fault, I have not concealed it in the slightest.' The Buddha said: 'Hwanxi! Can you uphold the precepts for the rest of your life?' Hwanxi replied: 'Venerable One! I can uphold them.' At that time, the World Honored One told all the Bhikshus: 'You should know that although Bhikshu Hwanxi has violated the pure precepts, he has not concealed it, so it is not a Parajika (Parajika, defeat). You should grant Hwanxi lifelong adherence to the precepts. If there are similar cases, you should grant it in the same way. It should be granted in this way: prepare a seat, strike the Ghantha (Ghantha, a bell), announce and repeat it three times. After the Sangha (Samgha, monastic community) has gathered, have Bhikshu Hwanxi bow to all the Sangha, then kneel before the senior monk, join his palms, and request in this way: 'Venerable Sangha, please listen! I, Bhikshu Hwanxi, have not abandoned the precepts, yet I have destroyed my pure conduct and engaged in sexual acts, and I have not concealed it in the slightest. I, Bhikshu Hwanxi, now request lifelong adherence to the precepts from the Sangha, hoping that the Venerable Sangha will compassionately grant me, Bhikshu Hwanxi, lifelong adherence to the precepts.' The second and third times, request in the same way. The Sangha may arrange for Hwanxi to live in a place where he can be seen but not heard, and appoint a Bhikshu to perform the Karma (Karma, action) for him.'

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「『大德僧伽聽！彼歡喜苾芻，不捨學處毀清凈行作淫慾事，乃至無有少覆藏心。今從僧伽乞終身學處。若僧伽時至聽者，僧伽應許僧伽今與歡喜苾芻終身學處。白如是。』次作羯磨。『大德僧伽聽！彼歡喜苾芻，不捨學處毀清凈行作淫慾事，乃至無有少覆藏心。此歡喜苾芻今從僧伽乞終身學處，僧伽今與歡喜苾芻終身學處。若諸具壽聽與歡喜苾芻終身學處者默然，若不許者說。』第二、第三亦如是說。『僧伽已與歡喜苾芻終身學處竟，僧伽已聽許，由其默然故，我今如是持。』」佛告諸苾芻：「授學之人，所有行法我今當說。授學苾芻不應受住本性善苾芻恭敬禮拜逢迎合掌。不同一座凡坐之時應在卑座。不同經行，設有同行應退一步。若向長者婆羅門家，不應將住本性苾芻為伴，設同去者令彼前行。不同室宿。不與他出家並受近圓，不受他依止，不畜求寂，不作單白、白二、白四羯磨，不應差作秉羯磨人。亦不差教誡苾芻尼，設差不應去。見他苾芻破戒、破見、破威儀、非正命，皆不應舉。亦復不得作諸制令，不同長凈及隨意事。每至晨朝常須早起，開諸門戶收舉燈臺，灑掃房院，以新牛糞隨處涂拭，可於廁上亦涂令凈，咸可安置水土及葉勿令闕事。所須之水可適寒溫，於水竇處洗令凈潔，鳴楗稚、敷座

【現代漢語翻譯】 現代漢語譯本： 『大德僧伽（僧團）聽著！那位歡喜苾芻（比丘），不捨棄所學之處，毀壞清凈的修行，行淫慾之事，甚至沒有絲毫的隱瞞之心。現在從僧伽（僧團）乞求終身學處（戒律）。如果僧伽（僧團）認為時機已到，可以聽取，僧伽（僧團）應該允許，僧伽（僧團）現在給予歡喜苾芻（比丘）終身學處（戒律）。稟白如上。』 接著進行羯磨（議事）。『大德僧伽（僧團）聽著！那位歡喜苾芻（比丘），不捨棄所學之處，毀壞清凈的修行，行淫慾之事，甚至沒有絲毫的隱瞞之心。這位歡喜苾芻（比丘）現在從僧伽（僧團）乞求終身學處（戒律），僧伽（僧團）現在給予歡喜苾芻（比丘）終身學處（戒律）。如果各位具壽（長老）同意給予歡喜苾芻（比丘）終身學處（戒律）的就默然，如果不同意的就說出來。』 第二次、第三次也像這樣說。『僧伽（僧團）已經給予歡喜苾芻（比丘）終身學處（戒律）完畢，僧伽（僧團）已經聽許，因為大家默然的緣故，我現在就這樣持守。』 佛告訴各位苾芻（比丘）說：『授予學處（戒律）的人，所有的行事方法我現在應當說。授予學處（戒律）的苾芻（比丘）不應該接受、安住于本性善良的苾芻（比丘）的恭敬禮拜、逢迎合掌。不同一座，凡是坐的時候應該坐在卑下的座位。不同經行（散步），如果一同行走應該退後一步。如果前往長者、婆羅門家，不應該將住于本性的苾芻（比丘）作為同伴，如果一同去，要讓他走在前面。不同室居住宿。不與他人出家並接受近圓戒（具足戒），不接受他人的依止，不畜養沙彌（求寂），不做單白羯磨（一種議事方式）、白二羯磨（一種議事方式）、白四羯磨（一種議事方式），不應該被差遣作為秉持羯磨（議事）的人。也不差遣去教誡比丘尼，如果被差遣也不應該去。見到其他苾芻（比丘）破戒、破見、破威儀、非正命（不正當的謀生方式），都不應該檢舉。也不得制定各種制度法令，不同於長凈（每半月誦戒）以及隨意事（僧眾自由活動）。 每天早晨常常需要早起，打開各個門戶，收起燈臺，灑掃房院，用新鮮的牛糞隨處塗抹，可以在廁所上也塗抹乾淨，都要安置清水、泥土和樹葉，不要缺少。所需的水可以調節寒溫，在水竇處清洗乾淨，鳴楗稚（敲擊木製器具）、鋪設座位。

【English Translation】 English version: 'Venerable Sangha (community), listen! That Bhikshu (monk) named Huanxi (Joyful), without abandoning the precepts, violates the pure conduct by engaging in sexual acts, even without the slightest intention of concealment. Now, he requests from the Sangha (community) the lifelong precepts. If the Sangha (community) deems it the right time to listen, the Sangha (community) should grant Huanxi Bhikshu (monk) the lifelong precepts. This is the announcement.' Then, proceed with the Karma (proceedings). 'Venerable Sangha (community), listen! That Bhikshu (monk) named Huanxi (Joyful), without abandoning the precepts, violates the pure conduct by engaging in sexual acts, even without the slightest intention of concealment. This Huanxi Bhikshu (monk) now requests from the Sangha (community) the lifelong precepts, and the Sangha (community) now grants Huanxi Bhikshu (monk) the lifelong precepts. If any of the venerable elders agree to grant Huanxi Bhikshu (monk) the lifelong precepts, let them remain silent; if they disagree, let them speak.' The second and third times, it is said in the same way. 'The Sangha (community) has completed granting Huanxi Bhikshu (monk) the lifelong precepts, the Sangha (community) has approved, and because of their silence, I now uphold it in this way.' The Buddha told the Bhikshus (monks): 'The methods of conduct for the one who is granted the precepts, I shall now explain. The Bhikshu (monk) who is granted the precepts should not receive or dwell upon the respectful prostrations, greetings, and joined palms of the Bhikshu (monk) who is inherently virtuous. When not in the same seat, he should sit in a lower seat. When not walking together, if they happen to walk together, he should step back. If going to the house of an elder or Brahmin, he should not take the Bhikshu (monk) who dwells in his nature as a companion; if they go together, he should let him go ahead. They should not reside in the same room. He should not ordain others or receive the higher ordination (full ordination) with them, he should not accept reliance from others, he should not keep a novice (seeking silence), he should not perform single white Karma (a type of proceeding), white two Karma (a type of proceeding), or white four Karma (a type of proceeding), and he should not be appointed as the one who holds the Karma (proceedings). Nor should he be sent to instruct the Bhikshunis (nuns), and if sent, he should not go. If he sees other Bhikshus (monks) breaking the precepts, breaking the views, breaking the demeanor, or having non-right livelihood (improper ways of making a living), he should not report them. He should also not make various rules and regulations, and he should not participate in the long purification (recitation of precepts every half month) or the voluntary activities (free activities of the Sangha). Every morning, he must get up early, open all the doors, collect the lamp stands, sweep the rooms and courtyards, and smear fresh cow dung everywhere. He can also smear the toilets clean, and he must place clean water, mud, and leaves, without lacking anything. The required water can be adjusted to be warm or cold, and the water trough should be washed clean. Strike the Jianzhi (wooden instrument), and spread out the seats.

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席，可備眾花燒香供養。若自能者，隨時說頌讚嘆佛德；若不能者，可請餘人。若是夏月應須持扇扇諸苾芻。凡欲座時，于大苾芻下、在求寂上。每受食時令心安靜。食若了時為收氈席，所有食器置於本處，掃灑食處。恒于眾中告知日數，作如是白：『大德僧伽聽！今是月一日，大眾人人咸可用心，為造寺施主及護寺天神、國王、大臣、師僧、父母、十方施主，應說經中福施妙頌。若自不能請餘人作。』餘日準知。」時諸苾芻共分房舍，不與授學人，佛言：「應與。」不與利養，佛言：「應與。」其授學苾芻不修善品，佛言：「應修。此之行法乃至斷盡煩惱以來，常應順行，不行得罪。」於時苾芻如佛所敕，次第作已，歡喜苾芻至念慇勤策勵無倦，便斷五趣繫縛煩惱，證阿羅漢果，三明六通具八解脫。得如實知：我生已盡，梵行已立，所作已辦，不受後有。心無障礙，如手撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。是時歡喜證得果已，仍依前制，所有行法不敢虧違，佛言：「不應更行，應隨大小次第而坐，與住本性人而為共住。」

緣在王舍城。時具壽畢鄰陀婆瑳從出家后常嬰疾病，有同梵行者來，問言：「大德起居輕利安樂行不？」答言：「具壽！我常病苦，寧有

【現代漢語翻譯】 現代漢語譯本 席位準備好后，可以擺放各種鮮花，焚香供養。如果自己能夠做到，就隨時念誦偈頌讚嘆佛的功德；如果不能，可以請其他人來做。如果是夏天，應該拿扇子為各位比丘扇風。凡是要坐下時，應坐在大比丘的下座，在求寂（Sramanera，沙彌）的上座。每次接受食物時，要保持內心安靜。食物用完后，要收拾氈席，將所有餐具放回原處，清掃用餐的地方。經常在僧眾中告知日期，這樣宣告：『各位大德僧伽（Samgha，僧團）請聽！今天是某月一日，大眾人人都要用心，為建造寺廟的施主以及護寺的天神、國王、大臣、師僧、父母、十方施主，唸誦經中的福施妙頌。如果自己不能，請其他人來做。』其餘的日子依此類推。」當時各位比丘共同分配房舍，不分給授學人（Siksamana，式叉摩那），佛說：『應該分給。』不給與利養，佛說：『應該給與。』那些授學比丘不修習善法，佛說：『應該修習。這種行法乃至斷盡煩惱以來，常常應該順從奉行，不奉行就是犯戒。』當時比丘們按照佛的教導，依次做好這些事情，歡喜比丘至誠懇切、勤奮努力、沒有懈怠，便斷除了五趣（五道輪迴）的繫縛煩惱，證得了阿羅漢果（Arhat），具備三明六通和八解脫。得到了如實的智慧：『我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再受後世的輪迴。』內心沒有障礙，如同用手在空中揮舞，刀割或涂香，愛憎之心都不會生起，看待黃金和泥土一樣沒有差別，對於各種名利沒有不捨棄的，釋梵諸天都恭敬他。當時歡喜比丘證得果位后，仍然依照之前的制度，所有行法不敢違背，佛說：『不應該再像以前那樣行事，應該按照大小順序就坐，與保持本性的人共同居住。』 事情發生在王舍城（Rajagrha）。當時，具壽畢鄰陀婆瑳（Pilindavatsa）出家后經常生病，有同梵行的人來問候說：『大德，您起居輕便，安樂嗎？』回答說：『具壽！我經常病苦，哪裡有安樂呢？』

【English Translation】 English version After the seats are prepared, various flowers can be arranged, and incense can be burned as offerings. If one is capable, one should recite verses praising the virtues of the Buddha at any time; if not, one can ask others to do so. If it is summer, one should use a fan to fan the Bhiksus (monks). Whenever one wants to sit, one should sit below the senior Bhiksus and above the Sramaneras (novice monks). One should keep one's mind calm when receiving food. After finishing the meal, one should tidy up the felt mats, place all the utensils back in their original places, and sweep the dining area. One should always announce the date to the Sangha (community), saying: 'Venerable Sangha, please listen! Today is the first day of the month. Everyone should be mindful and recite the auspicious verses of giving from the scriptures for the donors who built the temple, the guardian deities of the temple, the king, ministers, teachers, parents, and donors from the ten directions. If one cannot do it oneself, one should ask others to do it.' The remaining days should be done accordingly.' At that time, the Bhiksus were dividing the rooms together, not giving them to the Siksamana (probationary nuns). The Buddha said, 'They should be given.' Not giving them benefits, the Buddha said, 'They should be given.' Those Siksamana Bhiksus who do not cultivate good qualities, the Buddha said, 'They should cultivate. This practice should always be followed until the end of afflictions; not following it is an offense.' At that time, the Bhiksus, according to the Buddha's instructions, did these things in order. The Joyful Bhiksu was sincere, diligent, and tireless, and then he cut off the bonds of afflictions of the five realms (of reincarnation), attained the Arhat (enlightened being) fruit, possessing the three insights, six supernatural powers, and eight liberations. He obtained true knowledge: 'My birth is exhausted, the pure conduct is established, what needs to be done is done, and I will not receive future existence.' His mind is without obstacles, like waving a hand in the air; whether cut by a knife or smeared with fragrance, love and hatred do not arise; he views gold and earth as equal, and he abandons all fame and gain. The Shakra (釋) and Brahma (梵) gods all respect him. At that time, after the Joyful Bhiksu attained the fruit, he still followed the previous rules, and dared not violate any of the practices. The Buddha said, 'One should not act as before, but should sit according to seniority, and live together with those who maintain their original nature.' The event took place in Rajagrha (王舍城). At that time, the Venerable Pilindavatsa (畢鄰陀婆瑳) was often ill after becoming a monk. A fellow practitioner came and asked, 'Venerable, are you comfortable and at ease?' He replied, 'Venerable, I am often suffering from illness, where is there any comfort?'

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安樂。」問言：「何苦？」答言：「患嗽。」問比：「服何藥？」答：「曾吸藥煙，得蒙瘳損。」「大德！今何不服？」答曰：「佛未聽服。」時諸苾芻以緣白佛，佛言：「有病者聽吸菸治病。」苾芻不解，安藥火上，直爾吸菸煙不入口，佛言：「可以兩碗相合底上穿孔，于中著火置藥吸之。」事猶未好，佛言：「應可作筒。」彼以竹作此還有過，佛言：「不應用竹，可將鐵作。」彼作太短，佛言：「勿令太短。」彼作太長，佛言：「不應太長，可長十二指。勿令尖利亦勿粗惡，置碗孔上以口吸菸。」彼既用了隨處棄擲，佛言：「不應輒棄，可作小袋盛舉。」彼置於地，佛言：「不應置地令壞，應掛象牙杙上或笐竿上。」鐵便生垢，佛言：「應以蘇油涂拭。」後於用時洗拭辛苦，佛言：「不應水洗，應置火中燒以取凈。」

第二門第六子攝頌曰：

藥湯應洗浴、　　灌鼻開銅盞、 　乘輿老病聽、　　須知便利事。

緣在室羅伐城。有一苾芻身遭疾苦，詣醫人處告言：「賢首！我身有病，幸為處方。」答言：「聖者！作藥湯洗，方可平復。」答曰：「佛未聽許。」醫言：「聖者！世尊大悲，此必聽許。」時諸苾芻以緣白佛，佛言：「醫人若遣作湯洗者，隨意應作。」佛既聽許用藥湯洗，諸苾芻不知何

【現代漢語翻譯】 現代漢語譯本 『安樂』，（有人）問道：『什麼痛苦？』（比丘）回答說：『咳嗽。』（有人）問比丘：『服用什麼藥？』回答說：『曾經吸藥煙，得以稍微減輕。』『大德！現在為什麼不服用？』回答說：『佛未允許服用。』當時眾比丘將此事稟告佛陀，佛說：『有病的人可以吸菸來治療疾病。』比丘不明白，將藥放在火上，直接吸菸，煙卻不入口。佛說：『可以用兩個碗相合，在底部穿孔，在中間放火，放置藥物來吸。』事情仍然不好，佛說：『應該可以製作一個筒。』他們用竹子製作，但還有過失，佛說：『不應該用竹子，可以用鐵來製作。』他們做得太短，佛說：『不要做得太短。』他們做得太長，佛說：『不應該太長，可以長十二指。不要讓它尖利，也不要粗糙，放在碗孔上，用口吸菸。』他們用完后隨意丟棄，佛說：『不應該隨意丟棄，可以製作一個小袋子盛放。』他們放在地上，佛說：『不應該放在地上，會損壞，應該掛在象牙樁上或竹竿上。』鐵容易生鏽，佛說：『應該用酥油塗抹擦拭。』後來在使用時清洗擦拭很辛苦，佛說：『不應該用水洗，應該放在火中燒來清潔。』

第二門第六子攝頌說：

藥湯應該洗浴，灌鼻打開銅盞， 乘輿老病聽，須知便利事。

事情發生在室羅伐城（Śrāvastī，古印度城市）。有一位比丘身患疾病，前往醫生處告知說：『賢首！我身有病，希望您能為我開藥方。』醫生回答說：『聖者！用藥湯洗浴，才能康復。』（比丘）回答說：『佛未允許。』醫生說：『聖者！世尊大慈大悲，一定會允許的。』當時眾比丘將此事稟告佛陀，佛說：『醫生如果讓用藥湯洗浴，可以隨意去做。』佛陀允許用藥湯洗浴后，眾比丘不知道該如何。

【English Translation】 English version 'Ananda,' (someone) asked: 'What is the suffering?' (The Bhikshu) replied: 'Coughing.' (Someone) asked the Bhikshu: 'What medicine are you taking?' (He) replied: 'I once inhaled medicinal smoke and was able to alleviate (the suffering) slightly.' 'Venerable Sir! Why don't you take it now?' (He) replied: 'The Buddha has not permitted it.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'Those who are sick may inhale smoke to treat their illness.' The Bhikshus did not understand, so they put the medicine on the fire and inhaled the smoke directly, but the smoke did not enter their mouths. The Buddha said: 'You can use two bowls joined together, pierce a hole in the bottom, put fire in the middle, and place the medicine to inhale.' The matter was still not good, and the Buddha said: 'It should be possible to make a tube.' They made it out of bamboo, but there were still faults, and the Buddha said: 'It should not be made of bamboo; it can be made of iron.' They made it too short, and the Buddha said: 'Do not make it too short.' They made it too long, and the Buddha said: 'It should not be too long; it can be twelve fingers long. Do not make it sharp, nor should it be rough; place it on the bowl hole and inhale the smoke with your mouth.' After they used it, they discarded it at will, and the Buddha said: 'It should not be discarded at will; you can make a small bag to hold it.' They placed it on the ground, and the Buddha said: 'It should not be placed on the ground, as it will be damaged; it should be hung on an ivory peg or a bamboo pole.' The iron easily rusts, and the Buddha said: 'It should be smeared and wiped with ghee.' Later, it was hard work to wash and wipe it when using it, and the Buddha said: 'It should not be washed with water; it should be burned in the fire to purify it.'

The sixth verse of the second chapter says:

Medicinal soup should be used for bathing, nasal irrigation, and opening copper cups, Carriages, the old and sick may listen, one should know the matters of convenience.

The event took place in Śrāvastī (古印度城市, an ancient Indian city). There was a Bhikshu suffering from illness who went to a doctor and said: 'Wise one! I am sick, I hope you can prescribe a medicine for me.' The doctor replied: 'Venerable Sir! Bathe with medicinal soup, and you will recover.' (The Bhikshu) replied: 'The Buddha has not permitted it.' The doctor said: 'Venerable Sir! The World Honored One is greatly compassionate and will surely permit it.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'If the doctor tells you to bathe with medicinal soup, you may do so as you wish.' After the Buddha permitted the use of medicinal soup for bathing, the Bhikshus did not know how to.

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藥為湯？還白醫言：「佛已許我作藥湯浴，不知當用何藥？」醫曰：「聖者！我亦不知何藥？然曾讀輪王方中見此湯名，仁等大師是一切智問當為說。」時諸苾芻以緣白佛，佛言：「但是治風，根莖花果及皮木等，共煮為湯洗身除疾。」諸苾芻以湯洗時面板無色，佛言：「以膏油摩。」彼便多涂膩污衣服，佛言：「以澡豆揩之。」復無顏色，佛言：「洗將了時，于其湯內建一兩渧油令身潤澤。」

又具壽畢鄰陀婆瑳有病，乃至苾芻問言：「何苦？」答言：「我患鼻中洟出。」醫問：「比服何藥？」答曰：「曾為灌鼻。」「大德今何不灌？」答曰：「佛未聽許。」時諸苾芻以緣白佛，佛言：「若有病者，我今聽以蘇油灌鼻。」苾芻直爾傾置鼻中膩污身體，佛言：「不應如是。」苾芻複用葉盛而灌，事猶未好，佛言：「不應用葉。」又于小布中灌，有過同前，佛言：「不應以小布灌，可用銅鐵及錫，作灌鼻筒。」苾芻便為一嘴，佛言：「應作兩嘴。」彼作尖利及以粗惡，佛言：「勿令尖利粗惡。」苾芻不凈洗手灌鼻，佛言：「應凈洗手。受取藥已方灌鼻中。」

又復畢鄰陀婆瑳患渴，苾芻來問：「仁有何疾？」答言：「患渴，無物飲水。」白佛，佛言：「畜飲水銅盞。」

又復畢鄰陀婆瑳有諸親族來就

【現代漢語翻譯】 現代漢語譯本：藥是湯嗎？還有一位白衣（在家居士）問：『佛陀已經允許我們做藥湯浴，但我不知道應該用什麼藥？』醫生說：『聖者！我也不知道該用什麼藥。但我曾經在轉輪王（擁有統治世界的理想君王）的藥方中見過這種湯的名字，仁者大師（指佛陀）是一切智者，問他應該會說。』當時，眾比丘（出家修行的男性佛教徒）將此事稟告佛陀，佛陀說：『只要是治療風疾的，根、莖、花、果以及皮、木等，都可以一起煮成湯來洗身，去除疾病。』眾比丘用藥湯洗身時，面板失去了顏色，佛陀說：『用膏油塗抹。』他們便塗抹過多，弄髒了衣服，佛陀說：『用澡豆（一種清潔用品）擦拭。』面板仍然沒有顏色，佛陀說：『洗完之後，在藥湯里放一兩滴油，讓身體潤澤。』 又具壽畢鄰陀婆瑳（一位德高望重的比丘）生病了，有比丘問他：『有什麼痛苦？』他回答說：『我患有鼻涕流出。』醫生問：『之前服用過什麼藥？』他回答說：『曾經用藥灌鼻。』醫生問：『大德，現在為什麼不灌鼻？』他回答說：『佛陀沒有允許。』當時，眾比丘將此事稟告佛陀，佛陀說：『如果有人生病，我現在允許用酥油灌鼻。』比丘直接將酥油傾倒在鼻子里，弄髒了身體，佛陀說：『不應該這樣做。』比丘又用樹葉盛著酥油灌鼻，情況仍然不好，佛陀說：『不應該用樹葉。』又用小布灌鼻，結果和之前一樣，佛陀說：『不應該用小布灌鼻，可以用銅、鐵或錫，製作灌鼻筒。』比丘便做了一個只有一個嘴的灌鼻筒，佛陀說：『應該做兩個嘴的。』他們做的灌鼻筒尖利或粗糙，佛陀說：『不要讓它尖利或粗糙。』比丘不洗乾淨手就灌鼻，佛陀說：『應該洗乾淨手。接受了藥物之後再灌鼻。』 又畢鄰陀婆瑳患了口渴，比丘來問：『您有什麼疾病？』他回答說：『患了口渴，沒有東西可以飲水。』稟告佛陀，佛陀說：『允許他使用銅盞來裝飲用水。』 又畢鄰陀婆瑳有很多親戚來拜訪他

【English Translation】 English version: Is the medicine a soup? Furthermore, a layman asked: 'The Buddha has already permitted us to make medicinal bath soups, but I don't know what medicine should be used?' The doctor said: 'Venerable one! I also do not know what medicine to use. However, I once read the name of this soup in the prescriptions of a Chakravartin King (ideal universal ruler), the Venerable Master (referring to the Buddha) is all-knowing, asking him should provide an answer.' At that time, the Bhikshus (ordained male Buddhist monastics) reported this matter to the Buddha, and the Buddha said: 'As long as it treats wind disorders, the roots, stems, flowers, fruits, as well as bark and wood, can all be boiled together into a soup to wash the body and remove diseases.' When the Bhikshus washed their bodies with the medicinal soup, their skin lost its color, and the Buddha said: 'Apply ointment.' They then applied too much, soiling their clothes, and the Buddha said: 'Wipe it off with soap beans (a type of cleaning agent).' The skin still had no color, and the Buddha said: 'After washing, put one or two drops of oil in the medicinal soup to moisturize the body.' Furthermore, the venerable Pilindavatsa (a highly respected Bhikshu) was ill, and a Bhikshu asked him: 'What is your suffering?' He replied: 'I am suffering from nasal discharge.' The doctor asked: 'What medicine have you taken before?' He replied: 'I have used nasal irrigation before.' The doctor asked: 'Venerable one, why don't you irrigate your nose now?' He replied: 'The Buddha has not permitted it.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'If someone is ill, I now permit the use of ghee (clarified butter) for nasal irrigation.' The Bhikshu directly poured the ghee into his nose, soiling his body, and the Buddha said: 'You should not do that.' The Bhikshu then used leaves to hold the ghee and irrigate his nose, but the situation was still not good, and the Buddha said: 'You should not use leaves.' He then used a small cloth to irrigate his nose, with the same result as before, and the Buddha said: 'You should not use a small cloth to irrigate your nose, you can use copper, iron, or tin to make a nasal irrigation tube.' The Bhikshu then made a nasal irrigation tube with only one nozzle, and the Buddha said: 'It should be made with two nozzles.' They made the nasal irrigation tube sharp or rough, and the Buddha said: 'Do not make it sharp or rough.' The Bhikshu irrigated his nose without washing his hands, and the Buddha said: 'You should wash your hands. After receiving the medicine, then irrigate your nose.' Furthermore, Pilindavatsa was thirsty, and a Bhikshu came and asked: 'What is your illness?' He replied: 'I am thirsty, and there is nothing to drink.' He reported to the Buddha, and the Buddha said: 'Allow him to use a copper cup to hold drinking water.' Furthermore, Pilindavatsa had many relatives who came to visit him.

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聽法，聽已言歸告其妻曰：「聖者！畢鄰陀婆瑳說美妙法我已聽受。」妻曰：「佛出世間，仁獲利益。」夫曰：「何故汝等而不聽法？」妻曰：「我是女人出外羞恥，若其聖者畢鄰陀婆蹉得來至此為我說者，當聽受之。」夫便為請，答言：「賢首！我身有病不能詣彼。」答曰：「聖者！我取輿來。」報曰：「佛未聽許苾芻乘輿。」時諸苾芻以緣白佛，佛言：「由是緣故聽諸苾芻有病乘輿。」佛既聽已，時畢鄰陀婆瑳即便乘輿，將諸弟子詣彼請處。時六眾苾芻在路遇見，問諸弟子言：「乘輿者誰？」答曰：「是我鄔波馱耶。」六眾曰：「世尊聽諸苾芻乘輿耶？」答曰：「聽許。」又曰：「世尊大慈知諸釋子身形柔軟不能徒步，所以聽乘。」時六眾苾芻互相謂曰：「我等亦可莊嚴好輿。」至第二日，以妙纓毛及諸鈴鐸莊飾之具，垂系輿上乘向街衢。諸長者婆羅門見已問曰：「聖者！此是何物？」報曰：「世尊聽我乘輿。」報曰：「豈汝沙門尚受欲樂乎？」六眾默然。時諸苾芻以緣白佛，佛言：「無病苾芻若乘輿者得越法罪。有二因緣方得乘輿：一者年老衰羸；二者帶病無力。」

緣在室羅伐城。有一長者心懷正信，共無信婆羅門詣逝多林隨處觀看，至一樹下見便利處，婆羅門曰：「長者沙門釋子極不凈潔，花果樹下

【現代漢語翻譯】 現代漢語譯本 聽完佛法后，他回家告訴他的妻子說：『聖者！我聽了畢鄰陀婆瑳（Pilindavatsa，比丘名）所說的美妙佛法。』他的妻子說：『佛陀出現在世間，您真是獲得了利益。』丈夫說：『為什麼你們不去聽法呢？』妻子說：『我是女人，出門會感到羞恥。如果聖者畢鄰陀婆蹉（Pilindavatsa）能來這裡為我說法，我就會聽受。』丈夫便去請求畢鄰陀婆蹉。畢鄰陀婆蹉回答說：『賢首！我身體有病，不能去那裡。』丈夫說：『聖者！我用車來接您。』畢鄰陀婆蹉說：『佛陀沒有允許比丘乘坐車輛。』當時，眾比丘將此事稟告佛陀，佛陀說：『因為這個緣故，允許生病的比丘乘坐車輛。』佛陀允許后，畢鄰陀婆瑳（Pilindavatsa）就乘坐車輛，帶著他的弟子們前往被邀請的地方。當時，六眾比丘在路上遇見他們，問那些弟子說：『乘坐車輛的是誰？』弟子們回答說：『是我的鄔波馱耶（Upadhyaya，親教師）。』六眾比丘說：『世尊允許比丘乘坐車輛嗎？』弟子們回答說：『允許。』六眾比丘又說：『世尊真是大慈大悲，知道釋迦族的弟子們身形柔弱，不能徒步，所以才允許乘坐車輛。』當時，六眾比丘互相說道：『我們也可以裝飾華麗的車子。』第二天，他們用精美的纓毛和各種鈴鐺等裝飾品，懸掛在車上，乘坐著它走向街市。各位長者和婆羅門看見后問道：『聖者！這是什麼東西？』六眾比丘回答說：『世尊允許我們乘坐車輛。』長者和婆羅門說：『難道你們這些沙門還享受世俗的快樂嗎？』六眾比丘默不作聲。當時，眾比丘將此事稟告佛陀，佛陀說：『沒有生病的比丘如果乘坐車輛，就犯了越法的罪。有兩種情況下才可以乘坐車輛：一是年老體衰；二是身帶疾病，沒有力氣。』 這件事發生在室羅伐城（Sravasti）。有一位長者心懷正信，與一位沒有信仰的婆羅門一同前往逝多林（Jetavana），隨處觀看。走到一棵樹下，看見有大小便的地方，婆羅門說：『長者，這些沙門釋子非常不乾淨，竟然在花果樹下……』

【English Translation】 English version After listening to the Dharma, he went home and told his wife, 'Venerable one! I have heard the wonderful Dharma spoken by Pilindavatsa (name of a Bhikkhu).' His wife said, 'The Buddha has appeared in the world, you have truly gained benefit.' The husband said, 'Why don't you listen to the Dharma?' The wife said, 'I am a woman, and I feel ashamed to go out. If the venerable Pilindavatsa could come here and speak the Dharma for me, I would listen.' The husband then went to request Pilindavatsa, who replied, 'Virtuous one! I am ill and cannot go there.' The husband said, 'Venerable one! I will bring a carriage to fetch you.' Pilindavatsa replied, 'The Buddha has not permitted Bhikkhus to ride in carriages.' At that time, the Bhikkhus reported this matter to the Buddha, who said, 'For this reason, I allow sick Bhikkhus to ride in carriages.' After the Buddha permitted it, Pilindavatsa then rode in a carriage, taking his disciples with him to the place where he was invited. At that time, the group of six Bhikkhus met them on the road and asked the disciples, 'Who is riding in the carriage?' The disciples replied, 'It is my Upadhyaya (preceptor).' The group of six Bhikkhus said, 'Has the World Honored One allowed Bhikkhus to ride in carriages?' The disciples replied, 'He has allowed it.' The group of six Bhikkhus further said, 'The World Honored One is truly compassionate, knowing that the Shakya disciples are physically weak and unable to walk, so he allows them to ride.' At that time, the group of six Bhikkhus said to each other, 'We can also decorate a magnificent carriage.' The next day, they used exquisite tassels and various bells and other ornaments, hanging them on the carriage, and rode it towards the streets. The elders and Brahmins, seeing this, asked, 'Venerable ones! What is this?' The group of six Bhikkhus replied, 'The World Honored One has allowed us to ride in carriages.' The elders and Brahmins said, 'Do you Shramanas still indulge in worldly pleasures?' The group of six Bhikkhus remained silent. At that time, the Bhikkhus reported this matter to the Buddha, who said, 'If a Bhikkhu who is not sick rides in a carriage, he commits a transgression. There are two reasons for which one may ride in a carriage: one is old age and weakness; the other is illness and lack of strength.' This incident occurred in Sravasti (city name). There was an elder who had faith, and together with a Brahmin who had no faith, they went to Jetavana (monastery name) to look around. When they reached a tree, they saw a place where people had relieved themselves. The Brahmin said, 'Elder, these Shramana Shakyaputras are extremely unclean, even under the flowering and fruit-bearing trees...'

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而遺不凈。」長者曰：「諸聖者等皆是大德，豈自便轉耶？應是白衣作無儀事。」言談之際忽見一摩訶羅苾芻，以衣覆頭樹下便利。無信婆羅門見已報長者曰：「仁言白衣作此不凈，看此苾芻以衣覆頭樹下便轉，豈白衣乎？」於時長者極懷羞恥默然無對。時諸苾芻以緣白佛，佛言：「苾芻不應于諸樹林下大小便利，若故犯者得越法罪。」佛既制已，諸苾芻等在路而行，至大林所便利來逼，以護戒故抑不便轉，更招余疾。時諸苾芻以緣白佛，佛言：「苾芻道行若至大林處，隨意便轉。」佛既聽許道行林處而作便轉，時有苾芻在聚落中，于樹林下不敢便轉，遂于日中被炙辛苦。時諸苾芻以緣白佛，佛言：「但是荊棘林下隨意便轉。」其鄔波難陀復以大便污他菜園，佛制苾芻不得生草上大小便利。時諸苾芻往無草處便轉糞穢狼藉，時諸長者婆羅門見已共譏笑曰：「沙門釋子大好儀式，共集一食亦一處便轉。」時諸苾芻以緣白佛，佛言：「由是緣故我今聽諸苾芻作廁。」彼便寺外作。夜出怖畏虎狼師子及諸賊等，以緣白佛，佛言：「寺內應作。」諸苾芻不知何處應作？佛言：「應在寺后西北隅作。」復不知云何作？佛言：「有二種廁：一者直舍；二者傍出。言直舍者，如方丈屋，廁在其中。言傍出者，于房后檐架木傍出，周以

【現代漢語翻譯】 現代漢語譯本： 『而遺不凈。』長者說：『諸聖者等都是大德之人，難道會自己隨地便溺嗎？應該是俗人做了不合儀軌的事情。』說話之間，忽然看見一位摩訶羅比丘（Mahāro Bhiksu，大比丘），用衣服蒙著頭在樹下便溺。無信婆羅門看見后告訴長者說：『您說俗人做這種不凈之事，看看這位比丘用衣服蒙著頭在樹下便溺，難道是俗人嗎？』當時長者非常羞愧，沉默無言。當時諸位比丘將此事稟告佛陀，佛陀說：『比丘不應該在樹林下大小便，如果故意違犯，會犯越法罪。』佛陀制定戒律后，諸位比丘在路上行走，到了大的樹林想要便溺，因為要守護戒律所以抑制著不敢便溺，反而招致其他疾病。當時諸位比丘將此事稟告佛陀，佛陀說：『比丘在路上行走，如果到了大的樹林處，可以隨意便溺。』佛陀允許在道路旁的樹林處便溺后，當時有比丘在村落中，在樹林下不敢便溺，於是在烈日下被暴曬，非常辛苦。當時諸位比丘將此事稟告佛陀，佛陀說：『只要是荊棘林下，可以隨意便溺。』鄔波難陀（Upananda，人名）又用大便污染了別人的菜園，佛陀規定比丘不得在生長的草上大小便。當時諸位比丘到沒有草的地方便溺，糞穢狼藉，當時諸位長者婆羅門看見后一起譏笑說：『沙門釋子（Śāmana Śākya，釋迦牟尼的出家弟子）好大的儀式，一起聚集吃飯也一起在一個地方便溺。』當時諸位比丘將此事稟告佛陀，佛陀說：『因為這個緣故，我現在允許諸位比丘建造廁所。』他們便在寺廟外面建造廁所。晚上出去害怕虎狼獅子以及盜賊等，將此事稟告佛陀，佛陀說：『應該在寺廟內建造。』諸位比丘不知道應該在哪裡建造？佛陀說：『應該在寺廟後面的西北角建造。』又不知道應該如何建造？佛陀說：『有兩種廁所：一種是直舍；一種是傍出。所說的直舍，就像方丈的房間，廁所在其中。所說的傍出，在房屋后檐架木旁邊伸出，周圍用』

【English Translation】 English version: 『And leave impurity.』 The elder said, 『All the holy ones are virtuous, how could they relieve themselves anywhere? It must be laypeople doing improper things.』 While they were talking, they suddenly saw a Mahāro Bhiksu (great Bhiksu), covering his head with his robe, relieving himself under a tree. The unbelieving Brahmin saw this and told the elder, 『You said laypeople do such impure things, look at this Bhiksu covering his head with his robe, relieving himself under a tree, is he a layperson?』 At that time, the elder felt extremely ashamed and remained silent. Then the Bhiksus reported this matter to the Buddha, and the Buddha said, 『Bhiksus should not urinate or defecate under trees. If they deliberately violate this, they will commit a transgression.』 After the Buddha established this rule, the Bhiksus were walking on the road, and when they reached a large forest, they wanted to relieve themselves, but because they wanted to protect the precepts, they suppressed their urge and instead contracted other illnesses. Then the Bhiksus reported this matter to the Buddha, and the Buddha said, 『Bhiksus, if you are walking on the road and reach a large forest, you may relieve yourselves as you wish.』 After the Buddha allowed them to relieve themselves in the forests by the roadside, there were Bhiksus in a village who dared not relieve themselves under the trees, and so they suffered from the scorching sun. Then the Bhiksus reported this matter to the Buddha, and the Buddha said, 『As long as it is under a thorny bush, you may relieve yourselves as you wish.』 Upananda (name of a person) also soiled someone else's vegetable garden with feces, and the Buddha forbade Bhiksus from urinating or defecating on growing grass. Then the Bhiksus went to places without grass to relieve themselves, and the excrement was scattered everywhere. Then the elders and Brahmins saw this and ridiculed them, saying, 『The Śāmana Śākyas (ascetic disciples of Śākya) have such great rituals, gathering together to eat and also relieving themselves in the same place.』 Then the Bhiksus reported this matter to the Buddha, and the Buddha said, 『For this reason, I now allow the Bhiksus to build toilets.』 So they built toilets outside the monastery. At night, they were afraid of tigers, wolves, lions, and thieves, and reported this matter to the Buddha, and the Buddha said, 『They should be built inside the monastery.』 The Bhiksus did not know where to build them. The Buddha said, 『They should be built in the northwest corner behind the monastery.』 Again, they did not know how to build them. The Buddha said, 『There are two types of toilets: one is a straight house; the other is a side extension. The so-called straight house is like the abbot's room, with the toilet inside. The so-called side extension extends from the eaves of the house, supported by wooden beams, surrounded by』

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板障令廁在中，于外可置洗手足處及著瓶處，廁安門扇並須橫扂，外接木履入時應著。」時一苾芻入廁，復有苾芻重入，佛言：「不應如是。凡入廁時須彈指謦咳，其在廁者亦應如是。」廁極臭氣，佛言：「應為直次洗拭令凈，置葉土等勿損飛蟲。」諸苾芻以手洗廁心懷嫌惡，佛言：「但直瀉水以掃彗揩，不應用手。」時諸苾芻廁內洗手足久待不出，佛言：「外安洗手足處。」彼便遠置，佛言：「近著。由是我今聽諸苾芻，若作廁時所須雜物皆可作之。」佛聽作廁，時諸苾芻有小便者亦在廁中，有大便者不得疾入，久待招病，佛言：「應可別作小便之處。」諸苾芻不知何處？佛言：「近廁應作，通水令出別安門扇，法皆如廁。」

第二門第七子攝頌曰：

水瓶知凈觸、　　愿世尊長壽、 　因斯尼涅槃、　　啖嚼俱開五。

緣在室羅伐城。時當暑熱，有婆羅門為渴所逼欲須飲水，行入寺中至苾芻處，告言：「我渴，仁可與水。」苾芻持觸瓶水令飲，婆羅門見已問言：「聖者！此瓶為凈？為是觸耶？」答曰：「是觸。」「若爾，何緣持此授我？」報曰：「瓶在一處我遂將來。」報言：「聖者！凈觸兩瓶不應渾雜別處安置，若有沙門婆羅門來求水者，濟其渴乏豈非福耶？」婆羅門嫌水不飲舍之而去。苾芻

【現代漢語翻譯】 現代漢語譯本：佛陀規定廁所應設在板障（一種屏障）內，外面可以設定洗手洗腳的地方和放置水瓶的地方。廁所要安裝門扇，並且必須有橫向的門閂。進入廁所時應該穿上木屐。當時，一位比丘（佛教僧侶）進入廁所，另一位比丘又想進入，佛陀說：『不應該這樣。凡是進入廁所時，必須彈指或咳嗽，在廁所里的人也應該這樣做。』廁所非常臭，佛陀說：『應該安排人輪流清洗，保持清潔，放置樹葉或泥土等，不要傷害飛蟲。』一些比丘用手清洗廁所，心中感到厭惡，佛陀說：『只需直接用水沖洗，用掃帚或刮板擦拭，不應該用手。』當時，一些比丘在廁所內洗手洗腳，很久不出來，佛陀說：『在外面設定洗手洗腳的地方。』他們便把洗手洗腳的地方設定得很遠，佛陀說：『靠近一點設定。因此，我現在允許各位比丘，建造廁所時所需的各種雜物都可以製作。』佛陀允許建造廁所后，一些比丘小便也在廁所里，導致大便的人無法快速進入，等待太久容易生病，佛陀說：『應該另外建造小便的地方。』比丘們不知道在哪裡建造，佛陀說：『靠近廁所的地方建造，引水流出，另外安裝門扇，方法都和廁所一樣。』 第二門第七子攝頌說： 水瓶知凈觸、 愿世尊長壽、 因斯尼涅槃、 啖嚼俱開五。 事情發生在室羅伐城（古印度城市）。當時正值炎熱的夏天，一位婆羅門（古印度祭司）因為口渴難耐想要喝水，走到寺廟裡，來到比丘處，告訴他們說：『我口渴了，請給我水喝。』比丘拿著接觸過的水瓶給他喝，婆羅門看到后問道：『聖者！這個瓶子是乾淨的還是接觸過的？』回答說：『是接觸過的。』『如果是這樣，為什麼拿著它給我？』回答說：『瓶子放在那裡，我就拿來了。』婆羅門說：『聖者！乾淨的瓶子和接觸過的瓶子不應該混在一起，應該分開安置。如果有沙門（修行者）或婆羅門來求水，解除他們的口渴，難道不是一件有福的事情嗎？』婆羅門嫌棄水不乾淨，沒有喝就離開了。比丘...

【English Translation】 English version: The Buddha stipulated that the toilet should be located inside a board barrier (a type of screen), and outside there could be a place for washing hands and feet and a place for placing water bottles. The toilet should have a door and must have a horizontal latch. Wooden clogs should be worn when entering the toilet.' At that time, one Bhikshu (Buddhist monk) entered the toilet, and another Bhikshu wanted to enter again. The Buddha said, 'It should not be like this. Whenever entering the toilet, one must snap fingers or cough, and those in the toilet should do the same.' The toilet was extremely smelly, and the Buddha said, 'Someone should be arranged to clean it in turn, keep it clean, and place leaves or soil, etc., and do not harm flying insects.' Some Bhikshus washed the toilet with their hands, feeling disgusted in their hearts. The Buddha said, 'Just flush directly with water and wipe with a broom or scraper, do not use your hands.' At that time, some Bhikshus washed their hands and feet in the toilet and did not come out for a long time. The Buddha said, 'Set up a place for washing hands and feet outside.' They then set up the place for washing hands and feet far away. The Buddha said, 'Set it up closer. Therefore, I now allow all Bhikshus to make all kinds of miscellaneous items needed when building a toilet.' After the Buddha allowed the construction of toilets, some Bhikshus also urinated in the toilet, causing those who wanted to defecate to be unable to enter quickly, and waiting too long could easily cause illness. The Buddha said, 'A place for urination should be built separately.' The Bhikshus did not know where to build it. The Buddha said, 'Build it near the toilet, divert water to flow out, and install a door separately, the method is the same as the toilet.' The seventh verse of the second chapter says: 'Water bottle knows purity touch, May the World Honored One live long, Because of this Nirvana, Chewing and eating both open five.' The event took place in Shravasti (an ancient Indian city). It was during the hot summer, and a Brahmin (an ancient Indian priest) was thirsty and wanted to drink water. He walked into the temple and came to the Bhikshus, telling them, 'I am thirsty, please give me water to drink.' The Bhikshu took a water bottle that had been touched and gave it to him to drink. After the Brahmin saw it, he asked, 'Venerable ones! Is this bottle clean or has it been touched?' The reply was, 'It has been touched.' 'If so, why did you hold it and give it to me?' The reply was, 'The bottle was there, so I took it.' The Brahmin said, 'Venerable ones! Clean bottles and touched bottles should not be mixed together, they should be placed separately. If a Shramana (ascetic) or Brahmin comes to ask for water, relieving their thirst, wouldn't that be a blessed thing?' The Brahmin disliked the water being unclean and left without drinking it. Bhikshu...

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以緣白佛，佛言：「大眾應可置凈水瓶供渴乏者。」佛言大眾置凈水者，時有長者聞佛許已，多以瓶瓨施於寺內，其所須者即便持去，或守園人及諸俗旅隨意將去。苾芻見時不為遮止，未久之間瓶器皆盡。時諸苾芻告彼施主曰：「仁所舍器今皆破盡，宜更持來。」答言：「聖者！我施多器因何速盡？」苾芻以緣具報施主，彼言：「聖者！諸凡俗人我無不與。何不遮止令其損費？」時諸苾芻以緣白佛，佛言：「不應如是舍而不問，眾應差遣掌器物人。」佛聽許已，時諸苾芻不為簡擇隨意便差，佛言：「有五事即不應差。云何為五？若有愛、恚、怖、癡，亦復不知所有器物藏與不藏。復有五事應差：若無愛、恚、怖、癡、善知器物藏與不藏，應如是差。集眾同前，對眾應問：『汝苾芻某甲能為大眾作掌器人不？』彼言：『能。』者，令一苾芻作白二羯磨：『大德僧伽聽！此苾芻某甲樂與僧伽作掌器物人。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲為眾作掌器物人。白如是。』次作羯磨：『大德僧伽聽！此苾芻某甲樂與僧伽作掌器物人。若僧伽許苾芻某甲作掌器物人者默然，若不許者說。』『僧伽已許苾芻某甲作掌器物人竟，由其默然故，我今如是持。』」

時有人來為渴須水，苾芻新瓶盛水授與俗人，將舊瓶水

【現代漢語翻譯】 現代漢語譯本： 有比丘稟告佛陀這件事的緣由，佛陀說：『大眾應該設定凈水瓶，供給口渴的人。』佛陀允許大眾設定凈水瓶后，當時有位長者（富有的居士）聽聞佛陀的允許，就大量地將瓶子、瓦罐捐贈到寺院內，凡是需要的人就拿走，或者看守園林的人以及一些世俗的旅客隨意拿走。比丘們看見了也不加以制止，沒過多久，瓶子瓦罐就都用完了。當時，眾比丘告訴那位施主說：『您所捐贈的器物現在都破損用完了，應該再拿一些來。』施主回答說：『聖者！我捐贈了這麼多的器物，為什麼這麼快就用完了？』比丘們將事情的緣由詳細地告訴了施主，施主說：『聖者！那些凡夫俗子，我沒有不給他們的。為什麼不加以制止，讓他們損耗浪費呢？』當時，眾比丘將這件事的緣由稟告佛陀，佛陀說：『不應該這樣施捨了就不管不問，大眾應該委派掌管器物的人。』佛陀允許后，當時眾比丘不加選擇，隨意委派。佛陀說：『有五種情況是不應該委派的。哪五種呢？如果這個人有貪愛、嗔恚、恐懼、愚癡，也不知道所有的器物應該存放還是不應該存放。又有五種情況是應該委派的：如果沒有貪愛、嗔恚、恐懼、愚癡，並且善於知道器物應該存放還是不應該存放，就應該這樣委派。』集合大眾到一起，當著大眾的面應該問：『某甲比丘，你能夠為大眾做掌管器物的人嗎？』如果他說：『能。』就讓一位比丘作白二羯磨（一種僧團的決議程式）：『大德僧伽（僧團）聽著！這位某甲比丘樂意為僧伽做掌管器物的人。如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在委派這位某甲比丘為大眾做掌管器物的人。稟告完畢。』接著作羯磨：『大德僧伽聽著！這位某甲比丘樂意為僧伽做掌管器物的人。如果僧伽允許某甲比丘做掌管器物的人就默然，如果不允許就說出來。』『僧伽已經允許某甲比丘做掌管器物的人完畢，因為大家默然的緣故，我現在就這樣認可。』

當時有人來因為口渴需要水，比丘用新的瓶子盛水交給俗人，拿走舊的瓶子。

【English Translation】 English version: A Bhikshu (monk) reported the reason for this matter to the Buddha, and the Buddha said, 'The Sangha (community) should set up clean water bottles to provide for those who are thirsty.' After the Buddha allowed the Sangha to set up clean water bottles, at that time, an elder (wealthy layperson) heard the Buddha's permission and donated a large number of bottles and earthenware jars to the monastery. Anyone who needed them would take them, or the garden keepers and some secular travelers would take them at will. The Bhikshus saw this but did not stop them, and before long, all the bottles and earthenware jars were used up. At that time, the Bhikshus told the donor, 'The utensils you donated are now broken and used up, you should bring some more.' The donor replied, 'Venerable ones! I donated so many utensils, why were they used up so quickly?' The Bhikshus told the donor the details of the matter, and the donor said, 'Venerable ones! I do not refuse those ordinary people. Why not stop them from wasting and damaging them?' At that time, the Bhikshus reported the reason for this matter to the Buddha, and the Buddha said, 'One should not give and then not ask about it. The Sangha should appoint someone to manage the utensils.' After the Buddha allowed this, the Bhikshus did not choose carefully and appointed someone at random. The Buddha said, 'There are five situations in which one should not appoint someone. What are the five? If a person has attachment, hatred, fear, and delusion, and also does not know whether all the utensils should be stored or not. There are also five situations in which one should appoint someone: if one has no attachment, hatred, fear, and delusion, and is good at knowing whether utensils should be stored or not, then one should appoint someone in this way.' Gather the Sangha together, and in front of the Sangha, one should ask: 'Bhikkhu (monk) so-and-so, are you able to be the person in charge of utensils for the Sangha?' If he says, 'Yes,' then let a Bhikshu perform a 'White Second Karma' (a procedure for Sangha resolutions): 'Venerable Sangha, listen! This Bhikshu so-and-so is willing to be the person in charge of utensils for the Sangha. If the Sangha thinks it is time to listen, the Sangha should allow the Sangha to now appoint this Bhikshu so-and-so to be the person in charge of utensils for the Sangha. The announcement is complete.' Then perform the Karma: 'Venerable Sangha, listen! This Bhikshu so-and-so is willing to be the person in charge of utensils for the Sangha. If the Sangha allows Bhikshu so-and-so to be the person in charge of utensils, be silent; if not, speak up.' 'The Sangha has finished allowing Bhikshu so-and-so to be the person in charge of utensils, and because everyone is silent, I now approve it in this way.'

At that time, someone came because they were thirsty and needed water. The Bhikshu filled a new bottle with water and gave it to the layperson, taking the old bottle.

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授與苾芻，佛言：「不應如是，應將新器供諸苾芻，舊器與俗。」苾芻用訖即便收舉，白衣用了隨處輕棄，佛言：「皆須收取。」苾芻不善防護致有損失，佛言：「應為庫貯。」苾芻依教而作。時有商主從北方來，請佛及僧，於三月內為辦供養便作是念：「我今供養，不欲從他求諸器具，我當自辦。」即以白銅、赤銅作多食器，於三月中以上妙飲食，供養如來及聲聞眾，期限滿已將諸器具施與眾僧。苾芻便將此器內瓦器庫中，互相掁觸致有損壞，佛言：「銅瓦之器應別安置。」時有渴乏婆羅門來入逝多林，到苾芻處，告言：「聖者！愿與我水。」苾芻即持水罐及繩與婆羅門，彼問：「聖者！此何所為？」答曰：「我無舊水，自可汲用。」婆羅門曰：「仁等憐愍一切眾生，若能豫辦少多飲水極為善事。」苾芻報曰：「佛未聽許。」時諸苾芻以緣白佛，佛言：「大眾宜應豫安凈水。」苾芻聞已隨處安置，或在中庭、或居房內、檐前門側，令水不凈，佛言：「不應如是，應作貯水堂。」苾芻聞已不知何處安置？佛言：「可於入寺門東邊作停水處。」室中闇黑，佛言：「應安窗牖，地上有泥，應以磚砌併泄水令出，應安門扇並安鈕扂。貯水瓶瓨不應置地，安木床上，若無木床應以磚垛，瓨以物支勿令傾側，水瓶不凈時時應洗。

【現代漢語翻譯】 現代漢語譯本 授與比丘（Bhikkhu，佛教僧侶），佛說：『不應該這樣做，應該將新的器皿供養給各位比丘，舊的器皿給在家眾使用。』比丘用完之後就立即收起來，而俗人使用后隨意丟棄，佛說：『都必須收起來。』比丘沒有好好保護導致有所損失，佛說：『應該設定倉庫儲存。』比丘按照佛的教導去做。 當時有位商人從北方來，邀請佛陀和僧眾，在三個月內為他們提供供養，於是他心想：『我這次供養，不想向他人索取器具，我應當自己準備。』就用白銅、紅銅製作了很多食器，在三個月內用上等的飲食，供養如來（Tathagata，佛的稱號）和聲聞眾（Sravaka，聽聞佛法而證悟的弟子），期限滿了之後將這些器具施捨給僧眾。比丘們就把這些器具放入瓦器倉庫中，互相碰撞導致有所損壞，佛說：『銅器和瓦器應該分別放置。』 當時有位口渴的婆羅門（Brahmana，古印度祭司階層）來到逝多林（Jetavana，祇樹給孤獨園），到比丘處，告訴他們說：『聖者！請給我一些水。』比丘就拿著水罐和繩子給婆羅門，婆羅門問：『聖者！這是做什麼用？』回答說：『我沒有現成的水，你自己可以汲取使用。』婆羅門說：『仁慈的各位憐憫一切眾生，如果能預先準備一些飲用水，是極為善的事情。』比丘回答說：『佛陀沒有允許這樣做。』當時各位比丘將此事稟告佛陀，佛說：『大眾應該預先安置乾淨的水。』比丘們聽了之後隨處安置，有的放在中庭、有的放在房間內、屋檐前或門邊，導致水不乾淨，佛說：『不應該這樣做，應該建造儲水堂。』比丘們聽了之後不知道應該安置在哪裡？佛說：『可以在進入寺院的門東邊建造停水處。』室內昏暗，佛說：『應該安裝窗戶，地上有泥，應該用磚砌，並設定排水口，應該安裝門扇並安裝門鈕。儲水瓶不應該放在地上，應該放在木床上，如果沒有木床應該用磚頭墊高，用東西支撐水罐，不要讓它傾斜，水瓶不乾淨時要時常清洗。

【English Translation】 English version The Buddha said to the Bhikkhus (Bhikkhu, Buddhist monks): 'It should not be done this way. New utensils should be offered to the Bhikkhus, and old utensils should be given to the laity.' The Bhikkhus would collect the utensils immediately after use, while the laypeople would discard them carelessly. The Buddha said: 'All must be collected.' If the Bhikkhus did not protect them well, resulting in losses, the Buddha said: 'A storage should be made.' The Bhikkhus acted according to the Buddha's teachings. At that time, a merchant came from the north and invited the Buddha and the Sangha (Sangha, Buddhist monastic community) to provide offerings for three months. He thought: 'For this offering, I do not want to ask others for utensils; I shall prepare them myself.' He made many food containers from white copper and red copper. For three months, he offered the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha) and the Sravakas (Sravaka, a disciple who attains enlightenment by hearing the teachings) with excellent food. After the period ended, he donated the utensils to the Sangha. The Bhikkhus put these utensils in the earthenware storage, where they collided and were damaged. The Buddha said: 'Copper and earthenware should be placed separately.' At that time, a thirsty Brahmana (Brahmana, a member of the priestly class in ancient India) came to Jetavana (Jetavana, a famous Buddhist monastery in India) and approached the Bhikkhus, saying: 'Venerable ones! Please give me some water.' The Bhikkhus gave the Brahmana a water jar and a rope. The Brahmana asked: 'Venerable ones! What is this for?' They replied: 'We have no ready water; you can draw it yourself.' The Brahmana said: 'Kind ones, you have compassion for all beings. If you could prepare some drinking water in advance, it would be a great act of merit.' The Bhikkhus replied: 'The Buddha has not permitted this.' Then the Bhikkhus reported this matter to the Buddha. The Buddha said: 'The Sangha should prepare clean water in advance.' Having heard this, the Bhikkhus placed water everywhere, some in the courtyard, some in the rooms, in front of the eaves, or by the doors, causing the water to become unclean. The Buddha said: 'It should not be done this way; a water storage hall should be built.' The Bhikkhus, having heard this, did not know where to place it. The Buddha said: 'A water stop place can be built on the east side of the entrance to the monastery.' The room was dark. The Buddha said: 'Windows should be installed. If there is mud on the ground, it should be paved with bricks and a drain should be made. Doors and door knobs should be installed. Water jars should not be placed on the ground; they should be placed on wooden beds. If there are no wooden beds, they should be propped up with bricks. The jars should be supported so that they do not tilt. The water jars should be washed frequently when they are unclean.'

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」不知以何物洗？佛言：「應以梳帚並諸雜葉。」雖頻洗刷仍有臭氣，佛言：「應畜多器更互盛水，一分安水一分曬乾。」遂于日中曬曝，佛言：「陰處令干。」便不蓋口土入瓨中，佛言：「應須蓋覆，勿以不凈手觸，應凈洗手。」彼觸瓨時頻頻洗手致有勞倦，佛言：「若是凈銅瓦器，指不觸水取亦無犯，或以干牛糞屑揩手去膩亦得。」佛既聽許豫置其水，不知使誰應作？佛言：「當使弟子門人，其安置水處所須之物，皆應豫辦。」

佛在劫比羅城多根樹園。時大世主苾芻尼喬答彌，與眷屬苾芻尼有五百人，來詣佛所頂禮雙足，退坐一面，佛為說法。於時世尊忽然啑噴，時大世主喬答彌而白佛言：「唯愿世尊壽命長遠住過劫數。」其五百苾芻尼聞大世主說此語時，咸即同聲如世主所愿。有地上藥叉鬼神，聞五百苾芻尼說此語時，皆共同聲咸說斯愿，虛空藥叉神聞聲亦說斯愿。如是四天王宮，及三十三天、夜摩天、都史多天、化樂天、他化自在天，乃至梵天互相聞聲咸說斯語：「唯愿世尊壽命長遠住過劫數。」爾時世尊告大世主喬答彌苾芻尼曰：「汝今與一切眾生作大障礙。由汝斯語，五百苾芻尼及地上空中乃至梵天，聞汝此說。佛處不應如是恭敬，如是恭敬者不名為善。」大世主曰：「大德世尊！云何于如來處

【現代漢語翻譯】 現代漢語譯本 不知用什麼東西清洗？佛說：『應該用梳子、刷子以及各種樹葉。』雖然頻繁洗刷，仍然有臭味，佛說：『應該準備多個容器，輪流盛水，一部分水靜置，一部分曬乾。』於是就在太陽下曝曬，佛說：『應該在陰涼處晾乾。』便不蓋住瓶口，泥土進入瓶中，佛說：『應該蓋住，不要用不乾淨的手觸控，應該洗乾淨手。』她們觸控瓶子時頻繁洗手，感到勞累，佛說：『如果是乾淨的銅器或瓦器，手指不接觸水取水也沒有罪過，或者用乾燥的牛糞末擦手去除油膩也可以。』佛允許她們預先準備好水，但不知道應該讓誰來做？佛說：『應當讓弟子或門人來做，安置水的地方所需要的物品，都應該預先準備好。』

佛陀在劫比羅城（Kapilavastu，古印度城市）的多根樹園。當時，大世主比丘尼喬答彌（Mahaprajapati Gautami，佛陀的姨母兼養母）與五百名眷屬比丘尼來到佛陀處，頂禮佛陀雙足，退坐在一旁，佛陀為她們說法。這時，世尊忽然打了個噴嚏，大世主喬答彌對比丘尼對佛說：『唯愿世尊壽命長遠，住世超過劫數。』那五百名比丘尼聽到大世主說這句話時，都異口同聲地如世主所愿。地上的藥叉（Yaksa，一種守護神）鬼神，聽到五百名比丘尼說這句話時，也都共同發出聲音，說出這個願望，虛空中的藥叉神聽到聲音也說出這個願望。這樣，四天王宮（Cāturmahārājika，佛教的欲界六天之一），以及三十三天（Trāyastriṃśa，佛教的欲界六天之一）、夜摩天（Yāmadeva，佛教的欲界六天之一）、都史多天（Tuṣita，佛教的欲界六天之一）、化樂天（Nirmāṇarati，佛教的欲界六天之一）、他化自在天（Paranirmita-vasavartin，佛教的欲界六天之一），乃至梵天（Brahmā，色界諸天之首）互相聽到聲音，都說出這句話：『唯愿世尊壽命長遠，住世超過劫數。』這時，世尊告訴大世主喬答彌比丘尼說：『你現在給一切眾生製造了很大的障礙。因為你說了這句話，五百名比丘尼以及地上空中乃至梵天的眾生，都聽到了你所說的話。在佛陀面前不應該這樣恭敬，這樣的恭敬不能稱之為善。』大世主說：『大德世尊！在如來（Tathāgata，佛的稱號之一）面前應該怎樣做呢？』

【English Translation】 English version 'What should be used to wash it?' The Buddha said, 'You should use combs, brushes, and various leaves.' Although they washed and scrubbed frequently, there was still a foul odor. The Buddha said, 'You should keep multiple containers and alternately fill them with water, setting aside some water and drying some in the sun.' Then they exposed it to the sun. The Buddha said, 'Dry it in the shade.' Then they did not cover the mouths of the jars, and dirt entered the jars. The Buddha said, 'You should cover them and not touch them with unclean hands; you should wash your hands clean.' They washed their hands frequently when touching the jars, which made them tired. The Buddha said, 'If they are clean copper or earthenware vessels, there is no offense in taking water without touching it with your fingers, or you can wipe your hands with dry cow dung powder to remove the grease.' The Buddha allowed them to prepare the water in advance, but they did not know who should do it. The Buddha said, 'You should have your disciples or followers do it, and all the things needed for the place where the water is kept should be prepared in advance.'

The Buddha was in the Many-Rooted Tree Garden in Kapilavastu (an ancient city in India). At that time, Mahaprajapati Gautami (Buddha's aunt and foster mother), the Great Lord Bhikshuni, along with five hundred bhikshunis (female monastic) of her retinue, came to the Buddha, bowed at his feet, and sat to one side. The Buddha taught them the Dharma. At that time, the World-Honored One (another name for the Buddha) suddenly sneezed. Mahaprajapati Gautami said to the Buddha, 'May the World-Honored One live long and abide for kalpas (an immense period of time).' When the five hundred bhikshunis heard the Great Lord say this, they all said in unison, 'As the Great Lord wishes.' The Yakshas (a type of guardian spirit) and spirits on the ground, when they heard the five hundred bhikshunis say this, all said in unison, expressing the same wish. The Yaksha gods in the sky, hearing the sound, also expressed the same wish. Thus, the palaces of the Four Heavenly Kings (Cāturmahārājika, one of the six heavens of desire in Buddhism), and the Thirty-three Heavens (Trāyastriṃśa, one of the six heavens of desire in Buddhism), the Yama Heaven (Yāmadeva, one of the six heavens of desire in Buddhism), the Tusita Heaven (Tuṣita, one of the six heavens of desire in Buddhism), the Nirmāṇarati Heaven (Nirmāṇarati, one of the six heavens of desire in Buddhism), the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, one of the six heavens of desire in Buddhism), and even the Brahma Heaven (Brahmā, the head of the heavens in the realm of form), hearing each other's voices, all said the same words: 'May the World-Honored One live long and abide for kalpas.' At that time, the World-Honored One said to Mahaprajapati Gautami Bhikshuni, 'You are now creating a great obstacle for all beings. Because of your words, the five hundred bhikshunis and the beings on the ground, in the sky, and even in the Brahma Heaven have heard what you said. Such reverence is not appropriate in the presence of the Buddha; such reverence is not called good.' The Great Lord said, 'Venerable World-Honored One! What should be done in the presence of the Tathāgata (one of the titles of the Buddha)?'

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申其恭敬得名為善？」佛言：「喬答彌！于如來處應作是語：『愿佛及僧久住於世，常為和合猶如水乳，于大師教令得光顯。』喬答彌！若作如是恭敬無上正等覺者是名善禮。」時一苾芻即說頌曰：

「世主喬答彌，　　致敬如來足； 　愿牟尼延壽，　　劫住化眾生。 　佛母殷重心，　　發言申禮敬； 　不應于佛所，　　作如是愿詞。」

時大世主喬答彌便作是念：「佛于眾中讚歎和合，乃至大師現住於世，苾芻僧眾復未乖離，我今宜可入于涅槃。」便詣佛所禮雙足已，白言：「世尊！我今意欲疾入涅槃。」作是語已世尊默然，如是再三佛皆默然。爾時大世主復白言：「世尊！我今意欲疾入涅槃。」佛言：「喬答彌！汝為涅槃作此語耶？」答曰：「為涅槃故說如是語。」佛言：「既為涅槃說是語者，我更何言？諸行無常悉皆如是。」時五百苾芻尼，又白言：「世尊！我等意欲疾入涅槃。」佛告諸苾芻尼：「汝等為涅槃故作此語耶？」答言：「如是。」佛言：「汝等既為涅槃說如是語，我更何言？諸行無常悉皆如是。」時大世主及諸苾芻尼等，聞佛說已心大歡喜，頂禮佛足，詣難陀處，白言：「聖者！我今意欲疾入涅槃。」難陀曰：「為涅槃故說此語耶？」同佛所說，如是復往具壽阿尼盧陀、羅怙羅、阿

【現代漢語翻譯】 現代漢語譯本：『如何表達恭敬才能稱得上是善呢？』佛陀說：『喬答彌（Gotami，人名）！你應該在如來（Tathagata，佛的稱號）面前這樣說：『愿佛陀和僧團長久住世，永遠和合如同水乳交融，使大師的教法得以光大顯揚。』喬答彌！如果對無上正等覺者（Anuttara-samyak-sambodhi，佛的覺悟）表達這樣的恭敬，就叫做善禮。』當時，一位比丘（bhiksu，佛教出家男眾）隨即說了頌偈： 『世主喬答彌，致敬如來足；愿牟尼（Muni，聖人）延壽，劫住化眾生。佛母殷重心，發言申禮敬；不應于佛所，作如是愿詞。』 當時，大世主喬答彌便這樣想：『佛陀在眾人中讚歎和合，而且大師現在還住世，比丘僧團也沒有離散，我現在應該可以入涅槃（Nirvana，佛教指解脫生死的狀態）了。』於是她前往佛陀處，禮拜佛足后，稟告說：『世尊！我現在想要儘快進入涅槃。』說了這話后，世尊沉默不語，這樣說了三次，佛陀都保持沉默。這時，大世主又稟告說：『世尊！我現在想要儘快進入涅槃。』佛陀說：『喬答彌！你是爲了涅槃才說這話的嗎？』回答說：『爲了涅槃的緣故才這樣說。』佛陀說：『既然是爲了涅槃才說這話，我還能說什麼呢？一切行（samskara，佛教指有為法）都是無常的，一切都是這樣。』當時，五百位比丘尼（bhiksuni，佛教出家女眾）也稟告說：『世尊！我們想要儘快進入涅槃。』佛陀告訴眾比丘尼：『你們是爲了涅槃才說這話的嗎？』回答說：『是的。』佛陀說：『你們既然是爲了涅槃才說這話，我還能說什麼呢？一切行都是無常的，一切都是這樣。』當時，大世主和眾比丘尼等，聽了佛陀的話后，心中非常歡喜，頂禮佛足，前往難陀（Nanda，佛陀的堂弟）處，稟告說：『聖者！我現在想要儘快進入涅槃。』難陀說：『是爲了涅槃才說這話的嗎？』他所說的話與佛陀所說的一樣。她們又前往具壽阿尼盧陀（Aniruddha，佛陀的弟子）、羅怙羅（Rahula，佛陀的兒子）、阿

【English Translation】 English version: 『How does one express reverence to be called good?』 The Buddha said: 『Gotami (name of a person)! You should say this in the presence of the Tathagata (title of the Buddha): 『May the Buddha and the Sangha (Buddhist monastic community) live long in the world, always in harmony like water and milk, so that the teachings of the Master may be glorified.』 Gotami! If one expresses such reverence to the Anuttara-samyak-sambodhi (the Buddha's enlightenment), it is called good reverence.』 At that time, a bhiksu (Buddhist monk) immediately recited a verse: 『World Lord Gotami, pays homage to the feet of the Tathagata; May Muni (sage) live long, abiding for kalpas (eon) to transform sentient beings. The Buddha's mother is earnest and sincere, expressing reverence in her words; One should not make such vows in the presence of the Buddha.』 At that time, the great world lord Gotami thought: 『The Buddha praises harmony among the assembly, and the Master is still living in the world, and the bhiksu Sangha has not yet dispersed, I should now enter Nirvana (state of liberation from the cycle of rebirth).』 Then she went to the Buddha, bowed at his feet, and reported: 『World Honored One! I now wish to enter Nirvana quickly.』 After saying this, the World Honored One remained silent, and he remained silent even after she repeated this three times. At this time, the great world lord again reported: 『World Honored One! I now wish to enter Nirvana quickly.』 The Buddha said: 『Gotami! Are you saying this for the sake of Nirvana?』 She replied: 『I say this for the sake of Nirvana.』 The Buddha said: 『Since you say this for the sake of Nirvana, what more can I say? All samskaras (conditioned phenomena) are impermanent, all are like this.』 At that time, five hundred bhiksunis (Buddhist nuns) also reported: 『World Honored One! We wish to enter Nirvana quickly.』 The Buddha told the bhiksunis: 『Are you saying this for the sake of Nirvana?』 They replied: 『Yes.』 The Buddha said: 『Since you say this for the sake of Nirvana, what more can I say? All samskaras are impermanent, all are like this.』 At that time, the great world lord and the bhiksunis, after hearing the Buddha's words, were greatly delighted, bowed at the Buddha's feet, and went to Nanda (Buddha's half brother), reporting: 『Venerable One! I now wish to enter Nirvana quickly.』 Nanda said: 『Are you saying this for the sake of Nirvana?』 He said the same as the Buddha. They also went to the venerable Aniruddha (Buddha's disciple), Rahula (Buddha's son), A

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難陀，乃至諸上座所，頂禮白言：「聖者！我等意欲疾入涅槃。」難陀苾芻及諸上座等問曰：「為涅槃故作此語耶？」答言：「如是。」報言：「汝等既為涅槃說此語者，我等何言？諸行無常悉皆如是。」

於時大世主與五百苾芻尼，頂禮諸上座等，辭還住處到本寺中，於七日內為諸三眾演說妙法。既聞法已，令無量眾生證得廣大殊勝利益。諸苾芻尼各各出寺，就空閑處隨其次第半跏端坐，乃至五百悉皆如是。時大世主喬答彌即入三昧，以勝定力隨念所為隱身不現，即于東方上升虛空，現四威儀行住坐臥，入火光定。即于身內放種種光，青黃赤白及以紅光一時俱現，身下出火上流清水，身下出水上發火光。東方既爾，南西北方亦復如是。五百苾芻尼與大世主喬答彌現相無異。時大世主復入初定，從初定起入第二定，從第二定起入第三定，從第三定起入第四定，從第四定起入于空處，從空處起入識處，從識處起入無所有處，從無所有處起入非想非非想處，從非想非非想處起次第逆入至初靜慮，而般涅槃。五百苾芻尼皆同大世主喬答彌，次第順逆入諸禪已亦般涅槃。爾時大地悉皆震動，四維上下朗然明照，于虛空中諸天叫聲猶如擊鼓。是時諸有苾芻，或在妙高山或余山中，乃至城邑聚落蘭若林間寂靜之處，睹此相已

【現代漢語翻譯】 現代漢語譯本： 難陀（Ananda，佛陀的十大弟子之一），以及各位上座（長老）處，頂禮並稟告說：『聖者！我們想要儘快進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。』難陀苾芻（Bhikkhu，比丘，佛教出家男眾）以及各位上座等問道：『你們是爲了涅槃的緣故才說這些話嗎？』回答說：『是的。』他們迴應說：『既然你們爲了涅槃而說這些話，我們還能說什麼呢？諸行無常（all conditioned things are impermanent），一切都是如此。』 當時，大世主（Mahaprajapati，摩訶波阇波提，佛陀的姨母）帶領五百位苾芻尼（Bhikkhuni，比丘尼，佛教出家女眾），頂禮各位上座等，告辭返回住處，回到自己的寺廟中，在七天之內為比丘、比丘尼、沙彌（Śrāmaṇera，佛教出家沙彌）三眾演說妙法。聽聞佛法后，使無量眾生證得廣大殊勝的利益。各位苾芻尼各自離開寺廟，到空閑的地方，按照次序半跏趺坐，乃至五百位都這樣。當時，大世主喬答彌（Mahaprajapati Gautami，摩訶波阇波提·喬達彌，佛陀的姨母）進入三昧（Samadhi，禪定），以殊勝的定力，隨念所為，隱身不現，隨即在東方上升到虛空，示現四威儀（行、住、坐、臥），進入火光定（fire radiance concentration）。隨即從身體內放出種種光芒，青、黃、赤、白以及紅光一時同時顯現，身下涌出火焰，身上流出清水，身下涌出清水，身上發出火光。東方如此，南、西、北方也同樣如此。五百位苾芻尼與大世主喬答彌所顯現的景象沒有差別。當時，大世主再次進入初禪（first Dhyana），從初禪起身進入第二禪（second Dhyana），從第二禪起身進入第三禪（third Dhyana），從第三禪起身進入第四禪（fourth Dhyana），從第四禪起身進入空無邊處定（sphere of infinite space），從空無邊處定起身進入識無邊處定（sphere of infinite consciousness），從識無邊處定起身進入無所有處定（sphere of nothingness），從無所有處定起身進入非想非非想處定（sphere of neither perception nor non-perception），從非想非非想處定起身，次第逆向進入到初禪，而般涅槃（Parinirvana，佛教術語，指完全的涅槃，即肉身死亡后的解脫）。五百位苾芻尼都與大世主喬答彌一樣，次第順向逆向進入各種禪定后，也般涅槃。當時，大地全部震動，四面八方上下都明亮照耀，在虛空中諸天的叫聲猶如擊鼓。當時，各位比丘，或在妙高山（Mount Meru，須彌山）或其他的山中，乃至城邑聚落、蘭若（Aranya，寂靜處）林間寂靜的地方，看到這種景象后。

【English Translation】 English version: Ananda (one of the ten principal disciples of the Buddha), and to all the senior monks, bowed and reported: 'Venerable ones! We wish to quickly enter Nirvana (the state of liberation from the cycle of birth and death).' The Bhikkhu (Buddhist monk) Ananda and the senior monks asked: 'Are you saying these words for the sake of Nirvana?' They replied: 'Yes.' They responded: 'Since you are saying these words for the sake of Nirvana, what can we say? All conditioned things are impermanent; everything is like this.' At that time, Mahaprajapati (Buddha's foster mother) led five hundred Bhikkhunis (Buddhist nuns), bowed to the senior monks, bid farewell and returned to their residence, arriving at their own temple. Within seven days, she expounded the wonderful Dharma (Buddhist teachings) to the three assemblies of Bhikkhus, Bhikkhunis, and Śrāmaṇeras (novice monks). After hearing the Dharma, she enabled countless beings to attain vast and supreme benefits. The Bhikkhunis each left the temple, went to secluded places, and sat in the half-lotus position in order, until all five hundred were like this. At that time, Mahaprajapati Gautami (Buddha's foster mother) entered Samadhi (meditative state), and with the power of her superior concentration, according to her will, she concealed her body and became invisible. Immediately, she ascended into the sky in the east, manifesting the four postures (walking, standing, sitting, and lying down), and entered the fire radiance concentration. Immediately, from her body, she emitted various lights, blue, yellow, red, white, and crimson, all appearing simultaneously. Flames surged from below her body, and clear water flowed from above. Water surged from below her body, and firelight emanated from above. Just as it was in the east, so it was in the south, west, and north. The five hundred Bhikkhunis were no different in appearance from Mahaprajapati Gautami. At that time, the Great Lord again entered the first Dhyana (first meditative absorption), arose from the first Dhyana and entered the second Dhyana, arose from the second Dhyana and entered the third Dhyana, arose from the third Dhyana and entered the fourth Dhyana, arose from the fourth Dhyana and entered the sphere of infinite space, arose from the sphere of infinite space and entered the sphere of infinite consciousness, arose from the sphere of infinite consciousness and entered the sphere of nothingness, arose from the sphere of nothingness and entered the sphere of neither perception nor non-perception, arose from the sphere of neither perception nor non-perception, and then entered the first Dhyana in reverse order, and attained Parinirvana (final Nirvana, the complete cessation of rebirth). The five hundred Bhikkhunis, like Mahaprajapati Gautami, entered the various Dhyanas in both forward and reverse order, and then also attained Parinirvana. At that time, the earth shook entirely, and the four directions, above and below, were brightly illuminated. In the sky, the sounds of the devas (gods) were like the beating of drums. At that time, the Bhikkhus, whether on Mount Meru or other mountains, or even in cities, villages, Aranyas (secluded places), or quiet places in the forests, after seeing this phenomenon.

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斂念觀察，見大世主喬答彌與五百苾芻尼皆般涅槃。時諸苾芻復作是念：「世尊慈母既般涅槃，我等宜往相助供養舍利。」作是念已各各隨力，持諸香木詣大世主喬答彌等般涅槃處。爾時世尊與憍陳如、婆澀波、大名、阿尼盧陀、舍利弗、大目連等，及餘聲聞大眾，為供養大世主喬答彌等舍利故皆來集會。時勝光大王與太子諸臣及諸眷屬，亦為供養舍利故來至其處。給孤長者仙授長者故舊長者，及鹿子母等，與眷屬俱亦至其處。復有諸國大王與其眷屬無量百千皆來集會。時勝光王將種種寶衣嚴飾之具裝五百寶輿，復持種種香花幢幡寶蓋及諸音樂。時具壽難陀、阿尼盧陀、阿難陀、羅怙羅等四苾芻，舉大世主靈輿，世尊亦以右手擎輿，自余苾芻各舉諸苾芻尼靈輿，以殷重心廣設嚴飾，送置寬平空閑之處。爾時世尊即舉大世主喬答彌，及五百苾芻尼所蓋上衣，告諸苾芻曰：「汝等看此，大世主喬答彌等壽百二十歲，身無老相如十六歲童女。」爾時勝光王等及諸大眾，各持種種香木焚燎其身，世尊為眾演說無常法已，還至寺中洗足就座而坐，告諸苾芻：「汝等當知！如是之事皆由見他啑噴之時，愿言長壽。是故苾芻，若他啑時不應言長壽。若故言者得越法罪。」

時諸苾芻見是事已咸皆有疑，白佛言：「世尊是大世主

【現代漢語翻譯】 現代漢語譯本：收攝心念仔細觀察，看見大世主喬答彌（Mahaprajapati，佛陀的姨母）與五百位比丘尼都已入般涅槃（Parinirvana，圓寂）。當時，眾比丘又這樣想：『世尊的慈母既然已經入般涅槃，我們應該前去幫助供養她的舍利。』這樣想著，大家各自盡力，拿著各種香木前往大世主喬答彌等人入般涅槃的地方。那時，世尊與憍陳如（Ajnatakaundinya）、婆澀波（Vaspa）、大名（Mahanama）、阿尼盧陀（Aniruddha）、舍利弗（Sariputra）、大目犍連（Mahamaudgalyayana）等，以及其餘的聲聞大眾，爲了供養大世主喬答彌等人的舍利都來到了那裡。當時，勝光大王（King Prasenajit）與太子、各位大臣以及他們的眷屬，也爲了供養舍利來到了那裡。給孤長者（Anathapindika）、仙授長者（Ghoshaka）等故舊長者，以及鹿子母（Visakha）等人，也帶著眷屬一同來到了那裡。還有各國的國王以及他們的眷屬，成千上萬，都來到了那裡。當時，勝光王用各種寶衣和裝飾品莊嚴裝飾了五百輛寶車，又拿著各種香花、幢幡、寶蓋以及各種音樂。當時，具壽難陀（Nanda）、阿尼盧陀（Aniruddha）、阿難陀（Ananda）、羅怙羅（Rahula）等四位比丘抬著大世主的靈車，世尊也用右手扶著靈車，其餘的比丘各自抬著各位比丘尼的靈車，以殷重心廣設嚴飾，將靈車送到寬闊平坦空閑的地方。那時，世尊舉起蓋在大世主喬答彌以及五百位比丘尼身上的上衣，告訴眾比丘說：『你們看這些，大世主喬答彌等人壽命一百二十歲，身體沒有衰老的跡象，如同十六歲的少女。』當時，勝光王等人以及各位大眾，各自拿著各種香木焚燒他們的遺體，世尊為大眾演說無常之法后，回到寺中洗腳就座而坐，告訴眾比丘：『你們應當知道！這樣的事情都是因為見到他人打噴嚏的時候，祝願他們長壽。因此比丘，如果他人打噴嚏時不應該說長壽。如果故意說的話，就會犯越法罪。』 當時，眾比丘見到這件事後都感到疑惑，向佛陀稟告說：『世尊是大世主

【English Translation】 English version: Collecting their thoughts and observing carefully, they saw that Mahaprajapati (the Buddha's aunt), the great world-ruler, and five hundred Bhikshunis had all entered Parinirvana (final liberation). At that time, the Bhikshus thought again: 'Since the World-Honored One's compassionate mother has entered Parinirvana, we should go and help to make offerings to her relics.' Thinking this, each of them did their best, taking various fragrant woods to the place where Mahaprajapati and the others had entered Parinirvana. At that time, the World-Honored One, together with Ajnatakaundinya, Vaspa, Mahanama, Aniruddha, Sariputra, Mahamaudgalyayana, and the rest of the Sravaka assembly, all came there to make offerings to the relics of Mahaprajapati and the others. At that time, King Prasenajit, with the crown prince, ministers, and their families, also came there to make offerings to the relics. Anathapindika, Ghoshaka, and other old elders, as well as Visakha and others, also came to that place with their families. Furthermore, kings from various countries and their families, numbering hundreds of thousands, all came there. At that time, King Prasenajit prepared five hundred jeweled carriages adorned with various precious garments and ornaments, and also brought various fragrant flowers, banners, canopies, and music. At that time, the venerable Nanda, Aniruddha, Ananda, Rahula, and other four Bhikshus carried the great world-ruler's hearse, and the World-Honored One also supported the hearse with his right hand. The other Bhikshus each carried the Bhikshunis' hearses, with deep reverence and extensive adornments, and transported them to a wide, flat, and empty place. At that time, the World-Honored One lifted the upper garments that covered Mahaprajapati and the five hundred Bhikshunis, and said to the Bhikshus: 'Look at these, Mahaprajapati and the others are one hundred and twenty years old, but their bodies have no signs of aging, like sixteen-year-old girls.' At that time, King Prasenajit and the rest of the assembly each took various fragrant woods to cremate their bodies. After the World-Honored One explained the Dharma of impermanence to the assembly, he returned to the monastery, washed his feet, sat down, and said to the Bhikshus: 'You should know! Such things are all because when you see others sneeze, you wish them long life. Therefore, Bhikshus, if others sneeze, you should not say 'long life'. If you intentionally say it, you will commit a transgression.' At that time, the Bhikshus, seeing this, were all doubtful and said to the Buddha: 'World-Honored One, is the great world-ruler

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喬答彌，及五百苾芻尼等，曾作何業，由彼業力，年百二十身無老相，如十六歲童女？」佛告諸苾芻：「其大世主喬答彌、五百苾芻尼等所作之業，汝等善聽，彼由自業，乃至果報還自受。

「汝等苾芻！乃往古昔此賢劫中人壽二萬歲時，有佛世尊名曰迦攝波如來、應、正等覺，十號具足，出現於世，在婆羅痆斯仙人墮處施鹿林中。時彼世尊化緣已盡，入無餘涅槃如薪盡火滅。時有國王名吉利枳，為供養彼如來舍利，起四寶塔縱廣一逾繕那、高半逾繕那。王有大妃及五百婇女，年既朽邁，王便棄捨，自相謂曰：『何故大王今於我等舍而不問？』眾共議曰：『由年衰老是故不問。』時有婇女作如是語：『諸姊妹！修行何業得不衰邁能令愿滿？』王妃答曰：『若供養迦攝波佛舍利塔者，所愿皆遂。』咸言：『極善。』啟王允許，即持種種末香、涂香、花鬘、瓔珞、幢幡、寶蓋、諸妙香饌，詣于塔所廣設供養殷重讚歎，五輪敬禮右繞行道，長跪合掌發如是愿：『以此供養無上福田所有善根，愿我生生乃至壽終身無老相。』汝等苾芻！其王大妃及五百婇女者，今大世主喬答彌及五百苾芻尼是。由此福力乃至今生百二十歲無有老相，猶如十六童女。汝等苾芻當知，皆是由自業力，廣說如前，如是應學。」

緣在室羅

【現代漢語翻譯】 現代漢語譯本：阿難問：『喬答彌（Mahaprajapati，佛陀的姨母），以及五百位比丘尼，曾經做了什麼業，因為這個業力，一百二十歲了身體還沒有衰老的跡象，像十六歲的少女一樣？』佛告訴各位比丘：『這位大世主喬答彌、五百位比丘尼等所做的業，你們好好聽著，他們由於自己的業，乃至果報還是自己承受。 『各位比丘！在很久很久以前的賢劫中，人的壽命有兩萬歲的時候，有一位佛世尊名叫迦攝波如來（Kashyapa Buddha，過去七佛之一），應供、正等覺，十種稱號都具備，出現在世上，在波羅奈斯（Varanasi）仙人墮落的地方鹿野苑中。當時那位世尊教化的因緣已經結束，進入無餘涅槃，就像柴火燒盡火焰熄滅一樣。當時有一位國王名叫吉利枳（Kiliki），爲了供養那位如來的舍利，建造了一座四寶塔，縱橫一由旬（Yojana，古印度長度單位，約合7-9英里），高半由旬。國王有一位王妃和五百位婇女，年紀已經衰老，國王就拋棄了她們，她們互相說道：『為什麼大王現在把我們拋棄而不聞不問呢？』大家一起商議說：『因為我們年紀衰老了，所以不聞不問。』當時有一位婇女這樣說：『各位姐妹！修行什麼業才能不衰老，能夠讓願望滿足呢？』王妃回答說：『如果供養迦攝波佛的舍利塔，所願望的都能實現。』大家說：『非常好。』稟告國王允許后，就拿著各種末香、涂香、花鬘、瓔珞、幢幡、寶蓋、各種美妙的食物，前往塔的地方廣泛地設定供養，慇勤地讚歎，五體投地地敬禮，右繞佛塔行走，長跪合掌發出這樣的願望：『用這供養無上福田的所有善根，愿我生生世世乃至壽命終結，身體都沒有衰老的跡象。』各位比丘！那位國王的王妃和五百位婇女，就是現在的大世主喬答彌和五百位比丘尼。由於這個福力，乃至於今生一百二十歲了還沒有衰老的跡象，就像十六歲的少女一樣。各位比丘應當知道，這都是由於自己的業力，廣泛地說就像前面所說的那樣，應當這樣學習。』 這件事發生在室羅伐悉底（Shravasti）...

【English Translation】 English version: Ananda asked: 'Most Honored Gautami (Mahaprajapati, Buddha's aunt), and the five hundred Bhikshunis, what kind of karma did they create, that by the power of that karma, at the age of one hundred and twenty, their bodies have no signs of aging, and they are like sixteen-year-old girls?' The Buddha told the Bhikshus: 'Listen carefully to the karma created by this Great Lord Gautami and the five hundred Bhikshunis. They, due to their own karma, will still receive their own karmic retribution. 'Bhikshus! In the ancient past, in this Bhadrakalpa (Auspicious Aeon), when people's lifespan was twenty thousand years, there was a Buddha World Honored One named Kashyapa Tathagata (Kashyapa Buddha, one of the past seven Buddhas), Worthy of Offerings, Perfectly Enlightened One, complete with the ten titles, appearing in the world, in the Deer Park at the place where the immortals fell in Varanasi. At that time, the World Honored One's karmic connections for teaching had ended, and he entered Nirvana without residue, like firewood burned out and the fire extinguished. At that time, there was a king named Kiliki, who, in order to make offerings to the relics of that Tathagata, built a four-jeweled stupa, one Yojana (Yojana, an ancient Indian unit of length, approximately 7-9 miles) in length and width, and half a Yojana in height. The king had a queen and five hundred concubines, who had grown old, so the king abandoned them. They said to each other: 'Why does the great king now abandon us and not ask about us?' They discussed together: 'It is because we are old that he does not ask about us.' At that time, one of the concubines said: 'Sisters! What kind of karma should we cultivate to avoid aging and to fulfill our wishes?' The queen replied: 'If we make offerings to the stupa of Kashyapa Buddha's relics, all our wishes will be fulfilled.' They all said: 'Excellent.' After informing the king and receiving permission, they took various powdered incense, scented ointment, flower garlands, necklaces, banners, canopies, and various wonderful foods, and went to the stupa to extensively set up offerings, earnestly praised it, prostrated themselves with the five limbs touching the ground, circumambulated the stupa to the right, knelt with palms together, and made this vow: 'With all the good roots of this offering to the supreme field of merit, may I, in every life until the end of my life, have no signs of aging.' Bhikshus! The king's queen and the five hundred concubines are now the Great Lord Gautami and the five hundred Bhikshunis. Due to this merit, even in this life, at the age of one hundred and twenty, they have no signs of aging, and are like sixteen-year-old girls. Bhikshus, you should know that this is all due to their own karmic power, as described extensively before, and you should learn in this way.' The event took place in Shravasti...

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伐城。爾時世尊制諸苾芻見他啑時不云長壽者，於此城中有一長者，雖復娶妻竟無男女。年既衰邁錢財喪盡，告其妻曰：「我今年老更無子息，意欲出家。」妻云：「任意。」即詣逝多林于苾芻處而為出家並受圓具。後於異時佛為大眾宣說法要，時老苾芻在眾外坐，舊妻忽來，聞夫啑噴，諸苾芻等無有一人愿言：「長壽」。其妻見已心生不忍，便以左手握土，繞苾芻頭向外而棄咒愿長壽。時諸苾芻共觀其事，妻前捉臂惡口罵詈，告言：「聖子！仁今何故於怨仇內而為出家，此逝多林常有五百青衣藥叉，由我咒愿令汝長壽。若不爾者定被藥叉吸其精氣，不應住此宜可歸家。」即牽共去。時諸苾芻告言：「摩訶羅！住此莫去。」彼不肯住，苾芻便捉一臂曳之。時摩訶羅唱言：「我痛！我痛！」苾芻白佛，佛言：「可問摩訶羅：『何邊臂痛？』為是苾芻捉者痛？為是妻捉者痛？若言苾芻捉痛，彼心樂去，隨意放行。若言妻捉者痛，彼心樂住，不應放去。」時諸苾芻如言即問，答言：「仁等所捉臂痛。」遂放令去，即便歸舍，因與出家近圓為大障礙，佛言：「年老苾芻皆樂長壽，如此之類見啑噴時應云：『長壽。』若不言者得越法罪。」

緣處同前。有一長者心懷正信，共一無信婆羅門詣逝多林。時有信長者忽然啑噴，

{ "translations": [ "現代漢語譯本：攻打城池。當時，世尊制定諸位比丘見到他人打噴嚏時，不要說『長壽』。在這座城中，有一位長者，雖然娶了妻子，卻始終沒有子女。年紀大了，錢財也喪盡了，就告訴他的妻子說：『我今年紀大了，又沒有子嗣，想出家。』妻子說：『隨你的便。』於是就前往逝多林（Jetavana，祇樹給孤獨園），在比丘處出家並受具足戒。後來，有一次佛為大眾宣講佛法要義，當時老比丘在人群外面坐著，他的前妻忽然來了，聽到丈夫打噴嚏，諸位比丘沒有一個人願意說：『長壽』。他的妻子看到後心中不忍，就用左手抓起一把土，繞著比丘的頭向外丟棄，並祝願他長壽。當時諸位比丘一起觀看這件事，他的妻子上前抓住他的手臂，惡語謾罵，告訴他說：『聖子！你現在為什麼要在怨仇之中出家，這逝多林常有五百青衣藥叉（Yaksa，夜叉，一種鬼神），由我咒愿讓你長壽。如果不是這樣，一定會被藥叉吸取精氣，不應該住在這裡，應該回家。』就拉著他一起走了。當時諸位比丘告訴他說：『摩訶羅（Mahāro，大護），住在這裡，不要走。』他不肯住，比丘就抓住他的一隻手臂拉他。當時摩訶羅喊道：『我痛！我痛！』比丘稟告佛陀，佛陀說：『可以問摩訶羅：『哪邊的手臂痛？』是比丘抓住的痛？還是妻子抓住的痛？如果說是比丘抓住的痛，說明他心裡想走，就隨意放他走。如果說是妻子抓住的痛，說明他心裡想留下，就不應該放他走。』當時諸位比丘按照佛陀的話去問他，他回答說：『你們所抓住的手臂痛。』於是就放他走了，他就回家了，因為出家受具足戒造成了很大的障礙，佛陀說：『年老的比丘都喜歡長壽，像這種情況，見到打噴嚏時應該說：『長壽。』如果不說，就犯了越法罪。』", "緣起的地方和前面一樣。有一位長者心懷正信，和一位沒有信仰的婆羅門（Brahman，印度教祭司）一起前往逝多林。當時有位有信仰的長者忽然打了個噴嚏，" ], "english_translations": [ "English version: Once, when attacking a city, the World Honored One (Bhagavan) established a rule for all Bhikshus (monks): upon hearing someone sneeze, they should not say 'May you live long.' In this city, there was an elder (householder) who, despite being married, had no children. As he aged and lost all his wealth, he told his wife, 'I am old and have no offspring. I wish to renounce the world.' His wife replied, 'As you wish.' He then went to Jetavana (Jetavana-ārāma, the monastery donated by Anathapindika) and was ordained as a Bhikshu, receiving full ordination. Later, on one occasion, the Buddha was expounding the Dharma to the assembly. The old Bhikshu was sitting outside the assembly when his former wife suddenly arrived. Hearing her husband sneeze, none of the Bhikshus were willing to say, 'May you live long.' Seeing this, his wife couldn't bear it. She grabbed a handful of dirt with her left hand, circled it around the Bhikshu's head, threw it outwards, and wished him long life. The Bhikshus all watched this. His wife then grabbed his arm, scolded him harshly, and said, 'Holy son! Why did you renounce the world amidst enemies? In this Jetavana, there are always five hundred blue-clad Yakshas (Yaksa, a type of spirit), and it is my incantations that allow you to live long. Otherwise, you would surely have your essence sucked away by the Yakshas. You should not stay here; you should go home.' She then dragged him away. The Bhikshus said, 'Mahāro (Mahāro, great protector)! Stay here, do not leave.' He refused to stay, so the Bhikshus grabbed one of his arms and pulled him. Mahāro cried out, 'I am in pain! I am in pain!' The Bhikshus reported this to the Buddha. The Buddha said, 'Ask Mahāro: 'Which arm hurts?' Does the arm hurt because the Bhikshu is holding it, or because his wife is holding it? If he says the Bhikshu's grip hurts, it means he wants to leave, so let him go. If he says his wife's grip hurts, it means he wants to stay, so do not let him go.' The Bhikshus asked him as instructed. He replied, 'The arm you are holding hurts.' So they let him go, and he returned home. This caused a great obstacle to his ordination and full ordination. The Buddha said, 'Old Bhikshus all desire long life. In such cases, when they sneeze, you should say, 'May you live long.' If you do not, you commit a transgression.'" "The circumstances are the same as before. There was an elder who had faith, and he went to Jetavana with a Brahman (Brahman, a member of the priestly class) who had no faith. At that time, the faithful elder suddenly sneezed," ] }

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諸苾芻不言長壽。其不信者愿言長壽，告云：「仁今乃于怨家之內生敬信心，此逝多林常有五百青衣藥叉，由我願言令仁長壽。若不爾者定被藥叉吸爾精氣。不應久住宜可早出。」時諸苾芻以緣白佛，佛言：「俗人之類皆樂長壽。若見啑時應云：『長壽。』若諸苾芻見老者啑，小者應起一禮口云：『畔睇。』若小有啑噴大者應言：『無病。』若不作者俱得越法罪。」

佛在婆羅痆斯仙人墮處施鹿林中，佛令五苾芻住正定位。于善說法律既出家已，于受飲食啖嚼之類，進止威儀皆未能解，俱往白佛：「其事云何？」佛言：「汝等苾芻有五種可嚼食：一、根，二、莖，三、葉，四、花，五、果。五種可啖食：一、麨，二、飯，三、麥豆飯，四、魚肉，五、餅。」彼復不知以何助味？佛言：「應共乳酪、酥、蜜、魚、肉乾脯、雜菜之類。此若無者可和水食，凡潤濕滋味充人色力，得修善品。」

第二門第八子攝頌曰：

安門扇鈕孔、　　皮替處中窗、 　內闊網扇樞、　　開扂須羊甲。

緣在室羅伐城。時諸苾芻造作房舍不知安門，佛言：「安門。」復不安扇廢修寂定，佛言：「安扇。」不安門鈕開閉時難，佛言：「應安門鈕及鑰匙孔。」開時作聲，佛言：「聲處可安皮替。」房中黑闇，佛言：「應

【現代漢語翻譯】 現代漢語譯本 眾位比丘不應說祝人長壽的話。那些不信佛法的人喜歡祝人長壽，他們會說：『您現在竟然在怨家（指藥叉）的地盤上生起敬畏之心，這逝多林（Jetavana）常有五百青衣藥叉，因為我祝願您長壽。如果不這樣，您一定會被藥叉吸取精氣。不應該久留，應該早點離開。』當時，眾位比丘將此事稟告佛陀，佛陀說：『世俗之人大多喜歡長壽。如果見到有人打噴嚏，應該說：『長壽。』如果各位比丘見到年長者打噴嚏，年輕的比丘應該起身一禮，口中說：『畔睇（Bhande，尊者）。』如果年幼者打噴嚏，年長者應該說：『無病。』如果不這樣做，都會犯越法的罪過。』

佛陀在婆羅痆斯（Varanasi）仙人墮處施鹿林（Isipatana Mrigadaya）中，佛陀讓五位比丘安住于正定。他們已經于善說的法律中出家，但對於接受飲食、咀嚼之類，以及進退舉止的威儀都未能理解，一同去稟告佛陀：『這些事情應該如何做？』佛陀說：『你們這些比丘有五種可以咀嚼的食物：一、根，二、莖，三、葉，四、花，五、果。五種可以吞嚥的食物：一、炒麵，二、米飯，三、麥豆飯，四、魚肉，五、餅。』他們又不知道用什麼來調味？佛陀說：『應該用乳酪、酥油、蜂蜜、魚、肉乾、雜菜之類。如果沒有這些，可以用水調和食用，凡是能夠潤濕滋養、使人色力充足的食物，都可以用來修習善法。』

第二門第八子攝頌說：

安門扇鈕孔、 皮替處中窗、 內闊網扇樞、 開扂須羊甲。

事情發生在室羅伐城（Sravasti）。當時，眾位比丘建造房舍，不知道如何安裝門，佛陀說：『安裝門。』又不安門扇，荒廢了修習寂定，佛陀說：『安裝門扇。』不安門鈕，開關時困難，佛陀說：『應該安裝門鈕和鑰匙孔。』開門時發出聲音，佛陀說：『發出聲音的地方可以安裝皮替（皮革墊）。』房間里黑暗，佛陀說：『應

【English Translation】 English version Monks should not utter words of longevity. Those who do not believe wish to say 'long life,' announcing, 'Now you have generated respectful faith within the enemy's domain (referring to Yakshas). This Jetavana (逝多林) always has five hundred blue-clad Yakshas (藥叉), and because of my wish for your longevity, if it were not so, your essence would surely be sucked away by the Yakshas. You should not stay long; it is better to leave early.' At that time, the monks reported this matter to the Buddha, who said, 'Worldly people mostly enjoy longevity. If they see someone sneeze, they should say, 'Long life.' If the monks see an elder sneeze, the younger monks should rise and bow, saying, 'Bhande (畔睇, Venerable One).' If a younger one sneezes, the elder should say, 'No illness.' If they do not do so, they will all commit a transgression.'

The Buddha was in the Deer Park at Isipatana Mrigadaya (仙人墮處施鹿林) in Varanasi (婆羅痆斯). The Buddha instructed five monks to abide in right concentration. Having already renounced the world in the well-spoken law, they did not understand the proper conduct regarding receiving food, chewing, and deportment, and together they reported to the Buddha, 'How should these things be done?' The Buddha said, 'You monks have five kinds of food that can be chewed: 1. roots, 2. stems, 3. leaves, 4. flowers, 5. fruits. Five kinds of food that can be swallowed: 1. roasted flour, 2. rice, 3. rice with barley and beans, 4. fish and meat, 5. cakes.' They also did not know what to use for flavoring. The Buddha said, 'You should use milk curds, ghee, honey, fish, dried meat, and various vegetables. If these are not available, you can mix with water and eat. Anything that moistens, nourishes, and replenishes a person's complexion and strength can be used to cultivate virtuous qualities.'

The eighth verse of the second chapter says:

Install door, fan, knob, hole, Leather replacement at the window's center, Wide interior, net, fan hinge, Opening the latch requires sheep horn.

The event occurred in Sravasti (室羅伐城). At that time, the monks were building dwellings and did not know how to install doors. The Buddha said, 'Install doors.' They also did not install door fans, neglecting the cultivation of tranquility. The Buddha said, 'Install door fans.' Not installing door knobs made opening and closing difficult. The Buddha said, 'You should install door knobs and keyholes.' Opening the door made noise. The Buddha said, 'You can install leather replacements (皮替, leather pads) where the sound is made.' The room was dark. The Buddha said, 'You should

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安窗牖。」近下安置遭諸賊難，佛言：「不應近下。」彼便極高同前室闇，佛言：「不應太高、太下，應須處中。」苾芻作時外寬狹內，佛言：「應令內闊外狹。」有鳥雀入，佛言：「張網。」既著網已復不安扇，夜有蛇蝎等來入室中，佛言：「宜安窗扇。」被風吹開，佛言：「應著轉樞上覆安扂。」開閉時難，佛言：「應用羊甲杖而開閉之。」(作小鐵叉子形如羊足甲)

第二門第九子攝頌曰：

鐵錘及槍子、　　鐵鍤並木锨、 　釜床灶五百、　　斧鑿眾皆許。

緣在王舍城。時具壽畢鄰陀婆蹉有病，諸苾芻來問：「尊者何疾？」答曰：「我患風疹。」「大德比服何藥？」答曰：「我先病時以熱鐵錘置瓶水內，用此湯水揩洗身時便得瘳損。」「若如是者今何不為？」報言：「世尊未許。」時諸苾芻以緣白佛，佛言：「我今開許風病苾芻，以鐵錘暖水洗沐身形。」聞佛許已，苾芻燒錘熱不能舉，佛言：「應以鐵鎖系之，待熱牽出。」苾芻以鎖俱棄火中，熱不堪捉，佛言：「鎖留在外勿置火中，可近鐵錘以泥團裹之，捉冷處牽出置盆水中隨意用。」用時諸苾芻以澡豆牛糞凈洗其錘，佛言：「不應更洗，置火便凈。」時諸苾芻先暖觸水后暖凈水，佛言：「先暖凈水，后暖觸水。若不爾者得越法罪。」

【現代漢語翻譯】 現代漢語譯本： 『安裝窗戶。』（如果）在低處安裝，會遭遇盜賊侵擾，佛說：『不應該太低。』（如果）他們便安裝得極高，如同之前的房間一樣昏暗，佛說：『不應該太高、太低，應該安裝在適中的位置。』比丘們製作窗戶時，外面寬裡面窄，佛說：『應該做成裡面寬外面窄。』有鳥雀飛入，佛說：『張設網。』已經張設了網，卻又不安窗扇，夜晚有蛇蝎等爬入房間，佛說：『應該安裝窗扇。』（窗扇）被風吹開，佛說：『應該安裝轉軸，上面再安門閂。』打開關閉時困難，佛說：『應該用羊角杖來打開關閉。』（製作成小鐵叉子的形狀，像羊的足甲）

第二門第九子攝頌說：

鐵錘和槍子，鐵鍬和木鍬，釜和床灶五百，斧子和鑿子，這些都允許使用。

（這件事）發生在王舍城。（當時）具壽畢鄰陀婆蹉（Bhikkhu Pilindavaccha，一位長老比丘的名字）生病了，眾比丘來問：『尊者得了什麼病？』回答說：『我得了風疹。』『大德您服用什麼藥？』回答說：『我以前生病時，用燒熱的鐵錘放入瓶中的水中，用這湯水擦洗身體，病就好了。』『如果這樣，現在為什麼不這樣做呢？』回答說：『世尊沒有允許。』當時眾比丘將此事稟告佛陀，佛說：『我現在允許患風病的比丘，用鐵錘加熱水來洗浴身體。』聽佛允許后，比丘燒熱鐵錘，卻拿不起來，佛說：『應該用鐵鏈拴住它，等熱了再拉出來。』比丘將鐵鏈和鐵錘一起丟入火中，熱得無法抓握，佛說：『鐵鏈留在外面，不要放入火中，可以用泥團包裹住靠近鐵錘的地方，抓住冷的地方拉出來，放入盆中的水中隨意使用。』使用時，眾比丘用澡豆和牛糞清洗鐵錘，佛說：『不應該再清洗，放入火中就乾淨了。』當時眾比丘先加熱接觸過的水，再加熱乾淨的水，佛說：『先加熱乾淨的水，後加熱接觸過的水。如果不這樣做，就犯了越法罪。』

【English Translation】 English version: 『Install windows.』 (If) installed low, it will encounter difficulties from thieves, the Buddha said: 『It should not be too low.』 (If) they then install it extremely high, like the previous room being dark, the Buddha said: 『It should not be too high or too low, it should be installed in a moderate position.』 When the Bhikkhus made the windows, the outside was wide and the inside narrow, the Buddha said: 『It should be made with the inside wide and the outside narrow.』 Birds and sparrows flew in, the Buddha said: 『Set up a net.』 Having already set up the net, but not installing window shutters, at night snakes and scorpions etc. crawled into the room, the Buddha said: 『Window shutters should be installed.』 (The window shutters) were blown open by the wind, the Buddha said: 『A pivot should be installed, and a latch should be installed above it.』 Opening and closing was difficult, the Buddha said: 『A ram's horn staff should be used to open and close it.』 (Made into the shape of a small iron fork, like a ram's hoof)

The ninth son of the second door's summary verse says:

Iron hammers and gun-seeds, iron shovels and wooden shovels, cauldrons and stoves five hundred, axes and chisels, all of these are permitted.

(This event) occurred in Rajagriha (Wangshecheng, a city in ancient India). (At that time) the Venerable Pilindavaccha (Bhikkhu Pilindavaccha, name of an elder Bhikkhu) was ill, and the Bhikkhus came to ask: 『Venerable one, what is your illness?』 He replied: 『I have urticaria.』 『Greatly virtuous one, what medicine do you take?』 He replied: 『When I was previously ill, I put a heated iron hammer into a bottle of water, and used this hot water to wipe my body, and the illness was cured.』 『If that is so, why not do it now?』 He replied: 『The World Honored One has not permitted it.』 At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said: 『I now permit Bhikkhus suffering from wind-related illnesses to use an iron hammer to heat water to bathe their bodies.』 After hearing the Buddha's permission, the Bhikkhus heated the iron hammer, but could not lift it, the Buddha said: 『It should be tied with an iron chain, and pulled out after it is hot.』 The Bhikkhus threw the iron chain and the iron hammer into the fire together, and it was too hot to grasp, the Buddha said: 『Leave the iron chain outside, do not put it in the fire, you can wrap a lump of mud around the area near the iron hammer, grab the cold area and pull it out, put it in the water in the basin and use it as you wish.』 When using it, the Bhikkhus washed the iron hammer with soap beans and cow dung, the Buddha said: 『It should not be washed again, it is clean when put in the fire.』 At that time, the Bhikkhus first heated the water that had been touched, and then heated the clean water, the Buddha said: 『First heat the clean water, then heat the water that has been touched. If you do not do this, you will commit a transgression.』

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緣處同前，苾芻來問畢鄰陀婆蹉：「尊者何疾？」答言：「我有如是病。」「大德何不醫療？」報言：「具壽！我先曾畜小溫藥槍子，今時闕事，是以病增。」問言：「今何不畜？」答曰：「佛未聽許。」時諸苾芻以緣白佛，佛言：「有病苾芻，聽畜溫槍。」

緣在室羅伐城。有一長者愿為僧伽造立浴室，于中火炭隨處縱橫，佛言：「聚合一處。」苾芻不知用何物聚？佛言：「以鐵作鍤。」佛既聽已，諸蘭若苾芻不能得鐵，佛言：「以木作锨。」火便燒壞，佛言：「以牛糞和土作泥，涂之方用。」

緣處同前。時一苾芻身有疾苦，詣醫人所問言：「賢首！我有如是病，幸為處方。」醫言：「聖者！應如是治療。」其苾芻為煎藥故須釜，從長者借用已卻送。長者曰：「我今便施聖者。」苾芻曰：「佛未聽許。」長者曰：「若爾，置地而去。」時諸苾芻以緣白佛，佛言：「聽取。」於時毗舍佉鹿子母，聞佛聽諸苾芻畜釜，遂送五百口鐵釜。時諸苾芻不知云何？佛言：「次第行與苾芻。」佛既遣行，諸年少者不得，佛言：「應與瓦釜。」

緣處同前。有一苾芻于冷地臥，食飲不消，詣長者處從借牀蓆用充臥具，病即得除。用已卻送，長者曰：「我今便施聖者。」苾芻曰：「佛未聽許。」時諸苾芻以

【現代漢語翻譯】 現代漢語譯本 因緣和地點與之前相同，一位比丘（bhiksu，佛教出家男眾）來問畢鄰陀婆蹉（Pilindavatsa，一位尊者）: 『尊者您得了什麼病？』 他回答說：『我得了這樣的病。』 『大德您為什麼不治療呢？』 他回答說：『具壽（ayusmat，對年長僧侶的尊稱）！我以前曾備有小小的溫藥槍子（一種醫療工具），現在缺少這種東西，所以病情加重。』 比丘問：『現在為什麼不備一個呢？』 他回答說：『佛陀（Buddha，覺悟者）沒有允許。』 當時，眾比丘將此事稟告佛陀，佛陀說：『有病的比丘，允許備有溫槍。』 因緣發生在室羅伐城（Sravasti，古印度城市）。有一位長者（長者，富有的居士）發願為僧伽（samgha，僧團）建造浴室，浴室中的火炭到處散落。佛陀說：『把火炭聚集到一處。』 比丘們不知道用什麼東西聚集。佛陀說：『用鐵鍬（鐵作鍤）。』 佛陀允許之後，蘭若（aranya，寂靜處）的比丘們無法得到鐵鍬。佛陀說：『用木頭做木锨（木作锨）。』 木锨很快就被燒壞了。佛陀說：『用牛糞和泥土混合做成泥，塗抹在上面才能使用。』 因緣和地點與之前相同。當時，一位比丘身體不適，去醫生的住所詢問：『賢首（bhadramukha，對醫生的尊稱）！我得了這樣的病，請您開個藥方。』 醫生說：『聖者（arya，對出家人的尊稱）！應該這樣治療。』 這位比丘爲了煎藥需要鍋（釜），從長者那裡借來用完後送還。長者說：『我現在就佈施給聖者您。』 比丘說：『佛陀沒有允許。』 長者說：『如果這樣，就放在地上離開了。』 當時，眾比丘將此事稟告佛陀，佛陀說：『允許接受。』 當時，毗舍佉鹿子母（Visakha Mrgaramatta，一位著名的女居士）聽說佛陀允許比丘們擁有鍋，於是送來了五百口鐵鍋。當時，眾比丘不知道該怎麼辦。佛陀說：『依次分發給比丘們。』 佛陀派遣分發后，年輕的比丘們沒有得到。佛陀說：『應該給他們瓦鍋。』 因緣和地點與之前相同。有一位比丘在寒冷的地方睡覺，飲食不消化，去長者那裡借用牀蓆作為臥具，病就好了。用完後送還，長者說：『我現在就佈施給聖者您。』 比丘說：『佛陀沒有允許。』 當時，眾比丘將此事稟告佛陀。

【English Translation】 English version The circumstances and location are the same as before. A bhiksu (bhiksu, a Buddhist monk) came to ask Pilindavatsa (Pilindavatsa, a venerable one): 'Venerable one, what is your illness?' He replied: 'I have such and such an illness.' 'Greatly virtuous one, why don't you seek medical treatment?' He replied: 'Ayusmat (ayusmat, a term of respect for senior monks)! I used to have a small warming needle (a medical tool), but now I lack it, so my illness has worsened.' The bhiksu asked: 'Why don't you have one now?' He replied: 'The Buddha (Buddha, the Awakened One) has not permitted it.' At that time, the bhiksus reported this matter to the Buddha, and the Buddha said: 'A sick bhiksu is allowed to have a warming needle.' The circumstances occurred in Sravasti (Sravasti, an ancient Indian city). There was a wealthy householder (長者, a wealthy layperson) who vowed to build a bathhouse for the samgha (samgha, the monastic community), in which the embers were scattered everywhere. The Buddha said: 'Gather the embers in one place.' The bhiksus did not know what to use to gather them. The Buddha said: 'Use an iron shovel (鐵作鍤).' After the Buddha permitted it, the aranya (aranya, a secluded place) bhiksus could not obtain iron shovels. The Buddha said: 'Make a wooden shovel (木作锨).' The wooden shovel was quickly burned. The Buddha said: 'Mix cow dung and soil to make mud, and apply it before using it.' The circumstances and location are the same as before. At that time, a bhiksu was ill and went to a doctor's residence and asked: 'Bhadramukha (bhadramukha, a term of respect for doctors)! I have such and such an illness, please prescribe a remedy.' The doctor said: 'Arya (arya, a term of respect for renunciates)! You should be treated in this way.' This bhiksu needed a pot (釜) to decoct the medicine, so he borrowed it from a wealthy householder and returned it after use. The wealthy householder said: 'I will now donate it to you, venerable one.' The bhiksu said: 'The Buddha has not permitted it.' The wealthy householder said: 'In that case, I will leave it on the ground and depart.' At that time, the bhiksus reported this matter to the Buddha, and the Buddha said: 'It is permitted to accept it.' At that time, Visakha Mrgaramatta (Visakha Mrgaramatta, a famous female lay disciple) heard that the Buddha had permitted the bhiksus to possess pots, so she sent five hundred iron pots. At that time, the bhiksus did not know what to do. The Buddha said: 'Distribute them to the bhiksus in order.' After the Buddha sent them to be distributed, the younger bhiksus did not receive any. The Buddha said: 'They should be given earthenware pots.' The circumstances and location are the same as before. There was a bhiksu who slept on the cold ground and suffered from indigestion. He went to a wealthy householder and borrowed a bed mat to use as bedding, and his illness was cured. After using it, he returned it, and the wealthy householder said: 'I will now donate it to you, venerable one.' The bhiksu said: 'The Buddha has not permitted it.' At that time, the bhiksus reported this matter to the Buddha.

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緣白佛，佛言：「受取。」時毗舍佉鹿子母，聞佛聽諸苾芻受床，即送五百張床。時諸苾芻不知云何？佛言：「次第行與苾芻。」

緣處同前。時有苾芻須灶，從長者借用已卻送，長者曰：「施與聖者。」苾芻報曰：「佛未聽許。」時諸苾芻以緣白佛，佛言：「受取。」時毗舍佉鹿子母，同前送五百灶，乃至次第行與苾芻。

緣處同前。時一苾芻為染衣服要須斧用，從長者借了已卻送。彼曰：「施與聖者。」苾芻報曰：「佛未聽許。」時諸苾芻以緣白佛，佛言：「為大眾故應受其斧。」

緣處同前。時有苾芻床橫忽折，從長者借鑿，用已卻送。彼曰：「便與聖者。」報曰：「佛未聽許。」時諸苾芻以緣白佛，佛言：「為大眾故應受其鑿。」

第二門第十子攝頌曰：

許斤斧三梯、　　竹木繩隨事、 　下灌造寺法、　　說難陀因緣。

緣處同前。時一苾芻床腳忽折，為須斫斤，從長者借用已還主，廣如上說，乃至為眾應受。

緣處同前。佛在鹿子母舊園中，許諸苾芻營造寺宇及以制底。苾芻造既高大，不知以何登上？佛言：「作梯。」苾芻不知以何物作？佛言：「用三種物：謂竹、木及繩，隨意應作。」

緣在室羅伐城，時有苾芻身嬰疾苦，行之醫所問言：「賢者！

【現代漢語翻譯】 現代漢語譯本： 緣起：有比丘稟告佛陀，佛陀說：『接受它。』當時，毗舍佉·鹿子母（Visakha Mrgamata，一位著名的女施主），聽到佛陀允許比丘接受床，就送了五百張床。當時，眾比丘不知道該怎麼辦？佛陀說：『依次分發給比丘們。』 緣起地點與前相同。當時，有比丘需要灶，從長者那裡借用后歸還，長者說：『佈施給聖者。』比丘回答說：『佛陀尚未允許。』當時，眾比丘將此事稟告佛陀，佛陀說：『接受它。』當時，毗舍佉·鹿子母，如同之前一樣送了五百個灶，乃至依次分發給比丘們。 緣起地點與前相同。當時，一位比丘爲了染衣服需要使用斧頭，從長者那裡借用后歸還。長者說：『佈施給聖者。』比丘回答說：『佛陀尚未允許。』當時，眾比丘將此事稟告佛陀，佛陀說：『爲了大眾的緣故，應該接受那把斧頭。』 緣起地點與前相同。當時，有比丘的床腿突然斷了，從長者那裡借鑿子，用完后歸還。長者說：『就送給聖者吧。』比丘回答說：『佛陀尚未允許。』當時，眾比丘將此事稟告佛陀，佛陀說：『爲了大眾的緣故，應該接受那把鑿子。』 第二門第十子攝頌說： 允許斤斧三梯，竹木繩隨事，下灌造寺法，說難陀（Nanda，佛陀的堂弟）因緣。 緣起地點與前相同。當時，一位比丘的床腳突然斷了，需要一把小斧頭，從長者那裡借用后歸還，詳細情況如上所述，乃至爲了大眾應該接受。 緣起地點與前相同。佛陀在鹿子母的舊園林中，允許眾比丘建造寺廟和佛塔（制底，caitya）。比丘們建造得既高大，不知道用什麼登上？佛陀說：『做梯子。』比丘們不知道用什麼材料做？佛陀說：『用三種材料：竹子、木頭和繩子，隨意製作。』 緣起在室羅伐城（Sravasti，古印度城市名），當時有比丘身患疾病，前往醫生那裡詢問說：『賢者！』

【English Translation】 English version: Originating circumstance: A Bhikshu (monk) reported to the Buddha, and the Buddha said, 'Accept it.' At that time, Visakha Mrgamata (a famous female patron), upon hearing that the Buddha had allowed the Bhikshus to accept beds, sent five hundred beds. At that time, the Bhikshus did not know what to do. The Buddha said, 'Distribute them to the Bhikshus in order.' The originating location is the same as before. At that time, a Bhikshu needed a stove, borrowed it from an elder, and then returned it. The elder said, 'Donate it to the Holy One.' The Bhikshu replied, 'The Buddha has not yet permitted it.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'Accept it.' At that time, Visakha Mrgamata, as before, sent five hundred stoves, and they were distributed to the Bhikshus in order. The originating location is the same as before. At that time, a Bhikshu needed to use an axe to dye clothes, borrowed it from an elder, and then returned it. The elder said, 'Donate it to the Holy One.' The Bhikshu replied, 'The Buddha has not yet permitted it.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'For the sake of the Sangha (community), the axe should be accepted.' The originating location is the same as before. At that time, a Bhikshu's bed leg suddenly broke, and he borrowed a chisel from an elder, and then returned it. The elder said, 'Just give it to the Holy One.' The Bhikshu replied, 'The Buddha has not yet permitted it.' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, 'For the sake of the Sangha, the chisel should be accepted.' The tenth verse of the second chapter says: Permit axes, adzes, three types of ladders, bamboo, wood, rope as needed, irrigation for building monasteries, speaking of Nanda's (Buddha's cousin) karmic conditions. The originating location is the same as before. At that time, a Bhikshu's bed leg suddenly broke, and he needed a small axe, borrowed it from an elder, and then returned it, with details as described above, and for the sake of the Sangha, it should be accepted. The originating location is the same as before. The Buddha, in Visakha Mrgamata's old garden, allowed the Bhikshus to build monasteries and stupas (caitya). The Bhikshus built them so tall, they did not know how to climb up. The Buddha said, 'Make ladders.' The Bhikshus did not know what materials to use. The Buddha said, 'Use three kinds of materials: bamboo, wood, and rope, make them as you wish.' The originating circumstance is in Sravasti (an ancient Indian city). At that time, a Bhikshu was suffering from illness and went to a doctor, asking, 'Wise one!'

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我有如是病苦著身，幸賜方藥。」醫言：「聖者！應為下灌必得除損。」答曰：「世尊未許。」醫曰：「大師慈愍，聽許無疑。」時諸苾芻以緣白佛，佛言：「若有病緣，開聽下灌。」

緣處同前。如佛所說：「造苾芻寺，僧房應作五層；佛殿應作七層，門樓七層。若造尼寺房應三層。佛殿五層；門樓五層。」苾芻不知云何升上？佛言：「可於門側角頭作曲道而上，有三種道，謂石、板、土。」苾芻不解，下層以木、中間用土、上層安石，上重下危遂令隤毀，佛言：「下層安石、中層用土、上層以木。」

根本說一切有部毗奈耶雜事卷第十 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十一

三藏法師義凈奉　制譯第二門第十子攝頌之餘難陀因緣

緣在劫比羅城多根樹園。世尊有弟名曰難陀，身如金色，具三十相，短佛四指，妻名孫陀羅，儀容端正世間罕有，光華超絕人所樂見。難陀于彼，纏綿戀著無暫舍離，染愛情重畢命為期。世尊觀知受化時至，即于晨朝著衣持缽，將具壽阿難陀為侍者入城乞食。次至難陀門首而立，以大悲力放金色光，其光普照難陀宅中皆如金色。於時難陀便作是念：「光明忽照，定是如來。」令使出

【現代漢語翻譯】 現代漢語譯本： 『我身患疾病，希望您能賜予我藥物。』醫生說：『聖者！應該進行下灌療法，必定能消除病痛。』回答說：『世尊沒有允許。』醫生說：『大師慈悲憐憫，允許是無疑的。』當時，眾比丘將此事稟告佛陀，佛陀說：『如果有疾病的原因，允許進行下灌療法。』

事情發生在之前的地方。正如佛所說：『建造比丘寺廟，僧房應該建造五層；佛殿應該建造七層，門樓七層。如果建造比丘尼寺廟，僧房應該三層。佛殿五層；門樓五層。』比丘不知道如何建造才能登上高層？佛說：『可以在門側的角落建造彎曲的道路上去，有三種道路，分別是石頭、木板、泥土。』比丘不理解，下層用木頭、中間用泥土、上層用石頭，上重下輕導致倒塌，佛說：『下層用石頭、中間用泥土、上層用木頭。』

《根本說一切有部毗奈耶雜事》卷第十 大正藏第 24 冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第十一

三藏法師義凈奉 旨翻譯 第二門第十子攝頌之餘難陀因緣

事情發生在劫比羅城（Kapilavastu）的多根樹園。世尊（Bhagavan）有個弟弟名叫難陀（Nanda），身如金色，具有三十種殊勝的相，比佛矮四指，妻子名叫孫陀羅（Sundari），容貌端正世間罕有，光彩超絕人見人愛。難陀對她，纏綿戀著沒有片刻舍離，染愛情重以至死為期。世尊觀察到度化他的時機已到，就在早晨穿好衣服，拿著缽，帶著具壽阿難陀（Ananda）作為侍者進入城中乞食。隨後到了難陀的門前站立，用大悲的力量放出金色光芒，那光芒普照難陀的宅中，都如同金色一般。當時難陀便這樣想：『光明忽然照耀，一定是如來（Tathagata）來了。』於是命令使者出去。

【English Translation】 English version: 『I am suffering from illness, and I hope you can give me medicine.』 The doctor said, 『Venerable one! A downward enema should be performed, which will surely eliminate the pain.』 He replied, 『The World-Honored One (Bhagavan) has not permitted it.』 The doctor said, 『The Great Master (Buddha) is compassionate and merciful, and there is no doubt that he will allow it.』 At that time, the Bhikshus (monks) reported this matter to the Buddha (Buddha), and the Buddha said, 『If there is a reason for illness, allow the downward enema.』

The incident occurred in the same place as before. As the Buddha said, 『When building a Bhikshu (monk) monastery, the monks' quarters should be built with five stories; the Buddha hall should be built with seven stories, and the gate tower with seven stories. If building a Bhikshuni (nun) monastery, the nuns' quarters should be three stories. The Buddha hall should be five stories; the gate tower should be five stories.』 The Bhikshus (monks) did not know how to build it to reach the upper floors. The Buddha said, 『You can build a curved path on the side corner of the gate to go up. There are three kinds of paths, namely stone, wooden boards, and earth.』 The Bhikshus (monks) did not understand, using wood for the lower layer, earth for the middle layer, and stone for the upper layer, resulting in the upper being heavy and the lower being unstable, causing it to collapse. The Buddha said, 『Use stone for the lower layer, earth for the middle layer, and wood for the upper layer.』

Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 10 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu

Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 11

Translated under Imperial Order by Tripitaka Master Yijing Remaining Nanda (Nanda) causes and conditions from the tenth son's collection of verses in the second gate

The incident occurred in the Banyan Tree Garden in Kapilavastu (Kapilavastu). The World-Honored One (Bhagavan) had a younger brother named Nanda (Nanda), whose body was like gold, possessing thirty-two excellent marks, four fingers shorter than the Buddha, and whose wife was named Sundari (Sundari), with a dignified appearance rarely seen in the world, with surpassing radiance that everyone loved to see. Nanda was deeply attached to her, lingering and reluctant to leave even for a moment, with passionate love that would last until death. The World-Honored One (Bhagavan) observed that the time to convert him had arrived, so in the morning he put on his robes, took his bowl, and entered the city to beg for food with the Venerable Ananda (Ananda) as his attendant. Then he stood in front of Nanda's door, emitting golden light with great compassion, and the light illuminated Nanda's house as if it were all gold. At that time, Nanda thought, 『The light suddenly shines, it must be the Tathagata (Tathagata) who has come.』 So he ordered a messenger to go out.

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看，乃見佛至，即便速返，白難陀曰：「世尊在門。」聞此語已即欲速出迎禮世尊。時孫陀羅便作是念：「我若放去，世尊必定與其出家。」遂捉衣牽不令出去。難陀曰：「今可暫放，禮世尊已，我即卻回。」孫陀羅曰：「共作要期方隨意去。」以莊濕額而告之曰：「此點未乾即宜卻至，若遲違者罰金錢五百。」難陀曰：「可爾。」即至門首頂禮佛足，取如來缽卻入宅中，盛滿美食持至門首。世尊遂去，即與阿難陀。世尊現相不令取缽，如來大師威嚴尊重不敢喚住，復更授與阿難陀。阿難陀問曰：「汝向誰邊取得此缽？」答曰：「于佛邊取。」阿難陀曰：「宜授與佛。」答曰：「我今不敢輕觸大師。」默然隨去。世尊至寺洗手足已就座而坐，難陀持缽以奉世尊，食已告曰：「難陀！汝食我殘不？」答言：「我食。」佛即授與。難陀食已，世尊告曰：「汝能出家不？」答言：「出家。」然佛世尊昔行菩薩道時，于父母師長及余尊者，所有教令曾無違逆，故得今時言無違者，即告阿難陀曰：「汝與難陀剃除鬚髮。」答曰：「如世尊教。」即命剃髮人為其落髮。難陀見已告彼人曰：「汝今知不？我當不久作力輪王，汝若輒爾剃我發者當截汝腕。」彼便大怖，裹收刀具即欲辭出。時阿難陀便往白佛，佛便自去詣難陀處，問言：

【現代漢語翻譯】 現代漢語譯本 看見佛陀到來，難陀立刻返回，告訴孫陀羅說：『世尊（Bhagavan，意為有德之人）在門外。』 聽到這話，他立刻想要出去迎接世尊。這時，孫陀羅（Sundari）心想：『我如果放他走，世尊一定會讓他出家。』 於是抓住他的衣服，不讓他出去。難陀說：『現在可以暫時放開我，等我禮拜完世尊，我立刻就回來。』 孫陀羅說：『我們先約定好，我才讓你去。』 她用妝粉濕潤額頭，然後告訴難陀說：『這妝點還沒幹，你就要回來，如果遲到違約，就罰你五百金錢。』 難陀說：『可以。』 隨即來到門前，頂禮佛足，接過如來的缽（patra，比丘所用的食器），回到家中盛滿美食，拿到門前。世尊於是離去，難陀便想把食物交給阿難陀（Ananda，佛陀的十大弟子之一）。世尊顯現神力，不讓他把缽交給阿難陀，因為如來大師威嚴尊重，難陀不敢叫住世尊，又再次想把食物交給阿難陀。阿難陀問：『你從誰那裡得到這個缽？』 難陀回答：『從佛陀那裡得到。』 阿難陀說：『應該交給佛陀。』 難陀回答：『我現在不敢輕易觸碰大師。』 於是默默地跟隨世尊離去。世尊到達寺廟，洗完手腳后就坐下來，難陀拿著缽供奉給世尊，世尊吃完后說：『難陀！你吃我的殘羹剩飯嗎？』 難陀回答說：『我吃。』 佛陀就把剩下的食物給了難陀。難陀吃完后，世尊告訴他：『你能夠出家嗎？』 難陀回答說：『我能出家。』 佛世尊過去行菩薩道（Bodhisattva，為求證佛果而修行的人）時，對於父母、師長以及其他尊者的所有教令，從來沒有違逆過，所以今時說話沒有違逆。於是告訴阿難陀說：『你給難陀剃除鬚髮。』 阿難陀回答說：『遵從世尊的教導。』 隨即命令剃頭匠為他落髮。難陀看見后告訴那個人說：『你現在知道嗎？我將不久成為轉輪王（Chakravarti，擁有統治世界的輪寶的理想君主），你如果擅自剃我的頭髮，我就砍斷你的手腕。』 剃頭匠非常害怕，裹起刀具就想告辭離開。這時阿難陀便去稟告佛陀，佛陀便親自去到難陀那裡，問道：

【English Translation】 English version Seeing the Buddha arrive, Nanda immediately returned and said to Sundari, 'The Bhagavan (Blessed One) is at the door.' Hearing this, he immediately wanted to go out to greet the World Honored One. At this time, Sundari thought, 'If I let him go, the World Honored One will surely ordain him.' So she grabbed his clothes, not letting him go out. Nanda said, 'You can let me go temporarily now, after I pay my respects to the World Honored One, I will return immediately.' Sundari said, 'We must make an agreement before I let you go.' She moistened her forehead with makeup and told Nanda, 'You must return before this makeup dries, if you are late, I will fine you five hundred gold coins.' Nanda said, 'Okay.' Then he went to the door, prostrated at the Buddha's feet, took the Tathagata's (Tathagata, 'one who has thus come' or 'one who has thus gone,' an epithet of the Buddha) bowl, returned to the house, filled it with delicious food, and brought it to the door. The World Honored One then left, and Nanda wanted to give the food to Ananda (Ananda, one of the ten great disciples of the Buddha). The World Honored One manifested his power, not allowing him to give the bowl to Ananda, because the Tathagata Master was dignified and respected, Nanda did not dare to stop the World Honored One, and again wanted to give the food to Ananda. Ananda asked, 'From whom did you get this bowl?' Nanda replied, 'I got it from the Buddha.' Ananda said, 'You should give it to the Buddha.' Nanda replied, 'I dare not lightly touch the Master now.' So he silently followed the World Honored One. The World Honored One arrived at the temple, washed his hands and feet, and sat down. Nanda held the bowl and offered it to the World Honored One. After eating, the World Honored One said, 'Nanda! Will you eat my leftovers?' Nanda replied, 'I will eat.' The Buddha then gave the remaining food to Nanda. After Nanda finished eating, the World Honored One told him, 'Can you renounce the world?' Nanda replied, 'I can renounce the world.' When the Buddha World Honored One practiced the Bodhisattva (Bodhisattva, a being who seeks enlightenment) path in the past, he never disobeyed the teachings of his parents, teachers, and other respected elders, so now his words are not disobeyed. Then he told Ananda, 'You shave Nanda's beard and hair.' Ananda replied, 'As the World Honored One teaches.' Then he ordered the barber to shave his hair. Nanda saw this and told the man, 'Do you know now? I will soon become a Chakravarti (Chakravarti, a universal monarch), if you shave my hair without permission, I will cut off your wrist.' The barber was very frightened, wrapped up his tools, and wanted to leave. At this time, Ananda went to report to the Buddha, and the Buddha went to Nanda and asked:

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「難陀！汝不出家。」答言：「出家。」是時世尊自持瓶水灌其頂上，凈人即剃，便作是念：「我今敬奉世尊，且為出家，暮當歸舍。」既至日晚尋路而行。爾時世尊于其行路化作大坑，見已便念：「孫陀羅斯成遠矣！無緣得去，我今相憶或容致死，如其命在至曉方行。」憶孫陀羅愁苦通夜。爾時世尊知彼意已，告阿難陀曰：「汝今宜去告彼難陀令作知事人。」即便往報：「世尊令爾作知事人。」問曰：「云何名為知事人？欲作何事？」答曰：「可於寺中撿挍眾事。」問曰：「如何應作？」答言：「具壽！凡知事者，若諸苾芻出乞食時，應可灑掃寺中田地，取新牛糞次第凈涂，作意防守勿令失落，有平章事當爲白僧。若有香花應行與眾，夜閉門戶至曉當開，大小行處常須洗拭。若於寺中有損壞處即應修補。」聞是教已，答言：「大德！如佛所言，我皆當作。」時諸苾芻于小食時，執持衣缽入劫比羅城為行乞食。於時難陀見寺無人便作是念：「我掃地了即可還家。」遂便掃地。世尊觀知，以神通力令掃凈處糞穢還滿，復作是念：「我除糞穢方可言歸。」放帚收持糞穢無盡，復作是念：「閉戶而去。」世尊即令閉一戶竟，更閉餘戶彼戶便開，遂生憂惱。復作是念：「縱賊損寺此亦何傷？我當爲王，更作百千好寺倍過於是。

我宜歸舍，若行大路恐見世尊。」作是思量即趣小徑。佛知其念，從小道來。既遙見佛，不欲相遇，路傍有樹枝蔭低垂，即于其下隱身而住。佛令其樹舉枝高上，其身露現，佛問難陀：「汝何處來？可隨我去。」情生羞恥，從佛而行。佛作是念：「此于其婦深生戀著，宜令舍離。」為引接故出劫比羅城詣室羅伐，既至彼已住毗舍佉鹿子母園。

爾時毗舍佉鹿子母，聞佛有弟號曰難陀，身如金色具三十相，短佛四指，與佛俱來，「我暫往禮或容得見。」是時難陀于小食時執持衣缽入城乞食，次第巡至鹿子母家。時毗舍佉見彼容儀相好光飾與余不等，即作是念：「此豈不是佛之弟耶？」便起凈信禮其雙足，將手觸著彼身柔軟，女是觸毒近便損害，難陀稟性多欲便起染心，遂即流精墮毗舍佉頭上。世尊知已，化彼不凈令作蘇合香油，手觸嗅之作如是念：「何因此處得有如是微妙香油？是佛神通變斯香物。」遂生希有歡躍之心，贊言：「善哉佛陀！善哉達摩！善哉僧伽！善說法律不可思議，能令如此難陀之類耽欲男子，投佛法中專修梵行。」時彼難陀起追悔心：「豈非我犯眾教罪耶？」白諸苾芻，苾芻白佛，佛言：「難陀無犯。若有如是多欲之人，應以皮袋子盛，勿致疑惑。」佛言多欲畜皮袋子者，苾芻不知以何皮作？

【現代漢語翻譯】 現代漢語譯本： 『我應該回家，如果走大路恐怕會見到世尊。』這樣想著，就走向小路。佛陀知道他的想法，從小路走來。遠遠地看見佛陀，不想相遇，路旁有樹枝樹蔭低垂，就在樹下藏身而住。佛陀讓樹舉起樹枝升高，他的身體顯露出來，佛陀問難陀（Nanda，佛陀的弟弟）: 『你從哪裡來？可以跟我走。』難陀感到羞愧，跟隨著佛陀而行。佛陀心想：『他對他的妻子深深地迷戀，應該讓他捨棄這種迷戀。』爲了引導他，佛陀從劫比羅城（Kapilavastu）前往室羅伐悉底（Shravasti），到達那裡后住在毗舍佉鹿子母園（Mrigarama of Visakha）。 當時，毗舍佉鹿子母（Visakha Mrigaramata）聽說佛陀有個弟弟名叫難陀（Nanda），身如金色，具有三十種妙相，比佛陀矮四指，和佛陀一起來到這裡，『我暫時去禮拜他，或許能見到他。』當時難陀（Nanda）在用齋飯的時候拿著衣缽進城乞食，依次來到鹿子母家。當時毗舍佉（Visakha）看到他的容貌儀表、相好光明與其他人不同，就想：『這難道不是佛陀的弟弟嗎？』便生起清凈的信心，禮拜他的雙足，用手觸控他的身體，非常柔軟。女人是觸毒，接近就會受到損害，難陀（Nanda）天性多欲，便生起染污之心，隨即流出精液滴在毗舍佉（Visakha）的頭上。世尊知道后，將那不凈之物變化成蘇合香油，毗舍佉（Visakha）用手觸控並嗅聞，心想：『為什麼這裡會有如此微妙的香油？是佛陀的神通變化了這種香物。』於是生起稀有歡喜之心，讚歎道：『太好了，佛陀！太好了，達摩（Dharma，佛法）！太好了，僧伽（Sangha，僧團）！善於宣說法律，不可思議，能讓如此難陀（Nanda）這類的沉迷於慾望的男子，投入佛法中專心修行梵行。』當時難陀（Nanda）生起追悔之心：『難道我犯了眾教罪嗎？』告訴各位比丘（Bhikkhu），比丘（Bhikkhu）告訴佛陀，佛陀說：『難陀（Nanda）沒有犯戒。如果有像這樣慾望很重的人，應該用皮袋子盛裝，不要引起疑惑。』佛陀說慾望重的人可以畜養皮袋子，比丘（Bhikkhu）不知道用什麼皮製作？

【English Translation】 English version: 『I should return to my dwelling; if I go by the main road, I fear I will see the World Honored One.』 Thinking this, he took a small path. The Buddha knew his thoughts and came from the small path. Seeing the Buddha from afar, not wanting to meet him, there were tree branches and shade hanging low by the roadside, so he hid himself under them. The Buddha caused the tree to raise its branches high, revealing his body. The Buddha asked Nanda (Nanda, Buddha's brother): 『Where are you coming from? You can come with me.』 Feeling ashamed, he followed the Buddha. The Buddha thought: 『He is deeply attached to his wife; it is fitting to make him abandon this attachment.』 To guide him, the Buddha went from Kapilavastu (Kapilavastu) to Shravasti (Shravasti), and after arriving there, resided in the Mrigarama of Visakha (Mrigarama of Visakha). At that time, Visakha Mrigaramata (Visakha Mrigaramata) heard that the Buddha had a brother named Nanda (Nanda), whose body was like gold, possessing thirty-two marks, four fingers shorter than the Buddha, and had come with the Buddha. 『I will go to pay my respects temporarily, perhaps I will get to see him.』 At that time, Nanda (Nanda), during the time for a small meal, holding his robe and bowl, entered the city to beg for food, and sequentially arrived at the house of Visakha (Visakha). At that time, Visakha (Visakha) saw that his appearance, features, and radiance were different from others, and thought: 『Could this not be the Buddha's brother?』 She then arose pure faith, bowed to his two feet, and touched his body with her hand, which was very soft. Women are poisonous to the touch, and close contact will cause harm. Nanda (Nanda), by nature lustful, then arose defiled thoughts, and immediately emitted semen, which fell on Visakha's (Visakha) head. The World Honored One, knowing this, transformed that impure substance into Suhe fragrance oil. Visakha (Visakha) touched and smelled it with her hand, thinking: 『Why is there such subtle fragrance oil here? It is the Buddha's supernatural power that transformed this fragrant substance.』 Then she arose rare joy and praised, saying: 『Excellent, Buddha! Excellent, Dharma (Dharma)! Excellent, Sangha (Sangha)! Skillfully expounding the law, inconceivable, able to make men like Nanda (Nanda), who are addicted to desire, enter the Buddha's Dharma and diligently cultivate pure conduct.』 At that time, Nanda (Nanda) arose remorseful thoughts: 『Could it be that I have committed a sin against the teachings?』 He told the Bhikkhus (Bhikkhu), and the Bhikkhus (Bhikkhu) told the Buddha. The Buddha said: 『Nanda (Nanda) has not committed an offense. If there are people with such strong desires, they should be contained in a leather bag, so as not to cause doubt.』 The Buddha said that those with strong desires can keep a leather bag; the Bhikkhus (Bhikkhu) did not know what kind of leather to make it from.

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佛言：「應用三種：羊、鹿、鼠皮。」即便生用，遂有臭氣，佛言：「熟之當用，洗已曬乾。」曬時見女，生欲染意，遂乃精泄穢污下裙，佛言：「應為兩枚：一曬、一著。」時有精多其皮濕壞，「應將物襯可安沙土。」時有苾芻著而啖食及繞制底，佛言：「解安屏處，凈洗手已啖食禮敬。」

後於一時，難陀在石上坐憶孫陀羅，即于石上畫作其像。時大迦葉波因過其所，見彼畫石，問言：「難陀！汝何所為？」答言：「大德！我畫孫陀羅形。」報言：「具壽！佛遣苾芻作二種事：一者習定，二者讀誦。汝今棄此自畫婦形。」聞已默然。迦葉波白佛，佛作是念：「苾芻作畫有此過生。」佛告苾芻：「難陀癡人憶孫陀羅畫其形像。是故苾芻不應為畫。作者得越法罪。」

時諸苾芻聞佛制畫，于制底處不敢涂香，佛問阿難陀：「何故如來發爪窣睹波所，不著涂香及香泥灑地？」時阿難陀以緣白佛，佛言：「應以香泥隨意涂拭，不得畫作眾生形像，作者得越法罪。若畫死屍或作髑髏像者無犯。」

佛念難陀愚癡染惑，尚憶其妻愛情不捨，應作方便令心止息，即告之曰：「汝先曾見香醉山不？」答言：「未見。」「若如是者捉我衣角。」即就捉衣，於時世尊猶如鵝王，上升虛空至香醉山，將引難陀左右顧眄

【現代漢語翻譯】 現代漢語譯本：佛說：『可以使用三種皮革：羊皮、鹿皮、鼠皮。』如果直接使用生的皮革，就會有臭味。佛說：『應該將皮革煮熟后使用，洗乾淨並曬乾。』曬皮革的時候，看見了女子，產生了淫慾之心，於是精液泄出，弄髒了下裙。佛說：『應該準備兩枚皮革：一枚用來曬，一枚用來穿。』有時因為精液過多，皮革被浸濕損壞，『應該用東西墊著，可以放在沙土上。』有時有比丘穿著皮革吃東西或者繞著制底（Chaitya，佛塔）行走，佛說：『應該解下皮革放在屏風後面，洗乾淨手后再吃東西和禮敬。』

後來有一次，難陀（Nanda，佛陀的堂弟）坐在石頭上思念孫陀羅（Sundari，難陀的妻子），就在石頭上畫了她的畫像。當時大迦葉波（Mahakasyapa，佛陀的十大弟子之一）路過那裡，看見了石頭上的畫像，問道：『難陀！你這是在做什麼？』回答說：『大德！我畫的是孫陀羅的畫像。』大迦葉波說：『具壽！佛陀讓比丘做兩種事情：一是修習禪定，二是讀誦經典。你現在拋棄這些，自己畫妻子的畫像。』難陀聽了之後沉默不語。迦葉波將此事稟告佛陀，佛陀心想：『比丘作畫會產生這樣的過失。』佛陀告訴比丘們：『難陀這個愚癡的人，思念孫陀羅，畫她的畫像。所以比丘不應該作畫。作畫的人犯越法罪。』

當時，各位比丘聽到佛陀禁止作畫，在制底（Chaitya，佛塔）處不敢涂香。佛陀問阿難陀（Ananda，佛陀的十大弟子之一）：『為什麼如來的頭髮和指甲的窣堵波（Stupa，佛塔），不塗抹香和香泥灑地？』當時阿難陀將緣由稟告佛陀，佛說：『應該用香泥隨意塗抹，不得畫作眾生的形像，作畫的人犯越法罪。如果畫死屍或者骷髏像，就沒有罪。』

佛陀想到難陀愚癡，被染污迷惑，仍然思念他的妻子，愛情難以割捨，應該想個辦法讓他心止息，就告訴他說：『你以前見過香醉山（香醉山）嗎？』回答說：『沒有見過。』『如果是這樣，你就抓住我的衣角。』難陀就抓住佛陀的衣角，當時世尊猶如鵝王，上升到虛空，到達香醉山，帶領難陀左右觀看。

【English Translation】 English version: The Buddha said: 'Three kinds of leather may be used: sheep, deer, and rat skin.' If used raw, they will have an odor. The Buddha said: 'They should be cooked before use, washed and dried.' While drying the leather, he saw a woman, and lust arose in his mind, causing him to ejaculate and soil his lower garment. The Buddha said: 'Two pieces should be prepared: one for drying, and one for wearing.' Sometimes, due to excessive semen, the leather became wet and damaged. 'Something should be placed underneath to support it, and it can be placed on sandy soil.' Sometimes a Bhiksu (Buddhist monk) would wear the leather while eating or circumambulating a Chaitya (stupa). The Buddha said: 'The leather should be removed and placed behind a screen, and one should wash their hands before eating and paying respects.'

Later, on one occasion, Nanda (Buddha's cousin) was sitting on a stone, remembering Sundari (Nanda's wife), and drew her image on the stone. At that time, Mahakasyapa (one of Buddha's ten great disciples) passed by and saw the drawing on the stone, and asked: 'Nanda! What are you doing?' He replied: 'Venerable Sir! I am drawing the image of Sundari.' Mahakasyapa said: 'Reverend One! The Buddha has instructed Bhiksus to do two things: one is to practice meditation, and the other is to recite the scriptures. Now you abandon these and draw the image of your wife.' Having heard this, Nanda remained silent. Kasyapa reported this matter to the Buddha, and the Buddha thought: 'Such faults arise from Bhiksus making drawings.' The Buddha told the Bhiksus: 'Nanda, that foolish man, remembers Sundari and draws her image. Therefore, Bhiksus should not make drawings. Those who make drawings commit a transgression.'

At that time, the Bhiksus, having heard the Buddha's prohibition against drawing, did not dare to apply incense at the Chaitya (stupa). The Buddha asked Ananda (one of Buddha's ten great disciples): 'Why are the stupas (Stupa) containing the Tathagata's (Buddha's) hair and nails not being anointed with incense and fragrant mud, nor is the ground being sprinkled?' At that time, Ananda explained the reason to the Buddha. The Buddha said: 'Fragrant mud should be applied freely, but images of living beings should not be drawn. Those who draw such images commit a transgression. There is no offense in drawing corpses or images of skulls.'

The Buddha, thinking that Nanda was foolish and deluded, still remembering his wife with unwavering affection, should devise a means to calm his mind, and said to him: 'Have you ever seen the Fragrant Intoxication Mountain (香醉山)?' Nanda replied: 'I have not seen it.' 'If that is so, then grasp the corner of my robe.' Nanda then grasped the Buddha's robe, and at that time, the World Honored One, like a swan king, ascended into the sky and arrived at the Fragrant Intoxication Mountain, leading Nanda to look around.

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，于果樹下見雌獼猴又無一目，即便舉面直視世尊。佛告難陀曰：「汝見此瞎獼猴不？」白佛言：「見。」佛言：「于汝意云何？此瞎獼猴比孫陀羅誰為殊勝？」答言：「彼孫陀羅是釋迦種，猶如天女儀容第一舉世無雙，獼猴比之千萬億分寧及其一。」佛言：「汝見天宮不？」答言：「未見。」「可更捉衣角。」即便執衣，還若鵝王上虛空界至三十三天，告難陀曰：「汝可觀望天宮勝處。」難陀即往歡喜園、婇身園、粗身園、交合園、圓生樹、善法堂，如是等處諸天苑園，花果浴池遊戲之處，殊勝歡娛，悉皆遍察。次入善見城中，復見種種鼓樂絲竹微妙音聲，廊宇疏通床帷映設，處處皆有天妙婇女共相娛樂。難陀遍觀見一處所，唯有天女而無天子。便問天女曰：「何因余處男女雜居受諸快樂。汝等何故，唯有女人不見男子？」天女答曰：「世尊有弟名曰難陀，投佛出家專修梵行，命終之後當生此間。我等於此相待。」難陀聞已踴躍歡欣速還佛所。世尊問言：「汝見諸天勝妙事不？」答言：「已見。」佛言：「汝見何事？」彼如所見具白世尊。佛告難陀：「見天女不？」答言：「已見。」「此諸天女比孫陀羅誰為殊妙？」白言：「世尊！以孫陀羅比此天女，還如香醉山內以瞎獼猴比孫陀羅，百千萬倍不及其一。」

【現代漢語翻譯】 現代漢語譯本： 在果樹下，阿難（Ananda）看見一隻雌性獼猴，而且瞎了一隻眼睛，那獼猴立刻抬起頭，直視世尊（釋迦牟尼佛）。佛陀告訴阿難說：『你看見這隻瞎眼的獼猴了嗎？』阿難回答說：『看見了。』佛陀說：『你認為怎麼樣？這隻瞎眼的獼猴和孫陀羅（Sundari，人名）相比，誰更殊勝？』阿難回答說：『那孫陀羅是釋迦族（Sakya）的女子，就像天女一樣，容貌是天下第一，舉世無雙，這獼猴和她相比，即使是千萬億分之一也比不上。』佛陀說：『你見過天宮嗎？』阿難回答說：『沒有見過。』佛陀說：『可以拉住我的衣角。』阿難就拉住佛的衣角，像鵝王一樣飛上天空，到達三十三天（Trayastrimsa Heaven）。佛陀告訴阿難說：『你可以觀看天宮殊勝的地方。』阿難就去了歡喜園（Nandana Garden）、婇身園（Misraka Garden）、粗身園（Parushaka Garden）、交合園（Mahavana Garden）、圓生樹（Parijata Tree）、善法堂（Sudharma Hall）等處，這些天界的苑園，有鮮花、水果、浴池，是遊戲娛樂的地方，非常殊勝歡快，阿難都一一察看。 接著，阿難進入善見城（Sudarsana City）中，又看見各種鼓樂絲竹發出的微妙聲音，樓閣寬敞通透，床鋪帷幔華麗精美，到處都有美妙的天女一起娛樂。阿難四處觀看，看見一個地方，只有天女而沒有天子。便問天女們說：『為什麼其他天女和天子雜居在一起享受各種快樂，而你們這裡，只有女人，沒有男子呢？』天女們回答說：『世尊有個弟弟名叫難陀，他捨棄世俗，在佛陀的教導下出家，專心修行梵行，死後應當會轉生到這裡。我們在這裡等待他。』難陀聽了之後，非常高興，立刻回到佛陀那裡。世尊問他：『你看見諸天的殊勝美妙的事情了嗎？』阿難回答說：『已經看見了。』佛陀問：『你看見了什麼？』阿難就把他所看見的都告訴了世尊。佛陀告訴難陀：『你看見天女了嗎？』阿難回答說：『已經看見了。』佛陀問：『這些天女和孫陀羅相比，誰更殊妙？』阿難回答說：『世尊！用孫陀羅和這些天女相比，就像用香醉山（香山，Gandhamadana）里的瞎眼獼猴和孫陀羅相比一樣，即使是百千萬倍也比不上她們的萬分之一。』

【English Translation】 English version: Underneath a fruit tree, Ananda (釋迦牟尼佛's disciple) saw a female monkey, blind in one eye, who immediately looked up directly at the World-Honored One (釋迦牟尼佛). The Buddha said to Ananda, 'Do you see this blind monkey?' Ananda replied, 'I do.' The Buddha said, 'What do you think? Who is more superior, this blind monkey or Sundari (a woman's name)?' Ananda replied, 'That Sundari is of the Sakya (clan name) lineage, like a celestial maiden, with unparalleled beauty, the first in the world. Compared to her, this monkey is not even one ten-millionth as beautiful.' The Buddha said, 'Have you seen the heavenly palace?' Ananda replied, 'I have not.' 'You may hold onto the corner of my robe.' Immediately, he held onto the robe, and like a goose king, they ascended into the sky to the Trayastrimsa Heaven (thirty-three heavens). The Buddha told Ananda, 'You may observe the wonderful places of the heavenly palace.' Ananda then went to Nandana Garden (garden of joy), Misraka Garden (garden of mixed pleasures), Parushaka Garden (garden of rough bodies), Mahavana Garden (great forest garden), Parijata Tree (tree of paradise), Sudharma Hall (hall of good dharma), and other such heavenly gardens, with flowers, fruits, bathing ponds, and places for recreation, all of which were exceedingly wonderful and delightful, and Ananda observed them all. Next, Ananda entered Sudarsana City (city of good sight), and again saw various drums, flutes, and zithers producing subtle and wonderful sounds. The corridors and halls were spacious and open, the beds and curtains were ornate and beautiful, and everywhere there were wondrous celestial maidens enjoying themselves together. Ananda looked around and saw one place where there were only celestial maidens and no celestial beings. He asked the celestial maidens, 'Why do other celestial maidens live together with celestial beings and enjoy all kinds of pleasures, while here, there are only women and no men?' The celestial maidens replied, 'The World-Honored One has a younger brother named Nanda, who will renounce the world and, under the Buddha's guidance, leave home, diligently cultivate pure conduct, and after his life ends, he will be reborn here. We are waiting for him here.' Upon hearing this, Nanda was overjoyed and quickly returned to the Buddha. The World-Honored One asked him, 'Have you seen the wonderful and exquisite things of the heavens?' Ananda replied, 'I have seen them.' The Buddha asked, 'What did you see?' Ananda told the World-Honored One everything he had seen. The Buddha told Nanda, 'Did you see the celestial maidens?' Ananda replied, 'I have seen them.' The Buddha asked, 'Who is more exquisite, these celestial maidens or Sundari?' Ananda replied, 'World-Honored One! Comparing Sundari to these celestial maidens is like comparing a blind monkey in Gandhamadana (fragrant mountain) to Sundari; even a hundred thousand times would not equal one ten-thousandth of their beauty.'

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佛告難陀：「修凈行者有斯勝利，汝今宜可堅修梵行，當得生天受斯快樂。」聞已歡喜默然而住。

爾時世尊便與難陀，即于天沒至逝多林。是時難陀思慕天宮而修梵行，佛知其意告阿難陀曰：「汝今可去告諸苾芻：『不得一人與難陀同座而坐，不得同處經行，不得一竿置衣，不得一處安缽及著水瓶，不得同處讀誦經典。』」阿難陀傳佛言教告諸苾芻，苾芻奉行皆如聖旨。是時難陀既見諸人不共同聚，極生羞愧。後於一時，阿難陀與諸苾芻在供侍堂中縫補衣服，難陀見已便作是念：「此諸苾芻咸棄於我不同一處，此阿難陀既是我弟，豈可相嫌。」即去同坐。時阿難陀速即起避，彼言：「阿難陀！諸餘苾芻事容見棄，汝是我弟，何乃亦嫌？」阿難陀曰：「誠有斯理，然仁行別道，我遵異路，是故相避。」答曰：「何謂我道？云何爾路？」答曰：「仁樂生天而修梵行，我來圓寂而除欲染。」聞是語已倍加憂戚。

爾時世尊知其心念，告難陀曰：「汝頗曾見捺洛迦不？」答言：「未見。」佛言：「汝可捉我衣角。」即便就執，佛便將去往地獄中。爾時世尊在一邊立，告難陀曰：「汝今可去觀諸地獄。」難陀即去，先見灰河，次至劍樹糞屎火河，入彼觀察遂見眾生受種種苦、或見以鉗拔舌拔齒抉目、或時以鋸㓟

【現代漢語翻譯】 現代漢語譯本 佛陀告訴難陀（Ananda 的堂弟）: 『修行清凈梵行的人有這樣的殊勝利益，你現在應該堅定地修行梵行，將來可以昇天享受這種快樂。』 難陀聽了之後，歡喜地默默不語。

這時，世尊就和難陀一起，從天上消失來到逝多林（Jetavana）。當時難陀因為思慕天宮而修行梵行，佛陀知道他的心思，就告訴阿難陀（Ananda）說：『你現在可以去告訴各位比丘（bhiksu）：『不允許任何人與難陀同座而坐，不允許在同一處經行，不允許用同一根竿子晾衣服，不允許在同一處安放缽和水瓶，不允許在同一處讀誦經典。』』』 阿難陀傳達了佛陀的教誨，告訴各位比丘，比丘們都遵照佛旨行事。當時難陀看到大家都不和他在一起，感到非常羞愧。後來有一次，阿難陀和各位比丘在供侍堂中縫補衣服，難陀看見了，就想：『這些比丘都拋棄我，不和我在一起，阿難陀是我的弟弟，難道也會嫌棄我嗎？』 就過去和他同坐。當時阿難陀立刻起身避開，難陀說：『阿難陀！其他比丘或許可以拋棄我，你是我弟弟，為什麼也要嫌棄我？』 阿難陀說：『確實有這個道理，但是你走的是別的道路，我遵循的是不同的道路，所以要避開你。』 難陀問：『什麼叫做我的道路？什麼叫做你的道路？』 阿難陀回答說：『你樂於昇天而修行梵行，我來是爲了圓寂而去除慾望的污染。』 聽了這些話，難陀更加憂愁。

這時，世尊知道他的心思，告訴難陀說：『你曾經見過捺洛迦（naraka，地獄）嗎？』 難陀回答說：『沒有見過。』 佛陀說：『你可以抓住我的衣角。』 難陀就抓住了佛陀的衣角，佛陀就帶著他前往地獄中。當時世尊站在一邊，告訴難陀說：『你現在可以去觀看各個地獄。』 難陀就去了，先看見灰河，然後到了劍樹、糞屎火河，進入其中觀察，就看見眾生遭受各種各樣的痛苦，有的被用鉗子拔舌頭、拔牙齒、挖眼睛，有的被用鋸子鋸...

【English Translation】 English version The Buddha said to Nanda (cousin of Ananda): 'Those who cultivate pure conduct have such benefits. You should now firmly cultivate brahmacharya (pure conduct), and you will be reborn in heaven to enjoy such happiness.' Having heard this, Nanda rejoiced and remained silent.

At that time, the World Honored One, together with Nanda, disappeared from the heavens and arrived at Jetavana (grove of Jeta). At that time, Nanda was cultivating brahmacharya because he longed for the heavenly palace. Knowing his thoughts, the Buddha said to Ananda: 'You may now go and tell all the bhikshus (monks): 'No one is allowed to sit in the same seat as Nanda, nor walk in the same place, nor hang clothes on the same pole, nor place their bowls and water bottles in the same place, nor recite scriptures in the same place.' Ananda conveyed the Buddha's teachings and told all the bhikshus, and the bhikshus all acted according to the Holy Decree. At that time, Nanda felt extremely ashamed when he saw that everyone was not gathering with him. Later, on one occasion, Ananda and the bhikshus were mending clothes in the service hall. When Nanda saw this, he thought: 'These bhikshus have all abandoned me and are not with me. Ananda is my brother, would he also dislike me?' He went and sat with him. At that time, Ananda quickly got up and avoided him. Nanda said: 'Ananda! Other bhikshus may abandon me, but you are my brother, why do you also dislike me?' Ananda said: 'Indeed, there is this reason, but you are walking a different path, and I am following a different path, so I avoid you.' Nanda asked: 'What is my path? What is your path?' Ananda replied: 'You are happy to be reborn in heaven and cultivate brahmacharya, I have come to attain nirvana (extinction of suffering) and remove the defilements of desire.' Having heard these words, Nanda became even more sorrowful.

At that time, the World Honored One, knowing his thoughts, said to Nanda: 'Have you ever seen Naraka (hell)?' Nanda replied: 'I have not seen it.' The Buddha said: 'You may hold the corner of my robe.' Nanda then held it, and the Buddha took him to hell. At that time, the World Honored One stood on one side and said to Nanda: 'You may now go and observe the various hells.' Nanda then went, first seeing the River of Ashes, then arriving at the Sword Tree, the River of Excrement and Fire, and entering them to observe, he saw beings suffering all kinds of torments, some being pulled by the tongue, having their teeth pulled out, and their eyes gouged out with pliers, and some being sawn with saws...

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解其身、或復以斧斫截手足、或以牟镩镵身、或以棒打槊刺、或以鐵錘粉碎、或以镕銅灌口、或上刀山劍樹碓搗石磨、銅柱鐵床受諸極苦、或見鐵鑊猛火沸騰，熱焰洪流煮有情類，見如是等受苦之事。復有一大鐵鑊然湯涌沸中無有情，睹此憂惶，問獄卒曰：「何因緣故自余鐵鑊皆煮有情，唯此鑊中空然沸涌？」彼便報曰：「佛弟難陀，唯愿生天專修梵行，得生天上暫受快樂，彼命終后入此鑊中，是故我今然鑊相待。」難陀聞已生大恐怖，身毛皆豎白汗流出，作如是念：「此若知我是難陀者，生叉鑊中。」即便急走詣世尊處。佛言：「汝見地獄不？」難陀悲泣雨淚哽咽而言，出微細聲白言：「已見。」佛言：「汝見何物？」即如所見具白世尊。佛告難陀：「或愿人間、或求天上，勤修梵行有如是過。是故汝今當求涅槃以修梵行，勿樂生天而致勤苦。」難陀聞已情懷愧恥默無所對。爾時世尊知其意已，從地獄出至逝多林，即告難陀及諸苾芻曰：「內有三垢：謂是淫慾、瞋恚、愚癡，是可棄捨是應遠離，汝當修學。」

爾時世尊住逝多林未經多日，為欲隨緣化眾生故，與諸徒眾往占波國住揭伽池邊。時彼難陀與五百苾芻，亦隨佛至往世尊所，皆禮佛足在一面坐。時佛世尊見眾坐定，告難陀曰：「我有法要，初中后善文

【現代漢語翻譯】 現代漢語譯本： 如果罪人解脫了身體，或者又用斧頭砍斷手腳，或者用矛刺穿身體，或者用棍棒捶打長矛刺戳，或者用鐵錘粉碎，或者用熔化的銅水灌入口中，或者登上刀山劍樹，在石臼石磨中被舂搗，躺在銅柱鐵床上遭受各種極端的痛苦，或者看見鐵鍋中猛火沸騰，熱浪洪流煮著有情眾生，見到這樣等等受苦的事情。 又有一個巨大的鐵鍋，裡面湯水沸騰卻沒有有情眾生，難陀看到這種情況感到憂愁和惶恐，問獄卒說：『是什麼因緣導致其餘的鐵鍋都煮著有情眾生，唯獨這個鐵鍋空空地沸騰？』 獄卒便回答說：『佛陀的弟弟難陀，只希望生天，專心修行梵行，得以生到天上暫時享受快樂，他命終之後就會進入這個鐵鍋中，所以我們現在燒熱鐵鍋等待他。』 難陀聽了之後，產生極大的恐怖，渾身汗毛豎立，冷汗直流，心中這樣想：『如果他們知道我是難陀，一定會把我扔進鐵鍋里。』 於是他急忙跑到世尊那裡。佛陀問：『你見到地獄了嗎？』難陀悲傷哭泣，淚流滿面，哽咽著，用微弱的聲音回答說：『見到了。』佛陀問：『你看到了什麼？』難陀就把所見到的情景全部告訴了世尊。 佛陀告訴難陀：『無論是希望在人間享樂，還是祈求生到天上，勤奮修行梵行都會有這樣的過失。所以你現在應當尋求涅槃，以此來修行梵行，不要貪圖生天而導致勤苦。』難陀聽了之後，心中感到慚愧羞恥，默默無言。 這時，世尊知道了他的心意，從地獄出來，來到逝多林（Jetavana），就告訴難陀以及各位比丘（bhiksu）說：『內心有三種垢染：就是淫慾（kama）、瞋恚（dvesa）、愚癡（moha），這些是應當拋棄的，是應當遠離的，你們應當努力修學。』 這時，世尊住在逝多林沒有幾天，爲了隨順因緣教化眾生，就和各位弟子前往占波國（Campā）住在揭伽池（Gaggarā-pokkharanī）邊。當時，難陀和五百位比丘，也跟隨佛陀來到世尊處，都禮拜佛足，在一旁坐下。這時，佛陀世尊看到大眾坐定，告訴難陀說：『我有一個重要的法要，初善、中善、后善，文'

【English Translation】 English version: If the sinner is released from his body, or again has his hands and feet chopped off with an axe, or has his body pierced with a spear, or is beaten with sticks and stabbed with spears, or is crushed with an iron hammer, or has molten copper poured into his mouth, or ascends the mountain of knives and the trees of swords, is pounded in mortars and ground in stone mills, and suffers all kinds of extreme pain on copper pillars and iron beds, or sees a cauldron of iron with fierce fire boiling, and hot torrents boiling sentient beings, seeing such suffering. Again, there is a large iron cauldron with boiling water but no sentient beings. Seeing this, Nanda (Nanda) felt sorrow and fear, and asked the prison guard: 'What is the cause that the other iron cauldrons are boiling sentient beings, but this cauldron is boiling empty?' The prison guard then replied: 'The Buddha's brother Nanda (Nanda), only wishes to be born in heaven, and diligently cultivates pure conduct, so that he can be born in heaven and temporarily enjoy happiness. After his life ends, he will enter this cauldron, so we are now heating the cauldron to wait for him.' After hearing this, Nanda (Nanda) felt great terror, his hair stood on end, and cold sweat flowed. He thought to himself: 'If they know I am Nanda (Nanda), they will throw me into the cauldron.' So he hurried to the World Honored One (Buddha). The Buddha (Buddha) asked: 'Have you seen hell?' Nanda (Nanda) wept sadly, tears streaming down his face, and choked, answering in a faint voice: 'I have seen it.' The Buddha (Buddha) asked: 'What did you see?' Nanda (Nanda) then told the World Honored One (Buddha) everything he had seen. The Buddha (Buddha) told Nanda (Nanda): 'Whether you wish for pleasure in the human realm or seek to be born in heaven, diligently cultivating pure conduct will have such faults. Therefore, you should now seek Nirvana (Nirvana) by cultivating pure conduct, and do not be greedy for birth in heaven, which leads to toil and suffering.' After hearing this, Nanda (Nanda) felt ashamed and remained silent. At this time, the World Honored One (Buddha), knowing his intention, came out of hell and went to Jetavana (Jetavana), and told Nanda (Nanda) and the bhiksus (bhiksu): 'There are three defilements in the mind: namely, lust (kama), hatred (dvesa), and delusion (moha). These should be abandoned and avoided. You should strive to learn.' At this time, the World Honored One (Buddha) stayed in Jetavana (Jetavana) for only a few days. In order to teach sentient beings according to conditions, he and his disciples went to Campā (Campā) and stayed by the Gaggarā-pokkharanī (Gaggarā-pokkharanī) pond. At that time, Nanda (Nanda) and five hundred bhiksus (bhiksu) also followed the Buddha (Buddha) to the World Honored One (Buddha), and all bowed at his feet and sat on one side. At this time, the World Honored One (Buddha), seeing that the assembly was seated, told Nanda (Nanda): 'I have an important Dharma teaching, good in the beginning, good in the middle, and good in the end, the words'

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義巧妙，純一圓滿清白梵行，所謂《入母胎經》。汝當諦聽，至極作意，善思念之，我今為說。」難陀言：「唯然世尊，愿樂欲聞。」佛告難陀：「雖有母胎，有入不入。云何受生入母胎中？若父母染心共為淫愛，其母腹凈月期時至，中蘊現前，當知爾時名入母胎。此中蘊形有其二種：一者形色端正，二者容貌醜陋。地獄中有容貌醜陋如燒杌木、傍生中有其色如煙、餓鬼中有其色如水、人天中有形如金色、色界中有形色鮮白、無色界天元無中有，以無色故。中蘊有情或有二手二足、或四足多足、或復無足，隨其先業應託生處，所感中有即如彼形。若天中有頭便向上，人、傍生、鬼橫行而去，地獄中有頭直向下。凡諸中有皆具神通乘空而去，猶如天眼遠觀生處。言月期至者，謂納胎時。難陀！有諸女人或經三日、或經五日、半月、一月，或有待緣經久期水方至。若有女人身無威勢多受辛苦，形容醜陋無好飲食，月期雖來速當止息，猶如干地，灑水之時即便易燥。若有女人身有威勢常受安樂，儀容端正得好飲食，所有月期不速止息，猶如潤地，水灑之時即便難燥。云何不入？若父精出時母精不出、母精出時父精不出、若俱不出，皆不入胎。若母不凈父凈、若父不凈母凈、若俱不凈，亦不受胎。若母根門為風病所持、或有黃

【現代漢語翻譯】 現代漢語譯本：佛陀以巧妙的言辭，純潔而圓滿的清白梵行，開始講述《入母胎經》。佛陀說：『難陀（Ananda，佛陀的十大弟子之一）！你應當仔細聆聽，全神貫注，認真思考，我現在為你解說。』難陀回答說：『是的，世尊（Bhagavan，對佛陀的尊稱），我非常樂意聽聞。』 佛陀告訴難陀：『雖然有母胎，但有入胎和不入胎的區別。如何受生而進入母胎之中呢？如果父母心懷染欲，共同行淫，而母親的身體清凈，正值月經期，此時中陰身（Antarabhava，死亡到投胎之間的過渡狀態）現前，就應當知道這時名為入母胎。這中陰身的形狀有兩種：一種是形色端正，另一種是容貌醜陋。地獄中的中陰身容貌醜陋，如同燒焦的樹樁；畜生道中的中陰身顏色如煙；餓鬼道中的中陰身顏色如水；人道和天道中的中陰身形狀如金；界（此處原文有誤，應為色界）中的中陰身形色鮮白；無**天（此處原文有誤，應為無色界天）的中陰身則沒有形狀，因為他們沒有色身。中陰身的有情，有的有兩手兩足，有的有四足或多足，有的沒有足，隨著他們先前的業力所應投生之處，所感應的中陰身就呈現那樣的形狀。如果天道的中陰身，頭便朝上；人道、畜生道、鬼道的中陰身則橫著行走；地獄道的中陰身頭則朝下。所有的中陰身都具有神通，能夠乘空而去，就像天眼一樣遙遠地觀看自己將要出生的處所。』 『所說的月經期到，是指納胎的時候。難陀！有些女人，月經或者三天，或者五天，或者半個月，或者一個月，或者需要等待因緣，經過很久月經才來。有些女人身體虛弱，經常受苦，容貌醜陋，沒有好的飲食，月經即使來了也會很快停止，就像乾燥的土地，灑水的時候很快就會乾涸。有些女人身體強壯，經常享受安樂，容貌端正，得到好的飲食，月經不會很快停止，就像濕潤的土地，灑水的時候很難乾涸。』 『什麼情況不能入胎呢？如果父親的精液射出時母親的精液沒有射出，或者母親的精液射出時父親的精液沒有射出，或者父母雙方的精液都沒有射出，都不能入胎。如果母親的身體不乾淨而父親的身體乾淨，或者父親的身體不乾淨而母親的身體乾淨，或者父母雙方的身體都不乾淨，也不能受胎。如果母親的根門（女性生殖器官）被風病所侵擾，或者有黃

【English Translation】 English version: The Buddha skillfully, purely, and perfectly began to speak about the 'Sutra on Entering the Womb' (Garbha-avakranti-sutra), a pure and complete Brahmacharya (pure conduct). The Buddha said, 'Ananda (one of the ten principal disciples of the Buddha)! You should listen attentively, focus your mind completely, and contemplate carefully, for I will now explain it to you.' Ananda replied, 'Yes, Bhagavan (a term of respect for the Buddha), I am very willing to hear.' The Buddha told Ananda, 'Although there is a mother's womb, there is a difference between entering and not entering. How does one take birth and enter the mother's womb? If the parents have defiled minds and engage in sexual intercourse, and the mother's body is clean and it is her menstrual period, and the intermediate being (Antarabhava, the transitional state between death and rebirth) appears, then you should know that this is called entering the mother's womb. This intermediate being has two forms: one is with a beautiful form and color, and the other is with an ugly appearance. The intermediate being in hell has an ugly appearance, like a burnt stump; the intermediate being in the animal realm has a color like smoke; the intermediate being in the hungry ghost realm has a color like water; the intermediate being in the human and heavenly realms has a shape like gold; the intermediate being in the realm (original text has error, should be Form Realm) has a bright white form and color; the intermediate being in the Formless Realm has no form, because they have no physical body. Some intermediate beings have two hands and two feet, some have four feet or many feet, and some have no feet. According to their previous karma and the place where they should be reborn, the intermediate being that is sensed will appear in that form. If it is an intermediate being of the heavenly realm, its head will be upward; the intermediate beings of the human, animal, and ghost realms will go horizontally; the intermediate being of the hell realm will have its head facing downward. All intermediate beings have supernatural powers and can travel through the air, like a divine eye that can see the place where they will be born from afar.' 'The so-called menstrual period refers to the time of conception. Ananda! Some women have menstruation for three days, or five days, or half a month, or a month, or they need to wait for conditions, and it takes a long time for menstruation to come. Some women are physically weak, often suffer, have an ugly appearance, and do not have good food. Even if menstruation comes, it will stop quickly, like dry land that dries quickly when water is sprinkled on it. Some women are physically strong, often enjoy happiness, have a beautiful appearance, and have good food. Menstruation will not stop quickly, like moist land that is difficult to dry when water is sprinkled on it.' 'What are the circumstances under which one cannot enter the womb? If the father's semen is ejaculated but the mother's semen is not ejaculated, or if the mother's semen is ejaculated but the father's semen is not ejaculated, or if neither parent's semen is ejaculated, then one cannot enter the womb. If the mother's body is unclean but the father's body is clean, or if the father's body is unclean but the mother's body is clean, or if both parents' bodies are unclean, then one cannot be conceived. If the mother's root gate (female reproductive organ) is afflicted by wind disease, or if there is yellow'

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病痰癊、或有血氣胎結、或為肉增、或為服藥、或麥腹病蟻腰病、或產門如駝口、或中如多根樹、或如犁頭、或如車轅、或如藤條、或如樹葉、或如麥芒、或腹下深、或有上深、或非胎器、或恒血出、或覆水流、或如鴉口常開不合、或上下四邊闊狹不等、或高下凹凸、或內有蟲食爛壞不凈，若母有此過者並不受胎。或父母尊貴中有卑賤、或中有尊貴父母卑賤，如此等類亦不成胎。若父母及中有俱是尊貴，若業不和合，亦不成胎，若其中有於前境處，無男女二愛，亦不受生。

「難陀！云何中有得入母胎？若母腹凈、中有現前見為欲事，無如上說眾多過患，父母及子有相感業，方入母胎。又彼中有欲入胎時心即顛倒，若是男者于母生愛于父生憎、若是女者于父生愛于母生憎，於過去生所造諸業而起妄想作邪解心，生寒冷想、大風大雨及雲霧想，或聞大眾鬧聲，作此想已隨業優劣復起十種虛妄之想。云何為十？我今入宅、我欲登樓、我升臺殿、我升床座、我入草菴、我入葉舍、我入草叢、我入林內、我入墻孔、我入籬間。難陀！其時中有作此念已即入母胎。應知受胎名羯羅藍。父精母血非是余物，由父母精血和合因緣，為識所緣依止而住，譬如依酪瓶鉆人功動轉不已，得有酥出，異此不生。當知父母不凈精血，羯羅

【現代漢語翻譯】 現代漢語譯本： 病痰癊（各種疾病引起的痰液積聚）、或有血氣胎結（因血氣不調導致的胎兒發育問題）、或為肉增（子宮內有贅生物）、或為服藥（因藥物影響）、或麥腹病蟻腰病（腹部腫脹如麥，腰部細如螞蟻的疾病）、或產門如駝口（產道形狀如駱駝的嘴）、或中如多根樹（子宮內部如多根樹木盤結）、或如犁頭（子宮形狀如犁頭）、或如車轅（子宮形狀如車轅）、或如藤條（子宮形狀如藤條）、或如樹葉（子宮形狀如樹葉）、或如麥芒（子宮形狀如麥芒）、或腹下深（腹部下方凹陷）、或有上深（腹部上方凹陷）、或非胎器（非正常的子宮形態）、或恒血出（持續出血）、或覆水流（持續流出液體）、或如鴉口常開不合（子宮口像烏鴉的嘴一樣常開不合攏）、或上下四邊闊狹不等（子宮上下左右大小不一）、或高下凹凸（子宮高低不平）、或內有蟲食爛壞不凈（子宮內部有蟲蛀蝕腐爛不乾淨），若母親有這些問題，便不能受孕。或者父母尊貴而中有卑賤（父母地位高貴，但轉生過程低賤），或者中有尊貴父母卑賤（轉生過程高貴，但父母地位低賤），如此等等情況也不能成胎。如果父母和中有都是尊貴的，但業力不和合，也不能成胎。如果中有在前世的境界中，沒有男女之間的愛慾，也不會受生。

『難陀（Ananda，佛陀的弟子）！什麼情況下中有才能進入母胎？如果母親的腹部乾淨，中有顯現時見到男女之事，沒有上述的眾多問題，父母和子女之間有相互感應的業力，才能進入母胎。而且，當這個中有想要入胎的時候，心就會顛倒。如果是男性，就會對母親產生愛意，對父親產生憎恨；如果是女性，就會對父親產生愛意，對母親產生憎恨。對於過去生中所造的各種業力，會產生妄想，產生邪惡的理解，產生寒冷的想法、大風大雨和雲霧的想法，或者聽到大眾喧鬧的聲音。產生這些想法之後，隨著業力的好壞，又會產生十種虛妄的想法。哪十種呢？我現在進入房屋、我想要登上樓、我登上臺殿、我登上床座、我進入草菴、我進入葉舍、我進入草叢、我進入林內、我進入墻孔、我進入籬笆間。難陀（Ananda）！這時中有產生這些想法之後，就進入了母胎。應當知道受胎的最初階段叫做羯羅藍（Kalala，受精卵）。父親的精液和母親的血液不是其他東西，而是父母的精血和合的因緣，作為意識所緣的依止而存在。譬如依靠裝有牛奶的瓶子，鉆木取火的人不斷地轉動，才能得到酥油，否則就不會產生。應當知道父母不乾淨的精血，就是羯羅藍（Kalala）。』

【English Translation】 English version: Diseases caused by phlegm accumulation, or blood and qi stagnation leading to fetal problems, or the presence of growths in the uterus, or the effects of medication, or conditions like 'wheat belly' and 'ant waist' (abdominal swelling like wheat, waist thin like an ant), or a birth canal shaped like a camel's mouth, or a uterus with internal structures resembling multiple tree roots, or shaped like a plow, or like a cart axle, or like a vine, or like a leaf, or like a wheat awn, or a deep lower abdomen, or a deep upper abdomen, or an abnormal uterine shape, or constant bleeding, or constant fluid discharge, or a uterus opening like a crow's mouth that cannot close, or unevenness in width and narrowness on all four sides, or unevenness in height and depression, or internal worm infestation causing decay and impurity. If the mother has these problems, she cannot conceive. Or if the parents are noble but the intermediate being (antarabhava) is of low status, or if the intermediate being is noble but the parents are of low status, such situations also prevent conception. If the parents and the intermediate being are all noble, but their karmic affinities are not in harmony, conception will also not occur. If the intermediate being, in its previous state, had no desire or love between male and female, it will also not be reborn.

『Ananda (佛陀的弟子, Buddha's disciple)! How does an intermediate being enter the mother's womb? If the mother's womb is pure, and the intermediate being perceives the act of intercourse, without the aforementioned problems, and if the parents and the child have mutually responsive karma, then it can enter the mother's womb. Moreover, when that intermediate being desires to enter the womb, its mind becomes inverted. If it is male, it will develop love for the mother and hatred for the father; if it is female, it will develop love for the father and hatred for the mother. Regarding the various karmas created in past lives, it will generate delusions, develop wrong understandings, and have thoughts of coldness, strong winds and rain, and fog, or hear the sounds of a large crowd. After generating these thoughts, depending on the quality of its karma, it will also generate ten kinds of false thoughts. What are the ten? I am now entering a house, I want to climb a building, I am ascending a platform, I am ascending a bed, I am entering a grass hut, I am entering a leaf dwelling, I am entering a grassy area, I am entering a forest, I am entering a hole in the wall, I am entering a fence. Ananda (佛陀的弟子, Buddha's disciple)! At that time, after the intermediate being generates these thoughts, it enters the mother's womb. It should be known that the initial stage of conception is called Kalala (受精卵, fertilized egg). The father's semen and the mother's blood are not other things, but the causal condition of the combination of the parents' semen and blood, which serves as the support for consciousness to abide. Just as by relying on a jar of milk, a person drilling wood continuously rotates it to produce ghee, otherwise it will not be produced. It should be known that the impure semen and blood of the parents is the Kalala (受精卵, fertilized egg).』

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藍身亦復如是。複次難陀！有四譬喻，汝當善聽！如依青草蟲乃得生，草非是蟲、蟲非離草，然依于草因緣和合，蟲乃得生身作青色。難陀當知！父精母血羯羅藍身亦復如是，因緣和合大種根生。如依牛糞生蟲，糞非是蟲、蟲非離糞，然依于糞因緣和合，蟲乃得生身作黃色。難陀當知！父精母血羯羅藍身亦復如是，因緣和合大種根生。如依棗生蟲，棗非是蟲、蟲非離棗，然依于棗因緣和合，蟲乃得生身作赤色。難陀當知！父精母血羯羅藍身亦復如是，因緣和合大種根生。如依酪生蟲身作白色，廣說乃至因緣和合大種根生。複次難陀！依父母不凈羯羅藍故，地界現前堅硬為性、水界現前濕潤為性、火界現前溫暖為性、風界現前輕動為性。難陀！若父母不凈羯羅藍身，但有地界無水界者，便即乾燥悉皆分散，譬如手握干麨灰等。若但水界無地界者，即便離散如油渧水。由水界故地界不散，由地界故水界不流。難陀！羯羅藍身有地水界無火界者，而便爛壞，譬如夏月陰處肉團。難陀！羯羅藍身但有地水火界無風界者，即便不能增長廣大。此等皆由先業為因更互為緣，共相招感識乃得生，地界能持、水界能攝、火界能熟、風界能長。難陀！又如有人若彼弟子熟調沙糖，即以氣吹令其增廣，于內空虛猶如藕根，內身大種地水火風

業力增長亦復如是。難陀！非父母不凈有羯羅藍體，亦非母腹、亦非是業、非因、非緣，但由此等眾緣和會方始有胎，如新種子不被風日之所損壞，堅實無穴藏舉合宜，下於良田並有潤澤，因緣和合方有芽莖枝葉花果次第增長。難陀！此之種子，非離緣合芽等得生。如是應知：非唯父母、非但有業及以余緣而胎得生，要由父母精血因緣和合方有胎耳。難陀！如明眼人為求火故，將日光珠置於日中，以干牛糞而置其上方有火生。如是應知：依父母精血因緣合故方有胎生，父母不凈成羯羅藍，號之為色，受想行識即是其名，說為名色。此之蘊聚可惡名色託生諸有，乃至少分剎那我不讚嘆。何以故？生諸有中是為大苦，譬如糞穢少亦是臭。如是應知，生諸有中少亦名苦。此五取蘊：色、受、想、行、識，皆有生住增長及以衰壞。生即是苦、住即是病、增長衰壞即是老死。是故難陀！誰于有海而生愛味，臥母胎中受斯劇苦？

「複次難陀！如是應知：凡入胎者大數言之，有三十八七日。初七日時胎居母腹，如榍如癰臥在糞穢如處鍋中，身根及識同居一處，壯熱前熬極受辛苦，名羯羅藍，狀如粥汁或如酪漿，於七日中內熱煎煮，地界堅性、水界濕性、火界暖性、風界動性，方始現前。

「難陀！第二七日胎居母腹，

【現代漢語翻譯】 現代漢語譯本：業力的增長也是如此。難陀（Ananda）！不是沒有父母的不凈之物而有羯羅藍（kalala，受精卵）的形體，也不是僅僅依靠母親的子宮、業力、因或緣，而是由這些眾多的因緣和合，才開始有胎兒。就像新的種子，如果沒有被風和太陽損壞，堅實沒有孔穴，儲藏得當，播種在良田里，並且有潤澤，各種因緣和合，才會有芽、莖、枝、葉、花、果次第增長。難陀（Ananda）！這個種子，不是離開因緣和合就能生出芽等的。應該這樣理解：不是隻有父母，也不是隻有業力以及其他因緣，胎兒就能出生，而是要由父母的精血因緣和合，才會有胎兒。難陀（Ananda）！就像明眼人爲了求火，將日光珠放在太陽下，用乾燥的牛糞放在日光珠的上方，就會產生火。應該這樣理解：依靠父母的精血因緣和合，才會有胎兒出生，父母的不凈之物形成羯羅藍（kalala，受精卵），稱之為色（rupa，物質），受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）就是它的名字，稱為名色（nama-rupa，精神和物質）。這個蘊聚的可厭惡的名色託生于各種存在之中，哪怕是極少的一部分剎那，我也不讚嘆。為什麼呢？因為生於各種存在之中是極大的痛苦，譬如糞便，即使很少也是臭的。應該這樣理解，生於各種存在之中，即使很少也稱為苦。這五取蘊（panca-upadanakkhandha）：色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），都有生、住、增長以及衰壞。生就是苦，住就是病，增長衰壞就是老死。所以，難陀（Ananda）！誰會在存在的海洋中產生愛戀和貪味，臥在母親的子宮中承受這樣的劇烈痛苦呢？

『再者，難陀（Ananda）！應該這樣理解：凡是入胎的，大概來說，有三十八個七日。最初的七日，胎兒在母親的腹中，像楔子或癰，躺在糞穢之中，像在鍋里一樣，身根和識共同處在一個地方，被壯熱煎熬，極其辛苦，稱為羯羅藍（kalala，受精卵），形狀像粥汁或酪漿，在這七天中被內部的熱煎煮，地界（prthivi-dhatu，地元素）的堅性、水界（apo-dhatu，水元素）的濕性、火界（tejo-dhatu，火元素）的暖性、風界（vayo-dhatu，風元素）的動性，才開始顯現。

『難陀（Ananda）！第二個七日，胎兒在母親的腹中，

【English Translation】 English version: The growth of karma is also like this. Ananda! It is not that without the impurity of parents there is a kalala (embryo) body, nor is it solely dependent on the mother's womb, karma, cause, or condition, but it is through the combination of these many conditions that a fetus begins to exist. Just like a new seed, if it is not damaged by wind and sun, is solid without holes, is properly stored, is sown in a good field, and has moisture, then through the combination of various conditions, sprouts, stems, branches, leaves, flowers, and fruits gradually grow. Ananda! This seed cannot produce sprouts, etc., if it is separated from the combination of conditions. It should be understood like this: it is not only the parents, nor only karma and other conditions, that can cause a fetus to be born, but it is through the combination of the parents' sperm and blood that a fetus exists. Ananda! Just like a person with good eyesight, in order to obtain fire, places a sun crystal in the sun and puts dry cow dung above it, and then fire is produced. It should be understood like this: relying on the combination of the parents' sperm and blood, a fetus is born. The parents' impurity forms the kalala (embryo), which is called rupa (matter), and vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) are its names, which are called nama-rupa (name and form). This aggregate of repulsive nama-rupa is reborn in various existences, and I do not praise even the smallest fraction of a moment. Why? Because being born in various existences is great suffering, just like dung, even a little is foul. It should be understood like this: being born in various existences, even a little is called suffering. These five aggregates of clinging (panca-upadanakkhandha): rupa (matter), vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness), all have birth, dwelling, growth, and decay. Birth is suffering, dwelling is disease, and growth and decay are old age and death. Therefore, Ananda! Who would develop love and craving for the ocean of existence, lying in the mother's womb and enduring such intense suffering?

'Furthermore, Ananda! It should be understood like this: generally speaking, those who enter the womb have thirty-eight seven-day periods. In the first seven days, the fetus resides in the mother's womb, like a wedge or a boil, lying in filth, as if in a pot. The sense faculties and consciousness dwell together in one place, being scorched by intense heat, enduring extreme hardship, and are called kalala (embryo), resembling gruel or curd. During these seven days, it is cooked by internal heat, and the solidity of the earth element (prthivi-dhatu), the wetness of the water element (apo-dhatu), the warmth of the fire element (tejo-dhatu), and the movement of the wind element (vayo-dhatu) begin to manifest.

'Ananda! In the second seven days, the fetus resides in the mother's womb,

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臥在糞穢如處鍋中，身根及識同居一處，莊熱煎熬極受辛苦，于母腹中有風自起名為遍觸，從先業生，觸彼胎時名頞部陀，狀如稠酪或如凝酥，於七日中內熱煎煮四界現前。

「難陀！第三七日廣說如前，于母腹中有風名刀鞘口，從先業生，觸彼胎時，名曰閉尸，狀如鐵箸或如蚯蚓，於七日中四界現前。

「難陀！第四七日廣說如前，于母腹中有風名為內開，從先業生，吹擊胎箭，名為健南，狀如鞋楥或如溫石，於七日中四界現前。

「難陀！第五七日廣說如前，于母腹中有風名曰攝持，此風觸胎有五相現，所謂兩臂、兩髀及頭，譬如春時天降甘雨，樹林郁茂增長枝條，此亦如是五相顯現。

「難陀！第六七日，于母腹中有風名曰廣大，此風觸胎有四相現，謂兩肘、兩膝，如春降雨荑草生枝，此亦如是四相顯現。

「難陀！第七七日，于母腹中有風名為旋轉，此風觸胎有四相現，謂兩手、兩腳，猶如聚沫或如水苔，有此四相。

「難陀！第八七日，于母腹中有風名曰翻轉，此風觸胎有二十相現，謂手足十指從此初出，猶如新雨樹根始生。

「難陀！第九七日，于母腹中有風名曰分散，此風觸胎有九種相現，謂二眼、二耳、二鼻並口及下二穴。

「難陀！第十七日，

【現代漢語翻譯】 現代漢語譯本 身處糞便污穢之中，如同置身於沸騰的鍋里，身根（身體的感官能力）和識（意識）一同處在狹小空間，被悶熱煎熬，極其痛苦。在母親的腹中，有一種風自然產生，名為『遍觸』，由先前的業力所生。當它觸及胎兒時，胎兒被稱為『頞部陀』(Arbuda)，形狀像濃稠的乳酪或凝固的酥油，在這七天中，內在的熱力煎煮，地、水、火、風四大元素開始顯現。

『難陀』(Nanda)！第三個七天，情況與之前類似。在母親的腹中，有一種風名為『刀鞘口』，由先前的業力所生。當它觸及胎兒時，被稱為『閉尸』(Pesi)，形狀像鐵筷子或蚯蚓，在這七天中，四大元素開始顯現。

『難陀』(Nanda)！第四個七天，情況與之前類似。在母親的腹中，有一種風名為『內開』，由先前的業力所生，吹擊胎兒，胎兒被稱為『健南』(Ghana)，形狀像鞋楦或溫熱的石頭，在這七天中，四大元素開始顯現。

『難陀』(Nanda)！第五個七天，情況與之前類似。在母親的腹中，有一種風名為『攝持』，這種風觸及胎兒時，有五種形態顯現，即雙臂、雙腿和頭部。就像春天降下甘甜的雨水，樹林茂盛，枝條生長一樣，胎兒的這五種形態也開始顯現。

『難陀』(Nanda)！第六個七天，在母親的腹中，有一種風名為『廣大』，這種風觸及胎兒時，有四種形態顯現，即雙肘和雙膝。就像春天降雨後，茅草生長出枝條一樣，胎兒的這四種形態也開始顯現。

『難陀』(Nanda)！第七個七天，在母親的腹中，有一種風名為『旋轉』，這種風觸及胎兒時，有四種形態顯現，即雙手和雙腳，就像聚集的泡沫或水苔一樣，呈現出這四種形態。

『難陀』(Nanda)！第八個七天，在母親的腹中，有一種風名為『翻轉』，這種風觸及胎兒時，有二十種形態顯現，即手和腳的十個手指從此開始出現，就像新雨過後樹根開始生長一樣。

『難陀』(Nanda)！第九個七天，在母親的腹中，有一種風名為『分散』，這種風觸及胎兒時，有九種形態顯現，即雙眼、雙耳、雙鼻以及口和下方的兩個孔穴。

『難陀』(Nanda)！第十個七天，

【English Translation】 English version Dwelling in filth and excrement as if in a boiling pot, the body's faculties and consciousness reside together in one place, intensely suffering from oppressive heat. Within the mother's womb, a wind arises naturally, named 'Pervasive Touch' (遍觸), born from prior karma. When it touches the fetus, the fetus is called 'Arbuda' (頞部陀), resembling thick cheese or solidified ghee. Within these seven days, internal heat cooks it, and the four elements of earth, water, fire, and wind begin to manifest.

'Nanda' (難陀)! The third seven days proceed as before. Within the mother's womb, there is a wind named 'Knife Sheath Mouth' (刀鞘口), born from prior karma. When it touches the fetus, it is called 'Pesi' (閉尸), resembling an iron chopstick or an earthworm. Within these seven days, the four elements begin to manifest.

'Nanda' (難陀)! The fourth seven days proceed as before. Within the mother's womb, there is a wind named 'Inner Opening' (內開), born from prior karma, striking the fetal arrow. It is called 'Ghana' (健南), resembling a shoe last or a warm stone. Within these seven days, the four elements begin to manifest.

'Nanda' (難陀)! The fifth seven days proceed as before. Within the mother's womb, there is a wind named 'Grasping' (攝持). When this wind touches the fetus, five forms appear: the two arms, two thighs, and the head. Just as in springtime, sweet rain falls, and the forests flourish, growing branches, so too do these five forms manifest.

'Nanda' (難陀)! The sixth seven days, within the mother's womb, there is a wind named 'Vast' (廣大). When this wind touches the fetus, four forms appear: the two elbows and two knees. Just as in springtime rain, cogon grass grows branches, so too do these four forms manifest.

'Nanda' (難陀)! The seventh seven days, within the mother's womb, there is a wind named 'Rotation' (旋轉). When this wind touches the fetus, four forms appear: the two hands and two feet, resembling gathered foam or water moss. These four forms are present.

'Nanda' (難陀)! The eighth seven days, within the mother's womb, there is a wind named 'Turning Over' (翻轉). When this wind touches the fetus, twenty forms appear: the ten fingers and toes begin to emerge from this point, just as after new rain, tree roots begin to grow.

'Nanda' (難陀)! The ninth seven days, within the mother's womb, there is a wind named 'Dispersion' (分散). When this wind touches the fetus, nine forms appear: the two eyes, two ears, two nostrils, and the mouth, as well as the two lower orifices.

'Nanda' (難陀)! The tenth seven days,

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于母腹中有風名曰堅鞭，令胎堅實，即此七日于母胎中有風名曰普門，此風吹脹胎藏，猶如浮囊以氣吹滿。

「難陀！第十一七日，于母胎中有風名曰疏通，此風觸胎，令胎通徹有九孔現，若母行立坐臥作事業時，彼風旋轉虛通漸令孔大。若風向上上孔便開，若向下時即通下穴，譬如鍛師及彼弟子，以橐扇時上下通氣，風作事已即便隱滅。

「難陀！第十二七日，于母腹中有風名曰曲口，此風吹胎，於左右邊作大小腸猶如藕絲，如是依身交絡而住。即此七日復有風名曰穿發，于彼胎內作一百三十節無有增減，復由風力作百一禁處。

「難陀！第十三七日，于母腹中以前風力知有飢渴，母飲食時所有滋味，從臍而入藉以資身。

「難陀！第十四七日，于母腹中有風名曰線口，其風令胎生一千筋，身前有二百五十、身後有二百五十、右邊二百五十、左邊二百五十。

「難陀！第十五七日，于母腹中有風名曰蓮花，能與胎子作二十種脈吸諸滋味，身前有五、身後有五、右邊有五、左邊有五，其脈有種種名及種種色，或名伴、或名力、或名勢，色有青黃赤白豆酥油酪等色，更有多色共相和雜。難陀！其二十脈，脈別各有四十脈以為眷屬，合有八百吸氣之脈，于身前後左右各有二百。難陀！此八

【現代漢語翻譯】 現代漢語譯本 在母親的腹中有一種風，名為『堅鞭』，使胎兒堅實。在這第七天，在母親的胎中有一種風，名為『普門』，這風吹脹胎藏，就像用氣吹滿的浮囊一樣。

『難陀（Nanda，佛陀的堂弟）！第十一週，在母親的胎中有一種風，名為『疏通』，這風觸碰胎兒，使胎兒通透，出現九個孔。如果母親行走、站立、坐臥、做事情時，這風旋轉，使虛空通暢，逐漸使孔變大。如果風向上，上面的孔便打開；如果風向下，就通向下面的孔。譬如鐵匠和他的弟子，用風箱扇風時，上下通氣，風完成工作后就隱沒消失。

『難陀（Nanda，佛陀的堂弟）！第十二週，在母親的腹中有一種風，名為『曲口』，這風吹胎兒，在左右兩邊形成大小腸，猶如藕絲，這樣依附身體交錯纏繞而住。在這第七天，又有風名為『穿發』，在胎兒體內形成一百三十節，不多也不少，又由風力形成一百零一個禁處。

『難陀（Nanda，佛陀的堂弟）！第十三週，在母親的腹中，因為之前的風力，胎兒知道有飢餓和口渴。母親飲食時，所有的滋味從臍帶進入，用來滋養身體。

『難陀（Nanda，佛陀的堂弟）！第十四周，在母親的腹中有一種風，名為『線口』，這風使胎兒生出一千條筋，身前有二百五十條，身後有二百五十條，右邊有二百五十條，左邊有二百五十條。

『難陀（Nanda，佛陀的堂弟）！第十五週，在母親的腹中有一種風，名為『蓮花』，能為胎兒形成二十種脈絡，吸收各種滋味，身前有五條，身後有五條，右邊有五條，左邊有五條。這些脈絡有種種名稱和種種顏色，有的名為『伴』，有的名為『力』，有的名為『勢』，顏色有青、黃、赤、白、豆酥、油、酪等顏色，還有多種顏色互相混合。難陀（Nanda，佛陀的堂弟）！這二十條脈絡，每條脈絡各有四十條脈絡作為眷屬，合共有八百條吸氣的脈絡，在身體前後左右各有二百條。難陀（Nanda，佛陀的堂弟）！這八

【English Translation】 English version In the mother's womb, there is a wind called 『Firm Whip』 (Jian Bian), which makes the fetus firm. On this seventh day, in the mother's womb, there is a wind called 『Universal Gate』 (Pu Men), which blows up the fetal sac, like a floating bladder filled with air.

『Nanda (Nanda, Buddha's cousin)! On the eleventh week, in the mother's womb, there is a wind called 『Unobstructed Passage』 (Shu Tong), which touches the fetus, making it transparent and creating nine orifices. If the mother walks, stands, sits, lies down, or works, this wind rotates, making the void unobstructed, gradually enlarging the orifices. If the wind goes upward, the upper orifice opens; if it goes downward, it connects to the lower orifice. For example, a blacksmith and his apprentice use bellows to fan the air, allowing air to pass through up and down. After the wind has done its work, it disappears.

『Nanda (Nanda, Buddha's cousin)! On the twelfth week, in the mother's womb, there is a wind called 『Curved Mouth』 (Qu Kou), which blows on the fetus, forming the large and small intestines on the left and right sides, like lotus roots, attaching to the body in a crisscrossing manner. On this seventh day, there is also a wind called 『Piercing Hair』 (Chuan Fa), which forms one hundred and thirty segments in the fetus, no more and no less, and also forms one hundred and one forbidden places by the power of the wind.

『Nanda (Nanda, Buddha's cousin)! On the thirteenth week, in the mother's womb, due to the power of the previous wind, the fetus knows hunger and thirst. When the mother eats, all the flavors enter through the umbilical cord to nourish the body.

『Nanda (Nanda, Buddha's cousin)! On the fourteenth week, in the mother's womb, there is a wind called 『Thread Mouth』 (Xian Kou), which causes the fetus to grow one thousand tendons, two hundred and fifty in the front, two hundred and fifty in the back, two hundred and fifty on the right, and two hundred and fifty on the left.

『Nanda (Nanda, Buddha's cousin)! On the fifteenth week, in the mother's womb, there is a wind called 『Lotus Flower』 (Lian Hua), which can form twenty kinds of veins for the fetus to absorb various flavors, five in the front, five in the back, five on the right, and five on the left. These veins have various names and various colors, some are called 『Companion』 (Ban), some are called 『Strength』 (Li), and some are called 『Power』 (Shi). The colors are blue, yellow, red, white, bean curd, oil, cheese, and other colors, and there are many colors mixed together. Nanda (Nanda, Buddha's cousin)! Each of these twenty veins has forty veins as its retinue, totaling eight hundred air-absorbing veins, with two hundred in the front, back, left, and right of the body. Nanda (Nanda, Buddha's cousin)! These eight

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百脈各有一百道脈眷屬相連，合有八萬。前有二萬、後有二萬、右有二萬、左有二萬。難陀！此八萬脈復有眾多孔穴，或一孔、二孔乃至七孔，一一各與毛孔相連，猶如藕根有多孔隙。

「難陀！第十六七日，于母腹中有風名曰甘露行，此風能為方便安置胎子二眼處所，如是兩耳兩鼻口咽胸臆，令食入時得停貯處，能令通過出入氣息。譬如陶師及彼弟子，取好泥團安在輪上，隨其器物形勢安布令無差舛。此由業風能作如是，于眼等處隨勢安布，乃至能令通過出入氣息亦無差失。

「難陀！第十七七日，于母腹中有風名曰毛拂口，此風能于胎子眼耳鼻口咽喉胸臆食入之處，令其滑澤通出入氣息安置處所。譬如巧匠，若彼男女取塵翳鏡，以油及灰或以細土揩拭令凈。此由業風能作如是，安布處所無有障礙。

「難陀！第十八七日，于母腹中有風名曰無垢，能令胎子六處清凈，如日月輪大云覆蔽，猛風忽起吹雲四散光輪清凈。難陀！此業風力，令其胎子六根清凈亦復如是。

「難陀！第十九七日，于母腹內令其胎子成就四根：眼、耳、鼻、舌，入母腹時先得三根，謂身、命、意。

「難陀！第二十七日，于母腹中有風名曰堅固，此風依胎左腳生指節二十骨，右腳亦生二十骨，足跟四骨、膞有

【現代漢語翻譯】 現代漢語譯本 百脈各有各自的一百道脈眷屬相互連線，總共有八萬條。前面有兩萬條，後面有兩萬條，右邊有兩萬條，左邊有兩萬條。難陀（Ananda，佛陀的十大弟子之一）！這八萬條脈絡又有許多孔穴，或者一個孔，兩個孔，乃至七個孔，每一個孔都與毛孔相連，就像藕根有很多孔隙一樣。

『難陀（Ananda）！在第十六個七天，在母親的腹中有一種風叫做甘露行，這種風能夠方便地安置胎兒的眼睛的位置，像這樣安置兩隻耳朵、兩個鼻孔、口、咽喉、胸膛，使食物進入時能夠停留在那裡，能夠讓氣息通過並出入。譬如陶工和他的弟子，取來好的泥團放在輪子上，隨著器物的形狀來安排，使沒有差錯。這是由於業風能夠這樣做，在眼睛等處隨著形勢來安排，乃至能夠讓氣息通過並出入也沒有差錯。

『難陀（Ananda）！在第十七個七天，在母親的腹中有一種風叫做毛拂口，這種風能夠使胎兒的眼睛、耳朵、鼻子、口、咽喉、胸膛、食物進入的地方光滑，使氣息能夠通過並安置在出入的地方。譬如巧匠，如果男女拿來有塵埃的鏡子，用油和灰或者用細土擦拭使它乾淨。這是由於業風能夠這樣做，安排的位置沒有障礙。

『難陀（Ananda）！在第十八個七天，在母親的腹中有一種風叫做無垢，能夠使胎兒的六處清凈，就像太陽和月亮被大云覆蓋，猛烈的風忽然吹起，把云吹散，光輪清凈。難陀（Ananda）！這種業風的力量，使胎兒的六根清凈也是這樣。

『難陀（Ananda）！在第十九個七天，在母親的腹內使胎兒成就四根：眼、耳、鼻、舌。進入母親腹中時先得到三根，就是身、命、意。

『難陀（Ananda）！在第二十個七天，在母親的腹中有一種風叫做堅固，這種風依靠胎兒左腳生長二十個指節骨，右腳也生長二十個指節骨，腳後跟有四個骨頭，小腿有……』

【English Translation】 English version Each of the hundreds of pulses has one hundred related pulse dependents, totaling eighty thousand. There are twenty thousand in the front, twenty thousand in the back, twenty thousand on the right, and twenty thousand on the left. Ananda (one of the ten principal disciples of the Buddha)! These eighty thousand pulses have numerous holes, some with one hole, two holes, or even seven holes, each connected to a pore, like a lotus root with many pores.

'Ananda (Ananda, one of the ten principal disciples of the Buddha)! On the sixteenth week, there is a wind in the mother's womb called 'Nectar Conduct' (甘露行), which facilitates the placement of the fetus's eyes, as well as the two ears, two nostrils, mouth, throat, and chest, allowing food to be stored when it enters and enabling the passage of breath. Just like a potter and his apprentice, taking a good lump of clay and placing it on a wheel, arranging it according to the shape of the vessel without any errors. This is due to the karma wind, which can do this, arranging the eyes and other parts according to their positions, even enabling the passage of breath without any mistakes.

'Ananda (Ananda)! On the seventeenth week, there is a wind in the mother's womb called 'Mouth Sweeper' (毛拂口), which makes the fetus's eyes, ears, nose, mouth, throat, chest, and the place where food enters smooth, allowing breath to pass through and be placed. Just like a skilled craftsman, if a man or woman takes a dusty mirror and wipes it clean with oil and ash or fine soil. This is due to the karma wind, which can do this, arranging the positions without any obstacles.

'Ananda (Ananda)! On the eighteenth week, there is a wind in the mother's womb called 'Immaculate' (無垢), which purifies the fetus's six sense bases, like the sun and moon covered by large clouds, when a strong wind suddenly arises and scatters the clouds, making the light wheel pure. Ananda (Ananda)! The power of this karma wind makes the fetus's six roots pure in the same way.

'Ananda (Ananda)! On the nineteenth week, inside the mother's womb, the fetus develops four roots: eye, ear, nose, and tongue. When entering the mother's womb, it first obtains three roots: body, life, and mind.

'Ananda (Ananda)! On the twentieth week, there is a wind in the mother's womb called 'Solid' (堅固), which relies on the fetus's left foot to grow twenty phalangeal bones, and the right foot also grows twenty phalangeal bones, the heel has four bones, the lower leg has...'

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二骨、膝有二骨、髀有二骨、腰髁有三骨、脊有十八骨、肋有二十四骨。復依左手生指節二十骨，復依右手亦生二十，腕有二骨、臂有四骨、胸有七骨、肩有七骨、項有四骨、頷有二骨、齒有三十二骨、髑髏四骨。難陀！譬如塑師或彼弟子，先用硬木作其相狀，次以繩纏后安諸泥以成形像。此業風力安布諸骨亦復如是。此中大骨數有二百，除余小骨。

「難陀！第二十一七日，于母腹中有風名曰生起，能令胎子身上生肉，譬如泥師先好調泥泥於墻壁，此風生肉亦復如是。

「難陀！第二十二七日，于母腹中有風名曰浮流，此風能令胎子生血。

「難陀！第二十三七日，于母腹內有風名曰凈持，此風能令胎子生皮。

「難陀！第二十四七日，于母腹中有風名曰滋漫，此風能令胎子面板光悅。

「難陀！第二十五七日，于母腹中有風名曰持城，此風能令胎子血肉滋潤。

「難陀！第二十六七日，于母腹中有風名曰產生，能令胎子身生髮毛爪甲，此皆一一共脈相連。

「難陀！第二十七七日，于母腹中有風名曰曲藥，此風能令胎子發毛爪甲悉皆成就。

「難陀！由其胎子先造惡業，慳澀吝惜于諸財物，堅固執著不肯惠施，不受父母師長言教，以身語意造不善業，日夜增長

【現代漢語翻譯】 現代漢語譯本 二骨在臀部，二骨在膝蓋，二骨在大腿，三骨在腰椎，十八骨在脊椎，二十四骨在肋骨。再看左手，有二十節指骨，右手也是二十節，手腕有二骨，手臂有四骨，胸部有七骨，肩膀有七骨，頸部有四骨，下巴有二骨，牙齒有三十二骨，頭顱有四骨。阿難陀（Nanda）！譬如塑像的工匠或他的弟子，先用硬木做出大致的形狀，然後用繩子纏繞，再敷上泥土來完成塑像。業力的風力安排這些骨骼也是如此。這些大骨共有二百塊，還不包括其餘的小骨。

阿難陀（Nanda）！第二十一週，在母親的腹中有一種風叫做『生起』，能夠使胎兒身上長肉，就像泥瓦匠先把泥調好然後塗在墻壁上一樣，這種風產生肉也是如此。

阿難陀（Nanda）！第二十二週，在母親的腹中有一種風叫做『浮流』，這種風能夠使胎兒產生血液。

阿難陀（Nanda）！第二十三週，在母親的腹內有一種風叫做『凈持』，這種風能夠使胎兒產生面板。

阿難陀（Nanda）！第二十四周，在母親的腹中有一種風叫做『滋漫』，這種風能夠使胎兒的面板光澤潤滑。

阿難陀（Nanda）！第二十五週，在母親的腹中有一種風叫做『持城』，這種風能夠使胎兒的血肉得到滋養潤澤。

阿難陀（Nanda）！第二十六週，在母親的腹中有一種風叫做『產生』，能夠使胎兒身上生長頭髮、毛髮和指甲，這些都一一與脈絡相連。

阿難陀（Nanda）！第二十七週，在母親的腹中有一種風叫做『曲藥』，這種風能夠使胎兒的頭髮、毛髮和指甲全部長成。

阿難陀（Nanda）！由於胎兒先前造作了惡業，對於財物慳吝吝嗇，堅固執著不肯施捨，不聽從父母師長的教誨，以身語意造作不善的業，日夜增長。

【English Translation】 English version Two bones in the buttocks, two bones in the knees, two bones in the thighs, three bones in the lumbar vertebrae, eighteen bones in the spine, twenty-four bones in the ribs. Furthermore, based on the left hand, there are twenty finger joint bones; similarly, based on the right hand, there are also twenty; there are two bones in the wrists, four bones in the arms, seven bones in the chest, seven bones in the shoulders, four bones in the neck, two bones in the jaws, thirty-two bones in the teeth, and four bones in the skull. Nanda! Just as a sculptor or his apprentice first uses hard wood to create the basic shape, then wraps it with rope and applies clay to form the image, so too does the force of karma arrange these bones. Among these, there are two hundred large bones, excluding the remaining small bones.

Nanda! In the twenty-first week, in the mother's womb, there is a wind called 'arising' (生起, shēngqǐ), which causes flesh to grow on the fetus's body, just as a plasterer first mixes the mud well and then applies it to the wall. This wind produces flesh in the same way.

Nanda! In the twenty-second week, in the mother's womb, there is a wind called 'flowing' (浮流, fúliú), which causes blood to be produced in the fetus.

Nanda! In the twenty-third week, in the mother's womb, there is a wind called 'pure holding' (凈持, jìngchí), which causes skin to be produced in the fetus.

Nanda! In the twenty-fourth week, in the mother's womb, there is a wind called 'spreading' (滋漫, zīmàn), which causes the fetus's skin to be radiant and smooth.

Nanda! In the twenty-fifth week, in the mother's womb, there is a wind called 'holding city' (持城, chíchéng), which causes the fetus's blood and flesh to be nourished and moistened.

Nanda! In the twenty-sixth week, in the mother's womb, there is a wind called 'generating' (產生, shēngchéng), which causes hair, body hair, and nails to grow on the fetus's body, all of which are connected to the meridians.

Nanda! In the twenty-seventh week, in the mother's womb, there is a wind called 'curved medicine' (曲藥, qūyào), which causes all of the fetus's hair, body hair, and nails to be fully formed.

Nanda! Because the fetus previously created evil karma, being stingy and miserly with wealth, firmly attached and unwilling to give, not listening to the teachings of parents and teachers, creating unwholesome karma with body, speech, and mind, increasing day and night.

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當受斯報。若生人間所得果報皆不稱意，若諸世人以長為好彼即短、若以短為好彼即長、以粗為好彼即細、若以細為好彼即粗、若支節相近為好彼即相離、若相離為好彼即相近、若多為好彼即少、若少為好彼即多、愛肥便瘦愛瘦便肥、愛怯便勇愛勇便怯、愛白便黑愛黑便白。難陀！又由惡業感得惡報：聾盲、瘖啞、愚鈍、醜陋，所出音響人不樂聞，手足攣躄形如餓鬼，親屬皆憎不欲相見，況復餘人。所有三業向人說時，他不信受不將在意。何以故？由彼先世造諸惡業獲如是報。難陀！由其胎子先修福業，好施不慳憐愍貧乏，于諸財物無吝著心，所造善業日夜增長當受勝報。若生人間所受果報悉皆稱意，若諸世人以長為好則長、若以短為好則短，粗細合度支節應宜，多少、肥瘦、勇怯、顏色無不愛者，六根具足端正超倫，辭辯分明音聲和雅，人相皆具見者歡喜。所有三業向人說時，他皆信受敬念在心。何以故？由彼先世造諸善業獲如是報。

「難陀！胎若是男，在母右脅蹲踞而坐，兩手掩面向母脊住。若是女者，在母左脅蹲踞而坐，兩手掩面向母腹住，在生藏下、熟藏上，生物下鎮、熟物上刺，如縛五處插在尖標。若母多食或時少食皆受苦惱，如是若食極膩或食乾燥、極冷極熱、鹹淡苦醋、或太甘辛，食此等時皆

【現代漢語翻譯】 現代漢語譯本 『難陀 (Nanda)！這就是作惡的報應。如果投生到人間，所得到的果報都不如意。世人如果認為長的好，他得到的卻是短的；如果認為短的好，他得到的卻是長的；認為粗的好，他得到的卻是細的；認為細的好，他得到的卻是粗的；認為肢體相近的好，他得到的卻是相離的；認為相離的好，他得到的卻是相近的；認為多了好，他得到的卻是少的；認為少了好，他得到的卻是多的；喜歡肥胖卻變得瘦弱，喜歡膽怯卻變得勇敢，喜歡勇敢卻變得膽怯，喜歡白皙卻變得黝黑，喜歡黝黑卻變得白皙。難陀 (Nanda)！這都是由於惡業感得的惡報：聾、盲、瘖啞、愚鈍、醜陋，所發出的聲音沒有人喜歡聽，手腳攣縮，形如餓鬼，親屬都憎恨，不願意見到，更何況是其他人。所有言語、行為、思想告訴別人時，別人都不相信，不放在心上。為什麼呢？因為他前世造作了各種惡業，所以獲得這樣的報應。難陀 (Nanda)！如果胎兒前世修了福業，喜歡佈施而不吝嗇，憐憫貧困的人，對於財物沒有吝惜和執著之心，所造的善業日夜增長，應當得到殊勝的果報。如果投生到人間，所受到的果報都稱心如意。世人如果認為長的好，他就是長的；如果認為短的好，他就是短的；粗細適度，肢體勻稱，多少、肥瘦、勇敢、膽怯、顏色，沒有不讓人喜愛的。六根完備，端正超群，言辭辯論分明，聲音和諧優雅，具備各種美好的相貌，見到的人都歡喜。所有言語、行為、思想告訴別人時，別人都相信，恭敬地記在心裡。為什麼呢？因為他前世造作了各種善業，所以獲得這樣的報應。』 『難陀 (Nanda)！如果胎兒是男孩，就在母親的右脅蹲踞而坐，兩手遮住臉，面向母親的脊背。如果是女孩，就在母親的左脅蹲踞而坐，兩手遮住臉，面向母親的腹部，在生藏的下面，熟藏的上面，生物向下壓，熟物向上刺，就像被捆綁了五處，插在尖銳的標槍上一樣。如果母親吃得太多或者太少，都會感到痛苦。像這樣，如果吃了過於油膩或者過於乾燥、過於寒冷或者過於炎熱、過咸過淡、過苦過酸、或者太甜太辣的食物，

【English Translation】 English version 『Nanda! This is the retribution for evil deeds. If one is born into the human realm, the karmic rewards received are all unsatisfactory. If people consider long to be good, they receive short; if they consider short to be good, they receive long; if they consider coarse to be good, they receive fine; if they consider fine to be good, they receive coarse; if they consider limbs close together to be good, they receive them far apart; if they consider them far apart to be good, they receive them close together; if they consider much to be good, they receive little; if they consider little to be good, they receive much; they love fat but become thin, they love timid but become brave, they love brave but become timid, they love white but become black, they love black but become white. Nanda! These are all evil retributions resulting from evil karma: deaf, blind, mute, dull, ugly, with sounds that no one likes to hear, hands and feet cramped, shaped like hungry ghosts, relatives all hate and do not want to see, let alone other people. When telling others about all speech, actions and thoughts, others do not believe and do not take it to heart. Why? Because in their previous lives they created various evil karmas and received such retribution. Nanda! If the fetus cultivated meritorious deeds in the past, liked to give alms and was not stingy, had compassion for the poor, and had no attachment to wealth, the good deeds created would increase day and night, and they should receive excellent rewards. If born into the human realm, the karmic rewards received are all satisfactory. If people consider long to be good, they are long; if they consider short to be good, they are short; the coarseness and fineness are moderate, the limbs are well-proportioned, the amount, fatness, bravery, timidity, and color are all loved. The six senses are complete, upright and outstanding, the words are clear and distinct, the voice is harmonious and elegant, and all the good features are present, and those who see them are happy. When telling others about all speech, actions and thoughts, others believe and respectfully remember them in their hearts. Why? Because in their previous lives they created various good karmas and received such retribution.』 『Nanda! If the fetus is a boy, he sits squatting on the mother's right side, covering his face with both hands and facing the mother's back. If it is a girl, she sits squatting on the mother's left side, covering her face with both hands and facing the mother's abdomen, below the raw organ and above the cooked organ, the raw things pressing down and the cooked things piercing up, like being tied in five places and stuck on a sharp spear. If the mother eats too much or too little, she will suffer. Likewise, if she eats extremely greasy or extremely dry, extremely cold or extremely hot, salty or bland, bitter or sour, or too sweet or spicy foods,

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受苦痛。若母行欲或急行走，或時危坐、久坐、久臥、跳躑之時悉皆受苦。難陀當知！處母胎中有如是等種種諸苦逼迫其身，不可具說。於人趣中受如此苦，何況惡趣地獄之中苦難比喻？是故難陀！誰有智者樂居生死無邊苦海受斯厄難？

「難陀！第二十八七日，于母腹中胎子便生八種顛倒之想。云何為八？所謂屋想、乘想、園想、樓閣想、樹林想、床座想、河想、池想，而實無此，妄生分別。

「難陀！第二十九七日，于母腹中有風名曰花條，此風能吹胎子令其形色鮮白凈潔，或由業力令色黧黑、或復青色，更有種種雜類顏色，或令乾燥無有滋潤，白光黑光隨色而出。

「難陀！第三十七日，于母腹中有風名曰鐵口，此風能吹胎子發毛爪甲令得生長，白黑諸光皆隨業現，如上所說。

「難陀！第三十一七日，于母腹中胎子漸大。如是三十二七、三十三七、三十四七日已來增長廣大。

「難陀！第三十五七日，子于母腹支體具足。

「難陀！第三十六七日，其子不樂住母腹中。

「難陀！第三十七七日，于母腹中胎子便生三種不顛倒想：所謂不凈想、臭穢想、黑闇想，依一分說。

「難陀！第三十八七日，于母腹中有風名曰藍花，此風能令胎子轉身向下，長舒兩臂

【現代漢語翻譯】 現代漢語譯本： 受苦痛。如果母親行房事或急速行走，或者時常危險地坐著、久坐、久臥、跳躍的時候，胎兒都會受到痛苦。難陀（Nanda）啊！要知道，在母親的胎中，有如此種種的痛苦逼迫身體，無法完全說盡。在人道中尚且遭受如此痛苦，更何況惡趣地獄中的苦難，簡直無法比喻？所以難陀（Nanda）啊！誰是有智慧的人，會樂於居住在生死無邊的苦海中，承受這樣的災難呢？

『難陀（Nanda）！第二十八個七天，在母親的腹中，胎兒便會產生八種顛倒的妄想。哪八種呢？所謂的房屋的想像、車輛的想像、花園的想像、樓閣的想像、樹林的想像、床座的想像、河流的想像、池塘的想像，而實際上並沒有這些東西，只是虛妄地產生分別。』

『難陀（Nanda）！第二十九個七天，在母親的腹中，有一種風名叫花條，這種風能夠吹拂胎兒，使他的形色鮮白乾凈，或者由於業力的作用，使他的顏色變得灰黑，或者變成青色，更有種種雜類的顏色，或者使他乾燥沒有滋潤，白光黑光隨著顏色而出現。』

『難陀（Nanda）！第三十個七天，在母親的腹中，有一種風名叫鐵口，這種風能夠吹拂胎兒的頭髮、毛髮、指甲，使它們生長，白色和黑色的各種光芒都隨著業力顯現，就像上面所說的那樣。』

『難陀（Nanda）！第三十一個七天，在母親的腹中，胎兒漸漸長大。像這樣，第三十二個七天、第三十三個七天、第三十四個七天以來，胎兒都在增長擴大。』

『難陀（Nanda）！第三十五個七天，胎兒在母親的腹中，四肢百骸都已完備。』

『難陀（Nanda）！第三十六個七天，胎兒不喜歡住在母親的腹中。』

『難陀（Nanda）！第三十七個七天，在母親的腹中，胎兒便會產生三種不顛倒的念想：所謂不乾淨的念想、臭穢的念想、黑暗的念想，這只是一種區域性的說法。』

『難陀（Nanda）！第三十八個七天，在母親的腹中，有一種風名叫藍花，這種風能夠使胎兒轉身向下，伸長兩臂。

【English Translation】 English version: Suffering pain. If the mother engages in sexual activity or walks quickly, or if she sits precariously, sits for a long time, lies down for a long time, or jumps around, the fetus suffers. Nanda, know that in the mother's womb, there are such various sufferings that oppress the body, which cannot be fully described. If such suffering is experienced in the human realm, what comparison can be made to the suffering in the evil realms of hell? Therefore, Nanda, who is wise enough to delight in dwelling in the boundless sea of suffering of birth and death, enduring such calamities?

'Nanda! On the twenty-eighth seventh day, in the mother's womb, the fetus develops eight kinds of inverted thoughts. What are the eight? They are the thought of a house, the thought of a vehicle, the thought of a garden, the thought of a pavilion, the thought of a forest, the thought of a bed, the thought of a river, and the thought of a pond, but in reality, these things do not exist; they are merely false discriminations.'

'Nanda! On the twenty-ninth seventh day, in the mother's womb, there is a wind called Flower Garland (Hua Tiao), which can blow on the fetus, making its form and color fresh, white, and clean. Or, due to the power of karma, its color may become dark gray or blue, or various other colors. It may also become dry and without moisture, with white and black lights emanating according to its color.'

'Nanda! On the thirtieth seventh day, in the mother's womb, there is a wind called Iron Mouth (Tie Kou), which can blow on the fetus's hair, fur, and nails, causing them to grow. White and black lights appear according to karma, as described above.'

'Nanda! On the thirty-first seventh day, in the mother's womb, the fetus gradually grows larger. Thus, from the thirty-second seventh day, the thirty-third seventh day, and the thirty-fourth seventh day onwards, it continues to grow and expand.'

'Nanda! On the thirty-fifth seventh day, the fetus in the mother's womb has all its limbs complete.'

'Nanda! On the thirty-sixth seventh day, the fetus does not like to stay in the mother's womb.'

'Nanda! On the thirty-seventh seventh day, in the mother's womb, the fetus develops three non-inverted thoughts: the thought of impurity, the thought of foulness, and the thought of darkness, according to one perspective.'

'Nanda! On the thirty-eighth seventh day, in the mother's womb, there is a wind called Blue Flower (Lan Hua), which can cause the fetus to turn downwards and stretch out both arms.

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趣向產門。次復有風名曰趣下，由業力故風吹胎子，令頭向下雙腳向上，將出產門。難陀！若彼胎子於前身中造眾惡業並墮人胎。由此因緣將欲出時，手足橫亂不能轉側，便於母腹以取命終。時有智慧女人或善醫者，以暖酥油或榆皮汁及余滑物涂其手上，即以中指夾薄刀子利若鋒芒，內如糞廁黑闇臭穢可惡坑中有無量蟲恒所居止，臭汁常流精血腐爛深可厭患，薄皮覆蓋惡業身瘡，於斯穢處推手令入，以利刀子臠割兒身片片抽出。其母由斯受不稱意，極痛辛苦因此命終，設復得存與死無異。難陀！若彼胎子善業所感，假令顛倒不損其母，安隱生出不受辛苦。難陀！若是尋常無此厄者，至三十八七日將欲產時，母受大苦，性命幾死，方得出胎。難陀！汝可審觀，當求出離。」

根本說一切有部毗奈耶雜事卷第十一 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十二

三藏法師義凈奉　制譯第二門第十子攝頌難陀因緣之餘

佛告難陀：「凡胎生者是極苦惱，初生之時或男或女墮人手內，或以衣裹安在日中，或在陰處或置搖車，或居牀蓆懷抱之內，由是因緣皆受酸辛楚毒極苦。難陀！如牛剝皮近墻而住被墻蟲所食，若近樹草樹草蟲食，若居

【現代漢語翻譯】 現代漢語譯本 趣向產門（分娩之門）。然後又有風名為『趣下』，由於業力的緣故，風吹動胎兒，使其頭朝下，雙腳朝上，即將從產門出來。阿難陀（佛陀的堂弟）！如果那個胎兒在前世造作了各種惡業，並且墮入人胎，由於這個因緣，當他即將出生時，手腳橫亂，不能轉動，便在母親的腹中死去。這時，如果有智慧的女人或者好的醫生，用溫暖的酥油或者榆樹皮汁以及其他潤滑的東西塗在手上，然後用中指夾著薄薄的刀子，鋒利如刀刃，伸入如同糞廁一樣黑暗、臭穢、令人厭惡的坑中，那裡有無數的蟲子居住，臭汁經常流淌，精血腐爛，非常令人厭惡，薄薄的面板覆蓋著惡業所生的瘡，就在這污穢的地方，推動手讓它進入，用鋒利的刀子割裂嬰兒的身體，一片片地抽出。他的母親因此受到不如意的、極其痛苦的折磨，因此而死去，即使活下來也和死了一樣。阿難陀！如果那個胎兒是善業所感，即使是頭朝下，也不會損傷他的母親，能夠平安地出生，不受痛苦。阿難陀！如果是平常的情況，沒有這種災難，到了三十八七天，即將分娩的時候，母親會受到巨大的痛苦，性命幾乎垂危，才能生出胎兒。阿難陀！你應該仔細觀察，應當尋求出離。」

根本說一切有部毗奈耶雜事卷第十一 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十二

三藏法師義凈奉　制譯第二門第十子攝頌難陀因緣之餘

佛告難陀（佛陀的堂弟）：『凡是胎生的人都是極其苦惱的，剛出生的時候，無論是男孩還是女孩，都會被人抱在手中，或者用衣服包裹著放在陽光下，或者放在陰涼的地方，或者放在搖籃里，或者放在牀蓆上，或者抱在懷裡，由於這些因緣，都會受到酸楚辛苦的極度痛苦。阿難陀！就像牛被剝了皮，靠近墻壁居住，會被墻上的蟲子吃掉，如果靠近樹木草地，會被樹木草地上的蟲子吃掉，如果居住在……』

【English Translation】 English version Approaching the birth canal. Then there is another wind called 'Going Downward', due to the force of karma, the wind blows the fetus, causing its head to face downward and its feet upward, about to emerge from the birth canal. Nanda (Buddha's cousin)! If that fetus in its previous life created various evil deeds and fell into a human womb, due to this cause, when it is about to be born, its hands and feet are in disarray and it cannot turn, and it dies in the mother's womb. At this time, if there is a wise woman or a good doctor, they will apply warm ghee or elm bark juice and other slippery substances to their hands, and then use the middle finger to hold a thin knife, as sharp as a blade, and insert it into a pit as dark, smelly, and disgusting as a latrine, where countless insects reside, foul-smelling juice constantly flows, and semen and blood rot, which is extremely disgusting. A thin skin covers the sores of the body born from evil karma. In this filthy place, they push the hand in and use the sharp knife to cut the baby's body into pieces and pull them out. The mother suffers from this unwanted, extremely painful torment, and dies as a result. Even if she survives, it is no different from being dead. Nanda! If that fetus is influenced by good karma, even if it is upside down, it will not harm its mother, and it will be born safely without suffering. Nanda! If it is a normal situation without this disaster, when it reaches thirty-eight or seven days and is about to give birth, the mother will suffer great pain, her life will be in danger, and then the fetus can be born. Nanda! You should observe carefully and seek liberation.'

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 11 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 12

Translated under imperial decree by the Tripiṭaka Master Yijing, the remainder of the Nanda cause and condition, collected in the tenth son of the second gate

The Buddha told Nanda (Buddha's cousin): 'All those born from the womb are extremely distressed. When they are first born, whether they are boys or girls, they are taken into people's hands, or wrapped in clothes and placed in the sun, or in a shady place, or placed in a cradle, or on a bed, or held in their arms. Due to these causes, they all suffer extreme pain from sourness, bitterness, and hardship. Nanda! Just like a cow that has been skinned and lives near a wall, it will be eaten by the insects on the wall. If it lives near trees and grass, it will be eaten by the insects on the trees and grass. If it lives in...'

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空處諸蟲唼食，皆受苦惱初生亦爾。以暖水洗受大苦惱，如癩病人面板潰爛膿血橫流，加之杖捶極受楚切。生身之後飲母血垢而得長大，言血垢者于聖法律中即乳汁是。難陀！既有如是無邊極苦無一可樂，誰有智者於斯苦海而生愛戀，常為流轉無有休息？生七日己身內即有八萬戶蟲縱橫啖食。難陀！有一戶蟲名曰食發，依髮根住常食其發。有二戶蟲：一名杖藏、二名粗頭，依頭而住常食其頭。有一戶蟲名曰繞眼，依眼而住常食于眼。有四戶蟲：一名驅逐、二名奔走、三名屋宅、四名圓滿，依腦而住常食于腦。有一戶蟲名曰稻葉，依耳食耳。有一戶蟲名曰藏口，依鼻食鼻。有二戶蟲：一名遙擲、二名遍擲，依唇食唇。有一戶蟲名曰蜜葉，依齒食齒。有一戶蟲名曰木口，依齒根食齒根。有一戶蟲名曰鍼口，依舌食舌。依一戶蟲名曰利口，依舌根食舌根。有一戶蟲名曰手圓，依腭食腭。復有二戶蟲：一名手網、二名半屈，依手掌食手掌。有二戶蟲：一名短懸、二名長懸，依腕食腕。有二戶蟲：一名遠臂、二名近臂，依臂食臂。有二戶蟲：一名欲吞、二名已吞，依喉食喉，有二戶蟲：一名有怨、二名大怨，依胸食胸。有二戶蟲：一名螺貝、二名螺口，依肉食肉。有二戶蟲：一名有色、二名有力，依血食血。有二戶蟲：一名勇健

、二名香口，依筋食筋。有二戶蟲：一名不高、二名下口，依脊食脊。有二戶蟲俱名脂色，依脂食脂。有一戶蟲名曰黃色，依黃食黃。有一戶蟲名曰真珠，依腎食腎。有一戶蟲名曰大真珠，依腰食腰。有一戶蟲名曰未至，有脾食脾。有四戶蟲：一名水命、二名大水命、三名鍼口、四名刀口，依腸食腸。有五戶蟲：一名月滿、二名月面、三名暉耀、四名暉面、五名別住，依右脅食其脅。復有五蟲，名同於上，依左脅食其脅。復有四蟲：一名穿前、二名穿后、三名穿堅、四名穿住，依骨食骨。有四戶蟲：一名大白、二名小白、三名重云、四名臭氣，依脈食脈。有四戶蟲：一名師子、二名備力、三名急箭、四名蓮花，依生藏食生藏。有二戶蟲：一名安志、二名近志，依熟藏食熟藏。有四戶蟲：一名鹽口、二名蘊口、三名網口、四名雀口，依小便道食尿而住。有四戶蟲：一名應作、二名大作、三名小形、四名小束，依大便道食糞而住。有二戶蟲：一名黑口、二名大口，依髀食髀。有二戶蟲：一名癩、二名小癩、依膝食膝。有一戶蟲名曰愚根，依脛食脛。有一戶蟲名曰黑項，依腳食腳。

「難陀！如此之身甚可厭患，如斯色類常有八萬戶蟲日夜啖食，由此令身熱惱羸瘦疲睏飢渴。又復心有種種苦惱憂愁悶絕，眾病現前，無

【現代漢語翻譯】 現代漢語譯本： 有兩種蟲，一個叫香口，一個叫二名香口，它們依附著肌肉吃肌肉。有兩種蟲，一個叫不高，一個叫下口，它們依附著脊椎吃脊椎。有兩種蟲，都叫脂色，它們依附著脂肪吃脂肪。有一種蟲，名叫黃色，它依附著黃色的東西吃。有一種蟲，名叫真珠（Zhenzhu，珍珠），它依附著腎臟吃腎臟。有一種蟲，名叫大真珠（Da Zhenzhu，大珍珠），它依附著腰部吃腰部。有一種蟲，名叫未至，它依附著脾臟吃脾臟。有四種蟲，一個叫水命，一個叫大水命，一個叫鍼口，一個叫刀口，它們依附著腸子吃腸子。有五種蟲，一個叫月滿，一個叫月面，一個叫暉耀，一個叫暉面，一個叫別住，它們依附著右脅吃右脅。又有五種蟲，名字和上面一樣，它們依附著左脅吃左脅。又有四種蟲，一個叫穿前，一個叫穿后，一個叫穿堅，一個叫穿住，它們依附著骨頭吃骨頭。有四種蟲，一個叫大白，一個叫小白，一個叫重云，一個叫臭氣，它們依附著脈絡吃脈絡。有四種蟲，一個叫師子，一個叫備力，一個叫急箭，一個叫蓮花，它們依附著生藏吃生藏。有兩種蟲，一個叫安志，一個叫近志，它們依附著熟藏吃熟藏。有四種蟲，一個叫鹽口，一個叫蘊口，一個叫網口，一個叫雀口，它們依附著小便道吃尿液而生存。有四種蟲，一個叫應作，一個叫大作，一個叫小形，一個叫小束，它們依附著大便道吃糞便而生存。有兩種蟲，一個叫黑口，一個叫大口，它們依附著大腿吃大腿。有兩種蟲，一個叫癩，一個叫小癩，它們依附著膝蓋吃膝蓋。有一種蟲，名叫愚根，它依附著小腿吃小腿。有一種蟲，名叫黑項，它依附著腳吃腳。

『難陀（Nanda）！這樣的身體非常令人厭惡，這樣的色身常常有八萬戶蟲日夜啃食，因此使得身體發熱、虛弱、疲憊、飢餓、乾渴。而且心中還有種種苦惱、憂愁、煩悶，各種疾病顯現，沒有……』

【English Translation】 English version: There are two types of worms: one is called Xiang Kou (Fragrant Mouth), and the other is called Er Ming Xiang Kou (Second Name Fragrant Mouth). They attach to the muscles and eat the muscles. There are two types of worms: one is called Bu Gao (Not High), and the other is called Xia Kou (Lower Mouth). They attach to the spine and eat the spine. There are two types of worms, both called Zhi Se (Fat Color). They attach to the fat and eat the fat. There is one type of worm called Huang Se (Yellow Color). It attaches to yellow things and eats them. There is one type of worm called Zhenzhu (Pearl). It attaches to the kidneys and eats the kidneys. There is one type of worm called Da Zhenzhu (Big Pearl). It attaches to the waist and eats the waist. There is one type of worm called Wei Zhi (Not Arrived). It attaches to the spleen and eats the spleen. There are four types of worms: one is called Shui Ming (Water Life), one is called Da Shui Ming (Big Water Life), one is called Zhen Kou (Needle Mouth), and one is called Dao Kou (Knife Mouth). They attach to the intestines and eat the intestines. There are five types of worms: one is called Yue Man (Full Moon), one is called Yue Mian (Moon Face), one is called Hui Yao (Radiant), one is called Hui Mian (Radiant Face), and one is called Bie Zhu (Separate Dwelling). They attach to the right side and eat the right side. There are also five types of worms with the same names as above. They attach to the left side and eat the left side. There are also four types of worms: one is called Chuan Qian (Pierce Front), one is called Chuan Hou (Pierce Back), one is called Chuan Jian (Pierce Solid), and one is called Chuan Zhu (Pierce Dwelling). They attach to the bones and eat the bones. There are four types of worms: one is called Da Bai (Big White), one is called Xiao Bai (Small White), one is called Chong Yun (Layered Clouds), and one is called Chou Qi (Stinky Air). They attach to the veins and eat the veins. There are four types of worms: one is called Shizi (Lion), one is called Bei Li (Prepared Strength), one is called Ji Jian (Rapid Arrow), and one is called Lianhua (Lotus). They attach to the raw organs and eat the raw organs. There are two types of worms: one is called An Zhi (Peaceful Will), and the other is called Jin Zhi (Near Will). They attach to the cooked organs and eat the cooked organs. There are four types of worms: one is called Yan Kou (Salt Mouth), one is called Yun Kou (Accumulated Mouth), one is called Wang Kou (Net Mouth), and one is called Que Kou (Sparrow Mouth). They attach to the urinary tract and live by eating urine. There are four types of worms: one is called Ying Zuo (Should Do), one is called Da Zuo (Big Do), one is called Xiao Xing (Small Form), and one is called Xiao Shu (Small Bundle). They attach to the excretory tract and live by eating feces. There are two types of worms: one is called Hei Kou (Black Mouth), and the other is called Da Kou (Big Mouth). They attach to the thighs and eat the thighs. There are two types of worms: one is called Lai (Leprosy), and the other is called Xiao Lai (Small Leprosy). They attach to the knees and eat the knees. There is one type of worm called Yu Gen (Ignorant Root). It attaches to the shins and eats the shins. There is one type of worm called Hei Xiang (Black Neck). It attaches to the feet and eats the feet.

'Nanda! Such a body is very disgusting. Such a physical form constantly has eighty thousand types of worms eating it day and night, causing the body to be hot, weak, tired, hungry, and thirsty. Moreover, the mind has all kinds of suffering, sorrow, and depression. Various diseases appear, without...'

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有良醫能為除療。難陀！于大有海生死之中有如是苦，云何於此而生愛樂？復為諸神諸病之所執持，所謂天神龍神八部所持，及諸鬼神乃至羯吒布單那，及余禽獸諸鬼所持，或為日月星辰所厄，此等鬼神作諸病患，逼惱身心難可具說。」

佛告難陀：「誰于生死樂入母胎受極辛苦？如是產生如是增長，飲母乳血妄生美想，及諸飲長漸至長成。假令身得安樂無病衣食恣情壽滿百歲，於此生中睡眠減半。初為嬰兒次為童子，漸至成長，憂悲患難眾病所逼，無量百苦觸惱其身難可說盡，身內諸苦難忍受時，不願存生意便求死。如是之身苦多樂少，雖復暫住必當謝滅。難陀！生者皆死無有常存。假使藥食資養壽命得延年歲，終歸不免死王所殺送往空田。是故當知生無可樂，來世資糧應勤積集勿作放逸，策修梵行莫為懶惰，于諸利行、法行、功德行、純善行常樂修習。恒觀自身善惡二業，繫在於心，勿令后時生大追悔。一切所有愛樂之事皆悉別離，隨善惡業趣於後世。

「難陀！壽命百年有其十位，初謂嬰兒位，臥于襁褓。二謂童子，樂為兒戲。三謂少年，受諸欲樂。四謂少壯，勇健多力。五謂盛年，有智談論。六謂成就，能善思量巧為計策。七謂漸衰，善知法式。八謂朽邁，眾事衰弱。九謂極老，無所能為。十謂

【現代漢語翻譯】 現代漢語譯本：有好的醫生能夠為你解除病痛。難陀（Ananda）！在這充滿生老病死的大海之中有如此多的苦難，你為何還對此心生愛戀？而且還被諸神和各種疾病所困擾，例如被天神、龍神、天龍八部所控制，以及被各種鬼神乃至羯吒布單那（Kataputana，臭鬼）以及其他禽獸鬼怪所控制，或者被日月星辰所帶來的災厄所困擾，這些鬼神製造各種疾病，逼迫惱亂身心，難以一一述說。」

佛陀告訴難陀（Ananda）：「誰會喜歡進入母胎，承受極度的辛苦？這樣出生，這樣成長，喝著母親的乳血，卻妄想那是美味的食物，這樣喝著長大，漸漸成長。即使身體能夠得到安樂，沒有疾病，衣食無憂，壽命活到一百歲，在這生命中，睡眠就佔據了一半的時間。最初是嬰兒，然後是孩童，漸漸長大，憂愁悲傷，患難疾病，無數的痛苦折磨著身體，難以說盡，身體內的各種痛苦難以忍受的時候，就不想活下去，想要去死。這樣的身體，痛苦多於快樂，即使暫時存在，也必定會消亡。難陀（Ananda）！活著的人最終都會死亡，沒有誰能夠永遠存在。即使用藥物和食物來滋養生命，得以延長壽命，最終也無法避免被死王所殺，被送到空曠的墳地。因此，應當明白，活著沒有什麼值得貪戀的，應該勤奮地積攢來世的資糧，不要放縱自己，努力修行梵行，不要懶惰，對於各種利益之行、佛法之行、功德之行、純善之行，要經常樂於修習。經常觀察自身善惡兩種業力，將它們繫縛在心中，不要讓以後產生巨大的後悔。一切所愛所樂之事，最終都會別離，隨著善惡業力，前往來世。」

「難陀（Ananda）！壽命百年有十個階段，最初是嬰兒階段，躺在襁褓之中。第二是孩童階段，喜歡玩耍嬉戲。第三是少年階段，享受各種慾望帶來的快樂。第四是青年壯年階段，勇猛強健，力氣很大。第五是盛年階段，有智慧，善於談論。第六是成就階段，能夠很好地思考，巧妙地制定計策。第七是逐漸衰老階段，熟悉各種規章制度。第八是衰朽老邁階段，各種能力都衰弱了。第九是極度衰老階段，什麼都不能做了。第十是...

【English Translation】 English version: 'There are good doctors who can remove and heal. Ananda! In this great ocean of birth and death, there is such suffering, why do you cherish it? Moreover, you are held by gods and various diseases, such as being held by the gods of heaven, dragon gods, the eight classes of beings, and various ghosts and spirits, even Kataputana (a type of evil spirit), and other birds, beasts, and ghosts, or afflicted by the sun, moon, and stars. These ghosts and spirits create various diseases, oppressing and disturbing the body and mind, which are difficult to fully describe.'

The Buddha told Ananda: 'Who would enjoy entering the womb and enduring extreme hardship? Being born like this, growing up like this, drinking the mother's milk and blood, yet falsely imagining it to be delicious, drinking and growing up gradually. Even if the body can obtain peace and happiness, be free from illness, have abundant food and clothing, and live to be a hundred years old, sleep takes up half of this life. First as an infant, then as a child, gradually growing up, with worries, sorrows, hardships, and diseases oppressing, countless sufferings tormenting the body, which are difficult to fully describe. When the various sufferings within the body are unbearable, one does not wish to live and seeks death. Such a body has more suffering than happiness, and even if it exists temporarily, it will surely perish. Ananda! Those who are born will all die, and none can exist forever. Even if medicine and food nourish life and prolong the years, one will ultimately not escape being killed by the King of Death and sent to the empty field. Therefore, one should know that there is nothing to cherish in being born, and one should diligently accumulate provisions for the next life, not be indulgent, strive to cultivate pure conduct, not be lazy, and always be happy to practice various beneficial actions, Dharma actions, meritorious actions, and purely virtuous actions. Constantly observe one's own good and evil karmas, and bind them to the heart, lest great regret arise later. All beloved and cherished things will eventually be separated, and one will go to the next life according to good and evil karma.'

'Ananda! A lifespan of a hundred years has ten stages. The first is the infant stage, lying in swaddling clothes. The second is the child stage, enjoying playing games. The third is the adolescent stage, enjoying the pleasures of various desires. The fourth is the young adult stage, brave, strong, and powerful. The fifth is the prime of life, intelligent and skilled in discussion. The sixth is the accomplished stage, able to think well and cleverly devise plans. The seventh is the gradually declining stage, familiar with various rules and regulations. The eighth is the decaying and senile stage, with all abilities weakening. The ninth is the extremely old stage, unable to do anything. The tenth is...'

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百年，是當死位。難陀！梗概大位略說如是。計準四月以為一時，百年之中有三百時，于春夏冬各有其百，一年十二月總有一千二百月。若半月為數，總有二千四百半月。於三時中各有八百半月，總有三萬六千晝夜，一日再食總有七萬二千度食。雖有緣不食亦在其數，不食緣者所謂瞋恨不食、遭苦不食，或求索不得，睡眠、持齋、掉戲不食，事務不食。食與不食而共合集數有爾許，並飲母乳，人命百年。我已具說年月晝夜及飲食數，汝應生厭。

「難陀！如是產生長大，身有眾病，所謂頭目、耳鼻、舌齒、咽喉、胸腹、手足、疥癩、癲狂、水腫、欬嗽、風黃、熱癊，眾多瘧病支節痛苦。難陀！人身有如是病苦。復有百一風病、百一黃病、百一痰癊病、百一總集病，總有四百四病，從內而生。難陀！身如癰箭眾病所成，無暫時停唸唸不住，體是無常、苦、空、無我，恒近於死敗壞之法，不可保愛。

「難陀！凡諸眾生復有如是生受苦痛，謂截手足、眼、耳、鼻、舌頭及支分。復受獄囚、枷鎖、杻械、鞭打、拷楚、飢渴、因苦、寒熱、雨雪、蚊虻、蟻子、風塵、猛獸，及諸惡觸種種諸惱無量無邊難可具說。有情之類常在如是堅硬苦中愛樂沉沒，諸有所欲苦為根本，不知棄捨更復追求，日夜煎迫身心被惱，內起

【現代漢語翻譯】 現代漢語譯本： 『難陀（Ananda）！百年，是人壽命終結的時候。難陀（Ananda）！關於壽命的大概情況，簡略地說就是這樣。以四個月為一季，一百年中就有三百季，春夏冬各佔一百季，一年有十二個月，總共有一千二百個月。如果以半個月為單位計算，總共有二千四百個半月。在三個季度中，每個季度各有八百個半月，總共有三萬六千個晝夜，如果一日吃兩餐，總共有七萬二千次進食。即使有因為某些原因而不進食的情況，也包含在這個總數里。不進食的原因包括因為嗔恨而不吃、遭受痛苦而不吃，或者因為求索不得、睡眠、持齋、嬉戲、事務繁忙而不吃。進食與不進食加在一起的總數就是這麼多，再加上飲用母乳的時間，這就是人命百年的大概情況。我已經詳細地說明了年月晝夜以及飲食的次數，你應該對此感到厭倦。

『難陀（Ananda）！像這樣產生長大，身體會有各種各樣的疾病，包括頭、眼睛、耳朵、鼻子、舌頭、牙齒、咽喉、胸腹、手足的疾病，以及疥瘡、癩病、癲狂、水腫、咳嗽、風病、黃疸、熱病，還有各種各樣的瘧疾和肢體關節的痛苦。難陀（Ananda）！人的身體有如此多的病苦。還有一百零一種風病、一百零一種黃病、一百零一種痰病、一百零一種綜合性的疾病，總共有四百四種疾病，從身體內部產生。難陀（Ananda）！身體就像長了癰瘡的箭，由各種疾病組成，沒有片刻的停歇，唸唸都在變化，身體是無常的、苦的、空的、無我的，總是接近死亡和敗壞，不可保全和愛戀。

『難陀（Ananda）！所有的眾生還會遭受這樣的痛苦，比如被截斷手足、眼睛、耳朵、鼻子、舌頭以及其他肢體。還會遭受囚禁、枷鎖、刑具、鞭打、拷打、飢餓、乾渴、因果報應的痛苦，以及寒冷、炎熱、雨雪、蚊蟲、螞蟻、風塵、猛獸，以及各種各樣的惡劣觸覺帶來的種種煩惱，這些煩惱無量無邊，難以一一說盡。有情眾生常常在這種堅硬的痛苦中愛戀沉沒，他們所追求的都是以痛苦為根本的，不知道捨棄，反而更加追求，日夜煎熬，身心備受惱害，內心生起……』

【English Translation】 English version: 『Nanda! A hundred years is the lifespan's end. Nanda! This is a brief overview of the lifespan. Counting four months as a season, there are three hundred seasons in a hundred years, with spring, summer, and winter each having a hundred seasons. A year has twelve months, totaling one thousand two hundred months. If counted in half-months, there are a total of two thousand four hundred half-months. In the three seasons, each has eight hundred half-months, totaling thirty-six thousand days and nights. If eating twice a day, there are a total of seventy-two thousand meals. Even if there are reasons for not eating, they are included in this number. Reasons for not eating include not eating due to anger, not eating due to suffering, or not being able to obtain food, sleeping, fasting, playing, or being busy with affairs. The total number of eating and not eating combined is this much, along with drinking breast milk, which constitutes a human life of a hundred years. I have fully explained the years, months, days, nights, and number of meals; you should feel weary of it.

『Nanda! Growing up like this, the body has various diseases, including diseases of the head, eyes, ears, nose, tongue, teeth, throat, chest, abdomen, hands, feet, scabies, leprosy, madness, edema, cough, wind disorders, jaundice, heat rash, and various malarial diseases and pain in the limbs and joints. Nanda! The human body has so many sufferings from diseases. There are also one hundred and one wind diseases, one hundred and one jaundice diseases, one hundred and one phlegm diseases, and one hundred and one combined diseases, totaling four hundred and four diseases, arising from within the body. Nanda! The body is like an arrow with a festering sore, composed of various diseases, without a moment's rest, constantly changing, the body is impermanent, suffering, empty, without self, always close to death and the law of decay, not to be cherished and loved.

『Nanda! All sentient beings also experience such suffering, such as having their hands, feet, eyes, ears, nose, tongue, and other limbs cut off. They also suffer imprisonment, shackles, fetters, whipping, torture, hunger, thirst, the suffering of karma, cold, heat, rain, snow, mosquitoes, ants, dust, wild beasts, and various unpleasant sensations, all kinds of afflictions that are immeasurable and difficult to fully describe. Sentient beings are constantly immersed in and attached to such harsh suffering, and what they seek is rooted in suffering. They do not know to abandon it but instead pursue it further, tormented day and night, their bodies and minds afflicted, and from within arises...』

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燒然無有休息。如是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五取陰苦，四威儀中行立坐臥亦皆是苦。若常行時不立坐臥即受苦無樂，若常立時不行坐臥、若坐不行立臥、若臥不行立坐，皆受極苦而無安樂。難陀！此等皆是舍苦求苦，唯是苦生、唯是苦滅。諸行因緣相續而起，如來了知，故說有情生死之法。諸行無常非真究竟，是變壞法不可保守，當求知足深生厭患勤求解脫。難陀！于善趣中有情之類，生處不凈苦劇如是，種種虛誑說不可盡，何況具說？於三惡趣餓鬼、傍生、地獄有情，所受楚毒難忍之苦。

「複次難陀！有其四種入于母胎。云何為四？一者有情正念入、正念住、正念出，二者正念入、正念住、不正念出，三者正念入、不正念住出，四者三皆不正念。誰是正念入、住、出？如有一類凡夫有情，性愛持戒數習善品，樂為勝事作諸福行，極善防護恒思質直，不為放逸有大智慧，臨終無悔即更受生，或是七生預流、或是家家、或是一來、或是一間。此人由先修善行故，臨命過時雖苦來逼受諸痛惱，心不散亂正念而終。復還正念入母胎內，了知諸法由業而生，皆從因緣而得生起，常與諸病作居止處。難陀！應知此身恒是一切不凈窟宅，體非常住是愚癡物誘誑迷人，此身以骨而作機關

【現代漢語翻譯】 現代漢語譯本：燃燒不止，沒有停歇。如此，生之苦、老之苦、病之苦、死之苦、愛別離之苦、怨憎會之苦、求不得之苦、五取蘊之苦，在行、立、坐、臥四種威儀中，無一不是苦。如果總是行走而不站立、坐臥，就會感受痛苦而沒有快樂；如果總是站立而不行走、坐臥；如果總是坐著而不行走、站立、躺臥；如果總是躺臥而不行走、站立、坐著，都會感受極大的痛苦而沒有安樂。阿難陀（Ananda，佛陀的十大弟子之一）！這些都是捨棄一種痛苦而追求另一種痛苦，只有痛苦的產生，只有痛苦的滅亡。諸行（Samskara，一切有為法）因緣相續而生起，如來（Tathagata，佛陀的稱號之一）了知這些，所以說有情（Sattva，一切有情眾生）生死之法。諸行無常，不是真正的究竟，是會變壞的法，不可保守，應當追求知足，深深地生起厭離，勤奮地求解脫。阿難陀！在善趣（Sugati，好的去處）中的有情之類，出生之處不乾淨，痛苦劇烈如此，種種虛妄不實的情況說也說不盡，更何況是詳細地說呢？至於三惡趣（Apayas，不好的去處）——餓鬼（Preta，六道之一）、傍生（Tiryagyoni，畜生道）、地獄（Naraka，受苦的地方）的有情，所受到的楚毒難忍之苦。

再次，阿難陀！有四種入胎的方式。哪四種呢？第一種是有情正念（Sati，正確的念頭）入胎、正念住胎、正念出胎；第二種是正念入胎、正念住胎、不正念出胎；第三種是正念入胎、不正念住胎和出胎；第四種是入胎、住胎、出胎都不正念。誰是正念入胎、住胎、出胎呢？比如有一類凡夫有情，持戒（Sila，佛教的戒律）修行，多次修習善法，樂於為殊勝的事情做各種福德行為，極善地防護自己，常常思慮正直，不放逸，有大智慧，臨終沒有後悔，就會再次受生，或者是七次往返人間的預流果（Srotapanna，佛教果位之一），或者是在各個家族中輪迴，或者是一次往返人間的一來果（Sakrdagamin，佛教果位之一），或者是在人天之間間隔受生。此人由於先前修習善行的緣故，臨命終時雖然痛苦來逼迫，感受各種痛惱，但心不散亂，正念而終。又以正念入母胎內，了知諸法由業（Karma，行為）而生，都從因緣（Hetu-pratyaya，原因和條件）而生起，常常與各種疾病作為居止之處。阿難陀！應當知道此身恒常是一切不凈之物的窟宅，身體不是常住的，是愚癡之物，誘惑欺騙迷惑人，此身以骨頭作為機關。

【English Translation】 English version: Burning without ceasing, without rest. Thus, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not obtaining what one desires, the suffering of the five aggregates of clinging (Skandha), in the four postures of walking, standing, sitting, and lying down, all are suffering. If one is always walking without standing, sitting, or lying down, one will experience suffering without joy; if one is always standing without walking, sitting, or lying down; if one is always sitting without walking, standing, or lying down; if one is always lying down without walking, standing, or sitting, one will experience extreme suffering without peace. Ananda (one of the ten principal disciples of the Buddha)! These are all abandoning one suffering to seek another, only the arising of suffering, only the cessation of suffering. All phenomena (Samskara) arise in a continuous stream of causes and conditions, the Tathagata (one of the titles of the Buddha) knows this, therefore he speaks of the law of birth and death of sentient beings (Sattva). All phenomena are impermanent, not truly ultimate, are subject to decay and cannot be preserved, one should seek contentment, deeply generate aversion, and diligently seek liberation. Ananda! Among sentient beings in the good realms (Sugati), the place of birth is impure and the suffering is so intense, the various falsehoods are inexhaustible to describe, let alone to describe in detail? As for the sentient beings in the three evil realms (Apayas) - hungry ghosts (Preta), animals (Tiryagyoni), and hells (Naraka), the suffering of unbearable torment they endure.

Furthermore, Ananda! There are four ways of entering the womb. What are the four? The first is that a sentient being enters with right mindfulness (Sati), dwells with right mindfulness, and exits with right mindfulness; the second is that one enters with right mindfulness, dwells with right mindfulness, but exits without right mindfulness; the third is that one enters with right mindfulness, but dwells and exits without right mindfulness; the fourth is that one enters, dwells, and exits without right mindfulness. Who is it that enters, dwells, and exits with right mindfulness? For example, there is a type of ordinary sentient being who upholds the precepts (Sila), cultivates good qualities repeatedly, delights in performing meritorious deeds for superior purposes, protects themselves extremely well, constantly thinks uprightly, is not lax, has great wisdom, and has no regrets at the time of death, and will then be reborn again, either as a Stream-enterer (Srotapanna, one of the stages of enlightenment) who returns to the human realm seven times, or is reborn in various families, or as a Once-returner (Sakrdagamin, one of the stages of enlightenment) who returns to the human realm once, or is reborn with intervals between human and heavenly realms. This person, due to having cultivated good deeds previously, although suffering comes to oppress them and they experience various pains at the time of death, their mind is not scattered, and they die with right mindfulness. They then re-enter the mother's womb with right mindfulness, understanding that all phenomena arise from karma (Karma), and all arise from causes and conditions (Hetu-pratyaya), and constantly take various diseases as their dwelling place. Ananda! It should be known that this body is constantly a dwelling place for all impure things, the body is not permanent, it is a foolish thing, enticing, deceiving, and bewildering people, this body is made with bones as mechanisms.

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，筋脈相連通諸孔穴，脂肉骨髓共相纏縛，以皮覆上不見其過，于熱窟中不凈充滿，發毛爪齒分位差別，執我我所故恒被拘牽不得自在，常出涕唾穢污流汗，黃水痰癊爛壞脂膩，腎膽肝肺大腸小腸屎尿可惡，及諸蟲類周遍充滿，上下諸孔常流臭穢，生熟二藏蓋以薄皮，是謂行廁。汝應觀察！凡食啖時牙齒咀嚼，濕以涎唾嚥入喉中，髓腦相和流津腹內，如犬咬枯骨妄生美想，食至臍間嘔逆覆上還復卻咽。難陀！此身元從羯羅藍、頞部陀、閉尸、健南、缽羅奢佉不凈穢物而得生長，嬰兒流轉乃至老死輪迴繫縛，如黑闇坑如臭壞井，常以鹹淡苦辛酸等食味而為資養。又母腹火燒煮身根，不凈糞鍋常嬰熱苦，母若行立坐臥之時，如被五縛亦如火炙，難可堪忍無能為喻。難陀！彼胎雖在如是糞穢坑中眾多苦切，由利根故心不散亂。復有一類薄福有情，在母腹內或橫或倒，由其先業因緣力故，或由母食冷熱、咸酸、甘辛、苦味不善調故，或飲漿水過量、或多行淫慾、或饒疾病、或懷愁惱、或時倒地、或被打拍。由是等緣母身壯熱，由身熱故胎亦燒然，由燒然故受諸苦惱，由有苦故便即動轉，由動轉故或身橫覆不能得出。有善解女人以酥油涂手內穢孔中，緩緩觸胎令安本處。手觸著時胎子即便受大苦惱。難陀！譬如幼小男女，人以利

【現代漢語翻譯】 現代漢語譯本 ，筋脈相互連線，貫通所有的孔穴，脂肪、肌肉、骨骼和骨髓互相纏繞束縛，用面板覆蓋在上面，看不到裡面的污穢。這個身體就像一個充滿不凈之物的熾熱窟穴，頭髮、毛髮、指甲、牙齒各有不同的位置和差別。因為執著于『我』和『我所』，所以總是被拘禁牽絆，不得自在。身體經常流出眼淚、唾液、污垢和汗水，還有黃水、痰液、膿血、腐爛的脂肪和油膩的物質。腎臟、膽囊、肝臟、肺臟、大腸、小腸、糞便、尿液都令人厭惡，還有各種蟲類在身體里到處充滿。上下所有的孔穴經常流出臭穢之物，生臟和熟臟被一層薄皮覆蓋著，這就是所謂的『活動的廁所』。你應該仔細觀察！平時吃東西的時候，牙齒咀嚼食物，用唾液濕潤，然後吞嚥到喉嚨里，食物和髓腦混合在一起，汁液流到腹內，就像狗啃咬枯骨一樣，妄想產生美好的感覺。食物到達臍部的時候，又會嘔吐出來，覆蓋在上面，然後又重新吞嚥下去。 難陀（Ananda，佛陀的十大弟子之一）！這個身體最初是從羯羅藍（Kalala，受精卵形成的第一週）、頞部陀（Arbuda，受精卵形成的第二週）、閉尸（Pesi，受精卵形成的第三週）、健南（Ghana，受精卵形成的第四周）、缽羅奢佉（Prasakha，肢體開始形成的階段）這些不乾淨的污穢之物生長而來。嬰兒不斷流轉，直到衰老和死亡，被輪迴束縛，就像身處黑暗的深坑或惡臭的枯井之中，經常以咸、淡、苦、辣、酸等各種味道的食物來滋養身體。而且，在母親的腹中，身體的各個器官被火燒煮，就像在一個不乾淨的糞便鍋里，經常遭受熱的痛苦。母親如果行走、站立、坐臥的時候，胎兒就像被五花大綁，又像被火烤一樣，難以忍受，無法比喻。難陀（Ananda）！胎兒雖然處在這樣充滿糞便污穢的坑中，遭受眾多痛苦，但因為具有敏銳的根性，所以心不會散亂。還有一些福報淺薄的眾生，在母親的腹內或者橫著或者倒著，這是由於他們前世的業力因緣，或者由於母親吃了冷熱、咸酸、甘辛、苦味等不調和的食物，或者喝了過量的漿水，或者過多地行淫慾，或者患有疾病，或者懷有愁惱，或者有時跌倒在地，或者受到打拍。由於這些原因，母親的身體變得壯熱，由於身體發熱，胎兒也被燒灼，由於被燒灼，就遭受各種痛苦，因為有痛苦，就立即動轉，由於動轉，或者身體橫著，不能出來。有些善於接生的女人用酥油塗抹手，伸入污穢的孔中，緩緩地觸控胎兒，使他回到原來的位置。手觸控到胎兒的時候，胎兒就會感受到巨大的痛苦。難陀（Ananda）！譬如年幼的男女，別人用鋒利的

【English Translation】 English version , the sinews and veins are interconnected, connecting all the orifices. Fat, flesh, bones, and marrow are intertwined and bound together, covered by skin, concealing the filth within. This body is like a hot cave filled with impurities, with hair, nails, and teeth in distinct positions and differences. Due to attachment to 'self' and 'what belongs to self,' one is constantly restrained and unable to be free. The body constantly emits tears, saliva, filth, and sweat, as well as yellow fluid, phlegm, pus, rotten fat, and greasy substances. The kidneys, gallbladder, liver, lungs, large intestine, small intestine, feces, and urine are all repulsive, and various kinds of worms fill the body. All the orifices above and below constantly flow with foul odors. The raw and cooked organs are covered by a thin layer of skin; this is what is called a 'walking toilet.' You should observe this carefully! When eating, the teeth chew the food, moistening it with saliva, and then it is swallowed into the throat. The food mixes with the marrow and brain, and the juices flow into the abdomen, like a dog gnawing on a dry bone, falsely imagining it to be delicious. When the food reaches the navel, it is vomited up, covering the area, and then swallowed again. Ananda (one of the Buddha's ten great disciples)! This body originally grows from Kalala (the first week of fertilization), Arbuda (the second week of fertilization), Pesi (the third week of fertilization), Ghana (the fourth week of fertilization), and Prasakha (the stage when limbs begin to form), which are all impure and filthy substances. The infant constantly transmigrates until old age and death, bound by reincarnation, like being in a dark pit or a foul-smelling well, constantly nourished by various flavors such as salty, bland, bitter, spicy, and sour. Moreover, in the mother's womb, the various organs of the body are burned and cooked by fire, like being in an unclean pot of feces, constantly suffering from heat. If the mother walks, stands, sits, or lies down, the fetus is like being bound in five ways, and like being roasted by fire, unbearable and beyond comparison. Ananda! Although the fetus is in such a pit filled with feces and filth, suffering numerous pains, because it has sharp faculties, its mind is not distracted. There are also some beings with shallow blessings who are either lying horizontally or upside down in the mother's womb. This is due to the karmic causes of their previous lives, or because the mother eats cold, hot, salty, sour, sweet, spicy, or bitter foods that are not properly balanced, or drinks excessive amounts of liquids, or engages in excessive sexual activity, or suffers from illnesses, or harbors sorrow, or sometimes falls to the ground, or is beaten. Due to these reasons, the mother's body becomes hot, and because the body is hot, the fetus is also burned. Because it is burned, it suffers various pains, and because it has pain, it immediately moves. Because it moves, it may lie horizontally and be unable to come out. Some women skilled in childbirth apply ghee to their hands and insert them into the filthy orifice, gently touching the fetus to return it to its original position. When the hand touches the fetus, the fetus experiences great pain. Ananda! For example, young boys and girls are given sharp

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刀削破皮肉、散灰于上，由斯便有大苦惱生。胎子楚毒亦復如是，雖受此痛由利根故正念不散。難陀！此胎如是住母腹中受如斯苦。又欲產時辛苦而出，由彼業風令手交合，支節拳縮受大劇苦，欲出母胎身體青瘀，猶如初腫難可觸著，飢渴逼迫心懸熱惱。由業因緣被風推出，既出胎已被外風觸如割涂灰，手衣觸時皆受極苦。雖受此苦，由上利根故正念不亂，于母腹中知入、住、出悉皆是苦。難陀！誰當樂入如是胎中？

「難陀！誰是于母腹正念入住、不正念出？難陀！如有一類凡夫有情，性樂持戒修習善品，常為勝事作諸福行，其心質直不為放逸，少有智慧臨終無悔，或是七生預流、或是家家、或是一來、或是一間。此人先修善行，臨命終時雖苦來逼，受諸痛惱心不散亂。復還正念入母胎中，了知諸法由業而生，皆從因緣而得生起，廣說如上。乃至出胎，雖受如是諸極苦楚，由是中利根故，入住正念、不正念出，廣說如上。乃至誰當樂入如是胎中？

「難陀！誰是正念入胎、不正住出？難陀！如有一類凡夫有情，性樂持戒修習善品，常為勝事作諸福行，廣說如上。乃至臨終無悔，或是七生預流等，臨命終時眾苦來逼，雖受痛苦心不散亂，復還正念入母胎中。由是下利根故，入胎時知、住出不知，廣說如上

【現代漢語翻譯】 現代漢語譯本： 用刀削破面板，再把灰撒在上面，由此就會產生巨大的苦惱。胎兒在子宮裡所受的痛苦也是如此，雖然承受著這些痛苦，但由於他們具有敏銳的根性，所以正念不會散失。阿難陀（Nanda）！這個胎兒就是這樣住在母親的腹中，承受著這樣的痛苦。而且在要出生的時候，歷經辛苦才得以出來，由於業力的風的作用，使得手腳交合，肢體蜷縮，承受著巨大的痛苦，想要離開母胎時身體青紫瘀腫，就像剛腫起來一樣難以觸控，飢餓和乾渴逼迫著他，內心懸念而焦躁。由於業力的因緣被風推出，剛一出生就被外面的風吹到，就像被刀割后塗上灰一樣，手和衣服碰到身體時都會感受到極度的痛苦。雖然承受著這些痛苦，但由於他們具有上等的敏銳根性，所以正念不會散亂，在母親的腹中知道進入、停留、出來都是痛苦的。阿難陀！誰會喜歡進入這樣的胎中呢？

『阿難陀！誰是在母親的腹中正念進入、不正念出來呢？阿難陀！比如有一類凡夫有情，天性喜歡持戒，修習善行，經常爲了殊勝的事情做各種善事，他們的心正直而不放逸，稍有智慧，臨終時沒有後悔，或者是七次往返人間的預流果（Srotapanna，須陀洹），或者是家家（Kula-kula，一種預流果的型別），或者是一來果（Sakrdagamin，斯陀含），或者是一間果（Ekavicika，一種預流果的型別）。這些人先前修習善行，臨命終時雖然痛苦來逼迫，承受著各種痛苦，但心不會散亂。又恢復正念進入母親的胎中，瞭解諸法是由業力而生，都是從因緣而生起，詳細的解說如上文所說。乃至出生時，雖然承受著像這樣的各種極度痛苦，由於他們是中等的敏銳根性，所以進入和停留時有正念，出來時沒有正念，詳細的解說如上文所說。乃至誰會喜歡進入這樣的胎中呢？』

『阿難陀！誰是正念進入胎中、不正念停留和出來呢？阿難陀！比如有一類凡夫有情，天性喜歡持戒，修習善行，經常爲了殊勝的事情做各種善事，詳細的解說如上文所說。乃至臨終時沒有後悔，或者是七次往返人間的預流果等，臨命終時各種痛苦來逼迫，雖然承受著痛苦，但心不會散亂，又恢復正念進入母親的胎中。由於他們是下等的敏銳根性，所以進入胎中時知道，停留和出來時不知道，詳細的解說如上文所說。

【English Translation】 English version: If the skin and flesh are cut open with a knife and ashes are scattered on top, great suffering arises from this. The suffering of a fetus in the womb is also like this. Although experiencing this pain, due to their sharp faculties, their right mindfulness is not scattered. Nanda! This fetus dwells in the mother's womb in this way, enduring such suffering. Moreover, at the time of birth, it emerges with difficulty. Due to the wind of karma, its hands and feet are joined together, its limbs are contracted, and it endures great agony. When it wants to leave the mother's womb, its body is bruised and swollen, like a fresh swelling that is difficult to touch. Hunger and thirst oppress it, and its mind is filled with anxiety and distress. Due to karmic causes, it is pushed out by the wind. As soon as it is born, it is touched by the external wind, like being cut and smeared with ashes. The touch of hands and clothes causes extreme suffering. Although experiencing this suffering, due to their superior sharp faculties, their right mindfulness is not disturbed. In the mother's womb, they know that entering, dwelling, and exiting are all suffering. Nanda! Who would delight in entering such a womb?

'Nanda! Who is it that enters the mother's womb with right mindfulness but exits without right mindfulness? Nanda! For example, there are ordinary beings who by nature delight in upholding precepts, cultivating virtuous qualities, and constantly performing meritorious deeds for the sake of superior matters. Their minds are upright and not given to negligence. They have a little wisdom and no regrets at the time of death, or they are a 'stream-enterer' (Srotapanna) destined for seven more lives, or a 'family-to-family' (Kula-kula), or a 'once-returner' (Sakrdagamin), or an 'one-interval' (Ekavicika). These people have previously cultivated virtuous deeds. At the time of death, although suffering comes and oppresses them, and they endure various pains, their minds are not scattered. They return to right mindfulness and enter the mother's womb, understanding that all dharmas arise from karma and originate from causes and conditions, as explained above. Even until birth, although they endure such extreme suffering, due to their intermediate sharp faculties, they have right mindfulness when entering and dwelling, but not when exiting, as explained above. Even so, who would delight in entering such a womb?'

'Nanda! Who is it that enters the womb with right mindfulness but does not dwell or exit with right mindfulness? Nanda! For example, there are ordinary beings who by nature delight in upholding precepts, cultivating virtuous qualities, and constantly performing meritorious deeds for the sake of superior matters, as explained above. Even until the time of death, they have no regrets, or they are a stream-enterer destined for seven more lives, etc. At the time of death, various sufferings come and oppress them. Although they endure suffering, their minds are not scattered. They return to right mindfulness and enter the mother's womb. Due to their inferior sharp faculties, they know when entering the womb but do not know when dwelling or exiting, as explained above.

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。乃至誰當樂入如是胎中？

「難陀！誰是入住出俱不正念？如有一類凡夫有情，樂毀凈戒不修善品，常為惡事作諸惡行，心不質直多行放逸，無有智慧貪財慳吝，手常拳縮不能舒展濟惠於人，恒有希望心不調順，見行顛倒。臨終悔恨，諸不善業皆悉現前。當死之時猛利楚毒，痛惱逼切其心散亂，由諸苦惱不自憶識：我是何人？從何而來？今何處去？難陀！是謂三時皆無正念，廣說如上。難陀！此諸有情生在人中，雖有如是無量苦惱，然是勝處，于無量百千俱胝劫中人身難得。若生天上常畏墜墮有愛別離苦，命欲終時余天告言：『愿汝當生世間善趣。』云何世間善趣？謂是人天。人趣難得，遠離難處更復是難。云何惡趣？謂三惡道。地獄趣者常受苦切極不如意，猛利楚毒難可譬喻。餓鬼趣者性多瞋恚無柔軟心，諂誑殺害以血涂手無有慈悲，形容醜陋見者恐怖，設近於人受飢渴苦恒被障礙。傍生趣者無量無邊作無義行、無福行、無法行、無善行、無淳質行，互相食啖強者𣣋弱，有諸傍生若生、若長、若死，皆在闇中不凈糞屎垢穢之處，或時暫明，所謂蜂蝶、蚊蟻、蚤虱、蛆蟲之類，自余復有無量無邊生長常闇。由彼先世是愚癡人，不聽經法恣身語意，貪著五欲造眾惡事，生此類中受愚迷苦。難陀！復有無量無邊傍

【現代漢語翻譯】 現代漢語譯本：乃至誰會喜歡進入這樣的胎中呢？

『難陀（Ananda，佛陀的十大弟子之一）！誰是入住和出胎時都沒有正念的人呢？比如有一類凡夫有情，喜歡毀壞清凈的戒律，不修習善良的品行，經常做壞事，造作各種惡行，心不正直，常常放縱自己，沒有智慧，貪婪錢財，吝嗇小氣，手總是握著不能伸展開來救濟幫助別人，總是懷有非分之想，心不調順，見解和行為都顛倒錯亂。臨死的時候才後悔，各種不善的業都全部顯現出來。當要死的時候，感受到猛烈的痛苦，痛得難以忍受，內心散亂，因為各種苦惱而不能自己憶念：我是誰？從哪裡來？現在要到哪裡去？難陀！這就是所說的三個時段都沒有正念，詳細的解說就像上面所說的那樣。難陀！這些有情眾生出生在人間，雖然有這樣無量的苦惱，但人間仍然是殊勝的地方，在無量百千俱胝劫中，人身是難以得到的。如果生到天上，常常畏懼墮落，有和所愛分離的痛苦，壽命將要終結的時候，其他天人會告訴他說：『希望你將來能生到世間的善趣。』什麼是世間的善趣呢？就是人道和天道。人道難以得到，遠離各種苦難的地方更是難上加難。什麼是惡趣呢？就是三惡道。地獄道的眾生常常遭受痛苦，極其不如意，猛烈的痛苦難以用言語來比喻。餓鬼道的眾生大多嗔恨，沒有柔軟的心，諂媚欺騙，殺害眾生，手上沾滿鮮血，沒有慈悲心，形容醜陋，看到的人都感到恐怖，即使靠近人，也要遭受飢餓乾渴的痛苦，常常受到阻礙。傍生道的眾生無量無邊，做沒有意義的事情，沒有福報的事情，沒有法的事情，沒有善的事情，沒有淳樸的事情，互相吞食，強者欺凌弱者，有些傍生，無論是出生、成長還是死亡，都在黑暗中，在不乾淨的糞便污垢的地方，有時會有短暫的光明，比如蜜蜂、蝴蝶、蚊子、螞蟻、跳蚤、虱子、蛆蟲之類，除此之外還有無量無邊在黑暗中生長。因為他們前世是愚癡的人，不聽經法，放縱自己的身語意，貪戀五欲，造作各種惡事，所以生到這類眾生中，遭受愚昧迷惑的痛苦。難陀！還有無量無邊的傍

【English Translation】 English version: Furthermore, who would delight in entering such a womb?

『Ananda (one of the ten principal disciples of the Buddha)! Who is it that lacks right mindfulness when entering, dwelling in, and exiting the womb? It is like a certain type of ordinary being who delights in breaking pure precepts, does not cultivate virtuous qualities, constantly engages in evil deeds and performs all kinds of wicked actions, whose heart is not upright, who is often indulgent, who lacks wisdom, is greedy for wealth and miserly, whose hand is always clenched and cannot be extended to help others, who constantly has desires and whose mind is not disciplined, whose views and actions are inverted. At the time of death, they regret their actions, and all their unwholesome deeds appear before them. When they are about to die, they experience intense and sharp pain, and their minds are scattered. Due to the suffering, they cannot remember who they are, where they came from, or where they are going. Ananda! This is what is meant by lacking right mindfulness at all three times, as explained above. Ananda! Although these sentient beings are born among humans and experience such immeasurable suffering, the human realm is still a superior place, and obtaining a human body is difficult in immeasurable hundreds of thousands of kotis of kalpas. If they are born in the heavens, they constantly fear falling and experience the suffering of separation from loved ones. When their lifespan is about to end, other devas will tell them: 『May you be born in a good realm in the world.』 What is a good realm in the world? It refers to the human and deva realms. Obtaining the human realm is difficult, and avoiding difficult places is even more difficult. What are the evil realms? They are the three evil paths. Beings in the hell realm constantly experience suffering and extreme dissatisfaction, and the intense pain is difficult to describe. Beings in the preta (hungry ghost) realm are mostly filled with anger and lack gentleness, are deceitful, kill, have blood-stained hands, and lack compassion. Their appearance is ugly, and those who see them are terrified. Even when they are near humans, they suffer from hunger and thirst and are constantly obstructed. Beings in the animal realm are immeasurable and boundless, engaging in meaningless actions, actions without merit, actions without dharma, actions without virtue, and actions without purity, devouring each other, with the strong preying on the weak. Some animals, whether they are born, grow, or die, are in darkness, in unclean places of feces and filth. Sometimes there is temporary light, such as bees, butterflies, mosquitoes, ants, fleas, lice, and maggots. Besides these, there are immeasurable and boundless beings that grow in constant darkness. Because they were foolish people in their past lives, did not listen to the teachings, indulged their body, speech, and mind, were attached to the five desires, and committed all kinds of evil deeds, they are born into these kinds of beings and suffer from ignorance and delusion. Ananda! There are also immeasurable and boundless animals.

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生有情，生長及死皆在水中，所謂魚鱉、黿鼉、鱔蛭、蚌蛤、蝦蟆之類，由先世業身語意惡如上廣說。難陀！復有無量無邊傍生有情，聞屎尿香速往其處以為食飲，所謂豬羊、雞犬、狐貉、雕鷲、烏蠅、蜣螂、禽獸之類，皆由先世惡業所招受如是報。難陀！復有無量無邊傍生之類，常以草木及諸不凈充其飲食，所謂象馬、駝牛、驢騾之屬，乃至命終，由先惡業受如是報。

「複次難陀！生死有海苦哉！痛哉！猛焰燒然極大炎熱，無一眾生不被燒煮，斯等皆由眼耳鼻舌身意熾盛猛火，貪求前境色聲香味觸法。難陀！云何名為熾盛猛火？謂是貪瞋癡火、生老病死火、憂悲苦惱毒害之火，常自燒然無一得免。難陀！懈怠之人多受眾苦，煩惱嬰纏作不善法，輪迴不息生死無終。勤策之人多受安樂，發勇猛心斷除煩惱，修習善法不捨善軛無休息時。是故汝今應觀此身，皮肉筋骨血脈及髓不久散壞，常當一心勿為懈息，未證得者勤求證悟，如是應學。

「難陀！我不共世間作諸諍論，然而世間於我強為諍論。所以者何？諸知法者不與他諍，離我我所共誰為諍？由無見解起妄執故，我證正覺作如是語：『我于諸法無不了知。』難陀！我所言說有差異不？」難陀言：「不也。世尊！如來說者無有差異。」佛言：「善哉，善

【現代漢語翻譯】 現代漢語譯本：

水中生存的有情眾生，它們的生長和死亡都在水中，比如魚、鱉（biē，甲魚）、黿（yuán，大鱉）鼉（tuó，揚子鱷）、鱔（shàn，黃鱔）蛭（zhì，螞蟥）、蚌（bàng，河蚌）蛤（gé，蛤蜊）、蝦蟆（há má，青蛙）等等，都是因為前世的身、語、意惡業所致，如前面廣泛所說的那樣。難陀（Nanda，佛陀的堂弟）！還有無量無邊的傍生有情，聞到屎尿的香味就迅速前往那裡，把它們當作食物和飲料，比如豬、羊、雞、狗、狐貍、貉（hé，一種動物）、雕、鷲（jiù，禿鷲）、烏蠅（wū yíng，蒼蠅）、蜣螂（qiāng láng，屎殼郎）、各種禽獸等等，都是因為前世的惡業所招致的這種報應。難陀！還有無量無邊的傍生之類，常常以草木和各種不乾淨的東西充當飲食，比如象、馬、駱駝、牛、驢、騾等等，直到生命終結，都是因為前世的惡業而遭受這樣的報應。

『此外，難陀！生死輪迴的苦海真是痛苦啊！悲哀啊！就像猛烈的火焰在燃燒，極其炎熱，沒有一個眾生不被燒煮，這些都是因為眼、耳、鼻、舌、身、意這六種感官的熾盛猛火，貪求外在的色、聲、香、味、觸、法。難陀！什麼叫做熾盛猛火呢？就是貪、嗔（chēn，嗔恨）、癡（chī，愚癡）之火，生、老、病、死之火，憂愁、悲傷、痛苦、煩惱、毒害之火，常常自己燃燒，沒有一個能夠避免。難陀！懈怠的人會遭受很多痛苦，被煩惱纏繞，造作不善的法，輪迴不止，生死沒有終結。勤奮努力的人會享受很多安樂，發起勇猛之心，斷除煩惱，修習善法，不捨棄善的責任，沒有休息的時候。所以你現在應該觀察這個身體，皮、肉、筋、骨、血脈以及骨髓，不久就會散壞，要常常一心一意，不要懈怠休息，沒有證悟的人要勤奮尋求證悟，應該這樣學習。』

『難陀！我不和世間人作任何爭論，但是世間人卻要強行和我爭論。為什麼呢？因為明白佛法的人不會和他人爭論，遠離了『我』和『我所』，和誰去爭論呢？由於沒有正確的見解而產生虛妄的執著，我證得了正覺，所以這樣說：『我對一切法沒有不瞭解的。』難陀！我說的話有差異嗎？』難陀回答說：『沒有。世尊！如來所說的話沒有差異。』佛說：『好啊，好啊！』 English version:

Sentient beings that live, grow, and die in water, such as fish, turtles (鱉), soft-shelled turtles (黿), Chinese alligators (鼉), eels (鱔), leeches (蛭), mussels (蚌), clams (蛤), frogs (蝦蟆), and the like, all arise from evil deeds of body, speech, and mind in previous lives, as described extensively above. Nanda (Nanda, Buddha's cousin)! Furthermore, there are countless sentient beings among animals who quickly go to the scent of feces and urine, taking it as food and drink, such as pigs, sheep, chickens, dogs, foxes, raccoon dogs (貉), eagles, vultures (鷲), flies (烏蠅), dung beetles (蜣螂), birds, and beasts, all of whom receive such retribution due to evil deeds in previous lives. Nanda! Furthermore, there are countless kinds of animals that constantly fill their diet with grass, trees, and various impure things, such as elephants, horses, camels, cattle, donkeys, mules, and so on, until the end of their lives, all of whom suffer such retribution due to evil deeds in previous lives.

'Moreover, Nanda! The sea of birth and death is truly bitter! Painful! A great and intense heat burns fiercely, and no sentient being is spared from being burned and cooked. All of this is due to the intense fire of the eyes, ears, nose, tongue, body, and mind, which greedily seek after external forms, sounds, smells, tastes, sensations, and objects of mind. Nanda! What is called the intense fire? It is the fire of greed (貪), hatred (瞋), and delusion (癡), the fire of birth, old age, sickness, and death, the fire of sorrow, grief, suffering, and affliction, which constantly burns itself, and no one can escape it. Nanda! Lazy people suffer much pain, are entangled by afflictions, and commit unwholesome deeds, endlessly revolving in the cycle of birth and death. Diligent people enjoy much happiness, generate courageous minds, cut off afflictions, cultivate wholesome deeds, and do not abandon the yoke of goodness, without rest. Therefore, you should now contemplate this body, its skin, flesh, sinews, bones, blood vessels, and marrow, which will soon decay and break apart. Always be single-minded and do not be lazy or rest. Those who have not attained enlightenment should diligently seek it. Thus, you should learn.'

'Nanda! I do not engage in disputes with the world, but the world insists on disputing with me. Why? Because those who understand the Dharma do not dispute with others. Having abandoned 'I' and 'mine,' with whom would they dispute? Because of false attachments arising from a lack of correct understanding, I attained perfect enlightenment and therefore say: 'I know everything about all dharmas.' Nanda! Is there any difference in what I say?' Nanda replied: 'No, World Honored One! There is no difference in what the Tathagata says.' The Buddha said: 'Good, good!'

【English Translation】 Sentient beings that live, grow, and die in water, such as fish, turtles (鱉), soft-shelled turtles (黿), Chinese alligators (鼉), eels (鱔), leeches (蛭), mussels (蚌), clams (蛤), frogs (蝦蟆), and the like, all arise from evil deeds of body, speech, and mind in previous lives, as described extensively above. Nanda (Nanda, Buddha's cousin)! Furthermore, there are countless sentient beings among animals who quickly go to the scent of feces and urine, taking it as food and drink, such as pigs, sheep, chickens, dogs, foxes, raccoon dogs (貉), eagles, vultures (鷲), flies (烏蠅), dung beetles (蜣螂), birds, and beasts, all of whom receive such retribution due to evil deeds in previous lives. Nanda! Furthermore, there are countless kinds of animals that constantly fill their diet with grass, trees, and various impure things, such as elephants, horses, camels, cattle, donkeys, mules, and so on, until the end of their lives, all of whom suffer such retribution due to evil deeds in previous lives. 'Moreover, Nanda! The sea of birth and death is truly bitter! Painful! A great and intense heat burns fiercely, and no sentient being is spared from being burned and cooked. All of this is due to the intense fire of the eyes, ears, nose, tongue, body, and mind, which greedily seek after external forms, sounds, smells, tastes, sensations, and objects of mind. Nanda! What is called the intense fire? It is the fire of greed (貪), hatred (瞋), and delusion (癡), the fire of birth, old age, sickness, and death, the fire of sorrow, grief, suffering, and affliction, which constantly burns itself, and no one can escape it. Nanda! Lazy people suffer much pain, are entangled by afflictions, and commit unwholesome deeds, endlessly revolving in the cycle of birth and death. Diligent people enjoy much happiness, generate courageous minds, cut off afflictions, cultivate wholesome deeds, and do not abandon the yoke of goodness, without rest. Therefore, you should now contemplate this body, its skin, flesh, sinews, bones, blood vessels, and marrow, which will soon decay and break apart. Always be single-minded and do not be lazy or rest. Those who have not attained enlightenment should diligently seek it. Thus, you should learn.' 'Nanda! I do not engage in disputes with the world, but the world insists on disputing with me. Why? Because those who understand the Dharma do not dispute with others. Having abandoned 'I' and 'mine,' with whom would they dispute? Because of false attachments arising from a lack of correct understanding, I attained perfect enlightenment and therefore say: 'I know everything about all dharmas.' Nanda! Is there any difference in what I say?' Nanda replied: 'No, World Honored One! There is no difference in what the Tathagata says.' The Buddha said: 'Good, good!'

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哉！難陀！如來所說必無差異，如來是真語者、實語者、如語者、不異語者、不誑語者，欲令世間長夜安樂獲大勝利，是知道者、是識道者、是說道者、是開道者、是大導師，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世間之人無知無信，常與諸根而為奴僕，唯見掌中不觀大利，易事不修難者恒作。難陀！且止如斯智慧境界，汝今應以肉眼所見而觀察之，知所見者皆是虛妄即名解脫。難陀！汝莫信我、莫隨我欲、莫依我語、莫觀我相、莫隨沙門所有見解、莫于沙門而生恭敬、莫作是語：『沙門喬答摩是我大師。』然而但可於我自證所得之法，獨在靜處思量觀察，常多修習，隨於用心所觀之法，即于彼法觀想成就正念而住。自為洲渚、自為歸處，法為洲渚、法為歸處，無別洲渚無別歸處。難陀！云何苾芻自為洲渚、自為歸處，法為洲渚、法為歸處，無別洲渚無別歸處，如是難陀！若有苾芻，于自內身隨觀而住，勤勇繫念得正解了，于諸世間所有恚惱常思調伏，是謂隨觀內身是苦。若觀外身及內外身亦復如是。難陀！次於集法觀身而住、觀滅而住，復于集滅二法觀身而住，即於此身能為正念，或但有智、或但有見、或但有念，無依而住，於此世間知無可取。如是難陀！是謂苾芻于

【現代漢語翻譯】 現代漢語譯本： 難陀（Nanda，佛陀的堂弟）！如來所說必定沒有差異，如來是說真話的人、說實話的人、說如實話的人、不說異樣話的人、不說謊話的人，想要讓世間長久安樂獲得巨大的勝利，是知道的人、是認識道路的人、是宣說道路的人、是開闢道路的人、是偉大的導師。如來、應供（Arhat，值得供養的人）、正等覺（Sammasambuddha，完全覺悟的人）、明行足（Vidyacarana-sampanna，具有智慧和德行的人）、善逝（Sugata，走得很好的人）、世間解（Lokavidu，瞭解世界的人）、無上士（Anuttara-purisa-damma-sarathi，無上調御丈夫）、調御丈夫（Purisadamyasarathi，調御眾生的人）、天人師（Sasta deva-manussanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人），世間之人沒有知識沒有信仰，常常被各種感官所奴役，只看到眼前的利益而不顧長遠的利益，容易的事情不做而總是做困難的事情。難陀！暫且停止討論如此高深的智慧境界，你現在應該用肉眼所見來觀察，知道所見之物都是虛妄的，這就叫做解脫。難陀！你不要相信我、不要順從我的慾望、不要依賴我的話語、不要觀察我的相貌、不要跟隨沙門（Sramana，出家修行者）的所有見解、不要對沙門產生恭敬之心、不要說這樣的話：『沙門喬答摩（Gautama，釋迦牟尼佛的姓）是我的大師。』然而，你只需要對於我親自證悟得到的法，獨自在安靜的地方思考觀察，經常多多修習，隨著你用心所觀察的法，就在那個法上觀想成就正念而安住。自己作為洲渚（Dvipa，依靠），自己作為歸宿，法作為洲渚，法作為歸宿，沒有別的洲渚沒有別的歸宿。難陀！什麼是比丘（Bhikkhu，出家男子）自己作為洲渚、自己作為歸宿，法作為洲渚、法作為歸宿，沒有別的洲渚沒有別的歸宿呢？像這樣，難陀！如果有個比丘，對於自己的身體隨順觀察而安住，勤奮努力系念於法，得到正確的理解，對於世間所有的嗔恨惱怒常常思考調伏，這就是隨順觀察自身是苦。如果觀察外在的身體以及內在和外在的身體也是這樣。難陀！其次，對於集法（Samudaya-dhamma，產生的原因）觀察身體而安住、觀察滅法（Atthangama-dhamma，消滅的原因）而安住，又對於集滅二法觀察身體而安住，就在這個身體上能夠產生正念，或者只有智慧、或者只有見解、或者只有念頭，不依賴任何事物而安住，對於這個世間知道沒有什麼可以執取。像這樣，難陀！這就是比丘于自身隨順觀察而安住。

【English Translation】 English version: Nanda (Nanda, Buddha's cousin)! What the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has said is without difference. The Tathagata is a speaker of truth, a speaker of reality, a speaker of what is, a speaker of what is not different, a speaker of what is not deceptive, wishing to bring long-lasting peace and happiness and great victory to the world. He is a knower, a recognizer of the path, a speaker of the path, an opener of the path, a great guide. The Tathagata, Arhat (Arhat, 'Worthy One', one who is free from defilements), Sammasambuddha (Sammasambuddha, 'Fully Enlightened One'), Vidyacarana-sampanna (Vidyacarana-sampanna, 'Perfect in Knowledge and Conduct'), Sugata (Sugata, 'Well-Gone One'), Lokavidu (Lokavidu, 'Knower of the World'), Anuttara-purisa-damma-sarathi (Anuttara-purisa-damma-sarathi, 'Unsurpassed Trainer of Those Who Can Be Tamed'), Purisadamyasarathi (Purisadamyasarathi, 'Trainer of Men'), Sasta deva-manussanam (Sasta deva-manussanam, 'Teacher of Gods and Humans'), Buddha (Buddha, 'Awakened One'), Bhagavan (Bhagavan, 'Blessed One'), people in the world are without knowledge and without faith, constantly enslaved by their senses, seeing only what is in their hands and not considering the greater benefit, not cultivating what is easy and always doing what is difficult. Nanda! Let us stop at such a realm of wisdom. You should now observe with your physical eyes, knowing that what is seen is all illusory, and that is called liberation. Nanda! Do not believe me, do not follow my desires, do not rely on my words, do not observe my appearance, do not follow all the views of the Sramanas (Sramana, wandering ascetics), do not have reverence for the Sramanas, do not say these words: 'The Sramana Gautama (Gautama, the Buddha's family name) is my master.' However, you should only contemplate and observe in solitude the Dharma (Dharma, the teachings of the Buddha) that I have personally realized, constantly practice it, and according to the Dharma that you contemplate with your mind, contemplate and achieve right mindfulness and abide in it. Be your own island, be your own refuge, let the Dharma be your island, let the Dharma be your refuge, with no other island, no other refuge. Nanda! How does a Bhikkhu (Bhikkhu, Buddhist monk) be his own island, be his own refuge, let the Dharma be his island, let the Dharma be his refuge, with no other island, no other refuge? In this way, Nanda! If there is a Bhikkhu who abides contemplating his own body, diligently and mindfully, with right understanding, constantly thinking of subduing all hatred and anger in the world, this is called contemplating the body as suffering. If he contemplates the external body and the internal and external body, it is also the same. Nanda! Next, he abides contemplating the body in terms of its arising (Samudaya-dhamma, the law of arising), he abides contemplating its cessation (Atthangama-dhamma, the law of cessation), and again he abides contemplating the body in terms of both its arising and cessation, so that in this body he can generate right mindfulness, or only wisdom, or only insight, or only mindfulness, abiding without dependence, knowing that there is nothing to grasp in this world. In this way, Nanda! This is called a Bhikkhu abiding contemplating his own body.

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自內身隨觀而住。外身、內外身為觀亦爾。次觀內受、外受及內外受而住，觀內心、外心及內外心而住，觀內法、外法及內外法而住。勤勇繫念得正解了，于諸世間所有恚惱常思調伏，觀集法住、觀滅法住，復于集滅二法觀法而住，即於此身能為正念，或但有智、或但有見、或但有念，於此世間知無可取。如是難陀！是謂苾芻自為洲渚、自為歸處，法為洲渚、法為歸處，無別洲渚無別歸處。

「難陀！若有丈夫稟性質直遠離諂誑，于晨朝時來至我所，我以善法隨機教示，彼至暮時自陳所得；暮以法教、旦陳所得。難陀！我之善法現得證悟，能除熱惱善應時機，易為方便是自覺法，善為覆護親對我前，聞所說法順於寂靜，能趣菩提是我所知。是故汝今見有自利、見有他利及二俱利，如是等法應常修學，于出家法謹慎行之勿令空過，當獲勝果無為安樂，受他供給衣食臥具病藥等物，令其施主獲大福利，得勝果報尊貴廣大。如是難陀！應當修學。

「複次難陀！未有一色是可愛樂，能於後時不變壞者，無有是處；不起憂悲不生煩惱者，亦無是處。難陀！于汝意云何？此色是常為是無常？」「大德！體是無常。」「難陀！體既無常，為是苦不？」「大德！是苦。」「若無常苦，即變壞法。我諸多聞聖弟子眾，計色

【現代漢語翻譯】 現代漢語譯本： 從自身開始，專注于觀察身體的實相而安住。同樣地，觀察外在的身體、內在與外在的身體而安住。接著，觀察內在的感受、外在的感受以及內在與外在的感受而安住；觀察內心的狀態、外心的狀態以及內在與外在的心而安住；觀察內在的法、外在的法以及內在與外在的法而安住。精勤努力，保持正念，獲得正確的理解，對於世間所有的嗔恨和煩惱，經常思考如何調伏。觀察事物生起的原因而安住，觀察事物滅亡的原因而安住，進一步地，對於生起和滅亡這兩種現象，觀察法的實相而安住。因此，對於這個身體，能夠保持正念，或者僅僅擁有智慧，或者僅僅擁有見解，或者僅僅擁有正念，從而在這個世間知道沒有什麼可以執取。像這樣，阿難陀（Nanda）！這就是所謂的比丘（Bhiksu，佛教僧侶）自己成為自己的島嶼，自己成為自己的歸宿，以佛法為島嶼，以佛法為歸宿，沒有其他的島嶼，沒有其他的歸宿。

阿難陀（Nanda）！如果有一個人天性正直，遠離虛偽和欺騙，在早晨來到我這裡，我就會用好的佛法，根據他的根器來教導他，他到晚上的時候，自己陳述所學到的東西；晚上用佛法教導，早晨陳述所學到的東西。阿難陀（Nanda）！我的好的佛法，現在就可以證悟，能夠消除熱惱，很好地適應時機，容易理解和實踐，是自我覺悟的佛法，能夠很好地保護自己，親自面對我，聽到的佛法順應寂靜，能夠趨向菩提（Bodhi，覺悟），這是我所知道的。因此，你現在看到有自利、有他利以及自利和他利都具備的法，像這樣的法，應該經常修學，對於出家修行的佛法，謹慎地去實踐，不要讓時間空過，應當獲得殊勝的果報，無為的安樂，接受他人供養的衣服、食物、臥具、醫藥等物品，讓施主獲得巨大的福利，得到殊勝的果報，尊貴而廣大。像這樣，阿難陀（Nanda）！應當修學。

再者，阿難陀（Nanda）！沒有哪一種色（Rupa，物質現象）是可愛和令人快樂的，能夠在以後不發生變化和壞滅的，這是不可能的；不引起憂愁悲傷，不產生煩惱的，也是不可能的。阿難陀（Nanda）！你認為怎麼樣？這種色（Rupa，物質現象）是常還是無常呢？』『大德（Bhante，對佛陀的尊稱）！它的體性是無常的。』『阿難陀（Nanda）！體性既然是無常的，那是苦嗎？』『大德（Bhante，對佛陀的尊稱）！是苦。』『如果是無常的、是苦的，就是會變化和壞滅的。我的很多聽聞佛法的聖弟子們，執著於色（Rupa，物質現象）

【English Translation】 English version: He dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally. He dwells contemplating feeling in feeling internally, or he dwells contemplating feeling in feeling externally, or he dwells contemplating feeling in feeling both internally and externally. He dwells contemplating mind in mind internally, or he dwells contemplating mind in mind externally, or he dwells contemplating mind in mind both internally and externally. He dwells contemplating phenomena in phenomena internally, or he dwells contemplating phenomena in phenomena externally, or he dwells contemplating phenomena in phenomena both internally and externally. He dwells ardent, clearly comprehending, mindful, having put away grief and discontent in regard to the world. He dwells contemplating the arising nature, he dwells contemplating the ceasing nature, or he dwells contemplating the arising-and-ceasing nature. 『There is body』 merely to the extent of knowledge and remembrance, and he dwells independent, unsustained by anything in the world. Thus, Nanda, a Bhiksu (Buddhist monk) dwells as an island unto himself, as a refuge unto himself, with the Dhamma (teachings) as an island, with the Dhamma (teachings) as a refuge, without any other island, without any other refuge.

Nanda, if a man is of upright character, free from deceit and trickery, and comes to me in the morning, I instruct him in the good Dhamma (teachings) according to his capacity, and in the evening he reports what he has gained; in the evening I instruct him in the Dhamma (teachings), and in the morning he reports what he has gained. Nanda, my good Dhamma (teachings) can be realized in this very life, it can remove feverishness, it is well-timed, easy to practice, it is a Dhamma (teachings) for self-awakening, it is well-protected, it is face to face with me, the Dhamma (teachings) that is heard is conducive to tranquility, it leads to Bodhi (enlightenment), this is what I know. Therefore, you now see that there is benefit for oneself, benefit for others, and benefit for both, such Dhamma (teachings) should be constantly practiced, and be careful in practicing the Dhamma (teachings) of renunciation, do not let time pass in vain, you should obtain the supreme fruit, the unconditioned bliss, and receive the offerings of clothing, food, bedding, medicine, etc., so that the donors may obtain great benefits, and receive supreme rewards, honorable and vast. Thus, Nanda, you should practice.

Furthermore, Nanda, there is no form (Rupa, material phenomenon) that is lovely and delightful, that will not change and decay in the future, there is no such possibility; there is also no possibility that it will not cause sorrow and grief, and will not cause trouble. Nanda, what do you think? Is this form (Rupa, material phenomenon) permanent or impermanent?』 『Bhante (Venerable Sir, a term of respect for the Buddha), its nature is impermanent.』 『Nanda, since its nature is impermanent, is it suffering?』 『Bhante (Venerable Sir, a term of respect for the Buddha), it is suffering.』 『If it is impermanent and suffering, then it is subject to change and decay. My many noble disciples who have heard the Dhamma (teachings), clinging to form (Rupa, material phenomenon)

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是我、我有諸色、色屬於我、我在色中不？」白言：「不也。世尊！」「于汝意云何？受想行識是常無常？」「大德！皆是無常。」「難陀！體既無常，為是苦不？」「大德！是苦。」「若無常苦，即變壞法。我諸多聞聖弟子眾，計受等是我、我有受等、受等屬我、我在受等中不？」「不也。世尊！」「是故應知凡是諸色，若過去、若未來、若現在，若內、若外、若粗、若細，若勝、若劣、若遠、若近，所有諸色皆非是我，我不有色、色不屬我、我不在色中，如是應以正念正慧而審觀察；受想行識，若過去、若未來、若現在，若內、若外、若粗、若細，若勝、若劣、若遠、若近，此等亦非是我、我亦非有此等、我亦非在此中，如是應以正念正慧而審觀察。若我多聞聖弟子眾如是觀察，於色厭患，復于受想行識亦生厭患，若厭患已即不染著，既無染著即得解脫，既解脫已自知解脫，作如是言：『我生已盡、梵行已立、所作已辦、不受後有。』」

爾時世尊說此法已，時具壽難陀遠塵離垢得法眼凈，五百苾芻于諸有漏心得解脫。爾時世尊重說伽他告難陀曰：

「若人無定心，　　即無清凈智， 　不能斷諸漏，　　是故汝勤修。 　汝常修妙觀，　　知諸蘊生滅， 　清凈若圓滿，　　諸天悉欣慶。 　親友共交

【現代漢語翻譯】 現代漢語譯本： 『是我、我有諸（一切事物）、屬於我、我在色（物質）中嗎？』難陀回答：『不是的，世尊！』 『你認為如何？受（感受）、想（想法）、行（行為）、識（意識）是常還是無常？』 『大德（世尊）！都是無常的。』 『難陀！本體既然是無常的，那是苦嗎？』 『大德！是苦。』 『如果是無常的、苦的，就是變壞之法。我那些多聞的聖弟子們，會認為受等是我、我有受等、受等屬於我、我在受等之中嗎？』 『不是的，世尊！』 『因此應當知道，凡是各種色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是殊勝、低劣，無論是遙遠、鄰近，所有這些色都不是我，我不擁有它們、它們不屬於我、我不在色之中，應當以正念正慧來審慎觀察；受、想、行、識，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是殊勝、低劣，無論是遙遠、鄰近，這些也不是我，我也不擁有這些，我也不在這些之中，應當以正念正慧來審慎觀察。如果我那些多聞的聖弟子們這樣觀察，就會對色生起厭患，進而對受、想、行、識也生起厭患，如果生起厭患就不會染著，既然沒有染著就能得到解脫，既然解脫了就能自己知道已經解脫，並且這樣說：『我的生死已經終結、清凈的修行已經確立、該做的事情已經做完、不再受後世的輪迴。』』 這時，世尊說完此法，具壽難陀遠離塵垢，獲得清凈的法眼，五百位比丘從各種有漏的煩惱中得到解脫。這時，世尊又說了一段偈語告訴難陀： 『如果一個人沒有定心，就沒有清凈的智慧，不能斷除各種煩惱，所以你要勤奮修行。 你要經常修習微妙的觀照，瞭解諸蘊（五蘊：色、受、想、行、識）的生滅，清凈如果圓滿，諸天都會歡欣慶賀。 親友共同交往』

【English Translation】 English version: 『Is it me, do I have things (all things), do they belong to me, am I in form (matter)?』 Nanda replied: 『No, World-Honored One!』 『What do you think? Is feeling (sensation), perception (thought), volition (action), consciousness (awareness) permanent or impermanent?』 『Venerable One (World-Honored One)! All are impermanent.』 『Nanda! Since the essence is impermanent, is it suffering?』 『Venerable One! It is suffering.』 『If it is impermanent and suffering, it is subject to change. Would my learned noble disciples consider feeling, etc., to be me, do I have feeling, etc., does feeling, etc., belong to me, am I in feeling, etc.?』 『No, World-Honored One!』 『Therefore, it should be known that all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether superior or inferior, whether far or near, all these forms are not me, I do not possess them, they do not belong to me, I am not in form; one should observe carefully with right mindfulness and right wisdom; feeling, perception, volition, consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether superior or inferior, whether far or near, these are also not me, I do not possess these, I am not in these; one should observe carefully with right mindfulness and right wisdom. If my learned noble disciples observe in this way, they will become weary of form, and further, they will also become weary of feeling, perception, volition, and consciousness; if they become weary, they will not be attached, and since there is no attachment, they will attain liberation, and since they are liberated, they will know for themselves that they are liberated, and they will say: 『My birth is exhausted, the pure conduct is established, what needed to be done is done, I will not be subject to future existence.』』 At that time, after the World-Honored One spoke this Dharma, the Venerable Nanda was freed from dust and defilement and obtained the pure Dharma eye, and five hundred Bhikshus were liberated from all defiled outflows. At that time, the World-Honored One spoke a verse to Nanda: 『If a person has no concentration, then there is no pure wisdom, and they cannot cut off all outflows, therefore you should diligently cultivate. You should constantly cultivate subtle contemplation, understanding the arising and ceasing of the aggregates (five aggregates: form, feeling, perception, volition, consciousness), if purity is complete, all the devas will rejoice and celebrate. Friends and relatives associate together』

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歡，　　往來相愛念， 　貪名著利養，　　難陀汝應舍！ 　勿親近在家，　　及於出家者， 　念起生死海，　　窮盡苦邊際。 　初從羯羅藍，　　吹生於肉皰， 　肉皰生閉尸，　　閉尸生健南。 　健南漸轉變，　　生頭及四支， 　眾骨聚成身，　　皆從業因有。 　頂骨合九片，　　頷車兩骨連， 　齒有三十二，　　其根亦如是。 　耳根及頸骨，　　腭骨並鼻樑， 　胸臆與咽喉，　　總有十二骨。 　眼眶有四骨，　　肩腢亦兩雙， 　兩臂及指頭，　　總有五十骨。 　項後有八骨，　　脊樑三十二， 　此各有根本，　　其數亦四八。 　右脅邊肋骨，　　相連有十三， 　左脅相連生，　　亦有十三骨。 　此等諸骨鎖，　　三三相續連， 　二二相鉤牽，　　其餘不相續。 　左右兩腿足，　　合有五十骨， 　總三百十六，　　支拄于身內。 　骨節相鉤綴，　　合成眾生體， 　實語者記說，　　正覺之所知。 　從足至於頂，　　雜穢不堅牢， 　由此共成身，　　脆危如葦舍。 　無榍唯骨立，　　血肉遍涂治， 　同機關木人，　　亦如幻化像。 　應觀於此身，　　筋脈更纏繞， 　濕皮相裹覆，　　九處有瘡門。 　周遍常流溢，　　屎尿諸不凈， 　譬如倉與篅，　　

盛諸穀麥等。 　此身亦如是，　　雜穢滿其中， 　運動骨機關，　　危脆非堅實。 　愚夫常愛樂，　　智者無染著， 　洟唾污常流，　　膿血恒充滿。 　黃脂雜乳汁，　　腦滿髑髏中， 　胸膈痰癊流，　　內有生熟藏。 　肪膏與皮膜，　　五藏諸腸胃， 　如是臭爛等，　　諸不凈居同。 　罪身深可畏，　　此即是怨家， 　無識耽欲人，　　愚癡常保護。 　如是臭穢身，　　猶如朽城郭， 　日夜煩惱逼，　　遷流無暫停。 　身城骨墻壁，　　血肉作涂泥， 　畫彩貪、瞋、癡，　　隨處而莊飾。 　可惡骨身城，　　血肉相連合， 　常被惡知識，　　內外苦相煎。 　難陀汝當知，　　如我之所說， 　晝夜常繫念，　　勿思于欲境。 　若欲遠離者，　　常作如是觀， 　勤求解脫處，　　速超生死海。」

爾時世尊說是入胎經已，具壽難陀及五百苾芻，皆大歡喜信受奉行。

難陀苾芻越生死海險難之處，能至安隱究竟涅槃，獲阿羅漢果，說自慶頌曰：

「敬心奉澡浴，　　凈水及涂香； 　並修諸福因，　　獲斯殊勝報。」

時諸苾芻聞是說已，咸皆有疑，為斷疑故請大師曰：「大德！難陀苾芻先作何業，由彼報得金色之身，具三十相以自嚴飾，望世尊身但少四

【現代漢語翻譯】 現代漢語譯本 盛放穀物和麥子等。 這個身體也是如此，充滿各種雜穢之物， 依靠骨骼的機關運動，脆弱而不堅固。 愚笨的人常常喜愛它，有智慧的人不會執著於它， 鼻涕唾液經常流淌，膿血總是充滿其中。 黃色的脂肪混雜著乳汁，腦漿充滿頭蓋骨中， 胸腔隔膜間痰液流動，內部有生的和熟的內臟。 脂肪和皮膜，五臟和各種腸胃， 像這樣臭爛的東西，各種不凈之物共同居住。 罪惡的身體非常可怕，它就是怨家， 沒有見識沉迷慾望的人，愚癡地保護它。 像這樣臭穢的身體，就像朽壞的城郭， 日夜被煩惱逼迫，遷流變化沒有停歇。 身體的城池以骨骼為墻壁，用血肉作為涂泥， 用貪、瞋、癡來描繪色彩，隨處進行裝飾。 可憎的骨骼身體城池，血肉互相連線結合， 經常被惡知識所困擾，內外都受到痛苦煎熬。 難陀（Nanda）啊，你應當知道，就像我所說的， 晝夜常常繫念於此，不要思念慾望的境界。 如果想要遠離慾望，常常作這樣的觀想， 勤奮地尋求解脫之處，迅速超越生死苦海。

這時，世尊說完這部《入胎經》后，具壽難陀（Nanda）和五百位比丘，都非常歡喜，信受奉行。

難陀（Nanda）比丘超越了生死苦海的險難之處，能夠到達安穩究竟的涅槃（Nirvana），獲得阿羅漢（Arhat）果位，說了自我慶賀的偈頌：

『恭敬地奉獻澡浴，用乾淨的水和涂香； 並且修習各種福德的因緣，獲得這種殊勝的果報。』

當時，各位比丘聽了這些話后，都感到疑惑，爲了消除疑惑，請教大師說：『大德！難陀（Nanda）比丘先前做了什麼業，由於這種果報而得到金色的身體，具備三十種相好來莊嚴自身，與世尊的身體相比只少了四種？』

【English Translation】 English version It is filled with grains, wheat, and the like. This body is also like that, filled with various impurities, Moving by the mechanism of bones, fragile and not solid. Foolish people often love it, wise people are not attached to it, Snot and saliva constantly flow, pus and blood are always filled within. Yellow fat mixed with milk, brain fills the skull, Phlegm flows in the chest diaphragm, inside there are raw and cooked organs. Fat and skin, the five organs and various intestines, Like this, foul and rotten things, various impurities reside together. The sinful body is very frightening, it is the enemy, Ignorant people who indulge in desires, foolishly protect it. Like this foul and filthy body, is like a decayed city wall, Harassed by afflictions day and night, changing and flowing without pause. The city of the body has bones as walls, and flesh and blood as plaster, Painting colors of greed, anger, and delusion, decorating everywhere. The detestable city of the bone body, flesh and blood connected and combined, Constantly troubled by evil companions, suffering internally and externally. Nanda, you should know, as I have said, Day and night, constantly keep this in mind, do not think of the realm of desires. If you want to stay away from desires, constantly contemplate in this way, Diligently seek the place of liberation, quickly transcend the sea of birth and death.

At this time, after the World Honored One finished speaking this 'Sutra of Entering the Womb', the Venerable Nanda (Nanda) and five hundred Bhikshus, were all very happy, believed and practiced accordingly.

The Bhikshu Nanda (Nanda) crossed the perilous places of the sea of birth and death, able to reach the peaceful and ultimate Nirvana (Nirvana), attained the fruit of Arhat (Arhat), and spoke a verse of self-congratulation:

'Respectfully offering bathing, with clean water and fragrant ointment; And cultivating various causes of merit, obtaining this extraordinary reward.'

At that time, the Bhikshus, having heard these words, all had doubts, and in order to dispel their doubts, asked the Great Master: 'Great Virtue! What karma did the Bhikshu Nanda (Nanda) perform in the past, that due to this retribution he obtained a golden body, adorned with thirty-two marks, lacking only four compared to the body of the World Honored One?'

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指，于淫慾境極生愛著。大師哀愍，于生死海強拔令出，方便安置究竟涅槃？唯愿為說。」佛告諸苾芻：「難陀苾芻先所作業，果報成熟皆悉現前，廣說如上。」即說頌曰：

「假令經百劫，　　所作業不亡； 　因緣會遇時，　　果報還自受。

「汝等諸苾芻！過去世時九十一劫人壽八萬歲，有毗缽尸佛如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世，與六萬二千苾芻遊行人間，至親慧城王所都處，往親慧林，即於此住。時彼世尊有異母弟，于淫慾境極生愛著，其毗缽尸如來、應、正等覺，于生死海勸令出家，方便安置究竟涅槃。時彼國主名曰有親，以法化世，人民熾盛豐樂安隱，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿。王異母弟極耽淫染，王聞佛眾住親慧林，將諸王子、親侍大臣及內宮女，人民翊從往詣佛所，頂禮佛足退坐一面。爾時世尊為彼王眾，宣揚妙法示教利喜得殊勝解。其弟耽欲不肯出門。時大臣子及余知友撫塵之類詣而告曰：『善友知不？王及王子並諸內宮大臣人眾，往毗缽尸佛所躬行禮敬，聽受妙法獲殊勝解。人身難得汝已得之，如何今時耽著淫慾不肯出門？』彼聞責已心生愧恥，俯仰相隨同行而去。時佛弟苾芻見諸徒侶共行而去，問曰：『何

{ "translations": [ "現代漢語譯本：", "指，對於淫慾的境界極度地產生愛戀執著。大師您慈悲憐憫，想要從生死苦海中強行拔救他出來，用方便法門安置於究竟涅槃的境界嗎？希望您能為我們解說。』佛告訴各位比丘：『難陀比丘過去所造的業，果報成熟都顯現出來了，詳細情況如前面所說。』於是說了頌語：", "『縱然經過百千劫，所造的業也不會消亡；因緣際會相遇之時，果報終究還是自己承受。", "『你們各位比丘！過去世時，在九十一劫之前，那時人們的壽命有八萬歲，有Vipassi佛（毗缽尸佛，過去七佛之一）如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現在世間，與六萬二千位比丘一起前往人間，到達親慧城國王所統治的地方，前往親慧林，就在那裡居住。當時那位世尊有一位異母弟弟，對於淫慾的境界極度地產生愛戀執著，那位Vipassi佛（毗缽尸佛）如來、應、正等覺，想要從生死苦海中勸導他出家，用方便法門安置於究竟涅槃的境界。當時那個國家的國王名叫有親，用佛法教化世人，人民興盛，生活富足安樂，沒有各種欺詐虛偽、盜賊和疾病，牛羊稻米甘蔗到處都是。國王的異母弟弟極度地沉迷於淫慾，國王聽說佛陀的僧團住在親慧林，就帶領各位王子、親近侍從的大臣以及後宮的妃女，人民簇擁著前往佛陀所在的地方，頂禮佛足，然後退到一旁坐下。當時世尊為國王和他的隨從們，宣揚微妙的佛法，開示教導，使他們心生歡喜，獲得殊勝的理解。他的弟弟沉迷於淫慾，不肯出門。當時大臣的兒子以及其他的知心朋友，勸諫他說：『好朋友，你知道嗎？國王和王子以及各位後宮大臣和眾多百姓，都去Vipassi佛（毗缽尸佛）那裡親自禮敬，聽受微妙的佛法，獲得了殊勝的理解。人身難得，你已經得到了，為什麼現在還沉迷於淫慾不肯出門呢？』他聽了責備之後，心中感到慚愧，於是起身跟隨大家一同前往。當時佛陀的弟弟比丘看見各位同伴一起前往，問道：『什麼事？』" ], "english_translations": [ "English version:", \"Referring to, extremely attached to the realm of lust. The great master is compassionate and wants to forcibly pull him out of the sea of birth and death, conveniently placing him in the ultimate state of Nirvana? I hope you can explain it to us.' The Buddha told the Bhikshus: 'The karmic retribution of the Bhikshu Nanda's past deeds has matured and is now manifesting, as described in detail above.' Then he spoke the verse:", "'Even if hundreds of kalpas pass, the deeds done will not perish; when causes and conditions meet, the karmic retribution will ultimately be borne by oneself.", "'You Bhikshus! In the past, ninety-one kalpas ago, people lived to be eighty thousand years old. Vipassi Buddha (毗缽尸佛, one of the past seven Buddhas), the Tathagata, Arhat, Samyak-sambuddha, Vidyā-caraṇa-sampanna, Sugata, Lokavidu, Anuttara-purusa-damya-sarathi, Shasta Devanam ca Manusyanam, Buddha, Bhagavan, appeared in the world, and together with sixty-two thousand Bhikshus, went to the human realm, arriving at the place ruled by King Qin Hui, going to Qin Hui Grove, and residing there. At that time, that World Honored One had a half-brother who was extremely attached to the realm of lust. That Vipassi Buddha (毗缽尸佛), Tathagata, Arhat, Samyak-sambuddha, wanted to persuade him to renounce the world from the sea of birth and death, conveniently placing him in the ultimate state of Nirvana. At that time, the king of that country was named You Qin, who taught the world with the Dharma, and the people were prosperous, living in abundance and peace, without any fraud, deceit, thieves, or diseases, with cattle, sheep, rice, and sugarcane everywhere. The king's half-brother was extremely addicted to lust. The king heard that the Buddha's Sangha was residing in Qin Hui Grove, so he led the princes, close attendant ministers, and concubines of the inner palace, with the people crowding around, to the place where the Buddha was, prostrating at the Buddha's feet, and then retreating to sit on one side. At that time, the World Honored One proclaimed the wonderful Dharma to the king and his entourage, teaching and guiding them, causing them to rejoice and gain a special understanding. His brother was addicted to lust and refused to go out. At that time, the minister's son and other close friends advised him, saying: 'Good friend, do you know? The king and princes, as well as the concubines of the inner palace, ministers, and many people, have gone to Vipassi Buddha (毗缽尸佛) to personally pay their respects, listen to the wonderful Dharma, and gain a special understanding. It is difficult to obtain a human body, and you have already obtained it. Why are you still indulging in lust and refusing to go out?' After hearing the rebuke, he felt ashamed and then got up and followed everyone together. At that time, the Buddha's brother Bhikshu saw the companions going together and asked: 'What's the matter?'\"" ] }

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故君等將此一人共伴而去？』時彼同伴具以事白，苾芻曰：『我是佛弟，昔在家時于諸欲境極生耽著，幸蒙大師強牽令出，安隱將趣究竟涅槃。更有如是愚癡之輩與我相似，仁等慈悲強共將去誠為大善。今可往詣無上大師，得至佛所必生深信。』時彼同伴共至佛所，佛觀彼類稱根欲性而為說法。既得聞已深起信心，從座而起偏袒右肩，合掌向佛白言：『世尊！唯愿大師及諸聖眾，明至我家入溫室澡浴。』佛默然受。彼知受已禮佛雙足奉辭而去，遂至王所申恭敬已，白言：『大王！我詣佛所聞法生信，于淫慾境起厭離心，奉請佛僧明至我家入溫室浴，如來大師慈悲為受，佛是人天所應供養，王今宜可灑掃街衢嚴飾城郭。』王作是念：『佛來入城我當嚴飾，然我之弟耽欲難諫，佛今調伏實誠希有。』答言：『甚善！汝今可去營辦澡浴所須之物，我當隨力嚴飾城隍。』弟生大喜辭王而去。王告諸臣曰：『當可唱令普告諸人：「明日世尊將入城內，諸舊住者及遠方來，汝等諸人咸當隨力，嚴飾城郭灑掃街衢，持諸香華迎大師入。」』臣奉王教普告令知具宣王敕，時諸人眾于彼城中，除去瓦礫遍灑香水，燒諸妙香懸眾幡蓋散花供養，如天帝釋歡喜之園。時彼王弟辦諸香湯及香油等，莊嚴浴室敷置床座。毗缽尸佛漸欲至城，王及諸

臣太子后妃宮人婇女及諸人眾，咸出奉迎遙禮佛足隨從入城。時彼王弟引佛世尊，入溫室內授香水等以充澡浴，見佛世尊身如金色，三十二相八十種好周遍莊嚴。見已歡喜生深信心，洗浴既竟著衣服已，即便頂禮世尊雙足，發是愿言：『我今幸遇最上福田微申供養，愿此善因於未來世，身得金色與佛無異。如世尊弟，于欲境中深生耽著強拔令出，得趣安隱究竟涅槃。愿我當來得為佛弟，獲金色身亦復如是，我于欲境生耽著時，強牽令出愛染深河，得趣涅槃安隱之處。』汝等苾芻勿生異念，彼親慧王耽欲之弟，即難陀苾芻是。由於昔時請毗缽尸佛入浴室中香湯澡浴，凈心發願彼之善因，今為佛弟身作金色。我于耽著淫慾之境，強拔令出舍俗出家，究竟涅槃至安隱處。」

時諸苾芻更復有疑，請世尊曰：「大德！難陀苾芻曾作何業，今身感得三十大丈夫相？」佛告諸苾芻：「彼所作業廣說如前。乃往過去于聚落中，有一長者大富多財資生無乏，有一苑園花果茂盛，流泉浴池林木森竦，堪出家人棲隱之處。時有獨覺出現於世，哀愍眾生樂處閑靜，世間無佛唯此福田。於時有一獨覺尊者，遊行人間至斯聚落，周旋觀察屆彼園中，其守園人既見尊者，告言：『善來！為解勞倦，尊者住此。』即于中夜入火光定，園人見已作

【現代漢語翻譯】 現代漢語譯本：臣、太子、后妃、宮人、婇女以及所有的人，都出來奉迎，遙遙地禮拜佛足，跟隨佛陀進入城市。當時，國王的弟弟引導佛陀進入溫室，用香水等物為佛陀沐浴，見到佛陀的身體如同金色，具足三十二相、八十種好，週身莊嚴。見到之後，歡喜地生起深深的信心，沐浴完畢，穿好衣服后，便頂禮世尊的雙足，發願說：『我今有幸遇到最上的福田，略微申表供養，愿以此善因，在未來世，身體也能得到金色，與佛陀沒有差別。如同世尊的弟弟（指難陀，Nanda），在欲境中深深地耽著，您強行將他拔出，使他趣向安穩，最終達到涅槃（Nirvana）。愿我將來也能成為佛陀的弟弟，獲得金色的身體也像這樣，我在欲境中產生耽著時，您也能強行將我牽出愛染的深河，使我趣向涅槃安穩之處。』你們這些比丘（Bhiksu），不要產生其他的想法，那位親慧王（Prasenajit）耽於情慾的弟弟，就是難陀比丘。由於過去曾經請毗缽尸佛（Vipassi Buddha）進入浴室中用香湯沐浴，以清凈的心發願，憑藉那個善因，今生作為佛陀的弟弟，身體呈現金色。我（佛陀）對於耽著淫慾之境的難陀，強行將他拔出，讓他捨棄世俗出家，最終達到涅槃，到達安穩之處。」

當時，各位比丘又產生了疑問，請問世尊說：『大德！難陀比丘曾經做了什麼業，今生感得三十大丈夫相？』佛陀告訴各位比丘：『他所做的業，廣泛地說就像之前所說的那樣。在過去很久以前，在一個村落中，有一位長者（wealthy man）非常富有，擁有大量的財富，生活所需一應俱全，他有一個苑園，裡面花果茂盛，有流動的泉水、浴池，林木高聳，適合出家人居住。當時有一位獨覺（Pratyekabuddha）出現在世間，哀憫眾生，喜歡居住在安靜的地方，世間沒有佛陀，只有這位福田。當時有一位獨覺尊者，來到人間，到達這個村落，四處觀察，來到了那個園中，看守園子的人見到這位尊者，告訴他說：『歡迎您！爲了解除您的勞累，尊者請住在這裡。』當天夜裡，獨覺進入火光定（Tejo-dhatu Samadhi），園丁見到之後，心想

【English Translation】 English version: The ministers, the crown prince, the consorts, the palace women, the concubines, and all the people came out to greet him, reverently bowing to the Buddha's feet from afar and following him into the city. At that time, the king's brother led the World Honored One into a warm chamber, offering fragrant water and other items for bathing. He saw that the body of the World Honored One was like gold, adorned with the thirty-two major marks and eighty minor marks of excellence. Having seen this, he joyfully generated deep faith. After the bathing was completed and the clothes were put on, he immediately prostrated himself at the feet of the World Honored One, making this vow: 'I am fortunate to encounter the supreme field of merit and offer a slight offering. May this good cause in future lives allow me to obtain a golden body, no different from the Buddha. Just as the World Honored One's brother (referring to Nanda), deeply attached to the realm of desire, was forcibly pulled out, enabling him to proceed to peace and ultimately attain Nirvana (Nirvana), may I also become the Buddha's brother in the future, obtaining a golden body in the same way. When I become attached to the realm of desire, may you forcibly pull me out of the deep river of attachment, enabling me to proceed to the peaceful place of Nirvana.' You Bhikshus (Bhiksu), do not have different thoughts. That brother of King Prasenajit (Prasenajit) who was attached to desire is the Bhikshu Nanda. Because in the past he invited Vipassi Buddha (Vipassi Buddha) into the bathroom to bathe with fragrant water, and made a vow with a pure heart, by virtue of that good cause, he is now the Buddha's brother with a golden body. I (the Buddha) forcibly pulled Nanda out of the realm of attachment to lust, allowing him to renounce the world and become a monk, ultimately attaining Nirvana and reaching a place of peace."

At that time, the Bhikshus had further doubts and asked the World Honored One: 'Great Virtue! What deeds did the Bhikshu Nanda perform to be born with the thirty-two marks of a great man in this life?' The Buddha told the Bhikshus: 'The deeds he performed are extensively as described before. In the distant past, in a village, there was a wealthy man (wealthy man) who was very rich, possessing abundant wealth, lacking nothing for his livelihood. He had a garden with lush flowers and fruits, flowing springs, bathing ponds, and towering trees, suitable for monks to dwell in. At that time, a Pratyekabuddha (Pratyekabuddha) appeared in the world, having compassion for sentient beings, enjoying living in quiet places. There was no Buddha in the world, only this field of merit. At that time, a Pratyekabuddha Venerable One came to the human world, arrived at this village, observed everywhere, and came to that garden. The person guarding the garden saw this Venerable One and said: 'Welcome! To relieve your fatigue, Venerable One, please stay here.' That night, the Pratyekabuddha entered the Fire Light Samadhi (Tejo-dhatu Samadhi). The gardener saw this and thought

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如是念：『此之大德成斯勝行。』即便夜起往就家尊，告言：『大家！宜於今者生慶喜心，于花園中有一大德來投我宿，成就妙行具足神通，放大光明遍照園內。』長者聞已疾往園中，禮雙足已作如是言：『聖者！仁為求食、我為福因，幸住此園我常施食。』彼見慇勤即便為受，住此園內入勝妙定解脫之樂。復作是念：『我此臭身輪迴生死，所應作者並已獲得，宜入圓寂永證無生。』作是念已即升虛空，入火光定現諸神變，放大光明上燭紅輝下流清水，舍此身已神識不生，永證無餘妙涅槃界。時彼長者取其屍骸，焚以香木復持乳汁而滅其火，收余身骨置新瓶中，造窣堵波懸諸幡蓋，深生敬信灑三十種眾妙香水，併發大愿求諸相好。汝等苾芻勿生異念，往時長者即難陀是，由以勝妙供養敬信業故，今受果報感得三十殊妙勝相。」

時諸苾芻更有疑念，重請世尊：「大德！難陀苾芻曾作何業，若不出家棄塵俗者，必當紹繼力輪王位？」佛告諸苾芻：「難陀先世所造之業，果報熟時必當自受。廣如上說。過去世時此賢劫中人壽二萬歲，有迦攝波佛出現世間，十號具足，在婆羅痆斯仙人墮處施鹿林中依止而住。時彼城中王名訖栗枳，以法化世為大法王，廣如上說。王有三子謂大中小。彼迦攝波佛施化事畢，猶如火盡入大

{ "translations": [ "現代漢語譯本：他這樣想：『這位大德成就瞭如此殊勝的德行。』隨即在夜裡起身前往父親的住所，稟告說：『父親！您現在應該生起歡喜之心，在我們的花園中，有一位大德前來借宿，他成就了微妙的德行，具足神通，放出巨大的光明，照亮了整個花園。』長者聽后，迅速前往花園，禮拜了他的雙足，並這樣說道：『聖者！您是爲了求食，而我則是爲了培植福德，希望您能住在這座花園裡，我將 постоянно供養您食物。』他看到長者如此慇勤，便接受了他的請求，住在這座花園裡，進入殊勝的禪定，享受解脫的快樂。他又這樣想：『我這臭穢的身體在生死中輪迴，該做的事情都已經做完了，應該進入圓寂，永遠證得不生不滅的境界。』這樣想著，他便升到空中，進入火光三昧，顯現各種神通變化，放出巨大的光明，向上照耀出紅色的光輝，向下流淌出清澈的水流，捨棄了這個身體，神識不再產生，永遠證得了無餘涅槃的境界。當時，那位長者取回了他的屍骸，用香木焚燒，又用乳汁澆滅火焰，收集剩餘的骨灰，放在新的瓶子里，建造佛塔，懸掛各種幡蓋，深深地生起敬信之心，灑上三十種珍貴的香水，並且發下大愿，祈求獲得各種殊勝的相好。你們這些比丘不要產生其他的想法，當時的那個長者就是難陀（Nanda），由於他以殊勝的供養和敬信的業力，所以今生才感得如此殊勝的果報，獲得了三十種殊妙的相好。」, "當時，各位比丘還有疑問，再次請問世尊：『大德！難陀（Nanda）比丘曾經做了什麼業，如果不出家，不捨棄世俗塵埃，必定會繼承轉輪王的王位？』佛告訴各位比丘：『難陀（Nanda）前世所造的業，果報成熟時必定會自己承受。』（內容）廣泛地像上面所說的那樣。過去世的時候，在這個賢劫中，人的壽命有二萬歲，有迦攝波佛（Kashyapa Buddha）出現在世間，具足十種稱號，在波羅奈斯（Varanasi）仙人墮處施鹿林中居住。當時，那座城市中的國王名叫訖栗枳（Kriki），以正法教化世人，是一位偉大的法王，（內容）廣泛地像上面所說的那樣。國王有三個兒子，分別是大兒子、中兒子和小兒子。那位迦攝波佛（Kashyapa Buddha）的教化事業完畢，就像火焰燃盡一樣，進入大" ], "english_translations": [ "English version: He thought thus: 'This great virtuous one has accomplished such excellent conduct.' Then, he arose at night and went to his father's residence, reporting: 'Great elder! You should now generate a joyful mind, for in our garden, a great virtuous one has come to lodge, having accomplished wondrous conduct, possessing神通 (Shen Tong, supernormal powers), emitting great light that illuminates the entire garden.' Upon hearing this, the elder quickly went to the garden, prostrated at his feet, and said: 'Venerable one! You seek food, and I seek to create merit, I hope you will reside in this garden, and I will constantly provide you with food.' Seeing his earnestness, he accepted and resided in the garden, entering into excellent samadhi and enjoying the bliss of liberation. He further thought: 'This foul body of mine has been transmigrating in 生死 (Samsara, cycle of birth and death), and all that should be done has been accomplished. It is fitting to enter into 圓寂 (Parinirvana, complete extinction), and eternally attain non-birth.' Thinking thus, he ascended into the sky, entered the 火光定 (Huoguangding, Fire Light Samadhi), manifested various 神變 (Shenbian, miraculous transformations), emitting great light that shone red radiance upwards and flowed clear water downwards. Having relinquished this body, his consciousness did not arise again, and he eternally attained the realm of 無餘妙涅槃 (Wuyumiaoniepan, Nirvana without remainder). At that time, the elder retrieved his remains, cremated them with fragrant wood, extinguished the fire with milk, collected the remaining bones and ashes, placed them in a new bottle, built a 窣堵波 (Stupa, Buddhist monument), hung various banners and canopies, deeply generated reverence and faith, sprinkled thirty kinds of precious fragrant waters, and made great vows to seek various auspicious marks. You Bhikshus (Buddhist monks) should not entertain other thoughts, for the elder at that time was Nanda (Nanda), and due to the karma of excellent offerings and reverence, he now receives the fruition of感得 (Gande, experiencing) thirty extraordinary auspicious marks.", "At that time, the Bhikshus (Buddhist monks) still had doubts and again asked the 世尊 (Shizun, World-Honored One): 'Great Virtuous One! What karma did the Bhikshu (Buddhist monk) Nanda (Nanda) create, that if he had not renounced the household life, he would surely have succeeded to the position of 輪王 (Lunwang, Chakravartin, Wheel-Turning King)?' The Buddha told the Bhikshus (Buddhist monks): 'The karma created by Nanda (Nanda) in past lives will surely be received by himself when the fruition ripens.' (The content is) extensively as described above. In the past, in this fortunate kalpa, when people's lifespan was twenty thousand years, Kashyapa Buddha (Kashyapa Buddha) appeared in the world, possessing ten titles, residing in the 仙人墮處施鹿林 (Xianrenduochishilulin, Deer Park at the place where the immortals fell) in Varanasi (Varanasi). At that time, the king of that city was named Kriki (Kriki), who ruled the world with Dharma, and was a great Dharma king, (the content is) extensively as described above. The king had three sons, namely the eldest, middle, and youngest. When the teaching activities of that Kashyapa Buddha (Kashyapa Buddha) were completed, just like a flame that has been extinguished, he entered into great" ] }

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涅槃。其王信敬取佛余身，以諸香木栴檀沉水海岸牛頭天木香等，焚燒既訖滅以香乳，收其舍利置金寶瓶，造大宰堵波皆用四寶，縱廣正等一逾繕那、高半逾繕那，安相輪時王之中子親上中蓋。汝等苾芻勿生異念，時王中子者即難陀是。由於昔時敬心供養安置中蓋，斯之善業，於二千五百生中常為力輪王化一洲內，今此生中若不出家者，還作力輪王得大自在。」

時諸苾芻更復有疑，請問世尊：「大德！難陀苾芻曾作何業，于佛弟子善護根門最為第一？」佛言：「此由願力。難陀苾芻于迦攝波佛時舍俗出家，其親教師彼佛法中善護根門稱為第一，盡其形壽梵行自持，然于現身竟無證悟。于命終時便發誓愿：『我于佛所盡斯形壽梵行自持，然于現身竟無所證。愿我以此修行善根，此佛世尊記未來世有摩納婆當成正覺號釋迦牟尼，我于彼佛教法之中，出家離俗斷諸煩惱，獲阿羅漢，如親教師於斯佛所善護根門最為第一，我亦如是，于彼教中守護根門最為第一。』由彼願力，今於我所諸弟子中善護根門最為第一。如是苾芻！若純黑業得純黑報，若純白業得純白報，若雜業者當受雜報。是故汝等離純黑雜業，修純白業，如是應修。」

根本說一切有部毗奈耶雜事卷第十二 大正藏第 24 冊 No. 1451

【現代漢語翻譯】 現代漢語譯本 涅槃后，國王虔誠地收集佛陀的遺骨，用各種香木，如栴檀（zhan tan，檀香）、沉水（chen shui，一種沉香）、海岸牛頭栴檀（hai an niu tou zhan tan，產于海岸的牛頭檀香）、天木香（tian mu xiang，一種香木）等焚燒，焚燒完畢後用香乳熄滅火焰，然後將舍利放入金寶瓶中，建造巨大的窣堵波（su du po，佛塔），全部用四寶裝飾。佛塔的縱向和橫向長度都等於一逾繕那（yi yu shan na，古印度長度單位），高度為半逾繕那。在安裝相輪（xiang lun，塔頂的裝飾）時，國王的第二個兒子親自安裝了中蓋。 你們這些比丘（bi qiu，佛教出家男子）不要產生其他的想法，當時的國王的第二個兒子就是難陀（Nan陀，人名）。由於過去以恭敬心供養並安置中蓋的善業，他在兩千五百世中常常成為統治一個大洲的轉輪王，今生如果不出家，還會成為轉輪王，獲得極大的自在。'

這時，各位比丘又產生了疑問，請問世尊（Shi Zun，對佛的尊稱）：『大德（Da De，對佛的尊稱）！難陀比丘曾經做了什麼業，能在佛陀的弟子中成為善於守護根門（shan yu shou hu gen men，指守護眼、耳、鼻、舌、身、意六根，防止被外界誘惑）的第一人呢？』 佛陀說：『這是由於願力（yuan li，願望的力量）。難陀比丘在迦攝波佛（Jia She Bo Fo，過去七佛之一）時期捨棄世俗出家，他的親教師在那位佛的教法中是善於守護根門的第一人，他盡其一生都奉行梵行（fan xing，清凈的行為）並自我約束，然而在這一生中卻沒有證悟。在臨命終時，他便發誓愿：『我在佛陀的教法中盡我一生奉行梵行並自我約束，然而在這一生中卻沒有證悟。愿我以此修行的善根，在那位佛陀世尊授記的未來世中，有一位摩納婆（mo na po，婆羅門少年）將成正覺，號為釋迦牟尼（Shi Jia Mou Ni，佛教創始人），我在他的佛教教法中，出家離俗，斷除各種煩惱，獲得阿羅漢（A Luo Han，佛教修行的一種果位），就像我的親教師在那位佛陀那裡善於守護根門是第一一樣，我也要像他一樣，在那位佛陀的教法中守護根門成為第一。』由於他的願力，現在在我這裡，他在所有弟子中是善於守護根門的第一人。這樣，比丘們！如果純粹是黑業（chun cui shi hei ye，不善的行為）就會得到純粹的黑報（chun cui de hei bao，不好的結果），如果純粹是白業（chun cui shi bai ye，善良的行為）就會得到純粹的白報（chun cui de bai bao，好的結果），如果是雜業（za ye，混合的行為）就會承受雜報（za bao，混合的結果）。因此，你們應當遠離純黑的以及混雜的業，修習純白的業，應當這樣修行。』

根本說一切有部毗奈耶雜事卷第十二 大正藏第 24 冊 No. 1451

【English Translation】 English version After Nirvana, the king reverently collected the remaining body of the Buddha, and burned it with various fragrant woods such as zhan tan (sandalwood), chen shui (agarwood), hai an niu tou zhan tan (coastal sandalwood), tian mu xiang (a kind of fragrant wood), etc. After the burning was completed, the fire was extinguished with fragrant milk. Then, the relics were placed in golden treasure bottles, and a large stupa (Buddhist pagoda) was built, all decorated with the four treasures. The length and width of the stupa were equal to one yojana, and the height was half a yojana. When installing the xiang lun (a decorative element on top of the pagoda), the king's second son personally installed the middle cover. You bhikshus (Buddhist monks), do not have other thoughts. The king's second son at that time was Nanda (a personal name). Because of the good karma of reverently offering and installing the middle cover in the past, he was often a Chakravartin king ruling one continent in two thousand five hundred lifetimes. If he does not renounce the world in this life, he will still be a Chakravartin king and gain great freedom.'

At that time, the bhikshus had further doubts and asked the World Honored One (a respectful title for the Buddha): 'Great Virtue (a respectful title for the Buddha)! What karma did the bhikshu Nanda create to be the foremost in guarding the sense doors (guarding the six senses of eyes, ears, nose, tongue, body, and mind from external temptations) among the Buddha's disciples?' The Buddha said: 'This is due to the power of vows. The bhikshu Nanda renounced the world and became a monk during the time of the Buddha Kashyapa (one of the past seven Buddhas). His preceptor was known as the foremost in guarding the sense doors in that Buddha's Dharma. He maintained celibacy and self-discipline throughout his life, but he did not attain enlightenment in this life. At the time of his death, he made a vow: 'I have maintained celibacy and self-discipline throughout my life in the Buddha's Dharma, but I have not attained enlightenment in this life. May I, with this good root of practice, in the future life prophesied by that Buddha, when a manava (Brahmin youth) attains perfect enlightenment and is named Shakyamuni (the founder of Buddhism), in his Buddhist Dharma, renounce the world, cut off all afflictions, and attain Arhatship (a state of enlightenment in Buddhism), just as my preceptor was the foremost in guarding the sense doors in that Buddha's Dharma, so shall I also be the foremost in guarding the sense doors in his Dharma.' Because of his vow, now among my disciples, he is the foremost in guarding the sense doors. Thus, bhikshus! If it is purely black karma (unwholesome actions), one will receive purely black retribution (bad consequences); if it is purely white karma (wholesome actions), one will receive purely white retribution (good consequences); if it is mixed karma (mixed actions), one will receive mixed retribution (mixed consequences). Therefore, you should stay away from purely black and mixed karma, and cultivate purely white karma. This is how you should practice.'

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 12 Taishō Tripiṭaka, Volume 24, No. 1451

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根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十三

三藏法師義凈奉　制譯

第三門別門總攝頌曰：

三衣及衣架、　　河邊造寺檐、 　拭面拭身巾、　　寺座刀應畜。

第三門第一子攝頌曰：

三衣條葉量、　　床腳拂游塵、 　行處著𣰽毹、　　杵石須聽畜。

緣在室羅伐城。如佛所說苾芻應畜割截支伐羅，時諸苾芻即便割截，長條短條不能相似。以緣白佛，佛言：「長條短條不應參差，割截應須齊割。」彼復不知云何齊割？佛言：「長條短條應隨其量，可取竹片量截長短方定。」

緣處同前。時諸苾芻作支伐羅，葉不相似便不端正，以緣白佛，佛言：「若作衣時葉應相似。」苾芻不知云何相似？佛言：「可取竹片量葉寬狹，然後裁之。」佛言應量葉者，時諸苾芻作葉極大，佛言：「不應大作。然葉相有三：謂大、中、小。大寬四指或如烏張足，小寬二指或如母指面，此內名中。」諸苾芻于不凈地縫刺其衣，遂便垢污，佛言：「應以牛糞凈拭其地，作曼茶羅待乾淨已，于上作衣。」佛言作曼茶羅者，然牛糞難得，佛言：「應以水灑其地凈掃置衣。」

緣處同前。時諸苾芻作尖床腳遂便損地，佛言：「不應尖利，應可平作。」然猶致損，

【現代漢語翻譯】 現代漢語譯本

根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十三

三藏法師義凈奉　制譯

第三門別門總攝頌曰：

三衣及衣架、　　河邊造寺檐、 拭面拭身巾、　　寺座刀應畜。

第三門第一子攝頌曰：

三衣條葉量、　　床腳拂游塵、 行處著𣰽毹、　　杵石須聽畜。

緣起于室羅伐城（Śrāvastī，古印度城市）。如佛陀所說，比丘（bhikṣu，佛教出家男眾）應當持有割截過的支伐羅（cīvara，僧衣），當時的比丘們就進行割截，但長條和短條無法做到相似。他們將此事稟告佛陀，佛陀說：『長條和短條不應該參差不齊，割截時應當切割整齊。』他們又不知道該如何切割整齊。佛陀說：『長條和短條應當按照一定的尺寸，可以取竹片來測量擷取，以確定長短。』

緣起之處與前相同。當時的比丘們製作支伐羅，葉片不相似，因此不夠端正。他們將此事稟告佛陀，佛陀說：『製作衣服時，葉片應當相似。』比丘們不知道該如何做到相似。佛陀說：『可以取竹片測量葉片的寬窄，然後裁剪。』佛陀說應當測量葉片，當時的比丘們製作的葉片極大。佛陀說：『不應該做得太大。葉片有三種形狀：大、中、小。大的寬度為四指，或者像烏張（Ujjain，古印度城市）的腳那麼大；小的寬度為二指，或者像拇指的面那麼大；介於兩者之間的稱為中等。』比丘們在不乾淨的地方縫製衣服，導致衣服被弄髒。佛陀說：『應當用牛糞清潔擦拭地面，製作曼茶羅（maṇḍala，壇場），待乾淨之後，再在上面製作衣服。』佛陀說製作曼茶羅，但牛糞難以獲得。佛陀說：『應當用水灑在地上，清掃乾淨後放置衣服。』

緣起之處與前相同。當時的比丘們製作尖銳的床腳，導致損壞地面。佛陀說：『不應該做得尖利，應當做成平的。』但仍然導致損壞。

【English Translation】 English version

Mūlasarvāstivāda-vinaya-kṣudrakavastu

The Thirteenth Chapter of the Mūlasarvāstivāda-vinaya-kṣudrakavastu

Translated under Imperial Order by the Tripiṭaka Master Yijing

Summary Verse of the Third Section, Separate and General:

The three robes and the clothes rack, Building temple eaves by the river, Wiping face and body towels, The temple seat and knife should be kept.

Summary Verse of the First Subsection of the Third Section:

The measure of the three robes' strips and leaves, Wiping dust from the bed legs, Placing carpets where one walks, The pestle and stone must be allowed to be kept.

The incident occurred in Śrāvastī (ancient Indian city). As the Buddha said that bhikṣus (Buddhist monks) should possess cut-up cīvaras (robes), the bhikṣus then cut them up, but the long and short strips were not similar. They reported this matter to the Buddha, and the Buddha said, 'The long and short strips should not be uneven; the cutting should be done neatly.' They still did not know how to cut neatly. The Buddha said, 'The long and short strips should be according to a certain measure; bamboo strips can be taken to measure and cut to determine the length.'

The incident occurred in the same place as before. At that time, the bhikṣus made cīvaras, but the leaves were not similar, so they were not proper. They reported this matter to the Buddha, and the Buddha said, 'When making clothes, the leaves should be similar.' The bhikṣus did not know how to make them similar. The Buddha said, 'Bamboo strips can be taken to measure the width of the leaves, and then cut.' The Buddha said that the leaves should be measured, and at that time, the bhikṣus made the leaves very large. The Buddha said, 'They should not be made too large. There are three shapes of leaves: large, medium, and small. The large ones are four fingers wide, or as large as the foot of an Ujjain (ancient Indian city); the small ones are two fingers wide, or as large as the face of a thumb; those in between are called medium.' The bhikṣus sewed their clothes in unclean places, which caused the clothes to become dirty. The Buddha said, 'The ground should be cleaned with cow dung, and a maṇḍala (sacred diagram) should be made. After it is clean, the clothes should be made on it.' The Buddha said to make a maṇḍala, but cow dung was difficult to obtain. The Buddha said, 'The ground should be sprinkled with water, swept clean, and then the clothes should be placed on it.'

The incident occurred in the same place as before. At that time, the bhikṣus made sharp bed legs, which caused damage to the ground. The Buddha said, 'They should not be made sharp; they should be made flat.' But it still caused damage.

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佛言：「應作糠袋置床腳下，或破帛纏裹。」

緣處同前。有婆羅門因出城外行遊疲極，食時既至入逝多林，見其食處敷妙褥座置好飲食，見生希有發信敬心，即脫上帔敷上座坐處出門而去。後於異時衣便垢膩，其知事人敷之下座。彼婆羅門后因他事來至寺中行詣食處，于上座所不見其衣，巡次遍觀見敷下座。彼作是念：「我衣新物又是貴價，因何今日穢污若斯？」且待片時察其何故？乃見知事安置座已捉衣拂地，彼見如是知其污緣，告知事曰：「此之小事仁不解耶？先當灑水次掃令凈然後敷座，由不解故致損我衣。」起嫌恥心舍之而去。苾芻以緣白佛，佛言：「每於食處應先灑水次掃令凈，然後敷座方成應法。」時知事人于塵土座上敷其座褥，遂多垢污，招過同前，佛言：「先可拂拭床座，次敷氈褥。」苾芻不知以何拂拭，佛言：「應以一衣用拂床座。」時彼知事拂以好衣，佛言：「應用故衣。」其知事者拂以故衣，不久破碎即皆棄擲，佛言：「不應即棄，裂為細片繫在杖頭用拂床座。」經久無堪遂還棄擲，佛言：「雖不堪用不應棄擲，應剉和泥及和牛糞，用填柱孔或涂墻隙，欲令施主福利久增。」

緣處同前。時有年少苾芻，隨於一處而作經行，彼經行時令地損壞。時有長者入寺遍觀，至經行處便作

【現代漢語翻譯】 現代漢語譯本：佛說：『應該用糠袋放在床腳下，或者用破布纏裹。』

事情的起因和地點與之前相同。有一位婆羅門因為出城遊玩非常疲憊，吃飯的時間到了，就進入逝多林（Jetavana，祇陀林），看見吃飯的地方鋪著精美的褥墊，擺放著美味的飲食，覺得非常稀有，生起了信敬之心，就脫下自己的上衣鋪在座位上，然後出門離開了。後來過了些時候，他的衣服變得又臟又膩，管理僧房的人就把它鋪在了下座。這位婆羅門後來因為其他事情來到寺廟，走到吃飯的地方，在上座那裡沒有看見他的衣服，四處尋找，看見衣服鋪在了下座。他心裡想：『我的衣服是新的，而且價格昂貴，為什麼今天這麼臟？』於是等待了一會兒，觀察是什麼原因。就看見管理僧房的人安置好座位后，拿著他的衣服拂拭地面。他看到這種情況，知道了衣服被弄髒的原因，就告訴管理僧房的人說：『這麼小的事情你都不懂嗎？應該先灑水，然後打掃乾淨，再鋪座位，因為你不懂，才損壞了我的衣服。』於是生起嫌棄和羞恥之心，捨棄衣服離開了。比丘（bhiksu，佛教出家男眾）把這件事告訴了佛陀，佛說：『每次在吃飯的地方，應該先灑水，然後打掃乾淨，再鋪座位，這才符合規矩。』當時，管理僧房的人在塵土很多的座位上鋪設褥墊，導致褥墊很快就髒污了，招致的過失和之前一樣。佛說：『應該先拂拭床座，再鋪設氈褥。』比丘不知道用什麼來拂拭，佛說：『應該用一件衣服來拂拭床座。』當時，管理僧房的人用好的衣服來拂拭，佛說：『應該用舊衣服。』管理僧房的人用舊衣服拂拭，不久就破爛了，於是全部丟棄。佛說：『不應該立刻丟棄，撕成小片，繫在木杖頭上，用來拂拭床座。』時間長了，舊衣服完全不能用了，於是又丟棄了。佛說：『即使不能用了，也不應該丟棄，應該剁碎和在泥里，或者和在牛糞里，用來填補柱子的孔洞，或者塗抹墻壁的縫隙，這樣可以讓施主的福報長久增長。』

事情的起因和地點與之前相同。當時有一位年輕的比丘，在一個地方來回走動，進行經行（cankrama，佛教術語，指僧人在禪修時來回走動）。他經行的時候，導致地面損壞。當時有一位長者（kulapati，指有地位和財富的居士）進入寺廟四處觀看，走到經行的地方，就產生了...

【English Translation】 English version: The Buddha said, 'One should make chaff bags and place them under the legs of the bed, or wrap them with torn cloth.'

The circumstances and location are the same as before. There was a Brahmin who, being very tired from traveling outside the city, entered Jetavana (Jetavana, the grove of Jeta) when it was time to eat. Seeing fine cushions and delicious food laid out in the dining area, he felt a sense of wonder and developed faith and respect. He took off his upper garment and spread it on the seat before leaving. Later, after some time, his garment became dirty and greasy, and the steward spread it on a lower seat. This Brahmin later came to the monastery for other matters and went to the dining area. Not finding his garment on the upper seat, he searched around and found it spread on the lower seat. He thought to himself, 'My garment is new and expensive, why is it so dirty today?' He waited a while to observe the reason. He saw the steward arranging the seat and then using his garment to dust the ground. Seeing this, he understood why his garment was soiled. He told the steward, 'Don't you understand such a small matter? You should first sprinkle water, then sweep it clean, and then spread the seat. Because you don't understand, you have damaged my garment.' He felt disgust and shame, and left the garment behind. The bhiksu (bhiksu, a Buddhist monk) told the Buddha about this, and the Buddha said, 'Every time in the dining area, one should first sprinkle water, then sweep it clean, and then spread the seat, only then is it in accordance with the Dharma.' At that time, the steward spread the cushions on a dusty seat, causing the cushions to become dirty quickly, incurring the same fault as before. The Buddha said, 'One should first dust the bed and seat, then spread the felt cushions.' The bhiksu did not know what to use to dust, and the Buddha said, 'One should use a garment to dust the bed and seat.' At that time, the steward used a good garment to dust, and the Buddha said, 'One should use an old garment.' The steward used an old garment to dust, and it soon became torn and was discarded. The Buddha said, 'One should not discard it immediately, but tear it into small pieces and tie them to the end of a stick to dust the bed and seat.' After a long time, the old garment became completely unusable and was discarded again. The Buddha said, 'Even if it is unusable, one should not discard it, but chop it up and mix it with mud, or mix it with cow dung, to fill the holes in the pillars or to plaster the cracks in the walls, so that the blessings of the donors may increase for a long time.'

The circumstances and location are the same as before. At that time, there was a young bhiksu who was walking back and forth in one place, practicing cankrama (cankrama, Buddhist term for walking meditation). When he walked back and forth, he damaged the ground. At that time, a kulapati (kulapati, a layperson of status and wealth) entered the monastery and looked around, and when he came to the place of cankrama, he...

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是念：「地尚如此，聖者之足其狀若何？」作是念已問言：「聖者！誰令此地有損壞耶？」苾芻報曰：「此即是我經行之處。」長者報曰：「地既如此，足如之何？幸當舉足我試觀足。」即便舉示其皮並穿。長者見已起悲念心，報言：「聖者！我有𣰽毹，欲為敷設在上經，行於足無損。」答言：「長者！佛未聽許。」彼言：「聖者！仁之大師性懷慈念，此定應許。」苾芻以緣白佛，佛言：「我今聽彼精勤警策經行苾芻應畜𣰽毹隨意無犯。」還告長者，彼即為敷，苾芻便受。多時足蹋，遂為兩假各在一邊。長者後來見其狼籍，問言：「聖者！因何𣰽毹零落至此？若見破處何不縫治？」苾芻以緣白佛，佛言：「長者所說，斯實善哉！見有破處，即可縫治，或以物補。若其碎破不堪修理，應可和泥或和牛糞，于經行處而為涂拭，能令施主增長福田。」

緣處同前。有苾芻病往醫人處報言：「賢首！我有如是病，為處方藥。」彼言：「聖者！服如是藥當得平復。」即為處方。還歸住處，料理藥時須得杵石，便詣余家暫借充用，彼人便與。磨藥既了以石相還，答言：「聖者！此即相遺，隨意將歸。」答曰：「佛未聽畜。」「若如是者可置地去。」苾芻以緣白佛，佛言：「我今聽畜杵石並軸，他若施時隨意應受。」

【現代漢語翻譯】 現代漢語譯本： 是這樣想的：『地面尚且如此，聖者的腳又會是什麼樣子呢？』這樣想著，便問道：『聖者！是誰讓這地面有所損壞呢？』苾芻（bhiksu，比丘）回答說：『這就是我經行的地方。』長者回答說：『地面已經這樣了，腳又會是怎樣呢？希望您能抬起腳，讓我看看。』苾芻便抬起腳給他看，（腳）皮都穿了。長者見了，生起悲憫之心，說道：『聖者！我有𣰽毹（chu shu，毛織物），想為您鋪設在上面，經行時腳就不會受損。』苾芻回答說：『佛沒有允許這樣做。』長者說：『聖者！您的老師佛陀（Buddha）本性慈悲，這一定會允許的。』苾芻將此事稟告佛陀，佛陀說：『我現在允許那些精勤警策經行的苾芻可以使用𣰽毹，隨意使用沒有罪過。』苾芻告訴了長者，長者就為他鋪設了，苾芻便接受了。時間長了，（𣰽毹）被腳踩踏，就分成了兩半，各在一邊。長者後來見到它破敗不堪，問道：『聖者！為什麼𣰽毹破落到這種地步？如果看到破損的地方，為什麼不縫補呢？』苾芻將此事稟告佛陀，佛陀說：『長者所說，確實很好！見到有破損的地方，就可以縫補，或者用東西補上。如果碎裂破損，無法修理，應該可以用泥土或者牛糞，在經行的地方塗抹，能讓施主增長福田。』 事情的起因和地點與之前相同。有苾芻生病，去醫生那裡，對醫生說：『賢首（xian shou，對醫生的尊稱）！我得了這樣的病，請您開個藥方。』醫生說：『聖者！服用這樣的藥，就能痊癒。』就為他開了藥方。苾芻回到住處，準備藥的時候，需要一個杵石（chu shi，研藥的工具），便去別人家暫時借用，那人就給了他。磨完藥后，將杵石還給那人，那人說：『聖者！這就送給您了，隨意拿回去吧。』苾芻回答說：『佛沒有允許我接受。』那人說：『如果這樣，那就放在地上吧。』苾芻將此事稟告佛陀，佛陀說：『我現在允許使用杵石和軸（zhou，與杵石配合使用的工具），別人施捨的時候，可以隨意接受。』

【English Translation】 English version: He thought: 'The ground is like this, what would the feet of a holy one be like?' Thinking this, he asked: 'Venerable Sir! Who caused this damage to the ground?' The bhiksu (bhiksu, monk) replied: 'This is where I practice walking meditation.' The elder replied: 'The ground is already like this, what would the feet be like? I hope you can lift your feet so I can see them.' The bhiksu then lifted his feet for him to see, and the skin was worn through. When the elder saw this, he felt compassion and said: 'Venerable Sir! I have a chu shu (chu shu, woolen fabric), I would like to lay it down for you to walk on, so that your feet will not be damaged.' The bhiksu replied: 'The Buddha (Buddha) has not allowed this.' The elder said: 'Venerable Sir! Your teacher, the Buddha, is by nature compassionate, he will surely allow this.' The bhiksu reported this matter to the Buddha, and the Buddha said: 'I now allow those bhiksus who diligently practice walking meditation to use chu shu, and there is no offense in using it as they wish.' The bhiksu told the elder, and the elder laid it down for him, and the bhiksu accepted it. After a long time, the chu shu was trampled on and split into two halves, each on one side. The elder later saw it in a dilapidated state and asked: 'Venerable Sir! Why has the chu shu fallen into such a state? If you see a broken place, why don't you sew it up?' The bhiksu reported this matter to the Buddha, and the Buddha said: 'What the elder said is indeed good! If you see a broken place, you can sew it up, or patch it with something. If it is broken and cannot be repaired, you can use mud or cow dung to smear it on the walking meditation area, which can increase the field of merit for the donor.' The cause and location of the incident are the same as before. A bhiksu was sick and went to a doctor, saying to the doctor: 'Virtuous one (xian shou, respectful term for a doctor)! I have such a disease, please prescribe a prescription for me.' The doctor said: 'Venerable Sir! Taking this medicine will cure you.' So he prescribed a prescription for him. The bhiksu returned to his residence, and when preparing the medicine, he needed a pestle (chu shi, tool for grinding medicine), so he went to someone else's house to borrow it temporarily, and that person gave it to him. After grinding the medicine, he returned the pestle to that person, and that person said: 'Venerable Sir! I will give this to you, please take it back as you wish.' The bhiksu replied: 'The Buddha has not allowed me to accept it.' That person said: 'If that's the case, then leave it on the ground.' The bhiksu reported this matter to the Buddha, and the Buddha said: 'I now allow the use of pestles and axes (zhou, tool used with the pestle), and when others give them as gifts, they can be accepted as they wish.'

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第三門第二子攝頌曰：

衣架及燈籠、　　勿使蟲傷損、 　熱開三面舍、　　可記難陀身。

緣在室羅伐城。苾芻隨處而安衣服，便多垢膩被蟲蟻穿。苾芻以緣白佛，佛言：「不應隨處而置衣服，當作衣架。」苾芻即便穿壁安衣，令壁損壞，佛言：「不得穿壁，初造寺時應出木坎上置衣竿。」時諸苾芻房內建竿、檐前不作，佛言：「檐前亦作，勿令闕事。」

緣處同前。佛言應作衣架者，蘭若苾芻求竹無處，佛言：「應將葛蔓橫系置衣。」或葛亦無，佛言：「以繩為笐(戶浪反)。」

緣處同前。如世尊言夜闇誦經者，彼誦經時有蛇來至，少年見已驚忙大喚，唱言：「長脊！長脊！」凡夫苾芻悉皆驚怖，遂令聽者因斯廢闕。以緣白佛，佛言：「當可然燈以誦經典。」苾芻夏月然燈損蟲，佛言：「應作燈籠。」苾芻不知云何應作？佛言：「應以竹片為籠薄疊遮障，此若難求用雲母片，此更難得應作百目瓶。」苾芻不解如何當作？佛言：「令瓦師作如燈籠形，傍邊多穿小孔。」瓦師難求，佛言：「應用瓶瓨打去其底、傍穿百目，置燈盞已向下而合。若孔有蟲入，應以紙絹及薄物而掩蓋之。」

緣處同前。時當盛暑苾芻苦熱，身體萎黃病瘦無力。爾時世尊知而故問具壽阿難陀曰：「何故諸苾

【現代漢語翻譯】 現代漢語譯本： 第三門第二子攝頌說：

衣架和燈籠，不要讓蟲子損傷它們， 熱天打開三面窗戶的房間，可以記住難陀的身形。

這件事發生在室羅伐城（Śrāvastī，古印度城市）。比丘們隨意放置衣服，導致衣服很快就髒污，被蟲蟻蛀咬。比丘們將此事稟告佛陀，佛陀說：『不應該隨意放置衣服，應當製作衣架。』比丘們便在墻上打洞安裝衣架，導致墻壁損壞。佛陀說：『不得在墻上打洞。最初建造寺廟時，就應該在木柱上安裝衣竿。』當時，一些比丘在房間內設定衣竿，但在屋檐前沒有設定。佛陀說：『屋檐前也要設定，不要缺少。』

這件事也發生在室羅伐城。佛陀說應當製作衣架，但蘭若（araṇya，寂靜處）的比丘找不到竹子。佛陀說：『應當用葛藤橫向繫起來放置衣服。』如果連葛藤也沒有，佛陀說：『可以用繩子作為晾衣竿。』

這件事也發生在室羅伐城。正如世尊所說，夜晚黑暗時誦經，當比丘誦經時，有蛇來到。少年比丘看到后驚慌大叫，喊道：『長脊！長脊！』凡夫比丘們都感到驚恐，導致聽經的人因此中斷。他們將此事稟告佛陀，佛陀說：『應當點燈來誦讀經典。』比丘們在夏天點燈，會傷害蟲子。佛陀說：『應當製作燈籠。』比丘們不知道應該如何製作。佛陀說：『應當用竹片做成籠子，用薄片遮擋。如果這很難找到，就用雲母片。如果雲母片更難得到，就應該製作百目瓶。』比丘們不明白應該如何製作。佛陀說：『讓瓦匠製作成燈籠的形狀，旁邊多穿一些小孔。』如果瓦匠很難找到，佛陀說：『可以用瓶子或陶罐，打掉底部，在旁邊穿一百個孔，放置燈盞后從下往上合攏。如果孔里有蟲子進入，應當用紙絹或薄物遮蓋住。』

這件事也發生在室羅伐城。當時正值盛夏，比丘們感到酷熱，身體萎靡，面黃肌瘦，沒有力氣。這時，世尊明知故問具壽阿難陀（Ānanda，佛陀的十大弟子之一）說：『為什麼這些比丘們……』

【English Translation】 English version: The third gate, the second sonnet, says:

Clothes racks and lanterns, do not let insects damage them, Open the three sides of the room in hot weather, you can remember the figure of Nanda (Nanda, name of a person).

The incident took place in Śrāvastī (Śrāvastī, an ancient Indian city). Bhikshus (bhikkhu, Buddhist monks) placed their clothes anywhere, which quickly became dirty and infested with insects. The bhikshus reported this to the Buddha, who said, 'You should not place your clothes anywhere; you should make a clothes rack.' The bhikshus then made holes in the wall to install clothes racks, causing damage to the wall. The Buddha said, 'You must not make holes in the wall. When the temple is first built, wooden posts should be placed with clothes poles on top.' At that time, some bhikshus set up clothes poles in their rooms, but not in front of the eaves. The Buddha said, 'You should also set them up in front of the eaves, do not be lacking.'

The incident also took place in Śrāvastī. The Buddha said that clothes racks should be made, but the araṇya (araṇya, a quiet place) bhikshus could not find bamboo. The Buddha said, 'You should tie kudzu vines horizontally to place clothes.' If there are no kudzu vines, the Buddha said, 'You can use rope as a clothesline.'

The incident also took place in Śrāvastī. As the World Honored One said, when reciting scriptures in the dark at night, when the bhikshu was reciting scriptures, a snake came. The young bhikshu was frightened and shouted, 'Long spine! Long spine!' The ordinary bhikshus were all terrified, causing those who were listening to the scriptures to be interrupted. They reported this to the Buddha, who said, 'You should light a lamp to recite the scriptures.' The bhikshus lit lamps in the summer, which would harm insects. The Buddha said, 'You should make a lantern.' The bhikshus did not know how to make one. The Buddha said, 'You should make a cage out of bamboo strips and cover it with thin pieces. If this is difficult to find, use mica sheets. If mica sheets are even more difficult to obtain, you should make a hundred-eyed bottle.' The bhikshus did not understand how to make one. The Buddha said, 'Have a tile maker make it in the shape of a lantern, with many small holes pierced on the sides.' If a tile maker is difficult to find, the Buddha said, 'You can use a bottle or earthenware jar, knock off the bottom, pierce a hundred holes on the sides, place the lamp and close it from the bottom up. If insects enter the holes, you should cover them with paper, silk, or thin material.'

The incident also took place in Śrāvastī. At that time, it was the height of summer, and the bhikshus felt the heat, their bodies were withered, their faces were yellow and thin, and they had no strength. At this time, the World Honored One knowingly asked the Venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha), 'Why are these bhikshus...'

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芻身體萎黃病瘦無力？」時阿難陀具以事白，佛言：「應作招涼舍。」苾芻不知如何當作？佛言：「應近寺外為三面舍，三邊築牆架作偏敞疏徹來風，不同於寺四面有壁。」苾芻即便於內安墻外接行柱，佛言：「中安行柱。」復不開窗還遭熱悶，佛言：「置窗。」彼著窗時或太高下，佛言：「應與床齊。」有諸鳥雀來入房中，佛言：「應置窗欞勿令得入。風雨飄灑，應安窗扇。」苾芻食時閉門室闇，佛言：「食時開門。苾芻熱時于自房內，但著下裙及僧腳崎，隨情讀誦併爲說法作衣服等，於四威儀悉皆無犯。」

緣處同前。爾時世尊既與難陀剃髮出家並受近圓已，將詣香山及三十三天、至捺落迦，周旋觀察還逝多林。諸客苾芻未識難陀，見彼身作金色具三十相周匝莊嚴，有老苾芻見時謂是如來便起迎接，既識知已方生悔心。苾芻以緣白佛，佛言：「于難陀衣應為記驗，若更有此人亦為記識。此是正覺、此是餘人。」

第三門第三子攝頌曰：

河邊制齒木、　　羅怙遣出門、 　合訶不合訶、　　二行應與服。

緣在室羅伐城。時勝慧河邊諸苾芻輩，以善方便策勵勤修，斷盡諸惑證阿羅漢果。時諸苾芻威儀庠序所為審諦，能使眾人敬信深重。爾時世尊告諸苾芻：「勝慧河邊苾芻住處近彼村坊，所

【現代漢語翻譯】 現代漢語譯本：『為什麼我的身體變得萎靡、發黃、生病、瘦弱、無力？』當時阿難陀將情況如實稟告佛陀，佛陀說：『應該建造招涼的房屋。』比丘們不知道該如何建造。佛陀說：『應該在寺院外建造三面房屋，三面築牆，搭建成敞開、疏通、能讓風進來的樣子，不同於寺院四面都有墻壁。』比丘們就在裡面安墻，外面設定行柱。佛陀說：『中間安行柱。』又不開窗，仍然感到悶熱。佛陀說：『設定窗戶。』他們安裝窗戶時，有的太高，有的太低。佛陀說：『應該與床的高度齊平。』有些鳥雀飛入房間里。佛陀說：『應該設定窗欞，不要讓它們進來。風雨飄灑進來，應該安裝窗扇。』比丘們吃飯時關著門，房間里很暗。佛陀說：『吃飯時打開門。比丘們感到炎熱時，在自己的房間里，只穿著下裙和僧腳崎（一種僧人穿著的鞋子），隨意地閱讀經書、講法、製作衣服等，在行、住、坐、臥四種威儀中都沒有違犯。』

緣起與之前相同。當時，世尊為難陀（Nanda，佛陀的堂弟）剃度出家並授了近圓戒（比丘戒）后，帶領他前往香山（Gandhamadana，山名）、三十三天（Trayastrimsa，欲界六天之一）、捺落迦（Naraka，地獄），周遊觀察后返回逝多林（Jetavana，祇樹給孤獨園）。客居的比丘們不認識難陀，見他身作金色，具有三十相（Lakshana，佛的三十二種殊勝的相），週身莊嚴，有年老比丘見到后誤以為是如來，便起身迎接，認出后才感到後悔。比丘們將此事稟告佛陀，佛陀說：『應該在難陀的衣服上做個記號，如果再有這樣的人，也做個記號來區分。這是正覺（Sammasambuddha，佛陀的稱號），這是其他人。』

第三門第三子攝頌說：

河邊制齒木，羅怙遣出門， 合訶不合訶，二行應與服。

緣起在室羅伐城（Sravasti，古印度城市）。當時，勝慧河（Svetavati，河流名）邊的比丘們，以善巧方便策勵勤修，斷盡諸惑，證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。當時，比丘們威儀莊嚴，所作所為審慎諦實，能使眾人敬信深重。爾時世尊告訴諸比丘：『勝慧河邊的比丘們居住的地方靠近村莊，他們所』

【English Translation】 English version: 'Why is my body withered, yellow, sick, thin, and weak?' At that time, Ananda (佛陀的侍者) reported the situation to the Buddha. The Buddha said, 'A cool hall should be built.' The Bhikshus (比丘，monks) did not know how to build it. The Buddha said, 'A three-sided hall should be built outside the monastery, with walls on three sides, constructed to be open, ventilated, and allowing wind to enter, unlike the monastery which has walls on all four sides.' The Bhikshus then placed walls inside and pillars outside. The Buddha said, 'Place pillars in the middle.' Again, without opening windows, they still felt hot and stuffy. The Buddha said, 'Install windows.' When they installed the windows, some were too high and some were too low. The Buddha said, 'They should be level with the bed.' Some birds flew into the room. The Buddha said, 'Install window lattices to prevent them from entering. If wind and rain blow in, install window shutters.' When the Bhikshus ate, they closed the door, and the room was dark. The Buddha said, 'Open the door when eating. When the Bhikshus feel hot, in their own rooms, they may wear only the lower garment and the samghati (僧腳崎，a type of monk's footwear), freely read scriptures, teach the Dharma, make clothes, etc., without violating any of the four dignities (行住坐臥，walking, standing, sitting, and lying down).'

The circumstances are the same as before. At that time, after the World Honored One had shaved Nanda's (佛陀的堂弟) head for ordination and conferred upon him the full ordination (Bhikshu ordination), he led him to Gandhamadana (香山，mountain name), Trayastrimsa Heaven (三十三天，one of the six heavens of the desire realm), and Naraka (捺落迦，hell), touring and observing before returning to Jetavana (逝多林，Jeta Grove). The visiting Bhikshus did not recognize Nanda. Seeing that his body was golden, possessing the thirty-two marks (Lakshana，佛的三十二種殊勝的相), and adorned all around, some elderly Bhikshus mistook him for the Tathagata (如來，another name for the Buddha) and rose to greet him. Upon recognizing him, they felt remorse. The Bhikshus reported this matter to the Buddha. The Buddha said, 'A mark should be made on Nanda's robe, and if there is another such person, he should also be marked for identification. This is the Sammasambuddha (正覺，title of the Buddha), and this is someone else.'

The third verse of the third chapter says:

By the river, making toothpicks, Rahula (羅怙羅，Buddha's son) sent out the door, Whether to agree or disagree, two lines should be given to wear.

The circumstances occurred in Sravasti (室羅伐城，ancient Indian city). At that time, the Bhikshus by the Svetavati River (勝慧河，river name), through skillful means, diligently cultivated, exhausted all delusions, and attained the fruit of Arhat (阿羅漢，one who has extinguished all afflictions and attained liberation). At that time, the Bhikshus were dignified and orderly, and their actions were careful and truthful, enabling people to have deep respect and faith. At that time, the World Honored One told the Bhikshus: 'The place where the Bhikshus by the Svetavati River reside is close to the village, and what they'

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有人眾獲大善利。」時具壽阿難陀聞世尊語即解其義，由近大師久為侍者，或聽其言或時睹相皆即解了。若世尊欲得見者說讚美言，尊者了已，便寄信報河邊苾芻：「諸具壽！世尊讚歎，意欲相見，仁等可來。」彼既聞已更相告語：「佛於我等為讚歎言，事須相見當欲如何？」一人報云：「更何所作？我等當去。」遂不觀察所應作事，若不觀者雖阿羅漢不能預知。復共議云：「去為善事。」即告諸苾芻曰：「仁等當知！世尊大師讚歎我等，意欲相見，今者可去。」諸苾芻曰：「若如是者我等同行。」即共相隨涉路而去，漸漸遊行至室羅伐。舊住諸苾芻出迎慰問，便於寺外有大喧聲。世尊聞已知而故問阿難陀曰：「寺外何故有大喧聲？」阿難陀曰：「勝慧河邊諸苾芻眾，皆共來至停在寺外，寺內諸人咸出迎接，更相問訊致此喧聲。」於時世尊告阿難陀曰：「汝今宜往告勝慧河邊諸苾芻眾，皆可還去勿住於此。」於時尊者承佛教已，詣苾芻所告言：「具壽當知！世尊有教，仁等還去勿住於此。」時彼聞已執持衣缽游適人間。佛告諸苾芻曰：「諸有村坊所居之處，若有勝慧河邊苾芻住者，近彼村坊所有人眾獲大善利。」阿難陀聞復還寄信，苾芻重來如是至三，諸苾芻執持衣缽復往人間。爾時世尊復告諸苾芻曰：「勝慧河邊苾

【現代漢語翻譯】 現代漢語譯本： 『有人眾獲得大的善利。』當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）聽了世尊的話，立刻理解了其中的含義，因為他長期侍奉大師，或者聽聞教誨，或者觀察儀態，都能立即領悟。如果世尊想要見他們，就會說讚美的話。尊者阿難陀明白后，便送信給河邊的比丘（bhiksu，佛教出家男眾），說：『諸位具壽！世尊讚歎你們，想要相見，你們可以來。』他們聽了之後，互相告知：『佛讚歎我們，需要相見，應該怎麼辦？』一人說：『還做什麼？我們去吧。』於是沒有考慮應該做的事情，如果不觀察，即使是阿羅漢（arhat，佛教修行 достигшего высшей цели）也無法預知。又共同商議說：『去是好事。』就告訴眾比丘說：『各位應當知道！世尊大師讚歎我們，想要相見，現在可以去了。』眾比丘說：『如果這樣，我們一起去。』就一起上路，漸漸到達室羅伐（Śrāvastī，古印度城市，佛陀常駐地之一）。 舊住的比丘出來迎接慰問，於是在寺外有很大的喧譁聲。世尊聽到后，明知故問阿難陀：『寺外為何有這麼大的喧譁聲？』阿難陀說：『勝慧河邊的比丘眾，都一起來到，停在寺外，寺內的眾人都出來迎接，互相問候，才導致了喧譁聲。』當時，世尊告訴阿難陀：『你現在應該去告訴勝慧河邊的比丘眾，都可以回去了，不要住在這裡。』當時，尊者阿難陀領受了佛的教誨后，到比丘那裡告訴他們說：『各位具壽應當知道！世尊有教誨，你們回去吧，不要住在這裡。』當時他們聽了之後，拿著衣缽，遊歷人間。佛告訴眾比丘說：『凡是有村莊居住的地方，如果有勝慧河邊的比丘居住，靠近那些村莊的所有人眾，都能獲得大的善利。』阿難陀聽了后，又送信，比丘又來了，這樣來了三次，眾比丘拿著衣缽又去人間遊歷。當時世尊又告訴眾比丘說：『勝慧河邊的比丘』

English version: 『Those who are near that village or town will obtain great benefits.』 Then the Venerable Ānanda (Ānanda, one of the ten main disciples of the Buddha, known for his exceptional memory) heard the words of the Blessed One and immediately understood their meaning, because he had long attended the Master, either hearing his teachings or observing his demeanor, and was able to comprehend them immediately. If the Blessed One wished to see them, he would speak words of praise. The Venerable Ānanda, having understood this, sent a message to the monks (bhiksu, ordained male Buddhist monastic) by the river, saying: 『Venerable ones! The Blessed One praises you and wishes to see you; you may come.』 Having heard this, they told each other: 『The Buddha praises us and wishes to see us; what should we do?』 One said: 『What else should we do? Let us go.』 Thus, they did not consider what should be done; if one does not observe, even an Arhat (arhat, in Buddhism, one who has attained the highest goal) cannot foresee. They consulted together again, saying: 『Going is a good thing.』 They told the monks: 『Venerable ones, know that the Blessed One, the Master, praises us and wishes to see us; now we may go.』 The monks said: 『If that is so, let us go together.』 They set out together and gradually arrived at Śrāvastī (Śrāvastī, an ancient Indian city, one of the Buddha's main residences). The monks who lived there came out to greet and comfort them, and there was a great commotion outside the monastery. The Blessed One heard this and, knowing it, deliberately asked Ānanda: 『Why is there such a great commotion outside the monastery?』 Ānanda said: 『The monks from the river of Excellent Wisdom have all come and are staying outside the monastery; the people inside the monastery have all come out to greet them, and the mutual greetings have caused this commotion.』 Then the Blessed One said to Ānanda: 『You should now go and tell the monks from the river of Excellent Wisdom that they may all return and not stay here.』 Then the Venerable Ānanda, having received the Buddha's teaching, went to the monks and told them: 『Venerable ones, know that the Blessed One has taught that you should return and not stay here.』 Then, having heard this, they took their robes and bowls and wandered among men. The Buddha told the monks: 『Wherever there are villages or towns where monks from the river of Excellent Wisdom reside, all the people near those villages or towns will obtain great benefits.』 Ānanda heard this and sent another message, and the monks came again; this happened three times, and the monks took their robes and bowls and went to wander among men again. Then the Blessed One again told the monks: 『The monks from the river of Excellent Wisdom』

【English Translation】 English translation line 1 English translation line 2

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芻住處人皆獲利。」時阿難陀聞佛頻贊復令信報，彼諸苾芻共相謂曰：「具壽！何故世尊讚歎我輩欲得相見，頻往佛所令我還來？應由我等普告多人致令遣去，我今宜可不告諸人默然而去。」時諸苾芻，密持衣缽，詣世尊所禮佛雙足退坐一面。佛告具壽阿難陀曰：「汝今可覓閑房靜處，為我及彼勝慧河邊諸苾芻輩敷置座褥。」尊者奉教安置既了，還至佛所白言：「大德！我於一處敷設已了。唯佛知時。」是時世尊往勝慧河邊苾芻住處，即于門外洗雙足已，於一房中就座而坐，加趺端身住現前念。時諸苾芻亦各洗足，入房而坐住現前念。爾時世尊便入初定；河邊諸苾芻亦入初定。世尊從初定出，入第二定、第三、第四定，次入空處、識處、無所有處，次入非想非非想處定；其河邊苾芻亦復如是，隨佛世尊出入諸定。世尊從非想非非想定出，入無所有定；諸苾芻亦從非想非非想定出，入無所有定。乃至入至初定；諸苾芻亦復如是入至初定。世尊唸曰：「我入初定、諸苾芻亦入初定，我乃至入非想非非想定、諸苾芻亦入此定。我復從非想非非想定出入乃至初定，諸苾芻亦皆同我。我今應可作余相狀而入初定，便非獨覺聲聞所行之境。」作是念已即入其定，時諸苾芻共相謂曰：「仁等當知！大師世尊住于自定，我等亦可自定而

住。」便入自定。

爾時世尊至天明已即從定出，大眾皆集，佛于眾中就座而坐。時具壽阿難陀從座而起，整衣服露右肩禮雙足，右膝著地合掌恭敬，而白佛言：「大德世尊，頻頻讚歎勝慧河邊諸苾芻等意欲相見，彼諸苾芻皆來至此不蒙問及。」佛言：「阿難陀！我已共彼諸人語訖，依聖語聖法律共相安慰。」阿難陀白佛言：「未審云何名為聖語法律共相慰問？」「阿難陀！如我共諸苾芻，皆于門外洗雙足已，隨次入房就座而坐，各並端身住現前念，我入初定；河邊諸苾芻等亦入初定。我從初定出，入第二定、第三、第四定，次入空處識處無所有處，次入非想非非想處定；河邊諸苾芻等亦復如是，隨我出入諸定。我從非想非非想定出，入無所有處定，我復乃至入初定；是諸苾芻亦復如是入至初定。阿難陀！我作是念：『我今應可作余相狀而入初定，便非獨覺聲聞所行之境。』作是念已即入其定。時河邊苾芻自相謂曰：『大師世尊住于自定，我等亦可自定而住。』阿難陀！此謂聖語聖法律共相安慰，我作如是相安慰已。」阿難陀白佛言：「善哉大德！聖語聖法律共相安慰。極善世尊！聖語聖法律共相安慰。」世尊既與河邊諸苾芻，以聖語聖法律共安慰已，其聲普遍，四遠諸人共相謂曰：「佛共河邊諸苾芻輩，以聖

{ "translations": [ "現代漢語譯本：於是世尊便進入了自己的禪定之中。", "", "這時，世尊到了天亮，便從禪定中出來。大眾都聚集在一起，佛在眾人之中就座而坐。這時，具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）從座位上站起來，整理好衣服，露出右肩，禮拜佛的雙足，右膝著地，合掌恭敬，對佛說：『大德世尊，您多次讚歎勝慧河邊的各位比丘（bhiksu，佛教出家男眾），想要和他們相見，那些比丘都已經來到這裡，卻沒有得到您的問候。』佛說：『阿難陀！我已經和那些人交談過了，依據聖語聖法律互相安慰。』阿難陀問佛說：『不知怎樣才叫做聖語法律互相慰問呢？』『阿難陀！就像我和各位比丘，都在門外洗完雙腳，按照次序進入房間就座而坐，各自端正身體，保持當下的覺知。我進入初禪（first dhyana，色界四禪定的第一禪），勝慧河邊的各位比丘也進入初禪。我從初禪出來，進入第二禪（second dhyana）、第三禪（third dhyana）、第四禪（fourth dhyana），接著進入空無邊處定（akasanantyayatana，四無色定之一）、識無邊處定（vijnananantyayatana，四無色定之一）、無所有處定（akincanyayatana，四無色定之一），接著進入非想非非想處定（nevasannanasannayatana，四無色定之一）；勝慧河邊的各位比丘也同樣如此，隨著我出入各種禪定。我從非想非非想處定出來，進入無所有處定，我甚至又進入初禪；這些比丘也同樣如此進入到初禪。阿難陀！我這樣想：『我現在應該可以做出其他的相狀而進入初禪，這便不是獨覺（pratyekabuddha，不需依師指導，自己悟道的修行者）和聲聞（sravaka，聽聞佛法而修行的弟子）所能達到的境界。』這樣想之後，我就進入了那種禪定。這時，勝慧河邊的比丘們互相說道：『大師世尊安住在自己的禪定中，我們也可以安住在自己的禪定中。』阿難陀！這就叫做聖語聖法律互相安慰，我做了這樣的互相安慰。』阿難陀對佛說：『太好了，大德！聖語聖法律互相安慰。非常好，世尊！聖語聖法律互相安慰。』世尊已經和勝慧河邊的各位比丘，用聖語聖法律互相安慰過了，這種聲音傳遍四方，各地的人們互相說道：『佛和勝慧河邊的比丘們，用聖』" ], "english_translations": [ "English version: Then the World Honored One entered into his own samadhi (self-concentration).", "", "At that time, the World Honored One, after dawn, emerged from samadhi. The assembly gathered, and the Buddha sat in the midst of them. Then, the Venerable Ananda (Ananda, one of the ten major disciples of the Buddha, known for his exceptional memory) rose from his seat, arranged his robes, bared his right shoulder, prostrated at the Buddha's feet, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'Greatly virtuous World Honored One, you have repeatedly praised the bhiksus (bhiksu, a Buddhist monk) at the banks of the Sheng Hui River, desiring to see them. Those bhiksus have all come here, yet have not received your inquiry.' The Buddha said: 'Ananda! I have already spoken with those people, comforting each other according to the holy words and holy law.' Ananda asked the Buddha: 'I do not know what is meant by comforting each other with the holy words and holy law?' 'Ananda! It is like this: I and the bhiksus all washed our feet outside the door, entered the room in order, sat down, each straightening their bodies and maintaining mindfulness in the present moment. I entered the first dhyana (first dhyana, the first of the four dhyanas in the Form Realm); the bhiksus at the banks of the Sheng Hui River also entered the first dhyana. I emerged from the first dhyana and entered the second dhyana (second dhyana), the third (third dhyana), and the fourth dhyana (fourth dhyana), then entered the Sphere of Infinite Space (akasanantyayatana, one of the Four Formless Realms), the Sphere of Infinite Consciousness (vijnananantyayatana, one of the Four Formless Realms), the Sphere of Nothingness (akincanyayatana, one of the Four Formless Realms), and then entered the Sphere of Neither Perception Nor Non-Perception (nevasannanasannayatana, one of the Four Formless Realms); the bhiksus at the banks of the Sheng Hui River did likewise, following me in and out of the various samadhis. I emerged from the Sphere of Neither Perception Nor Non-Perception and entered the Sphere of Nothingness, and I even entered the first dhyana again; those bhiksus also entered the first dhyana in the same way. Ananda! I thought to myself: \'I should now be able to enter the first dhyana with a different appearance, which is not the realm traversed by pratyekabuddhas (pratyekabuddha, a solitary enlightened being who attains enlightenment on their own) and sravakas (sravaka, a disciple who attains enlightenment by hearing the teachings).\' Having thought this, I entered that samadhi. At that time, the bhiksus at the banks of the Sheng Hui River said to each other: \'The master, the World Honored One, abides in his own samadhi; we can also abide in our own samadhi.\' Ananda! This is called comforting each other with the holy words and holy law; I have done such comforting.' Ananda said to the Buddha: 'Excellent, Greatly Virtuous One! Comforting each other with the holy words and holy law. Most excellent, World Honored One! Comforting each other with the holy words and holy law.' The World Honored One had already comforted the bhiksus at the banks of the Sheng Hui River with the holy words and holy law, and this sound spread far and wide, with people everywhere saying to each other: 'The Buddha and the bhiksus at the banks of the Sheng'" ] }

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語聖法律而相安慰。」既聞此事，諸長者婆羅門皆來禮拜河邊苾芻，此諸苾芻即為長者婆羅門，宣說法要口出臭氣。時彼諸人左右顧眄，共相謂曰：「此之臭氣從何而來？」諸苾芻曰：「此之臭氣從我口出。」白言：「聖者！豈可日日不嚼齒木耶？」答曰：「不嚼。」彼曰：「何故？」諸苾芻曰：「佛未聽許。」答曰：「聖者！若不嚼齒木得清凈耶？」時諸苾芻默然無對。以緣白佛，佛言：「彼婆羅門長者，所作譏恥正合其儀。我于余處已教苾芻嚼其齒木，而汝不知，是故我今制諸苾芻應嚼齒木。何以故？嚼齒木者有五勝利。云何為五？一者能除黃熱；二者能去痰癊；三者口無臭氣；四者能餐飲食；五者眼目明凈。」

佛制苾芻每嚼齒木，時一年少苾芻于顯露處而嚼短條。世尊至彼，苾芻見佛深生羞恥，云何不應對世尊前，吐出齒木，即便吞嚥遂鯁喉中。諸佛常法無忘失念，爾時世尊便舒無量百千功德所生左手旋環萬字，能除怖畏善施安隱，捉少年頭，屈右手指內彼口中，鉤其齒木與血俱出。世尊告曰：「汝何所為？」苾芻以事白佛，佛作是念：「在顯露處嚼齒木者有如是過。」告諸苾芻曰：「有一少年于顯露處，嚼短齒木有是過生。故諸苾芻于顯露處不嚼齒木亦非短條，苾芻違者得越法罪。」如佛所言苾芻不

【現代漢語翻譯】 現代漢語譯本： 『用神聖的法律互相安慰。』他們聽說了這件事後，各位長者和婆羅門都來禮拜河邊的比丘（bhiksu，佛教出家男眾）。這些比丘就為長者和婆羅門宣講佛法要義，但口中散發著臭氣。當時那些人左右環顧，互相說道：『這臭氣是從哪裡來的？』各位比丘說：『這臭氣是從我們口中發出的。』他們問道：『聖者！難道你們每天都不嚼齒木（清潔牙齒的木條）嗎？』回答說：『不嚼。』他們問：『為什麼？』各位比丘說：『佛陀沒有允許。』他們問道：『聖者！如果不嚼齒木能保持清凈嗎？』當時各位比丘沉默不語，無言以對。他們將此事稟告佛陀，佛陀說：『那些婆羅門和長者的譏諷是合乎禮儀的。我已經在其他地方教導比丘嚼齒木了，而你們卻不知道，因此我現在規定各位比丘應該嚼齒木。為什麼呢？因為嚼齒木有五種好處。哪五種呢？一是能去除黃熱病；二是能去除痰液；三是口中沒有臭氣；四是能促進飲食；五是眼睛明亮。』 佛陀規定比丘們每天都要嚼齒木，當時有一位年輕的比丘在顯眼的地方嚼短的齒木。世尊來到那裡，這位比丘見到佛陀，深感羞愧，心想不應該在世尊面前嚼齒木，於是就吞嚥下去，結果卡在喉嚨里。諸佛常有的習慣是不會忘記正念，當時世尊便伸出由無量百千功德所生的左手，手上有旋環萬字（svastika，吉祥的標誌），能消除恐懼，給予安穩，抓住年輕比丘的頭，彎曲右手指伸入他的口中，鉤出齒木，血也一起流了出來。世尊問道：『你做了什麼？』比丘將事情稟告佛陀，佛陀心想：『在顯眼的地方嚼齒木會有這樣的過失。』於是告訴各位比丘說：『有一位年輕人在顯眼的地方嚼短的齒木，因此產生了這樣的過失。所以各位比丘不應該在顯眼的地方嚼齒木，也不應該嚼短的齒木，比丘違背此規定會犯越法罪。』正如佛陀所說，比丘們不……

【English Translation】 English version: 『Comforting each other with the sacred law.』 Having heard of this matter, all the elders and Brahmins came to pay homage to the Bhikshus (bhiksu, Buddhist monks) by the river. These Bhikshus then proclaimed the essentials of the Dharma to the elders and Brahmins, but their mouths emitted a foul odor. At that time, those people looked around and said to each other, 『Where does this foul odor come from?』 The Bhikshus said, 『This foul odor comes from our mouths.』 They asked, 『Venerable ones! Is it possible that you do not chew tooth wood (a wooden stick used for cleaning teeth) every day?』 They replied, 『We do not chew.』 They asked, 『Why?』 The Bhikshus said, 『The Buddha has not permitted it.』 They asked, 『Venerable ones! Can one remain pure without chewing tooth wood?』 At that time, the Bhikshus were silent and had no answer. They reported this matter to the Buddha, and the Buddha said, 『The criticism made by those Brahmins and elders is in accordance with propriety. I have already taught the Bhikshus to chew tooth wood elsewhere, but you did not know, therefore I now prescribe that all Bhikshus should chew tooth wood. Why? Because chewing tooth wood has five benefits. What are the five? First, it can eliminate yellow fever; second, it can remove phlegm; third, the mouth has no foul odor; fourth, it can promote eating; fifth, the eyes are clear and bright.』 The Buddha prescribed that Bhikshus should chew tooth wood every day. At that time, a young Bhikshu was chewing a short stick in a conspicuous place. When the World Honored One arrived there, the Bhikshu, seeing the Buddha, felt deeply ashamed, thinking that he should not be chewing tooth wood in front of the World Honored One, so he swallowed it, and it got stuck in his throat. It is the constant practice of all Buddhas not to forget mindfulness. At that time, the World Honored One extended his left hand, born of countless hundreds of thousands of merits, with a swastika (svastika, an auspicious symbol) on it, capable of removing fear and bestowing peace, grasped the young Bhikshu's head, bent his right finger and inserted it into his mouth, hooking out the tooth wood, and blood came out with it. The World Honored One asked, 『What have you done?』 The Bhikshu reported the matter to the Buddha, and the Buddha thought, 『Chewing tooth wood in a conspicuous place has such faults.』 He then told the Bhikshus, 『A young man chewed a short tooth wood in a conspicuous place, and thus such a fault arose. Therefore, Bhikshus should not chew tooth wood in a conspicuous place, nor should they chew short tooth wood. A Bhikshu who violates this rule will commit a transgression.』 As the Buddha said, the Bhikshus did not...

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應于顯露處坐嚼齒木者，時有少年苾芻，于老者前坐嚼齒木，佛言：「不應爾。有三種事可於屏隱處：謂大小便及嚼齒木。」佛言不將短條充齒木者，時諸六眾便用長條以充齒木，諸苾芻見共生嫌恥，報言：「具壽！汝等豈可執杖戲耶？」答曰：「佛教洗口，云何是戲？汝豈不見嚼短齒木幾將命終，蒙佛救護得存余壽。豈可汝等於我衣缽有希愿耶？令我早亡共為羯磨。然長齒木有利益處：一、得然釜煮飯；二、得鞭打小師。」彼聞皆默。以緣白佛，佛言：「苾芻不應長條將充齒木，嚼長條者得越法罪。」苾芻不知齒木長短，佛言：「此有三種，謂長中短。長者十二指、短者八指、二內名中。」佛言應在屏處嚼齒木者，時有老病羸弱，不能行就隱屏之處，佛言：「病人應可畜洗口盆。」苾芻便用隨宜瓦盆安在房內，腳觸便傾水流污地，佛言：「洗口之盆形如象跡。」時有苾芻求盆無處，佛言：「應就水竇邊嚼齒木。」苾芻遠嚼不近竇口，佛言：「應可近邊方一肘地。」佛教嚼齒木時，苾芻不知刮，舌其口仍臭，佛言：「嚼齒木已，當須刮舌。」苾芻不知用何刮舌？佛言：「應畜刮舌篦。」佛聽畜篦，六眾苾芻便以金銀琉璃玻璃寶作，諸婆羅門長者見已問言：「聖者！此是何物？」答曰：「賢首！世尊令我用刮舌篦。」彼

【現代漢語翻譯】 現代漢語譯本 對於應該在隱蔽處咀嚼齒木這件事，當時有一位年輕的比丘（Bhikkhu，佛教僧侶），在年長的比丘面前咀嚼齒木。佛陀（Buddha）說：『不應該這樣做。有三種事情應該在隱蔽的地方進行：大小便以及咀嚼齒木。』 佛陀說不要用短的樹枝當作齒木，當時六眾比丘（Six Monks，指六位行為不端的比丘）就用長的樹枝來當作齒木。其他比丘看見了，都覺得羞恥，就說：『具壽（Ayasma，對有德長老的尊稱）！你們難道是在拿著棍子玩耍嗎？』他們回答說：『佛陀教導我們清潔口腔，這怎麼是玩耍呢？你們難道沒看見，咀嚼短齒木的人幾乎要喪命，蒙佛陀救護才得以保全性命。難道你們對我的衣缽（Cīvara，袈裟；Paṭṭa，缽）有所覬覦嗎？希望我早點死去，好一起為我舉行羯磨（Kamma，業，佛教中的行為和因果報應）儀式。』然而，長的齒木有好處：一是可以用來燒火煮飯；二是可以用來鞭打小沙彌。』他們聽了都沉默不語。 他們將此事稟告佛陀，佛陀說：『比丘不應該用長的樹枝當作齒木，咀嚼長齒木的人會犯越法罪（Dukkata，惡作罪）。』比丘不知道齒木的長短，佛陀說：『這有三種，即長、中、短。長的是十二指長，短的是八指長，介於兩者之間的是中等長度。』 佛陀說應該在隱蔽處咀嚼齒木，當時有年老體弱多病的比丘，不能走到隱蔽的地方，佛陀說：『病人應該可以擁有洗口盆。』比丘們就隨意用瓦盆放在房間里，腳碰到就傾倒，水流出來弄髒了地面，佛陀說：『洗口盆的形狀應該像象的腳印。』 當時有比丘找不到洗口盆，佛陀說：『應該在水溝邊咀嚼齒木。』比丘在遠離水溝口的地方咀嚼，佛陀說：『應該靠近水溝邊一肘（hattha，約45釐米）的距離。』 佛陀教導咀嚼齒木的時候，比丘不知道要刮舌頭，所以嘴裡仍然有臭味，佛陀說：『咀嚼齒木之後，應當刮舌頭。』比丘不知道用什麼刮舌頭？佛陀說：『應該擁有刮舌器。』佛陀允許擁有刮舌器，六眾比丘就用金、銀、琉璃、玻璃等寶物製作刮舌器，婆羅門（Brahmin，古印度僧侶階層）和長者（householder，在家信徒）看見后問道：『聖者！這是什麼東西？』回答說：『賢首（respectful term of address，尊敬的稱呼）！世尊（Bhagavan，佛陀的尊稱）讓我們用它來刮舌頭。』他們

【English Translation】 English version Regarding the matter of sitting and chewing toothpicks in a conspicuous place, there was a young Bhikkhu (Buddhist monk) who was chewing a toothpick in front of an elder. The Buddha said, 'It should not be so. There are three things that should be done in a secluded place: namely, urination, defecation, and chewing toothpicks.' The Buddha said not to use short twigs as toothpicks. At that time, the group of six monks (Six Monks, referring to six monks with improper behavior) used long twigs as toothpicks. When the other Bhikkhus saw this, they felt ashamed and said, 'Ayasma (a respectful term for virtuous elders)! Are you playing with sticks?' They replied, 'The Buddha taught us to clean our mouths, how is this playing? Have you not seen that someone chewing short toothpicks was about to die, and was saved by the Buddha and allowed to live longer. Do you have any desire for my robes and bowl (Cīvara, robes; Paṭṭa, bowl)? Wishing me to die early so you can perform the Kamma (action, referring to the law of cause and effect in Buddhism) ceremony for me together.' However, long toothpicks have benefits: one, they can be used to burn and cook rice; two, they can be used to whip young novices.' Upon hearing this, they all remained silent. They reported this matter to the Buddha, and the Buddha said, 'Bhikkhus should not use long twigs as toothpicks. Those who chew long toothpicks commit a Dukkata (wrongdoing) offense.' The Bhikkhus did not know the length of toothpicks. The Buddha said, 'There are three types: long, medium, and short. The long ones are twelve fingers long, the short ones are eight fingers long, and those in between are of medium length.' The Buddha said that toothpicks should be chewed in a secluded place. At that time, there were old, weak, and sick Bhikkhus who could not go to a secluded place. The Buddha said, 'Sick people should be allowed to have a mouth-washing basin.' The Bhikkhus then arbitrarily used earthenware basins in their rooms, and when their feet touched them, they would tip over, and the water would flow out and dirty the ground. The Buddha said, 'The shape of the mouth-washing basin should be like an elephant's footprint.' At that time, some Bhikkhus could not find a mouth-washing basin. The Buddha said, 'Toothpicks should be chewed near the water ditch.' The Bhikkhus chewed far away from the ditch. The Buddha said, 'It should be about one hattha (approximately 45 centimeters) away from the ditch.' When the Buddha taught about chewing toothpicks, the Bhikkhus did not know to scrape their tongues, so their mouths still smelled bad. The Buddha said, 'After chewing toothpicks, you should scrape your tongue.' The Bhikkhus did not know what to use to scrape their tongues. The Buddha said, 'You should have a tongue scraper.' The Buddha allowed them to have tongue scrapers, and the group of six monks made tongue scrapers out of gold, silver, lapis lazuli, and glass. The Brahmins (ancient Indian priestly class) and householders (lay followers) saw this and asked, 'Venerable ones! What are these?' They replied, 'Honorable Sirs (respectful term of address)! The Bhagavan (Buddha's respectful title) has instructed us to use them to scrape our tongues.' They

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言：「豈汝沙門釋子貪慾樂耶？」六眾默然。時諸苾芻以緣白佛，佛言：「有四種刮舌篦，苾芻應畜。云何為四？謂是銅、鐵、鍮石、赤銅。」時諸苾芻便即利作，刮舌傷損，佛言：「不應利作。」然此四難求，佛言：「應劈齒木屈以刮舌。」苾芻劈破便用，刮舌作瘡，佛言：「劈齒木已兩片相揩，去上籤刺然可用之。」苾芻嚼齒木已不知作聲默爾而棄，遂便墮在護寺天神頭上。彼生嫌恥，佛言：「不得默棄應可作聲，若不作聲者得越法罪。」苾芻唯于齒木一事作聲而棄，大小行時涕唾吐利及吐水等，所有棄擲皆不作聲，佛言：「凡有如是所棄之事皆須作聲。」大師既制恒嚼齒木，苾芻道行卒求難得遂不敢食，佛言：「不應斷食。若無齒木，應用澡豆土屑及干牛糞，以水三遍凈漱，隨意餐食勿復生疑。」

緣處同前。時具壽舍利子有二求寂：一、是準陀，二、羅怙羅。後於異時尊者舍利子欲往人間，告二弟子曰：「我欲人間隨意游適，汝等二人為住？為去？」準陀白言：「鄔波馱耶，我願隨逐。」羅怙羅曰：「鄔波馱耶，我住於此。」舍利子言：「若如是者以汝付誰？」答言：「以我付囑尊者鄔陀夷，我依彼住。」報言：「羅怙羅！彼是惡人，恐行非法。」答曰：「鄔波馱耶！我事如父，彼何為惡？」即便付與

【現代漢語翻譯】 現代漢語譯本 他說：『難道你們這些沙門釋子也貪圖享樂嗎？』六眾（指比丘中的六種不良行為者）沉默不語。當時，眾比丘將此事稟告佛陀，佛陀說：『有四種刮舌器，比丘應當持有。哪四種呢？就是銅、鐵、黃銅、紅銅。』當時，眾比丘便立刻製作鋒利的刮舌器，結果刮傷了舌頭。佛陀說：『不應該製作得過於鋒利。』然而這四種材料難以獲得，佛陀說：『應該劈開齒木，彎曲後用來刮舌。』比丘們劈開齒木后直接使用，刮舌刮出了瘡。佛陀說：『劈開齒木后，應該將兩片互相摩擦，去除上面的簽刺，然後才能使用。』比丘們嚼完齒木后，不知道應該發出聲音就默默地丟棄，結果掉在了護寺天神的頭上。天神因此感到嫌棄和羞恥。佛陀說：『不得默默地丟棄，應該發出聲音。如果不發出聲音，就犯了越法的罪過。』比丘們只在丟棄齒木這一件事上發出聲音，大小便時、吐痰、吐口水以及吐水等，所有丟棄的東西都不發出聲音。佛陀說：『凡是有像這樣丟棄的東西，都必須發出聲音。』大師已經制定了要經常嚼齒木的規定，比丘們在路上行走時，突然難以找到齒木，於是就不敢吃飯。佛陀說：『不應該斷食。如果沒有齒木，可以用澡豆、土屑以及乾燥的牛糞，用水清洗三遍，乾淨漱口后，隨意吃飯，不要再產生疑慮。』

事情的起因和地點與之前相同。當時，具壽（對年長有德比丘的尊稱）舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）有兩個求寂（準備出家但尚未正式受戒的沙彌）：一個是準陀（Cunda），一個是羅怙羅（Rāhula，佛陀的兒子）。後來，在某個時候，尊者舍利子想要前往人間，告訴兩個弟子說：『我想要在人間隨意遊歷，你們兩個人是想留在這裡？還是想離開？』準陀回答說：『鄔波馱耶（Upādhyāya，親教師），我願意跟隨您。』羅怙羅說：『鄔波馱耶，我留在這裡。』舍利子說：『如果是這樣，我把你託付給誰呢？』羅怙羅回答說：『把我託付給尊者鄔陀夷（Udayin），我依靠他居住。』舍利子說：『羅怙羅！他是個惡人，恐怕會做出不合法的事情。』羅怙羅回答說：『鄔波馱耶！他待我像父親一樣，他怎麼會是惡人呢？』於是就把羅怙羅託付給了鄔陀夷。

【English Translation】 English version He said: 'Are you, the Śramaṇa (ascetic) disciples of Śākya (釋子, another name for Buddha's followers), also greedy for pleasure?' The six groups (referring to six types of misbehaving monks) remained silent. At that time, the Bhikṣus (比丘, monks) reported this matter to the Buddha. The Buddha said: 'There are four types of tongue scrapers that Bhikṣus should possess. What are the four? They are copper, iron, brass, and red copper.' At that time, the Bhikṣus immediately made sharp tongue scrapers, resulting in injuries to their tongues. The Buddha said: 'They should not be made too sharp.' However, these four materials are difficult to obtain. The Buddha said: 'One should split a tooth-stick, bend it, and use it to scrape the tongue.' The Bhikṣus split the tooth-stick and used it directly, causing sores on their tongues. The Buddha said: 'After splitting the tooth-stick, the two pieces should be rubbed together to remove the splinters before using it.' The Bhikṣus chewed the tooth-stick and, without making a sound, silently discarded it, which then fell on the head of the temple guardian deity. The deity felt disgusted and ashamed. The Buddha said: 'One must not discard it silently; one should make a sound. If one does not make a sound, one commits a transgression.' The Bhikṣus only made a sound when discarding the tooth-stick, but when defecating, urinating, spitting phlegm, spitting saliva, or spitting water, they discarded everything without making a sound. The Buddha said: 'Whenever there are things discarded in this way, one must make a sound.' The Master had already established the rule of regularly chewing tooth-sticks. The Bhikṣus, while walking on the road, suddenly found it difficult to obtain tooth-sticks, so they dared not eat. The Buddha said: 'One should not abstain from food. If there are no tooth-sticks, one can use soap beans, earth powder, or dried cow dung, rinse the mouth three times with water, and after a clean gargle, eat as one pleases without further doubt.'

The circumstances and location are the same as before. At that time, the venerable Śāriputra (舍利子, one of the Buddha's ten great disciples, known for his wisdom) had two Śrāmaṇeras (求寂, novices preparing to become monks but not yet fully ordained): one was Cunda (準陀), and the other was Rāhula (羅怙羅, the Buddha's son). Later, at some point, the venerable Śāriputra wanted to go among humans and told his two disciples: 'I want to wander freely among humans. Do you two want to stay here or leave?' Cunda replied: 'Upādhyāya (鄔波馱耶, preceptor), I wish to follow you.' Rāhula said: 'Upādhyāya, I will stay here.' Śāriputra said: 'If that is the case, to whom shall I entrust you?' Rāhula replied: 'Entrust me to the venerable Udayin (鄔陀夷), I will rely on him to live.' Śāriputra said: 'Rāhula! He is a wicked person; I fear he will act unlawfully.' Rāhula replied: 'Upādhyāya! He treats me like a father; how could he be wicked?' So he entrusted Rāhula to Udayin.

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行趣人間。才去之後鄔陀夷告羅怙羅曰：「汝來作如是、如是事。」答言：「不作。」鄔陀夷瞋言：「癡物！此尚不作，余何肯為？」羅怙羅言：「仁豈是我親教師及軌範師耶？」鄔陀夷轉更瞋盛，遂扼其項推出寺門，便於門外啼泣而住。時大世主苾芻尼與五百門人來禮佛足，見其啼泣問言：「聖者羅怙羅何故啼泣？」報言：「喬答彌！大德鄔陀夷手扼我項推令出寺。」彼作是念：「我今不應棄佛之子而向余處。」即共門徒圍繞而立。次有憍薩羅主勝光大王擬入園中敬禮佛足，見羅怙羅同前問答，王作是念：「我今不應棄佛之子，及以佛母而向余處。」即圍繞而立。次有給孤長者，亦入園中敬禮佛足，見羅怙羅同前問答，長者作念：「我今不應棄佛之子，及以佛母、國主大王而向余處。」即圍繞而住。是時門外大眾雲集致有囂聲。世尊大師知而故問具壽阿難陀曰：「何故門外多人聚集有大喧聲？」尊者阿難陀具以上事敬白世尊。佛告阿難陀：「實有苾芻驅他苾芻令出寺耶？」答言：「大德！實有此事。」佛告阿難陀：「苾芻但于已房可得為主，非於寺內，不應驅他苾芻令出寺外，違者得越法罪。」

世尊既制不驅苾芻令出寺外，時諸苾芻于弟子門人皆不敢訶責，遂慢法式不肯奉行，佛言：「應須訶責。」苾芻不

【現代漢語翻譯】 現代漢語譯本： 行為舉止符合人情世故。鄔陀夷在才去之後告訴羅怙羅（Rāhula，佛陀的兒子）說：『你來做這些、這些事。』羅怙羅回答說：『不做。』鄔陀夷生氣地說：『你這愚癡的東西！這些尚且不肯做，其餘的又怎麼肯做呢？』羅怙羅說：『您難道是我的親教師和軌範師嗎？』鄔陀夷更加生氣，於是扼住羅怙羅的脖子，把他推出寺門，羅怙羅就在門外啼哭。當時，大世主比丘尼（Mahāpajāpatī，佛陀的姨母）帶領五百門人來禮拜佛足，看見羅怙羅在啼哭，便問：『聖者羅怙羅，你為什麼啼哭？』羅怙羅回答說：『喬答彌（Gotamī，大世主的另一個名字）！大德鄔陀夷用手扼住我的脖子，把我推出寺外。』大世主比丘尼心想：『我現在不應該拋棄佛陀的兒子而到其他地方去。』於是就和她的門徒一起圍繞著羅怙羅站立。接著，憍薩羅（Kosala）國王勝光大王（Pasenadi，波斯匿王）準備進入園中敬禮佛足，看見羅怙羅，也像之前那樣詢問和回答。國王心想：『我現在不應該拋棄佛陀的兒子，以及佛母（Buddhamātā，指大世主比丘尼）而到其他地方去。』於是也圍繞著羅怙羅站立。然後，給孤長者（Anāthapiṇḍika，須達多長者）也進入園中敬禮佛足，看見羅怙羅，也像之前那樣詢問和回答。長者心想：『我現在不應該拋棄佛陀的兒子，以及佛母、國王而到其他地方去。』於是也圍繞著羅怙羅站立。當時，門外聚集了很多人，以至於發出了喧鬧的聲音。世尊大師知道這件事，就故意問具壽阿難陀（Ānanda，佛陀的十大弟子之一）說：『為什麼門外聚集了這麼多人，發出這麼大的喧鬧聲？』尊者阿難陀就把以上的事情都告訴了世尊。佛陀告訴阿難陀：『真的有比丘驅趕其他比丘，讓他離開寺院嗎？』阿難陀回答說：『大德！確實有這件事。』佛陀告訴阿難陀：『比丘只能在自己的房間里做主，不能在整個寺院裡做主，不應該驅趕其他比丘離開寺院，違背者會犯越法罪。』 世尊制定了不驅趕比丘離開寺院的規定后，當時的各位比丘對於弟子門人都不敢呵斥，於是就輕慢佛法，不肯奉行。佛陀說：『應該呵斥。』比丘不...

【English Translation】 English version: Acting in accordance with human affairs. After Cai left, Udayin (Udayin, one of the Buddha's disciples) told Rāhula (Rāhula, Buddha's son), 'Come and do such and such things.' Rāhula replied, 'I will not do it.' Udayin became angry and said, 'You foolish thing! You won't even do this, what else would you be willing to do?' Rāhula said, 'Are you my preceptor and disciplinarian?' Udayin became even more angry, and grabbed Rāhula by the neck, pushing him out of the monastery gate, where Rāhula stood weeping. At that time, Mahāpajāpatī Bhikkhunī (Mahāpajāpatī, Buddha's aunt and foster mother) came with five hundred disciples to pay homage to the Buddha's feet. Seeing Rāhula weeping, she asked, 'Venerable Rāhula, why are you weeping?' Rāhula replied, 'Gotamī (Gotamī, another name for Mahāpajāpatī)! The venerable Udayin grabbed me by the neck and pushed me out of the monastery.' She thought, 'I should not abandon the Buddha's son and go elsewhere.' So she stood surrounding Rāhula with her disciples. Next, King Pasenadi of Kosala (Pasenadi, King of Kosala) intended to enter the garden to pay homage to the Buddha's feet. Seeing Rāhula, he asked and received the same answer as before. The king thought, 'I should not abandon the Buddha's son and the Buddha's mother (Buddhamātā, referring to Mahāpajāpatī Bhikkhunī) and go elsewhere.' So he stood surrounding Rāhula. Then, Anāthapiṇḍika (Anāthapiṇḍika, a wealthy merchant and benefactor of the Buddha) also entered the garden to pay homage to the Buddha's feet. Seeing Rāhula, he asked and received the same answer as before. The merchant thought, 'I should not abandon the Buddha's son, the Buddha's mother, and the king and go elsewhere.' So he stood surrounding Rāhula. At that time, a large crowd gathered outside the gate, causing a great commotion. The World Honored One, the great teacher, knowing this, deliberately asked the venerable Ānanda (Ānanda, one of the Buddha's ten principal disciples), 'Why is there such a large crowd gathered outside the gate, making such a great noise?' The venerable Ānanda respectfully reported the above events to the World Honored One. The Buddha said to Ānanda, 'Is it true that a bhikkhu drove another bhikkhu out of the monastery?' Ānanda replied, 'Venerable One! It is true.' The Buddha said to Ānanda, 'A bhikkhu can only be the master of his own room, not of the entire monastery. He should not drive another bhikkhu out of the monastery. Whoever violates this will incur a transgression.' After the World Honored One established the rule that bhikkhus should not be driven out of the monastery, the bhikkhus of that time did not dare to scold their disciples and followers, and thus they disregarded the Dharma and were unwilling to follow it. The Buddha said, 'They should be scolded.' The bhikkhus did not...

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知云何訶責？佛言：「有五種訶法：一者不共語；二者不教授；三者不同受用；四者遮其善事；五者不與依止。言不共語者，謂不共言語所有問答。言不教授者，于利害事皆不教詔。言不同受用者，所有供承皆不應受，衣食及法亦不交通。言遮善事者，所有修行善品勝事皆不令作。言不與依止者，謂絕師徒相依止事，不共同房。」如佛所言應訶責者，苾芻於事不為簡擇即便訶責，佛言：「不應隨事即為訶責。若有五法方合訶之。云何為五？一者不信；二者懈怠；三者惡口；四者情無羞恥；五者近惡知識。」時諸苾芻具此五法方始訶責，若不具五即不訶責，佛言：「五法之中隨有一時即須訶責。」訶弟子時諸餘苾芻遂相攝受，佛言：「若被親教師、軌範師訶責之時，餘人攝受作離間意，是破僧方便，得窣吐羅罪。」佛言不應攝受，時諸苾芻皆不容許，因此難調更不恭敬，或有出國或有還俗，佛言：「應令苾芻教其改悔生恭敬心。」彼即令其不善巧者，至彼人邊，告言：「具壽！汝親教師喚乞歡喜。」彼更高慢，佛言：「應令善巧苾芻教令改悔深起殷心。」時彼本師見來收謝，便不簡別即相容舍，彼于善品不能增進。復有少年因斯歸俗，佛言：「具五種法應作懺摩：一者有信心；二者發精進；三者生恭敬；四者口出美言；

【現代漢語翻譯】 現代漢語譯本 知云何訶責？佛言：『有五種訶法：一者不共語（不與交談）；二者不教授（不給予指導）；三者不同受用（不共享資源）；四者遮其善事（阻止其行善）；五者不與依止（不提供支援）。』言不共語者，謂不共言語所有問答。言不教授者，于利害事皆不教詔。言不同受用者，所有供承皆不應受，衣食及法亦不交通。言遮善事者，所有修行善品勝事皆不令作。言不與依止者，謂絕師徒相依止事，不共同房。』 如佛所言應訶責者，苾芻（出家男子）於事不為簡擇即便訶責，佛言：『不應隨事即為訶責。若有五法方合訶之。云何為五？一者不信（缺乏信心）；二者懈怠（懶惰）；三者惡口（言語惡毒）；四者情無羞恥（不知羞恥）；五者近惡知識（親近惡友）。』時諸苾芻具此五法方始訶責，若不具五即不訶責，佛言：『五法之中隨有一時即須訶責。』 訶弟子時諸餘苾芻遂相攝受，佛言：『若被親教師、軌範師訶責之時，餘人攝受作離間意，是破僧（破壞僧團）方便，得窣吐羅罪（一種罪名）。』佛言不應攝受，時諸苾芻皆不容許，因此難調更不恭敬，或有出國或有還俗，佛言：『應令苾芻教其改悔生恭敬心。』 彼即令其不善巧者，至彼人邊，告言：『具壽（對年長出家者的尊稱）！汝親教師喚乞歡喜。』彼更高慢，佛言：『應令善巧苾芻教令改悔深起殷心。』時彼本師見來收謝，便不簡別即相容舍，彼于善品不能增進。復有少年因斯歸俗，佛言：『具五種法應作懺摩（懺悔）：一者有信心；二者發精進；三者生恭敬；四者口出美言；

【English Translation】 English version What is known as rebuke? The Buddha said: 'There are five ways of rebuking: first, not sharing words; second, not giving instruction; third, not sharing resources; fourth, obstructing good deeds; fifth, not providing support.' 'Not sharing words' means not engaging in verbal question and answer. 'Not giving instruction' means not teaching about matters of benefit and harm. 'Not sharing resources' means not accepting any offerings, and not sharing clothing, food, or the Dharma. 'Obstructing good deeds' means preventing all virtuous and excellent practices. 'Not providing support' means severing the relationship of mutual dependence between teacher and disciple, and not sharing the same room.' As the Buddha said, those who should be rebuked are Bhikshus (ordained monks) who rebuke without discernment. The Buddha said: 'One should not rebuke immediately upon any matter. Only when five qualities are present is it appropriate to rebuke. What are the five? First, lack of faith; second, laziness; third, harsh speech; fourth, shamelessness; fifth, associating with evil companions.' At that time, the Bhikshus only rebuked when these five qualities were present; if not all five were present, they did not rebuke. The Buddha said: 'If even one of these five qualities is present, one must rebuke.' When disciples were being rebuked, other Bhikshus would then protect and support them. The Buddha said: 'If, when a disciple is being rebuked by their preceptor or instructor, others protect and support them with the intention of creating discord, this is a means of destroying the Sangha (monastic community) and incurs a sthula (a type of offense).' The Buddha said one should not offer support. At that time, the Bhikshus did not allow it, and as a result, those who were difficult to tame became even more disrespectful, some left the country, and some returned to lay life. The Buddha said: 'One should have a Bhikshu teach them to repent and generate a respectful mind.' They then sent someone who was not skilled to the person's side, saying: 'Venerable Sir (term of respect for senior monks)! Your preceptor is calling for you to ask for forgiveness.' That person became even more arrogant. The Buddha said: 'One should have a skilled Bhikshu teach them to repent and deeply arouse sincere intention.' At that time, the original teacher, seeing them come to apologize, did not discriminate and immediately forgave them, and they were unable to progress in virtuous qualities. Furthermore, some young people returned to lay life because of this. The Buddha said: 'One should perform ksama (confession) when five qualities are present: first, having faith; second, generating diligence; third, generating respect; fourth, speaking beautiful words;

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五者近善知識。」佛言：「於此五中隨有多少亦可懺摩，然諸苾芻不合訶責而訶責者得越法罪。應合訶責而不訶責亦越法罪。不合容舍而容舍者得越法罪。應合容舍而不容舍亦越法罪。若有於前黑品五法，隨一現行心無恭敬應可驅出。若知彼懷有慈順者應可恕之。若具五黑法者即可驅出，若不驅者得越法罪。」佛言驅出，即露體驅出，佛言：「不應露體令去。若是求寂應與水羅君持，及上下二衣，然後令去。若是近圓或擬近圓者，應與六物驅其出寺，皆不得露體令去(六物者，三衣、坐具、水羅、君持。君持有二，謂是凈觸)。」

第三門第四子攝頌曰：

造寺安檐網、　　廣陳掃地處、 　求法說二童、　　熱時應造舍。

緣在室羅伐城。如佛所言樹下臥具者，清凈易得，苾芻依此而為出家並受近圓成苾芻性，若得長利別房樓閣悉皆得受。苾芻造寺不安基階及以前檐，佛言：「先安基階可與膝齊，上置厚版立柱于上，斗枅樑棟準次而安，上布平版版上布磚，于上覆以碎磚和泥，極須硬筑上安鹽石灰泥。一重既爾余皆類知，前安欄楯橫牽釘柱勿令墮落。時諸苾芻或於此食，有鳥雀來共相惱亂，應安羅網。」不知以何為網？佛言：「有五種網：謂麻、纻、芒、茅及楮皮等。」雖作得網不解安置，佛言：

【現代漢語翻譯】 現代漢語譯本： 『五者親近善知識。』佛說：『在這五種情況中，無論有多少，都可以懺悔。然而，各位比丘，不應該呵責而呵責的，會犯越法罪。應該呵責而不呵責的，也犯越法罪。不應該容忍而容忍的，會犯越法罪。應該容忍而不容忍的，也犯越法罪。如果有人出現前面所說的五種黑品行為中的任何一種，並且心無恭敬，就應該驅逐出去。如果知道他懷有慈悲順從之心，就應該寬恕他。如果具備五種黑法，就可以驅逐出去，如果不驅逐，就犯越法罪。』佛說驅逐，就是裸體驅逐。佛說：『不應該裸體讓人離開。如果是沙彌（求寂），應該給他水羅（濾水器）、君持（水壺），以及上下兩件衣服，然後讓他離開。如果是近圓（準備受具足戒者）或擬近圓者，應該給予六物（三衣、坐具、濾水器、水壺），然後驅逐出寺，都不得裸體讓人離開（六物指的是三衣、坐具、水羅、君持。君持有兩種，指的是乾淨的觸受）。』

第三門第四子攝頌說：

『建造寺廟安檐網，廣泛陳設掃地之處，求法講述二童事，熱時應該建造房屋。』

事情發生在室羅伐城（Śrāvastī）。正如佛所說，樹下的臥具容易得到且清凈，比丘依靠這些出家並受近圓成為比丘，如果得到長久的利益，可以接受特別的房間樓閣。比丘建造寺廟不安置地基臺階和前檐，佛說：『先安置地基臺階，高度與膝蓋齊平，上面放置厚木板，在上面立柱，斗拱樑棟按照次序安置，上面鋪設平整的木板，木板上鋪設磚塊，在上面用碎磚和泥土混合，必須堅硬地夯筑，上面安置鹽石灰泥。』一種情況如此，其餘情況可以類推得知，前面安置欄桿，橫向牽引釘住柱子，不要讓其掉落。當時各位比丘有時在這裡吃飯，有鳥雀來打擾，應該安置羅網。』不知道用什麼做網？佛說：『有五種網：麻、苧麻、芒草、茅草以及楮樹皮等。』即使做好了網，也不知道如何安置，佛說：

【English Translation】 English version: 『Fifth, associating with virtuous friends.』 The Buddha said, 『Among these five, however many there may be, one can repent. However, monks, those who rebuke when they should not rebuke commit a transgression. Those who do not rebuke when they should rebuke also commit a transgression. Those who tolerate when they should not tolerate commit a transgression. Those who do not tolerate when they should tolerate also commit a transgression. If someone exhibits any of the aforementioned five black qualities and is disrespectful, they should be expelled. If it is known that they harbor compassion and obedience, they should be forgiven. If they possess all five black qualities, they can be expelled, and if they are not expelled, a transgression is committed.』 The Buddha said that expulsion means expelling them naked. The Buddha said, 『One should not let them leave naked. If they are a Śrāmaṇera (seeker of quiescence), they should be given a water strainer (jala-sutra), a water pot (kuṇḍikā), and upper and lower garments before being allowed to leave. If they are a candidate for ordination (approaching ordination) or intending to be ordained, they should be given the six requisites (three robes, a sitting cloth, a water strainer, and a water pot) before being expelled from the monastery, and they should not be allowed to leave naked (the six requisites are the three robes, a sitting cloth, a water strainer, and a water pot. There are two types of water pots, referring to clean touch).』

The fourth subsection of the third section says:

『Build temples and install eaves nets, widely arrange places for sweeping, seek the Dharma and tell the story of the two boys, and build houses when it is hot.』

The event took place in Śrāvastī (city name). As the Buddha said, bedding under trees is easy to obtain and pure. Monks rely on these to renounce the world and receive ordination to become monks. If they receive long-term benefits, they can accept special rooms and buildings. Monks build temples without installing foundations, steps, and front eaves. The Buddha said, 『First install the foundation steps, level with the knees, place thick planks on top, erect pillars on top, and install brackets, beams, and ridges in order. Lay flat planks on top, lay bricks on the planks, and mix broken bricks with mud on top. It must be firmly compacted, and salt, lime, and mud should be placed on top.』 Once one case is done, the rest can be inferred by analogy. Install railings in front, pull and nail the pillars horizontally to prevent them from falling. At that time, the monks sometimes ate here, and birds came to disturb them, so nets should be installed.』 Not knowing what to use for nets? The Buddha said, 『There are five kinds of nets: hemp, ramie, mang grass, thatch, and paper mulberry bark, etc.』 Even if the nets are made, they do not know how to install them. The Buddha said:

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「于網四角安小鐵镮，方便掛舉勿令雨爛。後於此食鳥尚入者，以物遮掩食了還開。」苾芻食時犬來前住希覓殘食，苾芻不與望斷命終。苾芻白佛，佛言：「凡啖食時為施畜生留一抄食。」時蘭若苾芻所出飲食，唯與野干遮余烏鳥，烏便瞋恨作烏音聲告賊帥曰：「林中苾芻多有金寶。」賊解烏語，至苾芻所從其索金，報言：「我無。」即便打罵，苾芻曰：「咄哉丈夫！何因打我？」答言：「汝多有金，何不相與？」苾芻曰：「我居林野何處得金？愿勿枉打。」賊曰：「汝定有金，若不見與定斷汝命。」苾芻曰：「有瞋我者妄作此言，定是我怨，幸當實報。」賊曰：「烏向我道。」苾芻曰：「由彼懷恨。」問曰：「何故？」苾芻具說上事。賊帥言：「聖者若不具言，我定枉殺。」知已便放。苾芻白佛，佛言：「苾芻局心行施有此過生，由此應知留食之時，普施群生勿拘一類。可於飯上以水澆濕，餅須細擘散之於地，隨意當食不應遮止。若遮止者得越法罪。」苾芻造房，天雨之時傍入檐下，水流漫損，佛言：「應作懸障遮。」苾芻不知云何作障？佛言：「用版。」彼便遍遮遂令處暗，佛言：「不應遍遮，可留明處。」版求難得。佛言：「蘧蒢席等權用遮障。」既遭雨濕蟲蟻便生，佛言：「夏雨時安，余時應去。」

【現代漢語翻譯】 現代漢語譯本： 『在（蚊）網的四個角上安上小鐵環，方便懸掛起來，不要讓雨水淋爛。以後如果還有鳥飛進來吃東西，就用東西遮蓋住，等它們吃完后再打開。』有一次，一位苾芻（bhiksu，比丘）吃飯的時候，一條狗來到他面前，停在那裡，希望得到一些殘羹剩飯。這位苾芻沒有給它，狗因為失望而死掉了。苾芻將此事稟告佛陀，佛陀說：『凡是吃東西的時候，要留出一小份食物來佈施給畜生。』當時，蘭若（aranya，寂靜處）的苾芻們所拿出來的食物，只給野干（一種野獸）吃，其餘的烏鴉等鳥類就得不到。烏鴉因此心生嗔恨，發出烏鴉的叫聲告訴盜賊頭目說：『林中的苾芻有很多金銀財寶。』盜賊聽懂了烏鴉的話，來到苾芻的住所，向他們索要金銀。苾芻回答說：『我沒有。』盜賊就打罵他們。苾芻說：『咄哉（duhkha，苦惱）丈夫！為什麼打我？』盜賊回答說：『你有很多金銀，為什麼不給我？』苾芻說：『我住在林野里，哪裡來的金銀？希望你不要冤枉地打我。』盜賊說：『你一定有金銀，如果不給我，我就要你的命。』苾芻說：『一定是有嗔恨我的人，胡說八道，這一定是我的仇人，希望你好好地查清楚。』盜賊說：『是烏鴉告訴我的。』苾芻說：『這是因為它們懷恨在心。』盜賊問：『為什麼？』苾芻詳細地說了之前的事情。盜賊頭目說：『聖者，如果你們不把事情說清楚，我一定會冤枉地殺了你們。』瞭解情況后，就把他們放了。苾芻將此事稟告佛陀，佛陀說：『苾芻心胸狹隘地行佈施，才會產生這樣的過失。由此應該知道，留食物的時候，要普遍地佈施給各種眾生，不要只給一類。可以在飯上澆上水，把餅掰碎撒在地上，讓它們隨意吃，不應該阻止。如果阻止的話，就會犯越法罪。』苾芻建造房屋，下雨的時候，雨水從旁邊流進屋檐下，水流漫延造成損壞。佛陀說：『應該做一個懸掛的遮擋物。』苾芻不知道該怎麼做遮擋物。佛陀說：『用木板。』他們就全部遮擋起來，導致屋內變得昏暗。佛陀說：『不應該全部遮擋，可以留一些明亮的地方。』木板很難找到。佛陀說：『可以用蘧蒢（一種草）席等暫時用來遮擋。』因為經常被雨水淋濕，蟲蟻就滋生了。佛陀說：『夏天雨季的時候安上，其餘時間應該拿掉。』

【English Translation】 English version: 『At the four corners of the (mosquito) net, attach small iron rings to facilitate hanging it up and prevent it from rotting in the rain. If birds still enter to eat, cover the food with something, and uncover it after they have finished.』 Once, when a bhiksu (bhiksu, monk) was eating, a dog came and stood before him, hoping for some leftovers. The bhiksu did not give it any, and the dog died of disappointment. The bhiksu reported this to the Buddha, who said, 『Whenever you eat, set aside a small portion of food to give to animals.』 At that time, the food that the bhiksus in the aranya (aranya, quiet place) offered was only given to jackals, while other birds like crows received nothing. The crows became resentful and, cawing, told the bandit chief, 『The bhiksus in the forest have a lot of gold and jewels.』 The bandit understood the crows and went to the bhiksus' dwelling, demanding gold from them. The bhiksus replied, 『We have none.』 The bandit then beat and scolded them. The bhiksu said, 『Duhkha (duhkha, suffering) man! Why are you beating me?』 The bandit replied, 『You have a lot of gold, why don't you give it to me?』 The bhiksu said, 『I live in the wilderness, where would I get gold? I hope you don't beat me unjustly.』 The bandit said, 『You must have gold; if you don't give it to me, I will take your life.』 The bhiksu said, 『Someone who hates me must be lying; this must be my enemy. I hope you investigate thoroughly.』 The bandit said, 『The crows told me.』 The bhiksu said, 『It's because they hold a grudge.』 The bandit asked, 『Why?』 The bhiksu explained the previous events in detail. The bandit chief said, 『Venerable ones, if you had not explained the matter clearly, I would have unjustly killed you.』 After understanding the situation, he released them. The bhiksu reported this to the Buddha, who said, 『The bhiksu's narrow-mindedness in giving alms caused this fault to arise. From this, you should know that when setting aside food, you should give it to all kinds of beings universally, not just one kind. You can sprinkle water on the rice, break the cakes into small pieces and scatter them on the ground, allowing them to eat freely, and you should not stop them. If you stop them, you will commit a transgression.』 The bhiksus built houses, and when it rained, water flowed in from the side under the eaves, causing damage. The Buddha said, 『You should make a hanging screen.』 The bhiksus did not know how to make a screen. The Buddha said, 『Use wooden boards.』 They covered everything, causing the inside to become dark. The Buddha said, 『You should not cover everything; you can leave some bright areas.』 Wooden boards were difficult to find. The Buddha said, 『You can temporarily use rush mats or similar things to cover it.』 Because they were often wet by the rain, insects and ants bred. The Buddha said, 『Put them up during the summer rainy season, and take them down at other times.』

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根本說一切有部毗奈耶雜事卷第十三 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十四

三藏法師義凈奉　制譯第三門第四子攝頌之餘

緣處同前。時給孤獨長者，每於晨朝往逝多林禮世尊足，禮已掃寺內地。後於一時，長者他緣不遑入寺，世尊經行見地不凈，起世俗心作如是念：「如何令彼帝釋天主，從香醉山持彗來至。」諸佛常法起世俗心，乃至蟻子咸知佛意；若起出世心，聲聞獨覺尚不了知，況余能測。時天帝釋既觀知已，便作是念：「大師何故起世俗心？」乃見世尊躬欲掃除逝多林地。既知佛念，便詣香醉山中，取五百上妙掃彗輕軟如綿，至佛前住。爾時世尊意欲令彼樂福眾生，于勝田中植凈業故，即自執彗欲掃林中。時舍利子、大目乾連、大迦攝波、阿難陀等諸大聲聞見是事已，悉皆執彗共掃園林。時佛世尊及聖弟子，遍掃除已入食堂中就座而坐。佛告諸苾芻：「凡掃地者有五勝利。云何為五？一者自心清凈；二者令他心凈；三者諸天歡喜；四者植端正業；五者命終之後當生天上。」后時給孤長者來入林中，聞佛世尊及大弟子，躬自執彗遍掃林中，便作是念：「如來大師及諸聖眾，躬自執彗掃逝多林。我等云何敢以足蹈？」

【現代漢語翻譯】 現代漢語譯本

根本說一切有部毗奈耶雜事卷第十三

根本說一切有部毗奈耶雜事卷第十四

三藏法師義凈奉　制譯第三門第四子攝頌之餘

緣起和地點與之前相同。當時，給孤獨長者（Anāthapiṇḍada，一位富有的商人，以慷慨著稱）每天早晨都前往逝多林（Jetavana，祇園精舍的所在地）禮拜世尊的足，禮拜完畢后就清掃寺院的地面。後來有一次，長者因為其他事情沒有時間去寺院。世尊（Śākyamuni，釋迦牟尼佛）經行時，看到地面不乾淨，生起了世俗的想法，心想：『如何才能讓帝釋天主（Śakra，忉利天之主），從香醉山（Gandhamādana，傳說中的山名）拿著掃帚來這裡呢？』諸佛（Buddhas）通常是這樣，一旦生起世俗的想法，即使是螞蟻也能知道佛的心意；如果生起出世的想法，聲聞（Śrāvaka，聽聞佛法而證悟的弟子）和獨覺（Pratyekabuddha，無師自悟者）尚且不能瞭解，更何況其他人呢。當時，帝釋天（Śakra）觀察到這種情況后，心想：『大師（Bhagavat，佛的尊稱）為什麼會生起世俗的想法呢？』於是看到世尊親自想要清掃逝多林的地面。得知佛的想法后，就前往香醉山中，取了五百把上好的掃帚，輕軟如綿，來到佛前站立。這時，世尊想要讓那些樂於行善的眾生，在殊勝的福田中種下清凈的善業，就親自拿起掃帚想要清掃園林。當時，舍利子（Śāriputra，智慧第一的弟子）、大目乾連（Mahāmaudgalyāyana，神通第一的弟子）、大迦葉波（Mahākāśyapa，頭陀第一的弟子）、阿難陀（Ānanda，多聞第一的弟子）等各位大聲聞看到這件事後，都拿起掃帚一起清掃園林。當時，佛世尊（Bhagavat）和聖弟子們，一起清掃完畢后，進入食堂就座。佛告訴各位比丘（Bhikṣu，出家修行的僧人）：『凡是掃地的人，有五種利益。哪五種呢？一是自己內心清凈；二是令他人內心清凈；三是諸天（Devas，天神）歡喜；四是種下端正的善業；五是命終之後能夠往生天上。』後來，給孤獨長者來到園林中，聽說佛世尊和大弟子們親自拿著掃帚清掃園林，心想：『如來大師（Tathāgata，佛的稱號）和各位聖眾，親自拿著掃帚清掃逝多林。我們怎麼敢用腳踩踏呢？』

【English Translation】 English version

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 13

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 14

Translated under Imperial Order by the Tripiṭaka Master Yijing, Remaining Verses of the Fourth Son of the Third Section

The circumstances and location are the same as before. At that time, the Elder Anāthapiṇḍada (a wealthy merchant known for his generosity) would go to Jetavana (the location of the Jetavana Vihāra) every morning to pay homage to the feet of the World-Honored One (Śākyamuni Buddha). After paying homage, he would clean the grounds of the monastery. Later, on one occasion, the Elder did not have time to go to the monastery due to other commitments. The World-Honored One (Śākyamuni Buddha), while walking, saw that the ground was not clean and had a mundane thought, thinking: 'How can I get Śakra (the lord of the Trāyastriṃśa Heaven), the lord of the gods, to bring a broom from Gandhamādana (a legendary mountain) to here?' It is the usual practice of the Buddhas that when they have a mundane thought, even ants can know the Buddha's intention; if they have a supramundane thought, even Śrāvakas (disciples who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) cannot understand it, let alone others. At that time, Śakra (the lord of the gods), having observed this situation, thought: 'Why does the Master (Bhagavat, an epithet of the Buddha) have a mundane thought?' Then he saw that the World-Honored One (Śākyamuni Buddha) himself wanted to clean the ground of Jetavana. Knowing the Buddha's thought, he went to Gandhamādana, took five hundred excellent brooms, as soft as cotton, and stood before the Buddha. At this time, the World-Honored One (Śākyamuni Buddha) wanted to allow those beings who delight in merit to plant pure karma in a supreme field of merit, so he personally took the broom and wanted to clean the garden. At that time, Śāriputra (the disciple foremost in wisdom), Mahāmaudgalyāyana (the disciple foremost in supernatural powers), Mahākāśyapa (the disciple foremost in ascetic practices), Ānanda (the disciple foremost in hearing the Dharma), and other great Śrāvakas, seeing this, all took brooms and cleaned the garden together. At that time, the World-Honored Buddha (Bhagavat) and the holy disciples, having finished cleaning together, entered the dining hall and sat down. The Buddha told the Bhikṣus (monks who have renounced the world): 'Those who sweep the ground have five benefits. What are the five? First, their own minds are purified; second, they purify the minds of others; third, the Devas (gods) rejoice; fourth, they plant the seeds of upright karma; fifth, after death, they will be reborn in heaven.' Later, the Elder Anāthapiṇḍada came into the garden and heard that the World-Honored Buddha and the great disciples had personally taken brooms to clean the garden. He thought: 'The Tathāgata (an epithet of the Buddha) and the holy assembly have personally taken brooms to clean Jetavana. How dare we tread on it with our feet?'

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時彼長者情懷愧悚立不敢前，佛知故問諸苾芻曰：「立者是誰？」苾芻白言：「大德！彼是給孤長者，聞佛世尊及大弟子各親執彗掃逝多林，情懷愧悚當處而立不敢前行。」佛告長者：「口誦經法當可前行。」由佛世尊敬重法故，諸阿羅漢皆尊敬法。長者即誦伽他行詣佛所，禮雙足已退坐一面。爾時世尊為說妙法，開示勸導贊勵慶喜。是時長者聞法踴躍奉辭而去。

時諸苾芻咸皆有疑，請世尊曰：「希有大德！自於正法生尊重心讚歎恭敬。」佛言：「今者如來離染瞋癡，遠生老死無憂悲苦，具一切智，於一切境皆得自在，於法尊重、讚歎正法未為希有。汝等當知我于往昔，具染瞋癡、未離生老病死、現有憂悲苦惱，為法因緣舍自身命。汝今善聽，我當爲說。乃往古昔婆羅痆斯城中，王名梵授，以法化世，人民熾盛安隱豐樂，廣說如余。時梵授王深信正法，稟性賢善自利利他，憐愍一切常行惠施，有大慈悲離染著心，曾無吝惜。後於異時王大夫人忽然有娠，便生異念求聞妙法，夫人白王：『王命相師問其所以？』彼白王言：『由大夫人所孕聖胎，遂生是念。』爾時大王即為求法，便敕大臣盛金滿箱，周遍國界奉金求法竟未遂心。月滿生子顏容超絕、眾相具足廣說如余。王作是念：『此兒端正人所樂觀，未生之時已

【現代漢語翻譯】 現代漢語譯本：當時那位長者心懷慚愧恐懼，站立著不敢上前。佛陀知道他的心思，故意問眾比丘說：『站立著的是誰？』比丘回答說：『大德！那是給孤獨長者（Anathapindika，一位富有的商人，以慷慨著稱），他聽說佛陀世尊和大弟子們親自拿著掃帚清掃逝多林（Jetavana，祇園精舍，佛陀常住的寺院），心中感到慚愧恐懼，所以站在那裡不敢上前。』佛告訴長者說：『口中誦唸經法就可以上前。』因為佛陀世尊尊重佛法，所以各位阿羅漢（Arhat，已證得涅槃的修行者）都尊重佛法。長者於是誦唸伽他（Gatha，偈頌）走向佛陀所在的地方，禮拜佛的雙足後退到一旁坐下。當時世尊為他說微妙的佛法，開示勸導，讚揚鼓勵，使他心生歡喜。當時長者聽聞佛法，心生歡喜，告辭離去。

當時各位比丘都感到疑惑，請問世尊說：『希有啊，大德！您自己對於正法生起尊重之心，讚歎恭敬。』佛說：『現在如來（Tathagata，佛陀的稱號之一）遠離了貪慾、嗔恨、愚癡，遠離了生老病死，沒有憂愁悲傷痛苦，具備一切智慧，對於一切境界都能夠自在，對於佛法尊重、讚歎正法，這並不算稀有。你們應當知道，我在往昔，具有貪慾、嗔恨、愚癡，沒有脫離生老病死，現在還有憂愁悲傷苦惱，爲了佛法的因緣，捨棄自己的身命。你們現在好好聽著，我當爲你們說。在很久很久以前，在波羅痆斯城（Varanasi，古印度城市）中，有一位國王名叫梵授（Brahma-datta，人名），用佛法教化世人，人民興盛安樂豐足，（情況）廣泛地像其他（故事）所說的那樣。當時梵授王深信正法，稟性賢善，既能自利又能利他，憐憫一切眾生，常常行佈施，有大慈悲心，沒有貪戀執著之心，從來沒有吝嗇。後來在某個時候，國王的大夫人忽然懷了身孕，便生起想要聽聞妙法的念頭，夫人對國王說：『請大王命令相師詢問這是什麼原因？』相師對國王說：『由於大夫人所懷的聖胎，才產生了這樣的念頭。』當時大王就為她尋求佛法，於是命令大臣用箱子裝滿黃金，在全國各地奉獻黃金尋求佛法，最終沒有如願。月滿之後生下了一個兒子，容貌超凡脫俗，各種吉相都具備，（情況）廣泛地像其他（故事）所說的那樣。國王心想：『這個兒子端正，人們都喜歡看到他，在他還沒有出生的時候，已經』

【English Translation】 English version: At that time, the elder felt ashamed and fearful, standing there and not daring to approach. The Buddha, knowing his thoughts, deliberately asked the Bhikshus (Bhikshu, Buddhist monks): 'Who is standing there?' The Bhikshus replied: 'Greatly virtuous one! That is Anathapindika (Anathapindika, a wealthy merchant known for his generosity), who, upon hearing that the Buddha, the World Honored One, and his great disciples were personally wielding brooms to sweep Jetavana (Jetavana, a monastery where the Buddha often stayed), felt ashamed and fearful, and so he stands there, not daring to come forward.' The Buddha told the elder: 'If you recite the scriptures, you may come forward.' Because the Buddha, the World Honored One, respected the Dharma (Dharma, Buddhist teachings), all the Arhats (Arhat, enlightened beings who have attained Nirvana) respected the Dharma. The elder then recited a Gatha (Gatha, a verse) and walked towards the place where the Buddha was, bowed at his feet, and then retreated to one side and sat down. At that time, the World Honored One spoke the wonderful Dharma for him, expounding, exhorting, praising, encouraging, and bringing him joy. At that time, the elder, hearing the Dharma, rejoiced, took his leave, and departed.

At that time, all the Bhikshus were doubtful and asked the World Honored One: 'It is rare, Greatly Virtuous One! That you yourself generate a respectful mind towards the True Dharma, praising and revering it.' The Buddha said: 'Now, the Tathagata (Tathagata, one of the Buddha's titles) is free from defilement, anger, and ignorance, far from birth, old age, sickness, and death, without sorrow, grief, or suffering, possessing all wisdom, able to be at ease in all realms, respecting the Dharma and praising the True Dharma is not rare. You should know that in the past, I had defilement, anger, and ignorance, had not escaped birth, old age, sickness, and death, and still had sorrow, grief, and suffering. For the sake of the Dharma, I gave up my own life. Now listen carefully, and I will tell you. Long, long ago, in the city of Varanasi (Varanasi, an ancient Indian city), there was a king named Brahma-datta (Brahma-datta, a personal name), who ruled the world with the Dharma, and the people were prosperous, peaceful, and abundant, (the situation was) widely as described in other (stories). At that time, King Brahma-datta deeply believed in the True Dharma, was virtuous by nature, able to benefit himself and others, compassionate to all beings, often practiced giving, had great compassion, and had no attachment. Later, at some time, the king's great queen suddenly became pregnant and had the thought of wanting to hear the wonderful Dharma. The queen said to the king: 'Please, Great King, order the diviner to ask what is the reason for this?' The diviner said to the king: 'It is because of the sacred embryo that the Great Queen is carrying that such a thought has arisen.' At that time, the Great King sought the Dharma for her, and so he ordered the ministers to fill boxes with gold and offer the gold throughout the country to seek the Dharma, but ultimately he did not succeed. After the full term, a son was born, whose appearance was extraordinary and possessed all auspicious signs, (the situation was) widely as described in other (stories). The king thought: 'This son is handsome, and people like to see him, and before he was born, he already'

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希妙法，宗親共集與作何名？』大臣白言：『王子未生已希妙法，應與立字名求妙法。』王令八母乳養供承，廣如余說，乃至如蓮出水，年漸長大常求妙法竟未遂心。王崩之後自紹王位，告諸群臣：『卿當爲我求于妙法。』群臣受敕，即持金箱遍贍部內處處求訪，無法可得。臣白王言：『在處遍求無法可得。』時求法王不滿所愿常懷憂惱。時天帝釋觀知王心為求法故而懷憂惱，即作是念：『王雖如此，真偽未知，我應往試。』遂即變身為大藥叉，舉手張目形容可畏，至王前立便說頌曰：

「『常修于善法，　　不作諸惡行； 　　此世及後生，　　寤寐常安樂。』

「王聞此頌心大歡喜，告藥叉曰：『仁者當重為我說此伽他。』時彼藥叉即報王曰：『王用我語，我當爲說。』王曰：『唯然。愿為宣說，隨意無違。』時藥叉曰：『大王若實樂法者，可作火坑，七日七夜燒炭猛焰投身入中，我為重說。』王聞斯語，倍增欣躍報藥叉曰：『此不敢違。』王即宣令遍告國中：『我為樂聞妙法，七日之後當入火坑，一切有緣樂希有者可來觀我。』既宣敕已舉國皆知，無量眾生至期咸赴。由王重法至誠所感，于虛空中復有無量百千諸天，鼓樂絃歌香花供養慶希有事，重王至誠悉皆來集。時彼藥叉七日既滿，便升虛空告菩薩

【現代漢語翻譯】 現代漢語譯本： 『這種希有微妙的佛法，宗室親族共同聚集在一起，應該給它取什麼名字？』大臣回答說：『王子還沒出生就已經希求微妙佛法，應該給他取名為求妙法。』國王命令八個乳母餵養他，供養承事，廣泛的情況如前文所說，乃至像蓮花出於水中一樣，年齡漸漸長大，常常尋求微妙佛法，最終未能如願。國王駕崩之後，他自己繼承了王位，告訴各位大臣：『你們應當為我尋求微妙佛法。』群臣接受命令，立即拿著金箱，走遍整個贍部洲，到處尋求訪問，卻無法得到佛法。大臣稟告國王說：『到處都尋找過了，無法得到佛法。』當時求法王因為不能滿足願望，常常感到憂愁煩惱。這時天帝釋觀察到國王的心意，因為尋求佛法的緣故而感到憂愁煩惱，就心想：『這位國王雖然如此，是真是假還不知道，我應該前去試探他。』於是就變化成一個巨大的藥叉（夜叉，一種鬼神），舉起手，張大眼睛，形容可怕，到國王面前站立，便說頌道： 『常常修習善良的佛法，不作各種邪惡的行為；這一世以及後世，醒著睡著都常常安樂。』 國王聽到這首頌，心中非常歡喜，告訴藥叉說：『仁者，請再為我重說這首伽他（偈頌，佛經中的唱頌）。』當時那個藥叉就回答國王說：『大王如果用我的話，我就為你重說。』國王說：『是的。希望您為我宣說，隨意都可以，我不會違背。』當時藥叉說：『大王如果真的喜歡佛法，可以挖一個火坑，七天七夜燃燒木炭，猛烈的火焰，然後投身進入其中，我就為你重說。』國王聽到這些話，更加欣喜踴躍，回答藥叉說：『這我不敢違背。』國王立即宣佈命令，遍告全國：『我爲了樂於聽聞微妙佛法，七天之後將要進入火坑，一切有緣樂於看到希有景象的人，都可以來觀看我。』已經宣佈命令之後，全國都知道了，無數眾生到期都來了。由於國王重視佛法，至誠懇切所感，在虛空中又有無數百千諸天，敲鼓奏樂，彈弦唱歌，用香花供養，慶賀這希有的事情，重視國王的至誠，全部都來聚集。當時那個藥叉七天已經滿了，便升到虛空中，告訴菩薩（指求法王）。

【English Translation】 English version: 'What name should be given to this rare and wonderful Dharma, gathered together by the clan?' The minister replied, 'Before the prince was even born, he sought the rare and wonderful Dharma, so he should be named 'Seeking the Wonderful Dharma'.』 The king ordered eight wet nurses to feed and attend to him, providing for him extensively as described earlier, until, like a lotus emerging from the water, he gradually grew older, constantly seeking the wonderful Dharma but ultimately failing to fulfill his wish. After the king passed away, he himself ascended the throne and told his ministers, 'You must seek the wonderful Dharma for me.' The ministers received the order and immediately took golden boxes, traveling throughout Jambudvipa (南贍部洲，one of the four continents surrounding Mount Meru according to Buddhist cosmology), seeking and inquiring everywhere, but they could not find the Dharma. The ministers reported to the king, 'We have searched everywhere, but we cannot find the Dharma.' At that time, King Seeking Dharma was constantly troubled because his wish was not fulfilled. Then, Śakra, Lord of the Devas (天帝釋，the ruler of the Trāyastriṃśa Heaven in Buddhist cosmology), observing the king's mind and knowing that he was troubled because of seeking the Dharma, thought to himself, 'Although this king is like this, whether he is genuine or not is unknown; I should go and test him.' So he transformed himself into a great Yaksha (夜叉，a type of demon or spirit), raising his hand, widening his eyes, and appearing fearsome. He stood before the king and spoke this verse: 'Always cultivate good Dharma, do not commit any evil deeds; in this life and the next, waking and sleeping, you will always be happy.' The king, hearing this verse, was greatly delighted and said to the Yaksha, 'Benevolent one, please repeat this gatha (偈頌，a verse or stanza in Buddhist scriptures) for me.' At that time, that Yaksha replied to the king, 'If the king uses my words, I will repeat it for you.' The king said, 'Yes, please explain it for me; I will not disobey you in any way.' Then the Yaksha said, 'Great King, if you truly delight in the Dharma, you can make a fire pit, burn charcoal for seven days and seven nights, with fierce flames, and then throw yourself into it, and I will repeat it for you.' The king, hearing these words, was even more delighted and replied to the Yaksha, 'I dare not disobey this.' The king immediately proclaimed an order, announcing throughout the kingdom, 'I, for the sake of delighting in hearing the wonderful Dharma, will enter the fire pit after seven days. All those who are destined and delight in seeing this rare sight may come and watch me.' After the order was proclaimed, the whole kingdom knew, and countless beings came at the appointed time. Because the king valued the Dharma and was sincerely earnest, in the empty sky there were countless hundreds of thousands of devas (天人，heavenly beings), playing drums and music, stringing instruments and singing, offering incense and flowers, celebrating this rare event, valuing the king's sincerity, and all came to gather. At that time, the Yaksha, after seven days had passed, ascended into the empty sky and spoke to the Bodhisattva (菩薩，an enlightened being on the path to Buddhahood) (referring to King Seeking Dharma).

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曰：『所期已至，可入火坑。』爾時大王遂立太子紹繼王位，普召群臣咸乞歡喜，共為辭別漸近火坑，臨岸而立即說伽他曰：

「『如是炎熾大火坑，　　紅焰如日令人怖； 　　我今歡喜投身入，　　為法曾無悔懼心。 　　今我雖處火坑中，　　決定當求希有事； 　　愿此福利資含識，　　猛火變作妙蓮池。』

「爾時大王說伽他已，便自投身入火坑內。放身才下，時大火坑變作蓮池清涼可愛，是時菩薩身無虧損。時天帝釋見其希有人天歸敬，復帝釋身，即為彼王重說前頌：

「『常修于善法，　　不作諸惡行； 　　此世及後生，　　寤寐常安樂。』

「爾時菩薩受斯頌已，即出池中書之金葉，遍贍部洲城邑聚落咸悉告知普令修學。汝等苾芻勿生異念，往時求法王者即我身是，為求法故委棄身命，何況今時于勝妙法不生尊重？是故汝等應當修學。我于妙法恭敬供養尊重讚歎，如是誠心依法而住，自利利人法皆具足。」苾芻聞已歡喜奉行。

如世尊說若掃地時有五勝利，時有老宿苾芻棄禪誦業，入逝多林皆親掃地，佛言：「我于知事人作如是說，非諸耆宿苾芻修行業者。然於我所依善法律而出家者，有二種業：一者習定、二者讀誦。」苾芻聞佛為知事人密作是說，其知事人不能遍掃逝多

【現代漢語翻譯】 現代漢語譯本： （國王）說：『我所期望的時刻已經到來，可以進入火坑了。』當時，大王便立太子繼承王位，普遍召集群臣，大家都表示歡喜，一起為大王辭別，漸漸靠近火坑，臨近岸邊時，立即說了頌詞： 『如此燃燒熾盛的火坑，紅色的火焰像太陽一樣令人恐懼；我現在歡喜地投入其中，爲了佛法，我從未後悔和畏懼。如今我雖然身處火坑中，但決心要尋求稀有之事；愿這功德利益能資助一切有情眾生，讓猛烈的火焰變成美妙的蓮花池。』 當時，大王說完頌詞后，便縱身跳入火坑內。剛一下去，當時的大火坑就變成了清涼可愛的蓮花池，這時菩薩的身體沒有受到任何損傷。當時的天帝釋（Devanam Indra，天神之王）看到這稀有的景象，人天都歸順敬仰，恢復了帝釋的身形，為那位國王再次說了之前的頌詞： 『經常修習善良的法，不做各種邪惡的行為；無論今生還是來世，醒著還是睡著，都能常常安樂。』 當時，菩薩接受了這個頌詞后，就從池中取出用金葉書寫的頌詞，在整個贍部洲（Jambudvipa，人世間）的城鎮鄉村普遍告知，讓大家都修學。你們這些比丘（bhiksu，佛教僧侶）不要產生其他的想法，過去爲了求法的那位國王就是我的前身，爲了求法而捨棄身命，更何況現在對於殊勝美妙的佛法不生起尊重之心呢？因此，你們應當修學。我對殊勝的佛法恭敬供養，尊重讚歎，像這樣以真誠的心依法而住，自利利人，佛法就都具備了。』比丘們聽了之後，歡喜地遵照奉行。 如世尊（Bhagavan，佛陀）所說，如果掃地的時候有五種勝利，當時有年長的比丘放棄禪定和誦經的功課，進入逝多林（Jetavana，祇園精舍）都親自掃地。佛說：『我對於負責知事的人是這樣說的，而不是對於那些年長的比丘和修行行業的人說的。然而在我這裡，依靠善良的法律而出家的人，有兩種行業：一是習定，二是讀誦。』比丘們聽佛為負責知事的人秘密地這樣說，那些負責知事的人不能普遍地清掃逝多林。

【English Translation】 English version: He said, 'The time I have been waiting for has arrived; I can enter the fire pit.' At that time, the great king appointed the crown prince to succeed to the throne, universally summoned all the ministers, who all expressed joy and bid farewell to the great king together. Gradually approaching the fire pit, he immediately spoke this gatha (verse) upon reaching the bank: 'Such a blazing and fiery pit, with red flames as frightening as the sun; I now joyfully throw myself into it, for the sake of the Dharma (teachings), I have never had regret or fear. Although I am now in the fire pit, I am determined to seek rare and extraordinary things; may this merit benefit all sentient beings, transforming the fierce fire into a wonderful lotus pond.' At that time, after the great king spoke the gatha, he threw himself into the fire pit. As soon as he went down, the great fire pit transformed into a cool and lovely lotus pond, and the Bodhisattva's (enlightenment being) body was unharmed. At that time, Sakra, Lord of the Devas (Devanam Indra, king of the gods), seeing this rare sight, with humans and gods returning in reverence, resumed his form as Sakra and spoke the previous verse again for that king: 'Always cultivate good Dharma, do not commit any evil deeds; in this life and the next, whether awake or asleep, you will always be happy and at peace.' At that time, after the Bodhisattva received this verse, he took out the verse written on golden leaves from the pond and universally informed all the towns and villages throughout Jambudvipa (the human world), instructing everyone to study and practice it. You bhiksus (Buddhist monks) should not have other thoughts; the king who sought the Dharma in the past was my former self, who abandoned his life for the sake of seeking the Dharma. How much more so should you now not give rise to respect for the supreme and wonderful Dharma? Therefore, you should study and practice. I respectfully make offerings, respect, and praise the wonderful Dharma; abiding by the Dharma with such sincerity, benefiting both oneself and others, the Dharma is fully complete.' The bhiksus, having heard this, joyfully followed and practiced it. As the Bhagavan (Buddha) said, if there are five victories when sweeping the ground, at that time, elderly bhiksus abandoned their practice of dhyana (meditation) and recitation, and entered Jetavana (monastery) to personally sweep the ground. The Buddha said, 'I say this to those in charge of affairs, not to those elderly bhiksus who are engaged in practice. However, those who have left home under the good laws in my teachings have two kinds of activities: one is practicing dhyana, and the other is reading and reciting.' The bhiksus, having heard the Buddha secretly say this to those in charge of affairs, those in charge of affairs could not universally sweep Jetavana.

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林地。佛言：「隨要當掃。若月八日或十五日，應鳴揵稚總集眾僧共為灑掃。」時諸苾芻既奉佛教，于掃地時談話俗事，遂使護寺天神及非人類並余法眾，聞說戲論生嫌賤心。佛言：「不應爾，應說法語或聖默然。」時諸苾芻既掃地已，塵土坌身，不信敬人見生嫌賤，佛言：「既掃地了，除去糞穢應可洗身。若不洗者，以水濕手拭去塵坌。洗手濯足如常所為。」佛言：「每至八日十五日觀察床敷。」苾芻總作，佛言：「不應爾。可令弟子詳審觀察，恐有蚤虱及以污穢。」如佛所言見凈掃地誦經而蹈者，苾芻灑地然後凈掃作曼茶羅，餘人見時不敢足蹈，佛言：「應誦伽他，蹈過無犯，勿生疑惑。如是應知，諸香臺殿幡竿制底如來形影，皆誦伽他然後足蹈。若不爾者得越法罪。」

爾時北方有一國王，送二童子與勝光王以為國信，一名馱索迦、一名波洛迦，其馱索迦能作飲食，波洛迦解敷床座。凡邊國人性多饕餮，每因遊行便入市中，取他魚飯隨意而食。爾時食主即便苦打。時二童子還至王所，白言：「大王！我向廛中少取魚飯，時彼家人苦打於我極困幾死。」王聞語已敕告市人：「汝等當知，所有飲食自須掌護，我此二童不應輒打。」後於異時，王罷朝已暫為偃息，時二童子各在一邊，為王按摩搖動王足，見王不

【現代漢語翻譯】 現代漢語譯本 林地。佛說：『應當隨時清掃。如果是在每月的初八或者十五，應該敲擊犍稚（ghanta，鐘）召集所有僧人一起灑掃。』當時，眾比丘（bhiksu，出家男眾）奉行佛的教導，在掃地的時候談論世俗之事，因此使得護寺天神以及非人類眾生和其餘修法者，聽了這些戲論而生起嫌棄之心。佛說：『不應該這樣，應該說佛法或者保持聖潔的沉默。』當時，眾比丘掃完地后，塵土沾滿全身，不信奉恭敬的人見了會生起嫌棄之心，佛說：『掃完地后，除去糞便污穢應該洗身。如果不洗，就用水沾濕手擦去身上的塵土。洗手洗腳如同平常所做的一樣。』佛說：『每到初八、十五應該檢查床鋪。』比丘們一起做這件事，佛說：『不應該這樣。可以令弟子詳細檢查，恐怕有跳蚤虱子以及污穢。』如同佛所說，見到清凈的掃地誦經的地方就踩踏過去的比丘，應該先灑水，然後清掃，製作曼茶羅（mandala，壇場），其他人見了不敢踩踏，佛說：『應該誦唸伽他（gatha，偈頌），踩踏過去沒有罪過，不要產生疑惑。應該這樣知道，對於各種香臺殿宇、幡竿、制底（caitya，塔廟）、如來（tathagata，佛）的形像，都應該誦唸伽他然後踩踏。如果不這樣做，就會犯越法之罪。』 當時北方有一位國王，送了兩個童子給勝光王作為國信，一個名叫馱索迦（Trasaka），一個名叫波洛迦（Paraka），其中馱索迦能做飲食，波洛迦擅長鋪設床座。凡是邊境國家的人性情大多貪吃，每次因為飢餓就進入市場，拿別人的魚飯隨意食用。當時食物的主人就狠狠地毆打他們。這兩個童子回到國王那裡，稟告說：『大王！我們剛才在街市上稍微拿了點魚飯，那家人就狠狠地毆打我們，幾乎要死了。』國王聽了之後告誡市人說：『你們應當知道，所有的飲食自己要好好看管，不應該隨意毆打我的這兩個童子。』後來在另一天，國王退朝後暫時休息，這兩個童子各在一邊，為國王驅趕蚊蠅，搖動國王的腳，見國王不

【English Translation】 English version The Woodland. The Buddha said, 'You should sweep whenever necessary. If it is the eighth or fifteenth day of the month, you should strike the ghanta (bell) to gather all the monks (bhiksu) to sweep together.' At that time, the bhiksus, following the Buddha's teachings, discussed worldly matters while sweeping, causing the temple-protecting deities, non-human beings, and other practitioners to feel disgusted upon hearing these frivolous talks. The Buddha said, 'You should not do that; you should speak the Dharma or maintain noble silence.' At that time, after the bhiksus finished sweeping, their bodies were covered in dust, causing those who did not have faith and respect to feel disgusted. The Buddha said, 'After sweeping, you should wash your body to remove the filth. If you do not wash, you should wet your hands with water and wipe away the dust. Wash your hands and feet as you normally do.' The Buddha said, 'Every eighth and fifteenth day, you should inspect the bedding.' The bhiksus did this together. The Buddha said, 'You should not do that. You can have a disciple carefully inspect it, fearing there may be fleas, lice, and filth.' As the Buddha said, if a bhiksu sees a clean swept place for reciting scriptures and steps on it, he should first sprinkle water, then sweep, and create a mandala (sacred circle). Others who see it dare not step on it. The Buddha said, 'You should recite a gatha (verse), stepping over it without offense, and do not have doubts. You should know that for all kinds of fragrant platforms, halls, banner poles, caityas (shrines), and images of the Tathagata (Buddha), you should recite a gatha before stepping on them. If you do not do so, you will commit a transgression.' At that time, there was a king in the north who sent two boys to King Sheng Guang as a national tribute, one named Trasaka and the other named Paraka. Trasaka was skilled in preparing food, and Paraka was skilled in arranging bedding. The people of the border countries were mostly gluttonous. Every time they were hungry, they would enter the market and take other people's fish and rice to eat as they pleased. At that time, the owners of the food would beat them severely. The two boys returned to the king and reported, 'Great King! We just took a little fish and rice in the market, and the family beat us severely, almost to death.' After hearing this, the king warned the people of the market, 'You should know that you must take good care of all your food, and you should not beat my two boys at will.' Later, on another day, the king rested temporarily after dismissing the court. The two boys were on either side, driving away mosquitoes and flies for the king, shaking the king's feet, and seeing that the king was not

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語，一云：「王睡。」二云：「如是。」王聞起念：「豈非此二有私語耶？」遂便佯睡伺其所說。時馱索迦告波洛迦：「有後世耶？」答言：「何有後世？」時波洛迦告馱索迦曰：「世間頗有阿羅漢不？」馱索迦曰：「世間無有阿羅漢果。」時王聞彼二童子語已，便作是念：「此二童子俱起惡見：一是斷見，一是邪見。」王告大臣，大臣轉語，遂令國內遠近咸知王二童子是邪惡見人。時給孤長者，于大眾中分明告示，震師子吼作如是言：「若於我舍而命終者，必得生天。」王聞語已作如是念：「長者若來，此二童子我當付囑。」後於異時給孤長者來至王所，自將小童持其坐物，既置座已，爾時童子即便出外，與余童子共為戲樂。小童去後王作是念：「今正是時。」以二童子用相分付，即便竊告守門人曰：「長者童子勿使入來。」門人奉教不令其入。長者坐久心念還家，從座而起顧盻使童。王言：「長者何所顧耶？」白言：「大王！我覓使童。」王言：「長者，我有二童，今付長者可領將去。」彼觀王意俯仰而取，復作是念：「何因大王付我二童？復思此二先是惡見，王今試我令遣將去。」是時長者即共還家。既至家已命掌庫人曰：「此二童子所須之物悉皆給與。」又復告彼市肆諸人：「若二童子有所須者君可與之，明

【現代漢語翻譯】 現代漢語譯本 話說，有兩個童子，一個說：『國王睡著了。』另一個說：『正是如此。』國王聽了，心想：『這兩個傢伙難道在說悄悄話嗎？』於是就假裝睡覺，想聽聽他們說什麼。當時，馱索迦問波洛迦：『有來世嗎？』波洛迦回答說：『哪裡有什麼來世？』然後波洛迦對馱索迦說：『世間有阿羅漢（Arahan，已證悟的人）嗎？』馱索迦說：『世間沒有阿羅漢果（Arahan-ship，阿羅漢的果位）。』當時國王聽了這兩個童子的話，就想：『這兩個童子都起了邪惡的見解：一個是斷滅見（認為人死後一切皆無），一個是邪見（錯誤的見解）。』國王告訴大臣，大臣又轉告下去，於是全國上下都知道國王的兩個童子是持有邪惡見解的人。當時，給孤長者（Anathapindika，一位著名的佛教護法）在大眾中公開宣告，像獅子吼一樣說：『如果在我家去世的人，必定能昇天。』國王聽了這話，心想：『如果長者來，我就把這兩個童子託付給他。』後來，給孤長者來到國王那裡，自己帶著小童拿著坐具。放好坐具后，那兩個童子就出去，和其他童子一起玩耍。小童走後，國王心想：『現在正是時候。』就把這兩個童子託付給長者，然後偷偷地告訴守門人說：『長者的童子不要讓他們進來。』守門人聽從國王的命令，不讓他們進來。長者坐了很久，心裡想回家，從座位上起來，四處尋找使喚的童子。國王問：『長者在看什麼呢？』長者回答說：『大王！我在找使喚的童子。』國王說：『長者，我有兩個童子，現在託付給長者，你可以帶他們走。』長者觀察國王的意圖，順從地接受了，又想：『為什麼大王要把這兩個童子託付給我？又想到這兩個童子先前持有邪惡的見解，國王現在是試探我，讓我把他們帶走。』當時長者就一起回家了。到家后，命令掌管倉庫的人說：『這兩個童子需要的東西都給他們。』又告訴市場上的商人們：『如果這兩個童子有什麼需要的，你們可以給他們，明天』

【English Translation】 English version Once, two boys were talking. One said, 'The king is asleep.' The other replied, 'That's right.' The king heard them and thought, 'Are these two whispering secrets?' So he pretended to sleep, listening to what they were saying. At that time, Dhasoka asked Poloka, 'Is there a next life?' Poloka answered, 'What next life is there?' Then Poloka said to Dhasoka, 'Are there any Arahats (Arahan, enlightened beings) in the world?' Dhasoka said, 'There is no Arahatship (Arahan-ship, the state of an Arahat) in the world.' When the king heard these two boys, he thought, 'These two boys have both developed evil views: one is a nihilistic view (believing in annihilation after death), and the other is a heretical view (wrong view).' The king told his ministers, who then spread the word, and soon the whole country knew that the king's two sons held evil views. At that time, Anathapindika (Anathapindika, a famous Buddhist benefactor) publicly declared among the crowd, roaring like a lion, saying, 'Whoever dies in my house will surely be reborn in heaven.' When the king heard this, he thought, 'If the elder comes, I will entrust these two boys to him.' Later, Anathapindika came to the king, bringing his own young servants to carry his seat. After the seat was placed, the two boys went out to play with the other children. After the boys left, the king thought, 'Now is the time.' He entrusted the two boys to the elder, and then secretly told the gatekeeper, 'Do not let the elder's boys come in.' The gatekeeper obeyed the king's order and did not let them in. The elder sat for a long time, thinking of returning home, and got up from his seat, looking around for the boys to send. The king asked, 'What are you looking at, elder?' The elder replied, 'Your Majesty! I am looking for the boys to send.' The king said, 'Elder, I have two boys, and now I entrust them to you, you can take them away.' The elder observed the king's intention, obediently accepted, and thought, 'Why does the king entrust these two boys to me? Thinking that these two boys previously held evil views, the king is now testing me, asking me to take them away.' At that time, the elder returned home together. After arriving home, he ordered the warehouse manager, 'Give these two boys everything they need.' He also told the merchants in the market, 'If these two boys need anything, you can give it to them, tomorrow'

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書價直我倍酬還。」時二童子至掌庫所，求索所須皆隨意得，告掌庫者曰：「我所求覓君皆與耶？」答言：「盡與。」童子復問：「進遣如是？」答：「是。」長者二童相謂：「長者於我父母無異，我所求者皆悉無違。」復于異時相隨入市，諸人遙見皆喚二童：「汝來我處隨意所食。」二童報曰：「昔時遙見各掩食盤，今日遠觀悉皆喚我。非無所以，幸為說之。」諸人答曰：「汝昔強餐一無酬直，今時長者倍還其價，我等緣斯故相命食。」二童聞已復相謂曰：「長者慈悲深見憐愛。」還白長者：「若有作業，幸當見付。」報言：「且住，后當令作。」后時長者將彼二童，入逝多林俱持彗帚令掃僧地。長者有緣須還本宅，告二童曰：「我緣須出，汝等且留凈掃寺中屏除糞穢，作是事已方可還家。」地既凈已欲除糞掃，佛神力故令糞無盡。時此二童孝敬于主，竭誠用力除糞不停。爾時佛告阿難陀曰：「為此二童應留殘食。」時阿難陀留殘命食，二童作念：「要除糞了，我當還家，而不食此聖者殘食。」佛以神力除東畔時西畔還在，除西畔時東畔還在，如是艱辛至日將暮。

佛告阿難陀：「今此二童當近汝宿。汝復遍告諸苾芻等：『我先所說善事當隱惡事顯露，欲令二童舍惡見故，宜現其善。汝等苾芻有得定者，如定

【現代漢語翻譯】 現代漢語譯本：『書籍的價格我加倍償還。』當時兩個童子來到掌管倉庫的地方，索要所需之物都能如願得到，他們告訴掌管倉庫的人說：『我們所求的東西你都給嗎？』回答說：『都給。』童子又問：『一直這樣給予嗎？』回答：『是的。』兩個童子互相說道：『長者對待我們如同父母一樣，我們所求的都完全不違背。』 又在其他時候一同進入市場，眾人遠遠看見都呼喚兩個童子：『你來我這裡隨意吃東西。』兩個童子回答說：『以前遠遠看見你們各自掩蓋食物，今天遠遠看見你們都呼喚我們。不是沒有原因的，希望為我們說說原因。』眾人回答說：『你們以前強行吃東西卻不付錢，現在長者加倍償還了那些錢，我們因為這個緣故才請你們吃東西。』兩個童子聽了后又互相說道：『長者慈悲，深深地憐憫我們。』 回去告訴長者：『如果有什麼工作，希望讓我們去做。』長者回答說：『先住下，以後再讓你們做。』後來長者帶著那兩個童子，進入逝多林（Jetavana，祇園精舍），一起拿著掃帚清掃僧眾居住的土地。長者因為有事需要回到自己的家，告訴兩個童子說：『我因為有事需要離開，你們先留在這裡清掃寺院，清除糞便污穢，做完這些事才可以回家。』 土地已經清掃乾淨，想要清除糞便垃圾時，佛陀用神力讓糞便永遠也掃不完。當時這兩個童子對主人非常孝敬，竭盡誠意用力地清除糞便不停歇。這時佛陀告訴阿難陀（Ananda，阿難）：『應該給這兩個童子留下剩餘的食物。』當時阿難陀留下剩餘的食物，兩個童子心想：『要清除完糞便，我們才能回家，不能吃這些聖者的剩餘食物。』佛陀用神力清除東邊時西邊還在，清除西邊時東邊還在，就這樣艱辛地勞作直到太陽快要落山。 佛陀告訴阿難陀：『現在這兩個童子應該靠近你住宿。你再普遍地告訴各位比丘（bhiksu，出家人）等：『我先前所說的善事應當隱藏，惡事應當顯露，想要讓兩個童子捨棄惡見，所以應該顯現他們的善行。你們這些比丘有得到禪定的人，比如禪定……』

【English Translation】 English version: 'I will repay the price of the books twice over.' At that time, the two boys went to the storehouse and were able to obtain whatever they needed. They said to the storehouse keeper, 'Do you give us everything we ask for?' He replied, 'I give everything.' The boys asked again, 'Do you always give like this?' He replied, 'Yes.' The two boys said to each other, 'The elder is no different from our parents to us; he never refuses anything we ask for.' Another time, they went to the market together. People saw them from afar and called out to the two boys, 'Come to my place and eat whatever you like.' The two boys replied, 'In the past, when we saw you from afar, you would each cover your food. Today, when you see us from afar, you all call out to us. There must be a reason for this. Please tell us why.' The people replied, 'In the past, you would force yourselves to eat without paying. Now, the elder repays the price twice over. That is why we invite you to eat.' Upon hearing this, the two boys said to each other, 'The elder is compassionate and deeply loves us.' They returned and said to the elder, 'If there is any work, please give it to us.' He replied, 'Stay here for now; I will have you work later.' Later, the elder took the two boys to Jetavana (逝多林), and together they held brooms to sweep the land where the monks lived. The elder had a reason to return to his own home and told the two boys, 'I need to leave because of something. You stay here and clean the temple, removing the dung and filth. Only after you have done these things can you return home.' After the land was cleaned, when they wanted to remove the dung and sweepings, the Buddha, by his divine power, caused the dung to be endless. At that time, these two boys were filial and respectful to their master, exerting their sincerity and strength to remove the dung without stopping. Then the Buddha said to Ananda (阿難陀), 'You should leave the leftover food for these two boys.' At that time, Ananda left the leftover food. The two boys thought, 'We must finish removing the dung before we can return home, and we cannot eat this leftover food of the holy ones.' The Buddha, by his divine power, caused the west side to remain when the east side was cleared, and the east side to remain when the west side was cleared. They labored so arduously until the sun was about to set. The Buddha said to Ananda, 'Now these two boys should stay near you. You should also tell all the bhiksus (比丘) and others, 'What I said before, good deeds should be hidden, and evil deeds should be revealed, because I want the two boys to abandon their evil views, so their good deeds should be shown. You bhiksus who have attained samadhi (禪定), such as samadhi...'

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而住至於初夜。』」時阿難陀宣佛教已，時諸苾芻即于初夜，或放光明或現奇相，二童見已告阿難陀曰：「此是何物？」阿難陀曰：「彼是阿羅漢現諸神變。」時二童子白言：「聖者！於世界中有阿羅漢耶？」阿難陀曰：「豈汝二人不自親見？何所致疑？」然此二人先起邪見謂無應供，今見神通邪見便息而生正見。佛于中夜起世俗心：「如何令彼釋梵諸天咸來至此？」廣說如上。時諸天眾觀知佛心咸來佛所，由彼威力有大光明。二童見已問阿難陀：「此是何光？」答曰：「此是梵釋及余天眾來詣佛所，現此光明。」問言：「聖者！有他世耶？」答曰：「汝既親見，何所致疑？」彼二童子先時邪見謂無後世，今見天眾，即於此時生正見心，深自慶幸俱詣佛所，頂禮雙足退坐一面。爾時世尊稱其根性說四諦法，示教利喜令得開悟，以金剛智杵斷二十種有身邪見山，證預流果。既得果已重禮佛足，白言：「世尊！我今愿于如來善說法律出家近圓成苾芻性，勤修梵行。」世尊即便命言：「善來馱索迦、波洛迦！汝修梵行。」時彼二人于佛言下，鬚髮自落瓶缽在手，如初剃髮經七日來，進止威儀同百歲者。頌曰：

「世尊命善來，　　發除衣著體； 　威儀如百歲，　　隨佛意皆成。」

爾時世尊親教授彼二苾芻，精勤

【現代漢語翻譯】 現代漢語譯本： 『一直住到初夜。』當時阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）宣講佛教教義后，眾比丘（bhiksu，佛教僧侶）就在初夜時分，有的放出光明，有的顯現奇異的景象。兩個童子看見后問阿難陀說：『這是什麼？』阿難陀說：『他們是阿羅漢（Arhat，已證得涅槃的修行者）在顯現各種神通變化。』當時兩個童子說道：『聖者！在這個世界上有阿羅漢嗎？』阿難陀說：『難道你們二人不是親眼所見嗎？為什麼還懷疑呢？』然而這兩個人先前持有邪見，認為沒有應供之人，現在見到神通，邪見便消失，而生起了正見。佛陀（Buddha，覺悟者）在中夜生起世俗之心：『如何才能讓那些釋（Sakra，帝釋天）、梵（Brahma，大梵天）諸天都來到這裡呢？』（內容）廣泛地如同上面所說。當時諸天眾觀察到佛的心意，都來到佛陀所在之處，由於他們的威力，有巨大的光明。兩個童子看見后問阿難陀：『這是什麼光？』回答說：『這是梵天、帝釋天以及其他天眾來拜見佛陀，顯現出的光明。』（童子）問道：『聖者！有他世存在嗎？』（阿難陀）回答說：『你們既然親眼所見，為什麼還懷疑呢？』這兩個童子先前持有邪見，認為沒有後世，現在見到天眾，就在此時生起了正見之心，深深地感到慶幸，一同來到佛陀所在之處，頂禮佛陀雙足，退到一旁坐下。當時世尊（Lokaksema，佛陀的尊稱）根據他們的根性宣講四諦法（Four Noble Truths，佛教的基本教義），開示教導，使他們心生歡喜，得以開悟，用金剛智杵斷除了二十種有身邪見山，證得了預流果（Sotapanna，佛教修行中的第一個果位）。得到果位后，再次頂禮佛足，說道：『世尊！我現在希望在如來（Tathagata，佛陀的稱號之一）善說的法律中出家，圓滿成為比丘的身份，勤奮地修習梵行。』世尊便命令道：『善來馱索迦（Dathaka）！善來波洛迦（Paraka）！你們修習梵行吧。』當時這兩人在佛陀說完之後，鬚髮自然脫落，瓶缽出現在手中，如同剛剃髮七天一樣，進退舉止的威儀如同百歲老人一般。偈頌說：

『世尊命善來， 發除衣著體； 威儀如百歲， 隨佛意皆成。』

當時世尊親自教授這兩位比丘，（他們）精勤（修行）。

【English Translation】 English version: 『And dwell until the first watch of the night.』 At that time, after Ananda (one of the ten principal disciples of the Buddha, known for his memory) had proclaimed the Buddha's teachings, the bhiksus (Buddhist monks) manifested light or displayed wondrous signs during the first watch of the night. Upon seeing this, the two boys asked Ananda, 『What is this?』 Ananda replied, 『They are Arhats (those who have attained Nirvana) displaying various miraculous transformations.』 Then the two boys said, 『Holy one! Are there Arhats in this world?』 Ananda said, 『Have you not seen it with your own eyes? Why do you doubt?』 However, these two previously held the wrong view that there were no worthy recipients of offerings. Now, having seen the miraculous powers, their wrong view ceased, and they developed the right view. The Buddha (the Awakened One) conceived a worldly thought in the middle of the night: 『How can I cause those Sakra (Lord Indra), Brahma (the Creator God), and other devas (gods) to come here?』 (The content is) extensively as described above. At that time, the assembly of devas, knowing the Buddha's intention, all came to the Buddha's location. Due to their power, there was great light. The two boys, seeing this, asked Ananda, 『What is this light?』 He replied, 『These are Brahma, Sakra, and other devas coming to visit the Buddha, manifesting this light.』 (The boys) asked, 『Holy one! Is there another world?』 (Ananda) replied, 『Since you have seen it with your own eyes, why do you doubt?』 These two boys previously held the wrong view that there was no afterlife. Now, having seen the devas, they immediately developed the right view, deeply rejoiced, and together went to the Buddha's location, prostrated themselves at the Buddha's feet, and sat down to one side. At that time, the World-Honored One (a title of the Buddha) expounded the Four Noble Truths (the fundamental teachings of Buddhism) according to their capacities, instructing, teaching, and delighting them, enabling them to awaken. With the vajra (diamond) wisdom pestle, he shattered the twenty mountains of wrong views regarding the existence of a self, and they attained the fruit of Stream-entry (the first stage of enlightenment). Having attained the fruit, they again prostrated themselves at the Buddha's feet and said, 『World-Honored One! Now I wish to renounce the household life in the well-spoken law of the Tathagata (another title of the Buddha), fully accomplish the state of a bhiksu, and diligently cultivate the Brahma-faring.』 The World-Honored One then commanded, 『Welcome, Dathaka! Welcome, Paraka! Practice the Brahma-faring.』 At that time, as soon as the Buddha spoke, their hair and beards naturally fell off, and alms bowls appeared in their hands, as if they had just shaved their heads seven days ago. Their deportment and demeanor were like those of a hundred-year-old. The verse says:

『The World-Honored One commanded, 'Welcome!', Hair removed, robes donned; Demeanor like a hundred years, All accomplished according to the Buddha's will.』

At that time, the World-Honored One personally taught these two bhiksus, (and they) diligently (practiced).

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無倦，未久時間得羅漢果廣說如余，乃至梵釋諸天所共敬重。

爾時世尊度馱索迦及波洛迦令出家已，勝光大王既聞是事情生嫌恥：「如何世尊度此邪見令其出家？斯非善事，由彼邪見人所共知。」世尊聞已作如是念：「於我眾中聲聞弟子諸惑斷盡，功德尊重同妙高山。如何國王生輕慢想？斯成大失。我今宜可彰彼二人有殊勝德。」時給孤獨長者來禮佛足在一面坐，聽佛說法示教利喜。於時世尊默然而住。長者即便從座而起，合掌恭敬白言：「世尊！唯愿大師及諸聖眾，明就我家為受微供。」佛默然受。長者知已禮佛而去。

爾時佛告阿難陀曰：「汝今宜去告馱索迦、波洛迦曰：『汝等二人明日宜應至長者家為眾行水。』」於時尊者奉佛教已，至二人所具陳佛教。時彼二人奉佛敕已，報言：「尊者！如世尊教，我當奉行。」便作是念：「何故世尊舍諸耆宿及以中年，於我二人曲為顧命令我行水？豈非世尊欲於我所彰其勝德？我等宜應滿世尊愿。」爾時長者即于其夜，具辦種種凈妙飲食，所謂五啖食、五嚼食。即于晨朝敷設床座，及盛水器莊嚴已訖，遣使白佛：「飲食已辦，唯愿知時。」爾時世尊著衣持缽，與苾芻眾詣長者家，至其食處就所設座。及諸大眾悉皆坐已，是時長者復遣使人白勝光王曰：「我于

【現代漢語翻譯】 現代漢語譯本： 無倦（不知疲倦），在很短的時間內獲得阿羅漢果位，廣泛宣說佛法如同其他阿羅漢一樣，乃至受到梵天、帝釋天等諸天共同敬重。

當時，世尊度化了馱索迦（T馱索迦）和波洛迦（波洛迦）使他們出家之後，勝光大王（勝光大王）聽說了這件事，心生嫌隙：『為什麼世尊要度化這些邪見之人讓他們出家？這不是好事，因為他們的邪見是衆所周知的。』世尊聽后，心想：『在我的僧團中，聲聞弟子們諸種迷惑已經斷盡，他們的功德如同妙高山（妙高山，即須彌山）一樣受人尊重。為什麼國王會生起輕慢的想法？這會造成很大的損失。我現在應該彰顯這兩個人殊勝的德行。』這時，給孤獨長者（給孤獨長者）前來禮拜佛足，在一旁坐下，聽佛說法，接受佛的開示，心生歡喜。這時，世尊默然不語。長者隨即從座位上站起來，合掌恭敬地說：『世尊！希望大師和諸位聖眾，明天能夠到我家接受我的供養。』佛默然應允。長者知道后，向佛行禮告退。

當時，佛告訴阿難陀（阿難陀）說：『你現在應該去告訴馱索迦、波洛迦說：『你們二人明天應該到長者家為大家行水。』』當時，尊者阿難陀接受了佛的教誨后，到馱索迦和波洛迦那裡，詳細地傳達了佛的教誨。當時，他們二人接受了佛的敕令后，回答說：『尊者！我們會按照世尊的教導去做的。』他們心想：『為什麼世尊捨棄了那些年長的和中年的比丘，特別關照我們二人，命令我們行水呢？難道不是世尊想要藉此彰顯我們的殊勝德行嗎？我們應該滿足世尊的願望。』當時，長者就在當天晚上，準備了各種各樣乾淨美好的飲食，包括五種啖食和五種嚼食。第二天早晨，他佈置好了床座，以及盛水的器具，莊嚴完畢后，派人稟告佛陀：『飲食已經準備好了，希望您知道時間。』當時，世尊穿好衣服，拿著缽，與比丘眾一起前往長者家，到達用餐的地方，在準備好的座位上坐下。所有大眾都坐好后，當時長者又派人稟告勝光王說：『我于

【English Translation】 English version: Without weariness, in a short time, he attained the fruit of Arhatship, widely expounding the Dharma like other Arhats, and was revered by Brahma, Indra, and all the devas.

At that time, after the World Honored One had ordained Dadhosaka (Dadhosaka) and Polaka (Polaka), King Prasenajit (King Prasenajit), upon hearing of this matter, harbored resentment: 'Why does the World Honored One ordain these heretics, allowing them to leave home? This is not a good thing, as their heretical views are well known.' Upon hearing this, the World Honored One thought: 'Among my Sangha, the Sravaka disciples have completely eradicated all delusions, and their merits are as respected as Mount Meru (Mount Meru). Why does the king harbor thoughts of contempt? This will lead to great loss. I should now reveal the extraordinary virtues of these two.' At this time, the Elder Anathapindika (Anathapindika) came to bow at the Buddha's feet and sat to one side, listening to the Buddha's teachings, receiving the Buddha's instructions, and rejoicing in his heart. At this time, the World Honored One remained silent. The Elder then rose from his seat, joined his palms respectfully, and said: 'World Honored One! May the Master and all the holy assembly come to my house tomorrow to receive my humble offerings.' The Buddha silently agreed. Knowing this, the Elder bowed to the Buddha and departed.

At that time, the Buddha said to Ananda (Ananda): 'You should now go and tell Dadhosaka and Polaka: 'You two should go to the Elder's house tomorrow to provide water for the assembly.'' At that time, the Venerable Ananda, having received the Buddha's teaching, went to Dadhosaka and Polaka and explained the Buddha's teaching in detail. At that time, the two of them, having received the Buddha's command, replied: 'Venerable One! We will follow the World Honored One's instructions.' They thought: 'Why does the World Honored One forsake those who are elderly and middle-aged, and especially care for us two, ordering us to provide water? Is it not that the World Honored One wants to reveal our extraordinary virtues through this? We should fulfill the World Honored One's wish.' At that time, the Elder prepared all kinds of clean and wonderful food that night, including five kinds of edible food and five kinds of chewable food. The next morning, he arranged the beds and seats, and the water containers, and after the decorations were completed, he sent a messenger to inform the Buddha: 'The food is ready, I hope you know the time.' At that time, the World Honored One put on his robes, carried his bowl, and went with the Bhikshu assembly to the Elder's house, and arrived at the dining place and sat on the prepared seat. After all the assembly had sat down, the Elder then sent a messenger to inform King Prasenajit: 'I am at'

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今日在自家中請佛及僧微設供養，唯愿大王暫來隨喜。」時王聞已便與太子及內宮人扈從相隨，至長者宅共申隨喜。既至佛所禮足而坐。

爾時具壽馱索迦于上座前立，手執瓶水神力加持，令所注水從上至下次第洗手。爾時具壽波洛迦于下座前立，執凈瓶水神力加持，亦令其水從下至上次第漱口。時勝光王見是事已，便作是念：「斯何耆宿大德苾芻親于佛前敢現神力？」即起尋水至下座邊，見波洛迦手持瓶水，后更尋水至上座邊，見馱索迦持瓶而立，極生希有長舒右手出讚歎言：「希有佛陀！希有達摩！善哉正法！能于現世令馱索迦、波洛迦等舍罪惡見，證獲如是殊勝之德。」時彼長者既見大眾悉坐定已，便以自手行諸飲食，大眾飽已洗手漱口，嚼齒木已屏除缽器，即取小席親于佛前長跪聽法。爾時世尊為勝光王及大長者，隨機說法示教利喜，從座而去。

時諸苾芻至住處已，咸皆有疑請世尊曰：「大德！此馱索迦、波洛迦曾作何業，生在邊地，一是斷見、一是邪見？又作何業，于佛法中而為出家，斷盡諸惑得阿羅漢？」佛告諸苾芻：「此之二人自所作業果報成熟，廣說如前，乃至果報還自受之。汝等諦聽。乃往古昔此賢劫中人壽二萬歲時，有迦攝波佛出現於世。時此二人投彼佛法而為出家，二人為伴往

【現代漢語翻譯】 現代漢語譯本：今天我在自己家中供養佛和僧人，略備供品，只希望大王能暫時前來隨喜。』當時勝光王聽后，便與太子和後宮之人扈從相隨，來到長者家中一同隨喜。到達佛陀處后，禮拜佛足並坐下。 這時，具壽馱索迦（Thassoaka，尊者的名字）在上座前站立，手中拿著瓶水，以神通力加持，使所注之水從上到下依次洗手。這時，具壽波洛迦（Poloka，尊者的名字）在下座前站立，拿著凈瓶水，以神通力加持，也使水從下到上依次漱口。當時勝光王見到此事後，便這樣想：『這是什麼年長的有德比丘，竟然在佛陀面前敢於顯現神通力？』隨即起身尋找水，來到下座邊，見到波洛迦手持瓶水，之後又尋找水到上座邊，見到馱索迦拿著瓶而站立，極其稀有，長長伸出右手發出讚歎之言：『稀有啊佛陀！稀有啊達摩（Dharma，佛法）！善哉正法！能在現世令馱索迦、波洛迦等人捨棄罪惡之見，證得如此殊勝之德。』當時那位長者見到大眾都已坐定，便親自用手佈施各種飲食，大眾吃飽后洗手漱口，嚼完齒木后收拾缽器，就拿來小座席，親自在佛陀面前長跪聽法。這時，世尊為勝光王和大長者，隨機說法，開示教導，令他們歡喜，然後從座位離去。 當時眾比丘回到住處后，都心生疑惑，請問世尊說：『大德！這位馱索迦、波洛迦曾作過什麼業，生在邊地，一個是斷見，一個是邪見？又作過什麼業，能在佛法中出家，斷盡各種迷惑，證得阿羅漢（Arahan，佛教修行證悟的最高果位）？』佛陀告訴眾比丘：『這二人自己所作的業，果報成熟，詳細情況如前所說，乃至果報最終還是自己承受。你們仔細聽。在很久以前，這個賢劫（Bhadrakalpa，現在這個時代）中，人壽二萬歲時，有迦葉佛（Kassapa Buddha，過去七佛之一）出現於世。當時這二人投身於他的佛法而出家，二人結伴前往

【English Translation】 English version: 'Today, I am making offerings to the Buddha and the Sangha (Sangha, the Buddhist monastic order) at my home, with humble provisions. I only hope that Your Majesty can temporarily come and share in the joy.' Upon hearing this, King Pasenadi (Pasenadi, King's name) went with his crown prince and the people of the inner palace to the elder's house to share in the joy. Having arrived at the Buddha's place, they paid homage to the Buddha's feet and sat down. At that time, the Venerable Thassoaka (Thassoaka, name of a venerable monk) stood before the senior monks, holding a water bottle in his hand. Through his spiritual power, he caused the water to flow from top to bottom, washing hands in order. At that time, the Venerable Poloka (Poloka, name of a venerable monk) stood before the junior monks, holding a clean water bottle. Through his spiritual power, he also caused the water to flow from bottom to top, rinsing mouths in order. When King Pasenadi saw this, he thought to himself, 'What kind of senior and virtuous Bhikkhus (Bhikkhus, Buddhist monks) are these, who dare to display their spiritual powers before the Buddha?' He then got up and searched for the water, coming to the side of the junior monks, where he saw Poloka holding the water bottle. Afterwards, he searched for the water to the side of the senior monks, where he saw Thassoaka standing with the bottle. He was extremely amazed and, extending his right hand, exclaimed in praise, 'Wonderful is the Buddha! Wonderful is the Dharma (Dharma, Buddhist teachings)! Excellent is the Righteous Law! It can enable Thassoaka, Poloka, and others in this very life to abandon sinful views and attain such supreme virtue.' At that time, the elder, seeing that the assembly was seated, personally distributed various foods with his own hands. After the assembly had eaten their fill, they washed their hands and rinsed their mouths. After chewing toothpicks, they put away their bowls and took small mats, kneeling before the Buddha to listen to the Dharma. At that time, the World Honored One (another name for the Buddha) expounded the Dharma to King Pasenadi and the great elder, teaching and guiding them according to their capacities, causing them to rejoice, and then departed from his seat. At that time, the Bhikkhus, having returned to their dwellings, were all filled with doubt and asked the World Honored One, 'Greatly Virtuous One! What deeds did these Thassoaka and Poloka commit to be born in the border regions, one with nihilistic views and the other with heretical views? And what deeds did they commit to be able to renounce the world in the Buddha's Dharma, extinguish all delusions, and attain Arahatship (Arahan, the highest state of enlightenment in Buddhism)?' The Buddha told the Bhikkhus, 'The fruits of these two's own actions have ripened. The details are as previously explained, and ultimately they will bear the consequences themselves. Listen carefully. In the distant past, during this Bhadrakalpa (Bhadrakalpa, the current era) when people lived for twenty thousand years, a Buddha named Kassapa Buddha (Kassapa Buddha, one of the past seven Buddhas) appeared in the world. At that time, these two entered his Dharma and renounced the world, traveling together as companions.'

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詣邊國，無教授師自修禪定，實無所證作證解心，臨命終時誹謗聖法，生邪見心作如是語：『迦攝波佛誑惑世間，斷盡煩惱得阿羅漢。我于諸惑不能斷盡，何有餘人得阿羅漢？』汝等苾芻勿生異念，往時二人無師習定者，即馱索迦、波洛迦是。由謗聖法生邪見故，經歷多時墮于惡趣，復于多生常處邊地起邪見心，乃至今身還生邊地起邪見心。由彼二人讀誦受持蘊界處緣生道理，及處非處悉皆善巧，由斯業力於我法中出家修行，斷盡諸惑得阿羅漢。無師習定有如是過，是故汝等不應無師輒自習定，若輒學者得越法罪。」

緣在室羅伐城。有一長者于蘭若處造一小室，時有苾芻於此而住，時屬春陽為熱所逼，形色萎黃瘦損無相，欲移住處往白長者：「仁當守護，我欲他行。」長者問曰：「有何闕少而欲他行？」苾芻答曰：「我無闕乏，然為時熱室小難居。」長者答曰：「若畏熱者為造地窟。」答言：「長者！佛未見聽。」苾芻以緣白佛，佛言：「須地窟者隨意應作。」長者為作，至夏月時復多濕氣便不堪住，后白長者言：「我欲他行。」同前問答，然為地濕痰癊病增不堪居住。長者答曰：「若如是者為造大舍。」苾芻告曰：「世尊未許。」苾芻以緣白佛，佛言：「任為大舍。」長者便造，以無檐故柱危欲破，以緣白

【現代漢語翻譯】 現代漢語譯本： 他們去了邊境地區，沒有老師指導，自己修習禪定，實際上並沒有證悟卻自以為證悟，臨終時誹謗神聖的佛法，產生邪惡的見解，說這樣的話：『迦攝波佛（過去七佛之一）欺騙迷惑世人，說斷盡了煩惱就能成為阿羅漢（佛教修行的一種果位）。我對於各種迷惑都不能斷盡，怎麼可能還有其他人能成為阿羅漢呢？』你們這些比丘（佛教出家男眾）不要產生其他的想法，過去這兩個沒有老師指導而自己修習禪定的人，就是馱索迦和波洛迦。由於他們誹謗神聖的佛法，產生了邪惡的見解，所以經歷了很長的時間都墮落在惡道之中，又在很多世中常常處在邊遠地區，生起邪惡的見解，直到現在這一世還出生在邊遠地區，生起邪惡的見解。由於他們兩人讀誦、接受和奉持五蘊（構成人身的五種要素）、十二界（眼、耳、鼻、舌、身、意六根及其對應的六境）、十八處（六根、六境、六識）、十二因緣（生命輪迴的十二個環節）以及是處非處（正確的和不正確的道理），都非常精通，憑藉著這種業力，在我的佛法中出家修行，斷盡了各種迷惑，成爲了阿羅漢。沒有老師指導而自己修習禪定有這樣的過失，所以你們不應該沒有老師就自己隨意修習禪定，如果有人這樣做，就會犯越法的罪過。』

這件事發生在室羅伐城（古印度城市）。有一位長者（富有的居士）在寂靜的處所建造了一間小房子，當時有一位比丘住在這裡，當時正值春天氣候溫暖，但比丘卻被熱所困擾，臉色萎黃，身體瘦弱，沒有精神，想要搬走，就去告訴長者：『請您守護這裡，我想要去其他地方。』長者問道：『有什麼缺少的東西，您要離開呢？』比丘回答說：『我沒有什麼缺少的東西，但是因為天氣炎熱，房子又小，難以居住。』長者回答說：『如果害怕炎熱，就為您建造一個地窖。』比丘回答說：『長者！佛（釋迦牟尼佛）沒有允許這樣做。』比丘把這件事告訴了佛，佛說：『需要地窖的人可以隨意建造。』長者就為他建造了一個地窖，到了夏天，地窖里又有很多濕氣，無法居住，後來又告訴長者說：『我想要去其他地方。』像之前一樣問答，但是因為地窖潮濕，痰病增多，無法居住。長者回答說：『如果是這樣，就為您建造一個大房子。』比丘告訴他說：『世尊沒有允許這樣做。』比丘把這件事告訴了佛，佛說：『可以隨意建造大房子。』長者就建造了一座大房子，因為沒有屋檐，柱子有倒塌的危險，就把這件事告訴了佛。

【English Translation】 English version: 『They went to a border country, without a teaching master, practicing meditation on their own. In reality, they had not attained any realization, yet they held a deluded understanding. At the time of their death, they slandered the sacred Dharma, generating an evil-minded thought, saying such words: 『Kashyapa Buddha (one of the past seven Buddhas) deceives and deludes the world, claiming that by completely eradicating afflictions, one can attain Arhatship (a state of enlightenment in Buddhism). I am unable to completely eradicate all afflictions, how could anyone else attain Arhatship?』 You Bhikshus (Buddhist monks), do not entertain different thoughts. The two people who practiced meditation without a master in the past were Thasoka and Poloka. Because they slandered the sacred Dharma and generated evil views, they fell into evil realms for a long time. Moreover, for many lifetimes, they were constantly in border regions, giving rise to evil views, and even in this present life, they are born in border regions, giving rise to evil views. Because these two recited, received, and upheld the aggregates (the five components of a person), realms (the spheres of sense and consciousness), bases (the sources of sense and consciousness), the principle of dependent origination (the chain of causation), and what is appropriate and inappropriate, they were skilled in all these. Due to the power of this karma, they renounced the world and practiced in my Dharma, completely eradicating all afflictions and attaining Arhatship. Practicing meditation without a master has such faults. Therefore, you should not practice meditation on your own without a master. If anyone does so, they will commit the offense of transgressing the Dharma.』

This event occurred in Shravasti (an ancient Indian city). There was a wealthy householder (a lay devotee) who built a small room in a secluded place. At that time, there was a Bhikshu residing there. It was during the spring season, and he was oppressed by the heat, his complexion withered and yellow, his body thin and weak, lacking vitality. Wanting to move, he went to tell the householder: 『Please take care of this place, I want to go elsewhere.』 The householder asked: 『What is lacking that you want to leave?』 The Bhikshu replied: 『I lack nothing, but because the weather is hot and the room is small, it is difficult to live here.』 The householder replied: 『If you fear the heat, I will build a cellar for you.』 The Bhikshu replied: 『Householder! The Buddha (Shakyamuni Buddha) has not permitted this.』 The Bhikshu told the Buddha about this matter, and the Buddha said: 『Those who need a cellar may build one as they wish.』 The householder then built a cellar for him. When summer came, the cellar was full of dampness and became uninhabitable. Later, he told the householder: 『I want to go elsewhere.』 The questioning and answering were the same as before, but because the cellar was damp, his phlegm disease increased, making it impossible to live there. The householder replied: 『If that is the case, I will build a large house for you.』 The Bhikshu told him: 『The World Honored One has not permitted this.』 The Bhikshu told the Buddha about this matter, and the Buddha said: 『You may build a large house as you wish.』 The householder then built a large house, but because there were no eaves, the pillars were in danger of collapsing. He told the Buddha about this matter.

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佛，佛言：「安檐。若恐摧者應安邪柱以釘釘之。」

第三門第五子攝頌曰：

石鹽安角內、　　藥器用𣰽毹、 　安替誦經時、　　以物承其足。

緣在王舍城竹林園中。時具壽畢鄰陀跋蹉從出家後身常抱疾，有同梵行者來相問訊言：「上座！四大安隱不？」答言：「我患，寧有安隱？」復問：「上座比來曾服何藥？」答曰：「曾服石鹽。」「若爾，今何不服？」答言：「賢首！佛未聽許。」苾芻以緣白佛，佛言：「我今聽諸苾芻應畜先陀婆鹽。」苾芻隨處安置遂令銷滅，佛言：「不應如是隨宜安置，應可畜筒。」便安竹筒亦還銷失，佛言：「應用角筒安鹽于內。」遂用新角更令臭穢，佛言：「應用牛糞水煮洗干無損。」佛言石鹽應安角中者，不解安蓋塵土便入，佛言：「著蓋。」苾芻不解，佛言：「還應用角。」時畢鄰跎跋蹉因患問答同前，須畜藥碗，佛言：「應畜。」

緣在室羅伐城。時有長者娶妻未久便生一息，年漸長大，遂于善說法律而為出家，但臥空床未有氈席。長者后時入寺遊觀，便見其子但臥單床更無氈席，告言：「聖子！自余苾芻皆有氈席，汝何故無？」答曰：「諸人多是宿舊出家先來貯畜，我新舍俗由斯未有。」答言：「若爾，我舍有好𣰽毹可用敷臥。」答言：「佛未聽

【現代漢語翻譯】 現代漢語譯本 佛陀說：『安檐，如果擔心屋檐倒塌，應該用斜柱支撐，並用釘子固定。』 第三門第五子的攝頌說： 『石鹽安放在角器內，藥碗用毛織物包裹，誦經時放置替代品，用東西墊在其腳下。』 這件事發生在王舍城竹林園中。當時，具壽畢鄰陀跋蹉（Pilindavatsa，一位長老的名字）自從出家後身體一直不好，有同修來問候他說：『上座（長老的尊稱）！四大（地、水、火、風）安穩嗎？』回答說：『我生病了，怎麼會安穩呢？』又問：『上座最近服用什麼藥？』回答說：『曾服用石鹽。』『如果這樣，現在為什麼不服用呢？』回答說：『賢首（對同修的尊稱）！佛陀沒有允許。』 比丘（Bhikkhu，佛教僧侶）將此事稟告佛陀，佛陀說：『我現在允許比丘們可以儲存先陀婆鹽（Sendhava salt，一種鹽）。』比丘們隨意放置，導致鹽都融化了，佛陀說：『不應該這樣隨意放置，應該用筒來裝。』便用竹筒裝，也還是融化了，佛陀說：『應用角筒來裝鹽。』便用新角筒，卻變得臭穢，佛陀說：『應用牛糞水煮洗乾淨，就沒有損害。』佛陀說石鹽應該安放在角筒中，如果不蓋蓋子，塵土就會進入，佛陀說：『蓋上蓋子。』比丘們不知道怎麼蓋，佛陀說：『還是用角來做蓋子。』 當時，畢鄰陀跋蹉因為生病，問答和之前一樣，需要藥碗，佛陀說：『應該擁有藥碗。』 這件事發生在室羅伐城（Sravasti，古印度城市）。當時，有一位長者（富人）娶妻不久就生了一個兒子，年齡漸長，就在善於說法的人那裡出家了，但睡在空床上，沒有氈席。長者後來到寺廟遊覽，看到他的兒子只睡在單床上，沒有氈席，就告訴他說：『聖子（對出家人的尊稱）！其他的比丘都有氈席，你為什麼沒有？』回答說：『他們大多是早就出家的，先前就儲存了，我新出家，所以沒有。』回答說：『如果這樣，我捨棄的好毛織物可以用來鋪床。』回答說：『佛陀沒有允許。』

【English Translation】 English version The Buddha said: 'An-yen (An-yen, a person's name). If you are worried about the eaves collapsing, you should use a diagonal pillar to support it and fix it with nails.' The fifth son's summary verse of the third door says: 'Rock salt should be placed inside a horn container, medicine bowls should be wrapped with woolen fabric, substitutes should be placed during chanting, and objects should be placed under their feet.' This incident occurred in the Bamboo Grove Monastery in Rajagriha (Rajagriha, ancient Indian city). At that time, the Venerable Pilindavatsa (Pilindavatsa, an elder's name) had been ill since he renounced the world. A fellow practitioner came to inquire about him, saying: 'Venerable Sir (an honorific for elders)! Are the four elements (earth, water, fire, and wind) at peace?' He replied: 'I am sick, how can I be at peace?' He further asked: 'Venerable Sir, what medicine have you been taking recently?' He replied: 'I have taken rock salt.' 'If so, why don't you take it now?' He replied: 'Virtuous one (a term of respect for fellow practitioners)! The Buddha has not permitted it.' The Bhikkhus (Bhikkhu, Buddhist monks) reported this matter to the Buddha. The Buddha said: 'I now allow the Bhikkhus to store Sendhava salt (Sendhava salt, a type of salt).' The Bhikkhus placed it randomly, causing the salt to dissolve. The Buddha said: 'You should not place it randomly like that; you should use a tube to store it.' They used bamboo tubes, but it still dissolved. The Buddha said: 'You should use horn tubes to store the salt.' They used new horn tubes, but they became foul-smelling. The Buddha said: 'You should boil and wash them with cow dung water to dry them without damage.' The Buddha said that rock salt should be placed in a horn container. If the lid is not closed, dust will enter. The Buddha said: 'Put on a lid.' The Bhikkhus did not know how to put it on. The Buddha said: 'Still use horn to make a lid.' At that time, Pilindavatsa was sick, and the questions and answers were the same as before. He needed a medicine bowl. The Buddha said: 'You should have a medicine bowl.' This incident occurred in Sravasti (Sravasti, ancient Indian city). At that time, a wealthy man (a rich man) married a wife and soon had a son. As he grew older, he renounced the world with someone who was good at explaining the Dharma. However, he slept on an empty bed without a felt mat. Later, the wealthy man visited the monastery and saw that his son was only sleeping on a single bed without a felt mat. He told him: 'Holy son (an honorific for renunciants)! The other Bhikkhus all have felt mats, why don't you have one?' He replied: 'Most of them renounced the world a long time ago and had stored them beforehand. I have just renounced the world, so I don't have one.' He replied: 'If so, I will give up my good woolen fabric for you to use as a bed covering.' He replied: 'The Buddha has not permitted it.'

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許。」以緣白佛，佛言：「聽用𣰽毹。」苾芻即便不以物襯，赤體而臥遂多垢膩，長者入寺見其垢惡，便不識認，問其子曰：「更得褥耶？」答言：「舊物。」父言：「因何垢污以至於此？」答曰：「為無襯替致令污染。」父曰：「此貴價物令其損壞，汝今宜可安替而用。」苾芻以緣白佛，佛言：「雖是私物亦應安襯，若不著者得越法罪。」

緣處同前。佛言：「應誦經者可升高座。」其人坐師子座下垂雙足致有勞倦，佛言：「應作承足床。」苾芻不解，佛言：「若座不移動應以磚作，若移轉者可用版為。雖以版作移舉時難，可於四角各安鐵镮隨意擎去。」時有求福苾芻及信心俗旅，于足趺上涂以香泥，時誦經師不敢足踏，佛言：「以草及葉替而方踏，勿致疑心。」

緣處同前，佛言：「作承足床。」林中苾芻此物難得垂足勞倦，以緣白佛。佛言：「以石支足。」

第三門第六子攝頌曰：

拭面巾疏薄、　　唾盆並襯體、 　鐵槽砌基地、　　月光珠浣衣。

緣在王舍城。畢鄰陀跋瑳身常抱疾頭面垢膩，問答同前，乃至「上座先持何物？」答曰：「持拭面巾。」「今何不持？」答言：「佛未聽許。」以緣白佛，佛言：「有病、無病應持面巾。」

緣處同前。畢鄰陀跋瑳苦熱身黃，

【現代漢語翻譯】 現代漢語譯本：『可以。』該苾芻因此稟告佛陀，佛陀說：『允許使用𣰽毹（坐墊）。』苾芻便不使用任何東西墊著，赤身裸體地躺臥，因此沾染了很多污垢。一位長者進入寺廟，看到他如此骯髒，便認不出來了，問他的兒子說：『還有褥子嗎？』回答說：『是舊的。』父親說：『為何會如此污穢？』回答說：『因為沒有東西墊著替換，導致污染。』父親說：『這是貴重的東西，會損壞的，你現在應該安放替換的東西來使用。』苾芻因此稟告佛陀，佛陀說：『即使是私人物品也應該安放襯墊，如果不這樣做，會犯越法罪。』

地點和起因與之前相同。佛陀說：『應該誦經的人可以登上高座。』那個人坐在獅子座下，雙腳下垂，感到勞累。佛陀說：『應該製作承足床。』苾芻不明白，佛陀說：『如果座位不移動，應該用磚頭製作；如果移動，可以用木板製作。即使是用木板製作，移動時也很困難，可以在四個角上各安裝鐵環，隨意抬走。』當時有求福的苾芻和有信心的在家信徒，在足趺（腳背）上塗抹香泥，誦經師不敢用腳踩踏，佛陀說：『用草或樹葉代替，然後踩踏，不要產生疑慮。』

地點和起因與之前相同，佛陀說：『製作承足床。』林中的苾芻難以得到這種東西，垂著腳感到勞累，因此稟告佛陀。佛陀說：『用石頭支撐腳。』

第三門第六子攝頌說：

拭面巾疏薄、唾盆並襯體、鐵槽砌基地、月光珠浣衣。

起因發生在王舍城（Rājagṛha）。畢鄰陀跋瑳（Pilindavatsa）身體經常生病，頭面骯髒油膩，問答與之前相同，乃至『上座（長老）先前持有何物？』回答說：『持有拭面巾。』『現在為何不持有？』回答說：『佛陀未允許。』因此稟告佛陀，佛陀說：『有病、無病都應該持有面巾。』

地點和起因與之前相同。畢鄰陀跋瑳（Pilindavatsa）因苦熱而身體發黃。

【English Translation】 English version: 'You may.' The Bhikshu then reported this to the Buddha, and the Buddha said, 'You are allowed to use a 𣰽毹 (cushion).' The Bhikshu then lay down naked without using anything as a cushion, and as a result, he became very dirty. An elder entered the temple and, seeing how filthy he was, did not recognize him. He asked his son, 'Is there another mat?' The son replied, 'It is an old one.' The father said, 'Why is it so dirty?' The son replied, 'Because there was nothing to replace it, causing it to become soiled.' The father said, 'This is a valuable item that will be damaged. You should now place a replacement to use.' The Bhikshu then reported this to the Buddha, and the Buddha said, 'Even if it is a private item, a cushion should be placed. If you do not do so, you will commit a transgression.'

The location and cause are the same as before. The Buddha said, 'Those who should recite the scriptures may ascend the high seat.' That person sat under the lion throne, with his feet dangling, feeling tired. The Buddha said, 'A footrest should be made.' The Bhikshu did not understand, and the Buddha said, 'If the seat does not move, it should be made of bricks; if it moves, it can be made of boards. Even if it is made of boards, it is difficult to move. Iron rings can be installed on each of the four corners for easy carrying.' At that time, there were Bhikshus seeking blessings and faithful laypeople who smeared fragrant mud on their insteps. The scripture reciter dared not step on it, and the Buddha said, 'Use grass or leaves as a substitute before stepping on it, and do not have doubts.'

The location and cause are the same as before. The Buddha said, 'Make a footrest.' The Bhikshus in the forest found it difficult to obtain such an item and felt tired with their feet dangling, so they reported this to the Buddha. The Buddha said, 'Use stones to support your feet.'

The sixth son of the third gate says in the summary verse:

Thin face-wiping cloths, spittoons, and body cushions, iron troughs for building foundations, moonlight pearls for washing clothes.

The cause occurred in Rājagṛha (王舍城). Pilindavatsa (畢鄰陀跋瑳) was often ill and his face was dirty and greasy. The questions and answers were the same as before, up to 'What did the senior monk (上座) hold earlier?' He replied, 'He held a face-wiping cloth.' 'Why do you not hold it now?' He replied, 'The Buddha has not permitted it.' He reported this to the Buddha, and the Buddha said, 'Whether sick or not, you should hold a face cloth.'

The location and cause are the same as before. Pilindavatsa (畢鄰陀跋瑳) was yellow from the heat.

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問答同前，乃至「上座先持何物？」答曰：「持疏薄衣。」「今何不持？」答言：「佛未聽許。」以緣白佛，佛言：「熱時應著疏薄之衣。」

緣在室羅伐城。時有苾芻苦患痰癊，于床兩邊棄其涎洟令不凈潔。天將欲曉，門人入房禮問安否，洟唾污額。苾芻見問，即以事答。苾芻曰：「我試觀之。」便入房中，見其洟唾床邊狼藉，告諸苾芻共生嫌恥：「云何苾芻于僧房中洟唾不凈？」以緣白佛，佛言：「非是合棄洟唾之處不應輒棄。若在闇中不頭扣地而為禮拜，須致敬者口云：『畔睇。』但有請白咸應如是。若患傷寒涎洟流出應以器承。」著器物時致有傾側更多穢污，佛言：「可安支物。」彼置圓繩然由傾側，佛言：「其承唾盆及洗口器，形如象跡底凸向內建地安穩。」棄唾水時即便卻出，佛言：「盆內安物。」苾芻不解，佛言：「應截草置中，或安沙土等。」有多蠅附，佛言：「應扇去之。」盆有臭氣，佛言：「時時應洗。」洗已不曬致有蟲生，佛言：「曬乾。」復有苾芻涎唾不止，待器干時事便廢闕，佛言：「應畜二盆更互而用。」苾芻檐下讀誦經行，若洟唾時隨處棄擲，佛言：「不應爾，棄者得越法罪。然于寺中四角柱下各安唾盆，若有唾者可棄於此。」

緣在室羅伐城。時有苾芻名曰毛血，昔于

【現代漢語翻譯】 現代漢語譯本 問：『上座（長老）之前持有何物？』答：『持有粗糙單薄的衣服。』問：『現在為何不持有？』答：『佛陀尚未允許。』 因此將此事稟告佛陀，佛陀說：『天氣炎熱時，應該穿粗糙單薄的衣服。』

事情發生在室羅伐城（Śrāvastī）。當時有位比丘（bhiksu，和尚）飽受痰病困擾，在床的兩邊亂吐痰液，弄得不乾淨。天快亮時，侍者進入房間問候安好，痰液唾沫玷汙了他的額頭。比丘見到侍者詢問，便如實回答。 比丘說：『我試著看看。』便進入房間，看到痰液唾沫狼藉床邊，告誡眾比丘共同感到羞恥：『為何比丘在僧房中亂吐痰液，弄得不乾淨？』因此將此事稟告佛陀，佛陀說：『不是可以亂扔痰液的地方不應該隨便亂扔。如果在黑暗中，不要頭觸地而行禮拜，需要致敬時口中說：『畔睇（pàn dì，梵文pāṇḍi的音譯，意為避開）』。只要有請求稟告，都應該這樣。如果患了傷寒，痰液唾沫流出，應該用器皿承接。』 放置器皿時，有時會傾倒，造成更多污穢，佛陀說：『可以安放支架。』他們放置圓繩，仍然傾倒，佛陀說：『承接唾液的盆子和洗漱的器皿，形狀像象的腳印，底部凸起，向內放置，這樣放置穩妥。』 倒掉唾液水時，立刻就倒掉了，佛陀說：『盆內安放東西。』比丘不明白，佛陀說：『應該擷取草放置在其中，或者安放沙土等。』 有很多蒼蠅附著，佛陀說：『應該用扇子扇走它們。』盆子有臭氣，佛陀說：『應該時常清洗。』清洗后不曬乾，導致生蟲，佛陀說：『曬乾。』 又有比丘痰液唾沫不止，等待器皿乾的時候，事情就被耽誤了，佛陀說：『應該準備兩個盆子，交替使用。』 比丘在屋檐下誦經行走，如果吐痰，隨處亂扔，佛陀說：『不應該這樣，亂扔的人會犯越法罪。應該在寺廟中的四個角落柱子下，各安放唾液盆，如果有痰液，可以吐在這裡。』

事情發生在室羅伐城（Śrāvastī）。當時有位比丘名叫毛血。

【English Translation】 English version Question: 'What did the venerable one (elder) previously carry?' Answer: 'I carried coarse, thin clothing.' Question: 'Why do you not carry it now?' Answer: 'The Buddha has not yet permitted it.' Therefore, they reported this matter to the Buddha, and the Buddha said: 'In hot weather, one should wear coarse, thin clothing.'

The incident occurred in Śrāvastī (city). At that time, there was a bhiksu (monk) suffering greatly from phlegm, discarding his saliva and sputum on both sides of the bed, making it unclean. As dawn approached, a attendant entered the room to inquire about his well-being, and the sputum and saliva soiled his forehead. The bhiksu, seeing the attendant's inquiry, answered truthfully. The bhiksu said, 'Let me take a look.' He then entered the room and saw the saliva and sputum scattered around the bed. He admonished the bhiksus, causing them to feel ashamed: 'Why do bhiksus discard unclean saliva and sputum in the monastery?' Therefore, they reported this matter to the Buddha, and the Buddha said: 'One should not casually discard saliva and sputum in places where it is not appropriate to do so. If it is dark, do not prostrate with your head touching the ground; when needing to pay respects, say aloud: 'pāṇḍi (avoid).' All requests and reports should be done in this way. If suffering from a cold with saliva and sputum flowing out, one should use a vessel to catch it.' When placing the vessel, it may sometimes tip over, causing more filth. The Buddha said: 'A support can be placed.' They placed a round rope, but it still tipped over. The Buddha said: 'The basin for catching saliva and the vessel for washing the mouth should be shaped like an elephant's footprint, with a convex bottom facing inward, so that it is placed securely on the ground.' When discarding the saliva water, it is immediately discarded. The Buddha said: 'Place something inside the basin.' The bhiksu did not understand. The Buddha said: 'One should cut grass and place it inside, or place sand and soil, etc.' Many flies are attached. The Buddha said: 'One should fan them away.' The basin has an odor. The Buddha said: 'It should be washed frequently.' After washing, it is not dried in the sun, causing insects to breed. The Buddha said: 'Dry it in the sun.' Furthermore, there are bhiksus whose saliva and sputum do not stop, and when waiting for the vessel to dry, matters are delayed. The Buddha said: 'Two basins should be prepared for alternating use.' Bhiksus recite scriptures and walk under the eaves. If they spit, they discard it everywhere. The Buddha said: 'This should not be done. Those who discard it will commit a transgression. Saliva basins should be placed under the four corner pillars of the monastery, and if there is saliva, it can be discarded there.'

The incident occurred in Śrāvastī (city). At that time, there was a bhiksu named Mao Xue.

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五百世若生若死常處地獄，後生人趣處在居家，常好嚴身戲樂無厭不思地獄。後於異時在佛法中出家修行，見佛說法，於三藏教說地獄苦、傍生、餓鬼、人天差別，聞地獄時極苦現前，身諸毛孔並血流出，衣裳點污常有臭氣。苾芻以緣白佛，佛言：「如此苾芻應畜襯身衣。」苾芻即便披在衣外，遂生譏丑，佛言：「應在內披。」其身瘙癢將此衣揩，佛言：「不應如是。若有濃血當以樹葉作湯徐徐洗除，其襯身衣時時浣染曬曝令干。」

緣在王舍城。具壽畢鄰陀跋蹉身常抱疾，同梵行者問答同前，乃至「上座先持何物？」答曰：「曾持鐵槽安藥湯浸。」「若爾何不持用？」答言：「佛未聽許。」以緣白佛，佛言：「病者當畜鐵槽。」

緣在室羅伐城。時諸苾芻于夏雨時，旋繞制底有泥污足，佛言：「應可布磚，上以碎磚和泥打之，復安礓石灰泥。」塔大難遍，佛言：「應齊一尋。」此亦難辦，佛言：「安版。」復更難求，佛言：「步步安磚。」苾芻寺門及寺內地多有泥陷，佛言：「如上所作準事應為。」

緣處同前。有一長者于靜林中造一小舍，苾芻寄住。時當寒節，苾芻觸冷身形羸瘦，來告長者曰：「我欲他行。」答言：「聖者！有所闕耶？」報言：「無乏，但為苦寒。」長者曰：「仁住於此，我

【現代漢語翻譯】 現代漢語譯本：如果有人五百世中不斷地經歷生死，總是身處地獄之中，之後轉生到人間，雖然生活在家庭中，卻總是喜歡打扮自己，沉迷於享樂而沒有厭倦，從不思考地獄的痛苦。後來在其他時候，這個人能在佛法中出家修行，見到佛陀說法，聽到佛陀在三藏教義中講述地獄的痛苦、畜生、餓鬼、人天之間的差別，當聽到地獄的描述時，極度的痛苦彷彿就在眼前，全身的毛孔都流出血來，衣服也被血跡玷汙，常常散發著臭氣。有比丘將此事稟告佛陀，佛陀說：『這樣的比丘應該允許穿襯身衣。』這位比丘立刻將襯身衣披在外面，結果引來了人們的譏笑和醜化，佛陀說：『應該穿在裡面。』這位比丘身上瘙癢，就用這件襯身衣來擦拭，佛陀說：『不應該這樣做。如果有很多血污，應當用樹葉煮水，慢慢地清洗乾淨。這件襯身衣要時常洗滌、染色、晾曬，使它保持乾燥。』 緣起于王舍城。具壽畢鄰陀跋蹉（Pilindavatsa）的身體經常生病，其他一起修行的同伴問候他的情況，問答的內容和之前的情況一樣，一直到問：『上座之前用什麼東西來盛放藥物？』回答說：『曾經用鐵槽來盛放藥湯浸泡。』『如果這樣，為什麼不拿來用呢？』回答說：『佛陀沒有允許。』比丘們將此事稟告佛陀，佛陀說：『生病的人應當允許使用鐵槽。』 緣起于室羅伐城。當時，各位比丘在夏季雨季的時候，繞著制底（caitya，佛塔）行走，腳被泥土弄髒了，佛陀說：『應該鋪設磚塊，上面用碎磚和泥土混合打平，再鋪設礓石灰泥。』如果佛塔太大，很難全部鋪設，佛陀說：『應該統一鋪設一尋（古代長度單位）。』如果這也很難做到，佛陀說：『鋪設木板。』如果木板也很難找到，佛陀說：『一步一步地鋪設磚塊。』比丘們居住的寺廟門口和寺廟內的地面有很多地方泥濘低窪，佛陀說：『按照上面所說的做法，也應該這樣做。』 緣起的地方和之前一樣。有一位長者在寂靜的樹林中建造了一間小房子，比丘寄住在那裡。當時正值寒冷的季節，比丘因為受寒而身體虛弱消瘦，就去告訴長者說：『我想要去其他地方。』長者回答說：『聖者！您是缺少什麼嗎？』比丘回答說：『不缺少什麼，只是因為太寒冷了。』長者說：『您住在這裡，我』

【English Translation】 English version: If someone experiences birth and death for five hundred lifetimes, constantly dwelling in hell, and is then reborn into the human realm, living in a household, they are always fond of adorning themselves, indulging in pleasures without satiety, and never contemplating the suffering of hell. Later, at another time, this person is able to renounce the household life and practice within the Buddha's Dharma, seeing the Buddha preach the Dharma, and hearing the Buddha explain in the Tripiṭaka (three collections of Buddhist texts) the suffering of hell, the differences between animals, hungry ghosts, humans, and gods. When hearing the description of hell, extreme suffering seems to appear before them, and blood flows from all the pores of their body, staining their clothes and constantly emitting a foul odor. A Bhikṣu (Buddhist monk) reported this matter to the Buddha, and the Buddha said, 'Such a Bhikṣu should be allowed to wear an undershirt.' This Bhikṣu immediately wore the undershirt on the outside, which resulted in ridicule and ugliness. The Buddha said, 'It should be worn inside.' This Bhikṣu felt itchy and used the undershirt to scratch, and the Buddha said, 'It should not be done like that. If there is a lot of blood, it should be slowly washed away with water boiled with tree leaves. This undershirt should be washed, dyed, and dried in the sun from time to time to keep it dry.' The origin is in Rājagṛha (city in ancient India). The venerable Pilindavatsa (name of a monk) was constantly ill, and his fellow practitioners asked about his condition, with the same questions and answers as before, until they asked, 'What did the venerable one use to hold medicine before?' He replied, 'I used to use an iron trough to hold the medicinal soup for soaking.' 'If so, why not use it?' He replied, 'The Buddha has not permitted it.' The Bhikṣus reported this matter to the Buddha, and the Buddha said, 'The sick should be allowed to use an iron trough.' The origin is in Śrāvastī (ancient Indian city). At that time, during the summer rainy season, the Bhikṣus were circumambulating the caitya (Buddhist shrine), and their feet were soiled with mud. The Buddha said, 'Bricks should be laid, and the top should be leveled with a mixture of crushed bricks and mud, and then covered with gravel and lime plaster.' If the stupa is too large, it is difficult to pave it all. The Buddha said, 'It should be paved uniformly to one vyāma (ancient unit of length).' If this is also difficult to do, the Buddha said, 'Lay wooden boards.' If wooden boards are also difficult to find, the Buddha said, 'Lay bricks step by step.' The entrances to the Bhikṣu's monasteries and the ground inside the monasteries have many muddy and sunken places. The Buddha said, 'The same methods as described above should be used.' The origin is the same as before. There was a householder who built a small hut in a quiet forest, and a Bhikṣu stayed there. It was during the cold season, and the Bhikṣu became weak and emaciated from the cold, so he told the householder, 'I want to go elsewhere.' The householder replied, 'Venerable one! Are you lacking anything?' The Bhikṣu replied, 'I am not lacking anything, but it is too cold.' The householder said, 'You stay here, I'

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與日光珠令常得火。」答言：「長者！佛未聽許。」答曰：「佛大慈悲必聽受用。」苾芻以緣白佛，佛言：「若須日光珠者，聽畜隨時出火。」長者便與苾芻受用。時有五百群賊欲打小城，過苾芻處告言：「須火。」報曰：「現無。」賊曰：「何方得火？」答曰：「賢首！有日光珠能出於火。」便示其處，賊去破城回至於此，欲奪其珠，問：「珠何處？」苾芻示珠，賊取而去。苾芻患寒至長者所，報言：「我寒。」具如上說。長者曰：「珠在何處？」答曰：「有賊將去。」長者曰：「此貴價物不密舉掌，令賊將去深成可惜。」苾芻以緣白佛，佛言：「此之貴珠不應示賊，應與其火。如日光珠，月光亦爾。」

緣處同前。六眾苾芻令浣衣人洗濯衣服，時浣衣者多得他衣洗浣未了。時鄔波難陀至日晡后，便持故衣詣洗衣處報言：「為洗。」答曰：「現有多衣，明當為洗。」便生忿怒，彼言：「勿瞋！可留而去，我今為洗。」即便留衣與眾多衣一處同浸，遂令赤色染壞他衣。彼見愁惱掌頰而住，多人來見皆共譏嫌。苾芻以緣白佛，佛作是念：「由浣衣故生眾譏嫌。」告諸苾芻曰：「鄔波難陀以赤色衣污他衣物，是故苾芻不應以赤色衣令他洗浣，作者得越法罪。」六眾聞已便將白衣令彼洗浣，彼便摋打令衣損破，佛言：

【現代漢語翻譯】 現代漢語譯本： 『如果用日光珠可以經常得到火。』回答說：『長者（對在家信徒的尊稱）！佛陀沒有允許這樣做。』回答說：『佛陀大慈大悲，必定會允許使用。』苾芻（出家修行的男性佛教徒）將此事稟告佛陀，佛陀說：『如果需要日光珠，允許持有，隨時可以取火。』長者便將日光珠給予苾芻使用。當時有五百個強盜想要攻打小城，經過苾芻所在的地方，告訴他說：『我們需要火。』苾芻回答說：『現在沒有。』強盜問：『從哪裡可以得到火？』苾芻回答說：『賢首（對人的尊稱）！有日光珠可以取出火。』便指給他們看地方，強盜攻破城池回來經過這裡，想要搶奪日光珠，問：『珠在哪裡？』苾芻指給他們看，強盜拿走了。苾芻感到寒冷，到長者那裡，告訴他說：『我冷。』詳細地像上面說的那樣。長者問：『珠在哪裡？』回答說：『被強盜拿走了。』長者說：『這種貴重的東西不秘密地拿在手裡，讓強盜拿走，真是太可惜了。』苾芻將此事稟告佛陀，佛陀說：『這種貴重的珠子不應該給強盜看，應該給他們火。像日光珠一樣，月光珠也是如此。』

事情發生的地點和之前一樣。六眾苾芻讓洗衣人洗衣服，當時洗衣人有很多別人的衣服要洗，還沒有洗完。當時鄔波難陀（人名）到了傍晚之後，便拿著舊衣服到洗衣的地方，告訴他說：『幫我洗一下。』洗衣人回答說：『現在有很多衣服，明天再幫你洗。』鄔波難陀便生氣了，洗衣人說：『不要生氣！可以留下衣服離開，我現在就幫你洗。』鄔波難陀便留下衣服，和很多衣服放在一起浸泡，結果讓紅色的染料染壞了別人的衣服。那人看到后愁眉苦臉，用手托著臉頰站在那裡，很多人來看到都一起譏笑他。苾芻將此事稟告佛陀，佛陀這樣想：『因為洗衣服的緣故，產生了大家的譏笑。』告訴各位苾芻說：『鄔波難陀用紅色的衣服污染了別人的衣物，所以苾芻不應該用紅色的衣服讓別人洗，這樣做的人會犯越法罪。』六眾聽到后，便將白色的衣服讓洗衣人洗，洗衣人便摔打衣服，讓衣服損壞破爛，佛陀說：

【English Translation】 English version: 『If one uses a sun-light pearl, one can always obtain fire.』 He replied, 『Elder (a respectful term for a lay devotee)! The Buddha has not permitted this.』 He replied, 『The Buddha is greatly compassionate and will surely permit its use.』 The Bhikshu (a male Buddhist monastic) reported this matter to the Buddha, and the Buddha said, 『If one needs a sun-light pearl, it is permitted to possess it and produce fire at any time.』 The elder then gave the sun-light pearl to the Bhikshu for use. At that time, five hundred bandits wanted to attack a small city. Passing by the Bhikshu's place, they told him, 『We need fire.』 He replied, 『There is none here now.』 The bandits asked, 『Where can we get fire?』 The Bhikshu replied, 『Virtuous ones (a respectful term for people)! There is a sun-light pearl that can produce fire.』 He showed them the place. The bandits, after breaking through the city, returned and came to this place, wanting to seize the pearl. They asked, 『Where is the pearl?』 The Bhikshu showed them the pearl, and the bandits took it away. The Bhikshu felt cold and went to the elder's place, telling him, 『I am cold.』 He explained the matter in detail as above. The elder asked, 『Where is the pearl?』 He replied, 『It was taken away by bandits.』 The elder said, 『This valuable item should not have been displayed openly; allowing the bandits to take it is truly regrettable.』 The Bhikshu reported this matter to the Buddha, and the Buddha said, 『This valuable pearl should not be shown to bandits; one should give them fire instead. Just like the sun-light pearl, the moon-light pearl is the same.』

The location of the incident is the same as before. The six-group Bhikshus had a laundryman wash their clothes. At that time, the laundryman had many other people's clothes to wash and had not finished. Then, Upa-Nanda (a personal name) arrived after sunset, bringing old clothes to the laundry place, telling him, 『Please wash these for me.』 The laundryman replied, 『There are many clothes now; I will wash them for you tomorrow.』 Upa-Nanda became angry. The laundryman said, 『Do not be angry! You can leave the clothes and go; I will wash them for you now.』 Upa-Nanda then left the clothes, placing them together with many other clothes to soak, which resulted in the red dye staining and ruining other people's clothes. The person who owned the clothes, seeing this, was distressed, holding his cheek and standing there. Many people came to see and all ridiculed him. The Bhikshu reported this matter to the Buddha, and the Buddha thought, 『Because of washing clothes, public ridicule has arisen.』 He told the Bhikshus, 『Upa-Nanda has stained other people's clothes with red dye, therefore Bhikshus should not have red clothes washed by others; whoever does this will commit a transgression.』 The six-group, upon hearing this, then had white clothes washed by the laundryman, who then beat and damaged the clothes, causing them to be torn. The Buddha said:

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「苾芻衣皆不應令浣衣人洗。」

緣處同前。六眾聞佛不許令他洗浣衣物，即便持衣至浣衣處，以物纏頭于池水邊自洗衣服，眾人見譏。苾芻以緣白佛，佛言：「苾芻不應至浣衣處自洗衣服，作者得越法罪。」

緣處同前。苾芻便於大版木上，摋打浣衣令衣破壞，佛言：「不應爾，應在盆中以暖水浸，徐徐自手洗濯令凈。」佛令手洗，苾芻不能，佛言：「用腳。」時有手足皆悉不能，佛言：「令他為洗，應可自看。」

根本說一切有部毗奈耶雜事卷第十四 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十五

三藏法師義凈奉　制譯

第三門第七子攝頌曰：

拭身履蛇咽、　　石器生疑惑、 　染衣有多種、　　隨意畫伽藍。

緣在室羅伐城。苾芻洗已濕體披衣，色壞兼臭。苾芻以緣白佛，佛言：「應畜拭身巾。」時有苾芻無巾可得，佛言：「洗已片時蹲地，以洗裙拭體然後披衣。」苾芻革屣上有塵土，即便摋打令網系斷，佛言：「不應爾。」複用水洗轉加爛壞，佛言：「不應爾，可將濕帛拭。是故苾芻應持拭鞋履物。」(言洗裙者，可用絹布一幅半長六尺許，橫繞腰髁擫勿令脫，更不安帶，是西國法也)佛

【現代漢語翻譯】 現代漢語譯本 『比丘（Biksu，佛教出家男眾）的衣服都不應該讓洗衣人洗。』

事情的起因和地點與之前相同。六群比丘聽到佛不允許他們讓別人洗衣服，就拿著衣服到洗衣的地方，用東西纏著頭，在池塘邊自己洗衣服，人們見了都譏笑他們。比丘將此事稟告佛陀，佛說：『比丘不應該到洗衣的地方自己洗衣服，這樣做的人犯越法罪。』

事情的起因和地點與之前相同。比丘們就在大木板上摔打衣服，把衣服弄壞了。佛說：『不應該這樣做，應該在盆裡用溫水浸泡，慢慢地用手洗乾淨。』佛讓用手洗，比丘們做不到，佛說：『用腳。』當時有人手腳都不能用，佛說：『讓別人洗，應該自己看著。』

《根本說一切有部毗奈耶雜事》卷第十四 大正藏第24冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第十五

三藏法師義凈 奉 制譯

第三門第七子攝頌說：

『擦身履蛇咽，石器生疑惑，染衣有多種，隨意畫伽藍（Galan，僧伽藍摩的簡稱，指寺院）。』

事情發生在室羅伐城（Śrāvastī，古印度城市）。比丘洗完澡后，濕著身體就披上衣服，導致衣服褪色而且發臭。比丘將此事稟告佛陀，佛說：『應該持有擦身巾。』當時有比丘沒有巾可以用，佛說：『洗完澡后，暫時蹲在地上，用洗裙擦拭身體，然後披上衣服。』比丘的鞋子上有塵土，就摔打鞋子，把網狀的繫帶弄斷了。佛說：『不應該這樣做。』又用水洗，反而更加腐爛損壞。佛說：『不應該這樣做，可以用濕布擦拭。所以比丘應該持有擦鞋子的東西。』（所說的洗裙，可以用絹布一幅，長約六尺，橫著繞在腰間，塞緊防止脫落，不再用帶子繫住，這是西國的習俗。）

【English Translation】 English version 『Bhiksus (Biksu, Buddhist monks) should not have their robes washed by laundrymen.』

The circumstances and location are the same as before. The group of six Bhiksus, upon hearing that the Buddha did not allow them to have their robes washed by others, took their robes to the laundry area. With cloths wrapped around their heads, they washed their robes themselves by the pond, which drew ridicule from the people. The Bhiksus reported this matter to the Buddha, who said, 『Bhiksus should not go to the laundry area to wash their robes themselves; those who do so commit an offense against the Dharma.』

The circumstances and location are the same as before. The Bhiksus then beat and pounded their robes on large wooden boards, causing the robes to be damaged. The Buddha said, 『This should not be done. You should soak them in warm water in a basin and gently wash them clean by hand.』 The Buddha instructed them to wash by hand, but the Bhiksus were unable to do so. The Buddha said, 『Use your feet.』 At that time, some were unable to use either their hands or feet. The Buddha said, 『Have someone else wash them, but you should watch.』

Miscellaneous Matters of the Mūlasarvāstivāda Vinaya, Volume 14 Taishō Tripiṭaka, Volume 24, No. 1451, Miscellaneous Matters of the Mūlasarvāstivāda Vinaya

Miscellaneous Matters of the Mūlasarvāstivāda Vinaya, Volume 15

Translated under Imperial Decree by the Tripiṭaka Master Yijing

The seventh section of the third chapter contains the following summary verse:

『Wiping the body, shoes, snake's throat, doubts about stone vessels, various kinds of dyed robes, freely painting monasteries (Galan, short for Saṅghārāma, referring to monasteries).』

The event took place in Śrāvastī (Śrāvastī, an ancient Indian city). Bhiksus, after bathing, would drape robes over their wet bodies, causing the robes to fade and become smelly. The Bhiksus reported this matter to the Buddha, who said, 『You should keep a body-wiping cloth.』 At that time, some Bhiksus had no cloth available. The Buddha said, 『After bathing, squat on the ground for a moment, wipe your body with your washing skirt, and then put on your robe.』 The Bhiksus' shoes were covered in dust, so they beat the shoes, breaking the mesh straps. The Buddha said, 『This should not be done.』 They then washed them with water, which only caused them to rot and become more damaged. The Buddha said, 『This should not be done; you can wipe them with a damp cloth. Therefore, Bhiksus should keep something for wiping their shoes.』 (The so-called washing skirt can be a piece of silk cloth, about six feet long, wrapped horizontally around the waist, tucked in tightly to prevent it from falling off, and not fastened with a belt; this is the custom in Western countries.)

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在占波國揭伽池側。時有龍女信心純善，其子不信不依法律，其母遂便勸令聽法：「子今宜去于聖者邊聽聞正法令汝獲福。」其子不變本形而去至誦經處，少年苾芻見之驚怖便唱：「長腰！長腰！」其餘苾芻未離欲者皆生恐怖，即以毛繩系其龍項擲于寺外。其子歸家，母見問言：「汝向聖者處聽正法不？」答言：「阿母！不須說此無慈愛人。」母曰：「彼于汝處作何非法？」即便具說毛繩損項，母曰：「由此因緣名為聖者，若是余類殺汝無疑。」子便默爾。時彼朋友皆共譏笑，唱言：「破項。」見調弄時身體黃瘦氣力衰弱，母見告曰：「何故汝身萎黃若是？」答言：「阿母！常有知識調言破項，我負羞恥致斯羸瘦。」母曰：「由汝不變本形遂招此過，若變形去不被毛繩。今可變形往聽妙法，隨所聞見皆稱汝心。若依本形藏身而聽。」彼乏信心不隨母語，默然而住。母作是念：「聖者毛繩系龍子項，欲聽法者與作難緣，我今為此當往白佛。」過初夜分身放光明來至佛所，禮佛雙足在一面坐。由彼龍女身光明故，令揭伽池周遍照耀，龍女白佛言：「大德！我子不信，勸令聽法，至誦經處，聖者既見便以毛繩急系其項棄之寺外，項便傷損。彼諸朋友見而調弄唱言：『破項。』由被戲弄身體萎黃氣力羸損。唯愿世尊于諸聖眾略

【現代漢語翻譯】 現代漢語譯本 在占波國揭伽池（Ganga Pool）旁邊。當時有一位龍女，她信心純潔善良，但她的兒子不信佛法，也不遵守法律。於是，龍女便勸說她的兒子去聽法：『你現在應該去聖者那裡聽聞正法，這樣你才能獲得福報。』她的兒子沒有改變自己的原形，就去了誦經的地方。一位年輕的比丘（Bhikkhu）看到他后，非常害怕，便喊道：『長腰！長腰！』其餘尚未斷除慾望的比丘們也都感到恐懼，於是用毛繩綁住龍的脖子，把他扔到寺廟外面。龍的兒子回到家后，他的母親問他說：『你有沒有去聖者那裡聽聞正法？』他回答說：『阿母！不要說這些沒有慈悲心的人。』母親問：『他們對你做了什麼不合法的事情？』他便詳細地說了毛繩損傷他脖子的事情。母親說：『因為這個緣故，他們才被稱為聖者，如果是其他的人，肯定會殺了你。』兒子聽后便沉默不語。當時，他的朋友們都一起譏笑他，喊道：『破項（脖子受傷）。』當他被調戲嘲弄時，身體變得蠟黃消瘦，氣力也衰弱了。母親看到后，告訴他說：『為什麼你的身體變得如此萎靡不振？』他回答說：『阿母！經常有朋友嘲笑我脖子受傷，我感到羞愧，所以才變得如此虛弱。』母親說：『因為你沒有改變你的原形，所以才招致這樣的過錯。如果改變了原形去，就不會被毛繩捆綁了。現在你可以改變形貌去聽聞妙法，無論你聽到或看到什麼，都會讓你感到滿意。或者你可以保持原形，藏起身來聽法。』但他缺乏信心，不聽從母親的話，只是默默地待著。母親心想：『聖者用毛繩捆綁龍子的脖子，對於想聽法的人制造障礙，我現在應該為此去稟告佛陀。』在初夜時分過後，她身上放出光明，來到佛陀所在的地方，禮拜佛陀的雙足，在一旁坐下。由於這位龍女身上所發出的光明，使得揭伽池周圍都變得明亮。龍女對佛陀說：『大德！我的兒子不信佛法，我勸他去聽法，他去了誦經的地方，聖者們看到他后，便用毛繩緊緊地綁住他的脖子，把他扔到寺廟外面，他的脖子因此受傷。那些朋友們看到后，便嘲笑他，喊道：『破項。』由於被戲弄嘲笑，他的身體變得萎靡不振，氣力也衰弱了。唯愿世尊對於各位聖眾略 現代漢語譯本結束

【English Translation】 English version Near the Ganga Pool in the Champa Kingdom. At that time, there was a Dragon Girl who was purely virtuous and faithful, but her son did not believe in the Dharma and did not abide by the laws. Therefore, the Dragon Girl advised her son to listen to the Dharma: 'You should now go to the side of the Holy Ones to hear the Right Dharma, so that you may obtain blessings.' Her son did not change his original form and went to the place where the scriptures were being recited. A young Bhikkhu (monk) saw him and was terrified, and shouted: 'Long waist! Long waist!' The other Bhikkhus who had not yet abandoned their desires were all frightened, and they tied a woolen rope around the dragon's neck and threw him outside the temple. When the dragon's son returned home, his mother asked him: 'Did you go to the Holy Ones to hear the Right Dharma?' He replied: 'Mother! Do not speak of these people who have no compassion.' The mother asked: 'What unlawful thing did they do to you?' He then explained in detail how the woolen rope had injured his neck. The mother said: 'It is for this reason that they are called Holy Ones; if it were others, they would have killed you without a doubt.' The son then remained silent. At that time, his friends all mocked him together, shouting: 'Broken neck.' When he was teased and ridiculed, his body became yellow and thin, and his strength weakened. When his mother saw this, she told him: 'Why is your body so withered and weak?' He replied: 'Mother! My acquaintances constantly tease me about my broken neck, and I am ashamed, which has caused me to become so weak.' The mother said: 'It is because you did not change your original form that you incurred this fault. If you had changed your form before going, you would not have been bound by the woolen rope. Now you can change your appearance and go to listen to the wonderful Dharma, and whatever you hear or see will please you. Or you can hide yourself and listen while remaining in your original form.' But he lacked faith and did not follow his mother's words, and remained silent. The mother thought: 'The Holy Ones tied the dragon's son's neck with a woolen rope, creating obstacles for those who want to listen to the Dharma. I should now report this to the Buddha.' After the first watch of the night had passed, she emitted light from her body and came to the place where the Buddha was, prostrated herself at the Buddha's feet, and sat to one side. Because of the light emitted from the Dragon Girl's body, the area around the Ganga Pool was illuminated. The Dragon Girl said to the Buddha: 'Great Virtue! My son does not believe in the Dharma, and I advised him to listen to the Dharma. He went to the place where the scriptures were being recited, and the Holy Ones, upon seeing him, tightly tied his neck with a woolen rope and threw him outside the temple, causing injury to his neck. Those friends, upon seeing this, mocked him, shouting: 'Broken neck.' Because of being teased and ridiculed, his body has become withered and weak, and his strength has weakened. May the World Honored One briefly English version ends

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為遮制，勿以毛繩系諸龍子，慈愍故！」世尊知已默然受請。是時龍女禮佛而去。

爾時世尊至天曉已，于僧眾前就座而坐，告諸苾芻曰：「昨夜龍女來至我所，禮雙足已退坐一面。由彼威光遍照池側悉皆明朗，而白我言：『大德！我子不信，勸令聽法，至誦經處，聖者既見便以毛繩急系其項棄之寺外，項便傷損。彼諸朋友見而調弄唱言：「破項。」由被戲弄身體萎黃氣力羸損。唯愿世尊于諸聖眾略為遮制，勿以毛繩系諸龍子，慈愍故！』」告諸苾芻曰：「汝等何因作非法事，令彼龍神心生輕慢，能使正法遂至銷亡？故諸苾芻勿以毛繩系龍蛇項。若見來時即可彈指告言：『賢首！向不見處。』隨言去者善。若不去者，以羊甲杖緩杈其頭，置罌瓨中傍邊穿孔，口以物塞擎之出外。此杖無者以軟絳等系項牽出，此亦無者應以杖徐按，繩索系項舉置瓨中，如前棄外。」放草叢中，蛇縱瞋火焚燒此草，蛇亦命終，佛言：「不應棄草叢內。」后棄露地不久觀察，便有諸蟲來相唼食。佛言：「棄已不應即去，可於露地棄之，待入穴已然後可去。」

緣在王舍城。城中有一長者善閑石作，造諸石器隨時貯賣多獲利物，便作是念：「作何方便獲多福業，能于現世得利無窮？我今宜可請佛及僧就舍供養，于石器中而啖飲食，

【現代漢語翻譯】 現代漢語譯本：爲了遮止這種行為，不要用毛繩捆綁龍子，這是出於慈悲憐憫！』世尊知道后，默然接受了她的請求。當時，龍女向佛禮拜后離去。

這時，世尊到了天亮，在大眾僧人面前就座，告訴各位比丘：『昨天晚上，龍女來到我的住所，禮拜我的雙足後退到一旁坐下。由於她的威光，照亮了整個池塘邊，非常明亮。她對我說：「大德！我的兒子不信佛法，我勸他去聽法，到了誦經的地方，聖者們看見他，就用毛繩緊緊地勒住他的脖子，把他扔到寺廟外面，他的脖子因此受傷。他的那些朋友看見了，就戲弄他，唱著說：『破項（脖子受傷）。』因為被戲弄，他的身體變得萎靡不振，氣力也衰弱了。希望世尊能在各位聖眾面前略作遮止，不要用毛繩捆綁龍子，這是出於慈悲憐憫！」』世尊告訴各位比丘：『你們因為什麼原因做了不如法的事情，讓龍神心中產生輕慢，以至於正法可能會因此而消亡？所以各位比丘不要用毛繩捆綁龍蛇的脖子。如果看見它們來的時候，就可以彈指警告它們說：『賢首（對龍的尊稱）！去看不見的地方。』如果聽了你的話就離開，那是最好的。如果不離開，就用羊角杖輕輕地撥動它們的頭，把它們放到瓦罐中，在旁邊穿孔，用東西塞住罐口，舉著瓦罐把它們扔到外面。如果沒有羊角杖，就用柔軟的繩子等繫住它們的脖子，把它們拉出去，如果連這個也沒有，就應該用杖輕輕地按住它們，用繩索繫住它們的脖子，舉起來放到瓦罐中，像之前那樣扔到外面。』如果把蛇放到草叢中，蛇可能會因為嗔恨而噴火焚燒草叢，蛇也會因此喪命。佛說：『不應該把蛇扔到草叢中。』後來把蛇扔到露天的地方，沒有過多久觀察，就會有很多蟲子來啃食它們。佛說：『扔掉蛇后不應該立刻離開，應該把它們扔到露天的地方，等到它們鉆進洞里后才可以離開。』

這件事發生在王舍城。城中有一位長者，擅長製作石器，製造各種石器，隨時出售，獲得了很多利潤。他於是想：『用什麼方法才能獲得更多的福報，能在現世獲得無窮的利益呢？我現在應該邀請佛和僧眾到我家接受供養，在石器中食用飲食，

【English Translation】 English version: 'To prevent this, do not tie the dragon sons with woolen cords, out of compassion!' The World Honored One, knowing this, silently accepted her request. At that time, the dragon girl bowed to the Buddha and departed.

Then, as dawn broke, the World Honored One sat before the Sangha and said to the Bhikshus (monks): 'Last night, a dragon girl came to my dwelling, bowed at my feet, and sat to one side. Her radiance illuminated the entire pond area, making it bright. She said to me, "Venerable Sir! My son is unbelieving. I urged him to listen to the Dharma (teachings), and when he arrived at the place where scriptures were being recited, the venerable ones saw him and tightly tied a woolen cord around his neck, throwing him outside the monastery, causing injury to his neck. His friends saw this and mocked him, chanting, 'Broken neck.' Due to this mockery, his body has become withered and his strength diminished. I beseech the World Honored One to issue a slight prohibition to the venerable Sangha, not to tie the dragon sons with woolen cords, out of compassion!"' The World Honored One said to the Bhikshus: 'For what reason do you engage in unlawful acts, causing the dragon spirits to feel contempt, which could lead to the extinction of the true Dharma? Therefore, Bhikshus, do not tie the necks of dragons and snakes with woolen cords. If you see them coming, you may snap your fingers and say, 'Worthy one! Go where you cannot be seen.' If they leave upon hearing this, that is good. If they do not leave, gently nudge their heads with a sheep-horn staff and place them in earthenware pots with holes pierced in the sides, plugging the opening with something, and carry them outside. If you do not have such a staff, tie a soft cord around their necks and pull them out. If you do not have even that, you should gently press them down with a staff, tie a rope around their necks, lift them into a pot, and discard them outside as before.' If you release them into the grass, the snake may, out of anger, breathe fire and burn the grass, and the snake will also die. The Buddha said, 'You should not discard them in the grass.' Later, if you discard them in an open area and observe them for a short time, many insects will come and devour them. The Buddha said, 'After discarding them, you should not leave immediately. You should discard them in an open area and wait until they enter a hole before leaving.'

This event occurred in Rajagriha (王舍城). In the city, there was a wealthy householder (長者) skilled in stonework, who made various stone implements and sold them regularly, earning much profit. He thought to himself, 'What means can I employ to accumulate great merit and gain endless benefits in this life? I should invite the Buddha and the Sangha to my home for a feast, and offer them food in stone vessels.'

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獲多福業得利無窮。」即詣佛所廣說如上，乃至佛眾皆來就家坐定。長者便將新器行與上座，舊器授與下行。苾芻生疑不肯為受，佛言：「出處凈故應為受之，勿致疑惑。」長者供養皆令飽滿，佛為說法從座而去。

緣在室羅伐城。苾芻須染，世尊聽許。苾芻煮濕染木令染色壞，佛言：「曬乾然後煮用。」于日中曬令染不好，佛言：「不應日中曬曝。」于陰處曬致令醭出，佛言：「非在烈日，復非極陰，隨時曬曝。」又復以衣與染木同煮令衣損壞，佛言：「別煎染汁。」一度煮已即便棄擲，佛言：「三煮方棄。」苾芻三度煮汁皆一處安，佛言：「三皆別安。」不能記知何者初中后，佛言：「書字記其次第。」苾芻以汁澆在衣上，佛言：「不應，先於盆中置染汁已然後投衣。」便多著汁曬時流下，佛言：「不應多著。」或時染少令衣斑駁，佛言：「不得極多極少，應處中斟酌。」在地曬衣塵土便污，佛言：「不應爾。」復于草束上曬，汁向一邊，佛言：「可於繩上或在竿上」。便搭繩上，中無染色，佛言：「可於繩上搭衣一邊以竹夾夾定，若恐損衣以物替夾。」苾芻不數翻轉，汁向一邊，佛言：「應數翻轉。」時有苾芻作重大衣，染安繩上重不能勝，佛言：「敷草上曬，數須翻轉。」有以新汁而染舊衣，有以新衣

【現代漢語翻譯】 現代漢語譯本： 『獲得多福，事業順利，利益無窮。』於是前往佛陀處，詳細陳述了以上情況，乃至佛陀和僧眾都來到他家安坐。長者便將新的食器分發給上座（資歷高的僧人），舊的食器分發給下座（資歷低的僧人）。比丘（佛教僧侶）們心生疑惑，不肯接受，佛陀說：『因為來源清凈，所以應該接受，不要產生疑惑。』長者供養食物，使大家都吃飽喝足，佛陀為他們說法后，便從座位上離開了。

這件事發生在室羅伐城（Śrāvastī）。比丘需要染色，世尊（釋迦牟尼佛的尊稱）聽許了。比丘煮濕的染木，導致染料變質，佛陀說：『曬乾后再煮。』於是在太陽下暴曬，導致染色效果不好，佛陀說：『不應該在太陽下暴曬。』於是在陰暗處晾曬，導致生出黴菌，佛陀說：『不要在烈日下，也不要在極陰暗的地方，要隨時根據情況晾曬。』又用衣服和染木一起煮，導致衣服損壞，佛陀說：『要單獨煎煮染汁。』煮一次後就丟棄，佛陀說：『要煮三次再丟棄。』比丘將三次煮的染汁放在一處，佛陀說：『三次的染汁要分別放置。』無法記住哪個是初次、中間、最後一次煮的，佛陀說：『寫字記錄它們的次序。』比丘將染汁澆在衣服上，佛陀說：『不應該這樣，應該先在盆中放入染汁，然後再把衣服放進去。』放了太多的染汁，晾曬時流了下來，佛陀說：『不應該放太多。』有時染汁太少，導致衣服顏色斑駁，佛陀說：『不能太多也不能太少，應該適中斟酌。』在地上晾曬衣服，塵土會弄髒衣服，佛陀說：『不應該這樣。』又在草堆上晾曬，染汁流向一邊，佛陀說：『可以在繩子上或竿子上晾曬。』便搭在繩子上，中間沒有染色，佛陀說：『可以在繩子上搭衣服的一邊，用竹夾夾住固定，如果擔心損壞衣服，可以用東西代替夾子。』比丘不經常翻轉，染汁流向一邊，佛陀說：『應該經常翻轉。』當時有比丘做了很重的衣服，晾在繩子上，繩子承受不住，佛陀說：『可以鋪在草地上晾曬，要經常翻轉。』有人用新的染汁染舊衣服，有人用新的衣服

【English Translation】 English version: 'One obtains much fortune, one's endeavors are successful, and benefits are boundless.' Thereupon, he went to the Buddha and extensively described the above situation, to the extent that the Buddha and the Sangha (Buddhist monastic community) all came and sat down in his home. The elder then distributed new utensils to the senior monks (those of higher standing) and old utensils to the junior monks (those of lower standing). The Bhikshus (Buddhist monks) became doubtful and were unwilling to accept them. The Buddha said, 'Because the source is pure, you should accept them; do not harbor doubts.' The elder provided food, satisfying everyone, and after the Buddha preached the Dharma (Buddhist teachings) to them, he departed from his seat.

This event occurred in Śrāvastī (a major city in ancient India). The Bhikshus needed dye, and the World-Honored One (a title for the Buddha) permitted it. The Bhikshus boiled wet dye-wood, causing the dye to spoil. The Buddha said, 'Dry it in the sun before boiling.' Then they exposed it to the sun, causing the dyeing to be ineffective. The Buddha said, 'You should not expose it to the sun.' Then they dried it in a shady place, causing mildew to form. The Buddha said, 'Not in the scorching sun, nor in extreme shade; dry it according to the conditions.' Furthermore, they boiled the clothes together with the dye-wood, causing the clothes to be damaged. The Buddha said, 'Boil the dye separately.' After boiling it once, they discarded it. The Buddha said, 'Boil it three times before discarding it.' The Bhikshus placed the three boilings of dye together in one place. The Buddha said, 'Keep the three separately.' They could not remember which was the first, middle, or last boiling. The Buddha said, 'Write down the order.' The Bhikshus poured the dye onto the clothes. The Buddha said, 'You should not do that; first put the dye in a basin, then put the clothes in.' They put too much dye, and it flowed down while drying. The Buddha said, 'You should not put too much.' Sometimes there was too little dye, causing the clothes to be mottled. The Buddha said, 'It should not be too much or too little; you should measure it moderately.' Drying the clothes on the ground, the dust would soil them. The Buddha said, 'You should not do that.' Again, they dried them on a bundle of grass, and the dye flowed to one side. The Buddha said, 'You can dry them on a rope or a pole.' Then they hung them on a rope, and the middle was not dyed. The Buddha said, 'You can hang one side of the clothes on the rope and fix it with a bamboo clip; if you are worried about damaging the clothes, use something else instead of a clip.' The Bhikshus did not turn them frequently, and the dye flowed to one side. The Buddha said, 'You should turn them frequently.' At that time, there were Bhikshus who made heavy robes, and the rope could not bear the weight. The Buddha said, 'You can spread them on the grass to dry, and you must turn them frequently.' Some used new dye to dye old clothes, and some used new clothes

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投之舊汁，佛言：「新衣新汁、舊衣舊汁，不應異此。」有以新衣曝于陰處，便以故服曬在日中，佛言：「新在日中，故於陰處。」染衣之時以第三汁先用染衣，次中后初，佛言：「先初，次中及后。」染衣既竟不以水挼，衣色斑駁，佛言：「應以水挼。」苾芻染了當日水挼，佛言：「應待明日。」正染衣時風雨來至，苾芻慞惶不知何處欲曬衣服？佛言：「應置檐前。」即于檐前染衣，令染汁污地，俗旅見問：「聖者何因此處得有流血？」答言：「非血，是我染處。」遂生譏丑。苾芻以緣白佛，佛言：「染衣之處或以牛糞或用土涂拭。」

緣處同前。給孤長者創造此等施佛僧已，所有墻壁未為彩畫，便作是念：「我今請佛欲畫僧寺。」至禮佛足退居一面，白言：「大德！寺墻未畫，我今欲畫。」佛言：「隨意。」長者不解，來白苾芻，苾芻不知用何彩色？便往白佛，佛言：「善哉！長者不知，汝今復問，應用四色：青、黃、赤、白，及雜彩色以充圖畫。」

第三門第八子攝頌曰：

造寺所須物、　　穿床禮敬儀、 　別畜剃髮衣、　　花鬘掛眠處。

緣處同前。於此城中有一長者，施食苾芻數至其舍，遂令長者住歸戒中。後於異時因說七種有事福業，報言：「聖者！我欲隨一福業發意修營。」

【現代漢語翻譯】 現代漢語譯本： 將新衣投入舊染汁中，佛說：『新衣應使用新染汁，舊衣應使用舊染汁，不應與此不同。』有人將新衣放在陰涼處晾曬，卻將舊衣放在陽光下曝曬，佛說：『新衣應放在陽光下，舊衣應放在陰涼處。』染色時，先用第三道染汁染色，然後依次是中間的、後面的、最初的染汁，佛說：『應先用最初的，然後依次是中間的和後面的。』染色完畢后不用水揉搓，導致衣服顏色斑駁，佛說：『應該用水揉搓。』有比丘當天染完衣服就用水揉搓，佛說：『應該等到第二天。』正在染衣服時，突然颳風下雨，比丘們驚慌失措，不知道該在哪裡晾曬衣服？佛說：『應該放在屋檐下。』於是就在屋檐下染衣服，染汁弄髒了地面，路過的俗人看見后問：『聖者，為何此處會有血跡？』回答說：『這不是血，是我染衣服的地方。』於是就產生了譏諷和醜聞。比丘將此事稟告佛陀，佛說：『染衣服的地方可以用牛糞或泥土塗抹擦拭。』 事情的起因與之前相同。給孤獨長者建造了這些施捨給佛和僧眾的場所后，所有的墻壁還沒有進行彩繪，於是就想：『我現在想請佛陀來為僧寺繪製壁畫。』於是去禮拜佛足，然後退到一旁，稟告說：『大德，寺廟的墻壁還沒有繪製，我現在想進行繪製。』佛說：『隨你的意願。』長者不明白，就去問比丘，比丘也不知道該用什麼顏色？於是就去稟告佛陀，佛說：『很好！長者不明白，現在你又來問，應該使用四種顏色：青色、黃色、紅色、白色，以及各種混合的顏色來充實圖畫。』 第三門第八子的攝頌說： 建造寺廟所需的物品、 穿床（chuān chuáng，指一種床的樣式，具體含義需要根據上下文推斷）禮敬的儀式、 分別畜養（fēn bié xù yǎng，指分別飼養不同的動物）剃髮（tì fà，剃除頭髮）的衣服、 花鬘（huā mán，花環）懸掛睡眠的地方。 事情的起因與之前相同。在這個城中有一位長者，佈施食物給比丘，多次到他的住所，於是就讓長者受持歸戒。後來在其他時候，因為談論七種有事福業，（長者）回答說：『聖者，我想要隨順其中一種福業發心修營。』

【English Translation】 English version: When new clothes were put into old dye, the Buddha said, 'New clothes should use new dye, and old clothes should use old dye. It should not be different from this.' Someone put new clothes to dry in the shade but put old clothes to dry in the sun. The Buddha said, 'New clothes should be in the sun, and old clothes should be in the shade.' When dyeing clothes, the third dye was used first, followed by the middle, last, and first dyes. The Buddha said, 'The first should be used first, followed by the middle and last.' After dyeing, the clothes were not rubbed with water, causing the colors to be mottled. The Buddha said, 'They should be rubbed with water.' A Bhikshu rubbed the clothes with water on the same day they were dyed. The Buddha said, 'They should wait until the next day.' While dyeing clothes, wind and rain suddenly came, and the Bhikshus were flustered and did not know where to dry the clothes. The Buddha said, 'They should be placed under the eaves.' So they dyed clothes under the eaves, and the dye stained the ground. Passersby saw it and asked, 'Venerable ones, why is there blood here?' They replied, 'This is not blood, it is where I dye clothes.' This caused ridicule and scandal. The Bhikshu reported this matter to the Buddha, who said, 'The place where clothes are dyed should be smeared with cow dung or mud.' The circumstances were the same as before. After Anathapindika (Gěi Gū Dú Cháng Zhě, a wealthy merchant known for his generosity) built these places to donate to the Buddha and the Sangha, all the walls had not yet been painted. So he thought, 'I now want to invite the Buddha to paint murals for the monastery.' He went to pay homage to the Buddha's feet, then retreated to one side and reported, 'Great Virtue, the walls of the monastery have not yet been painted. I now want to paint them.' The Buddha said, 'As you wish.' The elder did not understand, so he asked the Bhikshus, who did not know what colors to use. So they reported to the Buddha, who said, 'Excellent! The elder does not understand, and now you ask again. Four colors should be used: blue, yellow, red, and white, as well as various mixed colors to fill the paintings.' The eighth son of the third gate's summary verse says: Items needed for building a monastery, the ritual of piercing beds (chuān chuáng, the specific meaning needs to be inferred from the context) and paying respect, separately raising (fēn bié xù yǎng, referring to raising different animals separately) clothes for shaving hair (tì fà, shaving hair), flower garlands (huā mán, flower wreath) hanging where one sleeps. The circumstances were the same as before. In this city, there was an elder who gave food to the Bhikshus, visiting his residence many times, so he had the elder take refuge in the precepts. Later, at another time, because of discussing the seven kinds of meritorious deeds, (the elder) replied, 'Venerable ones, I want to follow one of these meritorious deeds and aspire to cultivate it.'

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苾芻答曰：「善哉！應作。」問言：「聖者！我作何事？」答曰：「可為眾僧修營住處。」「聖者！我今現有造寺之直，然無善伴助我修營。」答言：「長者！仁當辦物，我助修營。」「善哉！聖者。」即授錢物。苾芻唸曰：「此物即是屬四方僧，如何費用造器具耶？我于余處別更求覓。」長者錢物貯于庫中。后時長者作如是念：「聖者好心為我造寺，試往觀察其狀如何？」往觀其處一無營造，問苾芻曰：「許為造寺，何意空無？」答曰：「既無作具，用何營造？」報言：「施物何不營為？」答曰：「物在庫中。」長者曰：「宜用此物造諸器具。」答曰：「此物屬四方僧，我不敢用。」長者言：「造寺元屬四方眾僧，費用何過？」答言：「長者！我往白佛，有教當行。」長者言：「隨意往白。」便告諸苾芻，苾芻白佛，佛言：「此物用造器具修營寺宇。」時彼苾芻營造寺時巡家乞食，長者見怪：「為我造寺因何行乞？寺中錢物可充食用，如其少者我更持來。」答曰：「豈我一人食四方物？」長者言：「我意相通，此有何過？」苾芻曰：「我問世尊。」苾芻白佛，佛言：「營作之人應食寺物。」雖聞許食尚啖粗餐，佛言：「不應粗食。」彼作上食，佛言：「不應絕上，應觀余寺體例為食。」

緣處同前。時有苾芻

【現代漢語翻譯】 現代漢語譯本：比丘回答說：『很好！應該這樣做。』（長者）問道：『聖者！我應該做什麼事呢？』（比丘）回答說：『可以為眾僧修建住所。』（長者說：）『聖者！我現在有建造寺廟的資金，但是沒有好的夥伴幫助我修建。』（比丘）回答說：『長者！您負責準備材料，我幫助您修建。』（長者說：）『很好！聖者。』隨即交付了錢財物品。比丘心想：『這些東西是屬於四方僧眾的，怎麼能用來製造器具呢？我到別的地方另外尋求。』長者把錢財物品儲藏在倉庫中。後來長者這樣想：『聖者好心為我建造寺廟，我試著去看看情況怎麼樣了？』前往觀看，那裡什麼也沒有建造，（長者）問比丘說：『答應為我建造寺廟，為什麼空無一物？』（比丘）回答說：『既然沒有工具，用什麼建造呢？』（長者）說：『我佈施的財物為什麼不拿去製造工具呢？』（比丘）回答說：『東西在倉庫里。』長者說：『應該用這些東西製造各種器具。』（比丘）回答說：『這些東西屬於四方僧眾，我不敢用。』長者說：『建造寺廟本來就是爲了四方僧眾，花費這些有什麼過錯？』（比丘）回答說：『長者！我前去稟告佛陀，聽從佛陀的教誨再行動。』長者說：『隨您去稟告。』（比丘）便告訴了眾比丘，眾比丘稟告佛陀，佛陀說：『這些東西可以用來製造器具，修建寺廟。』當時那位比丘在建造寺廟的時候，挨家挨戶乞討食物，長者覺得奇怪：『為我建造寺廟，為什麼還要乞討？寺廟裡的錢財物品足夠食用，如果不夠，我再拿來。』（比丘）回答說：『難道我一個人吃四方僧眾的食物嗎？』長者說：『我的意思是大家互相幫助，這有什麼過錯？』比丘說：『我問問世尊。』比丘稟告佛陀，佛陀說：『負責建造的人應該食用寺廟的食物。』雖然聽聞允許食用，（比丘）仍然吃粗糙的食物，佛陀說：『不應該吃粗糙的食物。』（比丘）做了上等的食物，佛陀說：『不應該斷絕上供，應該參考其他寺廟的慣例來食用。』 事情發生的地點和之前一樣。當時有一位比丘

【English Translation】 English version: The Bhikshu (monk) replied, 'Excellent! It should be done.' The Upasaka (devotee) asked, 'Venerable Sir! What should I do?' The Bhikshu replied, 'You can build a dwelling for the Sangha (community of monks).' The Upasaka said, 'Venerable Sir! I currently have the funds to build a temple, but I do not have good companions to help me with the construction.' The Bhikshu replied, 'Upasaka! You should prepare the materials, and I will help you with the construction.' The Upasaka said, 'Very well! Venerable Sir.' He then handed over the money and goods. The Bhikshu thought, 'These things belong to the Sangha of the four directions (everywhere), how can they be used to make tools? I will seek elsewhere.' The Upasaka stored the money and goods in the warehouse. Later, the Upasaka thought, 'The Venerable Sir is kindly building a temple for me, let me try to see how it is going?' He went to see, but there was nothing being built. The Upasaka asked the Bhikshu, 'You promised to build a temple for me, why is there nothing?' The Bhikshu replied, 'Since there are no tools, what can I use to build?' The Upasaka said, 'Why not use the things I donated to make tools?' The Bhikshu replied, 'The things are in the warehouse.' The Upasaka said, 'You should use these things to make various tools.' The Bhikshu replied, 'These things belong to the Sangha of the four directions, I dare not use them.' The Upasaka said, 'Building the temple is originally for the Sangha of the four directions, what is wrong with spending these?' The Bhikshu replied, 'Upasaka! I will go and report to the Buddha (enlightened one), and I will act according to the Buddha's teachings.' The Upasaka said, 'Go and report as you wish.' The Bhikshu then told the other Bhikshus, and the Bhikshus reported to the Buddha. The Buddha said, 'These things can be used to make tools and build the temple.' At that time, when the Bhikshu was building the temple, he went from house to house begging for food. The Upasaka found it strange, 'You are building a temple for me, why are you still begging? The money and goods in the temple are enough to eat, if it is not enough, I will bring more.' The Bhikshu replied, 'How can I alone eat the food of the Sangha of the four directions?' The Upasaka said, 'My intention is that we help each other, what is wrong with that?' The Bhikshu said, 'I will ask the World Honored One (Buddha).' The Bhikshu reported to the Buddha, and the Buddha said, 'The person in charge of construction should eat the food of the temple.' Although he heard that it was permissible to eat, the Bhikshu still ate coarse food. The Buddha said, 'You should not eat coarse food.' The Bhikshu made superior food, and the Buddha said, 'You should not cut off the offerings, you should follow the example of other temples in eating.' The circumstances occurred in the same place as before. At that time, there was a Bhikshu

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忽患腹痛，數去迴轉致有疲睏。苾芻白佛，佛言：「于床穿孔隨時轉易。」即於好床穿破作孔，佛言：「應取故床，若藤織者應割為孔，若絳編者擘開為穴，若病差后隨事料理。」由數迴轉下部瘡痛，佛言：「于床孔邊可安軟物，不凈墮地以瓦盆承，勿令高舉。」糞臭外棄更覓余盆，如是展轉無器可得，佛言：「不應總棄，可畜一一盆洗而曬乾。無第二盆應安樹葉。其盆雖洗臭氣不除應用油涂。」如佛所教應看病人，時有老少苾芻咸來問疾，少至便禮病人、老來病人致敬，緣此祗接病苦轉增，佛言：「彼身不凈不應敬禮，自身污染不合禮他，設他禮時亦不應受。若有違者俱得越法罪。」

具壽鄔波離請世尊曰：「如世尊說：『若不清凈，不應受禮，亦不禮他。』者，大德！不知總有幾種不凈污染？」佛告鄔波離：「有二種不凈：一啖嚼不凈、二穢污不凈。言啖嚼不凈者，謂嚼齒木、啖諸飲食根果餅菜之類。若食啖時及以食了，未凈漱來皆名不凈。穢污不凈者，謂大小便及以料理不凈處並剃髮時，乃至未凈洗濯漱口已來皆名不凈。有如是等不凈觸時受禮、禮他咸招惡作。」(金口明文此方不用，致令軌則並悉湮沈)

緣處同前。具壽鄔波離請世尊曰：「大德！如世尊說：『妙花婆羅門作如是語白言：「喬答

【現代漢語翻譯】 現代漢語譯本

忽感腹痛，多次往返導致疲憊不堪。一位苾芻（bhiksu，比丘，佛教出家男眾）稟告佛陀，佛陀說：『在床上穿孔，以便隨時轉動身體。』於是就在好床上穿破做孔。佛陀說：『應該用舊床，如果是藤編的，就割開做孔；如果是繩編的，就分開做穴。病好之後，再根據情況處理。』因為多次轉動身體，導致下身瘡痛。佛陀說：『在床孔邊可以安放柔軟的東西，不凈之物掉在地上，用瓦盆接著，不要舉得太高。』糞便臭氣外泄，再去尋找其他盆子，這樣輾轉沒有器皿可用。佛陀說：『不應該全部丟棄，可以留下一兩個盆子洗乾淨曬乾。沒有第二個盆子，就用樹葉墊著。即使盆子洗乾淨了，臭氣也無法去除，可以用油塗抹。』按照佛陀所教導的，應該照顧病人。當時有老少苾芻都來探望病人，年輕的來了就禮拜病人，年老的來了就向病人致敬，因為這樣接待，病人的痛苦反而加重了。佛陀說：『他們的身體不乾淨，不應該接受禮拜，自身被污染也不應該禮拜他人，即使他人禮拜，也不應該接受。如果有人違背，都會犯越法罪。』 具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『如世尊所說：『如果不清凈，不應該接受禮拜，也不禮拜他人。』那麼，大德！不知道總共有幾種不清凈的污染？』佛陀告訴鄔波離：『有兩種不清凈：一是啖嚼不凈，二是穢污不凈。所謂啖嚼不凈，是指嚼齒木、吃各種飲食，如根、果、餅、菜之類。在吃東西時以及吃完之後，沒有漱口之前，都叫做不凈。穢污不凈，是指大小便以及處理不凈之處，還有剃髮時，乃至沒有洗手漱口之前，都叫做不凈。如果有如此等等不凈時接受禮拜、禮拜他人，都會招致惡作（dukkhata，一種輕微的罪過）。』（金口明文此方不用，致令軌則並悉湮沈） 緣起與之前相同。具壽鄔波離請問世尊說：『大德！如世尊說：『妙花婆羅門（Brahmin，古印度祭司階層）作如是語白言：「喬答摩（Gautama，釋迦牟尼佛的姓）

【English Translation】 English version

Suddenly experiencing abdominal pain, he went back and forth many times, resulting in exhaustion. A Bhikshu (bhiksu, a Buddhist monk) reported to the Buddha, who said, 'Make a hole in the bed so that you can turn your body at any time.' So, they made a hole in a good bed. The Buddha said, 'You should use an old bed; if it is woven with rattan, cut it to make a hole; if it is braided with rope, separate it to make a hole. After the illness is cured, deal with it according to the situation.' Because of turning the body many times, the lower body became sore. The Buddha said, 'You can put soft things on the edge of the bed hole. If unclean things fall on the ground, use a tile basin to catch them, and do not lift it too high.' The stench of feces leaked out, so they went to find other basins, but in this way, there were no utensils available. The Buddha said, 'You should not discard them all; you can keep one or two basins, wash them clean, and dry them in the sun. If there is no second basin, use leaves to pad it. Even if the basin is washed clean, the odor cannot be removed; you can apply oil.' According to the Buddha's teachings, one should take care of the sick. At that time, both young and old Bhikshus came to visit the sick. The young ones would prostrate to the sick, and the old ones would pay their respects to the sick. Because of this kind of reception, the suffering of the sick increased instead. The Buddha said, 'Their bodies are unclean, and they should not receive prostrations. If one's own body is contaminated, one should not prostrate to others. Even if others prostrate, one should not accept it. If anyone violates this, they will commit a transgression.' The Venerable Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the World Honored One, 'As the World Honored One said, 'If one is not clean, one should not receive prostrations, nor should one prostrate to others.' Then, Great Virtue! I do not know how many kinds of uncleanliness there are in total?' The Buddha told Upali, 'There are two kinds of uncleanliness: one is the uncleanliness of chewing, and the other is the uncleanliness of filth. The so-called uncleanliness of chewing refers to chewing toothpicks, eating various foods such as roots, fruits, cakes, and vegetables. When eating and after eating, before rinsing the mouth, it is called unclean. The uncleanliness of filth refers to urination and defecation, as well as dealing with unclean places, and when shaving the head, until one has washed one's hands and rinsed one's mouth, it is called unclean. If one receives prostrations or prostrates to others when one is in such a state of uncleanliness, one will incur a dukkata (dukkhata, a minor offense).' (These clear instructions are not used here, causing the rules to be submerged and lost.) The circumstances are the same as before. The Venerable Upali asked the World Honored One, 'Great Virtue! As the World Honored One said, 'The Brahmin (Brahmin, the priestly class in ancient India) Beautiful Flower spoke these words, saying, "Gautama (Gautama, the family name of Shakyamuni Buddha)"'

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摩！我乘車時或控馬轡，或舉鞭大𠿒，當爾之時愿表知我婆羅門妙花，頂禮佛足並問起居。」又言：「喬答摩！若復見我涉路行時、或脫革屣、或時避道、或時舒臂，當爾之時，如前表知我申敬問。」又言：「喬答摩！或時見我在自眾中共人談說，若移坐處或去上衣或除頂帽，當爾之時，如前表知我申敬問。」』世尊！未審如來聖教之中，亦同如是禮敬法耶？」佛告鄔波離：「不應如是而行禮敬，凡是口云：『我今敬禮。』但是口業申敬。若時曲躬，口云：『畔睇。』此雖是禮，而未具足。然鄔波離！於我法律有二種敬禮。云何為二？一者五輪著地、二者兩手捉腨，而皆口云：『我今敬禮。』彼云：『無病。』若不爾者俱得越法罪。」

緣處同前，時諸苾芻隨著何衣剃除鬚髮，還披此服而為食啖及禮大師。不信之人見生嫌恥：「沙門釋子實不清凈，用剃髮衣便將啖食，還披此服敬禮大師。我等云何於此生敬？」苾芻白佛，佛言：「不於三衣隨披其一而剃鬚發。然應別畜剃髮之衣(即縵條是)，應被此衣而除鬚髮。」時有貧乏此衣難得，佛言：「應用僧腳敧遮身而剃。」除發了時苾芻不洗，諸俗人見皆共譏嫌：「沙門釋子剃鬚發已不知洗浴，可惡之甚。」苾芻白佛，佛言：「剃髮了時宜應洗浴。」時有老病氣力衰

【現代漢語翻譯】 現代漢語譯本：摩！當我乘坐馬車時，無論是控制馬韁，還是高舉鞭子大力揮舞，在那時，希望您能知道我婆羅門（Brahmin，印度教僧侶）妙花向您表達敬意，頂禮佛足並問候起居。」他又說：「喬答摩（Gautama，釋迦牟尼的姓）！如果再看到我走在路上時，或者脫掉鞋子，或者有時避讓道路，或者有時伸展手臂，在那時，就像之前一樣，請知道我向您表達敬意和問候。」他又說：「喬答摩！有時您看到我在自己的群體中與人談話，如果移動座位，或者脫去上衣，或者摘掉帽子，在那時，就像之前一樣，請知道我向您表達敬意和問候。」世尊！我不知道在如來的神聖教誨中，是否也有像這樣的禮敬方式？」佛陀告訴鄔波離（Upali，佛陀的弟子）：「不應該像那樣行禮敬，凡是口中說：『我現在敬禮。』這只是口頭上的表達敬意。如果只是彎腰，口中說：『畔睇（vandati，梵語，敬禮）。』這雖然是禮，但並不完備。然而，鄔波離！在我的法律中有兩種敬禮方式。哪兩種呢？一是五體投地，二是雙手抓住小腿，並且口中都說：『我現在敬禮。』對方回答說：『無病（arogya，梵語，祝願健康）。』如果不這樣做，雙方都會犯越法的罪。」 緣起的地方和之前一樣，當時眾比丘（bhiksu，佛教僧侶）穿著什麼衣服剃除鬚髮，還穿著這件衣服吃飯和禮敬大師。不相信的人見了，心生嫌棄和恥辱：「這些沙門（sramana，出家人）釋子（Sakya-putra，釋迦牟尼的弟子）實在不清凈，用剃過頭髮的衣服就拿來吃飯，還穿著這件衣服敬禮大師。我們怎麼能對他們生起敬意呢？」比丘將此事稟告佛陀，佛陀說：「不要穿著三衣（tricivara，僧侶的袈裟）中的任何一件來剃除鬚髮。應該另外準備一件剃髮用的衣服（就是縵條（samghati，僧伽梨，一種袈裟）），應該穿著這件衣服來剃除鬚髮。」當時有些貧窮的人難以得到這件衣服，佛陀說：「可以用僧眾的腳衣（即裙子）遮住身體來剃髮。」剃完頭髮后，比丘不洗澡，一些俗人見了都一起譏笑嫌棄：「這些沙門釋子剃完鬚髮后不知道洗澡，真是太可惡了。」比丘將此事稟告佛陀，佛陀說：「剃完頭髮后應該洗澡。」當時有些年老體弱的人氣力衰微。

【English Translation】 English version: 'O venerable one! When I am riding in a carriage, whether controlling the reins or raising the whip high and striking it forcefully, at that time, may you know that I, the Brahmin (Brahmin, a Hindu priest) Myo-hana, am expressing my respect to you, bowing at the Buddha's feet and inquiring about your well-being.' He also said, 'Gautama (Gautama, the family name of Sakyamuni)! If you see me walking on the road, either taking off my shoes, or sometimes avoiding the road, or sometimes stretching my arms, at that time, as before, may you know that I am expressing my respect and greetings to you.' He also said, 'Gautama! Sometimes you see me talking with people in my own group, if I move my seat, or take off my upper garment, or remove my hat, at that time, as before, may you know that I am expressing my respect and greetings to you.' World-Honored One! I do not know whether in the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) sacred teachings, there is also such a way of showing respect?' The Buddha told Upali (Upali, a disciple of the Buddha), 'One should not perform reverence in that way. Whoever says, 'I now pay homage,' is merely expressing reverence verbally. If one only bows and says, 'Vandati (vandati, Sanskrit, to pay homage),' this, although it is reverence, is not complete. However, Upali! In my law, there are two kinds of reverence. What are the two? One is prostrating with the five limbs touching the ground, and the other is grasping the calves with both hands, and both should say, 'I now pay homage.' The other person replies, 'Arogya (arogya, Sanskrit, wishing good health).' If this is not done, both parties will commit a transgression of the law.' The circumstances were the same as before. At that time, the bhiksus (bhiksu, Buddhist monks) were using whatever clothes they were wearing to shave their beards and hair, and they were still wearing these clothes to eat and pay homage to the master. Those who did not believe felt disgusted and ashamed: 'These sramanas (sramana, renunciates) Sakya-putras (Sakya-putra, disciples of Sakyamuni) are truly impure. They use the clothes they shaved their hair with to eat, and they still wear these clothes to pay homage to the master. How can we have respect for them?' The bhiksus reported this matter to the Buddha, and the Buddha said, 'Do not use any of the three robes (tricivara, the robes of a monk) to shave your beards and hair. You should prepare another robe for shaving (that is, the samghati (samghati, a type of robe)), and you should wear this robe to shave your beards and hair.' At that time, some poor people found it difficult to obtain this robe, and the Buddha said, 'You can use the sanghakaccha (a type of undergarment) to cover your body while shaving.' After shaving their hair, the bhiksus did not bathe, and some laypeople saw this and all ridiculed and despised them: 'These sramanas Sakya-putras do not know to bathe after shaving their beards and hair, it is truly disgusting.' The bhiksus reported this matter to the Buddha, and the Buddha said, 'You should bathe after shaving your hair.' At that time, some elderly and sick people were weak.

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微，或復有時求水難得，佛言：「如此之類應洗五支：謂頭及手足。」

緣處同前。時有敬信婆羅門及居士等，以妙花鬘來施苾芻，皆不敢受。俗人報曰：「聖者！廣說如上，乃至我今豈可舍諸善品往後世耶？幸當爲受。」苾芻白佛，佛言：「見施花鬘宜應為受。」彼受得已隨處棄擲，彼見嫌曰：「我以貴價買得此花，供養仁等何因漫棄？」佛言：「不應輒棄。」苾芻便用於發爪窣睹波懸以供養，彼言：「聖者！豈我不見發爪塔耶？我于先時已供養塔，今故持來奉上仁等。」苾芻得已掛房門上，俗人見時謂是佛殿即便敬禮，佛言：「勿安門外應置房中。」彼露處安，同前招過，佛言：「應安屏處，時復嗅香，但是香物能益眼根。」苾芻不知云何屏處？佛言：「可於臥處掛在頭邊。」

第三門第九子攝頌曰：

好座並床施、　　香泥及缽龕、 　油器法語行、　　衣袋持三索。

緣在室羅伐城。佛告諸苾芻：「若得妙好床座，僧伽應受，別人不許。得大倚床，此亦是僧，非別人也。」

緣處同前。信敬俗人以上香泥來施苾芻，皆不敢受。俗旅報曰：「聖者！我今以仁為福田，廣說如上，乃至我今豈可舍諸善品往後世耶？幸當爲受。」苾芻白佛，佛言：「應受。」既受得已對面棄地，彼起譏

【現代漢語翻譯】 現代漢語譯本： 微，或者有時求水難以得到，佛說：『這種情況應該洗五個部位：就是頭、手和腳。』

因緣和地點與之前相同。當時有虔誠敬信的婆羅門（Bāluómén，古印度僧侶階層）和居士（Jūshì，在家佛教信徒）等人，用美好的花鬘（Huāmán，花環）來佈施給苾芻（Bìchú，比丘），比丘們都不敢接受。俗人（Súrén，指在家之人）說道：『聖者！我已經像上面說的那樣解釋過了，乃至我今天怎麼可以捨棄這些善品留到後世呢？希望你們接受。』苾芻稟告佛，佛說：『見到佈施花鬘，應該接受。』他們接受后隨意丟棄，那些俗人見了責怪說：『我用昂貴的價格買來這些花，供養你們，為什麼隨意丟棄？』佛說：『不應該隨便丟棄。』苾芻便用來懸掛在頭髮、指甲做的窣堵波（Sūdǔpō，佛塔）上以作供養，他們說：『聖者！難道我沒見過發爪塔嗎？我先前已經供養過塔了，現在特意拿來奉獻給你們。』苾芻得到后掛在房門上，俗人看見時以為是佛殿，便恭敬禮拜，佛說：『不要安放在門外，應該放在房中。』他們放在露天的地方，和之前一樣招致過失，佛說：『應該安放在隱蔽的地方，時常聞聞香味，因為這些香物能夠有益於眼根。』苾芻不知道什麼地方是隱蔽的地方？佛說：『可以掛在睡覺的地方，放在頭邊。』

第三門第九子的攝頌說：

好的座位和床施捨，香泥和缽龕，油器法語行，衣袋持三索。

因緣發生在室羅伐城（Shìluōfácheng，古印度城市）。佛告訴各位苾芻：『如果得到美好床座，僧伽（Sēngqié，僧團）應該接受，不允許個人接受。得到大的靠背床，這也是僧團的，不是個人的。』

因緣和地點與之前相同。信敬的俗人拿上好的香泥來佈施給苾芻，比丘們都不敢接受。俗人說道：『聖者！我現在把你們當作福田，我已經像上面說的那樣解釋過了，乃至我今天怎麼可以捨棄這些善品留到後世呢？希望你們接受。』苾芻稟告佛，佛說：『應該接受。』接受之後，面對面地丟在地上，他們開始譏諷。

【English Translation】 English version: Furthermore, there are times when water is difficult to obtain. The Buddha said, 'In such cases, one should wash the five limbs: namely, the head, hands, and feet.'

The circumstances and location are the same as before. At that time, there were respectful and faithful Brahmins (Bāluómén, ancient Indian priestly class) and lay practitioners (Jūshì, Buddhist lay followers) who came to offer beautiful flower garlands (Huāmán, flower wreaths) to the Bhikshus (Bìchú, monks), but the Bhikshus dared not accept them. The laypeople said, 'Venerable ones! I have already explained as above, and how can I abandon these virtuous offerings for the afterlife? Please accept them.' The Bhikshus reported this to the Buddha, who said, 'Upon seeing flower garlands offered, you should accept them.' After accepting them, they discarded them at random. Upon seeing this, the laypeople complained, 'I bought these flowers at a high price to offer to you, why do you discard them so carelessly?' The Buddha said, 'You should not discard them carelessly.' The Bhikshus then used them to hang on stupas (Sūdǔpō, Buddhist pagodas) made of hair and nails as offerings. The laypeople said, 'Venerable ones! Have I not seen hair and nail stupas before? I have already made offerings to stupas in the past, and now I specifically bring these to offer to you.' After receiving them, the Bhikshus hung them on the door of their rooms. When the laypeople saw them, they thought it was a Buddha hall and respectfully bowed. The Buddha said, 'Do not place them outside the door, but inside the room.' They placed them in an exposed place, which led to the same faults as before. The Buddha said, 'They should be placed in a secluded place, and the fragrance should be smelled from time to time, because these fragrant items can benefit the eye faculty.' The Bhikshus did not know what constituted a secluded place. The Buddha said, 'They can be hung near the sleeping area, by the head.'

The ninth verse of the third section states:

Good seats and beds are given, fragrant mud and alms bowls, oil containers, Dharma practice, clothing bags holding three ropes.

The circumstances occurred in Shravasti (Shìluōfácheng, ancient Indian city). The Buddha told the Bhikshus, 'If good seats and beds are obtained, the Sangha (Sēngqié, monastic community) should accept them, not individuals. If a large reclining bed is obtained, this also belongs to the Sangha, not to individuals.'

The circumstances and location are the same as before. Respectful laypeople brought fine fragrant mud to offer to the Bhikshus, but the Bhikshus dared not accept it. The laypeople said, 'Venerable ones! I now regard you as fields of merit. I have already explained as above, and how can I abandon these virtuous offerings for the afterlife? Please accept them.' The Bhikshus reported this to the Buddha, who said, 'You should accept it.' After accepting it, they threw it on the ground face to face, and they began to ridicule.

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嫌：「我以貴價賈得此香，仁今棄擲！」苾芻白佛，佛言：「不應棄擲。」便將涂拭發爪佛塔廣說如前，乃至「受已應置頭邊，涂于壁上，時時鼻嗅，凡諸香物能令眼明。」時有信心長者請苾芻眾就舍而食，以上香泥塗苾芻足，皆不敢受。報言：「聖者！諸有信敬婆羅門，他施香泥彼得涂頭或摩身體。我敬仁等以香涂足，因何不受？」苾芻白佛，佛言：「為受涂足香泥。」受已棄擲，諸俗人見，廣說如前。「善哉！仁等當爲我受。」將至寺中隨情所作。苾芻白佛，佛言：「如前不應對面棄擲。」

緣處同前。時諸苾芻隨處安缽令其損壞，苾芻白佛，佛言：「不應隨處安缽，應為缽龕。」時諸苾芻穿墻而作，佛言：「不應如是，初造寺時于諸房中作安缽處。」佛言應作缽龕者，蘭若苾芻無作龕處，佛言：「應用葛蔓或以草索編籠，涂以牛糞或將泥拭。」置缽于中有塵土入，佛言：「應還如是作蓋合之，不應置地。宜可施繫掛在樹枝。」苾芻出行隨身將去，不信者見共起譏嫌，問言：「聖者！所持之物，為是雞籠及安獼猴耶？」佛言：「若出行時不應持去，可留舊處。」

緣處同前。時有苾芻人間遊行，至一聚落求停止處，主人既許即便洗足復從乞油。其家有女將油來施，苾芻無器展手欲受，女人報言：「聖

【現代漢語翻譯】 嫌（對僧侶的稱呼）說：『我用高價買來這香，您現在卻要丟棄！』 苾芻（bhiksu，佛教出家男眾）稟告佛陀，佛陀說：『不應該丟棄。』 於是將香泥塗抹在頭髮、指甲、佛塔上，像之前說的那樣廣泛使用，乃至『接受后應該放在頭邊，塗在墻上，時常用鼻子聞，凡是香的東西都能使眼睛明亮。』 當時有位有信仰的長者邀請眾苾芻到家中吃飯，用上好的香泥塗抹苾芻的腳，但他們都不敢接受。長者說：『聖者！那些信奉婆羅門的人，別人施捨香泥，他們可以用來涂頭或摩擦身體。我尊敬各位，所以用香塗抹你們的腳，為什麼不接受呢？』 苾芻稟告佛陀，佛陀說：『可以接受涂腳的香泥。』 接受后就丟棄，被俗人看見，像之前說的那樣議論紛紛。『很好！你們應當為我接受。』 於是將香泥帶到寺廟中，隨意使用。苾芻稟告佛陀，佛陀說：『像之前一樣，不應該當面丟棄。』 事情的起因和地點與之前相同。當時眾苾芻隨意放置缽（patra，食器），導致缽損壞。苾芻稟告佛陀，佛陀說：『不應該隨意放置缽，應該做缽龕（存放缽的架子）。』 當時眾苾芻在墻上鑿洞來做缽龕，佛陀說：『不應該這樣做，最初建造寺廟時，應該在各個房間里設定安放缽的地方。』 佛陀說應該做缽龕，但蘭若（aranya，寂靜處）的苾芻沒有做缽龕的地方，佛陀說：『可以用葛藤或草繩編織成籠子，塗上牛糞或用泥擦拭。』 將缽放在裡面，有塵土進入，佛陀說：『應該像這樣製作蓋子蓋上，不應該放在地上。可以繫上繩子掛在樹枝上。』 苾芻出行時隨身帶著缽，不信的人看見后一起譏笑，問道：『聖者！所拿的東西，是雞籠還是用來安放獼猴的？』 佛陀說：『如果出行時不應該帶著缽，可以留在原來的地方。』 事情的起因和地點與之前相同。當時有位苾芻在人間游化，到一個村落請求借宿，主人答應后，苾芻洗完腳又向主人要油。這家有個女兒拿油來施捨，苾芻沒有器皿，伸出手想接受，女人說：『聖

【English Translation】 The criticizer (referring to the monks) said: 'I bought this incense at a high price, and now you are discarding it!' The Bhikshus (bhiksu, Buddhist monks) reported this to the Buddha, and the Buddha said: 'It should not be discarded.' Then they used the fragrant mud to smear on hair, nails, and pagodas, as described before, even to the point of 'After receiving it, it should be placed by the head, smeared on the wall, and smelled from time to time, for all fragrant things can brighten the eyes.' At that time, a faithful elder invited the Bhikshu Sangha to his house for a meal and used the finest fragrant mud to anoint the feet of the Bhikshus, but they all dared not accept it. The elder said: 'Venerable ones! Those who respect Brahmins, when others offer fragrant mud, they can use it to anoint their heads or rub their bodies. I respect you all, so I anoint your feet with fragrance, why do you not accept it?' The Bhikshus reported this to the Buddha, and the Buddha said: 'You may accept the fragrant mud for anointing the feet.' After accepting it, they discarded it, and the laypeople saw it and gossiped as before. 'Very good! You should accept it for my sake.' Then they took the fragrant mud to the monastery and used it as they pleased. The Bhikshus reported this to the Buddha, and the Buddha said: 'As before, you should not discard it in front of others.' The cause and location are the same as before. At that time, the Bhikshus placed their alms bowls (patra, food vessel) randomly, causing them to be damaged. The Bhikshus reported this to the Buddha, and the Buddha said: 'You should not place the alms bowls randomly, you should make bowl stands (a shelf for storing bowls).' At that time, the Bhikshus made bowl stands by drilling holes in the walls, and the Buddha said: 'You should not do this. When initially building the monastery, you should set up places for placing bowls in each room.' The Buddha said that bowl stands should be made, but the Bhikshus in the aranya (aranya, quiet place) had no place to make bowl stands, and the Buddha said: 'You can use kudzu vines or grass ropes to weave a cage, and coat it with cow dung or wipe it with mud.' When the bowl was placed inside, dust entered, and the Buddha said: 'You should make a lid like this to cover it, and you should not place it on the ground. It is advisable to tie a rope and hang it on a tree branch.' When the Bhikshus traveled, they carried the bowl with them, and those who did not believe saw it and ridiculed them together, asking: 'Venerable ones! Is what you are holding a chicken coop or a place to keep monkeys?' The Buddha said: 'If you are traveling, you should not carry the bowl with you, you can leave it in its original place.' The cause and location are the same as before. At that time, a Bhikshu was wandering among people, and arrived at a village asking for a place to stay. After the host agreed, the Bhikshu washed his feet and then asked the host for oil. The family had a daughter who brought oil to give, but the Bhikshu had no container and stretched out his hand to receive it. The woman said: 'Venerable

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者！雖解乞油，不知持器。」報言：「小妹！佛未聽許。」女人默然。苾芻白佛，佛言：「應持油器。」聞佛聽許，時鄔波難陀將二弟子，各持油器相隨乞油，有一婦人將油來施，見器極大捶胸告曰：「聖者！誰能施滿此大油瓶？」苾芻曰：「奇哉慳惜！隨汝意施，更有信心婆羅門等自當添滿。」女人默然。苾芻白佛，佛言：「不應持大油器從人乞覓。」佛制大已便持小器，將以乞油所用不足，佛言：「不應持極小器。然器有三種：大者二抄、小者一抄，二內名中。應如是畜。」

緣處同前。有二苾芻一老一少，隨路而行說非法語，時有不信心藥叉，聞其所說而作是念：「此釋迦子談說非法隨路而行，我今宜可吸其精氣。」即隨後而去復作是念：「前事已去此不可追，更作邪言當吸精氣。」相隨去時復遇藥叉，是敬信者，彼便問曰：「汝欲何之？」以事具答，彼便報曰：「此二行人必論法語，汝宜且待，勿逐苾芻，我今共汝且申談論。」答言：「知識！我於此二必不相放。」時二藥叉即隨後去。彼二苾芻說非法語，至歧路邊一詣給孤獨園，一向鹿子母舍，時彼小者禮上座足唱言：「好去。」上座答言：「具壽！愿汝無病，勿為放逸。」時二苾芻各隨路去。彼不信藥叉奮迅形儀欲吸精氣，後來藥叉報言：「汝今不

【現代漢語翻譯】 現代漢語譯本：『聖者！即使懂得乞討油，卻不知道拿容器。』（苾芻）回答說：『小妹！佛陀沒有允許這樣做。』那女人沉默了。苾芻稟告佛陀，佛陀說：『應該拿油器。』 聽聞佛陀允許后，當時鄔波難陀帶著兩個弟子，各自拿著油器跟隨乞討油，有一婦人拿油來佈施，看見容器極大捶胸說道：『聖者！誰能施滿這個大油瓶？』 苾芻說：『奇怪啊，你這麼慳吝！隨你的意願佈施吧，更有信心的婆羅門等自然會添滿。』 女人沉默了。苾芻稟告佛陀，佛陀說：『不應該拿著大油器向人乞討。』 佛陀制定了大的（油器）后，便拿著小的（油器），用它乞討油卻不夠用，佛陀說：『不應該拿極小的油器。然而器皿有三種：大的是兩抄（容量單位），小的是一抄，介於兩者之間叫做中等。應該這樣持有。』

（故事）緣起的地方和前面一樣。有兩個苾芻，一個年老一個年少，沿著路走說不符合佛法的言語，當時有一個沒有信心的藥叉（Yaksha，一種鬼神），聽見他們所說的，就生起這樣的念頭：『這兩個釋迦牟尼的弟子談論不符合佛法的言語，沿著路走，我現在應該可以吸取他們的精氣。』 於是就跟在後面而去，又生起這樣的念頭：『之前的事情已經過去了，現在不可追回，如果他們再說邪惡的言語，就吸取他們的精氣。』 跟隨他們去的時候，又遇到一個藥叉，是敬信佛法的，那藥叉便問（不信藥叉）說：『你想要去哪裡？』 （不信藥叉）把事情全部回答了，（敬信藥叉）便告訴（不信藥叉）說：『這兩個修行人必定在談論符合佛法的言語，你應該暫且等待，不要追趕苾芻，我現在和你一起討論。』 （不信藥叉）回答說：『朋友！我對於這兩個人必定不會放過。』 當時兩個藥叉就跟隨在後面去。那兩個苾芻說不符合佛法的言語，到達岔路口邊，一個去給孤獨園（Jetavana Anathapindika's Park），一個去鹿子母舍（Migaramata's House），當時那個年少的（苾芻）禮上座（長老）的腳，告別說：『好好走。』 上座回答說：『具壽（Ayushman，對僧侶的尊稱）！愿你沒有疾病，不要放逸。』 當時兩個苾芻各自沿著路走了。那個不信的藥叉奮迅地顯現形體想要吸取（苾芻的）精氣，後來的藥叉告訴（不信藥叉）說：『你現在不』

【English Translation】 English version: 'Venerable one! Although understanding how to beg for oil, they do not know how to hold a container.' (The Bhikshu) replied, 'Young sister! The Buddha has not permitted this.' The woman remained silent. The Bhikshu reported to the Buddha, and the Buddha said, 'One should carry an oil container.' Having heard that the Buddha permitted it, at that time, Upa-nanda, taking two disciples, each carrying an oil container, followed to beg for oil. A woman came to offer oil, and seeing the container was very large, she beat her chest and said, 'Venerable one! Who can fill this large oil bottle?' The Bhikshu said, 'Strange, how stingy you are! Offer as you wish, and more faithful Brahmins and others will naturally fill it.' The woman remained silent. The Bhikshu reported to the Buddha, and the Buddha said, 'One should not carry a large oil container to beg from people.' After the Buddha forbade large (containers), they then carried small (containers), but using them to beg for oil was not sufficient. The Buddha said, 'One should not carry extremely small containers. However, there are three types of containers: the large one holds two chao (a unit of measurement), the small one holds one chao, and the one in between is called medium. One should keep them like this.'

The place where the story originated is the same as before. There were two Bhikshus, one old and one young, walking along the road speaking words that were not in accordance with the Dharma. At that time, there was a Yaksha (a type of spirit) without faith, who heard what they were saying, and the thought arose in his mind: 'These two disciples of Shakyamuni are talking about words that are not in accordance with the Dharma, walking along the road, I should now be able to absorb their essence.' So he followed behind them, and then the thought arose in his mind: 'The previous matter has already passed, and it cannot be recovered now, if they say evil words again, then I will absorb their essence.' While following them, he met another Yaksha, who was faithful to the Dharma, and that Yaksha asked (the unfaithful Yaksha), 'Where do you want to go?' (The unfaithful Yaksha) answered everything, and (the faithful Yaksha) told (the unfaithful Yaksha), 'These two practitioners must be talking about words that are in accordance with the Dharma, you should wait for a while, do not chase after the Bhikshus, I will discuss it with you now.' (The unfaithful Yaksha) replied, 'Friend! I will definitely not let go of these two people.' At that time, the two Yakshas followed behind them. The two Bhikshus spoke words that were not in accordance with the Dharma, and when they reached the side of a fork in the road, one went to Jetavana Anathapindika's Park, and one went to Migaramata's House. At that time, the younger (Bhikshu) bowed at the feet of the senior (elder), and bid farewell saying, 'Have a good journey.' The senior replied, 'Ayushman (a respectful term for monks)! May you be free from illness, and do not be negligent.' At that time, the two Bhikshus each went along their own path. The unfaithful Yaksha vigorously manifested his form, wanting to absorb (the Bhikshu's) essence, and the Yaksha who came later told (the unfaithful Yaksha), 'You are not now'

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應輒為造次，彼二苾芻已說妙法，汝自不解漫生瞋恚。」彼復問云：「何者是法？」「汝豈不聞大云：『無病，勿為放逸。』得無病者，佛言大利；勿放逸者，眾善之本。如世尊說：

「『若不放逸者，　　能得不死處； 　　若作放逸人，　　終歸於死路。』」

彼聞法已心生歡喜隨路而歸。時後藥叉便作是念：「此即是我所為之事，我今宜去白世尊知。」既至佛所禮雙足已，在一面坐，白言：「大德！有諸藥叉是非人主，于佛法中情懷信敬，復有藥叉專懷不信。凡藥叉眾于佛法中多不敬信，諸有苾芻隨路行時作非法語，恐藥叉聞作無利事，唯愿世尊制諸苾芻應存正念，隨路行時莫非法語，愿慈悲故。」世尊知已默然而受。時彼藥叉知佛許已禮足而去。爾時世尊，藥叉去後于大眾中就座而坐，告諸苾芻曰：「我聞藥叉作如是說：『苾芻在道作非法言隨路而去，無信藥叉伺求其便。』爾所為非，諸出家者隨路行時作非法語，是故我今制諸苾芻隨路行時所有行法。苾芻涉路行時有二種事：一作法語、二聖默然，于止息處說聖伽他：

「『世間五欲樂，　　或復諸天樂； 　　若比愛盡樂，　　千分不及一。 　　由集能生苦，　　因苦復生集； 　　八聖道能超，　　至妙涅槃處。 　　所為佈施者，　　必

【現代漢語翻譯】 現代漢語譯本：

不應該如此輕率。那兩位比丘已經說了妙法，你自己不理解，反而無端生起嗔恨。』那人又問：『什麼是法？』『你難道沒聽大云說：『沒有疾病，不要放逸。』得到沒有疾病，佛說這是大利益；不放逸，是各種善行的根本。』如世尊所說： 『若不放逸者， 能得不死處； 若作放逸人， 終歸於死路。』 那人聽了法后，心中歡喜，沿著路回去了。當時，藥叉（Yaksa，一種神祇）便這樣想：『這正是我應該做的事，我現在應該去告訴世尊。』到了佛所在的地方，禮拜了佛的雙足后，在一旁坐下，說道：『大德！有一些藥叉是非人的首領，對於佛法心懷敬信，也有藥叉專門懷著不信。一般的藥叉眾對於佛法大多不敬信，那些比丘沿著路走的時候說不合乎佛法的話，恐怕藥叉聽了會做不利的事情，希望世尊制定規矩，讓各位比丘應該心存正念，沿著路走的時候不要說不合乎佛法的話，希望您慈悲。』世尊知道后，默默地接受了。當時，那位藥叉知道佛允許了，就禮拜佛足離開了。那時世尊，藥叉離開后在大眾中就座而坐，告訴各位比丘說：『我聽藥叉這樣說：『比丘在路上說不合乎佛法的話，沿著路走去，沒有信仰的藥叉伺機尋找機會。』你們所做的不對，各位出家的人沿著路走的時候說不合乎佛法的話，因此我現在制定規矩，各位比丘沿著路走的時候應該遵守的行法。比丘在路上行走的時候有兩種做法：一是說合乎佛法的話，二是保持聖潔的沉默，在休息的地方說聖伽陀（Gatha，偈頌）： 『世間五欲樂， 或復諸天樂； 若比愛盡樂， 千分不及一。 由集能生苦， 因苦復生集； 八聖道能超， 至妙涅槃處。 所為佈施者， 必』

【English Translation】 English version:

You shouldn't be so rash. Those two Bhikkhus (Bhikkhu, Buddhist monk) have already spoken the wonderful Dharma (Dharma, the teachings of Buddha), but you don't understand it and instead give rise to anger for no reason.' That person then asked: 'What is the Dharma?' 'Haven't you heard the Great Cloud say: 'Without illness, do not be negligent.' Obtaining freedom from illness, the Buddha said, is a great benefit; not being negligent is the root of all good deeds.' As the World Honored One said: 'If one is not negligent, one can attain the place of immortality; If one acts negligently, one will eventually return to the path of death.' After hearing the Dharma, that person felt joy in his heart and returned along the road. At that time, the Yaksa (Yaksa, a type of deity) thought: 'This is exactly what I should do, I should now go and inform the World Honored One.' Having arrived at the place where the Buddha was, he bowed to the Buddha's feet and sat to one side, saying: 'Great Virtue! There are some Yaksas who are leaders of non-humans, who hold faith and reverence in the Buddha's Dharma, and there are also Yaksas who harbor disbelief. Most of the Yaksa assembly do not respect and believe in the Buddha's Dharma, and when those Bhikkhus walk along the road and speak words that are not in accordance with the Dharma, I fear that the Yaksas will hear them and do unfavorable things. I hope that the World Honored One will establish rules so that all Bhikkhus should keep right mindfulness in their hearts, and when walking along the road, do not speak words that are not in accordance with the Dharma, I hope for your compassion.' The World Honored One knew this and silently accepted it. At that time, that Yaksa, knowing that the Buddha had permitted it, bowed at the Buddha's feet and left. Then the World Honored One, after the Yaksa had left, sat down in the midst of the assembly and told the Bhikkhus: 'I heard the Yaksa say this: 'Bhikkhus speak words that are not in accordance with the Dharma on the road, and walk along the road, and faithless Yaksas seek opportunities to take advantage.' What you have done is wrong, all of you who have left home speak words that are not in accordance with the Dharma when walking along the road, therefore I now establish rules, the conduct that all Bhikkhus should observe when walking along the road. When Bhikkhus walk on the road, there are two things to do: one is to speak words that are in accordance with the Dharma, and the other is to maintain noble silence, and in the place of rest, speak the sacred Gatha (Gatha, a verse): 'The pleasures of the five desires in the world, or the pleasures of the heavens; If compared to the joy of the exhaustion of love, it is not even one in a thousand. From accumulation arises suffering, and from suffering arises accumulation again; The Eightfold Noble Path can transcend, to the wonderful place of Nirvana (Nirvana, enlightenment). Those who give alms, must'

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獲其義利， 　　若為樂故施，　　后必得安樂。』」

緣處同前。苾芻作三衣竟置在肩上隨路而行，遂被汗沾並塵土污，佛言：「應以袋盛置肩而去。」苾芻不知如何作袋。佛言：「可長三肘、闊一肘半，其一肘半中疊縫之。」一頭開口形如象鼻，佛言：「不應如是，可當中開口。」不安怐紐塵土猶入，佛言：「應安怐紐。」苾芻以常用衣置之於下，非常用者安在於上，取時翻攪令衣雜亂，佛言：「常用者在上，非常用者在下。」

緣處同前。時有群賊于路劫人遂入村中，諸人競出趁賊敗散隨處依投。時賊求水無綆及罐，賊帥令人上樹遙望，若有來者可隨借用。見有苾芻隨路而來，遂相告曰：「有釋子來，彼多著事必有罐索，若有者善。彼若無者，當破其腹取血飲之。」作是議已，遙望而住。苾芻來至，問言：「聖者！頗有井索及水罐不？」答言：「我無。」時賊聞已即便鬧亂，各持刀杖左右觀瞻，眾中上首是阿羅漢即便觀察，何故諸人各持刀杖？觀見彼賊欲殺苾芻，告諸賊曰：「何故仁等情生鬧亂？」彼具報知，上座告曰：「仁等勿憂，我皆為辦，必得清水，恣意飲足。」即取苾芻所有腰絳共相連線，復取其缽系使堅牢，放下井中隨意取水，觀察無蟲飽足令飲。諸人慶悅報言：「聖者！如其無水，我

【現代漢語翻譯】 現代漢語譯本：

『獲得其中的意義和利益， 如果爲了快樂而佈施， 以後必定得到安樂。』 緣起和地點與之前相同。有比丘縫製好三衣后，便搭在肩上沿著道路行走，結果被汗水浸濕，又沾染了塵土。佛陀說：『應該用袋子裝著，放在肩上行走。』比丘不知道該如何製作袋子。佛陀說：『可以做成長三肘、寬一肘半的袋子，在一肘半的寬度中間疊縫起來。』（比丘做成）一頭開口，形狀像象鼻。佛陀說：『不應該做成這樣，應該在中間開口。』（比丘做了袋子，但是）沒有安怐紐（kǒuniǔ，鈕釦），塵土仍然進入袋中。佛陀說：『應該安怐紐。』比丘把常用的衣服放在下面，不常用的衣服放在上面，取用的時候翻來倒去，使得衣服雜亂。佛陀說：『應該把常用的衣服放在上面，不常用的衣服放在下面。』 緣起和地點與之前相同。當時有一群盜賊在路上搶劫行人，然後進入村莊。眾人爭相出來追趕盜賊，盜賊被打敗潰散，各自尋找地方躲藏。當時盜賊想要找水，但是沒有井繩和水罐。盜賊頭目讓人爬到樹上遙望，如果有人來，可以去借用他們的井繩和水罐。看見有比丘沿著道路走來，於是互相告知說：『有釋子（shìzǐ，佛教出家人的稱謂）來了，他們攜帶的東西很多，一定有水罐和繩索，如果有的話最好。如果他們沒有，就剖開他的肚子取血飲用。』他們商議完畢，遙望等待。比丘來到后，盜賊問道：『聖者！請問您有井繩和水罐嗎？』比丘回答說：『我沒有。』當時盜賊聽了，立刻喧鬧起來，各自拿著刀杖左右觀望。眾人之中，有一位上首是阿羅漢（āluóhàn，佛教修行 достигшего высшей степени просветления），他觀察到這些人各自拿著刀杖，便觀察是什麼原因。他看到這些盜賊想要殺害比丘，於是告訴眾盜賊說：『各位仁者！為何你們的情緒如此激動，喧鬧起來？』盜賊們把情況如實告知。上座（shàngzuò，寺院中資歷較深的僧人）告訴他們說：『各位不用擔心，我來為你們解決，一定能得到清水，讓你們隨意飲用飽足。』於是取下比丘所有的腰帶，連線起來，又取下比丘的缽（bō，僧人使用的食器），繫牢，放入井中隨意取水，觀察沒有蟲子后，讓盜賊們飽足飲用。眾人高興地說道：『聖者！如果沒水，我們』

【English Translation】 English version:

'Obtaining its meaning and benefit, If one gives for the sake of happiness, One will surely obtain peace and happiness in the future.' The circumstances and location are the same as before. A Bhikshu (bǐqiū, a Buddhist monk) having finished making his three robes, placed them on his shoulder and walked along the road, whereupon they became soaked with sweat and soiled with dust. The Buddha said, 'You should put them in a bag and carry it on your shoulder.' The Bhikshu did not know how to make a bag. The Buddha said, 'It can be three cubits long and one and a half cubits wide, with the one and a half cubits folded and sewn in the middle.' (The Bhikshu made it) with an opening at one end, shaped like an elephant's trunk. The Buddha said, 'It should not be like that, it should be opened in the middle.' (The Bhikshu made a bag, but) without fastening buttons (kǒuniǔ), dust still entered the bag. The Buddha said, 'Buttons should be attached.' The Bhikshu placed his usual clothes at the bottom and his less frequently used clothes on top, and when taking them out, he turned them upside down, causing the clothes to become mixed up. The Buddha said, 'The usual clothes should be on top, and the less frequently used clothes should be at the bottom.' The circumstances and location are the same as before. At that time, a group of thieves robbed people on the road and then entered a village. The people rushed out to chase the thieves, who were defeated and scattered, each seeking a place to hide. At that time, the thieves wanted to find water, but they had no well rope or water jar. The leader of the thieves ordered someone to climb a tree and look out, saying that if anyone came, they could borrow their well rope and water jar. They saw a Bhikshu (bǐqiū, a Buddhist monk) coming along the road, and so they told each other, 'A Shizhi (shìzǐ, a term for Buddhist monks) is coming, they carry many things, they must have a water jar and rope, it would be good if they do. If they don't, we will cut open his belly and drink his blood.' Having discussed this, they waited and watched from afar. When the Bhikshu arrived, the thieves asked, 'Venerable one! Do you have a well rope and water jar?' The Bhikshu replied, 'I do not.' At that time, the thieves heard this and immediately became noisy, each holding knives and staffs, looking around. Among them, the leader was an Arhat (āluóhàn, a Buddhist practitioner who has attained the highest level of enlightenment), and he observed that these people were each holding knives and staffs, so he observed the reason. He saw that these thieves wanted to kill the Bhikshu, so he told the thieves, 'Why are you all so agitated and noisy?' The thieves told him the truth. The senior monk (shàngzuò, a senior monk in the monastery) told them, 'Do not worry, I will take care of it for you, you will surely get clean water, and you can drink your fill.' Then he took all the Bhikshu's waistbands, connected them together, and took the Bhikshu's bowl (bō, a bowl used by monks), tied it securely, and lowered it into the well to draw water at will, observing that there were no insects, and then let the thieves drink their fill. The people rejoiced and said, 'Venerable one! If there is no water, we'

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于仁等相害不疑。善哉聖者當持井索。」苾芻報曰：「當順爾言。」賊便禮足隨路而去。時諸苾芻亦皆飲水，盛滿君持並添澡罐(君持著嘴，澡罐口開)，俱尋前路漸至給園。苾芻見已慰問：「善來！善來！仁等尋途得安隱不？」即便具告。苾芻白佛，佛言：「由是我今聽諸苾芻須持井索。」苾芻聞已持極長繩，佛言：「不應爾。」便持極短，佛言：「不應爾。然繩有三種：謂長、中、短。長者一百五十肘、短者十肘，二內名中。」有處足水尚持長繩，佛言：「可量地勢，長短隨時。」

第三門第十子攝頌曰：

須剃刀應畜、　　及剪甲等物、 　支床並偃枕、　　香土用隨情。

緣處同前。時有苾芻頭髮既長，詣剃髮人處，報言：「賢首！為我剃髮。」彼作是念：「沙門釋子強力使人，虛費功勞竟無酬直。」即取刀具揩拭延時，作如是念：「我速剃者更有人來，如是連延廢我家業。」報言：「且去！午後方來。」隨言而來，復言：「晡后。」晡時既至，複道明朝。常作誑言，竟不為剃。有知識苾芻問言：「具壽！何因數數頻來此家？為是宗親？為是知識？」答言：「不是。但為髮長欲求除剃，彼人誑我為此頻來。」知識報曰：「汝不聞乎！工巧之人難得實語。我解剃髮，佛未見聽。」苾芻白佛，佛

【現代漢語翻譯】 現代漢語譯本：他們互相傷害，毫不懷疑。』善哉，聖者應當拿著井繩。』」比丘回答說：「應當聽從你們的話。」盜賊便禮拜他們的腳，沿著路離開了。當時，各位比丘也都喝了水，盛滿了君持（水瓶，有嘴）並添滿了澡罐（水罐，口是敞開的），一起沿著之前的路走，漸漸到達給孤獨園。比丘們見到他們后慰問說：「善來！善來！你們在路上得到安穩了嗎？」他們便把事情的經過都告訴了比丘們。比丘稟告佛陀，佛陀說：「因為這件事，我現在允許各位比丘應當拿著井繩。」比丘們聽后拿著極長的繩子，佛陀說：「不應該這樣。」又拿著極短的繩子，佛陀說：「不應該這樣。然而繩子有三種：即長、中、短。長繩一百五十肘，短繩十肘，介於二者之間叫做中等。」有些地方水井很淺，仍然拿著長繩，佛陀說：「可以衡量地勢，繩子的長短要隨情況而定。」

第三門第十子攝頌說：

應當備有剃刀，以及剪指甲等的物品，支床和靠枕，香土可以根據情況使用。

事情發生的地點和之前一樣。當時有位比丘頭髮長了，到理髮人那裡，對他說：「賢首！請你為我剃髮。」那人心裡想：「沙門釋子（指佛教出家人）強迫人為他們做事，白白浪費我的功夫，卻一點報酬都沒有。」於是拿起刀具，擦拭很久，故意拖延時間，心裡想：「我如果剃得快，就會有更多人來，這樣接連不斷，會耽誤我的家業。」便對比丘說：「你先去吧！下午再來。」比丘按照他的話下午來了，理髮人又說：「傍晚再來。」傍晚到了，理髮人又說：「明天早上再來。」總是說謊，始終不給比丘剃髮。有位認識情況的比丘問他說：「具壽（對年長比丘的尊稱）！你為什麼總是頻繁地來這家？是親戚嗎？還是朋友？」比丘回答說：「不是。只是因為頭髮長了想剃掉，那個人總是騙我，所以我才頻繁地來這裡。」那位認識情況的比丘說：「你沒聽說過嗎！工匠之人很難說實話。我會剃髮，只是佛陀還沒有允許。」比丘稟告佛陀，佛陀說：

【English Translation】 English version: They harmed each other without suspicion. 'Excellent, the holy ones should carry well ropes.' The Bhikshu (Buddhist monk) replied, 'We should follow your words.' The thieves then bowed at their feet and went along the road. At that time, all the Bhikshus also drank water, filled the Kundika (water bottle with a spout) and added water to the water pot (bathing pot, open mouth), and together followed the previous road, gradually reaching Jetavana. The Bhikshus, seeing them, greeted them, 'Welcome! Welcome! Did you find peace on your journey?' They then told the Bhikshus everything that had happened. The Bhikshus reported to the Buddha, who said, 'Because of this, I now allow all Bhikshus to carry well ropes.' The Bhikshus, hearing this, carried extremely long ropes. The Buddha said, 'That is not appropriate.' Then they carried extremely short ropes. The Buddha said, 'That is not appropriate. However, there are three types of ropes: long, medium, and short. The long one is one hundred and fifty cubits, the short one is ten cubits, and the one in between is called medium.' In some places, the well water was shallow, yet they still carried long ropes. The Buddha said, 'You can measure the terrain, and the length of the rope should be adjusted according to the situation.'

The tenth verse of the third chapter says:

One should have a razor, as well as items for cutting nails, bed supports and pillows, and fragrant earth can be used as desired.

The setting is the same as before. At that time, there was a Bhikshu whose hair had grown long, and he went to a barber and said, 'Virtuous one! Please shave my head.' The barber thought to himself, 'The Shramana Shakya (Buddhist renunciates) force people to work for them, wasting my effort for nothing in return.' So he picked up the tools and wiped them for a long time, deliberately delaying, thinking, 'If I shave quickly, more people will come, and this will continuously delay my family business.' He said to the Bhikshu, 'Go away for now! Come back in the afternoon.' The Bhikshu came back in the afternoon as he was told, and the barber said again, 'Come back in the evening.' When evening came, the barber said again, 'Come back tomorrow morning.' He always told lies and never shaved the Bhikshu's head. A knowledgeable Bhikshu asked him, 'Reverend! Why do you come to this house so often? Are they relatives? Or friends?' The Bhikshu replied, 'No. It's just because my hair is long and I want to shave it off, but that person always lies to me, so I come here so often.' The knowledgeable Bhikshu said, 'Haven't you heard! It is difficult for craftsmen to tell the truth. I know how to shave, but the Buddha has not yet allowed it.' The Bhikshu reported to the Buddha, and the Buddha said:

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言：「若有苾芻解剃髮者，宜於屏處更互剃髮，勿使俗流致生譏笑。」時彼苾芻聞是教已，至知識所報言：「具壽！世尊聽許，仁今可來為我剃髮。」答言：「善哉！雖佛聽許，豈以指頭為仁剃髮，須刀磨石並須鉗子及剪甲刀子。」苾芻以緣白佛，佛言：「我今聽許為僧伽故，畜剃髮刀並雜所須物。」

佛在劫比羅城多根樹園，佛令釋子家別一人得出家已，床無承足臥不安寧。然彼先時支體柔軟，所臥之物悉皆華麗，今時床下身臥不安，無多火力，便詣醫所，問言：「賢首！我無火力，當爲處方。」醫人報曰：「可相隨去觀所住房，于所臥床如何安置？」見其臥床頭邊低下，報言：「聖者！由所臥床頭邊低下，致令四大火力衰微，可於床腳下安支足物。」答曰：「佛未聽許。」「佛大慈悲，必應聽許。」苾芻白佛，佛言：「于所臥床應安支足。」彼依言作，病仍不除。復問醫人與我方藥，醫曰：「若眠臥時，當安偃枕。」答曰：「佛未聽許。」廣說如上，佛言：「臥時當安偃枕。」苾芻不解云何當作？佛言：「作枕之法：用物長四肘、闊二肘，其四肘疊作兩重，縫以為袋，內貯綿絮可用支頭。」

緣在王舍城。畢鄰陀跋蹉性常抱疾，廣說如上，乃至問言：「先持何物？」答言：「我于先時用香薰土。」報

【現代漢語翻譯】 現代漢語譯本：他說：『如果有比丘懂得剃髮，應該在隱蔽的地方互相剃髮，不要讓世俗之人產生譏笑。』當時那位比丘聽了這些教導后，去到一位知識淵博者那裡稟告說：『具壽（對有德長老的尊稱）！世尊已經允許了，您現在可以來為我剃髮了。』對方回答說：『很好！即使佛陀允許了，難道要用指頭為你剃髮嗎？需要剃刀、磨刀石，還需要鉗子和剪指甲刀。』比丘將此事稟告佛陀，佛陀說：『我現在允許爲了僧伽（僧團）的緣故，可以擁有剃髮刀以及其他所需的物品。』

佛陀在劫比羅城（Kapilavastu，古印度城市）的多根樹園。佛陀讓釋迦族（Sakya，古印度的一個種族）的每個家庭都必須有一人出家之後，有比丘因為床沒有承足而臥不安寧。因為他們之前身體柔軟，所睡的都是華麗之物，現在睡在沒有床腳支撐的床上感到不適，沒有多少力氣，便去拜訪醫生，問道：『賢首（對醫生的尊稱）！我沒有力氣，請您為我開個藥方。』醫生回答說：『可以跟我去看看你的住所，看看你的床是如何安置的？』醫生看到他的床頭一邊低垂，便說：『聖者！因為你睡的床頭一邊低垂，導致四大（地、水、火、風）的火力衰微，可以在床腳下安放支撐物。』比丘回答說：『佛陀沒有允許這樣做。』醫生說：『佛陀大慈大悲，一定會允許的。』比丘將此事稟告佛陀，佛陀說：『可以在床下安放支撐物。』比丘按照醫生的話做了，但病仍然沒有好轉。他又問醫生，請醫生給他開藥方。醫生說：『如果睡覺的時候，可以放一個仰臥的枕頭。』比丘回答說：『佛陀沒有允許這樣做。』（詳細經過）如上所述，佛陀說：『睡覺的時候可以放一個仰臥的枕頭。』比丘不明白應該怎麼做。佛陀說：『製作枕頭的方法：用長四肘、寬二肘的布料，將四肘長的布料對摺成兩層，縫製成袋子，裡面裝上棉絮，就可以用來支撐頭部了。』

事情發生在王舍城（Rajagrha，古印度城市）。畢鄰陀跋蹉（Pilindavatsa，人名，一位比丘）經常生病，（詳細經過）如上所述，乃至（醫生）問他：『你之前用什麼東西？』他回答說：『我之前用香薰土。』

【English Translation】 English version: He said, 'If there are Bhikshus (monks) who know how to shave hair, they should shave each other in secluded places, so as not to cause ridicule from the laity.' At that time, that Bhikshu, having heard these teachings, went to a knowledgeable person and reported, 'Reverend Sir! The World Honored One (Buddha) has permitted it, you can now come and shave my hair.' The other replied, 'Very well! Even if the Buddha has permitted it, am I to shave your hair with my fingers? A razor, a whetstone, as well as pliers and nail clippers are needed.' The Bhikshu reported this matter to the Buddha, and the Buddha said, 'I now permit, for the sake of the Sangha (monastic community), to possess a shaving razor and other necessary items.'

The Buddha was in the Many-Rooted Tree Garden in Kapilavastu (Kapilavastu, an ancient Indian city). After the Buddha ordered that one person from each Sakya (Sakya, an ancient Indian clan) family must renounce the world, some Bhikshus felt uneasy sleeping because their beds had no supports. Because their bodies were supple before and they slept on luxurious things, they now felt uncomfortable sleeping on beds without leg supports, and they had little strength, so they visited a doctor and asked, 'Wise one! I have no strength, please prescribe a remedy for me.' The doctor replied, 'You can come with me to see your residence and see how your bed is arranged?' The doctor saw that one side of his bed was low, and said, 'Holy one! Because the side of the bed you sleep on is low, it has caused the decline of the four elements (earth, water, fire, wind). You can place supports under the legs of the bed.' The Bhikshu replied, 'The Buddha has not permitted this.' The doctor said, 'The Buddha is greatly compassionate and will surely permit it.' The Bhikshu reported this matter to the Buddha, and the Buddha said, 'Supports should be placed under the bed.' The Bhikshu did as he was told, but the illness did not go away. He asked the doctor again to prescribe a remedy for him. The doctor said, 'When sleeping, you can use a reclining pillow.' The Bhikshu replied, 'The Buddha has not permitted this.' (The detailed account) is as above. The Buddha said, 'When sleeping, a reclining pillow can be used.' The Bhikshu did not understand how to make it. The Buddha said, 'The method of making a pillow: use a piece of cloth four cubits long and two cubits wide, fold the four-cubit length into two layers, sew it into a bag, and fill it with cotton wool, which can be used to support the head.'

The incident occurred in Rajagrha (Rajagrha, an ancient Indian city). Pilindavatsa (Pilindavatsa, a person's name, a Bhikshu) was often ill, (the detailed account) is as above, and then (the doctor) asked him, 'What did you use before?' He replied, 'I used fragrant smoked earth before.'

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曰：「今何不持？」報言：「佛未聽許。」以緣白佛，佛言：「為病因緣任持香土。」

雜法第三門了。

第四門總攝頌曰：

上座及墻柵、　　緣破並養病、 　栴荼豬蔗寺、　　缽依栽樹法。

第四門第一子攝頌曰：

上座番次說、　　或可共至終、 　濾作非時漿、　　處不為限齊。

如世尊說半月半月應為長凈，苾芻不知遣誰說戒？佛言：「應令上座，于說戒時上座常誦。」有一住處上座不能，諸人報曰：「說戒將至何不溫尋？」答言：「具壽！我自無力，知欲如何？」苾芻白佛，佛言：「上座不能，第二應說。」復有住處第二不能，廣說如上。「第二不能，令第三作。」復有住處第三不能，廣說如上，佛言：「苾芻應作番次說戒。」時諸苾芻番次說時，或有能者、或復不能。能者為說，其不能者不知如何？佛言：「其不能者求能為說。」復有住處說戒番次至不能者，轉覓餘人，彼不肯與，不知如何？佛言：「其能說者常可豫請。」如世尊言令上座說戒，上座不能，可令第二。第二不能，令第三作。此若不能，令番次作。此復不能應求能者，或常請作。有一住處無有一人總誦得戒，然其上座誦得四波羅市迦，余皆不誦。時諸苾芻便不說戒，佛言：「不應總停說戒，隨所誦者

【現代漢語翻譯】 現代漢語譯本：他說：『現在為什麼不拿著呢？』（指香土）回答說：『佛陀沒有允許。』於是將情況稟告佛陀，佛陀說：『因為生病的緣故，可以拿著香土。』

雜法第三門結束。

第四門總攝頌說： 上座以及墻柵，因緣破戒和供養病人， 栴荼、豬、甘蔗寺，缽、衣服和栽樹的方法。

第四門第一子攝頌說： 上座輪流宣說，或者可以一起到最後， 過濾製作非時漿，處所不作為限制。

如世尊所說，每半個月應該舉行長凈（Posadha，布薩），比丘們不知道該派誰宣說戒律？佛陀說：『應該讓上座（長老），在宣說戒律時，上座經常誦讀。』有一個住處上座不能誦讀，其他人說：『宣說戒律將要到了，為什麼不溫習呢？』回答說：『具壽（尊敬者）！我自己沒有能力，知道該怎麼辦呢？』比丘稟告佛陀，佛陀說：『上座不能，第二位應該宣說。』又有住處第二位不能，詳細情況如上。『第二位不能，讓第三位做。』又有住處第三位不能，詳細情況如上，佛陀說：『比丘應該輪流宣說戒律。』當時各位比丘輪流宣說時，有的能，有的不能。能的人就宣說，不能的人不知道該怎麼辦？佛陀說：『不能的人應該請求能的人宣說。』又有住處宣說戒律輪到不能的人，轉而尋找其他人，那人不肯幫忙，不知道該怎麼辦？佛陀說：『能宣說的人可以經常預先邀請。』如世尊所說，讓上座宣說戒律，上座不能，可以讓第二位。第二位不能，讓第三位做。這如果不能，就輪流做。這又不能，應該請求能的人，或者經常邀請來做。有一個住處沒有一個人能全部誦讀戒律，然而那位上座誦讀得了四波羅市迦（Parajika，四重罪），其餘的人都不能誦讀。當時各位比丘便不宣說戒律，佛陀說：『不應該全部停止宣說戒律，隨著所誦讀的』

【English Translation】 English version: He said, 'Why not hold it now?' (referring to the scented earth). He replied, 'The Buddha has not permitted it.' He reported the matter to the Buddha, and the Buddha said, 'Because of illness, it is permissible to hold scented earth.'

The third chapter on miscellaneous practices is complete.

The summary verse for the fourth chapter says: The senior monk and the wall fence, the causes of breaking precepts and caring for the sick, Chandaka, pigs, sugarcane monasteries, bowls, robes, and the method of planting trees.

The first sub-chapter summary verse for the fourth chapter says: The senior monk speaks in turn, or they can all go to the end together, Filtering to make non-seasonal juice, the place is not limited.

As the World Honored One said, every half month there should be a Posadha (long purification), the Bhikkhus (monks) did not know who to send to recite the precepts? The Buddha said, 'The senior monk should, during the recitation of the precepts, the senior monk should often recite.' There was a dwelling where the senior monk could not recite, and the people said, 'The recitation of the precepts is coming, why not review it?' He replied, 'Venerable ones! I myself am unable, what do I know to do?' The Bhikkhus reported to the Buddha, and the Buddha said, 'If the senior monk cannot, the second should recite.' Again, there was a dwelling where the second could not, and the details are as above. 'If the second cannot, let the third do it.' Again, there was a dwelling where the third could not, and the details are as above, the Buddha said, 'The Bhikkhus should recite the precepts in turn.' At that time, when the Bhikkhus recited in turn, some could, and some could not. Those who could recited, and those who could not did not know what to do? The Buddha said, 'Those who cannot should ask those who can to recite.' Again, there was a dwelling where the recitation of the precepts came to one who could not, and they turned to look for others, but they were unwilling to help, and they did not know what to do? The Buddha said, 'Those who can recite can always be invited in advance.' As the World Honored One said, let the senior monk recite the precepts, if the senior monk cannot, the second can be asked. If the second cannot, let the third do it. If this cannot be done, then do it in turn. If this cannot be done, then one should ask those who can, or often invite them to do it. There was a dwelling where no one could recite all the precepts, but that senior monk could recite the four Parajikas (four major offenses), and the rest could not recite. At that time, the Bhikkhus did not recite the precepts, and the Buddha said, 'One should not stop reciting the precepts altogether, according to what is recited.'

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即可為說。上座應可誦四他勝、次座可誦僧殘、次座誦二不定、其次三十、其次九十、其次四對說法、其次眾學、其次七滅。應作如是誦過戒經，不應不誦。」

緣在室羅伐城。具壽鄔波離請世尊曰：「如佛所說時非時漿者，云何為時？云何非時？」佛言：「其不濾者為時，其凈濾者為非時。仍以水渧渧之為凈。」

緣處同前。是時六眾常多惡欲慳垢所纏，向余住處非理受用，或一切時、或房分齊時、或日分時、或親友時。云何一切？此即是我春時住處、此是夏處、此是冬處，名一切時。云何分齊？此是我房、此是他房。云何日分時？此是旦時住處、此是晡時住處。云何親友時？此是我軌範師處、此是親教師處、此是弟子處、此是門人處、此是知識住處。由如是故多人來往，惱諸苾芻。以緣白佛，佛言：「苾芻不應于住處自作如是限齊，受用者得越法罪。」

根本說一切有部毗奈耶雜事卷第十五 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十六

三藏法師義凈奉　制譯

第四門第二子攝頌曰：

墻柵尼剃具、　　不著打光衣、 　得少亦平分、　　汝凈儀應識。

緣在室羅伐城。其給孤長者施寺之後，道

【現代漢語翻譯】 現代漢語譯本：佛說：『應該這樣說。上座應該誦四他勝（Sì Tā Shèng，四種最嚴重的戒律），次座可以誦僧殘（Sēng Cán，僅次於他勝的戒律），再下次誦二不定（Èr Bù Dìng，兩種不確定的戒律），其次誦三十（Sān Shí，三十條戒律），其次誦九十（Jiǔ Shí，九十條戒律），其次誦四對說法（Sì Duì Shuō Fǎ，四種對治的說法），其次誦眾學（Zhòng Xué，關於行為舉止的戒律），其次誦七滅（Qī Miè，七種平息爭端的規則）。應該這樣誦過戒經，不應該不誦。』

因緣發生在室羅伐城（Shì Luó Fá Chéng，古印度城市）。具壽鄔波離（Jù Shòu Wū Bō Lí，佛陀的弟子）請問世尊說：『如佛所說有時漿和非時漿，什麼是時？什麼是非時？』佛說：『沒有過濾的叫做時，乾淨過濾的叫做非時。仍然用水滴滴地過濾才算乾淨。』

因緣發生在同前的地方。當時六群比丘（Liù Qún Bǐ Qiū，行為不端的六個比丘）常常被強烈的慾望和慳吝的污垢所纏繞，向其他住處非理地受用，或者一切時，或者房分齊時，或者日分時，或者親友時。什麼是一切時？這就是說，『這是我春天的住處，這是夏天的住處，這是冬天的住處』，名叫一切時。什麼是分齊？『這是我的房間，這是他的房間。』什麼是日分時？『這是早晨的住處，這是傍晚的住處。』什麼是親友時？『這是我的軌範師（Guī Fàn Shī，戒師）處，這是親教師（Qīn Jiào Shī，教授師）處，這是弟子處，這是門人處，這是知識住處。』由於這樣，很多人來來往往，惱亂各位比丘。因為這個緣故稟白佛陀，佛說：『比丘不應該在住處自己這樣限定，受用的人得到越法罪。』

《根本說一切有部毗奈耶雜事》卷第十五 大正藏第24冊No. 1451《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第十六

三藏法師義凈（Sān Zàng Fǎ Shī Yì Jìng，唐代著名譯經師）奉旨翻譯

第四門第二子攝頌說：

墻柵尼剃具，不著打光衣， 得少亦平分，汝凈儀應識。

因緣發生在室羅伐城。給孤長者（Jǐ Gū Cháng Zhě，一位慷慨的施主）施捨寺廟之後，道路

【English Translation】 English version: The Buddha said, 'It should be spoken thus. The senior monk should recite the four Pārājikas (Sì Tā Shèng, the four most severe precepts), the next senior monk can recite the Saṃghāvaśeṣas (Sēng Cán, precepts second only to the Pārājikas), then the next should recite the two Aniyatas (Èr Bù Dìng, two uncertain precepts), next the thirty (Sān Shí, thirty precepts), next the ninety (Jiǔ Shí, ninety precepts), next the four Prātidīpanīyas (Sì Duì Shuō Fǎ, four counteracting teachings), next the Śaikṣas (Zhòng Xué, precepts concerning conduct), next the seven Adhikaraṇa-śamathas (Qī Miè, seven rules for settling disputes). The Prātimokṣa should be recited in this way, it should not be left unrecited.'

The setting was in Śrāvastī (Shì Luó Fá Chéng, an ancient Indian city). The Venerable Upāli (Jù Shòu Wū Bō Lí, a disciple of the Buddha) asked the Blessed One, 'As the Buddha has said about seasonable and unseasonable juice, what is seasonable? What is unseasonable?' The Buddha said, 'That which is unfiltered is seasonable, that which is cleanly filtered is unseasonable. It is still considered clean if it is filtered drop by drop with water.'

The setting was the same as before. At that time, the group of six monks (Liù Qún Bǐ Qiū, a group of six misbehaving monks) were often entangled by strong desires and the defilement of stinginess, and they improperly used other dwellings, either at all times, or at allotted times for rooms, or at allotted times for days, or at allotted times for relatives. What is 'all times'? That is to say, 'This is my dwelling in the spring, this is my dwelling in the summer, this is my dwelling in the winter,' this is called 'all times'. What is 'allotted times'? 'This is my room, this is his room.' What is 'allotted times for days'? 'This is the dwelling for the morning, this is the dwelling for the evening.' What is 'allotted times for relatives'? 'This is the place of my preceptor (Guī Fàn Shī, ordination teacher), this is the place of my teacher (Qīn Jiào Shī, teaching teacher), this is the place of my disciple, this is the place of my student, this is the dwelling of my acquaintance.' Because of this, many people came and went, disturbing the monks. Because of this reason, it was reported to the Buddha, and the Buddha said, 'Monks should not limit themselves in this way in their dwellings, those who use them in this way incur a transgression.'

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 15 Taishō Tripiṭaka Volume 24, No. 1451, Mūlasarvāstivāda-vinaya-kṣudrakavastu

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 16

Translated under imperial decree by the Tripiṭaka Master Yijing (Sān Zàng Fǎ Shī Yì Jìng, a famous translator of scriptures in the Tang Dynasty)

The summary verse of the second sub-section of the fourth chapter says:

Wall, fence, razor, kit, Not wearing shiny clothes, Even if little is obtained, divide it equally, You should recognize the pure conduct.

The setting was in Śrāvastī. After Anāthapiṇḍika (Jǐ Gū Cháng Zhě, a generous benefactor) donated the monastery, the road

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俗諸人來往者眾，長者唸曰：「今者寺園便成大路，我今宜可遍筑高墻。」即往佛所白言：「世尊！今此寺園便成大路，欲安園墻，不知得不？」佛言：「長者！隨意應作。」長者即於四面悉以墻圍，至夏雨時其水不出致令淹漬。長者后時來禮佛足，見其水滿作如是念：「我先築牆不通水竇致令水滿，佛若許者為竇通出。」白佛，佛言：「隨意通水。」時諸牛犢揩損其墻或以角觸，長者見已作如是念：「我雖築牆，未為木柵。」廣說如上，佛言：「應為木柵。」時有惡人盜木將去，長者來見柵被賊偷隨處零落，長者以事白佛：「柵外安塹。」佛言：「隨作。」長者即于柵外周匝安塹。

緣處同前。時有苾芻尼名曰底灑，頭髮極長，詣剃髮人處求彼剃髮。彼作是念：「諸釋迦女強使我作。」廣說如前。苾芻所請，「許尼僧伽得畜剃髮具等，宜於屏處更相剃髮。」

緣處同前。世尊既許難陀出家，時孫陀羅作好法衣打治光凈，以牙揩拭寄與難陀。難陀得已披此好衣，手擎上缽對諸大眾馳騁而行。苾芻白佛，佛作是念：「由著好衣有如是過。」告諸苾芻：「此是非法所不應為，難陀癡人著此衣服，手擎好缽馳騁眾前是為非法。若有苾芻著熟打衣，得越法罪。」世尊既制著熟打衣，有信心婆羅門居士將熟打衣施與

【現代漢語翻譯】 現代漢語譯本：來來往往的俗人很多，長者心想：『現在寺廟園林快變成大路了，我應該把四周都築起高墻。』於是去佛陀那裡稟告說：『世尊！現在這個寺廟園林快變成大路了，想要建造圍墻，不知道可不可以？』佛陀說：『長者！可以隨意建造。』長者就在四面都用墻圍起來，到了夏天雨季，水排不出去導致淹沒。長者後來來禮拜佛足，看到水滿了，心想：『我先前築牆沒有留下排水的孔洞，導致水滿，佛陀如果允許，就開鑿孔洞排水。』稟告佛陀，佛陀說：『可以隨意排水。』當時有小牛犢摩擦損壞墻壁，或者用角觸碰，長者看到後心想：『我雖然筑了墻，但還不如木柵欄。』（內容）廣泛地像上面所說，佛陀說：『應該做木柵欄。』當時有壞人偷木頭拿走，長者來看到柵欄被賊偷得七零八落，長者把這件事稟告佛陀：『在柵欄外面挖壕溝。』佛陀說：『可以做。』長者就在柵欄外面四周挖了壕溝。

因緣和之前一樣。當時有一位比丘尼名叫底灑（Tiṣā，人名），頭髮很長，到理髮師那裡請求理髮。理髮師心想：『這些釋迦族的女子強迫我做。』（內容）廣泛地像前面所說。比丘們請求，『允許尼僧伽（bhikṣuṇī-saṃgha，比丘尼僧團）可以擁有剃髮工具等，應該在隱蔽的地方互相剃髮。』

因緣和之前一樣。世尊允許難陀（Nanda，人名）出家后，當時孫陀羅（Sundarī，人名）做好漂亮的法衣，捶打得光亮潔凈，用牙齒擦拭，寄給難陀。難陀得到后披上這件好衣服，手裡拿著好缽，對著大眾奔跑而行。比丘稟告佛陀，佛陀心想：『因為穿著好衣服有這樣的過失。』告訴各位比丘：『這是非法，不應該做，難陀愚癡之人穿著這樣的衣服，手裡拿著好缽在眾人面前奔跑，這是非法。如果有比丘穿著捶打過的熟衣，就犯了越法罪。』世尊制定了不能穿熟打衣的戒律后，有信心的婆羅門（brāhmaṇa，印度教祭司）居士將熟打衣佈施給（僧團）。

【English Translation】 English version: Many ordinary people came and went, and the elder thought: 'Now the temple garden is becoming a main road, I should build high walls all around.' Then he went to the Buddha and said: 'Venerable One! Now this temple garden is becoming a main road, I want to build walls, I don't know if it is allowed?' The Buddha said: 'Elder! You can build as you wish.' The elder then surrounded all four sides with walls, and when the summer rains came, the water could not get out, causing flooding. Later, the elder came to pay homage to the Buddha's feet, and seeing that the water was full, he thought: 'I built the walls earlier without leaving drainage holes, causing the water to be full. If the Buddha allows, I will dig holes to drain the water.' He reported to the Buddha, and the Buddha said: 'You can drain the water as you wish.' At that time, calves rubbed and damaged the walls, or touched them with their horns. When the elder saw this, he thought: 'Although I have built walls, they are not as good as wooden fences.' (The content is) widely as mentioned above, the Buddha said: 'Wooden fences should be made.' At that time, bad people stole wood and took it away. The elder came and saw that the fence had been stolen by thieves and was scattered everywhere. The elder reported this matter to the Buddha: 'Dig a moat outside the fence.' The Buddha said: 'You can do it.' The elder then dug a moat all around outside the fence.

The circumstances are the same as before. At that time, there was a bhikṣuṇī (bhikṣuṇī, Buddhist nun) named Tiṣā (Tiṣā, name of a person), who had very long hair, and went to a barber to ask him to shave her hair. The barber thought: 'These Śākya (Śākya, the clan of the Buddha) women are forcing me to do it.' (The content is) widely as mentioned before. The bhikṣus requested, 'Allow the bhikṣuṇī-saṃgha (bhikṣuṇī-saṃgha, the community of nuns) to possess shaving tools, etc., and they should shave each other in a secluded place.'

The circumstances are the same as before. After the World Honored One allowed Nanda (Nanda, name of a person) to leave home, at that time Sundarī (Sundarī, name of a person) made beautiful Dharma robes, beat them until they were bright and clean, wiped them with her teeth, and sent them to Nanda. After Nanda received them, he put on these good clothes, held a good bowl in his hand, and ran in front of the crowd. The bhikṣus reported to the Buddha, and the Buddha thought: 'Because of wearing good clothes, there is such a fault.' He told the bhikṣus: 'This is unlawful and should not be done. Nanda, a foolish person, is wearing such clothes, holding a good bowl in front of the crowd, this is unlawful. If any bhikṣu wears beaten and softened robes, he commits a transgression.' After the World Honored One established the precept that one should not wear beaten and softened robes, a faithful brāhmaṇa (brāhmaṇa, a member of the priestly class) householder donated beaten and softened robes to (the sangha).

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苾芻，苾芻不受，廣如上說：「豈令我等無善資糧趣於後世？愿當受取。」苾芻以緣白佛，佛言：「隨意受取。既受得已，除去衣光任情受用。」苾芻以手挼衣光仍不去，佛言：「置於露地，待潤挼之。」亦不能除，佛言：「以水浸去。」亦不總除，佛言：「若水浸已，隨意受用，勿生疑惑。若有信心婆羅門居士等，施與大眾熟打好衣，準上應用。」

緣處同前。時此城中婆羅門居士等，在於要處眾集堂中共為言話，告言：「汝等知不？沙門喬答摩及聲聞弟子，所得利養不共均分不如外道。」時眾會中有一婆羅門，先無凈信，告諸人曰：「明日宜共君等親觀喬答摩等是均平不？」諸人曰：「善！」時婆羅門遂將白疊一雙入誓多林，即以其疊于上座前施四方僧。白言：「聖者！我以此疊施與眾僧隨意受用。」上座報曰：「大婆羅門愿無病長壽，汝此佈施是心莊嚴是心資助，善扶勝定得妙菩提，天上人中受勝衣服。」時婆羅門聞是語已，詐現恭敬禮辭而去。

爾時世尊告具壽阿難陀曰：「汝可告諸苾芻：『彼婆羅門故來入寺，欲求瑕隙，施此疊衣。汝諸苾芻應可均平各取少分，或用補衣、或為怐紐、或方手許隨用資身。』」時阿難陀受佛教已，告諸苾芻：「世尊有教：『彼婆羅門來求瑕隙。所施疊布汝等可應

【現代漢語翻譯】 現代漢語譯本： 比丘，如果比丘不接受（供養），（處理方式）如前文所說：『難道要讓我們沒有好的資糧前往後世嗎？ 應該接受（供養）。』 比丘將情況稟告佛陀，佛陀說：『可以隨意接受。 接受之後，除去衣光，隨意使用。』 比丘用手揉搓衣光，仍然無法去除，佛陀說：『放在露天，等濕潤了再揉搓。』 仍然不能去除，佛陀說：『用水浸泡去除。』 仍然不能完全去除，佛陀說：『如果用水浸泡后，就隨意使用，不要產生疑惑。 如果有具信心的婆羅門居士等，施捨給大眾已經捶打好的衣服，按照上面的方法使用。』

（事件發生的）因緣和地點與之前相同。 當時，這座城市中的婆羅門居士等，在重要的場所，也就是集會堂中共同議論，說道：『你們知道嗎？ 沙門喬達摩（Śākyamuni，釋迦牟尼）和他的聲聞弟子，所得的利益供養不共同均分，不如外道。』 當時，集會中有一位婆羅門，之前沒有凈信，告訴眾人說：『明天應該和你們一起親自觀察喬達摩等人是否均平（分配）。』 眾人說：『好！』 當時，婆羅門於是拿著一雙白疊布進入誓多林（Jetavana，祇園精舍），就用那疊布在上座（長老）前施捨給四方僧眾。 說：『聖者！ 我用這疊佈施舍給眾僧，隨意使用。』 上座回答說：『大婆羅門，愿您無病長壽，您這次佈施是心的莊嚴，是心的資助，善於扶持殊勝的禪定，獲得美妙的菩提，在天上人間享受殊勝的衣服。』 當時，婆羅門聽到這些話后，假裝恭敬地行禮告辭離去。

這時，世尊告訴具壽阿難陀（Ānanda，阿難）說：『你可以告訴各位比丘：『那位婆羅門故意來到寺院，想要尋找過失，施捨這疊布。 你們各位比丘應該可以均平地各自取少許，或者用來補衣服、或者做鈕釦、或者裁剪成手帕大小，隨意用來資助自身。』』 當時，阿難陀接受佛陀的教誨后，告訴各位比丘：『世尊有教導：『那位婆羅門來尋找過失。 他所施捨的疊布，你們應該可以…

【English Translation】 English version: Bhikkhus, if a bhikkhu does not accept (an offering), (the procedure is) as described above: 'Should we have no good resources to go to the afterlife? We should accept (the offering).' The bhikkhu reported the situation to the Buddha, who said: 'You may accept it freely. Once accepted, remove the cloth-luster and use it as you wish.' The bhikkhu rubbed the cloth-luster with his hand, but it still could not be removed. The Buddha said: 'Place it in the open air and rub it when it is moist.' It still could not be removed. The Buddha said: 'Soak it in water to remove it.' It still could not be completely removed. The Buddha said: 'If it has been soaked in water, use it as you wish, and do not have doubts. If there are faithful Brahmins, householders, etc., who donate well-beaten clothes to the Sangha, apply the above method.'

The circumstances and location (of the event) are the same as before. At that time, the Brahmins, householders, etc., in this city were discussing together in an important place, the assembly hall, saying: 'Do you know? Śākyamuni (釋迦牟尼) and his Śrāvaka (聲聞) disciples do not share the benefits and offerings they receive equally, unlike the heretics.' At that time, there was a Brahmin in the assembly who had no pure faith before, and he told the others: 'Tomorrow, we should personally observe whether Śākyamuni (釋迦牟尼) and his followers distribute (the offerings) fairly.' The others said: 'Good!' At that time, the Brahmin took a pair of white cotton cloths and entered Jetavana (祇園精舍), and used the cloths to make an offering to the Sangha (僧伽) of the four directions in front of the most senior monk (上座). He said: 'Venerable ones! I offer these cloths to the Sangha (僧伽) for you to use as you wish.' The most senior monk replied: 'Great Brahmin, may you be free from illness and live long. This offering of yours is an adornment of the mind, an aid to the mind, and it will help you to support excellent meditation, attain wonderful Bodhi (菩提), and enjoy excellent clothes in heaven and among humans.' At that time, the Brahmin, after hearing these words, pretended to be respectful, bowed, and left.

At this time, the World Honored One told the Venerable Ānanda (阿難): 'You can tell the bhikkhus: 'That Brahmin came to the monastery on purpose, seeking faults, and offered these cloths. You bhikkhus should divide them equally and each take a small portion, or use them to mend clothes, or make buttons, or cut them into handkerchief size, and use them to support yourselves as you wish.'' At that time, Ānanda (阿難), after receiving the Buddha's teaching, told the bhikkhus: 'The World Honored One has taught: 'That Brahmin came seeking faults. The cloths he offered, you should...

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平等共分，各取少分，或用補衣、或為怐紐、或方手許隨用資身。』」苾芻聞已報尊者曰：「如世尊教，我等奉行。」苾芻得已，便即平分如前受用。于明日旦彼婆羅門在城門立，時諸苾芻執持衣缽，入城乞食。既至門所，彼婆羅門言：「聖者！我施眾疊仁等作何受用？」有一苾芻報大婆羅門曰：「眾僧得已，平等共分，我所分得便補破衣。」一人報曰：「我所得者用為怐紐。」一人報言：「我所得者，方如手許，隨身受用。」時婆羅門既聞斯語便作是念：「我等所說並是虛言，漫相謗說沙門釋子所得利養不共均分，我今親驗知諸苾芻是具德者，實是均平心無偏黨，可於此中而為出家。」時婆羅門起信心已，往詣佛所頂禮雙足，而白佛言：「唯愿世尊慈悲許我于善說法律而為出家，並受近圓成苾芻性，於世尊所勤修梵行。」佛告婆羅門：「善哉，善哉！汝能發此勝上之心而求出家，智者了知諸出家者有五勝利，廣如下說，乃至世尊及聖智者悉皆讚歎，當求出家。」世尊即命婆羅門曰：「善來苾芻！」便是出家即成圓具，策勤正念勇猛不息，摧破五趣生死之輪，如前廣說，斷諸煩惱獲阿羅漢果，乃至釋梵諸天悉皆恭敬。佛告諸苾芻：「濟及餘人、知量而受獲如是利，是故苾芻若得餅食，乃至極小猶如樹葉，眾共分張，若

【現代漢語翻譯】 現代漢語譯本：' 『平等地共同分配，各自取少許，有的用來補衣服，有的用來做鈕釦，有的裁剪成手掌大小，隨身使用。』」 比丘聽后回答尊者說：『如世尊教導，我等遵奉實行。』 比丘們得到后，便立即平等地分配，如前面所說的那樣受用。 第二天早上，那位婆羅門在城門處站立，這時眾比丘拿著衣缽，進入城中乞食。 到達城門處時，那位婆羅門說：『聖者們！我佈施的布匹，你們是如何使用的？』 有一位比丘回答大婆羅門說：『眾僧得到后，平等地共同分配，我所分得的就用來補破衣服。』 一人回答說：『我所得的用來做鈕釦。』 一人回答說：『我所得的，大小如手掌，隨身受用。』 當時，婆羅門聽了這些話后，便這樣想：『我們所說的都是虛假的，胡亂誹謗沙門釋迦子弟所得的利益供養不共同均分，我現在親自驗證，知道各位比丘是具有德行的人，確實是均平公正，心中沒有偏袒，可以在這裡出家。』 當時，婆羅門生起信心后，前往佛陀處，頂禮佛陀雙足，稟告佛陀說：『唯愿世尊慈悲，允許我在善說法律中出家，並受具足戒，成就比丘的身份，在世尊處勤奮修行梵行。』 佛陀告訴婆羅門說：『好啊，好啊！你能夠發起這樣殊勝的心而求出家，智者瞭解出家者有五種勝利，詳細如下所說，乃至世尊及聖智者都讚歎，應當求出家。』 世尊就命令婆羅門說：『善來比丘！』 於是就出家了，立即成就圓滿具足戒，策勵勤奮，正念現前，勇猛精進不懈怠，摧毀五趣生死輪迴，如前面所詳細敘述的，斷除各種煩惱，獲得阿羅漢果，乃至釋天、梵天等諸天都恭敬。 佛陀告訴諸位比丘：『救濟他人，知道適量而接受，獲得這樣的利益，因此比丘如果得到餅食，乃至極小如樹葉，大家共同分張，如果……』

【English Translation】 English version: 'Equally divide it together, each taking a small portion, some using it to patch clothes, some to make buttons, some cutting it to the size of a hand for personal use.'" The Bhikshus, having heard this, replied to the Venerable One, 'As the World-Honored One has taught, we will follow and practice.' Having received it, the Bhikshus immediately divided it equally and used it as described before. The next morning, that Brahmin stood at the city gate as the Bhikshus, holding their robes and bowls, entered the city to beg for food. Upon arriving at the gate, the Brahmin said, 'Venerable ones! What do you do with the cloth I donated to the Sangha?' One Bhikshu replied to the great Brahmin, 'Having received it, the Sangha divides it equally, and I use my share to patch torn clothes.' One person replied, 'I use what I received to make buttons.' One person replied, 'What I received is about the size of a hand, and I use it as needed.' At that time, the Brahmin, having heard these words, thought to himself, 'What we said was all false, falsely slandering that the Shramana Shakya's disciples do not share the benefits and offerings they receive equally. Now I have personally verified that these Bhikshus are virtuous people, truly fair and impartial, without any bias in their hearts. I can become a renunciate here.' At that time, the Brahmin, having generated faith, went to the Buddha, prostrated at his feet, and said to the Buddha, 'May the World-Honored One have compassion and allow me to renounce in the well-spoken Dharma and Vinaya, receive full ordination, attain the Bhikshu nature, and diligently cultivate Brahma-conduct at the World-Honored One's place.' The Buddha told the Brahmin, 'Good, good! You are able to generate such a supreme mind and seek renunciation. Wise people understand that renunciates have five victories, as described in detail below, and even the World-Honored One and wise sages praise it. One should seek renunciation.' The World-Honored One then commanded the Brahmin, 'Welcome, Bhikshu!' Thus, he renounced and immediately attained full ordination, diligently striving, with mindfulness present, courageously and tirelessly, destroying the wheel of birth and death in the five realms, as described in detail before, cutting off all afflictions, attaining the Arhat fruit, and even the Shakra, Brahma, and other devas all respectfully honored him. The Buddha told the Bhikshus, 'Aiding others, knowing the proper amount to receive, one obtains such benefits. Therefore, Bhikshus, if you receive cake or food, even as small as a leaf, everyone should divide it together, if...'

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得衣物乃至極少堪作燈炷，眾亦共分。」

緣處同前。時此城中有一婆羅門，常樂清凈希愿出家，便作是念：「頗有洗凈愜我心者，當依彼法而為出家。」其婆羅門遊方求覓，巡歷外道及婆羅門修行之處，見便利了有不洗凈，有入池中以百土塊而洗凈者，見斯穢惡或事繁多，皆不稱心無歸依處。時婆羅門復作是念：「我皆遍看無遂意者，唯有沙門釋子未往觀察。」即詣逝多林，乃見具壽舍利子攜君持瓶水可受三升向便利處，見已生念：「此是沙門喬答摩上首弟子，我且觀察如何洗凈。」即隨後去。若阿羅漢不入定時，不能觀察他人意趣。舍利子既見彼人隨從而行，遂便斂念觀此婆羅門何故隨我？乃知此人心求潔凈，欲於我所伺其善惡。復觀其人有善根不？與誰相屬？遂見彼人先有善根，系屬於我。作是觀已即于上風安置法服，唯著僧腳敧及下裙而已，次於一邊磚石之上，置末土七聚以為一行各如半桃。復於此邊更行七聚，又於一畔別安一聚。持一籌片並三塊土。入廁室中不閉其門，方便令彼遠處遙見。便利既了，籌用拭身，便以左手取其一土向下洗凈，復取一土洗小便處。既清凈已，次將一土偏洗左手，右手持瓶至其土處，瓶安左髀令水斜出(若有三叉木者，置上極要)，先以七聚一一用洗左手，又取七土一一

【現代漢語翻譯】 現代漢語譯本 『得到衣物乃至極少到可以做燈芯的程度，大家也共同分用。』

事情的緣起和之前一樣。當時在這個城中，有一位婆羅門（Brahman，印度教僧侶），經常喜歡清凈，希望能夠出家，於是就想：『如果有人洗滌乾淨的方式能夠讓我滿意，我就依從他的方法出家。』這位婆羅門四處遊歷尋找，走遍了外道以及婆羅門修行的地方，看到他們大小便後有的不洗乾淨，有的進入池塘用上百塊泥土來洗滌，看到這些污穢不堪或者過於繁瑣的方式，都不能讓他滿意，沒有可以歸依的地方。當時婆羅門又想：『我已經全部看遍了，沒有合我心意的，只有沙門釋子（Śramaṇa Śākya-putrīya，佛教僧侶）我還沒有去觀察。』於是就前往逝多林（Jetavana，祇園精舍），看到具壽舍利子（Śāriputra，佛陀十大弟子之一的舍利弗）拿著君持瓶（kuṇḍikā，水瓶），裡面裝了大約三升水，走向廁所。他看到後心想：『這位是沙門喬答摩（Śramaṇa Gautama，釋迦牟尼佛）的首座弟子，我先觀察一下他是如何洗滌乾淨的。』於是就跟隨著他。如果阿羅漢（Arhat，已證得涅槃的修行者）不入定時，就無法觀察到他人的意圖。舍利子看到這個人跟隨自己行走，於是就收攝心念觀察這個婆羅門為何跟隨我？才知道這個人內心追求潔凈，想要在我這裡伺機觀察我的行為是善是惡。又觀察這個人是否有善根？與誰有緣分？於是看到這個人先前有善根，與我有緣分。做了這樣的觀察后，就在上風處安置好法衣，只穿著僧裙和下裙，然後在旁邊磚石上，放置末土七堆，排列成一行，每一堆都像半個桃子那麼大。又在這邊再排列七堆，又在一旁另外安置一堆。拿著一個刮身用的籌片和三塊土。進入廁所不關門，方便讓遠處的人能夠遙遙看見。大小便完畢后，用籌片刮拭身體，然後用左手取一堆土向下洗凈，又取一堆土洗小便處。清洗乾淨后，接著拿一堆土偏洗左手，右手拿著水瓶到土堆處，水瓶靠在左腿上讓水斜著流出（如果有三叉木架，放在上面最好），先用七堆土一一清洗左手，又取七堆土一一

【English Translation】 English version 『Even if they obtained clothing or something as little as being suitable for a wick, they would share it together.』

The circumstances were the same as before. At that time, in this city, there was a Brahman (Brahman, a Hindu priest) who always loved purity and hoped to renounce the world. So he thought: 『If there is someone whose way of washing clean pleases me, I will follow his method to renounce the world.』 This Brahman traveled around seeking, traversing the places of practice of heretics and Brahmans, and saw that some did not wash clean after defecating and urinating, while others entered ponds and used hundreds of lumps of soil to wash clean. Seeing these filthy or overly complicated methods, none of them pleased him, and there was no place to take refuge. At that time, the Brahman thought again: 『I have looked everywhere and there is nothing that suits my mind, except for the Śramaṇa Śākya-putrīya (Buddhist monks) whom I have not yet observed.』 So he went to Jetavana (Jetavana, the Jetavana Monastery), and saw the Venerable Śāriputra (Śāriputra, one of the ten great disciples of the Buddha) carrying a kuṇḍikā (kuṇḍikā, water bottle) containing about three liters of water, heading towards the toilet. Seeing this, he thought: 『This is the chief disciple of Śramaṇa Gautama (Śramaṇa Gautama, Shakyamuni Buddha), I will first observe how he washes clean.』 So he followed him. If an Arhat (Arhat, a practitioner who has attained Nirvana) does not enter samadhi, he cannot observe the intentions of others. Śāriputra saw this person following him, so he collected his thoughts and observed why this Brahman was following me? He realized that this person was seeking cleanliness in his heart, wanting to take the opportunity to observe whether my behavior was good or bad. He also observed whether this person had good roots? And with whom he had affinity? So he saw that this person had good roots from before, and had affinity with me. After making such observations, he placed his Dharma robes in a place sheltered from the wind, only wearing his monastic skirt and lower garment, and then on the bricks next to him, he placed seven piles of powdered soil, arranged in a row, each pile being about the size of half a peach. Then he arranged another seven piles on this side, and then placed another pile on the side. He took a scraping stick and three pieces of soil. He entered the toilet without closing the door, so that people in the distance could see him from afar. After defecating and urinating, he used the scraping stick to wipe his body, and then used his left hand to take a pile of soil and wash downwards, and then took a pile of soil to wash the place where he urinated. After cleaning, he then took a pile of soil to wash his left hand, and held the water bottle in his right hand to the pile of soil, leaning the water bottle against his left thigh so that the water flowed out diagonally (if there is a three-pronged wooden frame, it is best to place it on top), first using the seven piles of soil to wash his left hand one by one, and then taking seven piles of soil one by one

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兩手俱凈，洗拭兩臂亦令凈潔，又取一土用洗澡瓶。事了徐去威儀寂靜披著法衣，后更以水而洗雙足。次至房中取凈瓶水，再三漱口，方始任情隨所作務。彼婆羅門見是事已，深起信心便作是念：「善哉要法，余莫能加。外道設用百土洗凈，不如釋子但須二七。」作是念已，頂禮舍利子雙足，白言：「聖者！我今愿于尊者之處，善說法律而為出家，並受近圓成苾芻性，勤修梵行作不放逸。」舍利子報言：「善哉，善哉！婆羅門！汝能發此殊勝之心斯為善事，如佛所說諸智慧者見五利故當樂出家。云何為五？一者出家功德，是我自利不共他有，是故智者應求出家。二者自知我是卑下之人被他驅使，既出家后受人供養禮拜稱讚，是故智者應求出家。三者從此命終當生天上離三惡道，是故智者應求出家。四者由舍俗故出離生死，當得安隱無上涅槃，是故智者應求出家。五者常為諸佛及聲聞眾諸勝上人之所讚歎，是故智者應求出家。汝今應可觀斯利益，以殷重心舍諸俗網求大功德。」說是語已便與出家並十學處，次受圓具，如法教誡策勵勤修，斷諸結惑證無生法，得阿羅漢果離三界染，觀金與土平等不殊，刀割香塗了無二想，如手撝空心無掛礙，能以大智破無明㲉，三明六通四無礙辯悉皆具足，於三有中隨處愛著，利養恭敬無

【現代漢語翻譯】 兩手都洗乾淨，擦拭兩臂也使之潔凈，再取一個土製的洗澡瓶。事情完畢后，緩緩離開，保持威儀寂靜，披上法衣，之後再用水清洗雙腳。接著到房中取乾淨瓶中的水，再三漱口，然後才隨意去做任何事情。那位婆羅門（Brahman，古印度僧侶）見到這些事情后，深深地生起信心，便這樣想：『真好啊，這重要的法則，沒有其他可以超越的了。外道（非佛教修行者）即使使用一百種泥土來洗凈，也不如釋迦牟尼弟子（佛教修行者）只需要二七（十四）天。』這樣想后，頂禮舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）的雙腳，稟告說：『聖者！我現在希望在尊者這裡，學習並宣說佛法而出家，並接受比丘（Bhiksu，佛教出家男眾）的具足戒，勤奮地修習梵行（Brahmacharya，清凈的行為），做到不放逸。』 舍利子回答說：『好啊，好啊！婆羅門！你能夠發起這種殊勝的心，這是很好的事情，正如佛陀所說，有智慧的人看到五種利益，應當樂於出家。哪五種呢？第一，出家的功德，是我自己獲得利益，不與他人共有，所以有智慧的人應當尋求出家。第二，自己知道我是卑微低下的人，被他人驅使，既然出家之後，就能受到他人的供養、禮拜和稱讚，所以有智慧的人應當尋求出家。第三，從此命終之後，將往生天上，遠離三惡道（地獄、餓鬼、畜生），所以有智慧的人應當尋求出家。第四，由於捨棄世俗，出離生死輪迴，將獲得安穩無上的涅槃（Nirvana，解脫），所以有智慧的人應當尋求出家。第五，常常受到諸佛（Buddhas，覺悟者）以及聲聞眾（Sravakas，聽聞佛法而證悟的弟子）、諸勝上人的讚歎，所以有智慧的人應當尋求出家。你現在應當觀察這些利益，以殷重的心捨棄各種世俗的束縛，尋求大的功德。』 說完這些話后，便為他剃度出家，並授予十學處（Siksa-pada，沙彌應遵守的十條戒律），接著讓他受具足戒，如法地教誡和鞭策他勤奮修行，斷除各種煩惱和迷惑，證得無生之法，獲得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），脫離三界（欲界、色界、無色界）的染污，看待黃金和泥土一樣平等沒有差別，用刀割和涂香沒有兩種想法，像用手在空中揮動一樣，心中沒有掛礙，能夠用大智慧破除無明（Avidya，對事物真相的迷惑），三明（Trividya，宿命明、天眼明、漏盡明）、六通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、四無礙辯（Catur-pratisamvit，法無礙智、義無礙智、辭無礙智、樂說無礙智）全部都具備，對於三有（欲有、色有、無色有）中的任何地方都不再貪愛執著，對於利益供養和恭敬也沒有...

【English Translation】 English version: Both hands are completely clean, and both arms are wiped to make them clean as well. Then, take an earthen bathing bottle. After finishing, leave slowly with dignified and quiet demeanor, put on the Dharma robe, and then wash both feet with water again. Next, go to the room and take clean water from the bottle, rinse the mouth thoroughly several times, and then freely do whatever needs to be done. When that Brahman (Brahman, ancient Indian priest) saw these things, he deeply developed faith and thought: 'Excellent, this essential Dharma, nothing can surpass it. Even if non-Buddhists (non-Buddhist practitioners) use a hundred kinds of soil to cleanse themselves, it is not as good as the disciples of Shakyamuni (Buddhist practitioners) who only need two sevens (fourteen) days.' After thinking this, he prostrated at the feet of Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) and said: 'Venerable One! I now wish to learn and proclaim the Dharma from the Venerable One, to become a monk (Bhiksu, a fully ordained male Buddhist monastic) and receive the full ordination, diligently practice Brahmacharya (Brahmacharya, pure conduct), and be diligent and not negligent.' Sariputra replied: 'Good, good! Brahman! It is good that you can generate this excellent mind, as the Buddha said, wise people should be happy to renounce the household life because they see five benefits. What are the five? First, the merit of renunciation is for my own benefit and not shared with others, so wise people should seek renunciation. Second, knowing that I am a humble person who is driven by others, after renouncing the household life, I will receive offerings, worship, and praise from others, so wise people should seek renunciation. Third, after this life ends, I will be reborn in the heavens and be far away from the three evil realms (hell, hungry ghosts, animals), so wise people should seek renunciation. Fourth, by abandoning the secular life, I will be liberated from the cycle of birth and death and attain the peaceful and supreme Nirvana (Nirvana, liberation), so wise people should seek renunciation. Fifth, I will always be praised by all the Buddhas (Buddhas, enlightened ones) and the Sravakas (Sravakas, disciples who attain enlightenment by hearing the Dharma), and all the superior people, so wise people should seek renunciation. You should now observe these benefits, abandon all secular bonds with a sincere heart, and seek great merit.' After saying these words, he ordained him and gave him the ten precepts (Siksa-pada, the ten precepts that a novice monk should observe), then he let him receive the full ordination, and taught and encouraged him to practice diligently according to the Dharma, to cut off all afflictions and delusions, to attain the Dharma of non-birth, to obtain the fruit of Arhat (Arhat, a saint who has cut off all afflictions and attained liberation), to be free from the defilements of the three realms (the desire realm, the form realm, the formless realm), to see gold and soil as equal without difference, to have no two thoughts about cutting with a knife and applying fragrance, like waving a hand in the air, with no attachment in the heart, able to break through ignorance (Avidya, delusion about the true nature of things) with great wisdom, fully possessing the three insights (Trividya, knowledge of past lives, divine eye, extinction of outflows), the six supernormal powers (Sadabhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, extinction of outflows), and the four unimpeded eloquence (Catur-pratisamvit, unimpeded knowledge of the Dharma, unimpeded knowledge of meaning, unimpeded knowledge of language, unimpeded knowledge of eloquence), no longer attached to any place in the three existences (existence in the desire realm, existence in the form realm, existence in the formless realm), and not having...

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不棄捨，帝釋諸天所共讚歎。舍利子將羅漢弟子親詣佛所俱禮雙足，具陳上事。佛告舍利子：「汝能如是以善方便，引導眾生於我法中，因斯制戒為清凈事福利無邊。」(驗斯聖教金口親言，事合奉行理難違逆，但為昔諸律部文有闕遺，雖復少傳未盡其旨，致令學者無所準憑。遂使七百年中斯法未備，或以筒槽充事，複用帛拂拭身、或於石上揩手，元無用土之處，此則咸非本法，求凈翻成污染。今既皎鏡灼然，行否任其恭慢)

時諸苾芻咸皆有疑，請世尊曰：「由何緣業，具壽舍利子以清凈事調伏引攝彼婆羅門，能令出家到圓寂處？」佛告諸苾芻：「非但今日調伏彼人令得安樂，于往昔時以清凈事，已曾調攝令舍賊徒，歸依三寶受持五戒。汝等當聽。乃往古昔，於一聚落有婆羅門，妻誕一女儀貌端正，年既長大處女在家，有五百群賊夜劫其村。時彼賊帥渴逼須水，入婆羅門舍見彼少女，告言：『女子！我今渴逼，有水將來。』女言：『且待！』即急然燈取水觀察，賊帥問曰：『何所觀耶？』答言：『觀水。』問曰：『有何可觀？』答言：『恐有草發，飲時致患。』報曰：『我是狂賊欲害汝村，準斯非理應與毒藥，何憂草發為我患乎？』女聞是語說伽他曰：

「『凡賊所為者，　　枉奪他財物； 　　隨君作不

【現代漢語翻譯】 現代漢語譯本： 不捨棄，會被帝釋（佛教中的天神）和諸天所共同讚歎。舍利子（佛陀的十大弟子之一）帶領羅漢弟子親自到佛陀處，一起禮拜佛陀的雙足，詳細陳述了上述事情。佛陀告訴舍利子：『你能夠這樣以好的方便法門，引導眾生進入我的佛法中，因此制定戒律作為清凈的事情，福利無邊。』（驗證這些聖教是佛陀親口所說，事情應該奉行，道理難以違背，只是因為以前的各個律部文獻有所缺失遺漏，即使有少量流傳也未能完全表達其中的旨意，導致學習的人沒有可以遵循的標準。於是使得七百年中這個方法沒有完備，或者用竹筒水槽代替，又用布帛拂拭身體，或者在石頭上擦手，根本沒有用泥土的地方，這些都不是原本的方法，求清凈反而變成污染。現在既然已經清楚明白，做與不做任憑他們的恭敬與怠慢） 當時各位比丘（佛教出家男眾）都感到疑惑，請問世尊說：『因為什麼樣的因緣業力，具壽舍利子（對年長有德比丘的尊稱）以清凈的事情調伏引導那位婆羅門（古印度僧侶），能夠讓他出家到達圓寂之處？』佛陀告訴各位比丘：『不只是今天調伏那個人讓他得到安樂，在往昔的時候以清凈的事情，就已經調伏攝受他，讓他捨棄賊徒，歸依三寶（佛、法、僧）受持五戒。你們應當聽著。很久以前，在一個村落里，有一位婆羅門，他的妻子生了一個女兒，容貌端正美麗，年紀長大后待在家中，有五百個強盜夜晚搶劫他們的村莊。當時那個強盜頭領口渴難耐需要水喝，進入婆羅門的家中看見那位少女，告訴她說：『女子！我現在口渴難耐，拿水來。』女子說：『請稍等！』就趕緊點亮燈取水觀察，強盜頭領問道：『在看什麼呢？』回答說：『看水。』問道：『有什麼可看的？』回答說：『恐怕有草發，飲用時會致病。』強盜頭領說：『我是兇狠的強盜想要危害你們的村莊，按照這個道理應該給你毒藥，哪裡會擔心草發讓我生病呢？』女子聽到這些話，說了偈頌： 『凡是強盜所做的事情， 都是枉自搶奪他人的財物； 隨你做不

【English Translation】 English version: Not abandoning, will be praised by Śakra (the king of gods in Buddhism) and all the devas (gods). Śāriputra (one of the Buddha's ten great disciples) led the Arhat (one who has attained enlightenment) disciples to the Buddha's place, together they bowed at the Buddha's feet, and detailed the above matters. The Buddha told Śāriputra: 'You are able to use such good expedient methods to guide sentient beings into my Dharma (teachings), therefore establish precepts as pure matters, with boundless benefits.' (Verifying these sacred teachings are the Buddha's own words, the matter should be followed, the principle is difficult to violate, but because the previous Vinaya (monastic rules) texts had omissions and deficiencies, even if there was a small amount of transmission, it did not fully express its meaning, causing learners to have no standard to follow. Thus, for seven hundred years, this method was not complete, or they used bamboo tubes and troughs as substitutes, and used silk cloths to wipe the body, or rubbed their hands on stones, with no place to use earth at all, these are all not the original methods, seeking purity but turning into pollution. Now that it is clear and bright, whether to do it or not depends on their respect and negligence) At that time, all the Bhikṣus (Buddhist monks) were doubtful, and asked the World Honored One (Buddha): 'Due to what causes and karma, did the venerable Śāriputra use pure matters to subdue and guide that Brahmin (ancient Indian priest), enabling him to renounce the household life and reach Parinirvana (final liberation)?' The Buddha told the Bhikṣus: 'It is not only today that he subdued that person and made him attain peace and happiness, in the past he had already subdued and received him with pure matters, causing him to abandon the bandit gang, take refuge in the Three Jewels (Buddha, Dharma, Sangha) and uphold the Five Precepts. You should listen. A long time ago, in a village, there was a Brahmin, his wife gave birth to a daughter, with a beautiful and upright appearance, when she grew up she stayed at home, five hundred bandits robbed their village at night. At that time, the bandit leader was thirsty and needed water, he entered the Brahmin's house and saw the young girl, and told her: 'Girl! I am thirsty now, bring water.' The girl said: 'Please wait!' She quickly lit a lamp, took water and observed it, the bandit leader asked: 'What are you looking at?' She replied: 'Looking at the water.' Asked: 'What is there to look at?' She replied: 'I am afraid there are grass sprouts, which will cause illness when drinking.' The bandit leader said: 'I am a fierce bandit wanting to harm your village, according to this principle I should give you poison, why worry about grass sprouts making me sick?' The girl heard these words and spoke a Gatha (verse): 'Whatever bandits do, Is to wrongly seize other people's property; Following you to do not

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作，　　我常依法行。』

「知水凈已即便授與。是時賊帥飲水既訖，情生歡喜報言：『少女！汝是我妹，勿起異心。』女曰：『我實不須如此賊人以為兄弟，常於他物作劫奪心，物主見時射以毒箭，遭此命過苦痛難言，我聞兄亡倍生憂戚。仁今若能歸依三寶持五戒者，我為仁妹。』賊便美語告其女曰：『汝言甚善，我當作之。』女即為說三歸五戒令起信心，群賊奉持共尋歸路。汝諸苾芻勿生異念，往時賊帥即婆羅門是，彼之少女即舍利子是。昔時觀水為清凈故，令賊受戒舍惡歸依。今復以其洗凈之法，令生希有，拔出愛河登涅槃岸，長辭苦海永證無生。」

佛告諸苾芻：「汝等當知！此是常行恒須在意，如是洗凈有大利益，令身清潔諸天敬奉。是故汝等從今已去，若苾芻、苾芻尼、學戒女、求寂男、求寂女、鄔波索迦、鄔波斯迦，歸依於我、以我為師者，咸應洗凈如舍利子。若人不作如是洗凈者，不應繞塔行道，不合禮佛讀經，自不禮他亦不受禮，不應啖食不坐僧床，亦不入眾。由身不凈不如法故，能令諸天見不生喜，所持咒法皆無效驗。若有犯者得惡作罪。若作齋供書經造像不洗凈者，由輕慢故得福寡薄。若晨朝午後不爵齒木，即不合食亦不成齋，同前得罪。汝等皆應依我言教，無得自欺作不凈法，

【現代漢語翻譯】 現代漢語譯本： 『我經常依法修行。』

知道水已經乾淨后，就將水給他。當時，賊首喝完水后，心中歡喜，說道：『少女！你就是我的妹妹，不要有其他的想法。』少女說：『我實在不需要像你這樣的賊人做兄弟，你常常對別人的財物生起劫奪之心，物主看見時就用毒箭射你，遭受這樣的死亡，痛苦難以言說，我聽說兄長去世會更加憂愁悲傷。你現在如果能夠皈依三寶，持守五戒，我就可以做你的妹妹。』賊首用好聽的話告訴少女說：『你說的很好，我願意這樣做。』少女就為他說了三皈五戒，使他生起信心，群賊都信奉並一起尋找回去的路。你們這些比丘不要產生其他的想法，往昔的賊首就是現在的婆羅門，當時的少女就是現在的舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。過去因為觀察水清凈的緣故，使賊人受戒，捨棄惡行，皈依正道。現在又用洗凈的方法，使眾生生起稀有之心，拔出愛慾之河，登上涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的境界）的彼岸，永遠告別苦海，永遠證得無生之境。

佛陀告訴各位比丘：『你們應當知道！這是經常要做的，必須放在心上，像這樣洗凈有很大的利益，能使身體清潔，諸天敬奉。因此你們從今以後，無論是比丘（bhikṣu，出家男子）、比丘尼（bhikṣuṇī，出家女子）、學戒女（śikṣamāṇā，正在學習戒律的女子）、求寂男（śrāmaṇera，沙彌，佛教出家男子）、求寂女（śrāmaṇerikā，沙彌尼，佛教出家女子）、鄔波索迦（upāsaka，在家男居士）、鄔波斯迦（upāsikā，在家女居士），凡是皈依我、以我為師的人，都應該像舍利子一樣洗凈。如果有人不這樣做洗凈，就不應該繞塔行道，不應該禮佛讀經，自己不禮拜他人，也不接受他人的禮拜，不應該吃東西，不應該坐在僧人的床鋪上，也不應該進入僧眾之中。因為身體不乾淨不如法，會使諸天看見不生歡喜，所持的咒語都無效驗。如果有人違犯，就會得到惡作罪（dukkaṭa，一種輕微的罪過）。如果做齋飯供養、書寫經書、塑造佛像而不洗凈，因為輕慢的緣故，得到的福報很少。如果早晨中午之後不嚼齒木（dantakāṣṭha，一種清潔牙齒的木頭），就不應該吃飯，也不能算是齋戒，同樣會得到罪過。你們都應該依照我的言教，不要自己欺騙自己，做不乾淨的事情。』

【English Translation】 English version: 'I constantly practice according to the Dharma.'

Knowing that the water was clean, he then gave it to him. At that time, after the bandit chief had finished drinking the water, joy arose in his heart, and he said, 'Girl! You are my sister, do not have any other thoughts.' The girl said, 'I really do not need a bandit like you as a brother, you constantly have thoughts of robbing others of their possessions, and when the owners see you, they shoot you with poisoned arrows, suffering unspeakable pain in this death. I would be even more sorrowful if I heard of my brother's death. If you can now take refuge in the Three Jewels (triratna, the Buddha, the Dharma, and the Sangha) and uphold the Five Precepts (pañca-śīla, the basic ethical guidelines for Buddhists), I will be your sister.' The bandit then spoke kindly to the girl, saying, 'What you say is very good, I will do it.' The girl then explained the Three Refuges and Five Precepts to him, causing him to develop faith, and the group of bandits all adhered to them and together sought the way back. You bhikshus (bhikṣu, a Buddhist monk) should not have any other thoughts, the bandit chief of the past is the Brahmin (brāhmaṇa, a member of the highest Hindu caste) of the present, and the girl of that time is Śāriputra (Śāriputra, one of the Buddha's chief disciples, known for his wisdom) of the present. In the past, because he observed the water to be clean, he caused the bandit to take the precepts, abandon evil deeds, and take refuge in the right path. Now, he again uses the method of washing clean, causing beings to develop a rare and precious mind, pulling them out of the river of desire, ascending to the shore of Nirvāṇa (Nirvāṇa, the ultimate goal of Buddhism, liberation from the cycle of rebirth), forever bidding farewell to the sea of suffering, and forever attaining the state of non-birth.

The Buddha told the bhikshus, 'You should know! This is something that should be done constantly and kept in mind, such washing clean has great benefits, it can make the body clean, and the devas (deva, a deity or celestial being) will respect and serve you. Therefore, from now on, whether it be bhikshus (bhikṣu, a Buddhist monk), bhikshunis (bhikṣuṇī, a Buddhist nun), śikṣamāṇās (śikṣamāṇā, a female novice undergoing training), śrāmaṇeras (śrāmaṇera, a male novice), śrāmaṇerikās (śrāmaṇerikā, a female novice), upāsakas (upāsaka, a male lay follower), or upāsikās (upāsikā, a female lay follower), all who take refuge in me and take me as their teacher, should wash clean like Śāriputra. If someone does not do such washing clean, they should not circumambulate the stupa (stupa, a Buddhist monument), they should not bow to the Buddha and read the scriptures, they should not bow to others, nor should they receive the bows of others, they should not eat food, they should not sit on the monks' beds, nor should they enter the Sangha (Sangha, the Buddhist community). Because the body is unclean and not in accordance with the Dharma, it will cause the devas to not be pleased when they see it, and all the mantras they hold will be ineffective. If someone violates this, they will incur a dukkaṭa (dukkaṭa, a minor offense). If one makes offerings of food, writes scriptures, or makes images of the Buddha without washing clean, because of disrespect, the merit obtained will be meager. If one does not chew on a tooth-stick (dantakāṣṭha, a twig used for cleaning teeth) in the morning or after noon, they should not eat food, nor can it be considered a fast, and they will incur the same offense as before. You should all follow my teachings, do not deceive yourselves, and do not do unclean things.'

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懈怠放逸為下品行當墮惡道。」時諸苾芻聞佛教誨，皆大歡喜如法奉行。

第四門第三子攝頌曰：

緣破須隨替、　　明月聞便領、 　依止知差別、　　三人共坐聽。

緣在室羅伐城給孤獨園。時諸苾芻著故舊衣無心愛惜，時衣邊畔皆悉破落。苾芻白佛，佛言：「隨所損處以線絡之。」雖復橫絡線復下垂，更著豎線絡令牢固，佛言：「當觀僧伽胝服猶若身皮。」時諸苾芻更無餘衣常披大衣，于其腋下流汗玷汙，臭氣不凈令衣疾破。苾芻白佛，佛言：「可於腋邊別安怗緣。」苾芻不知如何安怗？佛言：「用物一肘半、闊一張手而為其怗。」佛言：「不應用白物怗，應以壞色。」彼用袈裟色，佛言：「不應(此乾陀色，恐染余衣)。赤石、赤土染之。」苾芻縫著，佛言：「應可粗絣。」遂於一邊安怗，佛言：「兩畔緣邊俱可安怗，顛倒任披。若有臭氣，時時坼洗。」

緣處同前。有婆羅門娶妻未久便生一女，名為明月，年漸長大，時大世主便度出家與授近圓。時大世主將五百苾芻尼，往詣佛所禮雙足已退坐一面，佛為說法乃至默然而住。時大世主既聞法已，從座而起整衣一肩，合掌恭敬白言：「世尊已為苾芻說毗奈耶，唯愿慈悲亦為尼說。」佛言：「無有是處，如來大師親對於尼說毗奈耶法。然

【現代漢語翻譯】 現代漢語譯本：懈怠放逸是下品行為，應當墮入惡道。』當時，各位比丘聽聞佛陀的教誨，都非常歡喜，依照佛陀的教導奉行。

第四門第三子攝頌說：

『因緣破損須隨之修補，明月比丘尼聽聞佛法便領悟，依止善知識要知道差別，三人共同坐著聽法。』

因緣發生在室羅伐城（Śrāvastī，古印度城市，意為『聞者城』）的給孤獨園（Anāthapiṇḍada-ārāma，又稱祇園精舍）。當時，各位比丘穿著破舊的衣服，沒有愛惜之心，衣服的邊角都破損脫落。比丘稟告佛陀，佛陀說：『應當在破損的地方用線縫補。』即使橫向縫補后，線仍然下垂，於是又用豎線縫補使之牢固。佛陀說：『應當看待僧伽胝服（saṃghāṭī，一種袈裟）如同自己的面板一樣。』當時，各位比丘沒有其他的衣服，經常披著大衣，腋下流汗玷汙，臭氣不潔導致衣服容易破損。比丘稟告佛陀，佛陀說：『可以在腋下另外安上貼邊。』比丘不知道如何安貼邊？佛陀說：『用一肘半的布料，寬度為一張手掌的尺寸來做貼邊。』佛陀說：『不應該用白色的布料做貼邊，應該用壞色（指染色后的顏色）。』他們用了袈裟的顏色，佛陀說：『不應該（用這種乾陀色，恐怕會染到其他的衣服）。用赤石、赤土來染色。』比丘縫好后，佛陀說：『應該粗略地縫合。』於是只在一邊安了貼邊，佛陀說：『兩邊的邊緣都可以安貼邊，可以隨意顛倒著穿。如果有臭氣，要時常拆下來清洗。』

因緣發生地與之前相同。有一位婆羅門（Brāhmaṇa，古印度僧侶階層）娶妻不久便生了一個女兒，名叫明月（Candrā，意為『月亮』），年齡漸長，當時大世主（Mahāprajāpatī，佛陀的姨母，也是第一位比丘尼）便度她出家，並授予她近圓戒（upasampadā，比丘尼的最高戒律）。當時，大世主帶領五百位比丘尼，前往佛陀的住所，禮拜佛陀的雙足後退坐在一旁，佛陀為她們說法，直到默然不語。當時，大世主聽聞佛法后，從座位上站起來，整理好衣服，袒露右肩，合掌恭敬地稟告說：『世尊已經為比丘們說了毗奈耶（Vinaya，戒律），唯愿您慈悲，也為比丘尼們說。』佛陀說：『沒有這樣的道理，如來大師親自為比丘尼們說毗奈耶法。』

【English Translation】 English version: 'Negligence and carelessness are inferior actions, and one should fall into evil realms.' At that time, all the Bhikshus (bhikkhu, Buddhist monks) heard the Buddha's teachings and were very happy, practicing according to the Buddha's instructions.

The fourth door, the third son's summary verse, says:

'When conditions are broken, they must be repaired accordingly; Bhikshuni Candrā (Candrā, meaning 'moon') understood upon hearing the Dharma; Relying on a good teacher, one should know the differences; Three people sit together and listen to the Dharma.'

The circumstance occurred in the Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma, also known as Jeta Grove) in Śrāvastī (Śrāvastī, an ancient Indian city, meaning 'city of hearers'). At that time, the Bhikshus (bhikkhu, Buddhist monks) wore old clothes without cherishing them, and the edges of the clothes were broken and falling apart. The Bhikshus (bhikkhu, Buddhist monks) reported to the Buddha, and the Buddha said, 'You should mend the damaged areas with thread.' Even after mending horizontally, the thread still drooped, so they mended vertically to make it firm. The Buddha said, 'You should regard the saṃghāṭī (saṃghāṭī, a type of robe) as your own skin.' At that time, the Bhikshus (bhikkhu, Buddhist monks) had no other clothes and often wore the large robe, and the sweat under their armpits stained it, and the foul odor made the clothes easily damaged. The Bhikshus (bhikkhu, Buddhist monks) reported to the Buddha, and the Buddha said, 'You can attach separate edge patches under the armpits.' The Bhikshus (bhikkhu, Buddhist monks) did not know how to attach the edge patches. The Buddha said, 'Use one and a half cubits of material, with a width of one hand span, to make the edge patches.' The Buddha said, 'You should not use white material for the edge patches, you should use broken colors (meaning dyed colors).' They used the color of the kasaya (kāṣāya, monastic robes), and the Buddha said, 'You should not (use this gandha color, lest it stain other clothes). Dye it with red stone or red earth.' After the Bhikshus (bhikkhu, Buddhist monks) sewed it on, the Buddha said, 'You should sew it roughly.' So they attached the edge patches on one side, and the Buddha said, 'Edge patches can be attached on both sides, and you can wear it upside down at will. If there is a foul odor, you should often take it apart and wash it.'

The circumstance occurred in the same place as before. There was a Brāhmaṇa (Brāhmaṇa, ancient Indian priestly class) who had a daughter named Candrā (Candrā, meaning 'moon') not long after marrying his wife. As she grew older, Mahāprajāpatī (Mahāprajāpatī, Buddha's aunt and the first Bhikkhuni) ordained her and gave her the upasampadā (upasampadā, the highest precept for Bhikkhunis). At that time, Mahāprajāpatī (Mahāprajāpatī, Buddha's aunt and the first Bhikkhuni) led five hundred Bhikkhunis (bhikkhuni, Buddhist nuns), went to the Buddha's residence, bowed to the Buddha's feet, and retreated to sit on one side. The Buddha preached the Dharma to them until he remained silent. At that time, Mahāprajāpatī (Mahāprajāpatī, Buddha's aunt and the first Bhikkhuni), after hearing the Dharma, stood up from her seat, arranged her clothes, bared her right shoulder, and respectfully reported with her palms together, 'The World Honored One has already spoken the Vinaya (Vinaya, monastic rules) for the Bhikshus (bhikkhu, Buddhist monks), may you have compassion and also speak for the Bhikkhunis (bhikkhuni, Buddhist nuns).' The Buddha said, 'There is no such reason, the Tathagata (Tathāgata, 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha) Master personally speaks the Vinaya (Vinaya, monastic rules) for the Bhikkhunis (bhikkhuni, Buddhist nuns).'

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于苾芻尼眾，有聞一遍即能持者我當爲說。」時明月苾芻尼在眾中坐，即起合掌白言：「世尊！唯愿為說，望受尊言一聞領悟。」佛為彼說，一領無遺。佛告諸苾芻：「於我法中聲聞尼眾，一聞便領者，明月苾芻尼斯為第一。」佛作是念：「非一切處有明月可求，及相似者亦不可得，是故苾芻亦應受持苾芻尼毗奈耶為苾芻尼說，復應教詔、有問為答。」如是念已告諸苾芻：「如所念事乃至有問為答。」如世尊說由依戒故、由住戒故修習於法，若定若慧如理相應。此明月尼隨順於我。由依戒故、由住戒故，定慧相應發起勇猛，正勤策勵廣說如前，得阿羅漢果壞五趣輪出生死海，廣說乃至釋梵諸天皆為供養。

時諸苾芻咸皆有疑，請世尊曰：「此明月苾芻尼曾作何業，彼業異熟，得大聰慧有大辯才，聞持之中說為第一，于佛教中出家修行，斷諸煩惱證阿羅漢？」佛告諸苾芻：「此明月尼曾所作業果報成熟，廣說如余。汝等苾芻！乃往古昔九十一劫人壽八萬歲，有佛出世，名毗缽尸，十號具足，與六萬二千苾芻，往親慧城住勝慧林中。時彼城中有一長者，娶妻未久便生一女，年漸長大。其父信敬，至隨意時，遂便將女往苾芻尼寺，以刀子及針行與尼眾作隨意施。時彼女子見斯善事，心生歡喜白其父曰：『我亦隨情與諸

【現代漢語翻譯】 現代漢語譯本：對於比丘尼眾，如果有聽一遍就能記住的，我應當為她們宣說。』當時明月比丘尼在眾人中就坐，立即起身合掌說道：『世尊！唯愿您為我們宣說，希望接受您的教誨，一聽就能領悟。』佛陀為她說，她一聽就全部領悟沒有遺漏。佛告訴各位比丘：『在我的佛法中，聲聞比丘尼眾里，一聽就能領悟的，明月比丘尼是第一。』佛這樣想：『不是所有地方都能找到明月這樣的比丘尼，即使是相似的也很難得到，因此比丘也應當受持比丘尼的毗奈耶（Vinaya，戒律），為比丘尼們宣說，並且應當教導勸誡，有疑問就為她們解答。』這樣想完后，佛告訴各位比丘：『就像我所想的那樣，乃至有疑問就為她們解答。』就像世尊所說，由於依靠戒律的緣故，由於安住于戒律的緣故，修習佛法，無論是禪定還是智慧都如理相應。這位明月比丘尼隨順於我。由於依靠戒律的緣故，由於安住于戒律的緣故，禪定和智慧相應，發起勇猛精進，努力修行，廣泛宣說如前所述，證得阿羅漢果，摧毀五趣輪迴，脫離生死苦海，廣泛宣說乃至釋梵諸天都來供養。

當時各位比丘都感到疑惑，請問世尊說：『這位明月比丘尼曾經做了什麼業，這種業的異熟果報，讓她得到大智慧和大辯才，在聞持（聽聞並記住）方面被認為是第一，在佛教中出家修行，斷除各種煩惱證得阿羅漢？』佛告訴各位比丘：『這位明月比丘尼曾經所做的業，果報已經成熟，廣泛宣說如其他情況一樣。各位比丘！在很久以前，九十一劫之前，那時人們的壽命是八萬歲，有佛出世，名叫毗缽尸（Vipashyin，過去七佛之一），十號具足，與六萬二千位比丘，前往親慧城，住在勝慧林中。當時那個城裡有一位長者，娶妻不久就生了一個女兒，女兒漸漸長大。她的父親非常信敬佛法，到了適當的時候，就帶著女兒去比丘尼寺，用刀子和針施捨給比丘尼眾，讓她們隨意使用。當時那個女子看到這種善事，心裡非常歡喜，對她的父親說：『我也想隨自己的心意，給各位比丘尼』

【English Translation】 English version: 'For the Bhikshuni (female monastic) community, if there are those who can remember after hearing it once, I shall explain it for them.' At that time, the Bhikshuni Mingyue (Bright Moon) was sitting in the assembly. She immediately rose, joined her palms, and said, 'World Honored One! We wish that you would explain it for us, hoping to receive your honored words and understand them upon hearing them once.' The Buddha explained it for her, and she understood everything without omission. The Buddha told the Bhikshus (male monastics), 'Among the Shravaka (disciple) Bhikshunis in my Dharma (teachings), Mingyue Bhikshuni is the foremost in understanding upon hearing something once.' The Buddha thought, 'It is not everywhere that one can find a Mingyue, and even those similar to her are hard to come by. Therefore, Bhikshus should also uphold the Bhikshuni Vinaya (monastic rules) to explain to the Bhikshunis, and should also teach and admonish them, answering their questions when they have them.' After thinking this, the Buddha told the Bhikshus, 'As I have thought, even to answering questions when they have them.' As the World Honored One said, because of relying on precepts (Sila), because of abiding in precepts, one cultivates the Dharma, whether it be Samadhi (concentration) or Prajna (wisdom), in accordance with the truth. This Mingyue Bhikshuni is in accordance with me. Because of relying on precepts, because of abiding in precepts, Samadhi and Prajna are in accordance, arousing courage and diligence, striving diligently, extensively speaking as before, attaining the Arhat (enlightened being) fruit, destroying the wheel of the five realms, escaping the sea of birth and death, extensively speaking even the Shakra (Indra) and Brahma (creator god) heavens all make offerings.

At that time, all the Bhikshus had doubts and asked the World Honored One, 'What karma did this Mingyue Bhikshuni perform in the past, that the Vipaka (result) of that karma has allowed her to obtain great wisdom and great eloquence, and be said to be the foremost in remembering what she has heard, and to leave home and cultivate in the Buddha's teachings, severing all afflictions and attaining Arhatship?' The Buddha told the Bhikshus, 'The karma that this Mingyue Bhikshuni performed in the past has matured, extensively speaking as in other cases. Bhikshus! In the ancient past, ninety-one Kalpas (eons) ago, when people's lifespan was eighty thousand years, a Buddha appeared in the world named Vipashyin (one of the past seven Buddhas), complete with the ten titles, and with sixty-two thousand Bhikshus, went to Qinhui City and lived in Shenghui Forest. At that time, in that city, there was a longzhe (wealthy man), who married a wife and soon had a daughter, who gradually grew up. Her father had great faith and respect, and at the appropriate time, he took his daughter to the Bhikshuni monastery, and gave knives and needles to the Bhikshuni community as he pleased. At that time, that woman saw this good deed, and her heart was very happy, and she said to her father, 'I also want to give to the Bhikshunis according to my wishes.'

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尼眾作隨意事。』父曰：『善哉！隨汝意作。』其女即取刀子及針金銀珍寶種種異物，奉施尼眾為隨意事，即于眾首合掌禮拜而發誓言：『愿我以此于尼眾中敬心福施所有善根，于未來世令我獲得大慧大辯具足聞持。』汝等苾芻勿生異念，往時女者即明月是。由彼昔日于尼眾中行刀子等所有善根，復發弘願愿我未來得大辯才聞持具足。由彼業緣今受斯報。又于迦攝波佛時，出家修行為苾芻尼，乃至盡形持戒無缺竟無所證。時親教尼于彼佛法中聞持第一，時彼弟子發如是愿：『我親教師於此法中總持第一。如佛授記于未來世人壽百年，有佛出世名釋迦牟尼，于彼法中我當出家。佛亦記我于尼眾中總持第一。』由昔願力今受斯報。汝等應知，若純黑業得純黑報，廣說如前。是故汝等應當修學。」

緣處同前。有少年苾芻共老苾芻，人間遊行至室羅伐。時老苾芻向鹿子母舍，少者詣給孤獨園，於一苾芻請為依止住少多時，白其師曰：「阿遮利耶！我于彼寺安置衣缽，暫往取來。」報言：「子！隨去速來。」答言：「彼無他事，尋即旋歸。」禮足而去。既至彼已，眾先有制：「若於一宿無依止師即不應住。」便詣苾芻而為依止。既至天明情慾歸去，到師房所扣門而進，白言：「敬禮阿遮利耶四大安不？」師曰：「不安。

【現代漢語翻譯】 尼眾正在舉行『隨意事』（Pravāraṇā，僧團自恣儀式）。父親說：『好啊！隨你的意願去做吧。』他的女兒就拿來刀子、針、金銀珍寶等各種不同的物品，供奉給尼眾作為『隨意事』的供養，然後在眾人面前合掌禮拜，發誓說：『愿我以此對尼眾的恭敬心和佈施所積累的所有善根，在未來世能讓我獲得大智慧、大辯才，並且具備聽聞和憶持的能力。』你們這些比丘不要產生其他的想法，往昔的那個女兒就是明月。由於她過去在尼眾中行佈施刀子等善行，又發下宏願，愿自己未來能得到大辯才和具足聞持的能力，由於這些業緣，今生才受到這樣的果報。又在迦攝波佛（Kāśyapa Buddha）時期，出家修行成為比丘尼，乃至一生持戒沒有缺失，最終卻沒有證得任何果位。當時她的親教師尼在佛法中的聞持能力是第一，當時這位弟子發了這樣的愿：『我的親教師在此法中總持第一。如佛授記，在未來世人壽百年時，有佛出世，名為釋迦牟尼（Śākyamuni），在他的佛法中我應當出家。佛也授記我將在尼眾中總持第一。』由於過去所發的願力，今生才受到這樣的果報。你們應當知道，如果造作純粹的黑業，就會得到純粹的黑報，詳細的解說如前所述。因此，你們應當努力修學。」

緣起和地點與之前相同。有年輕的比丘和年老比丘一起，在人間遊行乞食到達室羅伐（Śrāvastī）。當時老比丘前往鹿子母舍（Mrigaramata），年輕的比丘前往給孤獨園（Anāthapiṇḍada's Park），在那裡向一位比丘請求作為依止，住了不多時，對他的老師說：『阿遮利耶（Acarya，軌範師）！我把衣缽安放在那個寺廟裡，暫時去取回來。』老師回答說：『你去吧，快去快回。』他回答說：『那裡沒有其他事情，很快就回來。』禮拜老師后就離開了。等到他到達那裡之後，眾僧先前已經制定了規矩：『如果在一夜之間沒有依止的老師，就不應該住在這裡。』於是他就去請求一位比丘作為依止。等到天亮，他想要回去，到了老師的房間，敲門進去，說道：『敬禮阿遮利耶，四大安好嗎？』老師說：『不安好。

【English Translation】 The nuns were performing the 『Pravāraṇā』 (Pravāraṇā, the self-surrender ceremony of the Sangha). The father said, 『Good! Do as you please.』 His daughter then took knives, needles, gold, silver, treasures, and various other objects, and offered them to the nuns as offerings for the 『Pravāraṇā』, then she joined her palms in front of the assembly and made a vow, saying, 『May I, with this respectful mind towards the nuns and all the good roots accumulated from this almsgiving, in future lives, obtain great wisdom, great eloquence, and be fully endowed with the ability to hear and retain.』 You Bhikshus, do not have other thoughts, the girl of the past was Moonlight. Because she had performed good deeds such as giving knives to the nuns in the past, and made a great vow, wishing that she would obtain great eloquence and be fully endowed with the ability to hear and retain in the future, she receives such retribution in this life due to these karmic conditions. Also, during the time of Kāśyapa Buddha (Kāśyapa Buddha), she left home to practice as a Bhikshuni, and even kept the precepts without any defects throughout her life, but in the end, she did not attain any fruit. At that time, her Upadhyaya nun was the first in hearing and retaining the Dharma, and at that time, this disciple made such a vow: 『My Upadhyaya is the first in upholding the Dharma in this Dharma. As the Buddha prophesied, in the future world when people live to be a hundred years old, a Buddha will appear in the world named Śākyamuni (Śākyamuni), and I shall leave home in his Dharma. The Buddha also prophesied that I will be the first in upholding the Dharma among the nuns.』 Because of the power of the vows made in the past, she receives such retribution in this life. You should know that if you create pure black karma, you will receive pure black retribution, as explained in detail before. Therefore, you should strive to learn.』

The origin and location are the same as before. There were young Bhikshus and old Bhikshus who traveled through the human world begging for food and arrived at Śrāvastī (Śrāvastī). At that time, the old Bhikshu went to Mrigaramata (Mrigaramata), and the young Bhikshu went to Anāthapiṇḍada's Park (Anāthapiṇḍada's Park), where he asked a Bhikshu to be his support and stayed for a short time. He said to his teacher, 『Acarya (Acarya, preceptor)! I have placed my robes and bowl in that temple, and I will go and get them temporarily.』 The teacher replied, 『Go and come back quickly.』 He replied, 『There is nothing else there, I will return soon.』 He bowed to the teacher and left. After he arrived there, the Sangha had previously made a rule: 『If there is no supporting teacher for one night, one should not stay here.』 So he went to ask a Bhikshu to be his support. When it dawned, he wanted to go back, went to the teacher's room, knocked on the door and entered, saying, 『Greetings Acarya, are the four elements well?』 The teacher said, 『Not well.

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」彼便唸曰：「師今有疾，我即棄去是所不應，世尊由斯制須依止互相瞻視，我今宜住待差當行。」即便供給病遂瘳損，白言：「觀察臥具，我今欲去。」報言：「子！汝無闕乏不？」答言：「我無闕乏，然我本心不擬住此，但為暫來取自衣缽。此眾有制：『假令一宿亦須依止。』我懼眾法請作依止，見師有病我作是念：『師有疾病，我今棄去，是所非宜。』」具陳其意。師曰：「善哉，善哉！具壽！共住門人于親教師及軌範師，共相瞻侍應如是作。若有諸餘共住門人，於二師處亦應如是。增長善法如蓮花出水，斯為善事汝當好去，常為謹慎勿作放逸。」遂禮師足奉辭而去，漸至給園到其師處合掌禮敬，師言：「善來具壽！何故遲遲？」彼便以事具悉白知，師曰：「善哉具壽！汝能如是，于其師處敬重相看。能令善根日夜增長如蓮處水。」師作是念：「為前依止為更授耶？」苾芻白佛，佛言：「有緣暫去即擬還來，宜依舊師無勞更授。」

緣處同前。有一苾芻專修靜慮，有小苾芻請作依止，即便為作。生如是念：「如佛所說寧作屠兒，不與他出家及受近圓而不教誡，共住既爾，門人亦然。我修禪寂無緣教授，宜付餘人令教讀誦。」詣一苾芻，報言：「具壽！教此讀經。」答曰：「共立要期我當教讀。若有乏少能

【現代漢語翻譯】 現代漢語譯本：他便心想：『師父現在生病了，我如果就此離去是不應該的。世尊因此制定了需要互相依止、互相照顧的戒律。我現在應該留下來，等師父病好后再走。』於是他就照顧師父，直到師父的病漸漸痊癒。然後他對師父說：『請檢查一下我的臥具，我現在要離開了。』師父問他說：『你有什麼缺乏的嗎？』他回答說：『我沒有什麼缺乏的，但我本來就沒打算住在這裡，只是暫時來取我的衣缽。這裡有規定：『即使只住一晚也需要依止。』我怕違反規定，所以請求依止。看到師父生病，我心想：『師父生病了，我如果就此離去，是不應該的。』』他把自己的想法都說了出來。師父說：『好啊，好啊！具壽（jushou，對年長出家人的尊稱）！一起居住的弟子對於親教師（qin jiaoshi，直接傳授戒律的老師）和軌範師（guifan shi，指導行爲規範的老師），應該這樣互相照顧。如果有其他的同住弟子，對於這兩位老師也應該這樣。增長善法就像蓮花從水中長出來一樣，這是好事，你應該好好地去，常常謹慎，不要放逸。』於是他禮拜師父的腳，告辭離去，漸漸地到了給孤獨園（jiguduyuan，佛教寺院），來到他師父那裡，合掌禮敬。師父說：『善來（shanlai，歡迎）！具壽！為什麼來得這麼晚？』他便把事情的經過都告訴了師父。師父說：『好啊，具壽！你能夠這樣，對於你的師父敬重照顧。能夠讓善根日夜增長，就像蓮花在水中一樣。』師父心想：『是讓他繼續依止，還是重新授予依止呢？』苾芻（bichu，出家男子）稟告佛陀，佛陀說：『有因緣暫時離開，打算回來，應該依舊依止原來的師父，不用重新授予。』 緣起的地方和前面一樣。有一位苾芻專心修習禪定，有一位小苾芻（xiao bichu，年輕的出家男子）請求依止，他就為他做了依止。他心想：『如佛所說，寧可做屠夫，也不要為他人出家和受近圓戒（jin yuán jiè，比丘戒），而不教導他們。共同居住是這樣，門人也是這樣。我修習禪定，沒有時間教授，應該把他交給其他人，讓他們教他讀誦。』於是他去見一位苾芻，對他說：『具壽！教他讀經。』那人回答說：『我們先約定好，我再教他讀經。如果有什麼缺乏的，能...

【English Translation】 English version: He then thought: 'My teacher is now ill. It is not right for me to leave. The World Honored One (shìzūn, an epithet for the Buddha) has therefore established the rule that we should rely on and care for each other. I should stay and wait for him to recover before leaving.' So he cared for his teacher until his illness gradually subsided. Then he said to his teacher: 'Please check my bedding. I want to leave now.' His teacher asked him: 'Do you lack anything?' He replied: 'I lack nothing, but I did not intend to stay here. I only came to retrieve my robes and bowl. There is a rule here: 'Even if you stay for one night, you must seek reliance.' I am afraid of violating the rule, so I requested reliance. Seeing that my teacher was ill, I thought: 'If my teacher is ill and I leave, it is not right.'' He explained his intentions. The teacher said: 'Good, good! Venerable One (jushou, an honorific for senior monks)! Disciples living together should care for their Preceptor (qin jiaoshi, the teacher who directly transmits the precepts) and Instructor (guifan shi, the teacher who guides conduct) in this way. If there are other disciples living together, they should also do so for these two teachers. Increasing good Dharma (fǎ, teachings of the Buddha) is like a lotus flower emerging from the water. This is a good thing. You should go well, always be cautious, and do not be negligent.' Then he bowed at his teacher's feet, took his leave, and gradually arrived at Jeta Grove (jiguduyuan, a Buddhist monastery), where he came to his teacher, joined his palms, and paid his respects. The teacher said: 'Welcome (shanlai, welcome)! Venerable One! Why are you so late?' He then told his teacher everything that had happened. The teacher said: 'Good, Venerable One! You are able to be so respectful and caring towards your teacher. You can make your roots of goodness grow day and night, like a lotus in the water.' The teacher thought: 'Should I let him continue to rely on me, or should I grant him reliance again?' The Bhiksu (bichu, a Buddhist monk) reported to the Buddha. The Buddha said: 'If he left temporarily for a reason and intends to return, he should continue to rely on his original teacher. There is no need to grant him reliance again.' The circumstances of the origin are the same as before. There was a Bhiksu who was focused on practicing meditation. A young Bhiksu (xiao bichu, a young Buddhist monk) requested reliance, and he granted it to him. He thought: 'As the Buddha said, it is better to be a butcher than to ordain someone and give them the full ordination (jin yuán jiè, the Bhikkhu precepts) without teaching them. This is the case for those living together, and it is the same for disciples. I am practicing meditation and do not have time to teach. I should give him to others so that they can teach him to read and recite.' So he went to see a Bhiksu and said to him: 'Venerable One! Teach him to read the scriptures.' The man replied: 'Let us first make an agreement, and then I will teach him to read the scriptures. If there is anything lacking, can...

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供承者，我不相違。」答言：「若有闕少，我自供給。」即便教讀。後於異時彼便染患，其依止師如法供給遂便瘳差，其依止師復自染患，彼不回顧瞻察其師，如是至三竟不看侍，報言：「汝去，別求依止。」答曰：「蒙作依止，是事流恩，一無闕乏，今何驅遣？」報曰：「汝無闕乏，我有闕乏。汝之病苦，我自供承。我病至三，不曾回顧。汝作如是不恭敬事，若有與汝作依止者可於彼住。」彼聞默然不能致答。苾芻白佛，佛言：「于依止師可為供侍，當觀師主與父母無異，違者得越法罪。」時有教讀阿遮利耶身嬰疾病，受法弟子不為瞻侍，及其病差還來問經，師曰：「汝去！我身病苦曾不相看，誰復更能教爾習讀，可覓餘人共相指示。」復便無對。苾芻白佛，佛言于依止師應為供侍、于教讀師亦為供給者，後於異時依止、教讀二俱染患，不知于誰而為供給？苾芻白佛，佛言：「若其能者二俱看侍，若無力者可供依止。若無教讀隨處得住，若無依止不合停居。」

緣處同前。時有苾芻與他出家並受圓具，即便棄擲人間遊行，于彼弟子不以衣食及法而相攝養，此便於余而求依止，其師即以衣食法共相資助。如世尊說有四攝事，佈施、愛語、利行、同事。時彼門人于其師處，倍生敬重情無舍離。後於異時其親教師，

【現代漢語翻譯】 現代漢語譯本： 『如果我提供服務，你不會違背承諾嗎？』弟子回答：『如果有什麼短缺，我會自己供給。』於是就開始教他讀書。後來，這個弟子生病了，他的依止師（Upadhyaya，親教師）如法地照顧他，使他痊癒。之後，這位依止師自己也生病了，但這個弟子卻不回頭看顧他的老師，這樣持續了三次，他都不看顧。老師對他說：『你走吧，另找一位依止師。』弟子回答說：『蒙您作我的依止師，這是莫大的恩情，我一無所缺，現在為什麼要驅趕我呢？』老師回答說：『你沒有短缺，我有短缺。你生病的時候，我親自照顧你。我生病三次，你都不曾回頭看顧。你做了這樣不恭敬的事情，如果有誰願意作你的依止師，你就去那裡住吧。』那弟子聽了，默默無語，無法回答。 比丘（Bhiksu，佛教僧侶）稟告佛陀（Buddha），佛陀說：『對於依止師，應該像供養侍奉父母一樣，違背者會犯越法罪。』當時，有一位教讀阿遮利耶（Acarya，導師）生病了，接受他教法的弟子不照顧他。等到他病好了，又來向老師請教經文。老師說：『你走吧！我生病的時候，你從不看顧我，誰還能再教你學習呢？你可以找其他人互相指導。』弟子又無言以對。 比丘稟告佛陀，佛陀說：『對於依止師應該供養侍奉，對於教讀師也應該供給。』後來，依止師和教讀師都生病了，不知道應該供養誰？比丘稟告佛陀，佛陀說：『如果能力足夠，就兩個都照顧。如果能力不足，就供養依止師。如果沒有教讀師，可以隨意居住，如果沒有依止師，就不應該停留居住。』

事情的起因和地點與之前相同。當時，有一位比丘與他人一起出家並受具足戒（Upasampada，佛教中的正式出家儀式），隨即拋棄人間俗事，對於他的弟子，不以衣食和佛法來攝受養育。這個弟子就向其他人尋求依止，那位老師就用衣食和佛法共同資助他。正如世尊（Bhagavan，佛陀的尊稱）所說的四攝事（Catu-saṃgrahavastu，菩薩為攝化眾生所用的四種方法）：佈施（Dāna，給予）、愛語（Priyavacana，善意的言語）、利行（Arthakriya，做對他人有益的事）、同事（Samanarthata，與他人同甘共苦）。當時，那位弟子對他的老師，更加敬重，情意深厚，不願舍離。後來，他的親教師（Upadhyaya）...

【English Translation】 English version: 『If I provide service, will you not go against your promise?』 The disciple replied, 『If there is anything lacking, I will provide it myself.』 Then he began to teach him to read. Later, this disciple became ill, and his Upadhyaya (preceptor) cared for him according to the Dharma, and he recovered. After that, the Upadhyaya himself became ill, but this disciple did not look back to care for his teacher; this continued three times, and he did not care for him. The teacher said to him, 『Go away, seek another Upadhyaya.』 The disciple replied, 『Having received your grace as my Upadhyaya, I lack nothing; why do you now drive me away?』 The teacher replied, 『You lack nothing, but I lack. When you were ill, I personally cared for you. I have been ill three times, and you have never looked back to care for me. You have done such a disrespectful thing; if anyone is willing to be your Upadhyaya, go and live there.』 The disciple heard this and remained silent, unable to answer. A Bhiksu (Buddhist monk) reported to the Buddha (enlightened one), and the Buddha said, 『One should serve the Upadhyaya as one would serve one's parents; those who violate this commit a transgression.』 At that time, there was a teaching Acarya (teacher) who became ill, and the disciples who received his teachings did not care for him. When he recovered, they came to ask him about the scriptures. The teacher said, 『Go away! When I was ill, you never cared for me; who can teach you to study again? You can find others to guide each other.』 The disciples were again speechless. The Bhiksu reported to the Buddha, and the Buddha said, 『One should serve the Upadhyaya and also provide for the teaching Acarya.』 Later, both the Upadhyaya and the teaching Acarya became ill, and it was not known whom to provide for. The Bhiksu reported to the Buddha, and the Buddha said, 『If one is able, care for both. If one is not able, provide for the Upadhyaya. If there is no teaching Acarya, one may live anywhere, but if there is no Upadhyaya, one should not stay.』

The cause and location are the same as before. At that time, there was a Bhiksu who left home with others and received full ordination (Upasampada, formal Buddhist ordination), and then abandoned worldly affairs. He did not support and nurture his disciples with clothing, food, and Dharma. This disciple then sought refuge with others, and that teacher supported him with clothing, food, and Dharma. As the Bhagavan (blessed one, epithet of the Buddha) said, there are four means of conversion (Catu-saṃgrahavastu, four ways a Bodhisattva attracts and helps beings): giving (Dāna, generosity), kind speech (Priyavacana, amiable speech), beneficial conduct (Arthakriya, doing what is beneficial), and cooperation (Samanarthata, acting in concert with others). At that time, that disciple had even greater respect for his teacher, and his affection was deep and unwavering. Later, his Upadhyaya (preceptor)...

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遊行事周還來給園，少年苾芻皆起迎接，其年老者咸唱：「善來。」彼舊弟子見不起座。諸苾芻告曰：「見尊者來，少皆迎接，老唱：『善來。』因何汝今見本師來身不移座，豈成合理？」答曰：「豈彼於我出家近圓，能以衣食及法共相資助，令我憶念見而迎接？」苾芻報曰：「勿作是語！如佛所說：『若復有人依託師主，于佛法中剃除鬚髮而披法服，以凈信心出家修行，彼人于師乃至盡壽，四事供養未能報恩。』汝作是言非為應理。」彼便默爾。苾芻白佛，佛言：「弟子門人才見師時即須起立，若見親教師依止即舍。」如佛所言見親教師即舍依止者，諸苾芻不知云何？如下具說。

緣處同前。時有苾芻與一少年而為依止，經半月已至長凈時，來到師處白言：「阿遮利耶！我今敬禮有所請白，欲守持長凈。」師言：「賢首！何因我得是汝之師？」彼云：「我以阿遮利耶而作依止。」師曰：「如汝傲慢不相敬重，誰與依止？隨汝意去別覓余師。」彼便默然。苾芻白佛，佛作是念：「由諸苾芻日不三時禮敬師主，有如是過。是故應知弟子門人，每日三時須就二師而申禮敬。」即告諸苾芻曰：「是故汝等弟子門人，每日三時應就二師而申禮敬。」

緣處同前。時有苾芻與一少年而為依止，恩養供給愛念如子。時

【現代漢語翻譯】 現代漢語譯本 事周還來給園（Jeta Grove），年輕的苾芻（bhiksu，比丘）都起身迎接，年老的都唱誦：『善來。』那些舊弟子卻不肯起身。諸位苾芻（bhiksu，比丘）告訴他們說：『見到尊者來，年輕的都迎接，年老的唱誦『善來』。為何你們現在見到本師來卻不肯起身，這豈合道理？』他們回答說：『難道他給我出家受具足戒，能以衣食和佛法互相資助，讓我憶念而迎接嗎？』苾芻（bhiksu，比丘）們說：『不要這樣說！如佛所說：『如果有人依託師父，在佛法中剃除鬚髮而披上袈裟，以清凈的信心出家修行，這個人對於師父乃至盡其一生，以四事供養都難以報答恩情。』你們這樣說是不合道理的。』他們便沉默了。苾芻（bhiksu，比丘）們稟告佛陀，佛陀說：『弟子門人見到師父時就應當起立，如果見到親教師（Upadhyaya，戒師）就應當捨棄依止。』如佛所說見到親教師（Upadhyaya，戒師）就應當捨棄依止，諸位苾芻（bhiksu，比丘）不知道該怎麼做？下面詳細說明。 事情發生的地點和之前一樣。當時有位苾芻（bhiksu，比丘）與一位少年結為依止關係，過了半個月到了長凈（Posadha，布薩）的時候，來到師父處稟告說：『阿遮利耶（Acarya，軌範師）！我現在敬禮，有所請示，想要守持長凈（Posadha，布薩）。』師父說：『賢首！憑什麼我能做你的師父？』他回答說：『我以阿遮利耶（Acarya，軌範師）作為依止。』師父說：『像你這樣傲慢不敬重，誰會與你結為依止？隨你的意願去另外找師父吧。』他便沉默了。苾芻（bhiksu，比丘）們稟告佛陀，佛陀心想：『由於各位苾芻（bhiksu，比丘）每天不按時三次禮敬師父，才會有這樣的過失。所以應當知道弟子門人，每天三次應當向兩位師父行禮敬。』於是告訴各位苾芻（bhiksu，比丘）說：『所以你們這些弟子門人，每天三次應當向兩位師父行禮敬。』 事情發生的地點和之前一樣。當時有位苾芻（bhiksu，比丘）與一位少年結為依止關係，恩養供給，愛念如同親生兒子。

【English Translation】 English version The event occurred again at Jeta Grove. Young bhiksus (bhiksu, monks) all rose to greet him, and the elderly chanted: 'Welcome.' Those old disciples, however, did not rise. The bhiksus (bhiksu, monks) told them: 'When the venerable one arrives, the young all greet him, and the elderly chant 'Welcome.' Why do you now not rise when you see your own teacher? Is this reasonable?' They replied: 'Did he ordain me and give me full ordination, provide me with clothing, food, and Dharma, and help me remember to greet him?' The bhiksus (bhiksu, monks) said: 'Do not speak like that! As the Buddha said: 'If someone relies on a teacher, shaves his head and beard in the Buddha's Dharma, and wears the robes, leaving home with pure faith to practice, that person, even if he offers the teacher the four requisites throughout his life, cannot repay the kindness.' What you say is unreasonable.' They were silent. The bhiksus (bhiksu, monks) reported to the Buddha, who said: 'Disciples should rise immediately upon seeing their teacher, and if they see their Upadhyaya (Upadhyaya, preceptor), they should relinquish their dependence.' As the Buddha said that upon seeing their Upadhyaya (Upadhyaya, preceptor), they should relinquish their dependence, the bhiksus (bhiksu, monks) did not know what to do. The following explains in detail. The circumstances were the same as before. At that time, there was a bhiksu (bhiksu, monk) who had a young man as his dependent. After half a month, when it was time for Posadha (Posadha, Uposatha), he came to his teacher and said: 'Acarya (Acarya, instructor)! I now pay my respects and have something to ask. I wish to observe Posadha (Posadha, Uposatha).' The teacher said: 'Virtuous one! How can I be your teacher?' He replied: 'I rely on you as my Acarya (Acarya, instructor).' The teacher said: 'Since you are arrogant and disrespectful, who would be your dependent? Go and find another teacher as you wish.' He was silent. The bhiksus (bhiksu, monks) reported to the Buddha, who thought: 'Because the bhiksus (bhiksu, monks) do not pay respects to their teachers three times a day, there are such faults. Therefore, it should be known that disciples should pay respects to their two teachers three times a day.' He then told the bhiksus (bhiksu, monks): 'Therefore, you disciples should pay respects to your two teachers three times a day.' The circumstances were the same as before. At that time, there was a bhiksu (bhiksu, monk) who had a young man as his dependent, and he cared for him, provided for him, and loved him like his own son.

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彼弟子遇有他緣須向余處，白其師曰：「阿遮利耶！請為觀察房舍臥具，我今欲向人間遊行。」師言：「子無闕乏不？」答言：「阿遮利耶！我無闕乏，然欲人間隨處遊歷，不久還來。」報言：「子去，若於中路生追悔者即可回來。」白言：「甚善！奉教當還。」至中路已便生追悔，作如是念：「我依止師有所須者悉皆供給，我棄他行不為應理，今可迴歸。」遂卻還住處。師見問曰：「汝今復來，有所遺忘？」答言：「我無遺忘，然我路中作如是念：『我依止師有所須者悉皆供給，更求何事在外遊行？』為此還來。」師言：「甚善！」師復生念：「即舊依止，為更與耶？」苾芻白佛，佛言：「若依止師有心顧戀，門人無顧戀心，是則名為不捨依止。若依止師無顧戀心，門人有顧戀心，此亦名為不捨依止。若二人俱有戀心，亦不名舍。若二人俱舍，名失依止。」

緣處同前。有一苾芻為眾導首，有多少年來從習讀，師于異時忽染時患，諸習讀人曾不看侍，如是至三皆不顧問。后時病差，弟子皆來請其師曰：「教我習讀。」或云：「教誦。」師言：「具壽！我三染患，汝等無人回顧看我。若有見汝如此傲慢能相教者，可就於彼而為讀誦。」苾芻白佛，佛言：「教讀誦師亦應瞻侍。」彼悉皆作便虧善品，佛言：「應為

【現代漢語翻譯】 現代漢語譯本 他的弟子遇到其他因緣需要去別的地方，告訴他的老師說：『阿遮利耶（Achariya，老師）！請您檢查一下我的房舍和臥具，我現在想要去人間遊歷。』老師問：『你有什麼缺乏的嗎？』回答說：『阿遮利耶（Achariya，老師）！我沒有什麼缺乏的，只是想在人間隨處遊歷，不久就會回來。』老師說：『你去吧，如果在路上後悔了，可以回來。』弟子說：『很好！我會遵照您的教導回來。』走到半路就後悔了，這樣想：『我依靠老師，所有需要的都能得到供給，我離開他是不合理的，現在可以回去。』於是就返回住處。老師看見他問：『你現在又回來了，是遺忘了什麼東西嗎？』回答說：『我沒有遺忘什麼，只是我在路上這樣想：『我依靠老師，所有需要的都能得到供給，還向外面尋求什麼呢？』因此就回來了。』老師說：『很好！』老師又想：『還是像以前一樣讓他依止我，還是不再讓他依止呢？』苾芻（bhiksu，比丘）稟告佛陀，佛陀說：『如果被依止的老師心裡顧念弟子，而弟子沒有顧念老師的心，這就叫做沒有捨棄依止。如果被依止的老師沒有顧念弟子的心，而弟子有顧念老師的心，這也叫做沒有捨棄依止。如果兩個人都有顧念的心，也不叫做捨棄。如果兩個人都沒有顧念的心，就叫做失去依止。』

因緣和地點與之前相同。有一位苾芻（bhiksu，比丘）是大眾的領導者，有很多年來跟隨他學習讀誦。老師在某時忽然得了疾病，這些學習讀誦的人竟然沒有一個人看護侍奉他，像這樣三次都沒有人問候。後來老師病好了，弟子們都來請求老師說：『教我學習讀誦。』或者說：『教我背誦。』老師說：『具壽（ayusmat，對年長者的尊稱）！我三次生病，你們沒有人回頭看顧我。如果有人看到你們如此傲慢還能教導你們，你們可以去向他學習讀誦。』苾芻（bhiksu，比丘）稟告佛陀，佛陀說：『教導讀誦的老師也應該被瞻仰侍奉。』他們都這樣做就會虧損善行，佛陀說：『應該為他...』

【English Translation】 English version That disciple, encountering other circumstances and needing to go elsewhere, said to his teacher: 'Achariya (Achariya, teacher)! Please inspect my dwelling and bedding, for I now wish to travel in the human realm.' The teacher asked: 'Do you lack anything?' He replied: 'Achariya (Achariya, teacher)! I lack nothing, but I wish to travel freely in the human realm and will return soon.' The teacher said: 'Go, then, and if you feel regret on the way, you may return.' The disciple said: 'Very well! I will follow your teaching and return.' Having reached the middle of the road, he felt regret and thought: 'I rely on my teacher, and all my needs are provided for. It is not proper for me to leave him. I should return now.' So he returned to his dwelling. The teacher, seeing him, asked: 'Have you returned again, having forgotten something?' He replied: 'I have forgotten nothing, but I thought on the way: 'I rely on my teacher, and all my needs are provided for. What else should I seek outside?' Therefore, I have returned.' The teacher said: 'Very well!' The teacher then thought: 'Should I allow him to rely on me as before, or not?' The bhiksu (bhiksu, monk) reported this to the Buddha, who said: 'If the teacher being relied upon has a mind of concern for the disciple, but the disciple does not have a mind of concern for the teacher, this is called not abandoning reliance. If the teacher being relied upon does not have a mind of concern for the disciple, but the disciple has a mind of concern for the teacher, this is also called not abandoning reliance. If both have minds of concern, it is also not called abandoning. If both abandon, it is called losing reliance.'

The circumstances and location are the same as before. There was a bhiksu (bhiksu, monk) who was the leader of the assembly, and many years he had students following him to study reading. The teacher suddenly fell ill at one time, and none of these students of reading attended to him. This happened three times, and no one inquired after him. Later, when the teacher recovered, the disciples all came and asked their teacher: 'Teach me to study reading.' Or they said: 'Teach me to recite.' The teacher said: 'Ayusmat (ayusmat, term of respect for elders)! I was sick three times, and none of you looked back to care for me. If there is anyone who sees your arrogance and can still teach you, you may go to him and study reading.' The bhiksu (bhiksu, monk) reported this to the Buddha, who said: 'The teacher who teaches reading should also be revered and served.' If they all do this, they will diminish their good qualities, the Buddha said: 'They should for him...'

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番次。」是時有一老瘦苾芻先就依止，餘人報曰：「老人明日當番。」答言：「何故於師作直供給？汝等安隱我常侍養。」諸人報曰：「斯為善事，如佛所說：『若看病人即是看我。』汝善丈夫隨意當作。」彼便供給，因斯病差。來請師曰：「教我讀經。」報言：「且住！未至汝番。」后請師曰：「教我闇誦。」答曰：「未至汝番。」答其師曰：「看承供給是我當番，讀誦授經餘人巡次。宜當好住，我出他行。」師言：「且住！有所須者我皆為作。」彼便默爾。苾芻白佛，佛言：「常供侍者不得同餘，勿令有廢，次及餘人。」時有二人：一聰、一蒙。授聰者時以其文長，蒙便事闕，佛言：「應更次授。」

緣處同前。六眾苾芻向門徒舍，出床令坐六人同坐，其床遂破一時大笑。余苾芻見告言：「具壽！作斯非法，不知慚恥，仍更大笑。」彼共答曰：「我豈飲酒、啖蔥蒜耶？」報曰：「此亦不久必當見作。」問曰：「我何非法？」答曰：「豈可不見床重破耶？」答曰：「豈可木盡、巧匠身亡？」彼便默爾。苾芻白佛，佛言：「不應一床六人同坐。」彼遂五人，還同前過，四人亦爾，佛言：「不應四人。若於一床三人得坐，若大木枯兩人同坐，小者唯一。違者得越法罪。」

第四門第四子攝頌曰：

養病

【現代漢語翻譯】 現代漢語譯本 『輪值。』當時有一位年老體弱的比丘先來依止，其他人告訴他說：『老人家，明天輪到你當值。』老人回答說：『為什麼要直接給師父做這些供養呢？你們安心，我經常侍奉供養。』眾人回答說：『這是好事，正如佛所說：『照顧病人就是照顧我。』你這位善男子，隨意去做吧。』他便承擔了供養，因此師父的病也好了。他來請求師父說：『教我讀經。』師父回答說：『先等等！還沒輪到你當值。』後來他又請求師父說：『教我背誦。』師父回答說：『還沒輪到你當值。』他回答他的師父說：『看護供養是我當值，讀誦教授是其他人輪流。我應該好好待在這裡，還是出去別處呢？』師父說：『先等等！有什麼需要的，我都會為你做。』他便沉默了。比丘稟告佛陀，佛陀說：『經常供養侍奉的人，不應該和其餘的人一樣輪值，不要讓他有所耽誤，輪值應該安排給其他人。』當時有兩個人：一個聰明，一個愚笨。教授聰明的人時，因為經文太長，愚笨的人的事情就被耽誤了，佛陀說：『應該輪流教授。』

事情發生的地點和之前一樣。六眾比丘（指行為不端的比丘團體）來到門徒的住所，搬出床來讓六個人一起坐，結果床就壞了，他們一時大笑。其他比丘看見了，告訴他們說：『具壽（對年長比丘的尊稱）！你們這樣做不合佛法，不知羞恥，還更大笑。』他們一起回答說：『我們難道是喝酒、吃蔥蒜了嗎？』其他比丘回答說：『這件事不久之後你們一定會做的。』六眾比丘問道：『我們有什麼不合佛法的地方？』其他比丘回答說：『難道你們沒看見床被壓壞了嗎？』六眾比丘回答說：『難道木頭會用完，工匠會死嗎？』他們便沉默了。比丘稟告佛陀，佛陀說：『不應該一張床六個人一起坐。』他們於是五個人坐，還是和之前一樣出了問題，四個人也是這樣，佛陀說：『不應該四個人。如果在一張床上，三個人可以坐，如果是大木頭做的床，兩個人可以坐，小床只能一個人坐。違背的人會犯越法罪。』

第四門第四子的攝頌說： 養病

【English Translation】 English version 『Turn.』 At that time, there was an old and frail Bhikshu (Buddhist monk) who had already taken refuge. The others told him, 『Elder, it's your turn tomorrow.』 The old man replied, 『Why make direct offerings to the teacher? You all be at ease; I will always serve and support him.』 The others replied, 『This is a good thing, as the Buddha said: 『To care for the sick is to care for me.』 You, good man, do as you please.』 He then took on the duty of providing for the teacher, and as a result, the teacher's illness improved. He came to request the teacher, saying, 『Teach me to read the scriptures.』 The teacher replied, 『Wait! It's not your turn yet.』 Later, he requested the teacher, saying, 『Teach me to recite.』 The teacher replied, 『It's not your turn yet.』 He replied to his teacher, 『Taking care of and providing for you is my turn, while reading and teaching scriptures is for others in rotation. Should I stay here or go elsewhere?』 The teacher said, 『Wait! If there is anything you need, I will do it for you.』 He then remained silent. The Bhikshu reported this to the Buddha, and the Buddha said, 『The one who constantly serves should not be treated the same as the others; do not let him be delayed. The rotation should be for the others.』 At that time, there were two people: one clever and one dull. When teaching the clever one, because the text was long, the dull one's affairs were neglected. The Buddha said, 『They should be taught in rotation.』

The location of the event is the same as before. The Six Group Bhikshus (referring to a group of misbehaving monks) went to the disciples' residence, brought out a bed, and had six people sit on it together, resulting in the bed breaking and them laughing loudly. Other Bhikshus saw this and told them, 『Bhante (a term of respect for senior monks)! What you are doing is against the Dharma (Buddhist teachings), you are shameless, and you are still laughing loudly.』 They replied together, 『Are we drinking alcohol or eating onions and garlic?』 The other Bhikshus replied, 『You will surely do that soon.』 The Six Group Bhikshus asked, 『What is wrong with what we did?』 The other Bhikshus replied, 『Didn't you see the bed break under the weight?』 The Six Group Bhikshus replied, 『Will the wood run out, or will the craftsman die?』 They then remained silent. The Bhikshu reported this to the Buddha, and the Buddha said, 『Six people should not sit on one bed together.』 They then sat five people, and the same problem occurred as before. The same happened with four people. The Buddha said, 『Four people should not sit. If it is on one bed, three people can sit. If it is a bed made of large wood, two people can sit. A small bed can only have one person sitting on it. Those who violate this will commit a transgression.』

The summary verse of the fourth son of the fourth door says: Caring for the sick

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除性罪、　　將圓不升樹、 　王臣不受戒、　　斬手不應為。

緣處同前。具壽鄔波離請世尊曰：「如佛所說：『若見病人應供給。』者，用何等物而為供侍？」佛言：「鄔波離！但除性罪，余清凈物隨意供給。」

緣處同前。時具壽鄔波難陀有一求寂欲受近圓，師即為喚作羯磨師及屏教者並餘七人，遂將求寂並持座物，先至壇中灑掃田地，敷其座席。諸人未來，鄔波難陀左右顧眄，見樹開花即命求寂：「汝可取花行與僧眾。」彼便升樹墮地傷手廢闕近圓。苾芻白佛，佛言：「汝等應知！如轉輪王第一太子，將受灌頂次當王位，於此時中倍加守護。欲近圓人亦復如是，善加愛護。是故不應令將近圓人輒升高樹，令升樹者得越法罪。」

緣處同前。有一長者名曰廣大，是勝光王之所委寄，曾於一時因有過失被王訶責，長者便作是念：「凡是國主，難久祇承，宜應遠避，我今可去求作出家。」如是念已詣逝多林。六眾苾芻恒令一人在門邊住，時鄔波難陀住在門首，見廣大來，即以美語告言：「善來！何故難睹，猶如初月？」答言：「大德！豈可不聞世人有語：『希逢致敬，數見便輕。』」問言：「廣大！何緣得來？」答言：「聖者！凡是國王難久承事，今雖得意終致滅身，我欲出家頗能濟度？」報言

【現代漢語翻譯】 現代漢語譯本 除去性罪（指違犯根本戒律的行為），將要受具足戒的人不應該讓他爬樹，國王的臣子不應該接受出家受戒，砍斷手的人不應該被允許出家。

事情的緣起和地點與之前相同。具壽（對年長有德比丘的尊稱）鄔波離請問世尊說：『如果像佛所說：『如果見到病人應該供給。』，那麼應該用什麼東西來供養侍奉呢？』佛說：『鄔波離！只要不是性罪相關的物品，其餘清凈的物品都可以隨意供給。』

事情的緣起和地點與之前相同。當時具壽鄔波難陀有一個沙彌（佛教出家男子接受的最初階段）想要受具足戒（佛教比丘所受的最高戒律），他的師父就為他找來羯磨師（主持受戒儀式的僧人）和屏教者（在受戒儀式中負責指導的人）以及其他七個人，於是帶著沙彌並拿著座位等物品，先到壇場中灑掃場地，鋪設座位。其他人還沒來，鄔波難陀左右觀看，看見樹開花了，就命令沙彌：『你可以去摘些花分給僧眾。』那沙彌就爬上樹，結果從樹上掉下來，傷了手，因此喪失了受具足戒的機會。比丘們稟告佛陀，佛陀說：『你們應該知道！就像轉輪王（擁有統治世界的理想君王）的第一位太子，將要接受灌頂（一種加冕儀式）即將繼承王位一樣，在這個時候要加倍守護他。想要受具足戒的人也是這樣，要好好愛護。因此不應該讓將要受具足戒的人隨便爬樹，讓其爬樹的人會犯越法罪（違背佛法的罪過）。』

事情的緣起和地點與之前相同。有一個長者（富有的居士）名叫廣大，是勝光王所信任的人，曾經因為一時犯了過錯被國王責罵，長者就想：『凡是國君，難以長久侍奉，應該遠遠避開，我現在可以去請求出家。』這樣想完之後就前往逝多林（祇樹給孤獨園）。六群比丘（指行為不端的比丘團體）經常安排一個人在門口守著，當時鄔波難陀住在門口，看見廣大來了，就用好聽的話語告訴他說：『善來！為何如此難得一見，就像初升的月亮一樣？』廣大回答說：『大德！難道沒有聽過世人說：『難得一見才致敬重，常見了就輕慢。』』鄔波難陀問：『廣大！什麼緣故讓你來這裡？』廣大回答說：『聖者！凡是國王難以長久侍奉，現在即使得意，最終也會招致滅身，我想要出家，您能幫助我嗎？』鄔波難陀回答說：

【English Translation】 English version Apart from sexual offenses, one who is about to receive the full ordination should not be allowed to climb trees; a king's minister should not receive ordination; and one with a severed hand should not be allowed to become a monk.

The circumstances and location are the same as before. The Venerable Upali asked the World Honored One, 'As the Buddha said, 'If you see a sick person, you should provide for them.' What should be used to provide service?' The Buddha said, 'Upali! Except for things related to sexual offenses, any other pure things can be provided as needed.'

The circumstances and location are the same as before. At that time, the Venerable Upananda had a novice (the initial stage of Buddhist monasticism for men) who wanted to receive full ordination (the highest level of precepts for Buddhist monks). His teacher then summoned a Karmacharya (the monk who presides over the ordination ceremony) and a preceptor (the person responsible for guidance during the ordination ceremony), along with seven other people. He then took the novice and brought seating materials, first going to the altar to sweep the ground and lay out the seats. Before the others arrived, Upananda looked around and saw a tree in bloom. He ordered the novice, 'You can pick some flowers and distribute them to the Sangha (Buddhist monastic community).' The novice then climbed the tree, fell to the ground, injured his hand, and thus lost the opportunity to receive full ordination. The Bhikshus (fully ordained monks) reported this to the Buddha, who said, 'You should know! Just like the first prince of a Chakravartin (an ideal universal ruler), who is about to receive the abhiseka (a coronation ceremony) and inherit the throne, at this time, he must be doubly protected. It is the same for someone who wants to receive full ordination; they must be carefully cared for. Therefore, one should not allow someone who is about to receive full ordination to casually climb trees; the one who allows them to climb trees will commit a transgression (an offense against the Dharma).'

The circumstances and location are the same as before. There was a wealthy householder named Guangda, who was trusted by King Shengguang. Once, he was scolded by the king for a mistake he had made. The householder then thought, 'It is difficult to serve a king for a long time; I should avoid him from afar. I can now request to become a monk.' After thinking this, he went to Jetavana (Jeta Grove). The group of six Bhikshus (referring to a group of monks with misconduct) often arranged for one person to stay by the door. At that time, Upananda was staying at the door and saw Guangda coming. He greeted him with pleasant words, saying, 'Welcome! Why are you so rarely seen, like the rising moon?' Guangda replied, 'Venerable! Have you not heard the saying: 'Rarely seen, highly respected; frequently seen, lightly regarded.'?' Upananda asked, 'Guangda! What brings you here?' Guangda replied, 'Venerable! It is difficult to serve a king for a long time. Even if one is currently favored, one will eventually face destruction. I want to become a monk; can you help me?' Upananda replied:

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：「賢首！能發此心極為善事，凡出家者有五勝利，廣如一說，諸佛聲聞及諸智者共所稱讚。今正是時。」即便引去與出家受圓具。時勝光王問諸群臣，不見廣大。「為遇病耶？」答言：「彼無患疹，大王訶責因斯即去，詣逝多林而為出家。」王曰：「誰作斯事？」答言：「聖者鄔波難陀。」王聞此語心懷瞋恨，令使往報：「聖者！我所訶者即度出家，今可度我及惡生太子、勝鬘、行雨皆與出家，可自稱王統領城邑。」使者至寺具說王言。鄔波難陀聞王此語，報使者曰：「汝持我語報汝國王：『可來至寺並將惡生、勝鬘、行雨悉與出家，我當作王，此亦何損？豈我就宅詃誘廣大令其出家？彼自來求，我便濟度，隨時利益獲福無邊。』」王聞此語更起譏嫌。時諸苾芻以緣白佛，佛作是念：「度王大臣有如是過，是故不應輒度此等。」告諸苾芻曰：「汝等當知鄔波難陀是愚癡人！度大臣廣大令王起嫌，是故苾芻不應度大臣出家，見來求請應須詰問：『汝非王臣不？』若不詰問與出家者得越法罪。」佛既制已，時有外國人來無人委識，又本國王元未聽許，至苾芻所求請出家，皆生疑慮不與出家，佛言：「若有此輩外國之人，應與出家，勿生疑惑。」

緣處同前。具壽阿難陀曾於一時新剃鬚發，于晨朝時著衣持缽，入城

【現代漢語翻譯】 現代漢語譯本： 『賢首！能夠發起這樣的心願是非常好的事情，凡是出家的人有五種殊勝的利益，詳細的情況就像之前所說的那樣，被諸佛、聲聞以及各位智者共同稱讚。現在正是時候。』於是就帶著廣大離開，讓他出家並受具足戒。當時勝光王問各位大臣，沒有見到廣大。『是生病了嗎？』大臣回答說：『他沒有生病，因為大王您責備了他，所以他就離開了，前往逝多林出家了。』國王說：『是誰做了這件事？』大臣回答說：『是聖者鄔波難陀。』國王聽到這些話，心中充滿憤怒，命令使者去告訴鄔波難陀：『聖者！你竟然讓我所責備的人出家，現在你可以讓我和惡生太子（國王的兒子）、勝鬘（國王的女兒）、行雨（國王的大臣）都出家，你自己可以稱王，統治城邑。』使者到達寺廟，詳細地說了國王的話。鄔波難陀聽到國王的這些話，告訴使者說：『你把我的話帶給你的國王：可以來到寺廟，把惡生、勝鬘、行雨都帶來出家，我來當國王，這又有什麼損失呢？難道是我到他家裡去誘騙廣大，讓他出家嗎？是他自己來請求的，我就幫助他，隨時利益他，讓他獲得無邊的福報。』國王聽到這些話，更加地譏諷和嫌惡。當時各位比丘把這件事的緣由告訴了佛陀，佛陀心想：『度國王和大臣出家，會有這樣的過失，所以不應該隨便度這些人出家。』告訴各位比丘說：『你們應當知道，鄔波難陀真是愚癡的人！度大臣廣大出家，讓國王產生嫌隙，所以比丘不應該度大臣出家，見到有人來請求出家，應該詢問：『你不是國王的大臣吧？』如果不詢問就讓他出家，就犯了越法的罪過。』佛陀制定了戒律之後，當時有外國人來，沒有人認識他，而且他原本的國家也沒有允許他出家，他到比丘這裡請求出家，大家都心生疑慮，不讓他出家，佛陀說：『如果有這樣的人，是外國的人，應該讓他出家，不要產生疑惑。』 事情發生的地點和之前一樣。具壽阿難陀（佛陀的十大弟子之一，以記憶力超群著稱）曾經在某個時候新剃了鬚髮，在早晨的時候穿好衣服，拿著缽，進入城裡

【English Translation】 English version: 『Worthy One! It is extremely good to generate this mind. Those who renounce the world have five victories, as extensively described before, praised by all Buddhas, Śrāvakas (hearers), and wise ones. Now is the right time.』 Then he led Guangda away to renounce the world and receive full ordination. At that time, King Shengguang asked his ministers, 『I do not see Guangda. Is he ill?』 The ministers replied, 『He has no illness. Because the Great King rebuked him, he left and went to Jetavana (a famous monastery) to renounce the world.』 The king said, 『Who did this?』 The ministers replied, 『The venerable Upānanda (a disciple of the Buddha).』 Hearing this, the king was filled with anger and ordered a messenger to report, 『Venerable One! You have ordained the one I rebuked. Now you can ordain me, Prince Esheng (Evil Birth), Shengman (Victorious Garland), and Xingyu (Rain of Actions), and you can call yourself king and rule the city.』 The messenger arrived at the monastery and fully conveyed the king's words. Upānanda, hearing the king's words, replied to the messenger, 『Take my words to your king: He can come to the monastery and bring Esheng, Shengman, and Xingyu to renounce the world. I will become king. What harm is there in that? Did I go to his house to entice Guangda to renounce the world? He came himself, and I helped him, benefiting him at all times and gaining boundless blessings.』 Hearing this, the king became even more critical and resentful. At that time, the Bhikshus (monks) reported the matter to the Buddha, who thought, 『Ordaining kings and ministers has such faults, so one should not casually ordain such people.』 He told the Bhikshus, 『You should know that Upānanda is a foolish person! Ordaining the minister Guangda caused the king to be resentful. Therefore, Bhikshus should not ordain ministers. When someone comes seeking ordination, you should ask, 『Are you not a minister of the king?』 If you do not ask and ordain them, you commit a transgression.』 After the Buddha established this rule, a foreigner came whom no one recognized, and his original country had not permitted him to renounce the world. He came to the Bhikshus seeking ordination, and they were all doubtful and did not ordain him. The Buddha said, 『If there are such people, foreigners, you should ordain them without doubt.』 The circumstances were the same as before. The venerable Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory) once, having newly shaved his head and beard, put on his robes and carried his bowl in the morning and entered the city.

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乞食行至街衢。有一婆羅門是大學士，於好顯敞高堂之處，教授五百婆羅門子讀四明論。時彼博士傲慢自高不存禮節，情懷毒害輕蔑於人，見尊者阿難陀已，命弟子曰：「汝能以手攉此禿沙門頭不？」答言：「我能。」時彼弟子承其師命，即便以拳攉尊者頭。時阿難陀四望顧視，婆羅門更加瞋惱，復令弟子更打其頭，尊者唸曰：「我何顧瞻？宜可默去。」既至逝多林飯食訖洗缽已，告諸苾芻：「具壽！不應往某街巷處。」問曰：「有何過患？」答曰：「彼有婆羅門稟性毒害不閑禮節，教諸弟子讀誦明論，令一弟子拳攉我頭。」苾芻問曰：「汝何愆犯致彼瞋恨？」答曰：「我是無過，亦是有過。」問曰：「其事云何？」答曰：「我元無過彼令攉頭，由我顧瞻重更來打。先是無過，后是有過。」時鄔波難陀聞已問言：「尊者！作何言說？」答曰：「有片許事。」鄔波難陀曰：「我向略聞，愿更重說。」即為具說。時鄔波難陀即三點頭，口中唱諾作如是念：「我今自解治彼小人。」使剃頭人逆順凈剃，揩摩以油，于晨朝時著衣持缽，入室羅伐城。漸次至彼婆羅門教學之處，彼有餘事未睹苾芻。時鄔波難陀即在其前經行來去，婆羅門見命一弟子曰：「汝去攉彼禿頂沙門。」鄔波難陀聞是語已，告婆羅門曰：「汝無知物，何用遣

【現代漢語翻譯】 現代漢語譯本 阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）乞食走到街上。有一位婆羅門（Brahman，印度教的祭司階層）是大學者，在一個顯眼的高大房屋裡，教授五百個婆羅門子弟學習四明論。當時那位博士傲慢自大，不講禮節，心懷惡意，輕視他人。他見到尊者阿難陀后，命令弟子說：『你能不能用手打這個禿頭沙門（Shramana，指佛教或其他苦行僧）的頭？』弟子回答說：『我能。』當時那位弟子聽從他的老師的命令，就用拳頭打了尊者的頭。當時阿難陀四處張望，婆羅門更加惱怒，又命令弟子再次打他的頭，尊者心想：『我為什麼要回頭看呢？應該默默離開。』 到達逝多林（Jetavana，祇園精舍，佛陀常住的精舍）后，吃完飯洗完缽，告訴各位比丘（Bhikkhu，佛教出家男眾）：『各位同修！不應該去某條街巷。』比丘問：『有什麼過錯嗎？』阿難陀回答說：『那裡有個婆羅門，天性惡毒，不懂禮節，教他的弟子們讀誦明論，讓一個弟子用拳頭打我的頭。』比丘問：『你有什麼過錯導致他生氣？』阿難陀回答說：『我本來沒有過錯，也可以說是有過錯。』比丘問：『這是怎麼回事？』阿難陀回答說：『我本來沒有過錯，他卻讓人打我的頭，因為我回頭看，所以他更加生氣又來打我。先前是沒過錯，後來就變成有過錯了。』 當時鄔波難陀（Upananda，佛陀弟子）聽了之後問：『尊者！您說了什麼？』阿難陀回答說：『只是一些小事。』鄔波難陀說：『我剛才略微聽到一些，希望您能再說一遍。』阿難陀就詳細地說了事情的經過。當時鄔波難陀聽完后，三次點頭，口中應諾，心裡想：『我現在要親自去教訓那個小人。』他讓剃頭匠把頭徹底剃乾淨，用油擦拭，在早晨穿好衣服，拿著缽，進入室羅伐城（Shravasti，古印度城市）。慢慢地走到那個婆羅門教學的地方，婆羅門當時正忙著其他事情，沒有看到比丘。當時鄔波難陀就在他面前來回走動，婆羅門看見后，命令一個弟子說：『你去打那個禿頂沙門。』鄔波難陀聽到這句話后，對婆羅門說：『你這個無知的東西，為什麼要派人』

【English Translation】 English version Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) was walking for alms in the street. There was a Brahman (a member of the Hindu priestly caste) who was a great scholar, teaching five hundred Brahman children the Four Bright Treatises in a conspicuous and tall building. At that time, the doctor was arrogant and haughty, lacking in etiquette, harboring malice, and despising others. When he saw the Venerable Ananda, he ordered his disciple, 'Can you strike this bald-headed Shramana's (a Buddhist or other ascetic monk) head with your hand?' The disciple replied, 'I can.' Then the disciple, following his teacher's order, struck the Venerable's head with his fist. At that time, Ananda looked around, and the Brahman became even more angry, ordering his disciple to strike his head again. The Venerable thought, 'Why should I look back? I should leave silently.' After arriving at Jetavana (a monastery where the Buddha often stayed), after eating and washing his bowl, he told the Bhikkhus (Buddhist monks), 'Venerable ones! You should not go to a certain street.' The Bhikkhus asked, 'What is the fault?' Ananda replied, 'There is a Brahman there, who is by nature malicious and does not know etiquette, teaching his disciples to recite the Bright Treatises, and he ordered a disciple to strike my head with his fist.' The Bhikkhus asked, 'What fault did you commit that caused him to be angry?' Ananda replied, 'I had no fault originally, but one could say I did have a fault.' The Bhikkhus asked, 'What is the matter?' Ananda replied, 'I had no fault originally, but he had someone strike my head because I looked back, so he became even more angry and struck me again. First there was no fault, then later there was a fault.' At that time, Upananda (a disciple of the Buddha) heard this and asked, 'Venerable one! What did you say?' Ananda replied, 'Just some small matters.' Upananda said, 'I heard a little bit just now, I wish you would say it again.' Ananda then explained the matter in detail. At that time, after Upananda heard this, he nodded three times, assented verbally, and thought in his heart, 'I will now personally teach that petty person a lesson.' He had a barber shave his head completely clean, rubbed it with oil, and in the morning, he put on his robes, took his bowl, and entered the city of Shravasti (an ancient Indian city). Gradually, he arrived at the place where the Brahman was teaching. The Brahman was busy with other matters at the time and did not see the Bhikkhu. At that time, Upananda walked back and forth in front of him. When the Brahman saw him, he ordered a disciple, 'Go strike that bald-headed Shramana.' After Upananda heard these words, he said to the Brahman, 'You ignorant thing, why are you sending someone'

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他，不自來打？」婆羅門發大瞋心，即便自去拳打其頭。鄔波難陀即捉其臂，報言：「癡物！鄔波難陀被汝所打，我今將汝共至王邊。」便捉其臂牽曳前行，婆羅門發聲大喚弟子俱來，復捉一臂共相牽挽，餘人續來並皆曳去。鄔波難陀有大氣力，牽挽婆羅門及五百弟子皆至王門。六眾法爾，若懷忿怒，至王門時王殿遂動。王睹相已報左右曰：「出門觀察豈有聖者六眾來耶？」即便出觀，見鄔波難陀將五百婆羅門子俱到門所，還入白王：「聖者鄔波難陀今在門外。」王言：「喚入。」彼便面見，問言：「大王！向使聖者阿難陀不出家者，合受何位？」王言：「聖者！當作力輪王。」「王作何人？」答言：「我為從者。」又曰：「王先有制，觀諸苾芻猶如太子，觀苾芻尼事等妃后，是事放免不併餘人。王於我等俱生愛念，然有婆羅門違王教敕，輒以拳打聖者阿難陀頭，彼復懷瞋亦打我頂，其事合不？」王聞大怒，告近臣曰：「卿今可去斬婆羅門手。」大臣即將婆羅門到街巷處告眾人知。時彼父母並余親族及諸知友，悉皆來至悲啼雨淚，發聲號哭作如是語：「苦哉我子！苦哉我子！」皆共前行白法官曰：「善哉大臣！我子有愆，王令斬手。既犯國憲非是枉刑。然婆羅門以右手活命，若斬左手斯誠曲恩。」大臣聞之即斬左手。

【現代漢語翻譯】 現代漢語譯本 『他，不自己來打我嗎？』婆羅門勃然大怒，立即親自上前用拳頭擊打他的頭。鄔波難陀立刻抓住他的手臂，迴應說：『愚蠢的東西！你打了鄔波難陀，我現在要和你一起去見國王。』於是抓住他的手臂拉著往前走。婆羅門大聲呼喊，他的弟子們都趕來，又抓住鄔波難陀的另一隻手臂一起拉扯，其他人也陸續趕來一起拖走他。鄔波難陀力氣很大，拉著婆羅門和五百個弟子一直到了王宮門口。六群比丘（指佛教僧團中行為不端的一群比丘）的習性就是這樣，如果心懷憤怒，到達王宮門口時，王宮就會震動。國王看到這種異相，就告訴左右侍從說：『出去看看是不是有聖者六群比丘來了？』侍從立刻出去檢視，看見鄔波難陀帶著五百個婆羅門子到了王宮門口，回來稟告國王說：『聖者鄔波難陀現在在門外。』國王說：『叫他進來。』鄔波難陀便面見國王，問道：『大王！如果當初聖者阿難陀（Ananda，佛陀的十大弟子之一）不出家，應該得到什麼職位？』國王說：『聖者！應該成為轉輪王（Cakravarti-raja，擁有統治世界的理想明君）。』『國王做什麼人？』回答說：『我做隨從。』又說：『國王先前有規定，看待各位比丘（bhiksu，佛教出家男眾）如同太子，看待比丘尼（bhiksuni，佛教出家女眾）如同妃后，這件事可以免除，不與其他事情並論。國王對我們都懷有愛念，然而有婆羅門違背國王的教令，竟然用拳頭擊打聖者阿難陀的頭，他又懷著嗔恨也打我的頭頂，這件事應該如何處理？』國王聽后勃然大怒，告訴近臣說：『你現在可以去斬斷那個婆羅門的手。』大臣就帶著婆羅門到街巷處，告訴眾人。當時他的父母和親族以及朋友，都趕來悲傷哭泣，發出號哭的聲音，說：『可憐我的兒子！可憐我的兒子！』都一起上前對法官說：『尊敬的大臣！我的兒子有罪，國王下令斬斷他的手。既然觸犯了國家法律，這不是冤枉的刑罰。然而婆羅門依靠右手活命，如果斬斷左手，這實在是額外的恩惠。』大臣聽了，就斬斷了他的左手。

【English Translation】 English version 『Will he not come and strike me himself?』 The Brahmin became greatly enraged and personally went to strike his head with his fist. Upānanda (Upānanda, name of a monk) immediately seized his arm and retorted, 『Foolish one! Upānanda has been struck by you, and now I will take you together to the king.』 He then seized his arm and dragged him forward. The Brahmin cried out loudly, and his disciples came together, seizing his other arm and pulling him back. Others continued to arrive and all dragged him away. Upānanda had great strength and dragged the Brahmin and five hundred disciples all the way to the king's gate. It was the nature of the Six Monks (Six Monks, a group of monks known for their misconduct) that if they harbored anger, the royal palace would shake upon their arrival at the king's gate. The king, seeing this omen, said to his attendants, 『Go out and observe whether the venerable Six Monks have come.』 The attendants immediately went out to observe and saw Upānanda bringing five hundred Brahmin youths to the gate. They returned and reported to the king, 『The venerable Upānanda is now outside the gate.』 The king said, 『Summon him in.』 He then appeared before the king and asked, 『Great King! If the venerable Ānanda (Ananda, one of the ten principal disciples of the Buddha) had not renounced the world, what position would he have held?』 The king said, 『Venerable one! He would have become a Cakravarti-raja (Cakravarti-raja, a universal monarch).』 『What would the king have been?』 He replied, 『I would have been a follower.』 He further said, 『The king previously decreed that all bhikshus (bhiksu, a Buddhist monk) should be regarded as princes and bhikshunis (bhiksuni, a Buddhist nun) as consorts. This matter is exempt and not to be compared with other matters. The king holds us all in affection, yet a Brahmin has disobeyed the king's decree and struck the venerable Ānanda's head with his fist. He also, harboring anger, struck the top of my head. How should this matter be dealt with?』 The king, hearing this, became greatly enraged and told his close ministers, 『You may now go and cut off the Brahmin's hand.』 The minister then took the Brahmin to the street and informed the crowd. At that time, his parents, relatives, and friends all came, weeping and wailing, crying out, 『Woe to my son! Woe to my son!』 They all went forward and said to the judge, 『Honorable Minister! My son is guilty, and the king has ordered his hand to be cut off. Since he has violated the law of the land, this is not an unjust punishment. However, the Brahmin relies on his right hand for his livelihood. If his left hand is cut off, this would truly be an act of grace.』 The minister, hearing this, then cut off his left hand.

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後於異時婆羅門手瘡漸差，遂掩左手舉右臂點節誦書。鄔波難陀遙見舉手倍生忿怒，還至王所白言：「大王！為王之法，敕令無違，斯成快樂。」王雖知國無如是事，報言：「聖者！我有何事？」答言：「前時出敕斬婆羅門手，彼手現全。」王喚臣來問言：「婆羅門何不斬手？」答言：「斬訖。」「若爾，聖者鄔波難陀見為諸人舉手教讀。」大臣白言：「見彼父母悲啼相勸，諸婆羅門右手為活，幸當截左，為此即便截其左手。」王言：「為彼父母截其左畔，今由我敕更截右邊。」即便往斬。時婆羅門既無兩手垂臂而住，后時鄔波難陀在傍而過，問言：「何故垂手不同昔日來打我頭？」彼聞懊惱默無所對。時諸婆羅門長者居士並諸人眾，皆生譏恥作如是言：「沙門釋子無有慈悲遣行刑戮，作苦切事截他人手。」苾芻白佛，佛作是念：「苾芻斬他手時，有如是過，是故苾芻不應斬截他人手足。」告諸苾芻曰：「鄔波難陀愚癡之人，作非沙門法、所不應為，於我法中出家舍俗作斯惡業。若有苾芻斬人手足者，得吐羅底也罪。」

是諸苾芻咸皆有疑，請世尊曰：「大德！以何緣故，具壽阿難陀護彼婆羅門，鄔波難陀意存酬報？」佛言：「非但今日阿難陀起擁護心，鄔波難陀行酬報事斬截其手。汝等當聽。乃往古昔，於一

【現代漢語翻譯】 現代漢語譯本 後來，過了一段時間，那個婆羅門的手上的瘡漸漸好了，於是他掩蓋住左手，舉起右臂，用手指點著書本誦讀。鄔波難陀遠遠地看見他舉手，更加生氣，回到國王那裡稟告說：『大王！作為國王的法則，命令必須沒有違背，這樣才能成就快樂。』國王雖然知道國內沒有這樣的事，還是回答說：『聖者！我有什麼事呢？』鄔波難陀回答說：『之前您下令斬斷那個婆羅門的手，現在他的手完全恢復了。』國王召來大臣詢問說：『為什麼婆羅門的手沒有被斬斷？』大臣回答說：『已經斬斷了。』國王說：『如果是這樣，聖者鄔波難陀看見他舉手教人讀書。』大臣稟告說：『我看見他的父母悲傷啼哭，互相勸慰，因為婆羅門的右手還能活，希望可以截斷左手來代替，因此就截斷了他的左手。』國王說：『因為他的父母截斷了他的左手，現在因為我的命令，再截斷他的右手。』於是就去斬斷了他的右手。當時，那個婆羅門沒有了雙手，垂著手臂站立。後來，鄔波難陀從他旁邊經過，問他說：『為什麼你垂著手，不像以前那樣打我的頭了？』那個婆羅門聽了，懊惱不已，默默無語。當時，各位婆羅門、長者、居士以及各位民眾，都譏諷恥笑，這樣說道：『沙門釋子沒有慈悲心，派遣人執行刑罰，做這樣殘酷的事情，截斷別人的手。』各位苾芻稟告佛陀，佛陀這樣想：『苾芻斬斷他人手的時候，有這樣的過失，所以苾芻不應該斬截他人手足。』佛陀告訴各位苾芻說：『鄔波難陀真是愚癡之人，做了不符合沙門身份的事情，不應該做的事情，在我佛法中出家，捨棄世俗，卻做了這樣的惡業。如果有苾芻斬斷他人手足的，就犯了吐羅底也罪（Turotiya）。』 各位苾芻都感到疑惑，請問世尊說：『大德！因為什麼緣故，具壽阿難陀（Ananda）要保護那個婆羅門，而鄔波難陀（Upananda）卻想著報復呢？』佛陀說：『不只是今天阿難陀（Ananda）生起擁護之心，鄔波難陀（Upananda）才做出報復的事情，斬斷他的手。你們應當聽著。很久很久以前，在一個…

【English Translation】 English version Later, after some time, the sores on the Brahmin's hand gradually healed. He then covered his left hand and raised his right arm, using his fingers to point at the scriptures while reciting them. Upananda (name of a monk) saw him raising his hand from afar and became even more enraged. He returned to the king and reported, 'Great King! As the law of a king, commands must not be disobeyed, for this leads to happiness.' Although the king knew that there was no such thing in the country, he replied, 'Holy one! What is it that concerns me?' Upananda (name of a monk) replied, 'Previously, you issued an order to cut off the Brahmin's hand, but now his hand is completely restored.' The king summoned his ministers and asked, 'Why was the Brahmin's hand not cut off?' The ministers replied, 'It was cut off.' The king said, 'If that is so, the holy Upananda (name of a monk) saw him raising his hand to teach people to read.' The ministers reported, 'I saw his parents weeping sadly, consoling each other, because the Brahmin's right hand could still live, they hoped to have his left hand cut off instead, so his left hand was cut off.' The king said, 'Because his parents had his left hand cut off, now, by my command, cut off his right hand as well.' So they went to cut off his right hand. At that time, the Brahmin, having no hands, stood with his arms hanging down. Later, Upananda (name of a monk) passed by him and asked, 'Why are your hands hanging down, unlike before when you used to hit my head?' The Brahmin heard this and was filled with remorse, remaining silent. At that time, all the Brahmins, elders, laypeople, and the general public all mocked and shamed him, saying, 'The Shramana (wandering ascetics) followers of Shakya (Sakya, another name of Buddha) have no compassion, sending people to carry out punishments, doing such cruel things, cutting off other people's hands.' The Bhikshus (Buddhist monks) reported this to the Buddha. The Buddha thought, 'When Bhikshus (Buddhist monks) cut off other people's hands, there is such a fault, therefore Bhikshus (Buddhist monks) should not cut off other people's hands and feet.' The Buddha told the Bhikshus (Buddhist monks), 'Upananda (name of a monk) is a foolish person, doing things that are not in accordance with the Shramana (wandering ascetics) way, things that should not be done. Having left the secular world to become a monk in my Dharma (teachings), he has committed such evil deeds. If any Bhikshu (Buddhist monks) cuts off another person's hands or feet, he will be guilty of a Turotiya (Turotiya) offense.' All the Bhikshus (Buddhist monks) were filled with doubt and asked the World Honored One, 'Great Virtue! For what reason did the Venerable Ananda (Ananda, one of the ten principle disciples of the Buddha) protect that Brahmin, while Upananda (Upananda, name of a monk) intended to retaliate?' The Buddha said, 'It is not only today that Ananda (Ananda, one of the ten principle disciples of the Buddha) has arisen with a protective heart, and Upananda (Upananda, name of a monk) has carried out retaliatory actions, cutting off his hand. You should listen. Long, long ago, in a…

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園中花果浴池在處充滿，時有隱人依止而住，唯食根果飲水自怡，但著皮衣更無所愿，于果樹下加趺而坐思量法義。上有獼猴攀果令落打破彼頭。爾時隱人說伽他曰：

「『我終不起念，　　令汝苦身亡； 　　由汝自作愆，　　當招斷命報。』

「時彼隱人先共獵師以為知友，獵師因出至彼林中到果樹下，隱人有事棄此而去，見彼不在遂于樹下暫時停憩。時彼獼猴便將大果打獵師頭，時彼獵師頭先無發，其果才落頭遂血流，苦痛纏心舉頭觀樹，遂見獼猴跳擲枝上，便即援弓射以毒箭，從樹而墮因此命終。汝等苾芻勿生異念，昔時隱人即阿難陀是，往日獼猴即婆羅門是，其獵師者即鄔波難陀是。彼時為阿難陀之所擁護，鄔波難陀之所酬報，乃至今時亦復如是一護一棄。由此應知，先業因緣終不亡失，廣說如余。」

根本說一切有部毗奈耶雜事卷第十六 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十七

三藏法師義凈奉　制譯

第四門第五子攝頌曰：

旃荼蘇陀夷、　　大衣暫時用、 　師謨婆蘇達、　　取缽己物想、 　阿市多護月、　　賊想取自衣。

此頌與廣釋盜戒不異，故更不出，尋彼可知。

第四門第六子攝頌曰：

豬蔗多羅果、　　毛緂黑喜還、 　安置刀子針、　　不用琉璃器。

緣處同前。時當儉歲，有竊盜者偷得他豬，往闇林中殺而啖食，骨及頭蹄棄擲而去。六眾常法，晨朝起已升寺閣上四方瞻顧，若遙見有煙群烏亂下，即便相命共往觀看。既見闇林煙揚烏下，遂相告曰：「難陀、鄔波難陀！彼處定有可啖之物，我等宜往，或有所得。」至彼便見豬骨頭足，共相謂曰：「糞掃之物斯為足矣！可煮而食。」即便自煮。是時豬主尋蹤遂至，見其煮肉，報言：「聖者！著大仙服作此非宜。」報言：「賢首！若我得作殺生事者，豈可不能取好獐鹿上妙之肉而充食耶？何容取此豬骨頭足自煮而食？有人盜得好肉已餐，余骨頭蹄是他所棄，充糞掃物於我何辜。」彼言：「聖者！然出家人不應作此可惡之事。」苾芻白佛，佛言：「不應如是取糞掃物，作者得越法罪。」

緣處同前。時有盜者，取他甘蔗，中間食訖根梢棄去。六眾行見，遂相告曰：「尊者！多有糞掃物，可共收將。」即便收取。時甘蔗主尋蹤來至，見彼六眾共收殘蔗，報言：「聖者！著大仙服為非法事。」答言：「賢首！若我得為偷盜事者，豈可不能取好甘蔗隨意啖食，而復取他所棄之物？然此甘蔗有人盜來，食好棄惡，我等收

取。斯有何過？」彼言：「聖者！此譏嫌事，非出家人之所應作。」苾芻白佛，佛言：「不應如是取糞掃物，作者得越法罪。」

緣處同前，時有盜者取多羅果，于闇林中好者選食惡者棄去。六眾因行見此遺物，事同甘蔗，乃至被俗訶責。苾芻白佛，佛言：「取者得越法罪。」

緣處同前。時此城中有賣香童子，有好毛緂極生愛樂不同余物，后因染患，雖加醫療無效將終，遂集諸親告言：「我亡之後勿以火焚，將此毛緂纏裹我身棄于林野。」現在諸親共安慰曰：「汝不須怖，豈遭病者並悉身亡？不久之間自當平復。」然命盡難留奄然氣斷，由於毛緂生重愛故，捨命之後生大癭鬼中。時彼親族以五色彩裝飾喪輿，毛緂纏尸送至林處。苾芻見已告尸林苾芻黑喜曰：「具壽！有賣香人因病身死，以好毛緂用裹屍骸棄在林內，是糞掃物可往取之。」彼便疾往詣尸林所取其毛緂。時彼非人即便起尸，堅捉其緂作如是語：「聖者黑喜！勿取我緂。」凡尸林人多有胸膽，便報鬼曰：「癡人！汝由愛緂生餓鬼中，今更欲往捺洛迦耶？汝今宜放。」黑喜愛著共鬼相爭，以腳踏之強牽而去，往逝多林。時彼尸鬼更增瞋恚隨逐不放，報言：「聖者！還我緂來。」彼不採錄便入寺中。然逝多林多有天龍藥叉諸大神祇之所守護，此鬼

【現代漢語翻譯】 現代漢語譯本：取走。這有什麼過錯呢？』他們說：『聖者！這是會引起嫌疑的事情，不是出家人應該做的。』眾比丘稟告佛陀，佛陀說：『不應該這樣拿取糞掃物，這樣做的人會犯越法罪。』

事情發生的地點和之前一樣。當時有盜賊採摘多羅果（棕櫚果），在黑暗的樹林中挑選好的吃，把不好的丟棄。六眾比丘路過，看到這些遺棄的果實，覺得和甘蔗一樣，結果被俗人呵斥。眾比丘稟告佛陀，佛陀說：『拿取這些果實的人會犯越法罪。』

事情發生的地點和之前一樣。當時城裡有個賣香的童子，有一件很好的毛緂（毛織物），非常喜愛，和別的物品不一樣。後來因為生病，即使加以治療也沒有效果，快要死了，於是召集親屬告訴他們：『我死之後不要用火焚燒，用這件毛緂包裹我的身體，丟棄在樹林里。』現在的親屬都安慰他說：『你不用害怕，難道生病的人都會死嗎？不久之後自然會痊癒。』然而生命終究難以挽留，很快就斷氣了。由於對毛緂產生了強烈的愛戀，死後轉生到大癭鬼中。當時他的親族用五色彩綢裝飾靈車，用毛緂包裹屍體，送到樹林里。比丘看到后，告訴尸林比丘黑喜（比丘的名字，意為『黑色的喜悅』）說：『具壽（對年長比丘的尊稱）！有個賣香的人因為生病死了，用好的毛緂包裹屍體，丟棄在樹林里，這是糞掃物，可以去拿。』黑喜立刻前往尸林，取走了那件毛緂。當時那個非人（鬼）立刻起身，緊緊抓住毛緂，這樣說道：『聖者黑喜！不要拿我的毛緂。』一般來說，尸林里的人都比較有膽量，便對鬼說：『癡人！你因為愛戀毛緂而轉生為餓鬼，現在還想去捺洛迦耶（地獄）嗎？你現在應該放手。』黑喜貪愛毛緂，和鬼爭奪，用腳踩鬼，強行拉走毛緂，前往逝多林（祇樹給孤獨園）。當時那個尸鬼更加憤怒，跟隨不放，說道：『聖者！還我的毛緂來。』黑喜不理睬，進入寺廟中。然而逝多林有很多天龍藥叉（守護神）等大神祇守護，這個鬼

【English Translation】 English version: 'Take it. What fault is there in this?' They said, 'Venerable one! This is a matter of suspicion, not something a renunciant should do.' The Bhikshus reported this to the Buddha, and the Buddha said, 'One should not take discarded items in this way; whoever does so commits a transgression.'

The setting was the same as before. At that time, there were thieves picking Taraka fruits (palm fruits). In the dark forest, they selected the good ones to eat and discarded the bad ones. The Six Groups of Bhikshus, while walking, saw these discarded items, thinking they were like sugarcane, and were subsequently scolded by laypeople. The Bhikshus reported this to the Buddha, and the Buddha said, 'Whoever takes these fruits commits a transgression.'

The setting was the same as before. At that time, in this city, there was a young incense seller who had a fine woolen blanket (Mao Tan) that he cherished greatly, unlike his other possessions. Later, due to illness, even with medical treatment, it was ineffective, and he was nearing death. So, he gathered his relatives and told them, 'After my death, do not cremate me. Wrap this woolen blanket around my body and abandon me in the forest.' His relatives comforted him, saying, 'You need not fear. Does everyone who falls ill die? You will recover soon.' However, life is difficult to retain, and he soon passed away. Due to his strong attachment to the woolen blanket, after his death, he was reborn as a large-goitered ghost. At that time, his relatives decorated the funeral carriage with five-colored silks, wrapped the corpse in the woolen blanket, and sent it to the forest. A Bhikshu saw this and told the charnel ground Bhikshu, Black Joy (Bhikshu's name, meaning 'Black Delight'), 'Venerable one! A young incense seller has died from illness. They have wrapped his corpse in a fine woolen blanket and abandoned it in the forest. This is discarded material; you can go and take it.' Black Joy immediately went to the charnel ground and took the woolen blanket. At that time, the non-human (ghost) immediately arose, firmly grasping the blanket, and said, 'Venerable Black Joy! Do not take my blanket.' Generally, people in the charnel ground are courageous, so he said to the ghost, 'Fool! You were reborn as a hungry ghost because of your attachment to the blanket. Do you now want to go to Naraka (hell)? You should let go now.' Black Joy, attached to the blanket, struggled with the ghost, stepped on it with his feet, forcibly pulled the blanket away, and went to Jetavana (Jeta Grove). At that time, the corpse ghost became even more enraged, following him and not letting go, saying, 'Venerable one! Return my blanket!' Black Joy ignored him and entered the monastery. However, Jetavana was protected by many great deities such as Devas, Nagas, and Yakshas (guardian spirits). This ghost

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薄福不敢前行，于寺門前啼泣而住。佛知故問阿難陀曰：「何意門前非人啼泣？」即白佛言：「有黑喜苾芻取彼毛緂。」佛作是念：「看此非人深生愛著，若不得緂必歐熱血因即命終。」告阿難陀曰：「汝即宜去報彼黑喜還非人緂，若不與者歐血而死。既與緂已令使前行到彼林中，報言：『汝臥。』后以緂蓋。」時阿難陀宣教語彼黑喜苾芻，廣如上說，乃至后以緂蓋。黑喜聞已告阿難陀曰：「如佛所教，不敢違越。」即報鬼曰：「愛毛緂者可在前行。」至林遣臥，隨言即臥，以緂蓋上。時彼非人便以腳踏黑喜苾芻，黑喜有大力僅得免死。苾芻白佛，佛言：「苾芻不應隨宜輒取尸林處衣，亦復不應作如是與，若取衣時從足向頭，若與衣時從頭向足。苾芻當知：尸林處衣有五過失。云何為五？一、惡彩色；二、臭氣；三、無力；四、多虱；五、藥叉所持。若其死屍身無瘡處不應取衣。」聞佛制已，六眾即便將狗而去，不信見譏，問言：「聖者！仁將犬去向彼空林，豈殺畜耶？」苾芻白佛，佛言：「不應將狗隨去。」便以刀傷損而取其衣，佛言：「不應如是。若有蟲蟻損傷身者，后當取衣。」彼得衣已隨便即披，佛言：「不得即披，可七八日置叢林中，待風日吹曬已，然後浣染方可披著。」即披入寺旋禮制底。苾芻白佛，佛

【現代漢語翻譯】 現代漢語譯本 福薄之人不敢上前，在寺廟門前啼哭著停住了。佛陀知道情況，故意問阿難陀（Ananda，佛陀的十大弟子之一）說：『什麼原因導致門前有非人在啼哭？』阿難陀回答佛陀說：『有一個名叫黑喜的比丘（bhiksu，佛教出家男眾）拿走了他的毛毯。』佛陀心想：『看這非人如此深切地愛著那條毛毯，如果得不到毛毯，必定會嘔吐熱血而死。』於是告訴阿難陀說：『你應當立刻去告訴黑喜，把毛毯還給那個非人，如果不給，他就會吐血而死。給了毛毯之後，讓他先到那片樹林中，告訴他說：『你躺下。』然後用毛毯蓋在他身上。』當時，阿難陀宣揚佛陀的教誨，告訴黑喜比丘，詳細情況如上所述，直到最後用毛毯蓋上。黑喜聽后告訴阿難陀說：『我不敢違背佛陀的教導。』於是告訴那個鬼說：『你如果喜歡這條毛毯，可以先走。』到了樹林后，讓他躺下，那鬼立刻躺下，用毛毯蓋在他身上。當時，那個非人便用腳踩黑喜比丘，黑喜因為有很大的力量才得以免於一死。比丘稟告佛陀，佛陀說：『比丘不應該隨意拿取屍體停放之處的衣服，也不應該像那樣給予。如果拿取衣服時，應該從腳的方向朝頭的方向拿，如果給予衣服時，應該從頭的方向朝腳的方向給。比丘應當知道：在停屍場拿取衣服有五種過失。哪五種呢？一、顏色不好；二、氣味難聞；三、沒有力氣；四、有很多虱子；五、被藥叉（yaksa，一種守護神）所控制。如果死屍身上沒有瘡口的地方，不應該拿取衣服。』聽了佛陀的戒律后，六群比丘（the group of six monks）便帶著狗離開了，不相信佛陀的教誨，受到人們的譏諷，問他們說：『聖者！你們帶著狗去那片空曠的樹林，難道是要殺害動物嗎？』比丘稟告佛陀，佛陀說：『不應該帶著狗一起去。』他們便用刀割傷屍體，然後取走衣服，佛陀說：『不應該這樣做。如果屍體有蟲蟻損傷，之後才能取走衣服。』他們得到衣服后，隨便就披在身上，佛陀說：『不可以立刻披上，可以放在叢林中七八天，等待風吹日曬之後，然後洗滌染色才能披著。』他們披著衣服進入寺廟，旋轉著禮拜制底（caitya，佛塔）。比丘稟告佛陀，佛陀說：

【English Translation】 English version The one with little merit dared not go forward, weeping and stopping in front of the temple gate. Knowing the situation, the Buddha deliberately asked Ananda (one of the ten great disciples of the Buddha): 'What is the reason for the non-human weeping in front of the gate?' Ananda replied to the Buddha, 'There is a bhiksu (Buddhist monk) named Black Joy who took his woolen blanket.' The Buddha thought, 'Seeing how deeply this non-human loves that blanket, if he doesn't get it back, he will surely vomit hot blood and die.' So he told Ananda, 'You should immediately go and tell Black Joy to return the blanket to that non-human. If he doesn't give it back, he will vomit blood and die. After giving the blanket, let him go to that forest first, and tell him, 'You lie down.' Then cover him with the blanket.' At that time, Ananda proclaimed the Buddha's teachings, telling the bhiksu Black Joy, in detail as described above, until finally covering him with the blanket. After hearing this, Black Joy told Ananda, 'I dare not disobey the Buddha's teachings.' So he told the ghost, 'If you like this blanket, you can go first.' After arriving at the forest, he told him to lie down, and the ghost immediately lay down, covering him with the blanket. At that time, the non-human stepped on the bhiksu Black Joy with his feet. Black Joy was only able to avoid death because he had great strength. The bhiksu reported to the Buddha, and the Buddha said, 'Bhikshus should not arbitrarily take clothes from the place where corpses are kept, nor should they give them in that way. When taking clothes, they should take them from the direction of the feet towards the direction of the head. When giving clothes, they should give them from the direction of the head towards the direction of the feet. Bhikshus should know that there are five faults in taking clothes from the charnel ground. What are the five? First, the color is bad; second, the smell is unpleasant; third, there is no strength; fourth, there are many lice; fifth, they are controlled by yakshas (a type of guardian deity). If there are no sores on the corpse, one should not take the clothes.' After hearing the Buddha's precepts, the group of six monks (the group of six monks) left with dogs, disbelieving the Buddha's teachings, and were ridiculed by people, who asked them, 'Saints! You are taking dogs to that empty forest, are you going to kill animals?' The bhiksu reported to the Buddha, and the Buddha said, 'One should not take dogs along.' They then cut the corpse with a knife and took the clothes. The Buddha said, 'One should not do this. If the corpse has been damaged by insects, one can take the clothes later.' After getting the clothes, they casually put them on. The Buddha said, 'One cannot put them on immediately. One can put them in the jungle for seven or eight days, wait for the wind and sun to dry them, and then wash and dye them before wearing them.' They entered the temple wearing the clothes, rotating and worshiping the caitya (Buddhist shrine). The bhiksu reported to the Buddha, and the Buddha said:

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言：「尸林苾芻所有行法我今應制，尸林苾芻披死人衣，不得入寺、不禮制底，若樂禮者離一尋外，不受用僧房及床敷等，不入眾坐，不為俗人宣說法義，不往俗家。若有緣須至者，應立門外。主命入者，答曰：『我住尸林。』若言：『我今獲大福利，幸蒙聖者勝杜多人來過我舍。』聞如是語，即應入舍，不坐床座。若喚坐者，答曰：『我住尸林。』若說難遭，即應為坐，勿致疑惑。尸林苾芻不依教者得越法罪。」

緣處同前。時諸苾芻所有刀針隨處安置被垢所損，苾芻白佛，佛言：「不應隨處安置，應安針氈。」苾芻不解如何當作？佛言：「應用氈片或於布帛炙黃臘拭裹方刀針即不生垢。」

緣處同前。時吐罹難陀苾芻尼，彼先停貯假琉璃器，有尼渴逼欲求水飲，詣彼尼所，問言：「聖者！我為渴逼，與琉璃器欲將飲水。」報言：「此即是器，汝可持用。」用時墮地便破。後於異時吐罹難陀憶所借器，即從彼索：「還我器來。」彼言：「聖者！手執不牢墮地打破，別造當還。」答言：「與我舊物。」如是多時故相煩擾。告諸苾芻，苾芻白佛。佛作是念：「尼于琉璃器飲水有如是過，故尼不應於此器中飲水啖食，若受用者得越法罪。」

第四門第七子攝頌曰：

寺中應遍畫、　　然火併洗浴、

【現代漢語翻譯】 言：『尸林苾芻（住在墓地的僧侶）所有行法我今應制，尸林苾芻披死人衣，不得入寺、不禮制底（佛塔），若樂禮者離一尋（古代長度單位，約八尺）外，不受用僧房及床敷等，不入眾坐，不為俗人宣說法義，不往俗家。若有緣須至者，應立門外。主命入者，答曰：『我住尸林。』若言：『我今獲大福利，幸蒙聖者勝杜多（頭陀行者）人來過我舍。』聞如是語，即應入舍，不坐床座。若喚坐者，答曰：『我住尸林。』若說難遭，即應為坐，勿致疑惑。尸林苾芻不依教者得越法罪。』

緣處同前。時諸苾芻（僧侶）所有刀針隨處安置被垢所損，苾芻白佛，佛言：『不應隨處安置，應安針氈。』苾芻不解如何當作？佛言：『應用氈片或於布帛炙黃臘拭裹方刀針即不生垢。』

緣處同前。時吐罹難陀（人名）苾芻尼（比丘尼），彼先停貯假琉璃器，有尼渴逼欲求水飲，詣彼尼所，問言：『聖者！我為渴逼，與琉璃器欲將飲水。』報言：『此即是器，汝可持用。』用時墮地便破。後於異時吐罹難陀憶所借器，即從彼索：『還我器來。』彼言：『聖者！手執不牢墮地打破，別造當還。』答言：『與我舊物。』如是多時故相煩擾。告諸苾芻，苾芻白佛。佛作是念：『尼于琉璃器飲水有如是過，故尼不應於此器中飲水啖食，若受用者得越法罪。』

第四門第七子攝頌曰：

寺中應遍畫、　　然火併洗浴、

【English Translation】 The Buddha said: 'I now prescribe the practices for śīlin bhikṣus (monks dwelling in charnel grounds). Śīlin bhikṣus should wear the clothes of dead people, and they are not allowed to enter monasteries or pay homage to caityas (stupas). If they wish to pay homage, they should do so from a distance of one vyāma (approximately eight feet). They should not use monastic rooms or bedding, nor should they participate in assemblies. They should not preach the Dharma to laypeople or visit lay households. If there is a reason to go, they should stand outside the door. If the host invites them in, they should reply: 『I dwell in the charnel ground.』 If the host says: 『I have gained great merit today, fortunate to have a venerable dhūta (ascetic practitioner) visit my house,』 then they should enter the house but not sit on a bed or seat. If they are invited to sit, they should reply: 『I dwell in the charnel ground.』 If the host speaks of difficulties, they should then sit down, without hesitation. Śīlin bhikṣus who do not follow these instructions commit a transgression.』

The setting is the same as before. At that time, the knives and needles of some bhikṣus (monks) were damaged by rust because they were placed haphazardly. The bhikṣus reported this to the Buddha. The Buddha said: 『They should not be placed haphazardly; they should be placed on a needle felt.』 The bhikṣus did not understand how to do this. The Buddha said: 『Use felt pieces or yellowed beeswax-wiped cloth to wrap the square knives and needles, so they will not rust.』

The setting is the same as before. At that time, the bhikṣuṇī (nun) Tulananda had previously stored a fake crystal vessel. A nun, feeling thirsty, wanted to get water to drink and went to that nun's place, asking: 『Venerable one! I am thirsty; may I have the crystal vessel to get water to drink?』 She replied: 『This is the vessel; you may use it.』 While using it, it fell to the ground and broke. Later, at another time, Tulananda remembered the borrowed vessel and demanded from her: 『Return my vessel!』 She said: 『Venerable one! I held it insecurely, and it fell to the ground and broke; I will make another one to return.』 Tulananda replied: 『Give me my old one.』 They troubled each other for a long time. The bhikṣus reported this to the Buddha. The Buddha thought: 『There is such a fault in nuns drinking water from a crystal vessel, therefore nuns should not drink water or eat food from this vessel; those who use it commit a transgression.』

The seventh udāna (summary verse) of the fourth section says:

Paint everywhere in the monastery, light fires, and bathe,

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缽水不蹈葉、　　連鞋食不應。

緣處同前。給孤長者施園之後作如是念：「若不彩畫便不端嚴，佛若許者我欲莊飾。」即往白佛，佛言：「隨意當畫。」聞佛聽已，集諸彩色並喚畫工，報言：「此是彩色，可畫寺中。」答曰：「從何處作？欲畫何物？」報言：「我亦未知，當往問佛。」佛言：「長者！于門兩頰應作執杖藥叉，次傍一面作大神通變，又於一面畫作五趣生死之輪，檐下畫作本生事。佛殿門傍畫持鬘藥叉，于講堂處畫老宿苾芻宣揚法要，于食堂處畫持餅藥叉，于庫門傍畫執寶藥叉，安水堂處畫龍持水瓶著妙瓔珞，浴室火堂依天使經法式畫之，並畫少多地獄變，于瞻病堂畫如來像躬自看病，大小行處畫作死屍形容可畏，若於房內應畫白骨髑髏。」是時長者從佛聞已禮足而去，依教畫飾。既並畫已，時有不作意苾芻，隨處然火煙熏損畫。苾芻白佛，佛言：「我聽苾芻作然火堂。若有須者於此然火，非於余處，作者得越法罪。」時有病人要須然火，于房檐下不敢輒然，佛言：「可寺外或寺中庭然，待煙盡方持火入。」

緣處同前。苾芻于檐下洗浴濕損壁畫，佛言：「不應爾。可於寺內近一角頭，面向佛像而為澡浴，或可別作洗浴之室。」室中有泥，佛言：「安磚應為水竇。若有不凈時時洗決，

或近水渠為澡浴事。」

緣處同前。於此城中有婆羅門，其子遇患，至醫人所，問言：「我子有如是病，幸為處方。」其人信敬，報言：「仁可向聖眾處乞取缽水，用洗身形必當得差。」時婆羅門聞已便去，往給園中，六眾在門。鄔波難陀見婆羅門，報言：「善來！何現遲遲猶如初月？」彼言：「畔睇聖者！我實希來今幸相見，若數來者仁生賤心。」問曰：「仁何故來？」答言：「聖者！我子病重，往問醫人，彼言：『可乞聖眾缽水洗得病除。』我故來乞，幸愿施與。」鄔波難陀報言：「且住，我為取水。」即便入寺食已洗缽，取殘餅麨菜餅果雜葉，以水和攪持出寺外，報婆羅門曰：「此是缽水，汝可取用。」彼言：「聖者！我兒寧死，豈能將此不凈之物用洗身耶？」鄔波難陀曰：「如汝信心堅固成就，其子亦應得病瘳損。」時婆羅門深生輕賤。苾芻白佛，佛作是念：「由將惡物置在缽中有如是過，是故我今告諸苾芻，不以惡物置於缽內，若有作者得越法罪。然諸苾芻授他缽水，所有行法我今當制：先可三遍凈洗其缽，盛水滿中，以佛經頌咒之數遍，然後授與。若不依者得越法罪。」

緣處同前。時諸苾芻每食啖時，替缽之葉便以腳蹈，俗旅見譏：「沙門釋子實不清凈，安缽之葉腳蹈而食。」苾芻白佛，

【現代漢語翻譯】 現代漢語譯本：或者靠近水渠爲了洗澡的事情。

地點和起因與之前相同。在這個城裡有一個婆羅門，他的兒子生病了，他去醫生那裡，問道：『我的兒子得了這樣的病，請您開個藥方。』那醫生很受人尊敬，回答說：『您可以去僧團那裡乞討缽里的水，用來洗身體，一定能好。』當時婆羅門聽了之後就去了祇園精舍，六群比丘正在門口。鄔波難陀（六群比丘之一）看見婆羅門，說道：『歡迎！為什麼現在才來，像初升的月亮一樣姍姍來遲？』婆羅門說：『畔睇（尊稱）聖者！我確實很少來，今天很幸運能見到您，如果經常來，您會輕視我的。』鄔波難陀問道：『您來做什麼？』婆羅門回答說：『聖者！我的兒子病得很重，我去問醫生，他說：『可以乞討僧團缽里的水來洗，病就能除掉。』所以我來乞討，希望您能施捨。』鄔波難陀回答說：『請稍等，我去取水。』他隨即進入寺廟，吃完飯後洗了缽，取出剩下的餅、炒麵、菜餅、水果和雜葉，用水混合攪拌后拿到寺外，對婆羅門說：『這就是缽里的水，您可以拿去用。』婆羅門說：『聖者！我的兒子寧願死，也不能用這些不乾淨的東西來洗身體啊！』鄔波難陀說：『如果您的信心堅定，您的兒子也應該能減輕病痛。』當時婆羅門深深地感到輕視和厭惡。比丘們將此事稟告佛陀，佛陀心想：『因為將不乾淨的東西放在缽里有這樣的過失，所以我現在告訴各位比丘，不要將不乾淨的東西放在缽里，如果有人這樣做，就犯了越法罪。』然而，各位比丘將缽里的水給別人，所有的行法我現在要制定：先要三次清洗乾淨缽，盛滿水，用佛經的頌咒唸誦若干遍，然後交給別人。如果不按照這樣做，就犯了越法罪。

地點和起因與之前相同。當時各位比丘每次吃飯時，用來墊缽的葉子就用腳踩，俗人看見了譏諷說：『沙門釋子真是不清凈，把墊缽的葉子用腳踩著吃。』比丘們將此事稟告佛陀。

【English Translation】 English version: 'Or near a water channel for bathing purposes.'

The circumstances and location are the same as before. In this city, there was a Brahmin whose son was ill. He went to a physician and asked, 'My son has this illness; please prescribe a remedy.' The physician, respected by many, replied, 'You can beg for water from the Sangha's (community of monks) bowl and use it to wash his body; he will surely recover.' Upon hearing this, the Brahmin went to Jetavana Monastery. The group of six monks were at the gate. Upon seeing the Brahmin, Upa-nanda (one of the group of six monks) said, 'Welcome! Why do you come so late, like the rising of the new moon?' The Brahmin said, 'Venerable Sir! I rarely come, and I am fortunate to see you today. If I came often, you would despise me.' Upa-nanda asked, 'Why have you come?' The Brahmin replied, 'Venerable Sir! My son is very ill. I went to ask a physician, and he said, 'You can beg for water from the Sangha's bowl to wash him, and the illness will be cured.' That is why I have come to beg; I hope you will grant it.' Upa-nanda replied, 'Wait here; I will get some water.' He then entered the monastery, finished eating, washed his bowl, took the leftover cakes, fried flour, vegetable cakes, fruits, and mixed leaves, mixed them with water, and brought them out of the monastery. He said to the Brahmin, 'This is the water from the bowl; you can take it.' The Brahmin said, 'Venerable Sir! My son would rather die than use these unclean things to wash his body!' Upa-nanda said, 'If your faith is firm and accomplished, your son should also be relieved of his illness.' At that time, the Brahmin felt deep contempt. The monks reported this matter to the Buddha, who thought, 'Because there is such a fault in placing unclean things in the bowl, I now tell all the monks not to place unclean things in the bowl. If anyone does so, they will commit an offense against the Dharma (teachings). However, when the monks give water from their bowls to others, I will now establish all the procedures: first, the bowl should be washed clean three times, filled with water, and chanted with Buddhist verses a certain number of times, and then given to others. If one does not follow this, one will commit an offense against the Dharma.'

The circumstances and location are the same as before. At that time, whenever the monks ate, they would step on the leaves used to support their bowls. Laypeople saw this and ridiculed them, saying, 'The Shramana (wandering ascetics) Shakya's (referring to Buddha's clan) disciples are truly unclean, stepping on the leaves used to support their bowls while eating.' The monks reported this matter to the Buddha.

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佛言：「苾芻不應蹈葉而食，作者得越法罪。」

佛在廣嚴城。時有苾芻著革屣食，俗旅譏云：「沙門釋子食不清凈。」佛言：「不應如是著鞋履食，作者得越法罪。」時諸病人脫去革屣食便增病，佛言：「若病人，不脫革屣踏上而食。」

第四門第八子攝頌曰：

無缽度大賊、　　安居無依止、 　五年同利養、　　負重不應為。

緣在室羅伐城。鄔波難陀度一弟子無缽可與，眾人食時各自洗缽，置於凈處出行禮塔，新出家者見缽便念：「比有閑缽，我今將去食后當還。」即便欲取上座阿若憍陳如缽，餘人報言：「具壽！此是尊者缽，汝不應將。」復更取余尊者馬勝、賢善等缽。苾芻問曰：「汝無缽耶？」答言：「我無。」「誰先無缽度汝出家？」答曰：「鄔波馱耶鄔波難陀與我出家。」苾芻譏恥：「除彼惡行，誰不與缽令他出家？」苾芻白佛，佛言：「不應無缽與他出家，作者得越法罪。凡欲與他為出家者，先當與辦所須六物三衣敷具缽及水羅。」具壽鄔波離請世尊曰：「知其無缽與受近圓，成近圓不？」佛言：「成。受眾得越法罪。」「時有苾芻以其小缽或絕大缽，或以白缽與受近圓，成近圓不？」佛言：「成。受眾得越法罪。」

緣處同前。時有大賊偷他物時，主既覺已棄物逃

【現代漢語翻譯】 現代漢語譯本 佛說：『比丘不應該踩著葉子吃東西，這樣做的人會犯越法罪。』 佛在廣嚴城。當時有比丘穿著革屣（用皮革做的鞋子）吃東西，俗人譏諷說：『沙門釋子（指佛教出家人）吃東西不清凈。』佛說：『不應該這樣穿著鞋子吃東西，這樣做的人會犯越法罪。』當時有些病人脫掉革屣吃東西后反而加重了病情，佛說：『如果是病人，可以不脫革屣踩在上面吃東西。』 第四門第八子攝頌說： 『沒有缽而度人出家、安居時沒有依止處、五年內共同享受利養、負重物，這些都是不應該做的。』 事情發生在室羅伐城。鄔波難陀（Upananda，人名）度一個弟子出家，卻沒有缽可以給他。大家吃飯的時候各自洗缽，放在乾淨的地方，然後出去禮塔。新出家的人看到缽就想：『這裡有空閑的缽，我先拿去用，吃完飯再還回來。』於是就想拿上座阿若憍陳如（Ajna Kondanna，五比丘之一）的缽，其他人告訴他說：『具壽（對年長比丘的尊稱）！這是尊者的缽，你不應該拿。』他又去拿其他尊者馬勝（Asvajit，五比丘之一）、賢善（Bhadrika，五比丘之一）等人的缽。比丘問他說：『你沒有缽嗎？』回答說：『我沒有。』『是誰在你沒有缽的情況下就度你出家的？』回答說：『鄔波馱耶（Upadhyaya，親教師）鄔波難陀讓我出家的。』比丘們譏諷說：『除了他這種惡行，誰會不給缽就讓人出家？』比丘稟告佛，佛說：『不應該沒有缽就給人出家，這樣做的人會犯越法罪。凡是想要度人出家的人，應該先給他準備好所需的六物：三衣、敷具、缽以及濾水囊。』具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『知道他沒有缽而為他授近圓戒（比丘戒），這樣能成就近圓戒嗎？』佛說：『能成就。受戒的僧眾會犯越法罪。』『當時有比丘用很小的缽，或者很大的缽，或者用白色的缽來授近圓戒，這樣能成就近圓戒嗎？』佛說：『能成就。受戒的僧眾會犯越法罪。』 事情發生地和前面一樣。當時有個大盜偷別人的東西，主人發現后就丟下東西逃跑了。

【English Translation】 English version The Buddha said, 'Bhikkhus should not step on leaves to eat; whoever does so commits a transgression.' The Buddha was in the city of Guangyan. At that time, some bhikkhus were eating while wearing leather shoes (kaxie). Laypeople ridiculed them, saying, 'The Shramana Shakya's (referring to Buddhist monks) food is not pure.' The Buddha said, 'One should not eat while wearing shoes like this; whoever does so commits a transgression.' At that time, some sick people became more ill after taking off their leather shoes to eat. The Buddha said, 'If one is sick, one may eat without taking off one's leather shoes and stepping on them.' The eighth verse of the fourth gate says: 'Ordaining someone without a bowl, having no place of reliance during the rainy season retreat, sharing benefits and offerings equally for five years, and carrying heavy loads are all things that should not be done.' The incident occurred in the city of Shravasti. Upananda (Upananda, a name) ordained a disciple but had no bowl to give him. When everyone was eating, they each washed their bowls, placed them in a clean place, and went out to pay respects to the stupa. The newly ordained monk saw the bowls and thought, 'There are idle bowls here; I will take one now and return it after eating.' So he wanted to take the bowl of the senior monk Ajna Kondanna (Ajna Kondanna, one of the five first disciples), but others told him, 'Venerable Sir! This is the Venerable's bowl; you should not take it.' He then took the bowls of other venerable ones, such as Asvajit (Asvajit, one of the five first disciples) and Bhadrika (Bhadrika, one of the five first disciples). The bhikkhus asked him, 'Do you not have a bowl?' He replied, 'I do not.' 'Who ordained you without a bowl?' He replied, 'Upadhyaya (Upadhyaya, preceptor) Upananda ordained me.' The bhikkhus ridiculed him, saying, 'Who but him, with his evil deeds, would ordain someone without giving them a bowl?' The bhikkhus reported this to the Buddha, who said, 'One should not ordain someone without a bowl; whoever does so commits a transgression. Whoever wishes to ordain someone should first provide them with the necessary six items: the three robes, a sitting cloth, a bowl, and a water strainer.' The Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) asked the World-Honored One, 'If one knows that someone has no bowl and yet confers the full ordination (bhikkhu ordination) on them, does the full ordination take effect?' The Buddha said, 'It takes effect. The ordaining sangha commits a transgression.' 'At that time, if a bhikkhu uses a very small bowl, or a very large bowl, or a white bowl to confer the full ordination, does the full ordination take effect?' The Buddha said, 'It takes effect. The ordaining sangha commits a transgression.' The location of the incident is the same as before. At that time, a great thief was stealing things from others, and when the owner discovered him, he abandoned the things and fled.

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走，往逝多林。道行既困，止一樹下掌頰而住。時鄔波難陀于日初分，執持衣缽入城乞食，于路見賊，問：「汝何人？」答曰：「我是貧人。」問言：「若爾，何不出家？」答曰：「說我情事方論出家，我是大賊誰當攝受？」答曰：「世尊教法慈念為先，誰不悲憐共相引接？汝鬚髮意，我與出家。」「善哉聖者！我今出俗。」鄔波難陀即與出家並受圓具，報言：「賢首！豈見於鹿能養鹿耶？室羅伐城處所寬廣，即是祖父所行之處，宜當乞食以自供身。」聞是語已，于日初分，執持衣缽入城乞食。巡歷之時，彼諸俗人咸皆憶識，遂相告曰：「此是大賊，今得出家。」復共譏曰：「善哉！沙門釋子知是大賊亦與出家，白日巡家諳知處所，夜便作賊竊取他財。」苾芻白佛，佛作是念：「度賊出家有如是過。」告諸苾芻曰：「若是大賊勿與出家，度者得越法罪。」時有苾芻，不知是賊而不與出家，遂作難緣乖出離道，佛言：「若知是賊，不與出家。若不知者隨意當與。若有人來求出家者，應先問言：『汝非大賊不？』不問出家，得越法罪。」

緣處同前。時有住處，有一苾芻多有門人而來依止。此師命過無依止人，共相謂曰：「我既無依欲何所作？」苾芻白佛，佛言：「彼諸門人應更求覓有德之人，供給好房放免知事，

【現代漢語翻譯】 現代漢語譯本：走，前往逝多林（Jetavana）。因為長途跋涉感到疲憊，便在一棵樹下用手托著臉頰休息。當時鄔波難陀（Upali）在清晨，拿著衣缽進入城中乞食，在路上遇見一個強盜，問道：『你是何人？』強盜回答說：『我是個窮人。』鄔波難陀問道：『既然如此，為何不出家呢？』強盜回答說：『說了我的情況才談出家，我是個大強盜誰會接納我呢？』鄔波難陀回答說：『世尊的教法以慈悲為先，誰不會憐憫你並接引你呢？你只要發願，我就為你出家。』強盜說：『太好了聖者！我現在就出家。』鄔波難陀就為他剃度並授具足戒，告訴他說：『賢首！難道見過鹿能養鹿嗎？室羅伐城（Sravasti）地方寬廣，是你祖父輩生活的地方，你應該去乞食來供養自己。』聽了這話后，強盜在清晨，拿著衣缽進入城中乞食。當他巡遊乞食時，那些俗人都認出了他，於是互相告知說：『這是個大強盜，現在竟然出家了。』又一起譏諷說：『好啊！沙門釋子明知道他是大強盜也給他出家，白天巡視各家熟悉地方，晚上就做賊偷取他人財物。』比丘（Bhikkhu）稟告佛陀，佛陀心想：『度強盜出家有這樣的過失。』告訴眾比丘說：『如果是大強盜，不要給他出家，度他出家的人會犯越法罪。』當時有比丘，不知道對方是強盜而沒有給他出家，於是造成障礙，阻礙了對方的出離之道，佛陀說：『如果知道是強盜，就不要給他出家。如果不知道，可以隨意給他出家。如果有人來求出家，應該先問他說：『你不是大強盜吧？』不問就給他出家，會犯越法罪。』 事情發生的地點和之前一樣。當時有個住處，有一位比丘有很多門人來依止。這位師父去世后，沒有可以依靠的人，他們互相商量說：『我們既然沒有依靠，該怎麼辦呢？』比丘稟告佛陀，佛陀說：『這些門人應該再去尋找有德行的人，供給好的房舍，放免他們的雜事。』

【English Translation】 English version: Then they went to Jetavana (a monastery). Being tired from the journey, he stopped under a tree, resting his cheek in his hand. At that time, Upali (a disciple of the Buddha), early in the morning, carrying his robes and bowl, entered the city to beg for food. On the road, he saw a thief and asked, 'Who are you?' The thief replied, 'I am a poor man.' Upali asked, 'If that is so, why don't you become a monk?' The thief replied, 'Only after I tell you my situation can we discuss becoming a monk. I am a great thief; who would accept me?' Upali replied, 'The World-Honored One's teachings prioritize compassion. Who would not pity you and guide you? You only need to make a vow, and I will ordain you.' The thief said, 'Excellent, Holy One! I will now renounce the world.' Upali then ordained him and gave him the full precepts, saying, 'Virtuous One! Have you ever seen a deer raise another deer? The city of Sravasti (an ancient Indian city) is vast, and it is where your ancestors lived. You should beg for food to support yourself.' After hearing this, the thief, early in the morning, carrying his robes and bowl, entered the city to beg for food. As he went around begging, the laypeople recognized him and told each other, 'This is a great thief, and now he has become a monk!' They further mocked, 'Goodness! The Shramana (ascetic) Shakya (of the Shakya clan) knew he was a great thief and still ordained him. During the day, he surveys the houses and knows the locations, and at night, he becomes a thief and steals others' property.' The Bhikkhu (monk) reported this to the Buddha, and the Buddha thought, 'Ordaining a thief has such consequences.' He told the Bhikkhus, 'If he is a great thief, do not ordain him. The one who ordains him will commit a transgression.' At that time, there was a Bhikkhu who did not know that someone was a thief and did not ordain him, thus creating an obstacle and hindering his path to liberation. The Buddha said, 'If you know he is a thief, do not ordain him. If you do not know, you may ordain him as you wish. If someone comes seeking ordination, you should first ask him, 'Are you not a great thief?' Ordaining him without asking will result in a transgression.' The circumstances were the same as before. At that time, there was a monastery where a Bhikkhu had many disciples who came to rely on him. After this teacher passed away, there was no one to rely on. They discussed among themselves, 'Since we have no one to rely on, what should we do?' The Bhikkhu reported this to the Buddha, and the Buddha said, 'These disciples should seek out a virtuous person, provide good lodging, and relieve them of their duties.'

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侍人臥具咸令無闕。若得者善。必其無者，時諸苾芻不應於此處經第二褒灑陀，違者得越法罪。」復有苾芻，於一住處欲為依止，其依止師忽然命過，諸人議曰：「我欲如何？」白佛，佛言：「此等亦可求依止師同前供給。若得者善。若其無者，苾芻於此不應為夏。違者得越法罪。」復有苾芻，於一住處作前安居，有一依止師遇患身死，諸人議曰：「我欲如何？」白佛，佛言：「應可求覓依止師同前供給。若得者善。若其無者，時諸苾芻應向余處求依止師而為后夏。違者得越法罪。」

復有苾芻，依止一師作后安居，師遂身亡。佛言：「可於兩月共相撿察謹慎而住，過兩月已有依止人同前供給。若其無者，不得更過第二長凈，可向余處求依止師。違者得越法罪。」復有苾芻，於一住處出家圓具，本師身死，不知如何？佛言：「所有事業皆悉同前依止師作，如有違者得越法罪。」

緣處同前。於一聚落有大長者，造一住處眾事具足，舍與四方僧伽。後於異時被官拘執，苾芻聞已棄寺他行，有三寶物被賊偷去。長者得脫，苾芻知已還來相問：「長者，先知棄寺而去，失受用物。」長者白言：「何因聖者棄寺他行？」答曰：「我聞長者為王所執，心生惶懼遂即逃奔。」答曰：「我雖被禁，余有宗親豈皆拘執，彼

【現代漢語翻譯】 現代漢語譯本 『侍者』的臥具都要準備齊全，不要有所缺失。如果能找到（依止師），那是最好。如果沒有，那麼各位苾芻（bhiksu，比丘）不應該在此處舉行第二次布薩（褒灑陀，Posadha），違背者會犯越法罪。』又有苾芻（bhiksu，比丘），在一個住處想要依止一位師父，他的依止師忽然去世了，大家商議說：『我們該怎麼辦？』稟告佛陀，佛陀說：『這些人也可以尋找依止師，像之前一樣供給。如果能找到，那是最好。如果沒有，苾芻（bhiksu，比丘）不應該在這裡安居過夏。違背者會犯越法罪。』又有苾芻（bhiksu，比丘），在一個住處開始了前安居，有一位依止師生病去世了，大家商議說：『我們該怎麼辦？』稟告佛陀，佛陀說：『應該尋找依止師，像之前一樣供給。如果能找到，那是最好。如果沒有，各位苾芻（bhiksu，比丘）應該去其他地方尋找依止師，然後進行后安居。違背者會犯越法罪。』 又有苾芻（bhiksu，比丘），依止一位師父進行后安居，師父去世了。佛陀說：『可以在兩個月內互相觀察，謹慎地居住，過了兩個月后，如果有依止的人，就和之前一樣供給。如果沒有，就不能再進行第二次長凈（儀式），可以去其他地方尋找依止師。違背者會犯越法罪。』又有苾芻（bhiksu，比丘），在一個住處出家受具足戒，本師去世了，不知道該怎麼辦？佛陀說：『所有的事情都和之前依止師一樣做，如果違背，會犯越法罪。』 因緣和之前一樣。在一個村落里，有一位大長者，建造了一個住處，各種用具都很齊全，舍給四方僧伽（samgha，僧團）。後來在其他時候被官府拘捕，苾芻（bhiksu，比丘）聽到后就離開了寺廟，去了其他地方，有三寶之物被賊偷走了。長者脫困后，苾芻（bhiksu，比丘）知道后回來詢問：『長者，之前知道（你被拘捕）就離開了寺廟，失去了受用之物。』長者說：『什麼原因讓聖者離開寺廟去了其他地方？』回答說：『我聽說長者被國王拘捕，心中感到恐懼，於是就逃走了。』（長者）回答說：『我雖然被禁，但還有宗親，難道他們都被拘捕了嗎？』

【English Translation】 English version 『The attendants' bedding should be fully prepared without any deficiencies. It would be good if one could be found (a preceptor). If there is none, then the bhiksus (bhiksu, monks) should not hold a second Posadha (褒灑陀, purification ceremony) here; violating this incurs a transgression. 'Again, if a bhiksu (bhiksu, monk) wishes to rely on a preceptor in a dwelling, and the preceptor suddenly passes away, the people discuss, 'What should we do?' They report to the Buddha, who says, 'These people can also seek a preceptor and provide for him as before. It would be good if one could be found. If there is none, the bhiksu (bhiksu, monk) should not spend the summer retreat here. Violating this incurs a transgression.' Again, if a bhiksu (bhiksu, monk) begins the first summer retreat in a dwelling, and a preceptor falls ill and dies, the people discuss, 'What should we do?' They report to the Buddha, who says, 'One should seek a preceptor and provide for him as before. It would be good if one could be found. If there is none, the bhiksus (bhiksu, monks) should go elsewhere to seek a preceptor and then observe the later summer retreat. Violating this incurs a transgression.' Again, if a bhiksu (bhiksu, monk) relies on a preceptor and observes the later summer retreat, and the preceptor passes away, the Buddha says, 'For two months, you may observe each other and dwell cautiously. After two months, if there is someone to rely on, provide for him as before. If there is none, you may not hold a second long purification ceremony; you may go elsewhere to seek a preceptor. Violating this incurs a transgression.' Again, if a bhiksu (bhiksu, monk) ordains and receives full ordination in a dwelling, and the original preceptor dies, and he does not know what to do, the Buddha says, 'All matters should be done as with the previous preceptor; violating this incurs a transgression.' The circumstances are the same as before. In a village, there is a wealthy elder who builds a dwelling, fully equipped with all necessities, and donates it to the samgha (samgha, monastic community) of the four directions. Later, at another time, he is arrested by officials. The bhiksus (bhiksu, monks), hearing this, abandon the monastery and go elsewhere, and the three jewels are stolen by thieves. The elder is released, and the bhiksus (bhiksu, monks), knowing this, return and ask, 'Elder, knowing earlier that (you were arrested), we abandoned the monastery and lost the objects of use.' The elder says, 'What caused the venerable ones to abandon the monastery and go elsewhere?' They reply, 'We heard that the elder was arrested by the king, and we were afraid, so we fled.' (The elder) replies, 'Although I was imprisoned, I have relatives; were they all arrested?'

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能供給，何事匆遽？」彼聞默爾。苾芻白佛，佛言：「不應逃走。應問寺主所有宗親：『寺主被拘，仁等頗能相供濟不？』若能者善。若不能者，五歲以來隨緣乞食守護而住。寺主脫者善。若不脫者，于隨近寺五年之中同一利養、別為長凈。應作羯磨，敷座席鳴揵椎，言白告已大眾皆集，令一苾芻作白羯磨，應如是作：

「『大德僧伽聽！今某住處造寺施主，若為王、若為賊之所拘執。若僧伽時至聽者，僧伽應許僧伽今此住處與某住處，於五年中作同利養、別長凈。白如是。』次作羯磨。

「『大德僧伽聽！今某住處造寺施主，若為王、若為賊之所拘執。僧伽今此住處與某住處，於五年中作同利養、別長凈。若諸具壽聽此處彼處於五年中作同利養、別長凈者默然，若不許者說。』『僧伽已於此處彼處於五年中作同利養、別長凈竟。僧伽已聽許，由其默然故，我今如是持。』

「若滿五年主來者善。若不來者，乃至十年如是應作同利養、別長凈。主來者善。若不來者，所有臥具及諸雜物，寄隨近寺牢閉寺門隨意當去。若主來時，所寄之物悉當還彼。若還者善，不還者苾芻得越法罪。」

緣處同前。六眾苾芻身擎重擔，俗旅見時便生譏笑：「我等俗人有父母妻子王官人事共相養育，自身負擔正是

【現代漢語翻譯】 現代漢語譯本： 『能夠供給，為何如此匆忙？』那人聽了沉默不語。比丘稟告佛陀，佛陀說：『不應該逃走。應該詢問寺院主人的所有親屬：『寺院主人被拘禁，你們能否供養救濟？』如果能，那是最好。如果不能，從五年以來隨緣乞食守護此地。寺院主人脫困最好。如果不脫困，在附近的寺院五年之中共同享受利養，分別進行長凈儀式。應該舉行羯磨（Karma，佛教儀式），鋪設座位，敲擊犍椎（Ghandi，寺院中用以集眾的器具），宣告完畢后大眾都聚集，讓一位比丘作白羯磨（formal act of declaration），應該這樣做： 『大德僧伽（Sangha，僧團）聽！現在某處住所建造寺院的施主，如果被國王或者盜賊所拘禁。如果僧伽認為時機已到，允許的話，僧伽應該允許現在這個住所與某處住所，在五年中共同享受利養，分別進行長凈儀式。宣告完畢。』接下來作羯磨。 『大德僧伽聽！現在某處住所建造寺院的施主，如果被國王或者盜賊所拘禁。僧伽現在允許這個住所與某處住所，在五年中共同享受利養，分別進行長凈儀式。如果各位具壽（respected ones）聽許此處與彼處在五年中共同享受利養，分別進行長凈儀式，就保持沉默，如果不允許就說出來。』『僧伽已經允許此處與彼處在五年中共同享受利養，分別進行長凈儀式完畢。僧伽已經聽許，因為大家保持沉默的緣故，我現在這樣堅持。』 『如果滿五年寺院主人回來，那是最好。如果不回來，乃至十年也應該這樣做共同享受利養，分別進行長凈儀式。寺院主人回來最好。如果不回來，所有的臥具以及各種雜物，寄存在附近的寺院，牢牢地關閉寺門，隨意離開。如果寺院主人回來時，所寄存的東西全部應當歸還給他。如果歸還，那是最好，如果不歸還，比丘就犯了越法罪。』 緣起的地方和前面一樣。六群比丘（group of six monks known for causing trouble）用身體扛著沉重的擔子，世俗之人看見時就譏笑：『我們這些世俗之人有父母妻子，有王官之事共同養育，自身負擔重是應該的』

【English Translation】 English version: 『If there is provision, why such haste?』 He heard and remained silent. The Bhikshu (Buddhist monk) reported to the Buddha (the enlightened one), and the Buddha said: 『One should not flee. One should ask all the relatives of the monastery's owner: 『The monastery's owner has been detained; can you provide support and relief?』 If they can, that is good. If they cannot, then for five years, one should dwell there, guarding it by begging for food as circumstances allow. If the monastery's owner is released, that is good. If he is not released, then for five years in a nearby monastery, they should share the same benefits and perform separate purification ceremonies (longjing). A Karma (Buddhist ritual) should be performed, seats should be arranged, the Ghandi (a percussion instrument used to assemble the Sangha) should be struck, and after the announcement is made, the assembly should gather. A Bhikshu should then perform a white Karma (formal act of declaration), which should be done as follows: 『Listen, venerable Sangha (the monastic community)! Now, the donor who built the monastery at a certain residence, if he is detained by a king or a thief. If the Sangha deems the time is right and permits it, the Sangha should allow this residence and a certain residence to share the same benefits and perform separate purification ceremonies for five years. The announcement is made.』 Next, perform the Karma. 『Listen, venerable Sangha! Now, the donor who built the monastery at a certain residence, if he is detained by a king or a thief. The Sangha now allows this residence and a certain residence to share the same benefits and perform separate purification ceremonies for five years. If the venerable ones agree that this place and that place should share the same benefits and perform separate purification ceremonies for five years, remain silent; if you do not agree, speak up.』 『The Sangha has already completed sharing the same benefits and performing separate purification ceremonies between this place and that place for five years. The Sangha has already permitted it, and because of the silence, I now uphold it in this way.』 『If the monastery's owner returns after five years, that is good. If he does not return, then for up to ten years, one should continue to share the same benefits and perform separate purification ceremonies. If the monastery's owner returns, that is good. If he does not return, all the bedding and various items should be entrusted to a nearby monastery, the monastery doors should be securely locked, and one may leave as one wishes. If the monastery's owner returns, all the entrusted items should be returned to him. If they are returned, that is good; if they are not returned, the Bhikshu commits an offense against the Dharma (Buddhist teachings).』 The circumstances of the origin are the same as before. The six troublemaking Bhikshus (group of six monks known for causing trouble) carried heavy burdens on their bodies, and when laypeople saw them, they ridiculed them: 『We laypeople have parents, wives, and royal affairs to support together; it is right for us to bear heavy burdens ourselves.』

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其宜。仁今為誰作斯勞苦？」彼聞默爾。苾芻白佛，佛言：「苾芻不應身持重擔，作者得越法罪。」是時六眾聞此制已，即于頭背腰髁而擎重擔，還招譏丑。「不應如是擎持重擔，作者得越法罪。」

第四門第九子攝頌曰：

四依求六物、　　賊盜苾芻衣、 　委寄五種殊、　　須知染方法。

緣處同前。時有婆羅門欲求出家，往逝多林。既入寺已，見諸苾芻執錫持缽欲行乞食。彼見苾芻作如是念：「我今問彼何處行耶？」問言：「聖者！欲何處去？」答曰：「我行乞食。」問曰：「豈諸苾芻皆乞食耶？」答曰：「諸有大德眾所知者，多諸施主持食來施，無知識者自行乞食。」彼作是念：「我若出家，還同乞食有何殊異？來投釋子不免劬勞。」復作是念：「我今更可問余苾芻，唯依乞食而作出家，為更有餘事？」即詣餘人所，彼既見已問言：「何故仁今得來？」答言：「聖者！有事須來今欲請問：仁等何依而為出家？」答曰：「善問。且當安坐，吾為汝說。」其人心欲希求出家，禮已而坐。苾芻報言：「于佛法中為出家者，有四依事，出家近圓成苾芻性。云何為四？佛告苾芻：『著糞掃衣清凈易得，乞食活命、在樹下居、用陳棄藥清凈易得，依此出家成苾芻性。』」時婆羅門聞是語已，報言：「聖者

【現代漢語翻譯】 不應該這樣做。現在是誰在做這些辛苦的事情？』他們聽了之後沉默不語。一位比丘稟告佛陀，佛陀說：『比丘不應該親自承擔重擔，這樣做的人會犯越法罪。』當時，六眾聽到了這個規定后，就在頭、背、腰等部位頂著重擔，反而招來了譏笑和醜聞。『不應該這樣頂著重擔，這樣做的人會犯越法罪。』

第四門第九子攝頌說：

四依（四種依靠）求六物（六種物品），賊盜（盜竊）比丘衣（比丘的袈裟）， 委寄（委託）五種殊（五種不同的），須知（需要知道）染方法（染色的方法）。

事情發生的地點和之前一樣。當時，有一位婆羅門想要出家，前往逝多林（Jetavana，祇園精舍）。進入寺院后，他看到各位比丘拿著錫杖和缽，準備去乞食。他看到比丘們這樣做，心想：『我現在要問他們去哪裡。』於是問道：『聖者！你們要去哪裡？』答道：『我們去乞食。』問道：『難道所有的比丘都乞食嗎？』答道：『那些有德行、衆所周知的人，有很多施主供養食物，沒有名氣的人就自己去乞食。』他心想：『我如果出家，還不是一樣要乞食，那來投靠釋迦牟尼的弟子，豈不是一樣免不了辛苦勞作？』他又想：『我現在可以問問其他的比丘，僅僅依靠乞食而出家，是否還有其他的事情可做？』於是他去拜訪了其他人，那人見到他后問道：『你今天來這裡有什麼事？』答道：『聖者！我有些事情想請教：你們依靠什麼而出家？』答道：『問得好。請先坐下，我為你解說。』那人心中渴望出家，行禮後坐下。比丘告訴他：『在佛法中出家的人，有四種依靠，依靠這些可以出家並圓滿成為比丘。什麼是四種依靠呢？佛陀告訴比丘：『穿著糞掃衣（用丟棄的布料縫製的衣服），容易得到清凈；乞食活命；住在樹下；使用陳棄藥（用放置很久的藥物），容易得到清凈。依靠這些而出家，可以成就比丘的身份。』』當時，婆羅門聽了這些話后，說道：『聖者！

【English Translation】 It shouldn't be done like that. Who is doing this hard work now?' After hearing this, they remained silent. A Bhikshu (Buddhist monk) reported to the Buddha, and the Buddha said, 'Bhikshus should not personally carry heavy burdens; those who do so commit a transgression.' At that time, the group of six, upon hearing this rule, carried heavy burdens on their heads, backs, and waists, which only invited ridicule and scandal. 'It should not be done like that, carrying heavy burdens; those who do so commit a transgression.'

The ninth section of the fourth gate's summary verse says:

Four supports (four kinds of reliance) seek six things (six kinds of items), thief steals (stealing) Bhikshu's robe (Bhikshu's袈裟, kasaya), Entrust (entrusting) five kinds of special (five different kinds), must know (need to know) dyeing methods (dyeing methods).

The location of the event is the same as before. At that time, there was a Brahmin who wanted to become a monk and went to Jetavana (祇園精舍, Gion Shoja). After entering the monastery, he saw the Bhikshus holding staffs and bowls, preparing to go begging for food. Seeing the Bhikshus doing this, he thought, 'I will ask them where they are going.' So he asked, 'Venerable ones! Where are you going?' They replied, 'We are going to beg for food.' He asked, 'Do all Bhikshus beg for food?' They replied, 'Those who are virtuous and well-known are often provided with food by donors, while those who are not well-known go begging for themselves.' He thought, 'If I become a monk, wouldn't I still have to beg for food? Coming to rely on Shakyamuni's disciples, wouldn't I still have to endure hard labor?' He then thought, 'I can ask other Bhikshus whether there is anything else to do besides relying solely on begging for food to become a monk.' So he went to visit someone else, who, upon seeing him, asked, 'Why have you come here today?' He replied, 'Venerable one! I have something I would like to ask: What do you rely on to become a monk?' The other replied, 'Well asked. Please sit down, and I will explain it to you.' The man, desiring to become a monk, bowed and sat down. The Bhikshu told him, 'In the Buddha's teachings, those who become monks have four supports, relying on which they can become monks and fully attain the state of a Bhikshu. What are the four supports? The Buddha told the Bhikshus: 'Wearing robes made of discarded cloth (糞掃衣, fensao yi), it is easy to attain purity; living by begging for food; dwelling under trees; using discarded medicine (陳棄藥, chen qi yao), it is easy to attain purity. Relying on these to become a monk, one can achieve the status of a Bhikshu.'' At that time, the Brahmin, upon hearing these words, said, 'Venerable ones!'

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！誰能依此而為活命？我之本意求覓出家，見此難行我今辭去。」遂與出家近圓為大障礙。苾芻白佛，佛作是念：「未出家人先告四依有如是過，由此苾芻見未出家未近圓者，不應為彼說四依法，若近圓後方可為說。預先說者得越法罪。」

緣處同前。有一長者，娶妻未久便誕一男，年漸長大。其父瞋責，便作是念：「父難承事，宜可出家。」便往逝多林。時鄔波難陀見而問曰：「何故得來？」答曰：「我欲出家。」報言：「斯為善事，如佛所說：『夫出家者有五勝利，廣說如前，佛所讚歎。』然出家者須得六物。」問言：「何者為六？」答曰：「三衣、缽盂、水羅敷具。」報言：「我無。」鄔波難陀曰：「汝今且去，我為方求所須六物。」彼辭而去。知父已棄，不歸本舍往親眷家。親屬知是長者之子欲求出家，便不放去即為娶妻。具壽鄔波難陀求得六物，後於異時入城乞食，見彼童子報言：「賢首！我得六物，汝今可來，當爲出家。」答言：「聖者！我亦求得所須六物。」問曰：「如何六物？」答曰：「所謂眼、耳、鼻、舌、身、意。」鄔波難陀問曰：「此是何物？」彼即答曰：「我諸眷屬為我娶婦具足六根，由是我今不能出家。」以此因緣，遂與出家近圓為大障礙。苾芻白佛，佛言：「從今已后若貧人來欲

【現代漢語翻譯】 現代漢語譯本：『誰能依靠這樣的生活方式生存下去呢？我原本的意願是尋求出家，但見到這種情況如此難以實行，我現在決定放棄。』 於是，這件事就成了他出家受具足戒（近圓）的一大障礙。比丘稟告佛陀，佛陀心想：『在未出家的人面前先告知四依（四種依靠的生活方式）有這樣的過失，因此，比丘們見到尚未出家、尚未受具足戒的人，不應該為他們說四依法，如果是在受具足戒之後才可以為他們說。預先說了的，就犯了越法的罪過。』

緣起的地方和之前一樣。有一位長者，娶妻不久就生了一個兒子，兒子漸漸長大。他的父親責罵他，他就想：『父親難以侍奉，不如出家算了。』 於是就前往逝多林（Jetavana，祇樹給孤獨園）。當時鄔波難陀（Upananda，佛陀弟子名）看見他，就問：『你為什麼來這裡？』 他回答說：『我想出家。』 鄔波難陀說：『這是好事，正如佛陀所說：『出家的人有五種勝利』，詳細的說法如前所述，佛陀所讚歎的。』 然而，出家的人需要六種物品。』 他問：『哪六種？』 鄔波難陀回答說：『三衣、缽盂、水羅（濾水器）、敷具（坐具）。』 他說：『我沒有這些。』 鄔波難陀說：『你現在先回去，我為你設法尋求所需的六種物品。』 他告辭離去。知道父親已經拋棄了他，沒有回到自己家，而是去了親戚家。親屬知道這是長者的兒子想要出家，就不放他走，立即為他娶了妻子。具壽鄔波難陀求得了六種物品，後來在另一天進城乞食，看見那個童子，就對他說：『賢首（尊稱）！我得到了六種物品，你現在可以來了，我為你出家。』 他回答說：『聖者！我也求得了所需的六種物品。』 鄔波難陀問：『是什麼六種物品？』 他回答說：『所謂眼、耳、鼻、舌、身、意。』 鄔波難陀問：『這是什麼東西？』 他就回答說：『我的親屬為我娶了妻子，具備了六根，因此我現在不能出家。』 因為這個因緣，這件事就成了他出家受具足戒的一大障礙。比丘稟告佛陀，佛陀說：『從今以後，如果有貧窮的人來想要

【English Translation】 English version: 'Who can live by this? My original intention was to seek ordination, but seeing how difficult this is to practice, I now give up.' Thus, this became a great obstacle to his ordination and full acceptance (Upasampada). The Bhikshus reported this to the Buddha, and the Buddha thought: 'Before someone is ordained, first telling them about the faults of the four supports (four ways of relying on livelihood) causes such problems. Therefore, Bhikshus, upon seeing someone who is not yet ordained or fully accepted, should not tell them about the four supports. If it is after full acceptance, then it can be told. Telling them beforehand incurs a transgression.'

The setting is the same as before. There was a wealthy man (長者, Changzhe) who, not long after marrying, had a son who gradually grew up. His father scolded him, and he thought: 'My father is difficult to serve, I might as well become a monk.' So he went to Jetavana (逝多林, Shiduolin). At that time, Upananda (鄔波難陀, Wubonantuo) saw him and asked: 'Why have you come?' He replied: 'I want to become a monk.' Upananda said: 'This is a good thing, as the Buddha said: 'Those who become monks have five victories,' as described in detail before, praised by the Buddha. However, those who become monks need six things.' He asked: 'What are the six?' Upananda replied: 'The three robes, the alms bowl, the water filter, and the sitting cloth.' He said: 'I don't have these.' Upananda said: 'You go back for now, and I will find the six things you need.' He took his leave and departed. Knowing that his father had abandoned him, he did not return home but went to his relatives' house. The relatives knew that this was the son of the wealthy man who wanted to become a monk, so they did not let him go and immediately married him to a wife. The Venerable Upananda obtained the six things, and later, on another day, he entered the city to beg for food and saw the boy. He said to him: 'Virtuous one! I have obtained the six things, you can come now, and I will ordain you.' He replied: 'Venerable one! I have also obtained the six things I need.' Upananda asked: 'What are the six things?' He replied: 'Namely, the eyes, ears, nose, tongue, body, and mind.' Upananda asked: 'What are these?' He replied: 'My relatives have married me to a wife, and I have all six senses, so I cannot become a monk now.' Because of this cause, this became a great obstacle to his ordination and full acceptance. The Bhikshus reported this to the Buddha, and the Buddha said: 'From now on, if a poor person comes wanting to'

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出家近圓者，應可為借所須六物。何以故，于善法律出家近圓，成苾芻性實難遭遇。既近圓已，后自經求還他本物。」

緣處同前。時有眾多苾芻人間遊行，中路遭賊劫奪苾芻所有衣物，往逝多林賣所盜物，被奪苾芻亦至林所，見自衣缽悉皆識認，即皆大聲告諸人曰：「捉賊！捉賊！我等衣缽是此劫來。」囂聲遠聞，賊便走散。苾芻各各自取衣缽隨處而住，作如是念：「此等諸物更合取不？」苾芻白佛，佛言：「不應驚彼，其所劫者即是彼物。」如佛所言其所劫者即是彼物者，復有苾芻人間遊行，賊奪其物。賊手觸著苾芻衣缽，苾芻便棄，遂于衣缽廢闕受用。佛言：「苾芻失物不應造次即作舍心，乃至其賊心未安隱，作屬已心來見時應取。」復有苾芻同前遭賊，賊詣給園賣其衣物。苾芻見衣悉皆憶識，執捉其賊將付王家，即便枷棒打拷楚毒受眾苦惱。苾芻白佛，佛言：「不應將賊付彼官人，可為說法從其乞物，若不與者應還半價。若仍不與應全與直。何以故？成就衣缽卒難可得。」

緣處同前。時諸苾芻用牛糞土及以齒木並雜染汁，行出外時無顧戀心棄擲而去。時諸苾芻雖見棄去有疑惑心，皆不敢用遂便爛壞。時諸苾芻以緣白佛，佛言：「作親友想用。凡是親友可委寄人有其五種：一者心相愛愍；二者近

【現代漢語翻譯】 現代漢語譯本：對於已經出家並受過具足戒（近圓）的人，應該可以借給他所需的六種物品。為什麼呢？因為在良好的律制中出家並受具足戒，成就比丘（苾芻）的身份實在難以遇到。既然已經受過具足戒，以後自己再想辦法去求取，歸還他原來的物品。

事情的緣起和地點與之前相同。當時有很多比丘在人間游化（**），途中遭遇盜賊，搶走了比丘們所有的衣物。盜賊前往多林（叢林名稱）出售所盜物品，被搶的比丘也來到了多林，認出了自己的衣缽，於是大聲告訴眾人說：『抓賊！抓賊！這些衣缽是我們被搶來的。』喧譁聲傳得很遠，盜賊便逃散了。比丘們各自取回自己的衣缽，隨處安住，心中想著：『這些東西還能再用嗎？』比丘們稟告佛陀，佛陀說：『不應該驚慌，那些被搶的東西就是你們的。』正如佛所說，被搶的東西就是你們的，又有比丘在人間游化，被盜賊搶走了物品。盜賊的手剛碰到比丘的衣缽，比丘就丟棄了，因此衣缽廢棄，無法使用。佛陀說：『比丘丟失物品不應該輕率地就產生捨棄之心，直到盜賊心神不安，產生歸還之心來見你時，應該取回。』又有比丘像之前一樣遭遇盜賊，盜賊前往給孤獨園（Jetavana）出售他們的衣物。比丘們看到衣服，全都認了出來，抓住盜賊，將他交給官府，盜賊因此受到枷鎖、棍棒、拷打等各種痛苦折磨。比丘們稟告佛陀，佛陀說：『不應該將盜賊交給官府，可以為他說法，向他乞討物品，如果不給，應該還他一半的價錢。如果仍然不給，應該全額付給他。為什麼呢？因為成就衣缽實在難以得到。』

事情的緣起和地點與之前相同。當時，比丘們使用牛糞土、齒木以及各種染色的汁液，行走外出時，沒有顧惜之心，隨意丟棄。當時，比丘們雖然看到被丟棄的東西，但心存疑惑，都不敢使用，於是就爛掉了。比丘們將情況稟告佛陀，佛陀說：『當作親友之物想，然後使用。凡是可以委託的親友有五種：一是心中相互愛護憐憫；二是親近。

【English Translation】 English version: For those who have ordained and received full ordination (upasampadā, 近圓), one should be able to lend them the six requisites they need. Why? Because it is truly difficult to encounter ordination and full ordination within a good monastic code, thus achieving the status of a Bhikshu (苾芻). Once fully ordained, they should later find ways to acquire and return the original items.

The setting and circumstances are the same as before. At that time, many Bhikshus were wandering in the human realm (**), and on the way, they encountered thieves who robbed all the Bhikshus' belongings. The thieves went to a dense forest (多林) to sell the stolen goods. The robbed Bhikshus also arrived at the forest and recognized their robes and bowls. They loudly announced to everyone, 'Catch the thieves! Catch the thieves! These robes and bowls were stolen from us.' The commotion spread far, and the thieves scattered. The Bhikshus each retrieved their robes and bowls and stayed wherever they were, thinking, 'Can these things still be used?' The Bhikshus reported this to the Buddha, and the Buddha said, 'Do not be alarmed; those things that were robbed are yours.' Just as the Buddha said, the robbed things are yours. Again, some Bhikshus were wandering in the human realm when thieves robbed their belongings. As soon as the thief's hand touched the Bhikshu's robe and bowl, the Bhikshu abandoned them, and thus the robes and bowls were discarded and unusable. The Buddha said, 'A Bhikshu should not hastily abandon lost items. Until the thief is uneasy and has the intention to return them, you should take them back when they come to see you.' Again, some Bhikshus encountered thieves as before, and the thieves went to Jetavana (給孤獨園) to sell their robes. The Bhikshus recognized all the robes, seized the thieves, and handed them over to the authorities. The thieves were then subjected to shackles, beatings, torture, and various sufferings. The Bhikshus reported this to the Buddha, and the Buddha said, 'You should not hand the thieves over to the officials. You can teach them the Dharma and beg for the items. If they do not give them, you should return half the price. If they still do not give them, you should pay them the full price. Why? Because acquiring robes and bowls is truly difficult.'

The setting and circumstances are the same as before. At that time, the Bhikshus used cow dung soil, tooth sticks, and various dyed liquids. When walking outside, they discarded them without any care. Although the Bhikshus saw the discarded items, they were doubtful and did not dare to use them, so they rotted. The Bhikshus reported the situation to the Buddha, and the Buddha said, 'Think of them as belonging to a close friend and then use them. There are five qualities of a close friend to whom you can entrust things: first, they have mutual love and compassion in their hearts; second, they are near.'

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為得意；三者是所尊重；四者久故通懷；五者聞用己財心生歡喜。此五人物雖不問主，用時無咎。又復觀知他所棄物，作無主想用亦無過。」

緣處同前。佛許染衣，便於寺外露地及經行處而為染作，被塵土污及風雨濕。苾芻白佛，佛言：「可於寺內而為染作。」寺內染時染汁墮地猶如血色，俗人見時作如是語：「聖者！此處殺牛羊耶？」答曰：「非殺眾生，是染汁墮地。」報言：「聖者！染汁墮地何不掃除？」佛言：「可於染處牛糞及泥塗拭令凈。」彼遂重塗損石灰地，佛言：「石灰地處可以水洗，余處應涂。若違者得越法罪。」

第四門第十子攝頌曰：

須知栽樹法、　　賊緂作神通、 　若得上帔衣、　　不應割去𦆠。

緣在王舍城竹林園中，爾時世尊于勝身山，令天帝釋得見諦已，其影勝王即於此處建大法會，盡摩揭陀所有人眾悉皆雲集，山無樹木人眾聚時為熱所困，報苾芻曰：「善哉仁等！可於此處栽植樹陰。」答曰：「世尊未許。」報言：「賢首！有何違處？」苾芻默然。佛言：「我聽種樹。」苾芻種樹便棄而去，其樹便死。時諸人眾至第二年還來集會，同前熱逼，問言：「聖者！先栽樹耶？」答曰：「已種。」「今何故無？」報言：「種了棄去不為防守，致使摧殘復多枯死。」

俗人曰：「仁等初生，父母若不將養必當損壞，樹須將護待大方行。」苾芻白佛，佛言：「不應種樹即棄他行。」苾芻不知云何養護？「冬月恐損，應以草蓋。」野火便燒，佛言：「當於四邊壘墼遮護。」復為熱傷，佛言：「應通窗穴。」夏雨如篅停水爛壞，佛言：「夏時可除圍壁，應通水穴。」其樹未大棄去，同前致損，苾芻白佛，佛言：「種樹行法我今當制，若是花樹花發隨行，若是果樹著子方去。」時有苾芻有要緣務事必須行，不知云何？佛言：「應委守園人及親友者隨意而去。」

緣處同前。時北方健陀羅王附上毛緂與影勝王，王既得已將奉尊者畢鄰陀婆蹉，尊者便披向阿蘭若。賊聞此事，王得上緂與尊者披在阿蘭若，共相議曰：「此是好物，我等如何？」一人報曰：「可行奪取，余更何云？」即便夜至阿蘭若處杖扣其門，尊者問曰：「汝是何人？」答言：「聖者！我是賊徒。」問曰：「欲何所覓？」答曰：「欲取上緂。」「若如是者窗中舒臂。」賊便展手，是時尊者作念加持：「勿令此緂被截、被燒，出莫令盡。」其賊遂即抽出一邊，拔之不已便成大聚不知窮盡，遂以刀割刀不能傷。復以火燒火不能著，告言：「聖者畢鄰陀婆蹉！何因惱我？」答言：「癡人！汝不惱我，我何惱汝？盡汝勇健努力拔取

【現代漢語翻譯】 現代漢語譯本 俗人說：『孩子剛出生時，父母如果不悉心照料，必定會夭折；樹木也需要精心養護，待長大后才能使用。』一位比丘（Bichu，佛教出家男眾）請示佛陀（Buddha），佛陀說：『不應該種下樹就丟棄不管。』比丘不知道該如何養護，佛陀說：『冬天怕樹受凍，應該用草覆蓋。』但野火可能會燒燬草蓋，佛陀說：『應當在四周壘起磚墻遮擋保護。』又怕樹被熱傷，佛陀說：『應該開通窗戶。』夏天雨水像竹筒一樣積聚，導致樹根腐爛，佛陀說：『夏天可以拆除圍墻，應該開通排水孔。』如果樹還沒長大就離開，同樣會導致樹木受損。比丘請示佛陀，佛陀說：『關於種樹的行法，我現在制定：如果是花樹，等到開花后才能離開；如果是果樹，等到結果后才能離開。』當時有比丘有重要的事務必須離開，不知道該怎麼辦？佛陀說：『應該委託給看守園林的人或者親友，讓他們隨意照看后再離開。』

因緣和之前一樣。當時北方健陀羅（Jiantuoluo，古代印度北部地區）的國王進貢了一件上好的毛毯（maotan）給影勝王（Yingsheng Wang），影勝王得到后，打算供奉給尊者畢鄰陀婆蹉（Bilintuopoqie，一位受人尊敬的僧人）。尊者便披著毛毯前往阿蘭若（Alanruo，寂靜的修行處）。盜賊聽說了這件事，得知國王的上好毛毯被尊者披在阿蘭若，他們互相商議說：『這是好東西，我們該怎麼辦？』其中一人說：『可以去搶奪，還用多說什麼？』於是他們夜裡來到阿蘭若，用棍子敲門。尊者問道：『你們是什麼人？』盜賊回答說：『聖者！我們是盜賊。』尊者問：『想找什麼？』盜賊回答說：『想取走上好的毛毯。』『如果是這樣，從窗戶里伸出手來。』盜賊便伸出手，這時尊者心想並加持：『不要讓這毛毯被剪斷、被燒燬，拿出去也拿不完。』於是盜賊抽出一邊，拔個不停，結果拔出了一大堆，不知何時才能窮盡，於是用刀割，刀卻不能傷到毛毯。又用火燒，火也不能點燃毛毯，盜賊喊道：『聖者畢鄰陀婆蹉！為什麼為難我？』尊者回答說：『愚癡的人！你不是在為難我，我為什麼要為難你？用盡你的勇氣和力量拔取吧！』

【English Translation】 English version A layman said: 'If parents do not take care of a newborn child, it will surely be harmed; trees must also be carefully tended until they are large enough to be useful.' A Bhikshu (Bichu, a Buddhist monk) asked the Buddha (Buddha) about this. The Buddha said: 'One should not plant a tree and then abandon it.' The Bhikshu did not know how to care for the tree. The Buddha said: 'In winter, fearing damage from the cold, it should be covered with grass.' But a wildfire might burn the grass cover. The Buddha said: 'One should build brick walls around it for protection.' Fearing damage from the heat, the Buddha said: 'One should make window openings.' In summer, rain accumulates like water in a bamboo tube, causing the roots to rot. The Buddha said: 'In summer, the surrounding walls can be removed, and drainage holes should be made.' If one leaves before the tree is grown, it will also be damaged. The Bhikshu asked the Buddha. The Buddha said: 'I will now establish a rule regarding the practice of planting trees: if it is a flowering tree, one may leave after it blooms; if it is a fruit tree, one may leave after it bears fruit.' At that time, a Bhikshu had important business and had to leave, but did not know what to do. The Buddha said: 'One should entrust it to the gardener or to relatives and friends, allowing them to care for it as they see fit before leaving.'

The circumstances were the same as before. At that time, the king of Gandhara (Jiantuoluo, an ancient region in northern India) in the north presented a fine woolen blanket (maotan) to King Ying Sheng (Yingsheng Wang). After receiving it, King Ying Sheng intended to offer it to the Venerable Pilindavatsa (Bilintuopoqie, a respected monk). The Venerable then wore the blanket to the Aranya (Alanruo, a quiet place for practice). Thieves heard about this, learning that the king's fine blanket was being worn by the Venerable in the Aranya. They discussed among themselves, saying: 'This is a good thing, what should we do?' One of them said: 'We can just go and steal it, what else is there to say?' So they came to the Aranya at night and knocked on the door with sticks. The Venerable asked: 'Who are you?' The thieves replied: 'Venerable! We are thieves.' The Venerable asked: 'What are you looking for?' The thieves replied: 'We want to take the fine blanket.' 'If that is the case, extend your arm through the window.' The thieves extended their hands. At that moment, the Venerable thought and blessed the blanket: 'Do not let this blanket be cut or burned, and let it never be exhausted.' So the thieves pulled on one side, pulling continuously, resulting in a large pile, with no end in sight. They then tried to cut it with a knife, but the knife could not harm the blanket. They also tried to burn it with fire, but the fire could not ignite the blanket. The thieves cried out: 'Venerable Pilindavatsa! Why are you making things difficult for me?' The Venerable replied: 'Foolish people! You are not making things difficult for me, why would I make things difficult for you? Use all your courage and strength to pull it away!'

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，我終不放。」賊相謂曰：「尊者有大神通，我非彼敵，宜當逃竄勿被王收。」便棄毛緂滅影而去。苾芻白佛，佛作是念：「由披上緂住蘭若中有如是過。」告諸苾芻曰：「畢鄰陀婆蹉所作非理，披此上緂住蘭若中，是故苾芻不應披此上價之緂住曠野中。若有作者得越法罪。若有蘭若苾芻得斯好緂，應著村中令人守護。」後有蘭若苾芻得他好緂寄在俗舍，身往林中，遂被蟲食。佛言：「不應如是，于其衣內安苦蔘葉、或安阿魏、或苦楝葉，此等若無應安架上時時曬暴。」

緣在室羅伐城。給孤長者常來禮佛及諸尊者，時屬寒天，見諸苾芻䠰脊而臥。長者既見不修善品隨處而眠，問言：「聖者！世尊之教一向專修。何故聖者棄其善品隨處而臥？」答言：「長者！我忍寒苦，何暇專修？」長者聞已禮而辭去，既至宅中以五百張白疊衣帔，持來寺內奉施僧伽。苾芻得已截其縷𦆠，染以赤石隨意而披。長者後來于諸房門，觀其帔疊悉皆不見，問言：「聖者！我施帔物今何不見？」苾芻以事具答，報言：「聖者！我以如是勝妙上帔，因何割壞？唯愿留𦆠受用。」苾芻白佛，佛言：「僧祇之物不應割𦆠直爾而用。割者得越法罪。」

根本說一切有部毗奈耶雜事卷第十七 大正藏第 24 冊 No. 1451 根本

【現代漢語翻譯】 現代漢語譯本：我最終不會放過你。』盜賊們互相說道：『這位尊者有大神力，我們不是他的對手，應該逃跑，不要被國王抓到。』於是丟下毛毯，消失得無影無蹤。比丘稟告佛陀，佛陀心想：『因為披著這毛毯住在蘭若（araṇya，指遠離人煙的處所）中，才有這樣的過失。』告訴眾比丘說：『畢鄰陀婆蹉（Pilindavatsa）所做不合理，披著這上等毛毯住在蘭若中。因此，比丘不應該披著這種昂貴的毛毯住在曠野中。如果有人這樣做，就犯了越法罪。如果有蘭若的比丘得到這種好毛毯，應該放在村裡讓人守護。』後來，有蘭若的比丘得到一件好毛毯，寄放在俗家，自己去了林中，結果被蟲子咬壞了。佛陀說：『不應該這樣做，應該在衣服里放苦蔘葉、或者放阿魏、或者苦楝葉，這些如果沒有，應該放在架子上，時常曬太陽。』

事情發生在室羅伐城（Śrāvastī）。給孤長者（Anāthapiṇḍada）經常來禮拜佛陀和各位尊者，當時正值寒冷的天氣，看見各位比丘蜷縮著身體睡覺。長者看見他們不修習善法，隨處而眠，問道：『聖者！世尊的教導一向是專心修行。為什麼聖者們放棄善法，隨處而臥呢？』回答說：『長者！我們忍受寒冷，哪裡有空專心修行呢？』長者聽后，行禮告辭，回到家中，拿了五百張白疊衣帔，帶到寺廟裡供養僧伽（saṃgha，僧團）。比丘們得到后，剪斷衣帔的線，用赤石染色，隨意披蓋。長者後來到各個房間，看見衣帔都不見了，問道：『聖者！我供養的衣帔現在在哪裡呢？』比丘們把事情的經過都說了，長者說道：『聖者！我供養這麼殊勝美好的衣帔，為什麼要剪壞呢？希望留下整塊的衣帔受用。』比丘稟告佛陀，佛陀說：『僧團的物品不應該剪斷線就直接使用。剪斷的人犯越法罪。』

《根本說一切有部毗奈耶雜事》卷第十七

【English Translation】 English version: 'I will not let you go in the end.' The thieves said to each other, 'This venerable one has great supernatural powers; we are no match for him. We should flee and not be captured by the king.' Then they abandoned the woolen blanket and disappeared without a trace. The Bhikshu (monk) reported this to the Buddha. The Buddha thought, 'Because of wearing this blanket while dwelling in a forest retreat (araṇya), such a fault has occurred.' He told the Bhikshus (monks), 'Pilindavatsa's actions are unreasonable, wearing this fine blanket while dwelling in a forest retreat. Therefore, Bhikshus should not wear such expensive blankets while dwelling in the wilderness. If anyone does so, they commit a transgression. If a Bhikshu in a forest retreat obtains such a fine blanket, they should leave it in the village for someone to guard.' Later, a Bhikshu in a forest retreat obtained a fine blanket and left it at a layperson's house, while he himself went into the forest, and it was eaten by insects. The Buddha said, 'It should not be done like this. One should place Sophora flavescens leaves, or asafoetida, or neem leaves inside the clothing. If these are not available, it should be placed on a rack and exposed to the sun from time to time.'

The incident occurred in Śrāvastī. Anāthapiṇḍada (the benefactor) often came to pay respects to the Buddha and the venerable ones. It was during the cold season, and he saw the Bhikshus sleeping while huddled up. The benefactor, seeing that they were not cultivating virtuous practices and were sleeping anywhere, asked, 'Venerable ones! The Buddha's teachings are always about focusing on cultivation. Why are the venerable ones abandoning virtuous practices and sleeping anywhere?' They replied, 'Benefactor! We are enduring the cold; where do we have the leisure to focus on cultivation?' After hearing this, the benefactor bowed and took his leave. Returning to his home, he brought five hundred pieces of white cotton cloth and offered them to the Sangha (community of monks). After the Bhikshus received them, they cut the threads of the cloth, dyed them with red stone, and wore them as they pleased. Later, the benefactor went to each room and saw that the cloths were nowhere to be seen. He asked, 'Venerable ones! Where are the cloths that I offered?' The Bhikshus explained the whole situation. The benefactor said, 'Venerable ones! Why did you cut up such excellent and wonderful cloths? I wish you would keep the whole cloths for use.' The Bhikshus reported this to the Buddha. The Buddha said, 'The property of the Sangha should not be cut up and used directly. Those who cut it commit a transgression.'

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School, Volume 17

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說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十八

三藏法師義凈奉　制譯

第五門總攝頌曰：

焚屍詰三轉、　　捨墮我身亡、 　界苾芻不應、　　不合五皮用。

第五門第一子攝頌曰：

焚屍誦三啟、　　目連因打亡、 　不應廣大作、　　多獲諸珍寶。

緣在室羅伐城逝多林。時此城中有一長者，娶妻未久便誕一息，年漸長大，于佛法中而為出家，遇病身死。時諸苾芻即以死屍並其衣缽棄于路側。有俗人見，作如是語：「沙門釋子身亡棄去。」有云：「我試觀之。」見已便識，報諸人曰：「是長者子。」各共生嫌：「于釋子中為出家者無有依怙，向若在俗，諸親必與如法焚燒。」苾芻白佛，佛言：「苾芻身死，應為供養。」苾芻不知云何供養？佛言：「應可焚燒。」具壽鄔波離請世尊曰：「如佛所說於此身中有八萬戶蟲，如何得燒？」佛言：「此諸蟲類，人生隨生，若死隨死，此無有過。身有瘡者，觀察無蟲，方可燒殯。」欲燒殯時無柴可得，佛言：「可棄河中。若無河者，穿地埋之。」夏中地濕多有蟲蟻，佛言：「于叢薄深處，令其北首，右脅而臥，以草稕支頭，若草、若葉覆其身上。送喪苾芻可令能者誦三啟無常經，並說伽他為其咒愿。」事了歸寺

【現代漢語翻譯】 現代漢語譯本 《根本說一切有部毗奈耶雜事》第十八卷

三藏法師義凈 奉 詔翻譯

第五門總攝頌說：

『焚屍詰問三轉，捨棄墮落我身亡， 界內比丘不應，不合五種皮革用。』

第五門第一子攝頌說：

『焚屍誦唸三啟，目連因被打而亡， 不應廣大製作，多獲各種珍寶。』

事情發生在室羅伐悉底城（Śrāvastī，古印度城市，意為『聞者城』）的逝多林（Jetavana，祇園精舍）。當時城裡有一位長者，娶妻不久便生了一個兒子，兒子漸漸長大后，在佛法中出家，後來因病去世。當時的比丘們就把死屍連同他的衣缽丟棄在路邊。有俗人看見了，就說：『沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）死了被丟棄在這裡。』有人說：『我試著看看。』看完之後就認出來了，告訴眾人說：『這是長者的兒子。』大家共同埋怨說：『在釋迦牟尼佛的弟子中出家的人沒有依靠，如果還在俗家，親人們一定會如法地焚燒。』比丘將此事稟告佛陀，佛陀說：『比丘死了，應該為他供養。』比丘不知道應該如何供養？佛陀說：『應該焚燒。』具壽鄔波離（Upāli，佛陀十大弟子之一，持戒第一）請問世尊說：『如佛所說，這身體中有八萬戶蟲，如何能夠焚燒呢？』佛陀說：『這些蟲類，人生隨之而生，死後隨之而死，這沒有什麼過失。身體有瘡的人，觀察沒有蟲子，才可以焚燒埋葬。』想要焚燒埋葬的時候沒有柴火可以得到，佛陀說：『可以丟棄在河中。如果沒有河，就挖地埋葬。』夏天的時候土地潮濕有很多蟲蟻，佛陀說：『在叢林茂密的地方，讓他頭朝北，右脅而臥，用草捆支撐頭部，用草或樹葉覆蓋他的身體。送葬的比丘可以讓能背誦的人誦唸三啟無常經，並說伽他（Gāthā，偈頌）為他咒愿。』事情完畢后回到寺廟。

【English Translation】 English version The Miscellaneous Matters of the Mūlasarvāstivāda Vinaya, Volume 18

Translated under Imperial Order by the Tripiṭaka Master Yijing

Summary Verse of the Fifth Section:

'Cremation questioned thrice, Abandoned, fallen, my body dies, Within the boundary, Bhikshus should not, Unsuitable, five skins used.'

Summary Verse of the First Subsection of the Fifth Section:

'Cremation recited thrice, Maudgalyāyana (Maudgalyāyana, one of the Buddha's chief disciples, known for his supernatural powers) died from beating, Should not be widely made, Much obtaining of various treasures.'

The event occurred in Jetavana (Jetavana, a famous monastery near Śrāvastī) in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, there was a wealthy householder in the city who, not long after marrying, had a son. As the son grew older, he renounced the world and became a monk in the Buddha's Dharma, but later died from illness. The Bhikshus then discarded the corpse along with his robes and bowl on the roadside. Some laypeople saw it and said, 'A Śākyaputra (Śākyaputra, a disciple of Śākyamuni Buddha) monk has died and been abandoned here.' Someone said, 'Let me take a look.' After seeing it, he recognized him and told the others, 'This is the son of the wealthy householder.' They all complained, 'Those who renounce the world among the Śākyaputra monks have no support. If he were still a layman, his relatives would certainly cremate him according to the Dharma.' The Bhikshus reported this matter to the Buddha, and the Buddha said, 'When a Bhikshu dies, offerings should be made for him.' The Bhikshus did not know how to make offerings. The Buddha said, 'He should be cremated.' The Venerable Upāli (Upāli, one of the Buddha's ten principal disciples, foremost in upholding the Vinaya) asked the World-Honored One, 'As the Buddha said, there are eighty thousand types of insects in this body, how can it be cremated?' The Buddha said, 'These insects are born with life and die with death; there is no fault in this. For those with sores on their bodies, observe that there are no insects before cremating and burying them.' When wanting to cremate and bury, there was no firewood to be found. The Buddha said, 'It can be discarded in the river. If there is no river, then dig a hole and bury it.' In the summer, the ground is damp and there are many insects and ants. The Buddha said, 'In a dense thicket, let him lie with his head facing north and his right side down, supporting his head with a bundle of grass, and covering his body with grass or leaves. The Bhikshus who are sending him off can have those who are able to recite the Three Declarations of Impermanence Sutra and speak Gāthās (Gāthā, verses) to offer blessings for him.' After the matter is completed, return to the monastery.

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便不洗浴隨處而散，俗人見譏，咸言：「釋子極不凈潔，身近死屍身不洗浴。」佛言：「不應爾，應可洗身。」彼即俱洗，佛言：「若觸尸者連衣俱洗，其不觸者但洗手足。」彼還寺中不禮制底，佛言：「應禮制底。」

緣在王舍城。具壽舍利子及大目連，於時時中往觀地獄、餓鬼、傍生、人、天五趣，巡行觀察至無間獄。時舍利子語大目連曰：「具壽！宜當爲此無間有情息猛焰苦。」時大目連聞是語已即升虛空，于大獄上降注洪雨渧如車軸，獄中猛焰令空中雨隨處銷亡。時舍利子見是事已報目連曰：「具壽且止！我滅其火。」答言：「隨意」。時舍利子入勝解三摩地降注大雨，令無間獄地併成泥，鹹得清涼皆蒙息苦。遂見外道晡剌拏，由昔為他說惡邪教，報受大身，于其舌上有五百鐵犁耕墾流血，見二尊者報言：「大德！仁等若往贍部洲中，傳我所說報我門徒曰：『由我生時口說邪法欺誑他故，彼惡業力墮無間中，於我舌上有五百鐵犁，耕墾流血受極苦惱。然汝供養我本塔時，我身苦痛倍更增劇，從此已后勿為供養。』」時二尊者聞彼語已默然而受，從地獄沒至王舍城，二人相隨共入城內，便於中路逢諸外道，並是執杖推髻之流。外道議曰：「我欲打彼沙門釋子。」一人報曰：「今正是時，然有過方打不損勿

【現代漢語翻譯】 現代漢語譯本 之後他們不洗浴便到處走動，被俗人譏笑，都說：『這些釋迦弟子極其不乾淨，身體靠近死屍卻不洗浴。』 佛說：『不應該這樣，應該洗身。』 他們便一起洗浴，佛說：『如果接觸了屍體，應該連衣服一起洗，沒有接觸的，只洗手腳。』 他們回到寺中不禮拜佛塔（制底，梵文：caitya，指佛塔或聖地），佛說：『應該禮拜佛塔。』

這件事發生在王舍城（Rājagṛha，古印度摩揭陀國首都）。具壽（Ayushman，對年長有德者的尊稱）舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）和大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱），時常前往觀察地獄、餓鬼、傍生、人、天五道，巡行觀察直至無間地獄（Avīci，八大地獄中最苦之處）。當時舍利子對大目犍連說：『具壽！應該為這無間地獄的有情眾生止息猛烈的火焰痛苦。』 當時大目犍連聽到這話后，立即升到空中，在大獄之上降下如車軸般粗大的暴雨，獄中的猛烈火焰使得空中的雨水隨處消散。當時舍利子見到這件事後告訴目犍連說：『具壽停止吧！我來熄滅這火焰。』 目犍連回答說：『隨你便。』 當時舍利子進入勝解三摩地（adhimokṣa-samādhi，通過堅定信念和專注力達到的禪定狀態），降下大雨，使無間地獄的地面都變成泥漿，都得到清涼，都蒙受止息痛苦。

於是（他們）看見外道（Tīrthika，指佛教以外的修行者）晡剌拏（Pūraṇa，六師外道之一），因為過去為他人說了邪惡的教義，報應是承受巨大的身體，在他的舌頭上有五百把鐵犁耕地流血，（他們）看見兩位尊者（指舍利子和目犍連）告訴他們說：『大德！你們如果前往贍部洲（Jambudvīpa，指我們所居住的世界），傳達我所說的話，告訴我的門徒說：『因為我活著的時候口說邪法欺騙他人，因為這惡業的力量墮入無間地獄中，在我的舌頭上有五百把鐵犁，耕地流血，承受極大的苦惱。然而你們供養我本來的佛塔時，我身體的苦痛更加劇烈，從此以後不要再供養了。』』 當時兩位尊者聽到他的話后默默地接受了，從地獄消失來到王舍城，兩人一起進入城內，便在路中遇到各位外道，都是拿著手杖梳著髮髻的人。外道們商議說：『我們想要打這些沙門（Śrāmaṇa，指佛教出家修行者）釋迦弟子。』 有一人說：『現在正是時候，但是如果打得不傷到他們，就不要打。』

【English Translation】 English version Then they would not bathe and would wander around everywhere, and were ridiculed by laypeople, who all said: 'These Śākya (釋迦， referring to the Buddha's clan) disciples are extremely unclean, being near corpses but not bathing.' The Buddha said: 'It should not be so, one should bathe.' They then all bathed together, and the Buddha said: 'If one has touched a corpse, one should wash one's clothes as well, but if one has not touched it, one should only wash one's hands and feet.' They returned to the monastery and did not pay homage to the stupa (制底, caitya, referring to a Buddhist shrine or monument), and the Buddha said: 'One should pay homage to the stupa.'

The event took place in Rājagṛha (王舍城, the capital of the ancient Magadha kingdom). The venerable (具壽, Ayushman, an honorific for elders) Śāriputra (舍利子, one of the Buddha's chief disciples, known for his wisdom) and Mahāmaudgalyāyana (大目犍連, one of the Buddha's chief disciples, known for his supernatural powers) would often go to observe the hells, hungry ghosts, animals, humans, and gods of the five realms, and would travel and observe as far as the Avīci hell (無間地獄, the most painful of the eight great hells). At that time, Śāriputra said to Mahāmaudgalyāyana: 'Venerable one! We should extinguish the fierce flames of suffering for the sentient beings in this Avīci hell.' When Mahāmaudgalyāyana heard these words, he immediately ascended into the sky and poured down heavy rain like cart axles over the great hell, but the fierce flames in the hell caused the rain in the sky to vanish everywhere. When Śāriputra saw this, he said to Maudgalyāyana: 'Venerable one, stop! I will extinguish the fire.' Maudgalyāyana replied: 'As you wish.' Then Śāriputra entered the adhimokṣa-samādhi (勝解三摩地, a state of concentration achieved through strong faith and focus) and poured down great rain, turning the ground of the Avīci hell into mud, and all were cooled and relieved of their suffering.

Then (they) saw the Tīrthika (外道, non-Buddhist practitioners) Pūraṇa (晡剌拏, one of the six heretical teachers), because in the past he had spoken evil teachings to others, and his retribution was to bear a huge body, with five hundred iron plows plowing and drawing blood on his tongue. (They) saw the two venerable ones (referring to Śāriputra and Maudgalyāyana) and told them: 'Great Virtues! If you go to Jambudvīpa (贍部洲, the world we inhabit), convey my words and tell my disciples: 'Because when I was alive I spoke false teachings and deceived others, because of the power of this evil karma I have fallen into the Avīci hell, and on my tongue there are five hundred iron plows, plowing and drawing blood, and I suffer extreme torment. However, when you make offerings to my original stupa, the pain in my body becomes even more severe, so from now on, do not make offerings anymore.'' Then the two venerable ones heard his words and silently accepted them, and disappeared from the hell and came to Rājagṛha. The two of them entered the city together, and on the road they encountered various Tīrthikas, all of whom were holding staffs and wearing topknots. The Tīrthikas discussed: 'We want to beat these Śrāmaṇa (沙門, Buddhist renunciates) Śākya disciples.' One person said: 'Now is the right time, but if we can't hurt them, don't beat them.'

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聽。我且先問，稱我意者善。若不遂心打之未晚。」舍利子在前而至，問言：「苾芻！正命眾中有沙門不？」舍利子作是思惟：「何心見問？」觀知欲打，即說頌言(露形外道自云正命)：

「正命眾中無沙門，　　釋迦眾內沙門有； 　若阿羅漢有貪愛，　　即無凡小愚癡人。」

時彼外道不閑頌義，報尊者曰：「汝讚歎我，當隨意去。」尊者即便順路而行。尊者目連前業將熟，緩步而來，外道即見問言：「苾芻！正命眾中有沙門不？」若不豫觀，雖阿羅漢智亦不行，答言：「汝等眾內寧有沙門？如佛所說：『此是初沙門，此是第二沙門，此是第三沙門，此是第四沙門，除此已外更無沙門。婆羅門但有空名，說是沙門婆羅門而無其實。如是我於人天之中及聲聞眾，說無誑言作師子吼。』又復汝師晡剌拏，由在人中說邪惡法誑惑人故，生無間獄受廣大身，于其舌上有五百鐵犁，耕墾流血受極苦惱，彼寄我言：『我由人中說惡邪法誑惑眾生，今墮惡趣受耕舌苦，總報徒眾，汝等更勿供養我塔，每供養時我身苦痛倍更增劇，從此已后憶我言教。』」諸人聞已便生忿怒，作如是語：「諸人當知！此禿頭沙門非但於我強論過失，並我大師亦被誹謗，今欲如何？」一人報曰：「直須熟打余更何言？豈不平章有過方打，今

【現代漢語翻譯】 現代漢語譯本： 『聽著。我先問你，如果你的回答讓我滿意就好。如果不合我意，打你也不遲。』 舍利子（Sariputta，佛陀的十大弟子之一，以智慧著稱）走到前面，問道：『比丘！在你們這些奉行正命的外道眾中，有沙門（Sramana，指修行者）嗎？』 舍利子心想：『他問這話是什麼意思？』 觀察到對方想要打人，於是用偈頌回答（這個露形外道自稱奉行正命）： 『正命眾中無沙門，釋迦（Sakya，釋迦牟尼佛的姓氏）眾內沙門有；若阿羅漢（Arhat，已證悟的聖者）有貪愛，即無凡小愚癡人。』 當時，那個外道不理解偈頌的含義，對尊者說：『你讚美我，你可以隨意離開了。』 尊者便順著路走了。尊者目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）因為過去世的業力即將成熟，慢慢地走過來，外道看見他，就問道：『比丘！在你們這些奉行正命的外道眾中，有沙門嗎？』 如果不預先觀察，即使是阿羅漢的智慧也無法發揮作用。目連回答說：『你們這些外道眾中怎麼會有沙門？正如佛陀所說：『這是第一沙門，這是第二沙門，這是第三沙門，這是第四沙門，除了這些之外，再沒有其他的沙門。婆羅門（Brahmana，印度教的祭司階層）只是空有虛名，自稱是沙門婆羅門，卻沒有實際的修行。』 我在人天之中以及聲聞（Sravaka，聽聞佛法而修行的弟子）眾中，所說的話都是真實的，如同獅子吼一樣。』 而且，你的老師晡剌拏（Purna），因為在人間宣說邪惡的法，迷惑眾人，所以墮入無間地獄，承受巨大的身體，他的舌頭上有五百把鐵犁，耕耘流血，承受極大的痛苦。他托我帶話：『我因為在人間宣說邪惡的法，迷惑眾生，現在墮入惡趣，承受耕舌的痛苦，總告誡我的徒眾，你們不要再供養我的塔了，每次供養的時候，我的身體所受的痛苦都會加倍地增加，從今以後記住我的教誨。』 眾人聽了之後，便生起憤怒，說道：『大家要知道！這個禿頭沙門不僅強行指出我們的過失，還誹謗我們的老師，現在該怎麼辦？』 一個人說：『直接狠狠地打他一頓，還說什麼？難道要先評判他有什麼過錯才能打嗎？現在』

【English Translation】 English version: 『Listen. I will ask first, and if your answer pleases me, good. If it doesn't suit me, it won't be too late to beat you.』 Sariputta (one of the ten great disciples of the Buddha, known for his wisdom) went forward and asked: 『Bhikkhu! Among you ascetics who practice right livelihood, are there any Sramanas (ascetics)?』 Sariputta thought to himself: 『What does he mean by asking this?』 Perceiving that the other person wanted to strike him, he replied with a verse (this naked ascetic claimed to practice right livelihood): 『Among those who practice right livelihood, there are no Sramanas; within the Sakya (the Buddha's clan name) assembly, there are Sramanas; if an Arhat (an enlightened being) has greed and attachment, then there are no ordinary, foolish people.』 At that time, the ascetic did not understand the meaning of the verse and said to the Venerable one: 『You praise me, you may leave as you please.』 The Venerable one then went along the road. Venerable Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), because his past karma was about to ripen, came slowly. The ascetic saw him and asked: 『Bhikkhu! Among you ascetics who practice right livelihood, are there any Sramanas?』 If one does not observe beforehand, even the wisdom of an Arhat will not function. Maudgalyayana replied: 『How could there be Sramanas among you ascetics? As the Buddha said: 『This is the first Sramana, this is the second Sramana, this is the third Sramana, this is the fourth Sramana; apart from these, there are no other Sramanas. Brahmanas (the priestly class in Hinduism) are merely empty names, calling themselves Sramanas and Brahmanas, but without actual practice.』 What I say among humans and devas, and among the Sravaka (disciples who hear and practice the Dharma) assembly, is true, like a lion's roar.』 Moreover, your teacher Purna (Purna), because he preached evil Dharma in the human realm, deluding people, has fallen into the Avici Hell, enduring a huge body. There are five hundred iron plows on his tongue, plowing and bleeding, enduring extreme suffering. He asked me to convey a message: 『Because I preached evil Dharma in the human realm, deluding sentient beings, I have now fallen into the evil realms, enduring the suffering of having my tongue plowed. I generally inform my disciples, do not make offerings to my stupa anymore. Every time you make offerings, the suffering my body endures will increase doubly. From now on, remember my teachings.』 When the people heard this, they became angry and said: 『Everyone should know! This bald-headed Sramana not only forcefully points out our faults, but also slanders our teacher. What should we do now?』 One person said: 『Just beat him severely, what else is there to say? Do we need to judge what faults he has before we can beat him? Now』

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既謗我大師斯為巨過，打便合理。」眾即以杖打尊者身遍體爛熟，由如捶𥯤即便四散。時舍利子怪其在後遲晚不來，遂即往看，見其形體碎如捶𥯤而佈於地，問言：「具壽！何意如此？」答言：「舍利子！此是業熟，知欲如何？」舍利子言：「具壽！豈非大師聲聞眾中稱說神通最為第一，何乃至斯？」答曰：「業力持故，我于神字尚不能憶，況發通耶？」時舍利子以七條衣裹幞其身，猶若嬰兒抱持至寺。諸人驚集問舍利子：「尊者何緣身至如此？」答曰：「執杖外道打令爛熟。」遂緩下衣徐置於地。時諸苾芻問舍利子曰：「豈非大師聲聞眾中，說尊者目連神通第一？」答言：「實說，仁等當知！業力最大，然大目連有大氣力，以足右指蹴天帝釋戰勝之宮，能令搖動幾欲崩倒，于聲聞中如來贊說有大威力神通第一。然由前世業力所持，于神字尚不能憶，況發於通！」是時目連作如是念：「我以不凈無用之身，親于佛邊而為給侍，奉行教命隨力隨能無有違犯，于佛教主少酬恩惠，誰于德海盡能報謝？我於此身不能荷負，無邊苦器深生厭離，當求寂靜無宜久停。」即留命行舍其壽行。

時有苾芻未得聖道者，見是事已極生憂惱起出離心，即往林中阿蘭若處，受下臥具少欲自居，屏棄人間專修寂靜。於時王舍城中並余住

【現代漢語翻譯】 現代漢語譯本：『既然誹謗我的大師，這是極大的過錯，打他是合理的。』眾人就用棍杖擊打尊者，打得他遍體鱗傷，像被捶打過的豆渣一樣散開。當時，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）奇怪他為何遲遲不來，於是前去檢視，看見他的身體碎裂如被捶打過的豆渣一樣散落在地上，問道：『具壽（Ayushman，對年長僧侶的尊稱）！這是什麼緣故？』他回答說：『舍利子！這是業力成熟，知道又能如何？』舍利子說：『具壽！難道不是大師（佛陀）在聲聞（Śrāvaka，聽聞佛陀教誨的弟子）眾中稱讚您的神通最為第一嗎，為何會落到如此地步？』他回答說：『因為業力的控制，我連『神』字都無法憶起，更何況是施展神通呢？』當時，舍利子用七條衣裹住他的身體，像嬰兒一樣抱持著他回到寺廟。眾人驚奇地聚集起來，問舍利子：『尊者（Bhante，對僧侶的尊稱）為何會變成這樣？』回答說：『被執杖的外道打得稀爛。』於是緩緩放下衣服，慢慢地將他放在地上。當時，眾比丘（Bhiksu，男性出家修行者）問舍利子說：『難道不是大師在聲聞眾中，說尊者目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）神通第一嗎？』回答說：『確實是這樣說的，你們應當知道！業力是最大的。雖然大目連有很大的氣力，可以用右腳趾踢天帝釋（Śakra，佛教中的護法神）的戰勝之宮，能讓它搖動幾乎崩塌，在聲聞中如來（Tathāgata，佛陀的稱號之一）讚揚他有很大的威力，神通第一。然而由於前世業力的控制，連『神』字都無法憶起，更何況是施展神通！』這時，目連這樣想：『我用這不凈無用的身體，親自在佛陀身邊侍奉，奉行教命，隨力隨能，沒有違犯，對佛教主（佛陀）稍微報答恩惠，誰又能完全報答這德海般的恩情呢？我對於這個身體不能再承擔，對這無邊痛苦的容器深感厭離，應當尋求寂靜，不宜久留。』於是留下命行，捨棄他的壽行（壽命）。 當時有比丘（Bhiksu，男性出家修行者）未證得聖道者，見到這件事後極度憂惱，生起出離之心，就前往林中阿蘭若（Araṇya，寂靜處）處，接受簡陋的臥具，少欲知足地獨自居住，屏棄人間，專修寂靜。當時王舍城（Rājagṛha，古印度城市）中以及其他地方。

【English Translation】 English version: 'Since they slander my master, this is a great offense, it is reasonable to beat him.' The crowd then struck the venerable one with sticks, beating him until his body was completely bruised and scattered like crushed chaff. At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) wondered why he was late in coming, so he went to check and saw his body shattered like crushed chaff scattered on the ground. He asked, 'Ayushman (a term of respect for senior monks)! What is the meaning of this?' He replied, 'Śāriputra! This is the ripening of karma, what can be done?' Śāriputra said, 'Ayushman! Didn't the master (Buddha) say among the Śrāvakas (disciples who hear the Buddha's teachings) that your supernatural powers were the foremost, why has it come to this?' He replied, 'Because of the power of karma, I cannot even remember the word 'supernatural', let alone manifest them?' At that time, Śāriputra wrapped his body in seven strips of cloth, holding him like an infant and brought him to the temple. The people gathered in surprise and asked Śāriputra, 'Venerable one (Bhante, a term of respect for monks), why has he become like this?' He replied, 'He was beaten to a pulp by the heretics wielding sticks.' Then he slowly lowered the clothes and gently placed him on the ground. At that time, the Bhiksus (male monastic) asked Śāriputra, 'Didn't the master say among the Śrāvakas that Venerable Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) was the foremost in supernatural powers?' He replied, 'Indeed, that is what he said, you should know! The power of karma is the greatest. Although Mahāmaudgalyāyana has great strength, he can kick the victory palace of Śakra (a protective deity in Buddhism) with the toe of his right foot, causing it to shake and almost collapse. Among the Śrāvakas, the Tathāgata (one of the titles of the Buddha) praised him for having great power and being the foremost in supernatural powers. However, due to the control of past karma, he cannot even remember the word 'supernatural', let alone manifest them!' At this time, Maudgalyāyana thought to himself, 'With this impure and useless body, I personally serve by the Buddha's side, following his teachings and commands to the best of my ability without violation. I have repaid a small portion of the kindness of the Buddhist master (Buddha), who can fully repay the kindness like an ocean of virtue? I can no longer bear this body, I deeply loathe this vessel of boundless suffering, I should seek tranquility and not stay long.' Then he relinquished his life force, abandoning his life span. At that time, there were Bhiksus (male monastic) who had not attained the holy path, seeing this event, they became extremely distressed and developed a mind of renunciation. They went to the Araṇya (secluded place) in the forest, accepted simple bedding, lived alone with few desires, abandoned the human world, and devoted themselves to cultivating tranquility. At that time, in Rājagṛha (ancient Indian city) and other places.

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處人皆普聞，執杖外道共打聖者大目乾連，遍身支節悉皆爛熟碎如捶𥯤。時舍利子自以衣裹，猶若嬰兒持至竹園，僅有殘命極受苦痛不久將死。時有百千大眾總萃竹園，諸臣白王：「執杖外道共打聖者大目乾連，遍身支節碎如捶𥯤。時舍利子自以衣裹猶若嬰兒持至園中，僅有殘命極受苦痛不久將死。」王既聞已深生痛惜，便與內宮太子宰相城內諸人，悉皆雲集詣竹園中，諸人見王即便開路，至尊者所涕淚橫流，猶如大樹崩倒于地，執足號啼悲哽言曰：「聖者！何因忽至於此？」答言：「大王！此是前身自作業熟，知欲如何？」王極瞋怒告大臣曰：「卿等即宜奔馳四散覓彼外道，若捉獲者置於空室以火焚燒。」尊者報曰：「大王！不應作如是事。我先作業猶如瀑流，注在於身非余代受。」王報臣曰：「若如是者上命難違，若捉得時應令出國。」王又白言：「我之所有皆奉聖者隨意受用。」王言：「聖者！豈非大師聲聞眾中稱說尊者神通第一，何不飛騰遭斯苦痛？」答言：「大王！是大師說，然業力持，我于神字尚不能憶，況發通耶？如來大師不為二語，親說伽陀曰：

「『假令經百劫，　　所作業不亡； 　　因緣會遇時，　　果報還自受。』

「我今受報，知更何言？」時未生怨王以衣掩淚命諸醫曰：「於七

【現代漢語翻譯】 現代漢語譯本：大家都聽說了這件事，那些手持木杖的外道一起毆打聖者摩訶目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱），導致他全身的骨骼關節都像被錘打過的甘蔗一樣粉碎。當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）用自己的衣服包裹著他，就像抱著嬰兒一樣，將他帶到竹林精舍（Veṇuvana，佛教史上第一座寺院），摩訶目犍連僅剩殘命，極度痛苦，不久就要去世了。當時有成百上千的大眾聚集在竹林精舍，大臣們稟告國王說：『那些手持木杖的外道一起毆打聖者摩訶目犍連，導致他全身的骨骼關節都像被錘打過的甘蔗一樣粉碎。當時，舍利弗用自己的衣服包裹著他，就像抱著嬰兒一樣，將他帶到園中，摩訶目犍連僅剩殘命，極度痛苦，不久就要去世了。』阿阇世王（Ajātaśatru）聽了之後深感痛惜，便與內宮的太子、宰相以及城內的眾人，都聚集到竹林精舍中。眾人見到國王，便為他讓開道路。阿阇世王來到尊者摩訶目犍連的住所，涕淚橫流，就像大樹崩塌倒在地上一樣，他抓住摩訶目犍連的腳，號啕大哭，悲傷哽咽地說：『聖者！為何會突然發生這樣的事？』摩訶目犍連回答說：『大王！這是我前世自己造下的業，現在成熟了，知道又能怎麼樣呢？』阿阇世王極為憤怒，告訴大臣們說：『你們應該立即四處奔走，尋找那些外道，如果抓到他們，就把他們關在空屋子裡用火焚燒。』尊者摩訶目犍連勸阻說：『大王！不應該做這樣的事。我過去所造的業，就像瀑布一樣傾瀉在我的身上，不是別人可以代替我承受的。』阿阇世王告訴大臣們說：『如果這樣的話，違揹我的命令就很難辦了，如果抓到他們，就應該讓他們離開我的國家。』阿阇世王又說：『我所有的一切都奉獻給聖者，任憑聖者隨意享用。』阿阇世王說：『聖者！難道不是大師（指佛陀）在聲聞眾中稱讚尊者神通第一嗎？為何不飛騰躲避，卻遭受這樣的苦痛？』摩訶目犍連回答說：『大王！這是大師所說，然而業力控制著我，我對「神」字尚且不能憶念，更何況是發起神通呢？如來大師不說虛妄之語，親自說了伽陀（Gāthā，偈頌）說： 『縱然經過百千劫，所造之業也不會消亡；因緣聚合的時候，果報還是要自己承受。』 『我現在承受果報，知道還能說什麼呢？』當時，阿阇世王用衣袖掩面哭泣，命令眾位醫生說：『在七

【English Translation】 English version: Everyone heard about it, the heretics holding staffs together beat the venerable Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), causing his entire body's joints to be crushed like sugarcane that had been hammered. At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) wrapped him in his own robe, as if holding an infant, and brought him to the Veṇuvana (the first monastery in Buddhist history). Mahāmaudgalyāyana had only a remnant of life left, was in extreme pain, and would soon die. At that time, hundreds of thousands of people gathered at the Veṇuvana, and the ministers reported to the king: 'The heretics holding staffs together beat the venerable Mahāmaudgalyāyana, causing his entire body's joints to be crushed like sugarcane that had been hammered. At that time, Śāriputra wrapped him in his own robe, as if holding an infant, and brought him to the garden. Mahāmaudgalyāyana had only a remnant of life left, was in extreme pain, and would soon die.' King Ajātaśatru (King of Magadha, a patron of the Buddha) felt deep sorrow upon hearing this, and together with the crown prince, the prime minister, and the people of the city, gathered at the Veṇuvana. When the people saw the king, they made way for him. King Ajātaśatru arrived at the venerable Mahāmaudgalyāyana's residence, tears streaming down his face, like a great tree collapsing to the ground. He grasped Mahāmaudgalyāyana's feet, wailing and sobbing, saying: 'Venerable one! Why has this suddenly happened?' Mahāmaudgalyāyana replied: 'Great King! This is the ripening of the karma I created in a previous life, what can be done about it?' King Ajātaśatru was extremely angry and told his ministers: 'You should immediately rush around and search for those heretics. If you catch them, lock them in an empty room and burn them with fire.' The venerable Mahāmaudgalyāyana dissuaded him, saying: 'Great King! You should not do such a thing. The karma I created in the past is like a waterfall pouring down upon my body, no one else can bear it in my place.' King Ajātaśatru told his ministers: 'If that is the case, it will be difficult to disobey my orders. If you catch them, you should make them leave my country.' King Ajātaśatru also said: 'Everything I own I offer to the venerable one, to be used as the venerable one pleases.' King Ajātaśatru said: 'Venerable one! Is it not the case that the Master (referring to the Buddha) praised the venerable one as the foremost in supernatural powers among the Śrāvakas (disciples)? Why did you not fly away and avoid such suffering?' Mahāmaudgalyāyana replied: 'Great King! That is what the Master said, but the power of karma controls me. I cannot even recall the word 'supernatural,' let alone manifest supernatural powers? The Tathāgata (the Buddha) does not speak falsely, he personally spoke the Gāthā (verse), saying: 'Though hundreds of thousands of kalpas (eons) may pass, the karma created will not perish; when the conditions come together, the consequences will be borne by oneself.' 'I am now receiving the consequences, what else can I say?' At that time, King Ajātaśatru covered his face with his sleeve and wept, and ordered the physicians: 'For seven

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日中不令聖者遍身支節平復如故者，我當奪汝現在封祿。」復令大臣躬為瞻養，慇勤致敬禮尊者足奉辭而去。時大目連告舍利子曰：「具壽當知！愿垂恩恕！愿垂恩恕！我當涅槃。」舍利子聞而告曰：「我等二人俱求善法，同時出家，同證甘露，同歸圓寂。」舍利子言：「當如是作！」尊者馬勝聞大目連身遭苦楚，來至其所而申慰問，告言：「具壽當知：

「非山非海中，　　無有地方所； 　亦不在空里，　　能避于先業。 　如影隨人去，　　無有安住者； 　善惡業不亡，　　無上尊所說。」

時大目連及舍利子，即禮尊者馬勝足已，右繞三匝白言：「阿遮利耶！

「所作我已辦，　　今是最後辭； 　當入無餘依，　　清涼涅槃界。」

是時尊者馬勝告舍利子曰：

「汝所作事已成辦，　　能隨善逝轉法輪； 　今者樂欲入涅槃，　　世間法將燈明滅。」

彼醫人等既奉王命，共相議曰：「王出嚴敕，我欲如何？」一人告曰：「知何所為？聖者年尊被杖熟打，猶如捶𥯤如何可治？然此尊者有大悲力，我等歸命彼自垂恩。」諸人曰：「斯為善計。」即便共去詣尊者所，禮足而白：「大王有教總命醫人：『於七日中不令聖者遍身支節平復如故者，我當奪汝現在封祿。』然聖者年尊加斯苦

【現代漢語翻譯】 現代漢語譯本： 如果七天之內不能讓聖者全身肢體恢復如初，我就要剝奪你們現在的俸祿。』於是又命令大臣親自照料，慇勤致敬，禮拜尊者的腳，然後告退離去。當時，摩訶目犍連（Mahamudgalyayana，佛陀十大弟子之一，以神通第一著稱）告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧第一著稱）說：『具壽（Ayushman，對年長比丘的尊稱）應當知道！請您寬恕！請您寬恕！我將要涅槃（Nirvana，佛教術語，指脫離輪迴，達到解脫的境界）。』舍利弗聽后說：『我們二人一同尋求善法，同時出家，一同證得甘露（Amrita，佛教術語，指不死之藥，比喻佛法），一同歸於圓寂。』舍利弗說：『應當這樣做！』尊者馬勝（Ashvajit，佛陀早期弟子之一）聽說摩訶目犍連身受苦楚，來到他的住所慰問，告訴他說：『具壽應當知道： 『非山非海中， 沒有地方可以躲藏； 也不在空中， 能避開先前的業報。 就像影子跟隨人， 沒有安住的地方； 善惡之業不會消亡， 這是無上尊者（指佛陀）所說。』 當時，摩訶目犍連和舍利弗，就禮拜尊者馬勝的腳，然後右繞三圈，稟告說：『阿遮利耶（Acharya，老師）： 『該做的我已經做完， 現在是最後的告別； 將進入無餘依涅槃（Anupadhisesa-nirvana，佛教術語，指完全的涅槃，沒有任何剩餘的煩惱）， 清涼的涅槃境界。』 這時，尊者馬勝告訴舍利弗說： 『你所做的事情已經完成， 能夠跟隨善逝（Sugata，佛陀的稱號之一）轉法輪（Dharmachakra，佛教術語，指佛法的傳播）； 現在樂於進入涅槃， 世間的法燈將要熄滅。』 那些醫生們接受了國王的命令，共同商議說：『國王下達了嚴厲的命令，我們該怎麼辦？』一個人說：『知道該怎麼辦嗎？聖者年老體衰，又遭受棍杖的重擊，就像捶打蘆葦一樣，怎麼能治好呢？然而這位尊者有大悲之力，我們歸命於他，他自然會垂恩。』眾人說：『這是個好主意。』於是就一起去到尊者那裡，禮拜他的腳，稟告說：『大王有旨，命令所有醫生：『如果在七天之內不能讓聖者全身肢體恢復如初，我就要剝奪你們現在的俸祿。』然而聖者年老，又加上這樣的痛苦。

【English Translation】 English version: 'If within seven days you cannot restore the venerable one's entire body and limbs to their original state, I will deprive you of your current emoluments.' He further ordered the ministers to personally attend to him, showing diligent respect, bowing at the venerable one's feet, and then taking their leave. At that time, Mahamudgalyayana (one of the Buddha's ten great disciples, known for his foremost supernatural powers) said to Sariputra (one of the Buddha's ten great disciples, known for his foremost wisdom): 'Ayushman (a term of respect for senior monks), know this! Please forgive me! Please forgive me! I am about to enter Nirvana (a Buddhist term referring to the cessation of rebirth and the attainment of liberation).' Sariputra, upon hearing this, said: 'We two have sought the good Dharma together, ordained at the same time, attained the nectar (Amrita, a Buddhist term referring to the elixir of immortality, a metaphor for the Dharma) together, and will return to perfect stillness together.' Sariputra said: 'It should be done thus!' The venerable Ashvajit (one of the Buddha's early disciples), hearing that Mahamudgalyayana was suffering, came to his abode to offer condolences, saying: 'Ayushman, know this: 'Neither in the mountains nor in the sea, is there any place to hide; Nor in the sky, can one escape from prior karma. Like a shadow following a person, there is no place to dwell; Good and evil deeds do not perish, as the Supreme One (referring to the Buddha) has said.' At that time, Mahamudgalyayana and Sariputra, having bowed at the feet of the venerable Ashvajit, circumambulated him three times to the right and reported: 'Acharya (teacher): 'What needed to be done, I have accomplished, now is the final farewell; I shall enter Anupadhisesa-nirvana (a Buddhist term referring to complete Nirvana, without any remaining afflictions), the cool realm of Nirvana.' At this time, the venerable Ashvajit said to Sariputra: 'What you needed to do has been accomplished, you were able to follow the Sugata (one of the Buddha's titles) in turning the Dharma wheel (Dharmachakra, a Buddhist term referring to the propagation of the Dharma); Now you rejoice in entering Nirvana, the lamp of the Dharma in the world is about to be extinguished.' Those physicians, having received the king's command, consulted together, saying: 'The king has issued a strict order, what shall we do?' One person said: 'Do you know what to do? The venerable one is old and frail, and has suffered severe blows from the staff, like reeds being thrashed, how can he be healed? However, this venerable one has great compassion, if we take refuge in him, he will naturally bestow his grace.' The people said: 'This is a good idea.' So they went together to the venerable one, bowed at his feet, and reported: 'The great king has decreed, commanding all physicians: 'If within seven days you cannot restore the venerable one's entire body and limbs to their original state, I will deprive you of your current emoluments.' However, the venerable one is old, and has suffered such pain.'

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害難可平復，唯愿慈悲賜方便力，令我封祿不至削除。」時尊者報醫人曰：「若如是者汝去白王：『聖者目連滿七日已，入王舍城次行乞食。』」諸人喜辭，共詣王所而白王曰：「聖者！目連滿七日已，入王舍城次行乞食。」王聞歡喜：「若實如是，斯曰善哉！」滿七日已，以神通力息除苦痛入王舍城，次行乞食至大王宮門。門人見已入報王曰：「尊者大目連今在門首欲見大王。」王聞語已不勝喜躍，疾起敷座出至門首，見尊者五輪著地慇勤禮已，請尊者入就座而坐，白言：「聖者！尊體起居得平和不？」尊者答曰：「大王應聽！

「我今何用膿血身，　　荷負眾苦無休息； 　今已除盡蚖蛇毒，　　安隱當趣涅槃城。 　涅槃城中絕諸患，　　緣生眾苦悉皆無； 　佛及聖眾在中居，　　輪轉愚夫不能入。

「大王當知！是我宿業必須受報，身如捶𥯤無可療治，假使古大醫王不能痊復。所有醫人愿皆釋放。」王曰：「皆放醫人。」王聞是已涕淚交流起禮尊足，尊者告曰：「王勿放逸！」略說法已即辭而去。時舍利子入定觀察，以何意故具壽目連，雖遭此苦入城乞食？乃見將欲入于涅槃。尊者舍利子從見目連被打之後，心生悲戀遂嬰疾苦，作如是念：「具壽目連若涅槃者，我住何為？我今宜可先入圓寂。」作

【現代漢語翻譯】 現代漢語譯本： 『我所遭遇的災難或許可以平息，只希望您慈悲，賜予我方便之力，使我的俸祿不至於被削除。』當時，尊者告訴醫人說：『如果這樣，你們去稟告國王：『聖者目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）已經滿了七日，進入王舍城（Rājagṛha，古印度摩揭陀國首都）依次乞食。』』眾人歡喜告辭，一同前往國王處稟告國王說：『聖者！目連已經滿了七日，進入王舍城依次乞食。』國王聽聞后非常歡喜：『如果真是這樣，那真是太好了！』滿了七日後，目連以神通力息除了苦痛，進入王舍城，依次乞食，來到了大王宮門前。守門人看見後進去稟告國王說：『尊者大目連現在門前，想要見大王。』國王聽聞后，欣喜若狂，趕緊起身鋪設座位，走出宮門，見到尊者五體投地，慇勤禮拜后，請尊者入座，說道：『聖者！您的身體起居可還安好？』尊者回答說：『大王應當聽好！』 『我如今要這膿血之身何用，揹負著眾多的痛苦沒有休息的時候；如今已經除盡了蚖蛇之毒，安穩地將要前往涅槃城（Nirvana，佛教修行的最終目標，指脫離輪迴后的寂靜狀態）。涅槃城中沒有各種疾病，由因緣而生的各種痛苦全部都沒有；佛陀以及聖眾在其中居住，愚癡的人無法進入。 『大王應當知道！這是我宿世的業報，必須承受，身體如同被捶打的破布袋，無法醫治，即使是古代的大醫王也無法痊癒。所有的醫人都放了吧。』國王說：『都放了醫人。』國王聽聞這些話后，涕淚交流，起身禮拜尊者的雙足，尊者告誡說：『大王不要放逸！』略微說法后就告辭離開了。當時，舍利子（Śāriputra，佛陀十大弟子之一，以智慧第一著稱）入定觀察，因為什麼緣故，具壽目連雖然遭遇這樣的痛苦，還要入城乞食？於是看見目連將要進入涅槃。尊者舍利子自從見到目連被打之後，心中悲傷不捨，於是也生了疾病，這樣想：『具壽目連如果涅槃了，我活著還有什麼意義？我現在應該先入圓寂。』這樣想著

【English Translation】 English version: 『The calamities I have encountered might be appeased, I only hope for your compassion, grant me the power of expedient means, so that my emolument will not be removed.』 At that time, the Venerable told the physician: 『If that is the case, you should go and report to the king: 『The Holy Maudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples, known for being foremost in supernatural powers) has completed seven days and has entered Rājagṛha (the capital of the ancient Indian kingdom of Magadha) to beg for food in sequence.』』 The people happily took their leave and went together to the king to report: 『Holy One! Maudgalyāyana has completed seven days and has entered Rājagṛha to beg for food in sequence.』 The king was overjoyed upon hearing this: 『If that is really the case, then that is wonderful!』 After seven days had passed, Maudgalyāyana used his supernatural powers to quell the pain and entered Rājagṛha, begging for food in sequence, arriving at the gate of the great king's palace. The gatekeeper, upon seeing him, went in to report to the king: 『The Venerable Mahāmaudgalyāyana is now at the gate, wishing to see the great king.』 Upon hearing this, the king was overjoyed, quickly arose, prepared a seat, and went out to the gate. Seeing the Venerable prostrate himself with the five wheels touching the ground, he respectfully paid homage and invited the Venerable to enter and sit down, saying: 『Holy One! Is your body at peace?』 The Venerable replied: 『Great King, you should listen well!』 『What use do I have for this body of pus and blood, bearing the burden of many sufferings without rest; now I have completely removed the poison of the venomous snakes, and I will peacefully go to the city of Nirvana (Nirvana, the ultimate goal of Buddhist practice, referring to the state of tranquility after liberation from reincarnation). In the city of Nirvana, there are no diseases, and all the sufferings arising from conditions are completely absent; the Buddha and the holy assembly reside within, which the foolish cannot enter. 『Great King, you should know! This is the karmic retribution from my past lives that I must endure. My body is like a beaten rag, beyond cure, even the great physicians of ancient times could not heal it. Release all the physicians.』 The king said: 『Release all the physicians.』 Upon hearing these words, the king shed tears and paid homage to the Venerable's feet. The Venerable admonished: 『Great King, do not be negligent!』 After briefly teaching the Dharma, he took his leave and departed. At that time, Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for being foremost in wisdom) entered into meditation to observe, for what reason did the Venerable Maudgalyāyana, despite suffering such pain, still enter the city to beg for food? Then he saw that Maudgalyāyana was about to enter Nirvana. Since Venerable Śāriputra saw Maudgalyāyana being beaten, his heart was filled with sorrow and attachment, and he also became ill, thinking: 『If the Venerable Maudgalyāyana enters Nirvana, what is the point of my living? I should enter Parinirvana first.』 Thinking thus

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是念已至具壽阿難陀所辭別，廣如經說，次往世尊所頂禮佛足，在一面坐，白世尊言：

「佛教我已持，　　隨力為他說； 　聖眾已供侍，　　于身無愛心。 　勉勵自事終，　　已修涅槃行； 　身語意三業，　　依正道無差。 　我于生不愛，　　于死亦無憂； 　是故我涅槃，　　更無過此樂。」

作是語已，佛告舍利子：「汝于如是殊勝法中，於後而來最初而去，有何意耶？」爾時舍利子合掌恭敬說伽他曰：

「不忍見佛入涅槃，　　殊勝目連亦如是； 　如來法將今事了，　　故我于先證圓寂。 　今啟大聖人中尊，　　我今欲往本生處； 　為諸親族說法要，　　當舍輪迴五蘊身。」

佛告舍利子：「汝欲涅槃？」白佛言：「世尊！我欲涅槃。」又問：「汝欲涅槃？」白佛言：「善逝！我欲涅槃。」又告舍利子：「若汝欲得入涅槃者，諸行無常是生滅法，隨汝所欲我更何言。」時舍利子最後禮佛合掌恭敬，右繞三匝奉辭而去。

次至大目連處，白言：「具壽！我有重病，仁頗知不？我今欲往那羅陀聚落，于親族所為其說法，當趣涅槃。」答言：「具壽！隨意應作。我亦如是往林圍聚落，為諸親眷說法要已，當入涅槃。」次至難陀、阿難陀、阿尼盧陀、頡離伐多、跋陀迦、羅怙羅

【現代漢語翻譯】 現代漢語譯本：念已至具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）處辭別，詳細情況如經文所說，然後前往世尊（佛陀）處，頂禮佛足，在一旁坐下，對世尊說： 『我已領受佛陀的教誨並謹記於心，盡我所能地為他人宣說； 我已經供養侍奉聖眾（僧伽），對自身沒有貪戀之心。 我已努力完成自己的職責，修習通往涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的道路； 我的身、語、意三業，都遵循正道，沒有偏差。 我對於生存沒有貪戀，對於死亡也沒有憂慮； 因此，我進入涅槃，再沒有比這更快樂的事了。』 說完這些話后，佛陀告訴舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）: 『你在這殊勝的佛法中，作為後來者卻要最早離去，這是什麼意思呢？』當時，舍利子合掌恭敬地說了偈語： 『我不忍心見到佛陀進入涅槃，殊勝的目連（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著稱）也是如此； 如來的法將（指舍利子自己）如今事情已了，所以我先證得圓寂（Parinirvana，指佛陀或阿羅漢的最終涅槃）。 現在稟告大聖人中的至尊，我今天要前往我的出生地； 爲了我的親族說法要，我將捨棄這輪迴的五蘊之身。』 佛陀告訴舍利子：『你想要涅槃嗎？』舍利子回答佛陀說：『世尊！我想要涅槃。』佛陀又問：『你想要涅槃嗎？』舍利子回答佛陀說：『善逝（Sugata，佛陀的稱號之一）！我想要涅槃。』佛陀又告訴舍利子：『如果你想要進入涅槃，一切諸行都是無常的，是生滅之法，隨你所愿吧，我還能說什麼呢。』當時，舍利子最後一次禮拜佛陀，合掌恭敬，右繞佛陀三圈，告辭離去。 然後前往大目連（Mahāmaudgalyāyana）處，告訴他說：『具壽（Ayasma，對有德長老的比丘的尊稱）！我身患重病，您知道嗎？我現在要前往那羅陀（Nārada）聚落，在親族那裡為他們說法，然後趣入涅槃。』大目連回答說：『具壽！隨您的意願去做吧。我也是一樣，要前往林圍（Liṃgavaṃsa）聚落，為我的親眷說法之後，也將進入涅槃。』接著又去拜訪了難陀（Nanda）、阿難陀（Ānanda）、阿尼盧陀（Aniruddha）、頡離伐多（Khadiravaṇika）、跋陀迦（Bhaddaka）、羅怙羅（Rāhula）

【English Translation】 English version: Having taken leave of the venerable Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known for his exceptional memory), as described extensively in the scriptures, he then went to the Blessed One (the Buddha), prostrated himself at the Buddha's feet, and sat down on one side, saying to the Blessed One: 'I have received the Buddha's teachings and hold them in my mind, I proclaim them to others to the best of my ability; I have served the holy Sangha (the monastic community), and have no attachment to my own body. I have diligently completed my duties, and cultivated the path to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); My actions of body, speech, and mind, all follow the right path, without deviation. I have no attachment to life, nor do I have any sorrow about death; Therefore, my entering Nirvana is the greatest joy for me.' After saying these words, the Buddha said to Śāriputra (Śāriputra, one of the ten principal disciples of the Buddha, known for his wisdom): 'In this supreme Dharma, you, as one who came later, are going to depart first. What is the meaning of this?' At that time, Śāriputra, with his palms joined in reverence, spoke in verse: 'I cannot bear to see the Buddha enter Nirvana, nor can the venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the ten principal disciples of the Buddha, known for his supernatural powers); The Dharma-general of the Tathagata (referring to Śāriputra himself) has now completed his task, so I will attain Parinirvana (Parinirvana, the final Nirvana of a Buddha or Arhat) first. Now I report to the Supreme One among the great sages, I wish to go to my birthplace today; To preach the Dharma to my relatives, I will relinquish this body of the five skandhas (aggregates) of samsara (cycle of rebirth).' The Buddha said to Śāriputra: 'Do you wish to enter Nirvana?' Śāriputra replied to the Buddha: 'Blessed One! I wish to enter Nirvana.' The Buddha asked again: 'Do you wish to enter Nirvana?' Śāriputra replied to the Buddha: 'Sugata (Sugata, one of the titles of the Buddha)! I wish to enter Nirvana.' The Buddha then said to Śāriputra: 'If you wish to enter Nirvana, all conditioned things are impermanent, they are subject to arising and ceasing. Do as you wish, what more can I say?' At that time, Śāriputra paid his final respects to the Buddha, joined his palms in reverence, circumambulated the Buddha three times to the right, and took his leave. Then he went to Mahāmaudgalyāyana, and said: 'Venerable Ayasma (Ayasma, a term of respect for a virtuous and senior bhikkhu)! I am seriously ill, are you aware of this? I now wish to go to the Nārada village, to preach the Dharma to my relatives there, and then enter Nirvana.' Mahāmaudgalyāyana replied: 'Venerable one! Do as you wish. I too will go to the Liṃgavaṃsa village, preach the Dharma to my relatives, and then enter Nirvana.' Next, he visited Nanda, Ānanda, Aniruddha, Khadiravaṇika, Bhaddaka, Rāhula.

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等諸大聲聞，咸與辭別云：「欲涅槃。」時彼尊宿告言：「謹慎！」舍利子侍者準陀與苾芻眾詣那羅陀村(在那爛陀寺東南二十餘里許)，具壽羅怙羅亦與苾芻眾隨後而行。時舍利子便以愛語告羅怙羅曰：

「若有志求于解脫，　　當知一切悉無常； 　世間無有可愛事，　　決定應觀莫放逸。 　形命無常無有樂，　　猶如畫水不暫停； 　了知一切皆如夢，　　危生同聚亦如是。 　敬佛敬法供養僧，　　佛正法藏為依止； 　汝羅怙羅如我囑，　　于耆宿者應親近。 　三藏教中有疑處，　　除我更無能答者！ 　若有宜應問世尊，　　為汝解疑宣實義。」

具壽羅怙羅答曰：

「我觀是次第，　　佛亦不久滅； 　如樹燒四枝，　　其身寧久住？」

時羅怙羅禮舍利子足右繞三匝，了知諸行皆悉無常即便回去。尊者舍利子將求寂準陀以為侍者，于摩揭陀國人間遊行，漸至那羅陀村北升攝波林依止而住，為諸親屬演說法要，令住三歸受五學處。聞舍利子將欲涅槃，時有無量百千眾生悉皆雲集，尊者觀察如是人眾堪應受化，順其根性方便說法，開示勸導贊勵慶喜，令彼眾生或得暖法，或得頂、忍、世間第一，或得預流、一來、不還，或復出家得應供果，或植無上菩提種子、或植獨覺聲聞種子。是

【現代漢語翻譯】 現代漢語譯本 諸位大聲聞們都來與舍利子告別，說：『我將要涅槃了。』當時，一位德高望重的尊宿告誡說：『謹慎啊！』舍利子的侍者準陀與比丘眾一同前往那羅陀村（在那爛陀寺東南二十餘里處），具壽羅怙羅（Rahula）也與比丘眾隨後而行。當時，舍利子便用慈愛的語言告訴羅怙羅（Rahula）說： 『如果立志尋求解脫，應當明白一切都是無常的；世間沒有什麼是真正值得貪戀的，一定要觀察無常，不要放縱自己。 生命和形體都是無常的，沒有真正的快樂，就像在水上畫畫一樣，不會停留；要明白一切都像夢一樣，危險的生命聚在一起也是如此。 要尊敬佛，尊敬佛法，供養僧眾，以佛、正法為依靠；你，羅怙羅（Rahula），要像我囑咐的那樣，親近有德行的長者。 三藏（Tripitaka）教義中如果有疑問，除了我，沒有人能解答了！如果有什麼應該問世尊（Bhagavan）的問題，我會為你解答疑惑，宣說真實的意義。』 具壽羅怙羅（Rahula）回答說： 『我觀察到這樣的次第，佛（Buddha）也不久將要涅槃；就像樹木燃燒了四個樹枝，它的樹身怎麼能長久存在呢？』 當時，羅怙羅（Rahula）禮拜舍利子的腳，右繞三圈，明白諸行都是無常的，便回去了。尊者舍利子帶著求寂準陀作為侍者，在摩揭陀國（Magadha）人間游化，逐漸到達那羅陀村（Nalanda）北邊的升攝波林，在那裡居住，為親屬們演說佛法要義，讓他們皈依三寶，受持五戒。聽到舍利子將要涅槃的訊息，當時有無數百千的眾生都聚集而來，尊者觀察這些人眾可以被教化，順應他們的根性，方便說法，開示勸導，讚美鼓勵，讓他們歡喜，使這些眾生有的得到暖法，有的得到頂、忍、世間第一，有的得到預流果、一來果、不還果，有的出家得到阿羅漢果，有的種下無上菩提的種子，有的種下獨覺聲聞的種子。』

【English Translation】 English version All the great Sravakas came to bid farewell to Sariputra, saying, 'I wish to enter Nirvana.' At that time, the venerable elder advised, 'Be cautious!' Sariputra's attendant, Cunda, along with the Bhiksu sangha, went to the village of Narada (about twenty li southeast of Nalanda Monastery), and the venerable Rahula also followed with the Bhiksu sangha. Then Sariputra affectionately said to Rahula: 'If you aspire to liberation, you should know that everything is impermanent; there is nothing in the world that is truly desirable, you must observe impermanence and not be negligent. Life and form are impermanent and without true joy, like drawing on water, never stopping; understand that everything is like a dream, and the gathering of dangerous lives is also like that. Respect the Buddha, respect the Dharma, and make offerings to the Sangha, taking refuge in the Buddha and the true Dharma; you, Rahula, as I have instructed, should be close to the virtuous elders. If there are doubts in the teachings of the Tripitaka, no one but me can answer them! If there is anything that should be asked of the Bhagavan, I will resolve your doubts and proclaim the true meaning.' The venerable Rahula replied: 'I observe this sequence, the Buddha will also soon enter Nirvana; just as a tree burns four branches, how can its trunk remain for long?' Then Rahula bowed at Sariputra's feet, circumambulated him three times to the right, understood that all actions are impermanent, and then returned. The venerable Sariputra, with the novice Cunda as his attendant, traveled through the land of Magadha, gradually reaching the Shravasti forest north of Narada village, where he resided, expounding the essentials of the Dharma to his relatives, causing them to take refuge in the Three Jewels and observe the Five Precepts. Hearing that Sariputra was about to enter Nirvana, countless hundreds of thousands of beings gathered, and the venerable one observed that these people could be taught, adapting his teachings to their capacities, skillfully expounding the Dharma, revealing, exhorting, praising, and encouraging them, causing some of these beings to attain the warmth of Dharma, some to attain the peak, forbearance, and the highest in the world, some to attain the stream-enterer, once-returner, and non-returner stages, some to renounce the world and attain the Arhat fruit, some to plant the seeds of unsurpassed Bodhi, and some to plant the seeds of Pratyekabuddha and Sravaka.'

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時尊者濟度親屬，及諸大眾生凈信已，于日初分，上升虛空放大光明現諸神變，入無餘依妙涅槃界。當圓寂時大地震動，四方焰起流星墮落，于虛空中天鼓發響。諸苾芻眾或在北俱盧東西二洲，或居妙高餘七山處，雪香山等諸崖坎窟江河之側，隨處禪修受解脫樂。時彼諸人見地動已便作是念：「何意大地忽然震動？」斂念觀察，見其親教已入涅槃，皆作是念：「我今不應無親教師于贍部洲安隱而住。」作是念已，尊者弟子有八萬阿羅漢，同時皆悉入般涅槃。

爾時大目乾連於日初分執持衣缽，以神通力支援身體，入王舍城次第乞食，還至本處飯食訖，收衣缽洗足已，詣世尊所禮雙足已，白世尊言

「此身皆是膿血聚，　　無堅危脆常動搖； 　猶如毒餅我舍除，　　唯愿大師哀愍恕。」

又說頌曰：

「我今無有債，　　意將為滿足， 　生死海無邊，　　離怖升彼岸。 　我伴舍利子，　　大智已圓寂， 　我今隨後去，　　唯愿大雄知。」

佛告目連：「汝欲涅槃？」白佛言：「世尊！我欲涅槃。」又問：「汝欲涅槃？」白佛言：「善逝！我欲涅槃。」又問：「若汝欲得入涅槃者，諸行無常是生滅法，隨汝所欲我更何言。」時大目連最後禮佛合掌恭敬，右繞三匝奉辭而去。時大目連往林園

【現代漢語翻譯】 現代漢語譯本： 當時，尊者濟度了自己的親屬以及所有大眾生，使他們生起清凈的信心后，在黎明時分，升上天空，放出耀眼的光芒，顯現各種神通變化，進入無餘依妙涅槃界（指完全的涅槃狀態）。當他圓寂的時候，大地劇烈震動，四面八方燃起火焰，流星墜落，天空中響起天鼓的聲音。各位比丘（佛教僧侶）或者在北俱盧洲（佛教傳說中的四大部洲之一）東西二洲，或者居住在妙高山（須彌山）其餘七山之處，雪香山等各種山崖洞穴、江河旁邊，隨處禪修，享受解脫的快樂。當時那些人看到大地震動后，便想：『為什麼大地忽然震動？』集中精神觀察，發現他們的親教師已經進入涅槃，都想：『我現在不應該在沒有親教師的情況下，在贍部洲（指我們所居住的這個世界）安穩地住下去。』這樣想后，尊者的弟子中有八萬阿羅漢（已證得最高果位的修行者），同時都進入了般涅槃（完全的涅槃）。

當時，大目乾連（佛陀的十大弟子之一，以神通著稱）在黎明時分拿著衣缽，用神通力支撐身體，進入王舍城（古印度城市）依次乞食，回到住處吃完飯，收拾好衣缽洗完腳后，來到世尊（佛陀）處，禮拜佛的雙足后，對佛說：

『這個身體都是膿血聚集而成，沒有堅固之處，非常脆弱，經常動搖；就像有毒的食物，我想要捨棄它，只希望大師您能哀憐寬恕。』

又說了頌詞：

『我現在沒有債務，心意將要滿足，生死之海沒有邊際，脫離恐懼登上彼岸。我的同伴舍利子（佛陀的十大弟子之一，以智慧著稱），大智慧已經圓寂，我現在隨後而去，希望大雄（佛陀的稱號）您知道。』

佛告訴目連：『你想涅槃嗎？』目連回答佛說：『世尊！我想涅槃。』佛又問：『你想涅槃嗎？』目連回答佛說：『善逝（佛陀的稱號）！我想涅槃。』佛又問：『如果你想要進入涅槃，一切事物都是無常的，是生滅變化的法則，隨你所愿，我還有什麼可說的呢。』當時大目乾連最後一次禮拜佛，合掌恭敬，右繞佛三圈，告別離去。當時大目乾連前往林園。

【English Translation】 English version: At that time, the Venerable One delivered his relatives and all sentient beings, causing them to generate pure faith. At dawn, he ascended into the sky, emitting brilliant light and displaying various miraculous transformations, entering the realm of Nirvana without residue (Nirvana without remainder). When he attained Parinirvana, the earth shook violently, flames arose in all directions, meteors fell, and heavenly drums resounded in the sky. The Bhikshus (Buddhist monks), whether in the eastern and western continents of Uttarakuru (one of the four great continents in Buddhist cosmology), or residing in the seven mountains surrounding Mount Meru (the central world-mountain in Buddhist cosmology), or in caves and cliffs, or by rivers such as the Snow Fragrance Mountain, practiced meditation and enjoyed the bliss of liberation wherever they were. When those people saw the earth shaking, they thought, 'Why is the earth suddenly shaking?' Concentrating their minds, they observed that their preceptor had entered Nirvana, and they all thought, 'Now I should not live peacefully in Jambudvipa (the continent where we live) without a preceptor.' After thinking this, eighty thousand Arhats (those who have attained the highest level of enlightenment), disciples of the Venerable One, simultaneously entered Parinirvana (complete Nirvana).

At that time, Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), at dawn, holding his robes and bowl, used his supernatural powers to support his body, entered the city of Rajagriha (ancient Indian city) to beg for food in order, returned to his dwelling, finished his meal, put away his robes and bowl, washed his feet, and went to the World Honored One (the Buddha), prostrated at the Buddha's feet, and said to the Buddha:

'This body is a collection of pus and blood, without firmness, fragile, and constantly moving; like a poisonous cake, I want to discard it, only hoping that the Great Master will have compassion and forgive me.'

And he spoke a verse:

'Now I have no debts, my mind will be satisfied, the sea of Samsara (cycle of birth and death) is boundless, leaving fear, I ascend to the other shore. My companion Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), with great wisdom, has already attained Parinirvana, now I follow after him, may the Great Hero (an epithet of the Buddha) know.'

The Buddha said to Maudgalyāyana, 'Do you wish to enter Nirvana?' Maudgalyāyana replied to the Buddha, 'World Honored One! I wish to enter Nirvana.' The Buddha asked again, 'Do you wish to enter Nirvana?' Maudgalyāyana replied to the Buddha, 'Sugata (an epithet of the Buddha)! I wish to enter Nirvana.' The Buddha asked again, 'If you wish to enter Nirvana, all phenomena are impermanent, they are subject to arising and ceasing, as you wish, what more can I say?' At that time, Mahāmaudgalyāyana bowed to the Buddha for the last time, folded his palms respectfully, circumambulated the Buddha three times to the right, and took his leave. At that time, Mahāmaudgalyāyana went to the forest garden.

---

村，為諸親族說法要已，廣如前說，為受歸戒發心獲果者其數無量。尊者遂于晡時入般涅槃，所有弟子七萬七千阿羅漢，同時皆悉入于涅槃。時二聖者涅槃之後，所有親屬婆羅門居士等，取其身骨造窣睹波營造，諸人皆作生天解脫勝妙之業。

時具壽阿難陀及羅怙羅，聞舍利子並大目連入涅槃已悲泣盈目，往詣佛所禮佛足已俱立一面，具壽阿難陀白佛言：「世尊！

「我聞身子目連滅，　　周遍身心皆動搖； 　目視諸方悉闇冥，　　假使聞法心迷亂。」

爾時世尊告彼二人曰：

「汝等勿生惱，　　恩愛皆離別； 　先為汝等說，　　是故莫憂悲。 　生者不免死，　　世界無常定； 　輪迴五趣中，　　終無得存者。」

時求寂準陀為鄔波馱耶焚燒供養已，取遺骨舍利並持衣缽詣王舍城。既至住處，置衣缽洗足已，至具壽阿難陀所，頂禮足已在一面坐，白言：「大德知不？我鄔波馱耶大德舍利子已入涅槃，此是遺身並三衣缽。」時阿難陀即將準陀往詣佛所頂禮佛足，在一面坐白世尊言：

「我聞身子滅，　　形體若癡人； 　不辯于方隅，　　聞法心無解。

「今求寂準陀來詣我所作如是言：『大德知不？我鄔波馱耶大德舍利子已入涅槃，我已焚燒供養取遺身舍利，並持衣缽並皆

【現代漢語翻譯】 現代漢語譯本： 在村莊里，為各位親族說法完畢后，內容如同之前所說的那樣廣泛，為那些接受皈依戒併發愿修行並獲得成果的人，數量非常多。尊者舍利子（Sariputra）于傍晚時分進入般涅槃（Parinirvana），他所有的弟子，七萬七千位阿羅漢（Arhat），同時也全部進入涅槃。當時，這兩位聖者涅槃之後，所有的親屬、婆羅門（Brahman）居士等，取他們的遺骨建造佛塔（Stupa），所有人都做了能夠往生天界、解脫煩惱的殊勝事業。

當時，具壽阿難陀（Ananda）和羅怙羅（Rahula），聽到舍利子（Sariputra）和大目犍連（Maudgalyayana）入涅槃后，悲傷得眼淚盈眶，前往佛陀處，禮拜佛足后一同站在一旁，具壽阿難陀（Ananda）對佛陀說：『世尊！』

『我聽說舍利子（Sariputra）和目犍連（Maudgalyayana）滅度， 我的整個身心都動搖了； 看四面八方都是一片黑暗， 即使聽聞佛法，內心也感到迷亂。』

這時，世尊告訴他們二人說：

『你們不要感到煩惱， 恩愛終究會離別； 我之前就對你們說過， 所以不要憂愁悲傷。 生者終究不能免於死亡， 世界是無常不定的； 在五道輪迴之中， 最終沒有能夠存活下來的。』

當時，沙彌準陀（Cunda）為他的鄔波馱耶（Upadhyaya，親教師）焚燒供養完畢后，取了遺骨舍利，並帶著衣缽前往王舍城（Rajagrha）。到達住處后，放置好衣缽，洗完腳，就去具壽阿難陀（Ananda）那裡，頂禮他的雙足后在一旁坐下，說道：『大德知道嗎？我的鄔波馱耶（Upadhyaya，親教師）大德舍利子（Sariputra）已經入涅槃，這是他的遺骨和三衣缽。』當時，阿難陀（Ananda）就帶著準陀（Cunda）前往佛陀處，頂禮佛足，在一旁坐下，對世尊說：

『我聽說舍利子（Sariputra）滅度， 形體就像癡呆的人一樣； 分辨不清方向， 聽聞佛法內心也無法理解。

『現在沙彌準陀（Cunda）來到我這裡，這樣說：『大德知道嗎？我的鄔波馱耶（Upadhyaya，親教師）大德舍利子（Sariputra）已經入涅槃，我已經焚燒供養完畢，取了他的遺骨舍利，並帶著衣缽，全部』

【English Translation】 English version: In the village, after finishing the Dharma talk for all the relatives, the content was as extensive as previously mentioned. The number of those who received the refuge vows, made vows to practice, and achieved results was countless. Venerable Sariputra entered Parinirvana in the evening, and all his disciples, seventy-seven thousand Arhats, also entered Nirvana at the same time. At that time, after these two saints entered Nirvana, all the relatives, Brahman householders, and others took their relics to build stupas, and everyone performed the supreme deeds of being reborn in the heavens and attaining liberation.

At that time, Venerable Ananda and Rahula, upon hearing that Sariputra and Maudgalyayana had entered Nirvana, were filled with sorrow and tears. They went to the Buddha, prostrated at his feet, and stood together on one side. Venerable Ananda said to the Buddha: 'World Honored One!'

'When I heard that Sariputra and Maudgalyayana had passed away, My entire body and mind trembled; Looking in all directions, everything is dark, Even hearing the Dharma, my mind feels confused.'

At this time, the World Honored One said to the two of them:

'You should not be distressed, Love and affection will eventually be separated; I have told you this before, So do not grieve or be sad. Those who are born cannot escape death, The world is impermanent and unstable; In the cycle of the five realms, Ultimately, no one can survive.'

At that time, the novice Cunda, after cremating and making offerings to his Upadhyaya (preceptor), took the relics and, carrying the robes and bowl, went to Rajagrha. After arriving at his dwelling, he placed the robes and bowl, washed his feet, and went to Venerable Ananda, prostrated at his feet, and sat on one side, saying: 'Venerable One, do you know? My Upadhyaya, the great Venerable Sariputra, has entered Nirvana. These are his relics and the three robes and bowl.' At that time, Ananda took Cunda to the Buddha, prostrated at his feet, and sat on one side, saying to the World Honored One:

'When I heard that Sariputra had passed away, My form is like that of a foolish person; Unable to distinguish directions, Hearing the Dharma, my mind cannot understand.

'Now the novice Cunda has come to me and said this: 'Venerable One, do you know? My Upadhyaya, the great Venerable Sariputra, has entered Nirvana. I have finished cremating and making offerings, and I have taken his relics, and I am carrying the robes and bowl, all of them.'

---

至此。』今欲如何？」佛告阿難陀：「舍利子苾芻將諸戒蘊入涅槃耶？」「不爾。世尊！」「將諸定蘊、慧蘊、解脫蘊、解脫智見蘊入涅槃耶？」「不爾。世尊！」「又我自覺所說之法，謂四念住、四正勤、四神足、五根、五力、七覺分、八聖道，攜持此法入涅槃耶？」「不爾。世尊！具壽舍利子不將如是無漏法蘊及三十七菩提分法入于涅槃。然具壽舍利子具戒多聞少欲知足，樂寂靜行常有勤勇，正念現前有正知慧、速疾慧、出離慧、趣入慧、大利慧、寬廣慧、甚深慧、無等慧、空慧具足，開示勸導贊勵慶喜，聞悉解了，處眾宣揚情無怯弱。然我與舍利子于佛法中同共受用，今既涅槃，由斯憶念令我憂愁悲啼不樂。」佛告阿難陀：「汝勿憂愁悲啼不樂，無容得有如斯道理，從緣生法欲令常住者，無有是處。既知諸法性常滅壞，不應憂戚。阿難陀！我先曾於處處宣說，一切恩愛歡樂之事，悉皆無常終歸離別。譬如大樹植根深固，莖幹枝條花果繁實悉皆充滿，枝聳出者必先摧折；如大寶山峰高峻者必先墮落。今亦如是，佛為上首苾芻僧伽現住於世，而舍利子先般涅槃。又阿難陀！若舍利子所去之處，于彼方隅名稱充滿我無憂慮。是故汝今勿生憂念，世相如是終歸離別。若我現在或復去世，如是應知：自為洲渚、自為救護，

【現代漢語翻譯】 至此，』現在你想怎麼樣？』佛陀告訴阿難陀（Ananda）: 『舍利子（Sariputra）比丘帶著所有的戒蘊進入涅槃了嗎？』 『不是的，世尊！』 『他帶著所有的定蘊、慧蘊、解脫蘊、解脫智見蘊進入涅槃了嗎？』 『不是的，世尊！』 『還有我自覺所說的法，即四念住、四正勤、四神足、五根、五力、七覺分、八聖道，他攜帶這些法進入涅槃了嗎？』 『不是的，世尊！具壽舍利子沒有將這些無漏法蘊以及三十七菩提分法帶入涅槃。然而，具壽舍利子持戒精嚴，博學多聞，少欲知足，樂於寂靜修行，常有勤奮勇猛的精神，正念現前，具有正知智慧、迅速智慧、出離智慧、趣入智慧、大利智慧、寬廣智慧、甚深智慧、無等智慧、空慧，能夠開示、勸導、讚揚、鼓勵和慶賀，聽聞后完全理解，在眾人面前宣揚佛法時毫無怯懦。然而，我和舍利子在佛法中共同受用，現在他已經涅槃，因此憶念他讓我感到憂愁悲傷，不快樂。』佛陀告訴阿難陀：『你不要憂愁悲傷，不快樂，沒有道理會有這樣的事情，從因緣而生的法想要讓它常住，是沒有這樣的道理的。既然知道諸法的本性是常滅壞的，就不應該憂愁悲傷。阿難陀！我先前曾經在各處宣說，一切恩愛歡樂的事情，最終都是無常的，終歸要離別。譬如大樹，植根深固，莖幹枝條花果繁茂充實，枝條聳出的部分必定先被摧折；如同大寶山，山峰高峻的部分必定先墮落。現在也是這樣，佛陀作為上首，比丘僧伽現今還住世，而舍利子卻先般涅槃。還有，阿難陀！如果舍利子所去的地方，那個地方的名稱充滿，我不會憂慮。所以你現在不要產生憂念，世間的現象就是這樣，最終都要離別。如果我現在或者去世，應當知道：自己作為自己的洲渚，自己作為自己的救護，'

【English Translation】 Then. 『What do you want to do now?』 The Buddha told Ananda: 『Has Sariputra (Sariputra, a chief disciple of the Buddha) Bhikshu entered Nirvana with all the aggregates of precepts?』 『No, World Honored One!』 『Has he entered Nirvana with all the aggregates of concentration, the aggregates of wisdom, the aggregates of liberation, and the aggregates of the knowledge and vision of liberation?』 『No, World Honored One!』 『Furthermore, the Dharma that I have realized and spoken of, namely the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Spiritual Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path, has he carried this Dharma into Nirvana?』 『No, World Honored One! The venerable Sariputra did not take such undefiled aggregates of Dharma and the thirty-seven factors of enlightenment into Nirvana. However, the venerable Sariputra was disciplined, learned, content with little, satisfied, delighted in solitary practice, always diligent and courageous, with mindfulness present, possessing right knowledge and wisdom, quick wisdom, wisdom of detachment, wisdom of approach, great benefit wisdom, broad wisdom, profound wisdom, unequaled wisdom, and wisdom of emptiness, able to explain, encourage, praise, exhort, and rejoice, fully understanding what he heard, and proclaiming it fearlessly in the assembly. However, Sariputra and I shared the Dharma together, and now that he has entered Nirvana, the remembrance of him causes me sorrow, grief, and unhappiness.』 The Buddha told Ananda: 『Do not be sorrowful, grieved, or unhappy. There is no reason for such a thing, for there is no way to make things born of conditions permanent. Since you know that the nature of all things is constantly decaying and perishing, you should not be sorrowful or grieved. Ananda! I have previously declared in various places that all things of love and joy are impermanent and will eventually be separated. Just as a large tree with deep roots, a sturdy trunk, branches, and abundant flowers and fruits, the branches that protrude will be the first to be broken; like a great treasure mountain, the highest peaks will be the first to fall. It is the same now, with the Buddha as the leader, the Bhikshu Sangha still living in the world, while Sariputra has entered Nirvana first. Furthermore, Ananda! If the place where Sariputra has gone is filled with his name, I will not worry. Therefore, do not be sorrowful now, for the phenomena of the world are such that they will eventually be separated. Whether I am here now or have passed away, you should know that you are your own island, your own refuge,'

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法為洲渚、法為救護，無別洲渚無別歸依。又阿難陀！汝可自為洲渚乃至無別歸依，然於我法弟子之中，能持戒者則為第一。云何苾芻自為洲渚、自為救護，法為洲渚、法為救護，無別洲渚無別歸依？若有苾芻觀于內身勤行正念，知諸世間瞋恚憂愁妄生煩惱，或於外身或於內身或內外身，如是廣說，觀受、心、法勤行正念，知諸世間瞋恚憂愁妄生煩惱，如是名為自為洲渚乃至無別歸依。」時阿難陀聞佛說已，頂禮佛足退辭而去。

時諸苾芻咸皆有疑，請世尊曰：「聖者！目連曾作何業，被諸外道粉碎其身？」世尊告曰：「汝等苾芻！大目乾連自所作業，無人代受，乃至廣說。乃往古昔於一城處，有一婆羅門妻誕一男，年既長大為其娶婦，兒于婦處極生愛戀，母瞋新婦，兒懷忿心，于其母處不為敬重，母責子曰：『汝愛其婦與我相違。』婦聞是語遂生惡念：『此之老母年過容華，於己婿邊未能暫離，而更於我夫主強說過非。』從是已后常求母過。後於異時婦見姑嫜作私隱事，遂告其夫共生瞋忿，子告婦曰：『愚癡老耄尚不息心，於我少年強生言責。』遂起噁心作磣害語：『如何得有勇力之人，打彼身形碎如捶葦。』汝等苾芻勿生異念，往時婆羅門子即大目連，由於父母發生惡念作無義言，於五百生中身常被打碎如

【現代漢語翻譯】 現代漢語譯本 法應作為我們的依靠和保護，除此之外沒有其他的依靠和歸宿。阿難陀（Ananda，佛陀的十大弟子之一）！你應該自己作為自己的依靠，乃至沒有其他的依靠。然而，在我的佛法弟子中，能夠持守戒律的人是最優秀的。那麼，什麼是比丘（bhiksu，佛教出家男眾）自己作為自己的依靠和保護，法作為依靠和保護，沒有其他的依靠和歸宿呢？如果比丘觀察自己的身體，勤奮地保持正念，瞭解世間的嗔恚、憂愁和虛妄的煩惱是如何產生的；或者觀察外在的身體，或者觀察內在的身體，或者同時觀察內外之身，像這樣廣泛地修習，觀察感受、心念和法，勤奮地保持正念，瞭解世間的嗔恚、憂愁和虛妄的煩惱是如何產生的，這就叫做自己作為自己的依靠，乃至沒有其他的依靠。』當時，阿難陀聽了佛陀的教誨后，頂禮佛足，告退離去。

當時，眾比丘都感到疑惑，請教世尊（Bhagavan，佛陀的稱號）說：『聖者！目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）過去做了什麼惡業，以至於被外道粉碎了身體？』世尊告訴他們說：『各位比丘！大目乾連（Mahamaudgalyayana，即目連）自己所造的業，沒有人可以代替承受，乃至像之前說的那樣。很久以前，在一個城市裡，有一個婆羅門（Brahmin，古印度社會中的祭司階層）的妻子生了一個兒子，兒子長大后娶了妻子。兒子非常愛戀他的妻子，母親因此憎恨新媳婦，兒子也對母親懷有怨恨，對她不敬重。母親責備兒子說：『你愛你的妻子，和我作對。』媳婦聽了這話，就產生了惡念：『這個老太婆年紀大了，容貌衰老，卻還不能離開她的丈夫，反而還總是挑我丈夫的毛病。』從此以後，她總是尋找婆婆的過錯。後來，有一次媳婦看到婆婆做不正當的事情，就告訴了她的丈夫，兩人一起對婆婆產生嗔恨和憤怒。兒子對妻子說：『這個愚蠢的老太婆，年紀這麼大了還不收斂，還總是責備我這個年輕人。』於是就起了噁心，說了惡毒的話：『要是有力氣大的人，把她的身體打得像捶打蘆葦一樣粉碎就好了。』各位比丘，你們不要胡思亂想，當時的婆羅門兒子就是大目連。由於對父母產生了惡念，說了不好的話，所以在五百世中，身體經常被打碎，就像捶打蘆葦一樣。』

【English Translation】 English version The Dharma should be our island and our protection; there is no other island, no other refuge. Furthermore, Ananda (one of the ten principal disciples of the Buddha)! You should be your own island, even to the point of having no other refuge. However, among my disciples who uphold the precepts, those who can maintain the precepts are the foremost. How does a bhiksu (Buddhist monk) become his own island, his own protection, with the Dharma as his island and his protection, having no other island, no other refuge? If a bhiksu observes his own body, diligently practices right mindfulness, and understands how worldly anger, sorrow, and deluded afflictions arise; or if he observes the external body, or the internal body, or both the internal and external bodies, practicing extensively in this way, observing feelings, mind, and Dharma, diligently practicing right mindfulness, and understanding how worldly anger, sorrow, and deluded afflictions arise, this is called being one's own island, even to the point of having no other refuge.' At that time, Ananda, having heard the Buddha's teachings, bowed at the Buddha's feet and departed.

At that time, all the bhiksus were in doubt and asked the Bhagavan (another name for Buddha): 'Venerable One! What karma did Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers) commit in the past that his body was crushed by the heretics?' The World-Honored One told them: 'O bhiksus! Mahāmaudgalyāyana (another name for Maudgalyayana) alone must bear the consequences of his own actions, and no one can bear them for him, as has been said before. In the ancient past, in a certain city, there was a Brahmin's (a member of the priestly class in ancient India) wife who gave birth to a son. When the son grew up, he married a wife. The son was very fond of his wife, and the mother hated the new daughter-in-law. The son also harbored resentment towards his mother and did not respect her. The mother rebuked her son, saying, 'You love your wife and oppose me.' When the daughter-in-law heard these words, she conceived an evil thought: 'This old woman is old and her beauty has faded, yet she cannot leave her husband for a moment, and she always finds fault with my husband.' From then on, she always looked for her mother-in-law's faults. Later, on one occasion, the daughter-in-law saw her mother-in-law doing something improper and told her husband, and together they became angry and resentful towards the mother-in-law. The son said to his wife, 'This foolish old woman is so old and still cannot restrain herself, and she always blames me, a young man.' Then he conceived an evil thought and spoke malicious words: 'If only there were someone strong enough to beat her body to pieces like crushing reeds.' O bhiksus, do not have any other thoughts. The Brahmin's son at that time was Mahāmaudgalyāyana. Because he had evil thoughts towards his parents and spoke unkind words, his body was often crushed like reeds in five hundred lifetimes.'

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捶葦，乃至今日最後生身，於我弟子聲聞眾中神通第一，尚受斯報。是故汝等當知：先所作業必須自受，無人代當，乃至廣說如是應學。」諸苾芻眾聞已奉行。

時諸苾芻復請佛言：「由何緣故，諸外道等不打舍利子而害目連？」佛告苾芻：「非但今日放一打一，過去亦爾。汝等應聽！乃往古昔於一村邊有多童子，群聚遊戲，見二摩納婆隨路而來，遂相告曰：『我今打此二人。』又共議曰：『無宜即打，且可問之。若可意者我不行杖，如不可意方可打之。』一人問曰：『何時有寒？』一摩納婆唸曰：『何意相問？』看其形勢擬欲相打，即便答曰：

「『不問冬夏時，　　但令有風起； 　　風生寒即有，　　無風寒定無。』

「童子聞言，遂便放去。次問第二者，彼便報曰：

「『冬月定有寒，　　夏時寒不有； 　　此事人皆識，　　無智共生疑。』

「時諸童子聞已瞋嫌，熟打而去。汝等苾芻！往時放去者即舍利子是，其被打者即大目連，今時亦爾。」

時諸苾芻復更有疑，請世尊曰：「希有大德！具壽阿難陀生大憂惱，世尊大慈能為開解。」佛告諸苾芻：「我今開解慶喜憂懷，未成希有，我于往昔已為慶喜除其憂戚。汝等應聽！過去世時，迦尸國婆羅痆斯城，王名梵授，乃至廣說

【現代漢語翻譯】 現代漢語譯本：捶打蘆葦，乃至今日最後一次受生，在我的弟子聲聞眾中神通第一的目犍連（Maudgalyayana），尚且遭受這樣的果報。因此你們應當知道：先前所造的業必須自己承受，沒有人可以代替承擔，乃至廣泛宣說，應當這樣學習。』眾比丘聽聞后，都信受奉行。

當時，眾比丘又請問佛陀：『因為什麼緣故，那些外道不打舍利子（Sariputra）反而加害目犍連（Maudgalyayana）？』佛陀告訴比丘們：『並非只有今天放過一個而打另一個，過去也是如此。你們應當聽著！很久以前，在一個村莊旁邊有很多孩童，聚集在一起玩耍，看見兩個摩納婆（Manava，年輕人）沿著路走來，就互相告知說：『我們現在要打這兩個人。』又共同商議說：『不要立刻就打，先問問他們。如果回答得合我們心意，我們就不打他們，如果回答得不合心意，就可以打他們。』其中一個人問道：『什麼時候會有寒冷？』一個摩納婆（Manava）心想：『這是什麼意思？』看他們的架勢好像想要打人，就回答說：

『不問冬夏時， 但令有風起； 風生寒即有， 無風寒定無。』

孩童們聽了這話，就放他走了。接著問第二個人，那人便回答說：

『冬月定有寒， 夏時寒不有； 此事人皆識， 無智共生疑。』

當時，孩童們聽了這話，就生氣厭惡，狠狠地打了他一頓。你們這些比丘！往昔被放走的人就是舍利子（Sariputra），被打的人就是大目犍連（Maudgalyayana），現在也是這樣。』

當時，眾比丘又產生了疑問，請問世尊說：『希有啊，大德！具壽阿難陀（Ananda）生起了很大的憂惱，世尊大慈大悲，能夠為他開解。』佛陀告訴眾比丘：『我今天開解阿難陀（Ananda）的憂愁，這還不算稀有，我在過去世的時候就已經為阿難陀（Ananda）解除過他的憂愁了。你們應當聽著！過去世的時候，在迦尸國（Kasi）的婆羅痆斯城（Varanasi），國王名叫梵授（Brahmadatta），乃至廣泛宣說

【English Translation】 English version: 'Even Maudgalyayana (Maudgalyayana), who is foremost in supernatural powers among my disciples, the Shravakas (Sravaka, disciple), still receives such retribution even in his last life. Therefore, you should know that the karma created in the past must be borne by oneself; no one can take it on behalf of another. Thus, extensively explain that one should learn in this way.' The Bhikshus (Bhikkhu, monks) heard this and practiced accordingly.

Then the Bhikshus (Bhikkhu) asked the Buddha, 'For what reason did the heretics not strike Sariputra (Sariputra) but harm Maudgalyayana (Maudgalyayana)?' The Buddha told the Bhikshus (Bhikkhu), 'It is not only today that one is released and the other is struck; it was the same in the past. You should listen! Long ago, near a village, there were many children playing together. They saw two Manavas (Manava, young men) coming along the road and said to each other, 'Let's beat these two.' They discussed it together, saying, 'We shouldn't beat them immediately; let's ask them first. If their answers please us, we won't strike them; if their answers displease us, we can strike them.' One of them asked, 'When is it cold?' One of the Manavas (Manava) thought, 'What does he mean by asking this?' Seeing their posture as if they wanted to strike, he replied:

'It doesn't matter if it's winter or summer, As long as the wind rises; When the wind arises, there is cold, Without wind, there is definitely no cold.'

The children heard this and let him go. Then they asked the second one, who replied:

'In winter, there is definitely cold, In summer, there is no cold; Everyone knows this, Only the ignorant doubt it.'

At that time, the children heard this and became angry and disgusted, and they beat him severely and left. You Bhikshus (Bhikkhu)! The one who was released in the past was Sariputra (Sariputra), and the one who was beaten was Maha Maudgalyayana (Maudgalyayana); it is the same now.'

Then the Bhikshus (Bhikkhu) had further doubts and asked the World Honored One, 'Rare is the Great Virtue! The Venerable Ananda (Ananda) has great sorrow; may the World Honored One, with great compassion, enlighten him.' The Buddha told the Bhikshus (Bhikkhu), 'My enlightening Ananda's (Ananda) sorrow today is not so rare, for I have already relieved Ananda's (Ananda) sorrow in the past. You should listen! In the past, in the city of Varanasi (Varanasi) in the kingdom of Kasi (Kasi), there was a king named Brahmadatta (Brahmadatta), and so on, extensively explain.

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，豐樂安隱，其王有子名曰善生。善生有子顏貌端正，宗親聚會乞與立名，諸人議曰：『此是迦尸國王之孫，應名迦尸孫陀羅。』後於異時善生王子忽然命過，時梵授王憐愛子故，兩手抱尸悲啼號哭，捶胸大喚憂懷悶絕。時迦尸孫陀羅有方便智，作如是念：『大王憂惱或致身亡，我今宜可為解憂結。』即詣王所禮足白言：『大王！我有所欲。』王曰：『汝欲何物？』答曰：『與我造車，用日月為輪，裝挍精妙可疾將來，若不與者至第七日，我胸當破而取命終。』王聞是以更增憂懼，告其子曰：

「『誰作斯無益，　　是愚者所言； 　　定知我不能，　　強欲令求覓。』

「其子白言：

「『大王我非愚，　　國主是愚者； 　　抱此臭尸肉，　　喚子苦悲號。 　　日月才出時，　　普照於人世； 　　能除四方闇，　　開發大光明。 　　父王今不知，　　子去生他趣； 　　地獄傍生鬼，　　人天異道中。 　　非處勿攀緣，　　人王善思察； 　　慇勤須定意，　　唯法可歸依。』 　　王聞童子語，　　身心皆欣躍； 　　拔除憂毒箭，　　便棄子屍骸。

「汝等苾芻勿生異念，往時迦尸孫陀羅者即我身是，善生者即舍利子是，其梵授王即阿難陀是。」即說頌曰：

「王子即我身，　　

【現代漢語翻譯】 現代漢語譯本 過去在豐樂安隱的地方，那裡的國王有個兒子名叫善生（Sundara）。善生有個兒子，容貌端正，宗族親戚聚在一起為他取名，大家商議說：『這是迦尸國王的孫子，應該叫他迦尸孫陀羅（Kasisundara）。』後來，在另一個時候，善生王子忽然去世。當時的梵授王（Brahmadatta）因為憐愛兒子，兩手抱著屍體悲啼號哭，捶胸頓足，憂傷得幾乎昏厥。這時，迦尸孫陀羅（Kasisundara）很有智慧，他這樣想：『大王如此憂愁，恐怕會因此喪命，我現在應該為他解除憂愁。』於是他來到國王那裡，禮拜國王的雙足，稟告說：『大王！我有所求。』國王問：『你想要什麼？』他回答說：『請給我造一輛車，用太陽和月亮做輪子，裝飾得非常精美，能夠快速地來到我身邊。如果不給我，到第七天，我就要剖開胸膛而死。』國王聽了，更加憂愁恐懼，告訴他的兒子們說： 『誰會做這種無益的事情，這真是愚蠢的人才會說的話；明明知道我做不到，卻硬要我去找來。』 他的兒子迦尸孫陀羅（Kasisundara）回答說： 『大王，我不是愚蠢的人，真正愚蠢的是您這位國王；抱著這具腐臭的屍體，呼喚著兒子，痛苦地悲號。太陽和月亮升起時，普照人世間；能夠消除四方的黑暗，開發出巨大的光明。父王您現在不知道，您的兒子已經去世，到其他的地方投生去了；可能在地獄、畜生、餓鬼道，或者人道、天道等不同的地方。不要攀緣不可能的事情，人王您要好好地思考；懇切地需要堅定心意，只有佛法才是真正的歸依之處。』國王聽了童子的話，身心都感到欣喜；拔除了憂愁的毒箭，便丟棄了兒子的屍體。 『你們這些比丘不要產生其他的想法，當時的迦尸孫陀羅（Kasisundara）就是我的前身，善生就是舍利子（Sariputta），梵授王（Brahmadatta）就是阿難陀（Ananda）。』於是世尊說了頌： 『王子就是我的前身，』

【English Translation】 English version In the past, in a place of abundance and peace, its king had a son named Sundara (善生). Sundara had a son with a handsome appearance. Relatives and family gathered to give him a name, and they discussed, 'This is the grandson of the King of Kasi, he should be named Kasisundara (迦尸孫陀羅).' Later, at another time, Prince Sundara suddenly passed away. King Brahmadatta (梵授王), out of love for his son, held the corpse in his arms, weeping and wailing, beating his chest and overwhelmed with sorrow. At this time, Kasisundara (迦尸孫陀羅) had expedient wisdom and thought, 'The great king is so distressed that he might die. I should now resolve his sorrow.' He then went to the king, bowed at his feet, and said, 'Great King! I have a request.' The king asked, 'What do you desire?' He replied, 'Please build me a chariot with the sun and moon as wheels, exquisitely decorated, and able to come to me quickly. If you do not grant this, on the seventh day, I will tear open my chest and die.' Upon hearing this, the king became even more worried and fearful, and said to his sons: 'Who would do such a useless thing? These are the words of a fool; knowing full well that I cannot do it, yet forcing me to seek it out.' His son, Kasisundara (迦尸孫陀羅), replied: 'Great King, I am not a fool, the truly foolish one is you, the ruler of the kingdom; holding this stinking corpse, calling out for your son, wailing in sorrow. When the sun and moon rise, they illuminate the world; they can dispel the darkness of the four directions and reveal great light. Father King, you do not know that your son has passed away and has been reborn elsewhere; perhaps in hell, as an animal, as a hungry ghost, or in the different realms of humans or gods. Do not cling to the impossible, O King, contemplate this well; earnestly, you must স্থির your mind, only the Dharma is the true refuge.' Upon hearing the words of the child, the king's body and mind were filled with joy; he pulled out the arrow of sorrow and discarded the corpse of his son. 'You Bhikshus, do not entertain other thoughts, Kasisundara (迦尸孫陀羅) of that time was my past self, Sundara was Sariputta (舍利子), and King Brahmadatta (梵授王) was Ananda (阿難陀).' Then the World Honored One spoke this verse: 'The prince was my past self,'

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我父舍利子； 　阿難陀梵授，　　往昔事應知。」

爾時世尊出王舍城，往憍薩羅國，人間遊行至室羅伐城給孤獨園。時具壽阿難陀于舍利子遺身之骨香花供養，給孤長者聞舍利子已入涅槃，有遺身骨具壽阿難陀親為供養。便詣其所禮雙足已，白言：「聖者！知不？尊者舍利子今已涅槃，彼即是我先所尊重，長時日夜敬仰彌深，仁將彼骨隨處供養。我亦有心欲申供養，惟愿見與。」報言：「長者！我亦如是，先所尊敬，無由相與。」廣說乃至給孤長者往詣佛所，白言：「世尊！惟愿慈愍，與我具壽舍利子遺身之骨，欲申供養。」佛告阿難陀：「汝于同梵行者供養遺骨，于如來所未為供養，未是報恩。于如是事若能作者，是于如來真為供養是大報恩，所謂能與他人出家及受近圓，或與依止教其讀誦，策勵禪思專求出道勿令虛度。何以故？阿難陀！如來世尊於三無數大劫之中，為諸有情備受無量百千萬種難行苦行，方證無上正等菩提。阿難陀！由依止我為善知識故，令諸有情于生老病死憂悲苦惱皆得解脫。是故汝今應與長者遺身之骨令其供養。」時阿難陀蒙佛教已，即持身骨授與長者。何故阿難陀不違佛教？如佛昔時行菩薩道，于父母師長尊重之處，所有言教曾無違逆，今有言教無敢違者。是時長者得身骨已禮佛

【現代漢語翻譯】 現代漢語譯本： 我父舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）； 阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力著稱）梵授，往昔之事應當知曉。'

當時，世尊離開王舍城（Rājagṛha），前往憍薩羅國（Kosala），在人間游化，最終到達室羅伐城（Śrāvastī）的給孤獨園（Jetavana）。當時，具壽阿難陀用香花供養舍利子遺留的骨骸。給孤長者（Anāthapiṇḍada）聽說舍利子已經入涅槃（Nirvāṇa），並且阿難陀親自供養他的遺骨，便前往阿難陀處，禮拜他的雙足后說道：『聖者！您知道嗎？尊者舍利子現在已經涅槃，他是我先前非常尊重的人，日夜敬仰他。您將他的骨骸隨處供養，我也想表達我的供養之心，希望您能給我一些。』阿難陀回答說：『長者！我也是一樣，先前非常尊敬他，無法分給您。』 （內容省略，直到）給孤長者前往佛陀處，稟告說：『世尊！希望您慈悲，給我具壽舍利子的遺骨，我想表達我的供養。』佛陀告訴阿難陀：『你供養同修的遺骨，卻未曾供養如來，這還不能算是報恩。如果能做到以下這些事，才是真正供養如來，才是最大的報恩，也就是能幫助他人出家、受近圓戒（Upasampadā），或者給予依止、教導他們讀誦經典，策勵他們禪思，專心求道，不要虛度光陰。為什麼呢？阿難陀！如來世尊在三大阿僧祇劫（asaṃkhya-kalpa）中，爲了眾生承受了無數百千萬種艱難的苦行，才證得無上正等菩提（Anuttarā-samyak-saṃbodhi）。阿難陀！因為依止我為善知識（kalyāṇa-mittatā）的緣故，才使得眾生從生老病死憂悲苦惱中解脫。所以你現在應該將舍利子的遺骨交給長者，讓他供養。』 當時，阿難陀接受了佛陀的教誨后，就將舍利子的遺骨交給了長者。為什麼阿難陀不違背佛陀的教誨呢？因為佛陀過去行菩薩道（Bodhisattva）時，對於父母師長尊重之處，所有言教從未違逆，現在佛陀的言教，他也不敢違背。當時，長者得到舍利子的遺骨后，禮拜佛陀。

【English Translation】 English version: 'My father Śāriputra (one of the Buddha's ten great disciples, known for his wisdom); Ānanda (one of the Buddha's ten great disciples, known for his memory) Brahmadeva, you should know the past events.'

At that time, the World Honored One left Rājagṛha (王舍城) and went to Kosala (憍薩羅國), wandering among humans until he reached Jetavana (給孤獨園) in Śrāvastī (室羅伐城). At that time, the Venerable Ānanda offered fragrant flowers to the relics of Śāriputra. Anāthapiṇḍada (給孤長者) heard that Śāriputra had entered Nirvāṇa (涅槃) and that Ānanda was personally offering his relics. He went to Ānanda, bowed at his feet, and said, 'Venerable One! Do you know? The Venerable Śāriputra has now entered Nirvāṇa. He was someone I deeply respected before, and I revered him day and night. You are offering his relics everywhere, and I also want to express my offering. I hope you can give me some.' Ānanda replied, 'Elder! I am the same, I deeply respected him before, and I cannot share them with you.' (Content omitted until) Anāthapiṇḍada went to the Buddha and reported, 'World Honored One! I hope you will be compassionate and give me the relics of the Venerable Śāriputra, as I want to express my offering.' The Buddha told Ānanda, 'You are offering the relics of your fellow practitioners, but you have not offered to the Tathāgata (如來), which cannot be considered repaying kindness. If you can do the following, it is truly offering to the Tathāgata and the greatest repayment of kindness, which is to help others to ordain, receive Upasampadā (近圓戒), or give them support, teach them to read the scriptures, encourage them to meditate, and focus on seeking the path, not wasting time. Why? Ānanda! The Tathāgata, the World Honored One, in three great asaṃkhya-kalpas (三大阿僧祇劫), endured countless hundreds of thousands of difficult practices for the sake of sentient beings, and then attained Anuttarā-samyak-saṃbodhi (無上正等菩提). Ānanda! Because of relying on me as a kalyāṇa-mittatā (善知識), sentient beings are liberated from birth, old age, sickness, death, sorrow, grief, and suffering. Therefore, you should now give the relics of Śāriputra to the elder and let him make offerings.' At that time, Ānanda, after receiving the Buddha's teachings, gave the relics of Śāriputra to the elder. Why did Ānanda not disobey the Buddha's teachings? Because when the Buddha practiced the Bodhisattva (菩薩道) path in the past, he never disobeyed the teachings of his parents and teachers in matters of respect. Now, he would not dare to disobey the Buddha's teachings. At that time, after the elder received the relics, he bowed to the Buddha.

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而去，持歸本宅置高顯處，與其居家並諸眷屬，咸以所有香華妙物具申供養。時此城內人眾，共聞尊者舍利子于摩伽陀國那羅聚落已般涅槃；所有身骨，求寂準陀持付阿難陀；尊者阿難陀持來至此，佛令授與給孤長者，持歸宅內共申供養。時勝光王及勝鬘夫人行雨夫人，並諸長者鄔波索迦、毗舍佉鄔波斯迦及餘人眾，咸持香花奇妙供具，詣長者宅俱申供養，或有曾因舍利子故得證道者，追念昔恩亦來供養。

後於異時給孤長者，有緣須出鎖門而去，時諸大眾咸持供養來至門所，見其門閉共起譏嫌：「長者何因障生福路？」長者回還，家人告曰：「多有人來欲申供養，見門鎖閉咸起譏嫌，云障福業。」長者聞已便作是念：「此即是緣，可往白佛。」禮佛足已在一面坐，白言：「世尊！多有人眾，于尊者舍利子遺身舍利情生敬重，持諸妙物各申供養來至我宅。我有他緣鎖門而去，諸人來見共起嫌言：『長者閉門障我福路。』若佛聽者，我今欲于顯敞之處以尊者骨起窣睹波，得使眾人隨情供養。」佛言：「長者！隨意當作。」長者便念：「云何而作？」佛言：「應可用磚兩重作基，次安塔身上安覆缽，隨意高下上置平頭，高一二尺、方二三尺，準量大小中豎輪竿、次著相輪。其相輪重數，或一、二、三、四乃至十三，

【現代漢語翻譯】 現代漢語譯本 然後離開，將舍利帶回自己的宅邸，安置在高顯之處，與家人和所有眷屬，都用所有的香、花、珍妙之物，虔誠地供養。當時，這座城裡的人們，共同聽聞尊者舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）在摩伽陀國（Magadha）的那羅聚落（Nalaka Village）已經般涅槃（Parinirvana，入滅）；所有的身骨舍利，求寂準陀（Cunda）交給阿難陀（Ānanda，佛陀十大弟子之一，以多聞第一著稱）；尊者阿難陀將舍利帶到這裡，佛陀讓交給給孤長者（Anāthapiṇḍika，又稱須達多長者，釋迦牟尼佛時代舍衛城中的一位富商和慈善家），帶回宅內共同虔誠供養。當時，勝光王（Prasenajit）及勝鬘夫人（Śrīmālādevī），行雨夫人，以及各位長者、鄔波索迦（Upāsaka，男居士）、毗舍佉鄔波斯迦（Visakha，女居士）以及其他人眾，都拿著香花和奇妙的供具，前往長者宅邸共同虔誠供養，也有曾經因為舍利子的緣故而證得道果的人，追念昔日的恩德也前來供養。

後來在另一天，給孤長者因為有事需要出門鎖門而去，當時許多大眾拿著供養品來到門口，看見門鎖著，都開始抱怨：『長者為何要阻礙我們培植福報的道路？』長者回來后，家人告訴他說：『很多人來想要進行供養，看見門鎖著，都開始抱怨，說您阻礙了他們的福業。』長者聽了之後，便這樣想：『這正是一個因緣，可以去稟告佛陀。』於是禮拜佛足后在一旁坐下，稟告說：『世尊！很多人對於尊者舍利子的遺身舍利，心生敬重，拿著各種珍妙之物各自前來我的宅邸進行供養。我因為有其他事情鎖門而去，人們來了看見后都抱怨說：『長者關門阻礙了我的福報之路。』如果佛陀允許，我現在想在顯眼開闊的地方，用尊者的骨灰建造窣堵波（Stupa，佛塔），使得眾人可以隨自己的心意進行供養。』佛陀說：『長者！可以隨意建造。』長者便想：『應該如何建造呢？』佛陀說：『應該用磚頭壘兩層作為地基，然後安放塔身，塔身上安放覆缽（Anda，塔的半球形部分），隨意高低，上面放置平頭（Harmika，塔頂方形結構），高一二尺，方二三尺，按照大小比例在中間豎立輪竿（Yashti，塔頂中央的柱子），然後安放相輪（Chattras，塔頂的傘狀結構）。相輪的重數，或者一重、二重、三重、四重乃至十三重，

【English Translation】 English version Then he departed, taking the relics back to his own residence and placing them in a high and prominent place. He, along with his family and all relatives, offered incense, flowers, and exquisite objects in utmost reverence. At that time, the people within the city collectively heard that the Venerable Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) had already entered Parinirvana (final passing away) in the Nalaka Village of Magadha. All of his bodily relics were entrusted by Cunda to Ānanda (one of the ten principal disciples of the Buddha, known as the most learned); Venerable Ānanda brought the relics here, and the Buddha instructed that they be given to Anāthapiṇḍika (also known as Sudatta, a wealthy merchant and philanthropist in Shravasti during the time of Shakyamuni Buddha), who took them back to his residence to offer reverence together. At that time, King Prasenajit, Queen Śrīmālādevī, Lady Xingyu, along with various elders, Upāsakas (male lay devotees), Visakha Upāsikas (female lay devotees), and other people, all brought incense, flowers, and wondrous offerings to the residence of the elder to offer reverence together. Some who had attained enlightenment because of Śāriputra also came to offer reverence, remembering his past kindness.

Later, on another occasion, Anāthapiṇḍika had to leave and lock the door. At that time, many people came to the gate with offerings, and seeing the door locked, they all began to complain: 'Why does the elder obstruct the path of cultivating merit?' When the elder returned, his family told him: 'Many people came wanting to make offerings, but seeing the door locked, they all complained, saying you were obstructing their meritorious deeds.' Upon hearing this, the elder thought: 'This is an opportunity to report to the Buddha.' After bowing at the Buddha's feet, he sat to one side and reported: 'World-Honored One! Many people have deep respect for the bodily relics of Venerable Śāriputra, and they bring various exquisite objects to my residence to make offerings. Because I had other matters, I locked the door and left. When people came and saw it, they all complained, saying: 'The elder closed the door and blocked my path to merit.' If the Buddha permits, I now wish to build a Stupa (Buddhist monument) in a conspicuous and open place for the relics of the Venerable One, so that people can make offerings according to their wishes.' The Buddha said: 'Elder! You may build it as you wish.' The elder then thought: 'How should it be built?' The Buddha said: 'You should use bricks to build a foundation of two layers, then place the body of the Stupa, and on top of the Stupa, place an Anda (hemispherical dome), of any height you wish. Above that, place a Harmika (a square railing), one or two feet high and two or three feet square. According to the size, erect a Yashti (central pillar) in the middle, and then place Chattras (umbrella-like structures). The number of Chattras may be one, two, three, four, or even thirteen.

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次安寶瓶。」長者自念：「唯舍利子得作如此窣睹波耶？為余亦得？」即往白佛，佛告長者：「若為如來造窣睹波者，應可如前具足而作。若為獨覺勿安寶瓶，若阿羅漢相輪四重，不還至三、一來應二、預流應一，凡夫善人但可平頭無有輪蓋。」如世尊說如是應作，苾芻不知若為安置？佛言：「如世尊住法處中應安大師制底，諸大聲聞應在兩邊，余尊宿類隨大小安置。凡夫善人應在寺外。」長者既為造窣睹波已，白佛言：「若聽許者，我為尊者舍利子慶窣睹波設大施會。」佛言：「隨作。」

時勝光王聞大長者請佛，欲為尊者舍利子慶塔設會，王作是念：「我當助作。」即于城中搖鈴普告：「現在城中所有人物，及餘四遠商估之類，若有來觀此法會者，所賣貨物隨情交易不取其稅。」時有五百商人，于大海內遭遇黑風，欲破船舶。時彼諸人先於尊者舍利子所，曾受歸戒各各稱念，復賴諸天共相扶助得出洪波平安屆此。聞勝光王作如是教，咸生是念：「王由昔業受斯勝位，今復無厭更修檀舍。我等云何而不營福？」商人皆共起敬信心，即以眾多金銀珍寶真珠貝玉，於法會中盡心供養，舍之而去。苾芻受已不知如何處分其物？佛言：「螺貝堪吹響者，應與贍部影像處用。自余所有珍寶應留多少，與舍利子塔修理所須

【現代漢語翻譯】 現代漢語譯本：'然後安放寶瓶。'長者心想：'只有舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）才配建造這樣的窣堵波（stūpa，佛塔）嗎？其他人也可以嗎？' 於是去稟告佛陀，佛陀告訴長者：'如果為如來（Tathāgata，佛陀的稱號之一）建造窣堵波，應該像之前那樣完全具備。如果為獨覺（Pratyekabuddha，無師自悟的聖者）建造，不要安放寶瓶。如果為阿羅漢（Arhat，斷盡煩惱的聖者）建造，相輪四重；不還（Anāgāmin，不再返回欲界的聖者）至三重、一來（Sakṛdāgāmin，再來欲界一次的聖者）應二重、預流（Srotaāpanna，進入聖者之流的聖者）應一重，凡夫善人只可平頭，沒有輪蓋。' 世尊（Bhagavān，佛陀的稱號之一）如此說，就應該如此做。比丘（bhikṣu，出家修行的男性佛教徒）不知道該如何安置？佛說：'在世尊居住的法處中，應該安放大師的制底（caitya，佛塔或聖地），諸大聲聞（Śrāvaka，聽聞佛法而證悟的弟子）應該在兩邊，其餘尊宿之類隨大小安置。凡夫善人應該在寺外。' 長者建造窣堵波后，稟告佛陀說：'如果允許，我為尊者舍利子慶賀窣堵波，舉辦大型佈施法會。' 佛說：'隨你便。' 當時勝光王（King Prasenajit）聽聞大長者（great householder）請佛，想要為尊者舍利子慶塔設會，國王心想：'我應當幫助舉辦。' 於是于城中搖鈴普告：'現在城中所有人物，以及其餘四遠商賈之類，若有來觀看此法會者，所賣貨物隨情交易，不收取稅。' 當時有五百商人，于大海內遭遇黑風，將要破壞船舶。當時這些商人先前在尊者舍利子處，曾經受過歸戒，各自稱念，又依靠諸天共同扶助，才得出離洪波，平安到達這裡。聽聞勝光王作如此教令，都生起這樣的念頭：'國王由於過去的業力，才獲得如此殊勝的地位，現在又不知滿足，更加修習佈施。我們怎麼能不經營福德呢？' 商人們都共同生起敬信心，即以眾多金銀珍寶真珠貝玉，於法會中盡心供養，捨棄而去。比丘們接受后，不知道如何處理這些財物？佛說：'螺貝可以吹響的，應該給贍部（Jambudvīpa，閻浮提，我們所居住的世界）影像處用。其餘所有珍寶應該留下多少，給舍利子塔修理所須。'

【English Translation】 English version: 'Then place the treasure vase.' The elder thought to himself, 'Is it only Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) who is worthy of building such a stūpa (a Buddhist monument)? Can others do it as well?' He then went to inform the Buddha, who told the elder, 'If you are building a stūpa for the Tathāgata (one of the titles of the Buddha), it should be fully equipped as before. If it is built for a Pratyekabuddha (a solitary enlightened being), do not place a treasure vase. If it is built for an Arhat (a saint who has extinguished all afflictions), the spire should have four tiers; for an Anāgāmin (a non-returner), three tiers; for a Sakṛdāgāmin (a once-returner), two tiers; for a Srotaāpanna (a stream-enterer), one tier. Ordinary virtuous people can only have a flat top without a spire.' As the Bhagavan (one of the titles of the Buddha) said, it should be done accordingly. The bhikṣus (ordained male Buddhist monks) did not know how to arrange it. The Buddha said, 'In the Dharma place where the Bhagavan resides, the caitya (a Buddhist shrine or sacred place) of the great master should be placed, and the great Śrāvakas (disciples who attained enlightenment by hearing the Buddha's teachings) should be on both sides. The remaining venerable ones should be arranged according to their seniority. Ordinary virtuous people should be outside the monastery.' After the elder built the stūpa, he informed the Buddha, saying, 'If permitted, I would like to hold a grand almsgiving ceremony to celebrate the stūpa for the venerable Śāriputra.' The Buddha said, 'As you wish.' At that time, King Prasenajit (King Prasenajit) heard that the great householder (great householder) had invited the Buddha and wanted to hold a celebration for the venerable Śāriputra's stupa. The king thought, 'I should help with the event.' So he rang a bell throughout the city and proclaimed, 'All people in the city now, as well as merchants from afar, if they come to view this Dharma assembly, can trade their goods as they please without being taxed.' At that time, there were five hundred merchants who encountered a black wind in the great sea, which was about to destroy their ships. These merchants had previously received the precepts of refuge from the venerable Śāriputra, and they each recited them. They also relied on the joint assistance of the devas (deities) to escape the great waves and arrive here safely. Hearing King Prasenajit's decree, they all had this thought: 'The king has received such a superior position due to his past karma, and now he is still insatiable and further cultivates generosity. How can we not cultivate merit?' The merchants all arose with reverence and faith, and they wholeheartedly offered a great amount of gold, silver, precious jewels, pearls, shells, and jade in the Dharma assembly, and then departed. After the bhikṣus received them, they did not know how to handle these items. The Buddha said, 'The conch shells that can be blown should be used at the Jambudvīpa (the world we live in) image place. The remaining precious jewels should be kept in an amount needed for the repair of Śāriputra's stupa.'

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。若有衣物堪懸供養者應留多少，可於齋日懸繒供養，所餘諸物衣裳疊布及錢貝等，現前僧眾應共分之，是同梵行財理合用故。此據舍利子塔物作斯處分。若是佛塔之物，皆入塔用。」

第五門第二子攝頌曰：

詰問令憶念、　　問彼容許不、 　教授事不為、　　長凈及隨意。

佛在室羅伐城。時六眾苾芻不審見聞疑，即便詰問苾芻。諸苾芻聞已各生羞恥，形體羸瘦顏色萎黃氣力減少，不能讀誦如理思惟，乃至佛告諸苾芻：「從今已去，苾芻不以不審見聞疑詰他苾芻。若作如是詰責他者，得越法罪。詰問既爾，如是應知，憶念、問訊、不為教授、長凈、隨意，類此應知，皆越法罪。」

根本說一切有部毗奈耶雜事卷第十八 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第十九

三藏法師義凈奉　制譯

第五門第三子攝頌曰：

佛三轉法輪、　　初度五人已、 　不喚名族等、　　俱尸宣略教。

如是我聞：

一時薄伽梵在婆羅痆斯仙人墮處施鹿林中。爾時世尊告五苾芻曰：「汝等苾芻！此苦聖諦，于所聞法，如理作意，能生眼智明覺。汝等苾芻！此苦集、苦滅、順苦滅道聖諦之法，如理作意，能

【現代漢語翻譯】 現代漢語譯本：如果有些衣物可以懸掛起來供養，應該留下多少呢？可以在齋日懸掛絲織品供養，剩餘的衣物、布匹以及錢幣等，現前的僧眾應該共同分配，因為這些是同修梵行者的共同財產，理應共同使用。這是根據舍利子（Śāriputra）塔的物品所作的處置。如果是佛塔的物品，都應該用於佛塔的用途。

第五門第二子攝頌說：

詰問令憶念，問彼容許不，教授事不為，長凈及隨意。

佛陀在室羅伐城（Śrāvastī）。當時六眾苾芻不審慎地根據見聞和疑惑，就詰問其他苾芻。其他苾芻聽了之後，都感到羞恥，身體羸弱，臉色萎黃，氣力減少，不能讀誦，也不能如理思惟。於是佛陀告訴諸位苾芻：『從今以後，苾芻不可以不審慎地根據見聞和疑惑詰問其他苾芻。如果這樣做詰責他人，就犯了越法罪。』既然詰問是這樣，那麼應該知道，憶念、問訊、不作教授、長凈、隨意等等，都應該知道，這樣做都是越法罪。

根本說一切有部毗奈耶雜事卷第十八

根本說一切有部毗奈耶雜事卷第十九

三藏法師義凈奉旨翻譯

第五門第三子攝頌說：

佛三轉法輪，初度五人已，不喚名族等，俱尸宣略教。

如是我聞：

一時，薄伽梵（Bhagavān，世尊）在婆羅痆斯（Vārāṇasī）仙人墮處施鹿林中。當時世尊告訴五位苾芻說：『各位苾芻！對於這苦聖諦，如理作意，能生眼、智、明、覺。各位苾芻！對於這苦集、苦滅、順苦滅道聖諦之法，如理作意，能』

【English Translation】 English version: If there are clothes suitable for hanging as offerings, how much should be left? Silken fabrics can be hung as offerings on fasting days, and the remaining clothes, fabrics, and coins, etc., should be divided among the present Sangha, because these are the common property of those practicing Brahmacharya (梵行), and should be used together. This is the disposition made according to the items of the Stupa of Śāriputra (舍利子). If they are items of the Buddha's Stupa, they should all be used for the Stupa.

The second subsection of the fifth chapter's summary verse says:

Questioning to cause recollection, asking if they permit it, not doing teaching, purification and at will.

The Buddha was in Śrāvastī (室羅伐城). At that time, the six Bhikshus (苾芻) improperly questioned other Bhikshus based on what they had seen, heard, and doubted. The other Bhikshus, upon hearing this, felt ashamed, their bodies became weak, their complexions withered and yellow, their strength diminished, and they were unable to recite or contemplate properly. Thereupon, the Buddha told the Bhikshus: 'From now on, Bhikshus should not improperly question other Bhikshus based on what they have seen, heard, and doubted. If they do so and rebuke others, they will commit a transgression.' Since questioning is like this, it should be known that recollection, greetings, not teaching, purification, and acting at will, and so on, should be known that doing so are transgressions.

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 18

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 19

Translated under Imperial Order by the Tripitaka Master Yijing (義凈)

The third subsection of the fifth chapter's summary verse says:

The Buddha turned the Dharma wheel three times, having first converted the five people, not calling names or clans, in Kuśinagara (俱尸) declaring the concise teachings.

Thus have I heard:

At one time, the Bhagavan (薄伽梵, the Blessed One) was in the Deer Park at Ṛṣipatana (仙人墮處) in Vārāṇasī (婆羅痆斯). At that time, the World-Honored One told the five Bhikshus: 'O Bhikshus! Regarding this Noble Truth of Suffering, by properly directing your mind to what you have heard, you can generate the eye, wisdom, clarity, and understanding. O Bhikshus! Regarding the Dharma of the Noble Truths of the Accumulation of Suffering, the Cessation of Suffering, and the Path leading to the Cessation of Suffering, by properly directing your mind, you can'

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生眼智明覺。

「汝等苾芻！此苦聖諦是所了法，如是應知。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！此苦集聖諦，是所了法，如是應斷。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！此苦滅聖諦，是所了法，如是應證。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！此順苦滅道聖諦，是所了法，如是應修。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！此苦聖諦，是所了法，如是已知。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！此苦集聖諦，是所了法，如是已斷。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！此苦滅聖諦，是所了法，如是已證。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！此順苦滅道聖諦，是所了法，如是已修。于所聞法如理作意，能生眼智明覺。

「汝等苾芻！若我於此四聖諦法，未了三轉十二相者，眼智明覺皆不得生，我則不于諸天魔梵沙門婆羅門一切世間，舍離煩惱心得解脫，不能證得無上菩提。」

「汝等苾芻！由我於此四聖諦法解了三轉十二相故，眼智明覺皆悉得生，乃于諸天魔梵沙門婆羅門一切世間，舍離煩惱心得解脫，便能證得無上菩提。」

爾時世尊說是法時

【現代漢語翻譯】 現代漢語譯本 生起眼、智、明、覺。

『諸位比丘(bhiksu，佛教出家男子)！這苦聖諦(duhkha-satya，四聖諦之一，指人生的本質是苦)是應該瞭解的法，應當這樣去認識。對於所聽聞的法如理作意(yoniso manasikara，如理思維)，能生起眼、智、明、覺。』

『諸位比丘！這苦集聖諦(duhkha-samudaya-satya，四聖諦之一，指苦的根源是集（貪慾等煩惱）)是應該瞭解的法，應當這樣去斷除。對於所聽聞的法如理作意，能生起眼、智、明、覺。』

『諸位比丘！這苦滅聖諦(duhkha-nirodha-satya，四聖諦之一，指通過修行可以滅除苦)是應該瞭解的法，應當這樣去證得。對於所聽聞的法如理作意，能生起眼、智、明、覺。』

『諸位比丘！這順苦滅道聖諦(duhkha-nirodha-marga-satya，四聖諦之一，指通往滅苦的道路，即八正道)是應該瞭解的法，應當這樣去修習。對於所聽聞的法如理作意，能生起眼、智、明、覺。』

『諸位比丘！這苦聖諦是應該瞭解的法，我已經這樣瞭解了。對於所聽聞的法如理作意，能生起眼、智、明、覺。』

『諸位比丘！這苦集聖諦是應該瞭解的法，我已經這樣斷除了。對於所聽聞的法如理作意，能生起眼、智、明、覺。』

『諸位比丘！這苦滅聖諦是應該瞭解的法，我已經這樣證得了。對於所聽聞的法如理作意，能生起眼、智、明、覺。』

『諸位比丘！這順苦滅道聖諦是應該瞭解的法，我已經這樣修習了。對於所聽聞的法如理作意，能生起眼、智、明、覺。』

『諸位比丘！如果我對這四聖諦法，沒有完全明白三轉十二相，眼、智、明、覺就不能生起，我就不能在諸天(deva，天神)、魔(mara，惡魔)、梵(brahma，梵天)、沙門(sramana，出家修行者)、婆羅門(brahmana，古印度祭司)以及一切世間中，舍離煩惱心得解脫，也不能證得無上菩提(anuttara-samyak-sambodhi，無上正等正覺)。』

『諸位比丘！由於我對這四聖諦法完全明白了三轉十二相，眼、智、明、覺都生起來了，才能在諸天、魔、梵、沙門、婆羅門以及一切世間中，舍離煩惱心得解脫，便能證得無上菩提。』

這時，世尊宣說此法時

【English Translation】 English version The arising of the eye, knowledge, clarity, and understanding.

'Monks! This Noble Truth of Suffering (duhkha-satya, one of the Four Noble Truths, referring to the inherent suffering in existence) is to be understood; thus, it should be known. By properly attending to the Dharma (law, teachings) that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! This Noble Truth of the Arising of Suffering (duhkha-samudaya-satya, one of the Four Noble Truths, referring to the origin of suffering as attachment and craving) is to be understood; thus, it should be abandoned. By properly attending to the Dharma that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! This Noble Truth of the Cessation of Suffering (duhkha-nirodha-satya, one of the Four Noble Truths, referring to the possibility of ending suffering) is to be understood; thus, it should be realized. By properly attending to the Dharma that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! This Noble Truth of the Path Leading to the Cessation of Suffering (duhkha-nirodha-marga-satya, one of the Four Noble Truths, referring to the path to end suffering, i.e., the Eightfold Path) is to be understood; thus, it should be cultivated. By properly attending to the Dharma that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! This Noble Truth of Suffering is to be understood; thus, it is already known. By properly attending to the Dharma that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! This Noble Truth of the Arising of Suffering is to be understood; thus, it is already abandoned. By properly attending to the Dharma that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! This Noble Truth of the Cessation of Suffering is to be understood; thus, it is already realized. By properly attending to the Dharma that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! This Noble Truth of the Path Leading to the Cessation of Suffering is to be understood; thus, it is already cultivated. By properly attending to the Dharma that is heard, the eye, knowledge, clarity, and understanding arise.'

'Monks! If I had not fully understood the three cycles and twelve aspects of these Four Noble Truths, the eye, knowledge, clarity, and understanding would not have arisen. I would not have been liberated from defilements and attained liberation among the gods (deva, deities), Mara (mara, the demon), Brahma (brahma, the creator god), ascetics (sramana, wandering mendicants), Brahmins (brahmana, priests), and all the world, and I would not have attained unsurpassed complete enlightenment (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'

'Monks! Because I have fully understood the three cycles and twelve aspects of these Four Noble Truths, the eye, knowledge, clarity, and understanding have arisen. Therefore, I have been liberated from defilements and attained liberation among the gods, Mara, Brahma, ascetics, Brahmins, and all the world, and I have been able to attain unsurpassed complete enlightenment.'

At that time, when the World Honored One spoke this Dharma

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，具壽憍陳如及八萬諸天，遠塵離垢得法眼凈。佛告憍陳如：「汝解此法不？」答言：「已解。世尊！」「汝解此法不？」答言：「已解。善逝！」由憍陳如解了法故，因此即名阿若憍陳如(阿若是解了義)。

是時地居藥叉聞佛說已，出大音聲告人天曰：「仁等當知！佛在婆羅痆斯仙人墮處施鹿林中，廣說三轉十二行相法輪。由此能于天人魔梵沙門婆羅門一切世間為大饒益，令同梵行者速至安隱涅槃之處，人天增盛阿蘇羅減少。」由彼藥叉作如是告，虛空諸天四大王眾皆悉聞知。如是展轉，于剎那頃盡六慾天，須臾之間乃至梵天普聞其響，梵眾聞已復皆遍告，廣說如前。因名此經為三轉法輪。時五苾芻及人天等，聞佛說已歡喜奉行。

爾時佛為五人三轉法輪，令彼出家近圓成苾芻已，時五苾芻于如來處，頻喚名字及以氏族，或云具壽。佛告諸苾芻：「汝等不應于如來處喚其名字及以氏族，或云具壽。何以故？若有苾芻，于如來處喚名氏族及具壽者，此是癡人！于長夜中多受苦惱作無利益。是故汝等更不應于如來處喚名字等，若更喚者得越法罪。」如佛所說不應于如來所喚名字等得越法罪者，時有少年苾芻，除佛世尊，于余耆宿苾芻之處喚名字等乃至具壽。苾芻白佛，佛言：「年少苾芻亦復不應于耆宿處

【現代漢語翻譯】 現代漢語譯本：具壽憍陳如（Ajñāta Kauṇḍinya）及八萬諸天，遠離塵垢，獲得了清凈的法眼。佛陀告訴憍陳如：『你理解這個法了嗎？』回答說：『已經理解了，世尊！』『你理解這個法了嗎？』回答說：『已經理解了，善逝！』由於憍陳如理解了這個法，因此就命名為阿若憍陳如（Ajñāta的意思是解了）。 當時，地居藥叉聽到佛陀所說后，發出巨大的聲音告訴人天說：『各位應當知道！佛陀在婆羅痆斯（Varanasi）仙人墮處施鹿林中，廣泛宣說三轉十二行相法輪。由此能夠在天、人、魔、梵、沙門、婆羅門一切世間帶來巨大的利益，使一同修梵行的人迅速到達安穩涅槃之處，人天增多而阿修羅減少。』由於那位藥叉作了這樣的宣告，虛空中的諸天四大王眾都聽聞知曉。這樣輾轉相告，在剎那之間傳遍了六慾天，在須臾之間乃至傳到了梵天，普遍聽到了這個響聲，梵眾聽聞后又都普遍告知，廣泛宣說如前。因此命名這部經為三轉法輪。當時五位比丘以及人天等，聽聞佛陀所說后歡喜奉行。 當時，佛陀為五人三轉法輪，使他們出家並接近圓滿成為比丘后，這五位比丘在如來處，頻繁地呼喚佛陀的名字以及氏族，或者稱呼為具壽。佛陀告訴諸位比丘：『你們不應該在如來處呼喚我的名字以及氏族，或者稱呼為具壽。為什麼呢？如果有比丘，在如來處呼喚名字氏族以及具壽的，這是愚癡的人！在漫長的黑夜中會多受苦惱，做無利益的事情。所以你們不應該再在如來處呼喚名字等，如果再呼喚的，會得到越法罪。』正如佛陀所說不應該在如來處呼喚名字等會得到越法罪，當時有年輕的比丘，除了佛世尊，在其餘年長的比丘之處呼喚名字等乃至具壽。比丘稟告佛陀，佛陀說：『年輕的比丘也不應該在年長之處

【English Translation】 English version: The venerable Ajñāta Kauṇḍinya (Ajñāta Kauṇḍinya, meaning 'one who has understood') and eighty thousand devas (devas, meaning 'gods' or 'celestial beings') were freed from dust and defilement and attained the pure Dharma eye. The Buddha said to Kauṇḍinya, 'Do you understand this Dharma?' He replied, 'I understand, Blessed One!' 'Do you understand this Dharma?' He replied, 'I understand, Well-gone One!' Because Kauṇḍinya understood the Dharma, he was therefore named Ajñāta Kauṇḍinya (Ajñāta means 'understood'). At that time, the earth-dwelling yakshas (yakshas, a type of nature spirit) heard the Buddha's words and proclaimed in a loud voice to humans and devas, 'Know this, good people! The Buddha, in the Deer Park at Ṛṣipatana (Isipatana) in Varanasi (Varanasi, a city in India), is extensively expounding the Dharma wheel of three turnings and twelve aspects. By this, great benefit is brought to all beings in the world, including devas, humans, maras (maras, demonic forces), brahmas (brahmas, creator gods), śramaṇas (śramaṇas, wandering ascetics), and brahmins (brahmins, priests), enabling those who practice the holy life to quickly reach the peaceful place of nirvana (nirvana, liberation from suffering), increasing the number of devas and humans while decreasing the number of asuras (asuras, a type of demigod).』 Because that yaksha made such a proclamation, all the Four Great Kings among the devas in the sky heard and knew. Thus, passing on the message, in an instant it spread throughout the six desire realms, and in a moment it reached even the Brahma realm, universally hearing the sound. The Brahma assembly, having heard, then universally proclaimed it, extensively expounding as before. Therefore, this sutra is named the Three Turnings of the Dharma Wheel. At that time, the five bhikshus (bhikshus, monks) and the humans and devas, having heard the Buddha's words, joyfully practiced accordingly. At that time, the Buddha turned the Dharma wheel three times for the five people, enabling them to leave home and approach full ordination as bhikshus. These five bhikshus, in the presence of the Tathagata (Tathagata, 'one who has thus gone', an epithet of the Buddha), frequently called the Buddha by name and clan, or addressed him as 'venerable'. The Buddha told the bhikshus, 'You should not call the Tathagata by name and clan, or address him as 'venerable'. Why? If a bhikshu calls the Tathagata by name, clan, or 'venerable', that is a foolish person! In the long night, they will suffer much and do unprofitable things. Therefore, you should no longer call me by name, etc., in the presence of the Tathagata. If you do so again, you will incur a transgression.' As the Buddha said that one should not call the Tathagata by name, etc., and would incur a transgression, there was a young bhikshu who, except for the Buddha, addressed the other elder bhikshus by name, etc., even as 'venerable'. The bhikshus reported this to the Buddha, and the Buddha said, 'The young bhikshu should also not address the elders

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喚名字氏族或云具壽。然有二種呼召之事，或云大德，或云具壽。年少苾芻應喚老者為大德，老喚少年為具壽。若不爾者得越法罪。」

佛在俱尸那城壯士生地娑羅雙樹間，爾時世尊臨般涅槃告諸苾芻曰：「我為汝等已廣宣說毗奈耶藏，未曾略說。我今更為說其略教，汝等應可諦聽善思至極作意。汝等苾芻！或時有事，我從先來非遮非許。然於此事若違不清凈、順清凈者，此即是凈，應可行之。若違清凈、順不清凈者，此是不凈，即不應行。此可奉持，勿致疑惑。」

第五門第四子攝頌曰：

捨墮物不分、　　蚊幬隨意畜、 　三股杖作釜、　　應張羯恥那。

緣在室羅伐城。時有苾芻長衣犯舍，便即持衣于上座前舍，其知事人見此衣已作如是念：「今日僧伽多得利物，可賣分之。」遂即唱賣，眾共分張。時彼便廢闕。苾芻白佛，佛作是念：「犯舍之衣舍與眾僧，有如是過，由是犯衣不捨與僧。」告諸苾芻：「昔日苾芻犯舍衣舍與僧，遂被分張，事成闕乏。由是不應舍與僧眾，可與別人。若無知者，雖舍與僧亦不應分。若以長衣舍與眾僧遂即分者，此二俱得越法罪。」佛言長衣舍與別人者，時有犯長苾芻，以衣舍與無識知人，既得衣已，默然而住不知還衣。苾芻白佛，佛言：「應遣餘人教無識

【現代漢語翻譯】 現代漢語譯本：喚名字氏族或者稱為具壽（Ayushman，年長者）。然而有兩種稱呼的方式，或者稱為大德（Bhadanta，長老），或者稱為具壽。年輕的比丘應該稱呼年長的比丘為大德，年長的比丘稱呼年輕的比丘為具壽。如果不這樣稱呼，就犯了越法罪。

佛陀在拘尸那揭羅（Kushinagar）壯士生地娑羅雙樹之間，那時世尊將要進入般涅槃（Parinirvana），告訴各位比丘說：『我已經為你們廣泛宣說了毗奈耶藏（Vinaya Pitaka，戒律），沒有絲毫隱瞞。我現在再為你們說其簡要的教導，你們應當仔細聽聞，好好思考，至誠用心。各位比丘！有時遇到一些事情，我從前沒有明確禁止也沒有明確允許。然而對於這些事情，如果違背不清凈而順應清凈的，這就是清凈的，應該可以去做。如果違背清凈而順應不清凈的，這就是不清凈的，就不應該去做。這些教導應該奉行，不要產生疑惑。』

第五門第四子攝頌說：

捨墮物不分，蚊幬隨意畜， 三股杖作釜，應張羯恥那（Kathina，功德衣）。

事情發生在室羅伐悉底（Shravasti）城。當時有一位比丘因為長衣（extra robe）犯了捨墮（Nissaggiya，應捨棄之罪），於是立即拿著這件衣服在上座（senior monk）面前捨棄。管理僧眾事務的人看到這件衣服后，心中想：『今天僧團得到了很多利益，可以賣掉分給大家。』於是就公開叫賣，大家一起分了。這時那位比丘就缺少了衣服。比丘稟告佛陀，佛陀心想：『犯捨墮的衣服舍給僧團，有這樣的過失，因此犯捨墮的衣服不應該舍給僧團。』告訴各位比丘：『從前有比丘犯捨墮的衣服舍給僧團，結果被分掉了，事情造成了缺少。因此不應該舍給僧眾，可以舍給別人。如果沒有認識的人，即使舍給僧團也不應該分掉。如果把長衣舍給僧眾然後就分掉的，這兩種人都犯了越法罪。』佛陀說長衣舍給別人這件事，當時有犯長衣的比丘，把衣服舍給沒有識別能力的人，那人得到衣服后，默默地站在那裡，不知道歸還衣服。比丘稟告佛陀，佛陀說：『應該派其他人去教導沒有識別能力的人』

【English Translation】 English version: Calling someone by their name, clan, or as 'Ayushman' (Ayushman, venerable one). There are two ways of addressing someone: either as 'Bhadanta' (Bhadanta, elder) or as 'Ayushman'. A junior Bhikshu (monk) should address a senior one as 'Bhadanta', and a senior one should address a junior one as 'Ayushman'. Failure to do so constitutes a transgression.

The Buddha was in Kushinagar (Kushinagar), at the Sala (Shorea robusta) grove, the birthplace of a strongman. At that time, as the World Honored One was about to enter Parinirvana (Parinirvana, complete nirvana), he addressed the Bhikshus (monks), saying: 'I have extensively explained the Vinaya Pitaka (Vinaya Pitaka, collection of monastic rules) to you, without omitting anything. Now, I will give you a concise teaching. You should listen carefully, contemplate well, and apply your minds fully. O Bhikshus! Sometimes there are matters that I have neither explicitly prohibited nor explicitly permitted. However, regarding these matters, if something is contrary to impurity but conducive to purity, then it is pure and should be practiced. If something is contrary to purity but conducive to impurity, then it is impure and should not be practiced. These teachings should be upheld, and you should not have any doubts.'

The verse from the fourth sub-section of the fifth chapter says:

Abandoned items should not be divided, mosquito nets can be kept at will, A tripod can be used as a pot, Kathina (Kathina, robe offering ceremony) should be spread.

The incident occurred in Shravasti (Shravasti). At that time, a Bhikshu committed a Nissaggiya (Nissaggiya, offense requiring forfeiture) offense due to having an extra robe (long robe). He immediately took the robe and relinquished it before a senior monk (senior monk). The person in charge of monastic affairs saw the robe and thought: 'Today, the Sangha (monastic community) has received many benefits; we can sell it and distribute the proceeds.' So, he announced the sale, and everyone shared the proceeds. As a result, that Bhikshu was left without a robe. The Bhikshu reported this to the Buddha, who thought: 'There is such a fault in giving an item requiring forfeiture to the Sangha; therefore, items requiring forfeiture should not be given to the Sangha.' He told the Bhikshus: 'In the past, a Bhikshu gave an item requiring forfeiture to the Sangha, and it was divided, resulting in a shortage. Therefore, it should not be given to the Sangha; it can be given to someone else. If there is no one who recognizes it, even if it is given to the Sangha, it should not be divided. If a long robe is given to the Sangha and then divided, both parties commit a transgression.' The Buddha spoke about giving the long robe to someone else. At that time, there was a Bhikshu who had committed the offense of having a long robe and gave it to someone without discernment. After receiving the robe, that person stood silently, not knowing to return it. The Bhikshu reported this to the Buddha, who said: 'You should send someone else to teach the person without discernment.'

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者，若還者善。若不與者，應強奪取而守持之。此舍衣者乃是作法、非是全與，然舍衣時求知法者，然後當舍。」

緣在廣嚴城。時諸苾芻為蚊蚋唼食，爪搔癢時遍身血出。俗旅見時問其何故？苾芻具答，彼言：「聖者！仁等豈可不畜蚊幬耶？」答曰：「世尊不許，欲何所畜？」報言：「世尊大悲，此應聽許。」苾芻白佛，佛言：「聽諸苾芻畜其蚊幬。」苾芻不知當如何作？佛言：「周十二肘，于上安蓋。蓋長四肘、闊二肘，隨身高下䌵帶懸垂。」直縫留門蚊蟲還入，佛言：「不應盡縫，應留少許相掩作門，熱應搖扇。若下邊蚊入，可以氈席或將余物壓之，勿令得入。」

緣處同前。佛言用水應漉者，時諸苾芻以手捉羅遂致勞倦，佛言：「繫於杖上開羅取水。」如是用時仍猶勞倦，佛言：「持三股杖以繩系杖。」繩不肯住，佛言：「近上應穿為三孔，以繩貫系，或安鐵镮寬開三股，羅繫於二開羅受水。」瀉水之時溢出流地，佛言：「用心瀉水勿令溢出。」瓨底無倦隨處傾側，佛言：「安棬，勿令瓨動。」水在羅中急過不住，令蟲悶絕，佛言：「應可羅中安物。」苾芻不解，佛言：「或砂或干牛糞，應以水濕安在羅中。」水猶不住，佛言：「應作承水器。」苾芻不知如何作器？佛言：「器有二種：謂銅及瓦

【現代漢語翻譯】 現代漢語譯本：如果有人歸還（衣服），那是好事。如果不歸還，應該強行奪取並守住它。這種舍衣的行為是按照儀軌進行的，並非完全贈與，所以在舍衣時，應該尋找懂得儀軌的人，然後才進行舍衣。"

這件事發生在廣嚴城（Vaishali，古印度城市）。當時，一些比丘（bhikshu，佛教僧侶）被蚊蚋叮咬，用指甲搔癢時全身出血。一些俗人看到后問他們原因。比丘們如實回答，那些俗人說：『聖者！你們難道不應該使用蚊帳（mosquito net）嗎？』比丘們回答說：『世尊（釋迦牟尼佛的尊稱）不允許，我們能用什麼呢？』俗人說：『世尊大慈大悲，應該允許使用蚊帳。』比丘們將此事稟告佛陀，佛陀說：『允許比丘們使用蚊帳。』比丘們不知道該如何製作蚊帳。佛陀說：『（蚊帳的）周長應該是十二肘（hasta，古印度長度單位），上面安裝頂蓋。頂蓋長四肘、寬二肘，根據身高的高低用帶子懸掛。』直接縫合導致蚊蟲仍然進入，佛陀說：『不應該完全縫合，應該留少許空隙相互遮掩作為門，天氣熱的時候應該搖扇。如果蚊蟲從下面進入，可以用氈席或者其他東西壓住，不要讓蚊蟲進入。』

這件事的發生地點與之前相同。佛陀說應該用濾水器（water strainer）濾水，當時比丘們用手拿著濾水器，因此感到勞累，佛陀說：『將濾水器繫在木杖上取水。』即使這樣使用仍然感到勞累，佛陀說：『用三股杖用繩子繫住木杖。』繩子容易滑落，佛陀說：『在靠近上方的地方應該鉆三個孔，用繩子穿過繫住，或者安裝鐵環，寬開三股，將濾水器繫在兩個股上取水。』倒水的時候水溢出流到地上，佛陀說：『用心倒水，不要讓水溢出。』水罐（kundika，一種水瓶）底部沒有圈墊，容易傾倒，佛陀說：『安上圈墊，不要讓水罐晃動。』水在濾水器中快速流過，導致蟲子悶死，佛陀說：『應該在濾水器中放置一些東西。』比丘們不明白，佛陀說：『或者放沙子，或者放乾燥的牛糞，應該用水浸濕後放在濾水器中。』水仍然快速流過，佛陀說：『應該製作一個承水器。』比丘們不知道如何製作承水器，佛陀說：『承水器有兩種：一種是銅製的，一種是瓦制的。』

【English Translation】 English version: 'If someone returns (the robe), that is good. If they do not return it, one should forcibly take it back and keep it. This act of giving away a robe is done according to the ritual, it is not a complete donation. Therefore, when giving away a robe, one should seek someone who knows the ritual, and then give it away.'

The incident occurred in Vaishali (Vaishali, an ancient Indian city). At that time, some bhikshus (bhikshu, Buddhist monks) were bitten by mosquitoes and gnats, and when they scratched the itch with their nails, blood came out all over their bodies. Some laypeople saw this and asked them why. The bhikshus answered truthfully, and those laypeople said, 'Venerable ones! Shouldn't you use mosquito nets (mosquito net)?' The bhikshus replied, 'The World-Honored One (a respectful title for Shakyamuni Buddha) does not allow it, what can we use?' The laypeople said, 'The World-Honored One is greatly compassionate, he should allow the use of mosquito nets.' The bhikshus reported this matter to the Buddha, and the Buddha said, 'Allow the bhikshus to use mosquito nets.' The bhikshus did not know how to make mosquito nets. The Buddha said, 'The circumference (of the mosquito net) should be twelve hasta (hasta, an ancient Indian unit of length), and a cover should be installed on top. The cover should be four hasta long and two hasta wide, and the straps should be hung according to the height of the person.' Direct sewing caused mosquitoes to still enter, the Buddha said, 'It should not be completely sewn, a small gap should be left to overlap as a door, and a fan should be used when it is hot. If mosquitoes enter from below, a felt mat or other things can be used to press it down, so that mosquitoes cannot enter.'

The place where this incident occurred is the same as before. The Buddha said that water should be filtered with a water strainer (water strainer). At that time, the bhikshus held the water strainer with their hands, and therefore felt tired. The Buddha said, 'Tie the water strainer to a wooden stick to draw water.' Even using it this way, they still felt tired. The Buddha said, 'Use a three-pronged stick to tie the wooden stick with a rope.' The rope easily slipped off. The Buddha said, 'Three holes should be drilled near the top, and the rope should be threaded through and tied, or iron rings should be installed, with the three prongs wide open, and the water strainer should be tied to two prongs to draw water.' When pouring water, the water overflowed and flowed to the ground. The Buddha said, 'Pour water carefully, do not let the water overflow.' The bottom of the kundika (kundika, a type of water bottle) had no ring base, and it was easy to tip over. The Buddha said, 'Install a ring base, do not let the kundika shake.' The water flowed quickly through the water strainer, causing the insects to suffocate. The Buddha said, 'Some things should be placed in the water strainer.' The bhikshus did not understand. The Buddha said, 'Either put sand, or put dry cow dung, it should be wetted with water and placed in the water strainer.' The water still flowed quickly. The Buddha said, 'A water container should be made.' The bhikshus did not know how to make a water container. The Buddha said, 'There are two types of water containers: one is made of copper, and the other is made of earthenware.'

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。」苾芻以手持碗遂致疲勞，佛言：「不應手持。可於碗邊穿作三孔，以繩系之懸在三股叉上方便令牢，應以羅角置在器中存養蟲命。若其羅密水不下者，應以滑杖羅外打之。」苾芻于不滿瓨內而觀於水，不能見蟲，佛言：「瀉水滿瓨令其不動已，方可觀察。」水上有塵，觀蟲不見，佛言：「去塵方察，若以小蟲示他人時將指頭示。」小蟲行急見不分明，佛言：「應以茅端及草莛等而指示之。」苾芻得蟲時，于井口上而覆其羅，蟲雖落水多並悶絕或時致死，佛言：「應作放生器覆水在中。」苾芻即用此罐滿而放下滿而引出，蟲仍依舊，佛言：「應以比器盛蟲放下，至水覆之空而引出。」苾芻不解，「應別作放生器。」時有無器可得，佛言：「可以繩系羅方便投下，斟酌蟲去然後牽出。」(其放生器者，但為西國久行，人皆共解。東夏先來落漠，故亦須委其儀，若不具陳無由曉悟。其器任用銅鐵瓦木。若擬隨身將去，可用銅作受二三升，即是舊來小銅罐子，遂施銅系，令穿手得過，底傍一邊須安銅鉤，可受小竹箸頭。若乞食去時，穿在左臂以衣掩蓋，右手攜缽。乞得食已，隨至一家安置飯缽，自將凈繩一條如粗筋許，隨井深淺系罐取水，濾以小羅斟酌得足，即以繩一頭穿鉤急系，抬繩使起與罐子系齊，即于繩上系小鐵鉤

【現代漢語翻譯】 現代漢語譯本 比丘用手拿著缽，因此感到疲勞，佛說：『不應該用手拿著。可以在缽的邊緣打三個孔，用繩子繫住，懸掛在三股叉上，使其牢固，應該用羅角放在器皿中，儲存蟲子的生命。如果羅太密，水下不去，應該用光滑的棍子在羅的外面敲打。』 比丘在不滿的罐子里觀察水，不能看到蟲子，佛說：『把水倒滿罐子，使其不動，才可以觀察。』 水上有灰塵，觀察蟲子看不見，佛說：『去掉灰塵再觀察，如果用小蟲子給別人看時，用手指指。』 小蟲子行動迅速，看不清楚，佛說：『應該用茅草尖和草莖等來指示。』 比丘得到蟲子時，在井口上覆蓋羅，蟲子雖然落入水中，但大多悶絕或有時致死，佛說：『應該做放生器，覆蓋在水中。』 比丘就用這個罐子裝滿水放下，裝滿水引出，蟲子仍然如舊，佛說：『應該用別的器皿盛蟲子放下，到水裡覆蓋，空著引出。』 比丘不理解，『應該另外做放生器。』 當時沒有器皿可以得到，佛說：『可以用繩子繫住羅，方便地投下去，斟酌著蟲子離開，然後牽出來。』（這個放生器，只是因為西國長期使用，人們都共同理解。東夏先來落漠，所以也必須詳細說明它的儀軌，如果不詳細陳述，就無法理解。這個器皿可以用銅鐵瓦木製作。如果打算隨身攜帶，可以用銅製作，能裝二三升，就是舊來的小銅罐子，於是施加銅系，讓手可以穿過，底部旁邊一邊必須安裝銅鉤，可以承受小竹筷子的頭部。如果去乞食時，穿在左臂上，用衣服掩蓋，右手拿著缽。乞討到食物后，隨便到一家安置飯缽，自己拿一條幹凈的繩子，像粗筋一樣，根據井的深淺繫住罐子取水，用小羅過濾，斟酌得足夠了，就用繩子一頭穿過鉤子，緊緊繫住，抬起繩子，使繩子與罐子系齊，就在繩子上繫上小鐵鉤。）

【English Translation】 English version The Bhikshu (monk) felt tired from holding the bowl in his hand, and the Buddha said, 'You should not hold it in your hand. You can make three holes in the edge of the bowl, tie it with a rope, and hang it on a three-pronged fork to make it secure. You should place a 'luojiao' (a type of filter cloth) in the container to preserve the lives of the insects. If the 'luo' (filter) is too dense and the water cannot pass through, you should knock on the outside of the 'luo' with a smooth stick.' The Bhikshu looked at the water in the unfilled 'weng' (earthen jar) and could not see the insects. The Buddha said, 'Fill the 'weng' with water so that it is still, and then you can observe.' There was dust on the water, and he could not see the insects. The Buddha said, 'Remove the dust and then observe. If you are showing small insects to others, point with your finger.' The small insects moved quickly and were not clearly visible. The Buddha said, 'You should point them out with the tip of a 'mao' (thatch grass) or a 'caoting' (grass stem).' When the Bhikshu caught the insects, he covered the 'luo' over the well opening. Although the insects fell into the water, most of them were suffocated or sometimes died. The Buddha said, 'You should make a 'fangshengqi' (life-releasing container) to cover the water.' The Bhikshu then used this jar, filled it with water, lowered it, filled it with water, and pulled it out, but the insects remained the same. The Buddha said, 'You should use another container to hold the insects, lower it into the water to cover them, and then pull it out empty.' The Bhikshu did not understand, 'You should make a separate 'fangshengqi' (life-releasing container).' At that time, there was no container available. The Buddha said, 'You can tie the 'luo' with a rope and conveniently lower it, carefully letting the insects leave, and then pull it out.' (This 'fangshengqi' (life-releasing container) is only because it has been used for a long time in the Western countries, and people all understand it. The Eastern Xia (China) has been desolate in the past, so it is necessary to explain its rituals in detail. If it is not explained in detail, it will not be understood. This container can be made of copper, iron, tile, or wood. If you plan to carry it with you, you can make it of copper, which can hold two or three 'sheng' (a unit of volume), which is the old small copper jar. Then apply a copper tie so that the hand can pass through, and a copper hook must be installed on one side of the bottom, which can bear the head of a small bamboo chopstick. If you go to beg for food, wear it on your left arm and cover it with clothes, and carry a bowl in your right hand. After begging for food, go to a house to place the rice bowl, and take a clean rope, like a thick tendon, tie the jar according to the depth of the well to fetch water, filter it with a small 'luo' (filter), and carefully get enough, then thread one end of the rope through the hook and tie it tightly, lift the rope to make the rope align with the jar, and tie a small iron hook on the rope.)

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。鉤繫起時務令平穩勿使傾側，並豫先作了不得臨時求覓。即以小羅覆蟲罐內，徐徐放下至水縱鉤，拔繩令覆，再三下濯方牽出井。此是乞食之儀也。若在寺者，即以常用井索鐵罐覆之，如前安置少有別處，底傍著鐵镮可容三指，以罐鉤內中抬起系齊，同前著鉤覆蟲在中，下令至水準法翻覆，假令深井亦得為之。若別畜繩恐成勞擾，若井深處或可別為盆貯，或可送往河池，寫水竟時還須滌器，斯其法也。夫以如來聖教慈悲為本，所制戒律罪有性遮，遮輕性重，性罪之內殺生最初，是故智人理宜存護。若將此為輕者，何更重哉？若能作者，現在得長命果報，來世當生凈土。且神州之地四百餘城，出家之人動有萬計，于濾水事存心者寡，習俗生常見輕佛教，不可一一門到口傳，冀諸行人遞相教習。設使學通三藏、坐證四禪，鎮想無生澄心空理，若不護命，不免佛所訶責，十惡初罪誰代受之？且如見有屠兒牽羊入寺，不過數口放作長生，眾共看之彈指稱善，寧知房內用水日殺千生萬生？既知教理，宜應細羅細察，自利利物善護善思。復有令人耕田畎植，規求小利不見大尤，水陸俱傷殺生無數。斯之罪咎欲如之何？直知束手泉門任他分判。故經云：「殺生之人當墮地獄、餓鬼、畜生，設得為人短命多病。」嗚呼！此苦誰當用之

？脫有能為，善哉！甚善！龍花初會共結慈緣，廣如別傳此不煩也)

時諸苾芻每用羅竟，不數洗濯、不捩干、不日暴、不翻轉，令羅疾壞，佛言：「凡用羅者，應為洗等。若不作者得越法罪。」時有苾芻濾大眾水，徒眾既多遂生勞倦，佛言：「若眾大羅遲水不供者，應作濾水釜。」苾芻不知如何作？佛言：「若銅鐵瓦應作釜形，底下為孔大如盞許，作蓮臺形可高四指，上安多孔大如粗箸。上以疊裹或用絹布，纏以細繩于中濾水，用了洗覆如上準為。」

時諸苾芻以虱壁虱及諸蟲類，懸棄于地彼便悶絕。苾芻白佛，佛言：「凡是生命不應懸棄，亦不應隨處輒為棄擲。虱安故帛，此若無者可安木孔。墻隙壁虱置青草中，此若無者置涼冷處。若更有餘蟲，可於所宜處安置。」具壽鄔波離請世尊曰：「濾漉之水不觀得飲不？」佛言：「不得，由不觀故。」「大德！不濾之水觀得飲不？」佛言：「得，以觀察故。」

緣處同前。如佛所說，眾安居了應張羯恥那衣。時勝光王聞佛許已，便以羯恥那衣寄奉大眾；勝鬘夫人及行雨夫人給孤長者，及諸居士敬信之流，咸送多衣以充僧用。時諸苾芻但取一衣作羯恥那，余皆還主。王聞是已報言：「聖者！我等此物已舍與僧，如何今者更重收取？」苾芻白佛，佛言：「

【現代漢語翻譯】 現代漢語譯本：『脫有能為，善哉！甚善！龍華初會共結慈緣，廣如別傳此不煩也。』（脫有能為：指擺脫煩惱，獲得解脫的能力。龍華初會：指彌勒佛將來在龍華樹下成佛，與大眾相會的盛事。慈緣：慈悲的因緣。別傳：其他的傳記。） 當時，一些比丘經常使用羅（過濾水的器具），卻不經常清洗、不擰乾、不放在太陽下曝曬、也不翻轉，導致羅很快損壞。佛說：『凡是使用羅的人，應該清洗等等。如果不這樣做，就犯了越法的罪過。』當時有比丘過濾大眾飲用水，因為人數眾多而感到勞累。佛說：『如果大眾需要大量用水，而羅供水太慢，應該製作濾水釜。』比丘們不知道如何製作。佛說：『可以用銅、鐵、瓦製作成釜的形狀，底部開一個像小杯子一樣大的孔，做成蓮臺的形狀，大約四指高，上面安上許多像粗筷子一樣粗細的孔。上面用布疊起來包裹，或者用絹布，纏上細繩，在其中過濾水，用完后清洗並倒扣，像上面說的那樣做。』 當時，一些比丘把虱子、壁虱以及各種蟲類，懸掛丟棄在地上，它們因此悶絕。比丘稟告佛，佛說：『凡是生命，不應該懸掛丟棄，也不應該隨意丟棄。虱子安放在舊布上，如果沒有舊布，可以安放在木頭的孔里。墻縫裡的壁虱放置在青草中，如果沒有青草，就放置在涼爽的地方。如果還有其他的蟲子，可以在適合它們的地方安置。』具壽鄔波離（Upali）請問世尊說：『沒有觀察過的過濾水可以飲用嗎？』佛說：『不可以，因為沒有觀察。』『大德！沒有過濾的水，觀察過之後可以飲用嗎？』佛說：『可以，因為經過觀察。』 （緣處同前：指事情發生的地點和背景與之前所述相同。）如同佛所說，大眾安居結束后，應該張羯恥那衣（Kathina，一種特殊的袈裟）。當時勝光王（King Prasenajit）聽聞佛允許這樣做后，便將羯恥那衣寄奉給大眾；勝鬘夫人（Queen Srimala）以及行雨夫人、給孤長者（Anathapindika），以及其他敬信的居士們，都送來很多衣服來充作僧眾的用度。當時，一些比丘只取一件衣服作為羯恥那衣，其餘的都還給施主。國王聽聞此事後說：『聖者！我們這些東西已經舍給僧眾了，為什麼現在又重新收回去呢？』比丘稟告佛，佛說：

【English Translation】 English version: 『Excellent! Very good! May we together form a compassionate bond at the first Dragon Flower Assembly, as widely described in other biographies, so I won't elaborate here.』 (脫有能為: 'Tuo You Neng Wei' refers to the ability to escape from afflictions and attain liberation. 龍華初會: 'Long Hua Chu Hui' refers to the grand assembly when Maitreya Buddha attains enlightenment under the Dragon Flower Tree in the future. 慈緣: 'Ci Yuan' means compassionate affinity. 別傳: 'Bie Zhuan' means other biographies.) At that time, some Bhikshus frequently used the 'ro' (羅, a water filtering device) but did not wash it often, did not wring it dry, did not expose it to the sun, nor turn it over, causing the 'ro' to quickly deteriorate. The Buddha said, 'Whoever uses the 'ro' should wash it, etc. If one does not do so, one commits a transgression.' At that time, a Bhikshu was filtering water for the Sangha, and because there were many people, he became tired. The Buddha said, 'If the Sangha needs a large supply of water and the 'ro' is too slow, a water-filtering cauldron should be made.' The Bhikshus did not know how to make it. The Buddha said, 'One can use copper, iron, or earthenware to make a cauldron shape, with a hole at the bottom about the size of a small cup, shaped like a lotus pedestal, about four fingers high, with many holes on top about the thickness of coarse chopsticks. The top should be wrapped with layers of cloth, or silk, and tied with fine rope to filter the water. After use, wash and invert it, as described above.' At that time, some Bhikshus hung and discarded lice, ticks, and various insects on the ground, causing them to suffocate. The Bhikshus reported this to the Buddha, who said, 'No living being should be hung and discarded, nor should they be casually thrown away. Lice should be placed on old cloth; if there is no old cloth, they can be placed in a hole in the wood. Ticks from wall crevices should be placed in green grass; if there is no green grass, they should be placed in a cool place. If there are other insects, they should be placed in a suitable place.' The Venerable Upali (鄔波離) asked the World Honored One, 'Can filtered water that has not been inspected be drunk?' The Buddha said, 'No, because it has not been inspected.' 'Great Virtue! Can unfiltered water that has been inspected be drunk?' The Buddha said, 'Yes, because it has been inspected.' (緣處同前: 'Yuan Chu Tong Qian' means the location and background of the event are the same as previously described.) As the Buddha said, after the Sangha's retreat (安居, Ango), the Kathina (羯恥那) robe should be spread out. At that time, King Prasenajit (勝光王) heard that the Buddha had permitted this, so he sent Kathina robes to the Sangha. Queen Srimala (勝鬘夫人), Lady Varshika (行雨夫人), Anathapindika (給孤長者), and other faithful lay practitioners all sent many robes to be used by the Sangha. At that time, some Bhikshus only took one robe as the Kathina robe and returned the rest to the donors. When the king heard this, he said, 'Venerable ones! We have already donated these items to the Sangha, why are they now being taken back?' The Bhikshus reported this to the Buddha, who said:

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由是我今聽諸苾芻受取此衣，隨彼多衣應差多人作張衣者，當取其一作法守持，余應舉畜，當爲僧伽作安居利物。」

第五門第五子攝頌曰：

死後囑授別、　　委寄者身死、 　他方通委寄、　　若死對餘人。

緣在室羅伐城。時此城中有一長者誕生三子，其最小者于佛法出家遊行人間，去後未久父便遇病，將死之際總命諸親，告二子曰：「家中所有，咸可收來。」彼便集聚遣為三分，「二子人各與一，其餘一分與出家者。」作是記已，因即命終。如有頌曰：

「積聚皆消散，　　崇高必墮落； 　合會終別離，　　有命咸歸死。」

時彼二子如法焚葬憂慘而居，彼出家者聞父身亡便生是念：「我有兄弟，今可言歸，為其說法。」既到舍已，兄弟相見共盡哀情，兄曰：「弟不須哭，父亡之日，遣留一分財物相與。」弟作是念：「如世尊說，死後與者不成善與。」遂不受之。苾芻白佛，佛言：「俗人死者有希望心，苾芻死時心無希望。此是俗人有希望心，取時無過隨意應用。」

緣處同前。時有苾芻身嬰疾病，告余苾芻曰：「當好瞻侍我，我有衣缽當屬於汝。」彼便看侍，不久命終。彼見身死，便取衣缽安已房中，時諸苾芻共來借問：「亡者衣缽今何所在？」答言：「彼已與我。」具

【現代漢語翻譯】 現代漢語譯本：因此，我現在聽從各位比丘的意見，接受這些衣物。如果衣物過多，應該指派多人負責縫製，從中選取一件作為如法持守的衣物，其餘的應該收起來，作為僧團安居時的利益之物。

第五門第五子的攝頌說：

死後囑託的差別，委託者身亡， 在他方委託，如果死亡就交給其他人。

這件事發生在室羅伐城（Śrāvastī，古印度城市）。當時，城裡有一位長者生了三個兒子，其中最小的兒子在佛法中出家修行。他出家后不久，父親就生病了，臨終時召集所有親屬，告訴兩個兒子說：『家中的所有財產，都可以收攏過來。』他們便把財產聚集起來，分成三份，『兩個兒子每人一份，剩餘的一份留給出家的兒子。』交代完畢后，長者就去世了。正如頌文所說：

『積聚的終將消散，崇高的必將墮落； 相聚的終將離別，有生命的終將歸於死亡。』

當時，那兩個兒子如法地安葬了父親，憂傷地生活著。那位出家的兒子聽說父親去世了，就想：『我有兩個哥哥，現在可以回家，為他們說法。』於是他回到家中，兄弟相見，共同表達哀思。哥哥們說：『弟弟不必悲傷，父親去世那天，留下一份財產給你。』弟弟心想：『正如世尊所說，死後給予的，不算真正的給予。』於是沒有接受。比丘們將此事稟告佛陀，佛陀說：『世俗之人去世后還有希望心，比丘去世時心中沒有希望。這是世俗之人有希望心，接受時沒有過錯，可以隨意使用。』

這件事也發生在之前的室羅伐城。當時，有一位比丘身患疾病，告訴其他比丘說：『你們要好好照顧我，我的衣缽將來屬於你們。』他們便照顧他，不久之後，這位比丘就去世了。照顧他的比丘看到他去世了，便把衣缽收好放在自己的房間里。當時，其他比丘來借用，問道：『亡者的衣缽現在在哪裡？』他回答說：『他已經給我了。』

【English Translation】 English version: 'Therefore, I now listen to the Bhikshus (bhikkhus, Buddhist monks) to receive these robes. If there are too many robes, several people should be assigned to sew them. One of them should be chosen as the robe to be kept according to the Dharma (teachings of the Buddha), and the rest should be stored as benefits for the Sangha (Buddhist monastic community) during the rainy season retreat.'

The summary verse of the fifth son of the fifth gate says:

The difference in entrusting after death, the entruster dies, Entrusting in another place, if death occurs, it is given to others.

This event took place in Śrāvastī (ancient Indian city). At that time, there was a wealthy man in the city who had three sons. The youngest son became a monk in the Buddha's Dharma. Not long after he became a monk, his father fell ill. On his deathbed, he summoned all his relatives and told his two sons: 'All the property in the house can be collected.' They gathered the property and divided it into three parts, 'Each of the two sons gets one part, and the remaining part is left for the monk son.' After giving these instructions, the wealthy man passed away. As the verse says:

'Accumulations will eventually dissipate, the lofty will surely fall; Meetings will eventually lead to separations, and all living beings will return to death.'

At that time, the two sons buried their father according to the Dharma and lived in sorrow. The monk son heard that his father had passed away and thought: 'I have two brothers, now I can go home and preach the Dharma to them.' So he returned home, and the brothers met and expressed their grief together. The brothers said: 'Brother, don't be sad. On the day of our father's death, he left a portion of the property for you.' The monk thought: 'As the World Honored One (Buddha) said, what is given after death is not a true giving.' So he did not accept it. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'Worldly people have hope even after death, but Bhikshus have no hope in their hearts when they die. This is because worldly people have hope, so there is no fault in accepting it, and it can be used as one pleases.'

This event also took place in the aforementioned Śrāvastī. At that time, there was a Bhikshu who was ill and told the other Bhikshus: 'You must take good care of me, and my robes and bowl will belong to you in the future.' They took care of him, and soon after, this Bhikshu passed away. The Bhikshu who took care of him saw that he had passed away, so he put away the robes and bowl in his room. At that time, other Bhikshus came to borrow them and asked: 'Where are the deceased's robes and bowl now?' He replied: 'He has already given them to me.'

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告其事。苾芻白佛，佛言：「彼之愚人，生存在日何不相與，死後方施？無如是法，云死方與。應索其物，大眾共分，準分應與。」

緣處同前。時有苾芻對彼苾芻分別衣物，忽爾身亡。彼苾芻便取其物置己房中，舁彼屍骸既焚燒已還歸房內。時知事人入亡者室，次第觀察見其衣缽及濾水羅，尋將此物來至眾內。苾芻問曰：「此物且來，余有多物，何不將來？」答曰：「房中唯此，更無他物。」餘人報曰：「有一苾芻是其知友，若問彼者知其有無。」問彼答曰：「對我分別，我取其衣。」苾芻白佛，佛言：「此是作法，不應便留，可奪取共分。」

緣處同前。時有苾芻對彼分別衣，彼忽命過，此便持衣舍與僧伽。大眾問曰：「此是誰物？」答言：「我物對彼分別，彼遂身亡，我持此物舍與大眾。」苾芻白佛，佛言：「作法應爾，雖對分別，物不屬彼，當自取用。」

緣處同前。復有苾芻對他苾芻分別衣物，所對苾芻忽然歸俗，后時憶念：「彼某甲苾芻，曾於我所分別其衣。我雖還俗，彼物屬我，我宜就索。」既至彼已報言：「聖者！仁曾對我，分別衣物，今可與我。」苾芻白佛，佛作是念：「由諸苾芻以彼苾芻為委寄者，即還對彼而作分別，有如是過，是故我今制諸苾芻，不應對彼委寄之人分別衣

【現代漢語翻譯】 現代漢語譯本：

將這件事告訴了佛陀。比丘稟告佛陀，佛陀說：『那個愚蠢的人，活著的時候為什麼不互相贈與，死了之後才施捨？沒有這樣的規矩，說死了之後才給。應該索取他的財物，大眾共同分配，按照應得的份額給予。』 緣起的地方和前面一樣。當時有個比丘對著另一個比丘分配衣物，忽然身亡。那個比丘就拿走他的東西放在自己的房間里，抬著他的屍體焚燒完畢后回到房間。當時負責僧團事務的人進入亡者的房間，依次檢視，看見了他的衣缽和濾水羅，就拿著這些東西來到大眾中。比丘們問道：『這些東西先拿來，還有很多東西，為什麼不拿來？』回答說：『房間里只有這些，沒有其他東西了。』其他人說：『有個比丘是他的朋友，如果問他，就知道有沒有。』問他，他回答說：『（他）對著我分配，我拿走了他的衣服。』比丘稟告佛陀，佛陀說：『這是作法（既定的規矩），不應該就此留下，可以奪取來共同分配。』 緣起的地方和前面一樣。當時有個比丘對著另一個比丘分配衣服，那個比丘忽然去世，這個比丘就把衣服捐獻給僧伽（僧團）。大眾問道：『這是誰的東西？』回答說：『我的東西對著他分配，他於是身亡，我把這東西捐獻給大眾。』比丘稟告佛陀，佛陀說：『作法應該是這樣，雖然對著他分配，東西不屬於他，應當自己拿去用。』 緣起的地方和前面一樣。又有個比丘對著其他比丘分配衣物，所對的比丘忽然還俗，後來想起：『那個某甲比丘，曾經在我這裡分配他的衣服。我雖然還俗，那些東西屬於我，我應該去索要。』到了那裡之後說道：『聖者！您曾經對著我，分配衣物，現在可以給我了。』比丘稟告佛陀，佛陀這樣想：『由於各位比丘把那個比丘當作委託人，就還對著他而作分配，有這樣的過失，所以我現在規定各位比丘，不應該對著那些委託的人分配衣服。』

【English Translation】 English version:

Told the matter to the Buddha. The Bhikshu (Buddhist monk) reported to the Buddha, and the Buddha said, 'That foolish person, why didn't they give to each other while alive, and only give after death? There is no such rule, saying to give only after death. One should demand his belongings, and the assembly should distribute them together, giving according to the share that is due.' The origin is the same as before. At that time, there was a Bhikshu who was distributing clothes to another Bhikshu, and suddenly died. That Bhikshu then took his belongings and put them in his own room, carried his corpse, burned it, and returned to his room. At that time, the person in charge of the Sangha (Buddhist monastic community) entered the deceased's room, inspected it in order, and saw his robes and water filter, and brought these things to the assembly. The Bhikshus asked, 'Bring these things first, there are many other things, why not bring them?' He replied, 'There are only these in the room, there are no other things.' Others said, 'There is a Bhikshu who is his friend, if you ask him, he will know whether there are any.' When asked, he replied, 'He was distributing to me, and I took his clothes.' The Bhikshu reported to the Buddha, and the Buddha said, 'This is the established rule, it should not be kept, it can be taken and distributed together.' The origin is the same as before. At that time, there was a Bhikshu who was distributing clothes to another Bhikshu, and that Bhikshu suddenly passed away, and this Bhikshu donated the clothes to the Sangha. The assembly asked, 'Whose things are these?' He replied, 'My things were being distributed to him, and he then died, and I donated these things to the assembly.' The Bhikshu reported to the Buddha, and the Buddha said, 'The established rule should be like this, although it was being distributed to him, the things do not belong to him, one should take them for oneself.' The origin is the same as before. Again, there was a Bhikshu who was distributing clothes to other Bhikshus, and the Bhikshu to whom he was distributing suddenly returned to lay life, and later remembered: 'That Bhikshu so-and-so, once distributed his clothes to me. Although I have returned to lay life, those things belong to me, I should go and demand them.' After arriving there, he said: 'Venerable one! You once distributed clothes to me, now you can give them to me.' The Bhikshu reported to the Buddha, and the Buddha thought: 'Because the Bhikshus regard that Bhikshu as a trustee, they still distribute to him, there is such a fault, therefore I now prescribe that the Bhikshus should not distribute clothes to those who are trustees.'

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物，作者得越法罪。」

緣處同前。復有苾芻對他苾芻分別衣物，其所對者是斗諍人，常與苾芻諍競紛擾，既懷瞋忿便欲出去，其分別衣人見去啼泣，報言：「勿去！」雖復苦留，而不肯住。諸人謂曰：「汝勿留此，好為斗諍，亂惱眾人。」答言：「如何我不留住？我常對此分別衣物，余處無有委寄之人。」苾芻白佛，佛言：「若委寄苾芻設居海外，但令身在，遙指委寄亦無有過。」時有苾芻于極遠方，指他苾芻作委寄人，彼便命過。苾芻聞時，已經多日不知云何？苾芻白佛，佛言：「初既聞已，所有新舊物即于餘人而作委寄。」

第五門第六子攝頌曰：

界外不與欲、　　將行不展轉、 　說戒隨意事、　　違者並招愆。

緣處同前。時六眾苾芻雖居界外，亦與界內者欲。苾芻白佛，佛言：「不應在界外與界內人慾。」見佛不許，時有苾芻欲出界外，臨將發足僧伽有事，六眾即便強令說欲。苾芻白佛，佛言：「欲出界者不應取欲。」六眾聞已遂于界外更互與欲，乃至六人展轉相與。苾芻白佛，佛言：「不應界外展轉與欲，作者得越法罪。」

緣處同前。如世尊說半月應說戒者，六眾便於界外慾與清凈，佛言：「不應如是。」又取將行者欲，又于界外展轉取欲清凈，廣如前說，佛言：「

【現代漢語翻譯】 現代漢語譯本：如果作者違背了這些規定，就會觸犯越法罪。

事情的起因和地點與之前相同。又有一位比丘為另一位比丘分發衣物，而接受分發衣物的比丘是個好爭鬥的人，經常與比丘們爭吵不休，心懷嗔恨憤怒想要離開。分發衣物的比丘見他要走，哭著說：『不要走！』雖然極力挽留，但他還是不肯留下。其他人說：『你不要留他，他喜歡爭鬥，擾亂大家。』分發衣物的比丘回答說：『我怎麼能不留他呢？我經常讓他分發衣物，其他地方沒有可以委託的人。』比丘稟告佛陀，佛陀說：『如果受委託的比丘即使居住在海外，只要人還在，遙指委託也沒有過錯。』當時有位比丘在極遠的地方，指定另一位比丘作為受託人，那人卻去世了。比丘聽到訊息時，已經過了很多天，不知道該怎麼辦。比丘稟告佛陀，佛陀說：『最初聽到訊息后，所有新舊物品就應該委託給其他人。』

第五門第六子攝頌說：

『在戒律範圍外不給予同意，將要離開時不轉告，說戒時隨意行事，違背這些都會招致過錯。』

事情的起因和地點與之前相同。當時六眾比丘即使身處戒律範圍外，也給戒律範圍內的人同意。比丘稟告佛陀，佛陀說：『不應該在戒律範圍外給戒律範圍內的人同意。』見到佛陀不允許，當時有比丘想要出戒律範圍外，臨將出發時僧團有事，六眾就強迫他說出同意。比丘稟告佛陀，佛陀說：『要出戒律範圍的人不應該索取同意。』六眾聽后，就在戒律範圍外互相給予同意，甚至六個人輪流相互給予。比丘稟告佛陀，佛陀說：『不應該在戒律範圍外輪流給予同意，作者會觸犯越法罪。』

事情的起因和地點與之前相同。正如世尊所說，每半個月應該說戒，六眾就在戒律範圍外想要給予清凈，佛陀說：『不應該這樣做。』又索取將要離開的人的同意，又在戒律範圍外輪流索取同意清凈，詳細情況如前所述，佛陀說：

【English Translation】 English version: The perpetrator incurs a transgression if they violate these rules.

The circumstances and location are the same as before. Furthermore, a Bhikshu (Buddhist monk) was distributing items to another Bhikshu, but the recipient was a quarrelsome person, constantly arguing and causing disturbances among the Bhikshus. Filled with anger and resentment, he intended to leave. The distributing Bhikshu, seeing him about to depart, wept and said, 'Do not go!' Despite earnest pleas, he refused to stay. Others said, 'Do not keep him here; he enjoys quarreling and disturbing everyone.' The distributing Bhikshu replied, 'How can I not keep him? I always have him distribute items for me, and there is no one else I can entrust with this task.' The Bhikshu reported this to the Buddha, who said, 'If the entrusted Bhikshu resides overseas, as long as he is alive, a remote designation is permissible.' At that time, a Bhikshu in a distant place designated another Bhikshu as the trustee, but that person passed away. When the Bhikshu heard the news, many days had passed, and he did not know what to do. The Bhikshu reported this to the Buddha, who said, 'Upon hearing the news, all new and old items should be entrusted to someone else.'

The sixth subsection of the fifth chapter states:

'Giving consent outside the boundary, not relaying when about to depart, acting arbitrarily during the recitation of precepts – violating these will bring about faults.'

The circumstances and location are the same as before. At that time, the Six Group Bhikshus, even when outside the boundary, gave consent to those within the boundary. The Bhikshu reported this to the Buddha, who said, 'One should not give consent from outside the boundary to those within.' Seeing that the Buddha did not permit it, a Bhikshu was about to leave the boundary when there was a matter for the Sangha (Buddhist monastic order), and the Six Group forcibly made him give his consent. The Bhikshu reported this to the Buddha, who said, 'One who is about to leave the boundary should not solicit consent.' Upon hearing this, the Six Group mutually gave consent outside the boundary, even to the point where the six of them took turns giving consent to each other. The Bhikshu reported this to the Buddha, who said, 'One should not mutually give consent outside the boundary; the perpetrator incurs a transgression.'

The circumstances and location are the same as before. As the World-Honored One (Buddha) said that the precepts should be recited every half-month, the Six Group wanted to give purity outside the boundary, but the Buddha said, 'This should not be done.' They also solicited consent from those about to depart and mutually solicited consent for purity outside the boundary, as described earlier. The Buddha said:

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皆不應作，作者得越法罪。」

如佛所說安居了時，苾芻可於三事見聞疑作隨意事，六眾苾芻便於界外作隨意事。又留將行者，又界外展轉，亦如上說皆不應為。

第五門第七子攝頌曰：

應可知人數、　　隨意任行籌、 　不與俗同坐、　　老少應隨夏。

緣處同前。時此城中有婆羅門，因事出外入逝多林，生希有心：「我今試問寺中現住可有幾人？」既見苾芻問其人數，苾芻報曰：「我不能知。」婆羅門曰：「勝光大王憍薩羅國所有兵眾尚可數知，寺內僧徒何因不測？」彼默無對。苾芻白佛，佛言：「應知人數。」苾芻即便一一別數，或時屈指忘不能憶。苾芻白佛，佛言：「應可行籌。既總數已告眾令知。」苾芻不知何時應數？佛言：「應于安居時數。」復有長者入逝多林，見諸苾芻勤加習讀繫念靜思，見斯事已深生凈信，欲知僧數擬設中食，便問苾芻：「於斯住處總有幾人？」彼報其數，禮已而去。既至舍中報家人曰：「我欲明日請佛及僧就舍而食，有爾許人，隨其僧眾汝當具辦。」報曰：「甚善！」即於家中具諸供養。時彼長者于眾集時，遂至寺中報知事人曰：「仁當爲我敬白僧伽，某甲長者明當請佛及諸大眾就舍而食。」既白知已奉辭而去。有餘苾芻從人間來至給孤園內。時彼長者

【現代漢語翻譯】 現代漢語譯本： 『這些事情都不應該做，做了的人會犯越法的罪過。』

如來佛所說的安居結束時，比丘可以通過三種方式（見、聞、疑）來做隨意事。六眾比丘可以在界外做隨意事。此外，留下來的人要離開，或者在界外輾轉，這些都如上面所說，不應該做。

第五門第七子攝頌說：

應該知道人數，隨意任行籌，不與世俗同坐，老少應該隨順夏季。

事情發生的地點和之前一樣。當時，這個城裡有個婆羅門（Brahman，古印度僧侶），因為有事外出進入逝多林（Jetavana，祇樹給孤獨園），生起稀有的想法：『我現在要試著問問寺廟裡現在住了多少人？』他見到比丘后問他們人數，比丘回答說：『我不知道。』婆羅門說：『勝光大王（King Pasenadi）的憍薩羅國（Kosala）的所有軍隊人數尚且可以數清楚，寺廟裡的僧人為什麼不能計算呢？』比丘沉默不語。比丘將此事稟告佛陀，佛陀說：『應該知道人數。』比丘於是就一個一個地數，有時屈指計算卻忘記了，無法記住。比丘將此事稟告佛陀，佛陀說：『應該用籌碼來計算。總數計算完畢后，告訴大家。』比丘不知道應該在什麼時候數？佛陀說：『應該在安居的時候數。』

又有位長者（householder）進入逝多林，看見各位比丘勤奮地學習、繫念、靜思，看到這些事情后，內心深生凈信，想要知道僧人的數量，準備設齋供養，便問比丘：『在這個住處總共有多少人？』比丘告訴了他人數，長者行禮后離開了。回到家中，他告訴家人說：『我打算明天請佛陀和僧眾到家裡吃飯，有這麼多人，你們要按照僧眾的數量準備。』家人回答說：『很好！』隨即在家中準備各種供養。當時，這位長者在僧眾集會的時候，來到寺廟中告訴知事人說：『請您為我恭敬地稟告僧伽（Sangha，僧團），某甲長者明天要請佛陀和各位大眾到家裡吃飯。』稟告完畢后，他告辭離開了。還有其他比丘從人間來到給孤園（Anathapindika's Park）內。當時，那位長者

【English Translation】 English version: 『All these things should not be done; those who do them commit offenses against the law.』

As the Buddha said, when the rainy season retreat (Vassa) is over, the Bhikshus (monks) can perform the 'allowing oneself' (Pravarana) ceremony based on three matters: what they have seen, heard, or suspected. The six groups of Bhikshus can perform the 'allowing oneself' ceremony outside the boundary. Furthermore, those who are staying behind are about to leave, or are wandering outside the boundary, all these, as mentioned above, should not be done.

The seventh section of the fifth chapter summarizes:

The number of people should be known, the counting sticks should be used freely, one should not sit with the laity, and the old and young should follow the summer retreat.

The setting is the same as before. At that time, there was a Brahman (Brahmin, ancient Indian priest) in this city who went out on business and entered Jetavana (Jetavana Anathapindika's Monastery), and a rare thought arose: 'I will now try to ask how many people are currently living in the monastery?' When he saw the Bhikshus, he asked them the number of people, and the Bhikshus replied: 'I do not know.' The Brahman said: 'Even the number of all the soldiers of King Pasenadi of Kosala (Kosala) can be counted, why can't the monks in the monastery be counted?' The Bhikshus were silent. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'The number of people should be known.' The Bhikshus then counted them one by one, but sometimes they forgot and could not remember. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'Counting sticks should be used. After the total number has been calculated, tell everyone.' The Bhikshus did not know when to count? The Buddha said: 'It should be counted during the rainy season retreat.'

Then a householder (lay devotee) entered Jetavana, saw the Bhikshus diligently studying, focusing their minds, and meditating quietly. Seeing these things, he developed deep pure faith and wanted to know the number of monks in order to prepare an offering of food. He asked the Bhikshus: 'How many people are there in total in this residence?' The Bhikshus told him the number, and the householder bowed and left. When he returned home, he told his family: 'I plan to invite the Buddha and the Sangha (monastic community) to eat at our house tomorrow. There are so many people, you must prepare according to the number of monks.' The family replied: 'Very good!' They immediately prepared various offerings at home. At that time, this householder, when the Sangha gathered, came to the monastery and told the person in charge: 'Please respectfully inform the Sangha for me that the householder so-and-so will invite the Buddha and all the assembly to eat at his house tomorrow.' After informing them, he took his leave and left. Other Bhikshus came from the human world to Anathapindika's Park. At that time, that householder

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即于其夜具辦種種美飲食已，敷設座席安置水甕齒木澡豆，旦令使人往白佛眾，告：「其時至，幸愿降臨。」苾芻僧眾于日初分，執持衣缽詣長者家。於時大師于寺而住，令人取食。有五因緣如來大師不親赴請。云何為五？一、自宴坐；二、為天說法；三、為瞻病人；四、觀臥具；五、為制學處。此中為者欲制學處。時彼長者準計僧數，安置座物飲食亦然，及見多人來至其宅，報典座曰：「聖者！所告人數多少我為準擬，既過先數其欲如何？」典座報曰：「有客新來，爾鬚生喜。」答曰：「仁若先言，我當辦食。」苾芻默爾。於時大眾有飽足者、有被饑者。苾芻白佛，佛言：「典座應觀客數告施主知。」復有苾芻臨中而至，佛言：「此亦告知。我今為彼眾首上座說其行法。上座應當先觀徒眾及以飲食。若人多食少者，應告施主曰：『賢首！人多食少，可平等均行。』若人少食多者，告言：『賢首！大有飲食可隨意行。』若其上座不善觀察、不依所制者得越法罪。又至施主家，當須觀水濾蟲及齒木土屑，並令備足勿使闕少，食前食后洗手澡漱並須如法。若不撿挍者，上座次座皆得越法罪。」

緣處同前。六眾苾芻與諸俗人同座而坐，時敬信者見便譏笑，告言：「聖者！仁是出家常修梵行，云何乃與常行淫慾不凈之

【現代漢語翻譯】 現代漢語譯本 當夜，長者準備了各種美味的食物，鋪設好座位，安置了水甕、齒木（刷牙用的樹枝）、澡豆（洗手用的豆粉）。第二天早上，派人去告訴佛陀和僧眾，告知：『時間已到，希望各位能夠降臨。』 苾芻（Bhikkhu，比丘）僧眾在早上初分時，拿著衣缽前往長者家。當時，大師（佛陀）住在寺廟裡，讓人取食物。有五種因緣，如來大師不會親自應邀赴請。是哪五種呢？一、自己在宴坐（禪修）；二、為天人說法；三、爲了照顧病人；四、觀察臥具；五、爲了制定學處（戒律）。這裡是因為要制定學處。當時，長者按照僧眾的人數準備了座位和飲食，當他看到很多人來到他的宅邸時，就告訴典座（負責分配食物的人）說：『聖者！我按照所告知的人數準備的，現在超過了預定的人數，該怎麼辦？』 典座回答說：『有客人新來，你應該感到高興。』 長者回答說：『如果你們事先告訴我，我就會準備足夠的食物。』 苾芻（Bhikkhu，比丘）們沉默不語。當時，大眾中有吃飽的，也有沒吃飽的。 苾芻（Bhikkhu，比丘）稟告佛陀，佛陀說：『典座應該觀察客人的數量，告訴施主。』 又有苾芻（Bhikkhu，比丘）臨近中午才到，佛陀說：『這也應該告知施主。我現在為大眾的首座（上座，資歷高的僧人）說一下行法（處理事務的方法）。上座應該先觀察徒眾和飲食的情況。如果人多食物少，應該告訴施主說：『賢首（對施主的尊稱）！人多食物少，可以平等地分發。』 如果人少食物多，就告訴施主說：『賢首！食物很多，可以隨意取用。』 如果上座不善於觀察，不按照所制定的規矩行事，就會犯越法罪。』 又到施主家時，應當觀察水是否過濾了蟲子，以及齒木（刷牙用的樹枝）和土屑是否備足，不要缺少，飯前飯後洗手漱口都要如法。如果不檢查這些，上座和次座都會犯越法罪。』 緣起和地點與之前相同。六眾苾芻（Bhikkhu，比丘）與一些在家俗人同座而坐，這時，有敬信佛法的人看到后就譏笑他們，說道：『聖者！你們是出家人，應該常修梵行（清凈的行為），為什麼和常行淫慾不凈的人坐在一起呢？』

【English Translation】 English version That night, the householder prepared various delicious foods, laid out seats, and arranged water pitchers, tooth sticks (for brushing teeth), and soap beans (for washing hands). The next morning, he sent someone to inform the Buddha and the Sangha, announcing: 'The time has come, may you please come.' The Bhikkhu (Bhikkhu, monks) Sangha, in the early part of the morning, carrying their robes and bowls, went to the householder's house. At that time, the Master (Buddha) stayed at the monastery and had someone fetch food. There are five reasons why the Tathagata Master would not personally attend an invitation. What are the five? First, self-seclusion in meditation; second, teaching the devas (devas, gods); third, caring for the sick; fourth, inspecting bedding; fifth, establishing the training precepts (rules). Here, it is because of wanting to establish the training precepts. At that time, the householder prepared seats and food according to the number of monks. When he saw many people coming to his house, he told the steward (the person in charge of distributing food): 'Venerable one! I prepared according to the number you told me. Now that it exceeds the expected number, what should I do?' The steward replied: 'New guests have arrived, you should be happy.' The householder replied: 'If you had told me beforehand, I would have prepared enough food.' The Bhikkhu (Bhikkhu, monks) remained silent. At that time, some in the assembly were full, and some were hungry. The Bhikkhu (Bhikkhu, monks) reported to the Buddha, and the Buddha said: 'The steward should observe the number of guests and inform the householder.' Furthermore, some Bhikkhu (Bhikkhu, monks) arrived near noon, and the Buddha said: 'This should also be told to the householder. I will now tell the chief elder (senior monk) of the assembly about the method of conduct (how to handle affairs). The chief elder should first observe the Sangha and the food situation. If there are many people and little food, he should tell the householder: 'Virtuous one (a respectful term for the householder)! There are many people and little food, it can be distributed equally.' If there are few people and much food, he should say: 'Virtuous one! There is plenty of food, you can take as you please.' If the chief elder does not observe well and does not act according to the established rules, he will commit a transgression. Also, when going to the householder's house, one should check whether the water has been filtered for insects, and whether the tooth sticks (for brushing teeth) and soil powder are sufficient, and not lacking. Washing hands and rinsing the mouth before and after meals must be done according to the rules. If these are not checked, both the chief elder and the second elder will commit a transgression.' The circumstances and location are the same as before. Six groups of Bhikkhu (Bhikkhu, monks) were sitting with some laypeople, and some faithful people saw this and ridiculed them, saying: 'Venerable ones! You are renunciants and should always practice brahmacharya (pure conduct). Why are you sitting with those who constantly engage in impure acts of lust?'

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人而同一座？」彼聞默爾。苾芻白佛，佛言：「諸信俗人言合道理，故諸苾芻不應與俗人同座而坐，坐者得越法罪。」聞佛制已遂與求寂同處而坐，信者告曰：「仁已近圓，因何得與小師共座？」答曰：「此非俗人，是出家者，斯有何過？」彼聞默爾。苾芻白佛，佛言：「亦復不應與未近圓者同座而坐。」佛不許已，時老苾芻與少者同座，復有少者與老一處不相恭敬。苾芻白佛，佛言：「老少不應雜座，若無夏者得共二夏者同座，一夏者得與二夏者同座，若二夏已去共大三夏者皆得同座。」佛既制已，時諸苾芻在於俗舍，但得與其大三夏者同座而坐，座席難求，佛言：「若俗舍內座難得者，雖親教、軌範亦得同座，以物隔中，無致疑惑。」

第五門第八子攝頌曰：

不應居貯座、　　不誘他求寂、 　不為誓賭物、　　亦不食虎殘。

緣處同前。聽法之時應敷座席，時有求寂亦居軟座，因而睡著遂失便利污其座褥。苾芻白佛，佛言：「求寂不應坐軟座褥。」時具壽舍利子求寂準陀來聽法時，苾芻便與硬枮令坐，問言：「大德！何故與我堅硬座物？」答言：「軟座佛遮。」求寂報言：「大德！我豈同彼有過失耶？」佛言：「若有用心求寂，與其軟座，余即不應。」

緣處同前。時有苾芻訶責求寂

【現代漢語翻譯】 現代漢語譯本：『一個人可以和一個人同坐嗎？』那人聽了沉默不語。比丘稟告佛陀，佛陀說：『信徒們說得有道理，所以比丘不應該和俗人同座而坐，坐者犯越法罪。』聽了佛陀的規定后，（有比丘）就和沙彌同處而坐，信徒們責問道：『您已經接近圓滿，為什麼和小沙彌同座呢？』（比丘）回答說：『他不是俗人，是出家人，這有什麼過錯？』那人聽了沉默不語。比丘稟告佛陀，佛陀說：『也不應該和未受具足戒的人同座而坐。』佛陀不允許后，當時年長的比丘和年輕的比丘同座，又有年輕的比丘和年長的比丘在一起不互相恭敬。比丘稟告佛陀，佛陀說：『年長的和年輕的不應該混雜而坐，如果沒有過夏的比丘可以和兩個夏的比丘同座，一個夏的比丘可以和兩個夏的比丘同座，如果兩個夏以上的比丘可以和大三個夏的比丘同座。』佛陀制定了規定后，當時各位比丘在信徒的家中，只能和比自己大三個夏的比丘同座而坐，座位很難找到，佛陀說：『如果在信徒家中座位很難找到，即使是親教師、軌範師也可以同座，用東西隔開中間，避免產生疑惑。』 第五門第八子攝頌說： 不應該居住在儲藏物品的地方，不引誘他人做沙彌，不為賭博發誓，也不吃老虎吃剩下的食物。 事情的起因和地點與之前相同。聽法的時候應該鋪設座位，當時有沙彌也坐在柔軟的座位上，因此睡著了，大小便失禁，弄髒了座位。比丘稟告佛陀，佛陀說：『沙彌不應該坐柔軟的座墊。』當時具壽舍利弗的沙彌準陀來聽法時，比丘就給他硬的枮（一種坐具）讓他坐，（準陀）問道：『大德！為什麼給我堅硬的坐具？』（比丘）回答說：『柔軟的座位佛陀禁止。』沙彌回答說：『大德！難道我和那個犯過失的人一樣嗎？』佛陀說：『如果有用心的沙彌，可以給他柔軟的座位，其他的就不應該給。』 事情的起因和地點與之前相同。當時有比丘呵斥沙彌

【English Translation】 English version: 'Can one person sit with another?' He heard and remained silent. The Bhikshu (monk) reported to the Buddha (enlightened one), and the Buddha said, 'The lay followers' words are reasonable, therefore Bhikshus should not sit in the same seat with lay people; those who do so commit a transgression.' Having heard the Buddha's rule, (some Bhikshus) then sat in the same place with Shramanerakas (novice monks), and the lay followers questioned, 'You are close to ordination, why do you sit with a junior Shramaneraka?' (The Bhikshu) replied, 'This is not a lay person, but a renunciate; what fault is there in this?' He heard and remained silent. The Bhikshu reported to the Buddha, and the Buddha said, 'Nor should one sit in the same seat with those who have not received full ordination.' After the Buddha forbade it, at that time, older Bhikshus sat with younger ones, and younger ones were with older ones without mutual respect. The Bhikshu reported to the Buddha, and the Buddha said, 'The old and young should not sit together indiscriminately; if there are Bhikshus who have not spent a summer retreat, they may sit with those who have spent two summer retreats; those who have spent one summer retreat may sit with those who have spent two summer retreats; if there are Bhikshus who have spent more than two summer retreats, they may all sit with those who have spent three summer retreats.' After the Buddha had established the rule, at that time, the Bhikshus were in the homes of lay followers, and could only sit with those who had spent three more summer retreats than themselves, and seats were difficult to find. The Buddha said, 'If seats are difficult to find in the homes of lay followers, even the Preceptor (teacher) and Instructor (guide) may sit together, with something separating them in the middle, so as not to cause doubt.' The eighth verse of the fifth section states: One should not reside in a place where things are stored, nor entice others to become Shramanerakas, nor make vows for gambling, nor eat what is left over by tigers. The circumstances and location are the same as before. When listening to the Dharma (teachings), seats should be laid out. At that time, there were Shramanerakas who also sat on soft seats, and as a result, fell asleep and lost control of their bowels, soiling the seat cushions. The Bhikshu reported to the Buddha, and the Buddha said, 'Shramanerakas should not sit on soft cushions.' At that time, when the Venerable Shariputra's (one of the Buddha's chief disciples) Shramaneraka, Chunda (name of the Shramaneraka), came to listen to the Dharma, the Bhikshu gave him a hard 'zhan' (a type of sitting mat) to sit on, and (Chunda) asked, 'Venerable One! Why do you give me a hard seat?' (The Bhikshu) replied, 'The Buddha forbids soft seats.' The Shramaneraka replied, 'Venerable One! Am I the same as that person who committed a fault?' The Buddha said, 'If there are diligent Shramanerakas, they may be given soft seats; others should not be given them.' The circumstances and location are the same as before. At that time, there was a Bhikshu who scolded a Shramaneraka

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，遂便遣出，逝多門外啼泣而住。時鄔波難陀見而問曰：「汝何意啼？」答曰：「被師訶責。」報言：「子來！我當與汝衣缽及缽絡腰絳之類，隨所須者不令闕乏。」遂喚歸房白佛，佛言：「于弟子處訶責之時，不應決舍，可作帶韁棄，留眷念心還擬收攝，應令苾芻開語求寂。」彼言：「我今不用彼親教師。大德鄔波難陀，我所須者咸皆供給，我更不能往舊師處。」彼師聞已作嫌罵言：「我與出家而鄔波難陀遂誘將去。」苾芻白佛，佛言：「苾芻不應誘他弟子，輒誘將者得吐羅底耶罪，是破僧方便故。」

緣處同前。是時六眾有緣事時，即便引佛法僧寶而為咒誓，或引鄔波馱耶、阿遮利耶而為咒誓。有信敬俗人聞咒誓時作如是語：「我等俗流尚不引佛及師為誓，仁等出家何故引佛及師而作盟誓？是所不應。」彼默無對。苾芻白佛，佛言：「俗生譏恥時合其宜，然出家者本求實語不應盟誓，若作者得越法罪。」

緣處同前。是時六眾苾芻隨有事至，即以衣缽腰絳等物而為賭䞈。俗侶見時共生譏恥，告言：「仁等豈可同俗流耶？緣有事來便賭衣缽，斯非合理。」答曰：「有何非理？豈啖蔥蒜而飲酒耶？」彼便默爾。苾芻白佛，佛言：「俗人譏恥誠是合宜，苾芻不應賭物，作者得越法罪。」

緣處同前。

【現代漢語翻譯】 現代漢語譯本：於是（親教師）就將他趕了出去，（這個弟子）在逝多林（Jetavana，祇園精舍）門外啼哭著不肯離去。當時鄔波難陀（Upananda，佛陀弟子）看見了，問道：『你為什麼哭泣？』（弟子）回答說：『被老師責罵了。』鄔波難陀說：『你來！我給你衣缽以及缽袋腰帶之類的東西，凡是你需要的，我都不會讓你缺乏。』於是叫他回到自己的房間，並稟告了佛陀。佛陀說：『在呵責弟子的時候，不應該斷然捨棄，可以像帶著韁繩放出去一樣，留著眷念之心，還打算收回，應該讓比丘開導他，讓他尋求寂靜。』那弟子說：『我現在不需要那個親教師了。大德鄔波難陀，我所需要的你都供給，我再也不會回到以前的老師那裡去了。』他的老師聽了之後，心生不滿，責罵道：『我讓他出家，而鄔波難陀卻誘騙他走了。』比丘稟告佛陀，佛陀說：『比丘不應該誘拐其他人的弟子，如果誘拐，就犯了吐羅底耶（Thullaccaya，一種罪名）罪，這是破壞僧團的行為。』 緣起的地方和之前一樣。當時六群比丘（Six monks，指行為不端的比丘團體）遇到有事情需要證明時，就引用佛法僧三寶來發誓，或者引用鄔波馱耶（Upadhyaya，親教師）、阿遮利耶（Acariya，軌範師）來發誓。有信仰恭敬佛法的俗人聽到他們發誓時，這樣說道：『我們這些普通人尚且不引用佛和老師來發誓，你們出家人為什麼引用佛和老師來作盟誓？這是不應該的。』他們默默無語。比丘稟告佛陀，佛陀說：『俗人譏諷是合情合理的，出家人本來就應該說實話，不應該盟誓，如果盟誓，就犯了越法罪。』 緣起的地方和之前一樣。當時六群比丘無論遇到什麼事情，就用衣缽腰帶等物品來作為賭注。俗人看見了，一起譏諷他們，說道：『你們怎麼能和我們這些俗人一樣呢？一遇到事情就賭衣缽，這不合理。』（六群比丘）回答說：『有什麼不合理？難道我們是吃了蔥蒜又喝酒嗎？』那些俗人便不再說話。比丘稟告佛陀，佛陀說：『俗人譏諷確實是合情合理的，比丘不應該賭博，如果賭博，就犯了越法罪。』 緣起的地方和之前一樣。

【English Translation】 English version: Thereupon, (the preceptor) sent him away, and (the disciple) stayed outside the gate of Jetavana (Jetavana, a monastery) weeping. At that time, Upananda (Upananda, a disciple of the Buddha) saw him and asked, 'Why are you weeping?' (The disciple) replied, 'I have been scolded by my teacher.' Upananda said, 'Come! I will give you robes and alms bowl, as well as girdle and other things. Whatever you need, I will not let you lack.' Then he called him back to his room and reported to the Buddha. The Buddha said, 'When rebuking a disciple, one should not decisively abandon him. One should release him with a rein, keeping a mind of affection, intending to take him back. One should have the Bhikshu enlighten him and seek tranquility.' The disciple said, 'I do not need that preceptor anymore. Venerable Upananda, you provide everything I need. I will never go back to my former teacher.' His teacher, upon hearing this, became displeased and scolded, 'I ordained him, but Upananda enticed him away.' The Bhikshu reported to the Buddha, and the Buddha said, 'A Bhikshu should not entice away another's disciple. If he does, he commits a Thullaccaya (Thullaccaya, a type of offense) offense, as this is a means of disrupting the Sangha (Sangha, monastic community).' The setting is the same as before. At that time, when the Six Monks (Six monks, referring to a group of misbehaving monks) had matters that needed to be proven, they would invoke the Triple Gem (Buddha, Dharma, Sangha) to make oaths, or invoke Upadhyaya (Upadhyaya, preceptor) and Acariya (Acariya, instructor) to make oaths. Some faithful and respectful laypeople, upon hearing them make oaths, said, 'We laypeople do not even invoke the Buddha and teachers to make oaths. Why do you monks invoke the Buddha and teachers to make vows? This is not appropriate.' They remained silent. The Bhikshu reported to the Buddha, and the Buddha said, 'The laypeople's criticism is reasonable. Monks should speak truthfully and not make oaths. If they do, they commit an offense against the Dharma.' The setting is the same as before. At that time, whenever the Six Monks had any matter to settle, they would use robes, alms bowls, girdles, and other items as stakes for gambling. When laypeople saw this, they all criticized them, saying, 'How can you be like us laypeople? Whenever something comes up, you gamble with robes and alms bowls. This is not reasonable.' (The Six Monks) replied, 'What is unreasonable about it? Are we eating garlic and drinking alcohol?' The laypeople then remained silent. The Bhikshu reported to the Buddha, and the Buddha said, 'The laypeople's criticism is indeed reasonable. Bhikshus should not gamble. If they do, they commit an offense against the Dharma.' The setting is the same as before.

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六眾苾芻每於晨旦，于寺閣上遙望野田，或見煙浮或觀鳥下，便往其處睹有何物？曾於一時見前事已躬往觀之，于叢林處有虎殘肉，喜而持來入逝多林。其虎尋氣來至寺所，夜于門外啼叫出聲。世尊知而故問阿難陀曰：「何意虎來大聲啼叫？」阿難陀曰：「彼虎所藏余肉，尊者近喜持來寺中。」佛言：「苾芻食虎殘耶？」白佛言：「食。」「阿難陀！如師子王殺好麋鹿，敢其精肉飲鮮血已決舍而去。然其虎類食肉既飽藏舉殘肉，是故苾芻不食虎殘，食者得越法罪。然眾首上座所有行法，我今當制。凡是上座見行肉食時，應可問言：『此是何肉？非虎殘耶？又非不應食物不？』不問而受得越法罪。」

第五門第九子攝頌曰：

不合自藏身、　　不為言白等； 　若得上價緂，　　賣之應共分。

緣處同前。於一城中先有僧寺，時難陀鄔波難陀因行人間遇到此寺，於時大眾多獲利物。時諸苾芻雖見此二，知其惡行，曾無一人為解勞者。時鄔波難陀白難陀曰：「阿遮利耶！此諸黑缽常生傲慢，我等宜可為作惱緣。且共潛身隱居一處，觀彼如何分張利物？」答言：「甚善！應如是作。」遂即隱身竊觀分物。既見分已，報言：「斯分不善，是惡分張。仁可白眾言欲分衣。」報曰：「分時不見，今何處來？」苾芻

【現代漢語翻譯】 現代漢語譯本：六眾比丘每天早晨在寺廟樓閣上遙望田野，有時看見煙霧升騰，有時觀察鳥兒降落，便前往那些地方檢視有什麼東西。有一次，他們看到之前發生的事情，親自前去觀看，在叢林里發現了老虎吃剩的肉，高興地拿回來放進逝多林（Jetavana，祇園精舍）。那隻老虎循著氣味來到寺廟附近，夜裡在門外啼叫。世尊知道后故意問阿難陀（Ānanda，多聞第一的弟子）說：『為什麼老虎來大聲啼叫？』阿難陀回答說：『那老虎藏起來的剩餘肉，尊者們最近喜歡拿來寺廟中。』佛說：『比丘們吃了老虎剩下的肉嗎？』回答佛說：『吃了。』『阿難陀！就像獅子王殺死好的麋鹿，吃完精肉喝完鮮血就捨棄離開了。然而老虎這類動物吃飽肉後會藏起剩餘的肉，因此比丘不應該吃老虎剩下的肉，吃了就犯了越法罪。現在我應當制定關於大眾首座上座所有行法的規定。凡是上座看見要分發的肉食時，應該可以詢問說：『這是什麼肉？不是老虎剩下的肉吧？又不是不應該吃的食物吧？』不詢問就接受的，犯越法罪。』 第五門第九子的攝頌說： 『不應該自己收藏身體（指財物），不爲了（個人）言語表白等等；如果得到高價的緂（一種絲織品），賣掉后應該共同分配。』 緣起的地方和前面一樣。在一個城市中，先前有一座僧寺，當時難陀（Nanda，佛陀的堂弟）和鄔波難陀（Upananda，比丘）在人間行走時遇到了這座寺廟，當時大眾獲得了許多利益。當時各位比丘雖然看見了這兩人，知道他們的惡行，卻沒有一個人為他們解除旅途的疲勞。當時鄔波難陀對難陀說：『阿遮利耶（Acariya，導師）！這些黑缽（指比丘）常常生起傲慢之心，我們應該為他們製造煩惱的因緣。不如我們一起偷偷藏身在一個地方，觀察他們如何分配這些利益？』難陀回答說：『很好！應該這樣做。』於是就藏起身來偷偷觀看他們分配財物。等到看見他們分配完畢，（鄔波難陀）就說：『這樣的分配不好，是惡劣的分配。你可以告訴大眾說想要分衣服。』（難陀）回答說：『（我）分配的時候沒有看見，現在從哪裡來（說這些話）呢？』比丘們

【English Translation】 English version: The six groups of Bhikshus (Bhiksu, monks) would often, in the early morning, look out over the fields from the temple pavilions, sometimes seeing smoke rising or observing birds descending, and then go to those places to see what was there. Once, they saw a previous event and went to observe it themselves, finding tiger's leftover meat in the thicket, and happily brought it back to Jetavana (Jetavana, a monastery). The tiger, following the scent, came to the vicinity of the temple and roared outside the gate at night. The World-Honored One, knowing this, deliberately asked Ānanda (Ānanda, the disciple known as foremost in hearing): 'Why has the tiger come to roar loudly?' Ānanda replied: 'The remaining meat that the tiger had hidden, the venerable ones recently liked to bring into the temple.' The Buddha said: 'Did the Bhikshus eat the tiger's leftovers?' They replied to the Buddha: 'They ate it.' 'Ānanda! Just as the lion king kills a fine deer, eats the choice meat, drinks the fresh blood, and then abandons it. However, tigers, after eating their fill of meat, hide the remaining meat. Therefore, Bhikshus should not eat tiger's leftovers; those who eat it commit a transgression. Now, I shall establish rules regarding the conduct of the Sangha's (Sangha, monastic community) leaders and elders. Whenever an elder sees meat being distributed, they should ask: 'What kind of meat is this? Is it not tiger's leftovers? And is it not something that should not be eaten?' Those who receive it without asking commit a transgression.' The ninth verse of the fifth section says: 'One should not hoard possessions for oneself, nor for personal justifications; if one obtains valuable silk, it should be sold and distributed among all.' The setting is the same as before. In a city, there was previously a monastery. At that time, Nanda (Nanda, Buddha's cousin) and Upananda (Upananda, a monk) encountered this monastery while traveling among people. At that time, the Sangha had obtained many benefits. Although the Bhikshus saw these two and knew of their evil deeds, no one offered them relief from their journey. Then Upananda said to Nanda: 'Acariya (Acariya, teacher)! These black bowls (referring to the monks) often give rise to arrogance. We should create causes of annoyance for them. Let us secretly hide in a place together and observe how they distribute these benefits.' Nanda replied: 'Very good! It should be done like that.' So they hid themselves and secretly watched the distribution of goods. After seeing the distribution, (Upananda) said: 'This distribution is not good; it is a bad distribution. You can tell the Sangha that you want to distribute robes.' (Nanda) replied: '(I) did not see (the distribution) at the time of distribution, so where do I come from now (to say these words)?' The Bhikshus

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白佛，佛言：「欲分利時先白眾知：『僧有利物今欲共分，所有苾芻不應輒去。』」時諸苾芻重聚其物，普告眾知不應出食，即分其物。時彼二人還自藏隱，及眾分了同前出告：「此不成分。」報言：「先已告眾，仁何處來？」二人告曰：「雖言告知，可鳴揵稚。」苾芻白佛，佛言：「言白告知復打揵稚，方可分物。」時諸苾芻復還斂物，告眾令知復打揵稚，共分其物。二人復藏，分了方出，同前詰責。諸人報曰：「豈可不聞告眾及揵稚聲？」即便告曰：「雖告眾知及鳴揵稚，仁等豈可共行籌耶？」苾芻白佛，佛言：「言白告知復打揵稚，並可行籌，方共分物。」時諸苾芻復還斂物，為三事已，如前復藏分了方出，同前詰責。諸人告曰：「具壽！何故如是故惱眾僧？告白揵稚並復行籌，故不現身待了方出。」答曰：「仁等何故云我惱僧？仁等豈可對眾行耶？此總不須，我今出去。」苾芻白佛，佛言：「雖作三事仍對眾行，若不現前即不須與。斯曰善分，勿致疑惑。然諸苾芻不應故作惱眾僧事，若故惱者得越法罪。」

緣處同前。時給孤長者以寺舍與四方僧竟，便用種種上妙彩色內外圖畫，此城人眾既聞長者圖畫已周，競來觀看，遂有無量百千人眾皆集寺中。城內有一大婆羅門，以是勝人眾所欽尚，于大王家得一

【現代漢語翻譯】 現代漢語譯本 苾芻稟告佛陀，佛陀說：『想要分配利益時，應先告知大眾：『僧團現在要分配利益，所有苾芻不應該擅自離開。』』當時，眾苾芻重新聚集財物，普遍告知大眾不應該外出用餐，然後才分配財物。當時，那兩個人又自己藏起來，等到大眾分配完畢后，像之前一樣出來說：『這不應該這樣分配。』其他人回答說：『之前已經告知大眾了，你們從哪裡來的？』這兩人說：『即使說了告知，也應該敲犍稚（ghanta，寺院中用以集眾的法器）。』苾芻稟告佛陀，佛陀說：『說了告知，還要敲犍稚，才可以分配財物。』當時，眾苾芻又重新收集財物，告知大眾並敲犍稚，一起分配財物。這兩人又藏起來，分配完畢后才出來，像之前一樣責問。眾人回答說：『難道沒有聽到告知大眾和犍稚的聲音嗎？』這兩人就說：『即使告知大眾並敲了犍稚，你們難道可以一起用籌（用於表決或分配的竹籤）嗎？』苾芻稟告佛陀，佛陀說：『說了告知，敲了犍稚，並且可以用籌，才可以一起分配財物。』當時，眾苾芻又重新收集財物，做了這三件事後，像之前一樣藏起來，分配完畢后才出來，像之前一樣責問。眾人告訴他們說：『具壽（ayushman，對年長出家者的尊稱）！為什麼這樣故意惱亂眾僧？已經告知、敲犍稚並且用籌了，故意不現身，等分配完畢才出來。』回答說：『你們為什麼說我惱亂僧眾？你們難道可以當著大眾進行嗎？這些總是不需要的，我現在離開。』苾芻稟告佛陀，佛陀說：『即使做了這三件事，仍然要當著大眾進行，如果不現前，就不需要給他。這叫做善於分配，不要產生疑惑。然而，各位苾芻不應該故意做惱亂眾僧的事情，如果故意惱亂，就會犯越法罪。』

（事情發生的）因緣和之前一樣。當時，給孤獨長者（Anathapindika，一位著名的佛教護法）將寺院佈施給四方僧眾后，就用各種上好的顏色在寺院內外進行繪畫。城裡的人們聽說長者已經完成了繪畫，都爭相前來觀看，於是有無數百千人聚集在寺院中。城內有一位大婆羅門（Brahmana，古印度僧侶階層），因為他是受人尊敬的賢人，在大王家得到一...

【English Translation】 English version The Bhikshus reported to the Buddha, and the Buddha said, 'When you want to distribute benefits, you should first inform the Sangha (community of monks): 'The Sangha now wants to distribute benefits, and all Bhikshus should not leave without permission.'' At that time, the Bhikshus reassembled the goods, universally informed the Sangha not to go out for meals, and then distributed the goods. At that time, those two people hid themselves again, and after the Sangha had finished distributing, they came out as before and said, 'This should not be distributed like this.' The others replied, 'We have already informed the Sangha, where did you come from?' The two said, 'Even if you said you informed us, you should also strike the ghanta (a bell-like instrument used in monasteries to gather people).' The Bhikshus reported to the Buddha, and the Buddha said, 'After informing the Sangha, you must also strike the ghanta before distributing the goods.' At that time, the Bhikshus re-collected the goods, informed the Sangha, and struck the ghanta, and distributed the goods together. The two hid again, and after the distribution was completed, they came out and questioned as before. The people replied, 'Didn't you hear the announcement to the Sangha and the sound of the ghanta?' The two then said, 'Even if you informed the Sangha and struck the ghanta, can you use tallies (used for voting or distribution) together?' The Bhikshus reported to the Buddha, and the Buddha said, 'After informing the Sangha, striking the ghanta, and using tallies, you can distribute the goods together.' At that time, the Bhikshus re-collected the goods, and after doing these three things, they hid as before, and after the distribution was completed, they came out and questioned as before. The people told them, 'Ayushman (a term of respect for senior monks)! Why do you deliberately disturb the Sangha like this? We have informed you, struck the ghanta, and used tallies, and you deliberately did not show up, waiting until the distribution was completed before coming out.' They replied, 'Why do you say that I am disturbing the Sangha? Can you do it in front of the Sangha? These are not needed at all, I am leaving now.' The Bhikshus reported to the Buddha, and the Buddha said, 'Even if you have done these three things, you must still do it in front of the Sangha, and if you are not present, you do not need to give it to him. This is called good distribution, do not have doubts. However, you Bhikshus should not deliberately do things that disturb the Sangha, and if you deliberately disturb, you will commit a transgression.'

The circumstances (of the event) are the same as before. At that time, Anathapindika (a famous Buddhist benefactor) gave the monastery to the Sangha of the four directions, and then used various excellent colors to paint inside and outside the monastery. When the people in the city heard that the elder had completed the painting, they all rushed to see it, and countless hundreds of thousands of people gathered in the monastery. There was a great Brahmana (a member of the priestly class in ancient India) in the city, who was respected by the people as a virtuous person, and obtained a...

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毛緂，即便披服作玩好心，入逝多林周觀寺宇，發希有念便將毛緂施四方僧(此中雖言四方，意與現前，非常住僧也)。如佛所說有現衣物乃至截為燈炷平等共分，苾芻遂便割緂為片眾共分張。時婆羅門夜作是念：「彼是上緂，我宜與直贖取將來。」旦起入寺至其門所，見諸苾芻問言：「聖者！我所施緂，人作何用？」苾芻報曰：「仁可隨喜，我等割破大眾共分。」一人告曰：「我將作帽。」一云：「作靴。」一云：「繳腰。」一云：「拭缽巾。」報言：「聖者！彼是上緂因何截破？宜應出賣，既得錢貝眾可共分。」苾芻白佛，佛言：「彼婆羅門所言稱理，是故苾芻若得如是上價緂時，賣取錢貝然後共分。」

第五門第十子攝頌曰：

五皮不應用，　　余類亦同然； 　若患痔病時，　　熊皮履應著。

緣處同前。時六眾苾芻自相謂曰：「難陀、鄔波難陀於此城中所有人眾，我等皆從乞得餅直。然于王家調象師邊曾不見施，今可就覓或容見與。」一人報曰：「應如是作。然須豫設少多方計，應取師子皮以為鞋履，于系象處上風而行，像聞氣時即便驚走。」答曰：「善計！我今且去從彼乞求，若得者善。若不與者怖象未遲。」即于晨朝詣調象師處，報言：「賢首！仁等何太無求福心？曾於我等不施少多

【現代漢語翻譯】 現代漢語譯本： 毛緂（一種粗厚的毛織物），即使披在身上作為玩賞之物，心懷喜愛，進入逝多林（Jetavana，祇園精舍）等寺廟，生起稀有之念，便將毛緂佈施給四方僧眾（這裡雖然說是四方，意思是給現前的僧眾，不是常住僧）。如佛所說，如果有現成的衣物，乃至可以截斷作為燈芯平等分給僧眾，苾芻（bhiksu，比丘）們於是便將毛緂割成碎片，大家共同分張。當時，一位婆羅門（Brahmin）晚上這樣想：『那是一件上好的毛緂，我應該用錢把它贖回來。』第二天早上，他來到寺廟門口，看見各位苾芻，問道：『聖者！我所佈施的毛緂，你們用來做什麼了？』苾芻回答說：『您可以隨喜，我們已經割破，大眾共同分了。』一人說：『我將用它做帽子。』一人說：『做靴子。』一人說：『做腰帶。』一人說：『做擦拭缽的巾。』婆羅門說：『聖者！那是上好的毛緂，為何要截破？應該賣掉，得到錢財后大家共同分配。』苾芻稟告佛陀，佛陀說：『那位婆羅門所說有道理，因此，苾芻如果得到這樣上等價錢的毛緂時，可以賣掉換取錢財，然後共同分配。』

第五門第十子攝頌說：

五種皮革不應該使用，其餘種類的皮革也一樣；如果患有痔瘡疾病時，應該穿熊皮做的鞋子。

緣起的地方和前面一樣。當時，六群苾芻互相說道：『難陀（Nanda）、鄔波難陀（Upananda）在這個城裡，所有的人都從他們那裡乞討得到餅的錢。然而，在王家的馴象師那裡，我們從未見過佈施，現在可以去尋找，或許能得到。』一人說：『應該這樣做。但需要預先設計一些計策，應該取師子（simha，獅子）皮做成鞋子，在系象的地方上風處行走，大象聞到氣味時就會驚慌逃走。』眾人回答說：『好計策！我們現在就去向他乞討，如果得到就好。如果不給，用驚嚇大象的辦法也不遲。』於是，在清晨前往馴象師處，說道：『賢首！你們為何如此沒有求福的心？從未對我們佈施一點東西。』

【English Translation】 English version: Even if a mautāna (a type of coarse woolen fabric) is worn as a cherished item, with a mind of fondness, upon entering monasteries such as Jetavana (Jetavana, 祇園精舍), and generating a rare thought, one may donate the mautāna to the Sangha (community of monks) of the four directions (although it says 'four directions' here, it means the present Sangha, not the permanently residing Sangha). As the Buddha said, if there are existing items of clothing, they may even be cut into wicks for lamps and equally divided among the Sangha. The bhikshus (bhiksu, 比丘) then cut the mautāna into pieces and distributed them among the community. At that time, a Brahmin (Brahmin) thought to himself at night: 'That is a superior mautāna; I should redeem it with money and take it back.' The next morning, he went to the monastery gate, saw the bhikshus, and asked: 'Venerable ones! What are you using the mautāna I donated for?' The bhikshus replied: 'You may rejoice in our merit; we have already cut it up and distributed it among the community.' One said: 'I will use it to make a hat.' Another said: 'To make boots.' Another said: 'A belt.' Another said: 'A cloth for wiping bowls.' The Brahmin said: 'Venerable ones! That is a superior mautāna; why did you cut it up? You should sell it, and after obtaining money, distribute it among the community.' The bhikshus reported this to the Buddha. The Buddha said: 'What that Brahmin said is reasonable. Therefore, if bhikshus obtain such a high-priced mautāna, they may sell it to obtain money and then distribute it among themselves.'

The summary verse of the tenth section of the fifth chapter says:

The five types of leather should not be used, and other types are the same; if one suffers from hemorrhoids, one should wear shoes made of bear skin.

The setting is the same as before. At that time, the group of six bhikshus said to each other: 'Nanda (Nanda) and Upananda (Upananda) in this city, we have begged money for cakes from everyone. However, we have never seen any donations from the royal elephant trainers. Now we can go and seek them out, perhaps we will receive something.' One said: 'We should do that. But we need to devise some plans beforehand. We should take lion (simha, 獅子) skin to make shoes, and walk upwind of where the elephants are tethered. When the elephants smell the scent, they will be startled and run away.' The others replied: 'Good plan! We will go and beg from him now. If we get something, that's good. If he doesn't give, it's not too late to scare the elephants.'

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餅果之直。」彼言：「聖者！我等豈可系屬於仁，以餅果直共相供給？」六眾聞已點頭唱諾棄之而去。遂於他日著師子皮鞋，于其象處上風而立。時彼群像聞師子氣，遺失便利驚怖奔馳。時彼象師鉤斸象頂不能令住，六眾遙見告言：「賢首！急牽！急牽！」答言：「鉤斸不住如何手牽？」六眾報曰：「我能令住」。答言：「聖者！若能令住斯成大恩。」六眾曰：「共立盟言，若能與我餅果直者我當令住。」報言：「即與。」彼便急步至象下風，像不聞氣，即不驚走。諸調像人問言：「聖者！仁解咒耶？」答曰：「我無異術。」「若如是者，云何令象怖不怖耶？」彼便以實告彼象師，彼言：「聖者！仁等如何作斯非法不饒益事？若其王家最勝大象，因此驚怖走入山林，仁等必當招大罪罰。」彼聞微笑默爾無言。苾芻白佛，佛作是念：「由諸苾芻著師子皮鞋有如是過。」即告諸苾芻曰：「汝等從今不應更著師子皮鞋，若著此者得越法罪。」聞佛不許，便用虎皮而為鞋履，佛言：「此亦不應。然有五種爪牙等獸皮不應用，所謂智象、智馬、師子、虎、豹。」佛不聽已，時具壽鄔波離請世尊曰：「若更有餘爪牙之類皮得用不？」佛言：「亦不應用。用者得惡作罪。」

緣處同前。時有苾芻身嬰痔病，詣醫人所告言：「賢

【現代漢語翻譯】 現代漢語譯本： 『餅果的價值。』他們說：『聖者！我們怎麼能隸屬於您，用餅果的價值來共同供給您呢？』六眾聽了，點頭應允，然後離開了。於是，有一天，他們穿著獅子皮鞋，站在大象的上風處。當時，那些像群聞到獅子的氣味，嚇得大小便失禁，驚恐地奔跑。當時，馴象師用鉤子敲打象的頭頂，也不能讓它停下來，六眾遠遠地看見，告訴他說：『賢首！快拉住！快拉住！』馴象師回答說：『用鉤子敲打都不能讓它停住，怎麼能用手拉住呢？』六眾說：『我們能讓它停住。』馴象師回答說：『聖者！如果能讓它停住，那就成了大恩德了。』六眾說：『共同立下盟約，如果能給我們餅果的價值，我們就讓它停住。』馴象師說：『立刻給你們。』他們便快步走到大象的下風處，大象聞不到氣味，就不再驚慌奔跑。那些馴像人問道：『聖者！您懂得咒語嗎？』他們回答說：『我們沒有其他的法術。』『如果這樣，為什麼能讓大象害怕或不害怕呢？』他們便把實情告訴了那些馴象師，馴象師說：『聖者！你們怎麼能做這種非法不饒益的事情？如果王家最勇猛的大象，因此驚慌地跑入山林，你們必定會招致大的罪罰。』他們聽了，微笑不語。比丘稟告佛陀，佛陀心想：『由於這些比丘穿著獅子皮鞋，有這樣的過失。』便告訴眾比丘說：『你們從今以後不應該再穿獅子皮鞋，如果穿了，就犯了越法的罪。』聽佛陀不允許，便用虎皮做鞋子，佛陀說：『這也不應該。然而有五種爪牙等野獸的皮不能用，所謂智象（聰明的象）、智馬（聰明的馬）、獅子、老虎、豹子。』佛陀不允許后，具壽鄔波離請問世尊說：『如果還有其他的爪牙之類的獸皮可以用嗎？』佛陀說：『也不應該用，用了就犯了惡作罪。』

事情發生的地點和之前一樣。當時，有比丘身患痔瘡，去醫生的住所告訴醫生說：『賢者！』

【English Translation】 English version: 'The value of cakes and fruits.' They said, 'Venerable Sir! How can we be bound to you, providing you with the value of cakes and fruits together?' The Six Groups, upon hearing this, nodded in agreement and then departed. So, one day, they wore shoes made of lion skin and stood upwind of the elephants. At that time, the elephant herd smelled the scent of the lion, lost control of their bowels, and ran away in terror. The elephant trainers struck the elephants' heads with hooks but could not stop them. The Six Groups, seeing this from afar, said, 'Virtuous ones! Quickly pull them back! Quickly pull them back!' The trainers replied, 'Even striking them with hooks cannot stop them; how can we pull them back with our hands?' The Six Groups said, 'We can stop them.' The trainers replied, 'Venerable Sirs! If you can stop them, that would be a great kindness.' The Six Groups said, 'Let us make an agreement: if you give us the value of cakes and fruits, we will stop them.' The trainers said, 'We will give it to you immediately.' They then quickly walked to the downwind side of the elephants, and the elephants, not smelling the scent, no longer ran in panic. The elephant trainers asked, 'Venerable Sirs! Do you know a spell?' They replied, 'We have no other magic.' 'If that is so, how can you make the elephants afraid or unafraid?' They then told the elephant trainers the truth. The trainers said, 'Venerable Sirs! How can you do such unlawful and unbeneficial things? If the king's most valiant elephants, because of this, run in panic into the mountains, you will surely incur great punishment.' Upon hearing this, they smiled silently. The Bhikshus reported this to the Buddha, and the Buddha thought, 'Because these Bhikshus wear lion skin shoes, there is such a fault.' He then told the Bhikshus, 'From now on, you should no longer wear lion skin shoes; if you wear them, you will commit a transgression.' Upon hearing that the Buddha did not allow it, they made shoes out of tiger skin. The Buddha said, 'This is also not allowed. However, the skins of five kinds of beasts with claws and teeth should not be used, namely, intelligent elephants (智象), intelligent horses (智馬), lions, tigers, and leopards.' After the Buddha forbade it, the Venerable Upali asked the World-Honored One, 'If there are other kinds of beasts with claws and teeth, can their skins be used?' The Buddha said, 'They should also not be used; using them will result in a Dukkaṭa offense (惡作罪).'

The setting is the same as before. At that time, a Bhikshu suffering from hemorrhoids went to a doctor's residence and said, 'Virtuous one!'

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首！我有痔病，幸為處方。」報言：「應用熊皮作鞋，著時病差。」答曰：「世尊未許。」醫言：「佛是大慈，必應見許。」苾芻白佛，佛言：「為病應著。」多重難得，佛言：「若無，應取一重並毛替其履底。」

根本說一切有部毗奈耶雜事卷第十九 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十

三藏法師義凈奉　制譯

第六門總攝頌曰：(此二頌攝至第三十一卷半)

猛獸筋不應、　　燈光及勇健、 　馱娑度尼法、　　因許喬答彌。 　尼不前長者、　　可與余臥具、 　不合濽水污，　　第六總應知。

第六門第一子攝頌曰：

猛獸筋皮綖、　　擁前復擁后、 　兩角及尖頭，　　諸靴皆不合。

緣在室羅伐城。佛言：「苾芻不應用五猛獸皮有爪牙者，謂智象、智馬、師子、虎、豹。」是時六眾用彼獸筋，還同有過，佛言：「不用此筋而縫鞋履。」六眾便用皮綖，有過同前，複用其皮補鞋，佛言：「皆不合用。如是應知履屨之屬，若擁前擁后、兩角尖頭，麻履諸靴皆不應著，皆越法罪。除兩三重革屣。」(如斯之類西國人皆不著，若是外國寒鄉為活命因緣持心方用)

內攝頌曰：

【現代漢語翻譯】 現代漢語譯本： 比丘說：『我有痔瘡疾病，幸好得到了一個藥方。』醫生回答說：『應該用熊皮做鞋子，穿上后病就會好。』比丘回答說：『世尊（Buddha，對釋迦牟尼佛的尊稱）沒有允許這樣做。』醫生說：『佛（Buddha，對釋迦牟尼佛的尊稱）是大慈大悲的，一定會允許的。』比丘稟告佛陀（Buddha，對釋迦牟尼佛的尊稱），佛陀說：『爲了治病應該穿。』熊皮很難得到，佛陀說：『如果沒有熊皮，應該取用兩層或三層皮革，連著毛來代替鞋底。』 緣起于室羅伐城（Śrāvastī，古印度城市）。佛陀（Buddha，對釋迦牟尼佛的尊稱）說：『比丘不應該使用五種猛獸的皮，即有爪牙的動物，包括智象（wise elephant）、智馬（wise horse）、獅子（lion）、老虎（tiger）、豹子（leopard）。』當時，六眾（group of six monks）使用這些野獸的筋，和之前犯的錯誤一樣，佛陀（Buddha，對釋迦牟尼佛的尊稱）說：『不能用這些筋來縫製鞋子。』六眾（group of six monks）就用皮革線，和之前犯的錯誤一樣，又用這些皮來補鞋，佛陀（Buddha，對釋迦牟尼佛的尊稱）說：『都不應該使用。應該知道，像這樣鞋子的種類，如果包裹前面和後面、有兩角和尖頭的，以及麻鞋和各種靴子，都不應該穿，都犯了違越戒律的罪過。除了兩層或三層的皮革鞋。』（像這樣的鞋子，西國的人都不穿，如果是外國寒冷的地方，爲了活命的原因才勉強使用）

【English Translation】 English version: A Bhiksu (monk) said: 'I have hemorrhoids, fortunately, I got a prescription.' The doctor replied: 'You should use bear skin to make shoes, and the disease will be cured when you wear them.' The Bhiksu (monk) replied: 'The World Honored One (Buddha, respectful title for Śākyamuni Buddha) has not allowed this.' The doctor said: 'The Buddha (Buddha, respectful title for Śākyamuni Buddha) is greatly compassionate and will surely allow it.' The Bhiksu (monk) reported to the Buddha (Buddha, respectful title for Śākyamuni Buddha), and the Buddha (Buddha, respectful title for Śākyamuni Buddha) said: 'It should be worn for the sake of curing the disease.' Bear skin is difficult to obtain, the Buddha (Buddha, respectful title for Śākyamuni Buddha) said: 'If there is no bear skin, two or three layers of leather with hair should be used to replace the soles.' The origin is in Śrāvastī (ancient Indian city). The Buddha (Buddha, respectful title for Śākyamuni Buddha) said: 'Bhiksus (monks) should not use the skins of five fierce beasts with claws and teeth, namely wise elephants (wise elephant), wise horses (wise horse), lions (lion), tigers (tiger), and leopards (leopard).' At that time, the group of six monks (group of six monks) used the tendons of these beasts, and the mistake was the same as before. The Buddha (Buddha, respectful title for Śākyamuni Buddha) said: 'These tendons should not be used to sew shoes.' The group of six monks (group of six monks) then used leather thread, and the mistake was the same as before. They also used these skins to repair shoes. The Buddha (Buddha, respectful title for Śākyamuni Buddha) said: 'None of them should be used. It should be known that shoes of this kind, if they cover the front and back, have two corners and pointed toes, as well as hemp shoes and various boots, should not be worn, and all commit the sin of violating the precepts. Except for leather sandals with two or three layers.' (People in the Western countries do not wear shoes like these. If it is a cold place in a foreign country, they reluctantly use them for the sake of survival.)

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四大王初誕，　　光明普皆照； 　父母因斯事，　　各為立其名。

爾時菩薩在睹史天宮，王舍城中有王名曰大蓮花，以法化世人民熾盛，安隱豐樂無諸盜賊。室羅伐城王名梵授，唱誓尼城王名大輪，憍閃毗城王名百軍，此等四王皆是法王，以法化世廣說如余。是時菩薩于天宮上，以五種事觀察世間。云何為五？一、觀遠祖；二、觀時節；三、觀方國；四、觀近族；五、觀母氏。六慾諸天三凈母腹，摩耶夫人因寢夢見六牙白象來降腹中。於時大地六種震動，放大光明遍滿世界勝天光明，世界中間黑闇之處，日月不照悉皆明瞭，所有眾生皆得相見。菩薩生時如下所說，四大國王皆誕太子，見大光明如镕金色，各各自言：「由我生男威神力故，能令天地光曜希奇。」各為立名用符靈瑞。時大蓮花王告眾人曰：「我子生時如日光影，乾坤洞照勝妙希奇，應與我子名曰影勝(梵云頻毗娑羅)。」其梵授王告眾人曰：「我子生時，光明殊勝，普照世間，應與我子名曰勝光。」其大輪王告眾人曰：「我子生時如大燈光遍皆明照，應與我子名曰燈光。」其百軍王告眾人曰：「我子生時光如日出無不明瞭，應與我子名曰出光。」各各自謂子之功能，然並不知由菩薩力。

內攝頌曰：

腹中天守護，　　生已蹈蓮花，

【現代漢語翻譯】 現代漢語譯本 四大天王初降生時，光明普照一切；父母因此事，各自為他們取了名字。

當時菩薩在兜率天宮，王舍城有一位國王名叫大蓮花（梵文：Mahapadma），以正法教化世人，人民興盛，安穩豐樂，沒有盜賊。室羅伐城的國王名叫梵授（Brahmadatta），唱誓尼城的國王名叫大輪（Mahacakra），憍賞彌城的國王名叫百軍（Satayudha），這四位國王都是以正法治國的法王，以正法教化世人的事蹟如同其他經典所說。當時菩薩在天宮之上，以五種方式觀察世間。什麼是五種呢？一、觀察遠祖；二、觀察時節；三、觀察方國；四、觀察近親；五、觀察母親。六慾天上的諸天都選擇清凈的母親的腹中投胎，摩耶夫人因為睡夢中夢見六牙白象降入腹中而懷孕。當時大地發生六種震動，放出大光明遍滿世界，勝過諸天光明，世界中間黑暗之處，日月無法照耀的地方都變得明亮，所有眾生都能互相看見。菩薩降生時如下面所說，四大國王都生了太子，見到如同熔化的金色般的大光明，各自都說：『由於我生了兒子，他的威神力，能夠使天地光明照耀，真是稀奇。』各自為兒子取名來符合這靈瑞的徵兆。當時大蓮花王告訴眾人說：『我的兒子出生時如同日光照耀，乾坤都被照亮，殊勝美妙稀奇，應該給我的兒子取名為影勝（梵文：Bimbisara）。』梵授王告訴眾人說：『我的兒子出生時，光明殊勝，普遍照耀世間，應該給我的兒子取名為勝光。』大輪王告訴眾人說：『我的兒子出生時如同大燈的光明，普遍照耀，應該給我的兒子取名為燈光。』百軍王告訴眾人說：『我的兒子出生時，光明如同日出，沒有不照耀到的地方，應該給我的兒子取名為出光。』各自都認為是自己兒子的功能，然而並不知道是由於菩薩的力量。

內攝頌說：

腹中有天守護，出生後腳踩蓮花，

【English Translation】 English version When the four Great Kings were first born, their light shone universally; because of this event, their parents each gave them names.

At that time, the Bodhisattva was in the Tusita Heaven. In Rajagriha, there was a king named Mahapadma (Great Lotus), who ruled the world with Dharma, and the people were prosperous, peaceful, and happy, without any thieves. The king of Sravasti was named Brahmadatta (Gift of Brahma), the king of Simhapura was named Mahacakra (Great Wheel), and the king of Kausambi was named Satayudha (Hundred Weapons). These four kings were all Dharma kings, who ruled the world with Dharma, as described extensively in other scriptures. At that time, the Bodhisattva, in the heavenly palace, observed the world in five ways. What are the five? First, observing the distant ancestors; second, observing the time; third, observing the country; fourth, observing the close relatives; fifth, observing the mother. The devas of the six desire heavens all choose the womb of a pure mother to be reborn in. Queen Maya became pregnant because she dreamed of a six-tusked white elephant descending into her womb. At that time, the earth shook in six ways, emitting great light that filled the world, surpassing the light of the heavens. The dark places in the middle of the world, where the sun and moon could not shine, all became bright, and all beings could see each other. When the Bodhisattva was born, as described below, the four Great Kings all gave birth to princes, and seeing the great light like molten gold, they each said, 'Because I have given birth to a son, his majestic power can make the heavens and earth shine brightly, which is truly rare.' They each gave their sons names to match these auspicious signs. At that time, King Mahapadma told the people, 'When my son was born, it was like the sunlight shining, illuminating the universe, supremely wonderful and rare. My son should be named Bimbisara (Shadow Victorious).' King Brahmadatta told the people, 'When my son was born, the light was supremely victorious, universally illuminating the world. My son should be named Victory Light.' King Mahacakra told the people, 'When my son was born, it was like the light of a great lamp, universally illuminating. My son should be named Lamp Light.' King Satayudha told the people, 'When my son was born, the light was like the rising sun, illuminating everything. My son should be named Rising Light.' Each thought it was the power of his own son, but they did not know it was due to the power of the Bodhisattva.

The summary verse says:

In the womb, protected by devas; after birth, stepping on lotus flowers,

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舉手獨稱尊，　　灌洗花衣落。

爾時菩薩降母腹中，天帝釋主令四天子，各持器仗守護其母，勿令人及非人輒為損害。菩薩處胎不為胎中血垢所污，譬如眾寶聚在一處不相玷汙，菩薩在腹亦復如是。又如清凈妙琉璃寶置五彩上，明目之人分明見別，母觀腹內分明亦爾。母雖持胎身無勞倦，自然奉持五種學處，謂盡形壽不殺生、不偷盜、不邪淫、不妄語、不飲酒，于諸丈夫絕淫染意。十月滿足往藍毗尼林攀無憂樹枝，暫時佇立便於右脅誕生菩薩。爾時大地六種震動，放大光明與入胎無異。菩薩生時，帝釋親自手承置蓮花上，不假扶侍足蹈七花行七步已，遍觀四方手指上下作如是語：「此即是我最後生身，天上天下唯我獨尊。」梵王捧傘、天帝執拂，于虛空中龍王注水，一溫一冷灌浴菩薩。初誕生時于其母前，自然井現香泉上涌隨意受用。又于空中諸天下散嗢缽羅花、缽頭摩花、拘勿頭花、奔陀利花，並餘種種奇妙香末，天妙音樂自然發響，天妙衣纓從空亂墜。更有眾多奇妙靈瑞，如余處說。

內攝頌曰：

阿私多睹相，　　那剌陀勸師， 　五百瑞現前，　　父王立三字。

於時南方于大山中有古仙人名阿私多，善知世界成壞時節。時有一人名那剌陀，聰明辯慧數來參謁，阿私多仙共論世

【現代漢語翻譯】 現代漢語譯本： 　舉手獨自稱尊，灌洗后花衣飄落。

當時，菩薩降生到母親的腹中，天帝釋（Devendra，佛教的護法神）命令四大天王（Caturmaharajakayikas，佛教的護法神），各自拿著器仗守護他的母親，不讓人和非人前來損害。菩薩在胎中不被胎中的血污所染污，譬如眾多的寶物聚在一處不會互相沾染污垢，菩薩在腹中也是這樣。又如清凈美妙的琉璃寶放在五彩的絲綢上，明眼之人能夠分明地分辨出來，母親觀察腹內的情況也是這樣分明。母親雖然懷著胎兒，身體卻沒有勞累睏倦，自然地奉行五種戒律，即終身不殺生、不偷盜、不邪淫、不妄語、不飲酒，對於所有男子斷絕淫慾的念頭。十個月滿足后，前往藍毗尼林（Lumbini，佛陀誕生地）攀援無憂樹（Ashoka tree）的樹枝，暫時站立，就從右脅誕生了菩薩。當時大地發生六種震動，放出大光明，與入胎時一樣。菩薩出生時，帝釋（Devendra）親自用手托起，放在蓮花上，不需要人扶持，雙腳踩著七朵蓮花走了七步，遍觀四方，手指著上下說道：『這就是我最後一次降生，天上天下唯我獨尊。』梵天（Brahma，印度教的創造之神，佛教中護法神）捧著傘，天帝（Devendra）拿著拂塵，在虛空中龍王（Naga，佛教護法神）注水，一溫一冷地灌洗菩薩。剛誕生時，在他母親面前，自然涌現出水井，香泉向上涌出，隨意取用。又在空中，諸天散下優缽羅花（Utpala，藍色蓮花）、缽頭摩花（Padma，紅色蓮花）、拘勿頭花（Kumuda，白色睡蓮）、奔陀利花（Pundarika，白色蓮花），以及其他各種奇妙的香末，天上的美妙音樂自然發出聲響，天上的美妙衣飾和纓絡從空中紛紛墜落。還有許多奇妙的靈瑞，如同其他地方所說。

內攝頌說：

阿私多（Asita，古仙人）觀看相貌，那剌陀（Narada，人名）勸說老師，五百種瑞相顯現，父王（凈飯王Suddhodana）立了三個字（太子名）。

當時，南方大山中有一位古仙人名叫阿私多（Asita），善於瞭解世界成住壞空的時節。當時有一個人名叫那剌陀（Narada），聰明有辯才，多次前來拜訪，阿私多仙人一起討論世事。

【English Translation】 English version: He raised his hand and proclaimed himself the only honored one, the flower garments falling after the ablution.

At that time, when the Bodhisattva descended into his mother's womb, the lord of the Devas, Devendra, commanded the four heavenly kings, Caturmaharajakayikas, each to hold weapons and guard his mother, lest humans or non-humans should dare to harm her. The Bodhisattva, while in the womb, was not defiled by the blood and impurities within, just as many jewels gathered in one place do not stain each other. The Bodhisattva in the womb was also like this. Furthermore, like a pure and wonderful crystal gem placed upon five-colored silk, which a clear-sighted person can distinctly discern, the mother's observation of the interior of her womb was equally clear. Although the mother carried the fetus, her body felt no weariness or exhaustion, and she naturally observed the five precepts, namely, for the duration of her life, not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to drink alcohol, and she cut off all thoughts of lust towards any man. After ten months were complete, she went to Lumbini Grove and grasped the branch of an Ashoka tree. Standing there for a moment, she gave birth to the Bodhisattva from her right side. At that time, the great earth shook in six ways, emitting great light, just as it had during the entry into the womb. When the Bodhisattva was born, Devendra himself received him with his own hands and placed him upon a lotus flower. Without needing support, he stepped on seven flowers, walked seven steps, and, looking in all four directions, pointed his finger up and down, saying, 'This is my last birth; in heaven and on earth, I alone am the honored one.' Brahma held the umbrella, Devendra held the whisk, and in the empty sky, the Naga kings poured water, one warm and one cold, to bathe the Bodhisattva. At the time of his birth, in front of his mother, a well naturally appeared, with fragrant springs gushing upwards for her to use as she pleased. Moreover, in the sky, the Devas scattered Utpala flowers, Padma flowers, Kumuda flowers, Pundarika flowers, and various other wonderful fragrant powders. Heavenly music naturally resounded, and heavenly garments and streamers fell in disarray from the sky. There were many other wonderful and auspicious signs, as described elsewhere.

The summary verse says:

Asita observed the signs, Narada advised the teacher, five hundred auspicious signs appeared, and the father (King Suddhodana) established three characters (the prince's name).

At that time, in the southern great mountains, there was an ancient sage named Asita, who was skilled in understanding the times of the world's formation, existence, destruction, and emptiness. At that time, there was a person named Narada, who was intelligent and eloquent, and frequently came to visit. The sage Asita discussed worldly matters with him.

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間成壞之事。聞已傷嘆，即于仙處而為出家，後於異時共此仙人在石窟中，見光明照異相希奇，即說伽他問其師曰：

「何故此光明，　　遍照猶如日， 　充滿山林處，　　忽現此希奇？」

仙人答曰：

「若是日光便赫烈，　　今此涼冷現希奇； 　必是無上牟尼尊，　　初出母胎彰此瑞。 　此是菩薩出胎相，　　光明清凈世希有； 　譬如金色滿十方，　　騰照三有皆明徹。」

那剌陀白其師曰：「鄔波馱耶！若如是者，今可共行往觀菩薩。」師曰：「子今知不？菩提薩埵有大威神，無量諸天悉皆雲集，我等雖至頂謁無由，待入城中為立名已，如其重出我望逢迎。」

菩薩生時，闡鐸迦等五百侍者同時而生，闡稚迦等五百侍女亦同時而誕，上象、廄馬皆生五百，五百伏藏自然開發，鄰國諸王皆奉信物。大臣見已白凈飯王曰：「大王！今日國祚興隆，王子誕生嘉瑞咸應，五百侍男、五百侍女，上象、上馬各生五百，五百伏藏自然開現，諸國朝賓奇珍總集。」王聞告已心大欣躍，告大臣曰：「太子生后諸事皆成，宜與立字名一切事成(梵云薩娑頞他悉陀)。」此是菩薩最初立字，號一切事成。是時菩薩乘四寶輿，無量百千人天翊從入劫比羅城。諸釋迦子體懷憍慢立性多言，菩薩入城，皆悉

【現代漢語翻譯】 現代漢語譯本：

關於世間成敗之事。聽到這些后，他感到悲傷嘆息，便在那位仙人處出家。後來，在某個時候，他和這位仙人一同在石窟中，看見光明照耀，異相非常稀奇，於是說了偈頌詢問他的老師：

『為何這光明， 遍照猶如日， 充滿山林處， 忽現此希奇？』

仙人回答說：

『若是日光便會很熱烈， 現在這光明涼爽而顯現稀奇； 必定是無上牟尼尊（釋迦牟尼佛的尊稱）， 初出母胎彰顯這種祥瑞。 這是菩薩（指釋迦牟尼佛）出胎的景象， 光明清凈世間稀有； 譬如金色充滿十方， 照耀三界（欲界、色界、無色界）都明亮透徹。』

那剌陀（人名）對他的老師說：『鄔波馱耶（Upadhyaya，親教師）！如果真是這樣，現在可以一起去觀看菩薩。』老師說：『你現在知道嗎？菩提薩埵（Bodhisattva，指將要成佛的人）有大威神，無量諸天都雲集而來，我們即使到了也無法頂禮謁見，等他進入城中被立名之後，如果他再次出來，我們再望見並迎接他。』

菩薩出生時，闡鐸迦（Chandaka）等五百侍者同時出生，闡稚迦（Chandika）等五百侍女也同時誕生，上等的大象、馬廄里的馬都生了五百匹，五百個伏藏自然開啟，鄰國的諸位國王都奉獻禮物。大臣看見后稟告凈飯王（Suddhodana，釋迦牟尼佛的父親）說：『大王！今日國運興隆，王子誕生，各種嘉瑞都應驗了，五百侍男、五百侍女，上等的大象、上等的馬各生了五百，五百個伏藏自然顯現，各國的朝拜使者帶著奇珍異寶聚集。』國王聽了稟告后，心中非常欣喜，告訴大臣說：『太子出生后，諸事都順利成就，應該給他起個名字，叫一切事成（薩娑頞他悉陀，Sarvarthasiddha）。』這是菩薩最初被立的名字，號為一切事成。當時，菩薩乘坐四寶裝飾的車輿，無數百千的人天護衛跟隨，進入劫比羅城（Kapilavastu）。諸位釋迦（Sakya）族的子弟心懷驕慢，秉性多言，菩薩進入城中，他們都

【English Translation】 English version:

About the matters of success and failure in the world. Having heard this, he felt sorrow and sighed, and then renounced his home at the place of that hermit. Later, at some time, he and this hermit were together in a stone cave, and saw a light shining, a rare and wonderful phenomenon. Then he spoke a Gatha (verse) to ask his teacher:

'Why is this light, Shining everywhere like the sun, Filling the mountains and forests, Suddenly appearing so wondrous?'

The hermit replied:

'If it were sunlight, it would be scorching, But now this is cool and appears wondrous; It must be the Supreme Muni (another name for Shakyamuni Buddha), Whose birth from his mother's womb manifests this auspicious sign. This is the sign of the Bodhisattva's (referring to Shakyamuni Buddha) birth, The light is pure and rare in the world; Like gold filling the ten directions, Shining upon the three realms (Desire realm, Form realm, Formless realm), all is bright and clear.'

Narada (a name) said to his teacher: 'Upadhyaya (a respectful term for a teacher)! If that is so, we can go together now to see the Bodhisattva (a person who is on the path to Buddhahood).' The teacher said: 'Do you know now? The Bodhisattva (referring to someone who will become a Buddha) has great power and virtue, countless Devas (gods) are gathering, even if we arrive, we have no way to prostrate and pay respects. Let us wait until he enters the city and is given a name, and if he comes out again, we will hope to meet and greet him.'

When the Bodhisattva was born, Chandaka (a name) and five hundred attendants were born at the same time, Chandika (a name) and five hundred maidservants were also born at the same time, the best elephants and stable horses all gave birth to five hundred, five hundred hidden treasures naturally opened, and the kings of neighboring countries all offered gifts. The ministers, having seen this, reported to King Suddhodana (Shakyamuni Buddha's father): 'Great King! Today the nation is prosperous, the prince is born, and all kinds of auspicious signs are responding, five hundred male attendants, five hundred female attendants, the best elephants and the best horses each gave birth to five hundred, five hundred hidden treasures naturally appeared, and the tribute envoys from various countries gathered with rare treasures.' The king, having heard the report, was very happy and told the ministers: 'Since everything has been successfully accomplished after the prince was born, it is appropriate to give him a name, called Sarvarthasiddha (meaning 'all aims accomplished').' This was the first name given to the Bodhisattva, named Sarvarthasiddha. At that time, the Bodhisattva rode in a chariot decorated with four kinds of jewels, with countless hundreds of thousands of humans and Devas (gods) protecting and following, entering the city of Kapilavastu (a place name). The sons of the Sakya (a clan name) family were proud and arrogant, and by nature talkative. When the Bodhisattva entered the city, they all

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默然，牟尼無語。王見是已報諸臣曰：「諸釋迦子體懷傲慢立性多言，太子入城，皆悉默然。牟尼無語，應與太子名曰釋迦牟尼。」此是菩薩第二立名。時此城中有舊住藥叉名釋迦增長，時人敬重立廟祠祀，但是釋種生男女已，令凈澡浴抱至藥叉處而申敬禮。時凈飯王以上酥蜜滿太子口，告大臣曰：「可抱太子往禮藥叉。」大臣抱至，時彼藥叉遙見太子即自現身，至菩薩所頂禮其足。臣歸白王，王聞是已生希有心：「今我太子于天神中更為尊勝，應與立字名天中天。」此是菩薩第三立名。

內攝頌曰：

付母養太子，　　令觀大人相； 　阿私多遠至，　　親睹牟尼形。

爾時父王便以太子付諸養母，隨時澡浴乳哺飲食，常令安隱適悅身心。養母便以上妙涂香涂摩身體，具諸瓔珞授與父王。王即抱持瞻視歡喜。即便總命諸婆羅門、國中所有解占相人知算計者令觀太子，告言：「君等宜可瞻察，我聞古仙作如是說：『具三十二大丈夫相者有其二事：若在家者當爲輪王，普王四洲以法化世，七寶成就：所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，千子具足，勇健忠良能伏怨敵，周圓海內無諸患惱，人民豐樂安隱而住。若出家者剃除鬚髮，服袈裟衣成等正覺，有大名稱充滿世間。』」時諸相

【現代漢語翻譯】 現代漢語譯本： 默然，牟尼（Muni，聖人）沒有說話。國王看到這種情況，告訴各位大臣說：『這些釋迦（Sakya）族的子弟，心懷傲慢，喜歡多說話，現在太子進入城中，他們全都沉默不語。牟尼（Muni，聖人）也不說話，應該給太子起名叫釋迦牟尼（Sakyamuni）。』這是菩薩第二次被命名。當時，這座城中住著一個古老的藥叉（Yaksa，夜叉，一種神）名叫釋迦增長，當時的人們敬重他，為他建立廟宇祭祀，只要釋迦（Sakya）族生下男孩女孩，就讓他們洗凈身體，抱著到藥叉（Yaksa，夜叉）那裡表示敬意。當時，凈飯王（Suddhodana）用酥油和蜂蜜充滿太子的口，告訴大臣說：『可以抱著太子去禮拜藥叉（Yaksa，夜叉）。』大臣抱著太子前往，當時那藥叉（Yaksa，夜叉）遠遠地看見太子，就自己現身，到菩薩那裡頂禮他的腳。大臣回來稟告國王，國王聽了這件事，心中感到非常稀有：『現在我的太子在天神中更為尊貴殊勝，應該給他起名叫天中天。』這是菩薩第三次被命名。

內攝頌說：

把太子交給養母，讓他們觀看大人的相貌；阿私多（Asita）從遠方趕來，親自看到牟尼（Muni，聖人）的形貌。

當時，父王就把太子交給各位養母，隨時為他洗澡、餵奶、餵飯，常常讓他身心安穩舒適。養母們便用上好的涂香塗抹他的身體，佩戴各種瓔珞，交給父王。國王就抱著太子觀看，心中歡喜。隨即命令各位婆羅門（Brahmana）、國內所有懂得占卜相面、精通算計的人來觀察太子，告訴他們說：『你們應該仔細觀察，我聽說古代的仙人這樣說過：『具備三十二大丈夫相的人有兩種結果：如果在家，就應當成為轉輪王（Cakravartin），統治四大部洲，用正法教化世人，成就七寶：所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，擁有一千個兒子，勇猛強健，忠誠善良，能夠降伏怨敵，周遍海內沒有各種患難，人民豐衣足食，安穩地生活。如果出家，剃除鬚髮，穿上袈裟，成就等正覺（Samyaksambuddha），擁有偉大的名聲，充滿世間。』當時各位相面的人

【English Translation】 English version: Silently, Muni (Sage) was without speech. Seeing this, the king said to his ministers, 'These sons of the Sakya (Sakya, a clan) are arrogant and talkative by nature. Now that the prince has entered the city, they are all silent. Muni (Sage) is also silent, so the prince should be named Sakyamuni (Sakyamuni).' This was the second naming of the Bodhisattva. At that time, there was an old Yaksa (Yaksa, a type of spirit) living in this city named Sakya Increase. The people of that time respected him and built a temple to worship him. Whenever a boy or girl was born to the Sakya (Sakya) clan, they would have them bathed and carried to the Yaksa (Yaksa) to pay their respects. At that time, Suddhodana (Suddhodana) filled the prince's mouth with ghee and honey and told the ministers, 'You may carry the prince to worship the Yaksa (Yaksa).' The ministers carried the prince there, and the Yaksa (Yaksa), seeing the prince from afar, immediately manifested himself and prostrated at the Bodhisattva's feet. The ministers returned and reported to the king. Upon hearing this, the king was filled with wonder, 'Now my prince is even more honored and superior among the gods, he should be named 'The God of Gods'.' This was the third naming of the Bodhisattva.

The summary verse says:

Entrusting the prince to the nurses, let them observe the marks of a great man; Asita (Asita) came from afar, personally witnessing the form of Muni (Sage).

At that time, the father king entrusted the prince to the nurses, bathing, feeding, and nourishing him at all times, always ensuring his body and mind were peaceful and comfortable. The nurses then applied the finest scented unguents to his body, adorned him with various ornaments, and handed him over to the father king. The king held the prince and gazed upon him with joy. He then summoned all the Brahmins (Brahmana) and all the physiognomists and calculators in the kingdom to observe the prince, saying, 'You should carefully examine him. I have heard the ancient sages say, 'One who possesses the thirty-two marks of a great man has two possible destinies: if he remains at home, he will become a Cakravartin (Cakravartin), a wheel-turning king, ruling over the four continents, transforming the world with the Dharma, and possessing the seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the treasurer minister treasure, and the military minister treasure, with a thousand sons, brave, loyal, and capable of subduing enemies, with peace throughout the land and the people living in prosperity and security. If he leaves home, shaves his head, and wears the kasaya robe, he will attain complete enlightenment (Samyaksambuddha), and his great name will fill the world.'' At that time, the physiognomists

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師聞王說已，悉共觀察咸白王曰：「誠如大王所說之事，三十二相若成就者，唯有二事謂輪王及佛，乃至有大名稱充滿世間。」王復問曰：「其相云何？」時彼相師悉皆具答，一一別指三十二相，具有廣文(以共余經及律論等，事無差別，故不煩譯)。

爾時阿私多仙人告那剌陀曰：「摩納婆！比者菩薩已入城中立三名訖，我等宜往禮拜瞻顏。」各乘神通騰空而去，由彼菩薩威神之力，去劫比羅城可一驛許，遂失神通足步而去。既入城已到王門所，報門人曰：「汝去白王：『阿私多仙今至門首。』」使去白王，王曰：「隨入。誰遮大仙？」即詣王所。王見仙至，遙唱：「善來！奉吉祥事。」為洗足已，妙師子座安置令坐，王禮足已白言：「大仙！何事得來？」仙說伽他曰：

「國主我今至，　　欲見王太子； 　瞻仰牟尼尊，　　導師中第一。」

王言：「太子睡著。」答曰：「雖睡，我欲暫觀。」王便抱現。睹菩薩眼雙眸不合，仙既見已說伽他曰：

「良馬不多睡，　　半夜暫時眠； 　所為事未成，　　因何久安寢？」

仙復問曰：「諸占相人有何記說？」王言：「大仙彼相者云：『當作輪王化四天下。』」仙以伽他而答王曰：

「相者語多謬，　　末劫無輪王； 　有此勝福緣，　　

【現代漢語翻譯】 現代漢語譯本：相師們聽了凈飯王說的話后，都仔細觀察，然後一起對國王說：『確實像大王您所說的那樣，如果具備三十二相（Buddha's 32 marks），只有兩種可能，要麼是轉輪王（Chakravartin），要麼是佛（Buddha），乃至擁有偉大的名聲充滿世間。』國王又問：『那三十二相是怎樣的呢？』當時那些相師都詳細地回答，一一指出了三十二相的具體特徵，這些內容在其他經典和律論中都有廣泛的記載，內容沒有差別，所以這裡就不再翻譯了。 這時，阿私多仙人（Asita）告訴那剌陀（Narada）說：『摩納婆（Manava，青年）！那位菩薩（Bodhisattva）已經進入城中，並且完成了命名的儀式，我們應該前去禮拜瞻仰他的容顏。』他們各自憑藉神通騰空而去，由於那位菩薩的威神之力，距離劫比羅城（Kapilavastu）大約一驛的地方，他們失去了神通，只能步行前往。進入城中后，他們來到王宮門口，告訴守門人說：『你去稟告國王，阿私多仙人現在在門外。』守門人去稟告國王，國王說：『讓他進來。誰敢阻攔大仙？』阿私多仙人隨即來到國王那裡。國王見到仙人到來，遠遠地說道：『歡迎！祝您吉祥如意。』為仙人洗完腳后，用美妙的獅子座安置他坐下，國王禮拜仙人的腳后說道：『大仙！您來這裡有什麼事呢？』仙人說了偈頌： 『國主我今至， 欲見王太子； 瞻仰牟尼尊， 導師中第一。』 國王說：『太子正在睡覺。』仙人回答說：『即使睡著了，我也想暫時看看。』國王便把太子抱出來給仙人看。仙人看到菩薩的眼睛雙眸沒有閉合，看完后說了偈頌： 『良馬不多睡， 半夜暫時眠； 所為事未成， 因何久安寢？』 仙人又問：『各位佔相的人有什麼預言嗎？』國王說：『大仙，他們說：『太子將來會成為轉輪王，教化四天下。』』仙人以偈頌回答國王說： 『相者語多謬， 末劫無輪王； 有此勝福緣，』

【English Translation】 English version: After the seers heard what King Suddhodana said, they all carefully observed and together said to the king: 'Indeed, as Your Majesty says, if one possesses the thirty-two marks (Buddha's 32 marks), there are only two possibilities: either a Chakravartin (Chakravartin) or a Buddha (Buddha), and even possessing great fame that fills the world.' The king then asked: 'What are these marks like?' At that time, those seers all answered in detail, pointing out each of the thirty-two marks specifically, which are widely recorded in other sutras and Vinaya texts, with no difference in content, so there is no need to translate them here. At this time, the Rishi Asita (Asita) said to Narada (Narada): 'Manava (Manava, young man)! That Bodhisattva (Bodhisattva) has already entered the city and completed the naming ceremony. We should go and pay our respects and behold his countenance.' They each ascended into the sky by means of their supernatural powers. Due to the majestic power of that Bodhisattva, about one yojana (a ancient Indian distance unit) away from Kapilavastu (Kapilavastu), they lost their supernatural powers and had to walk on foot. After entering the city, they arrived at the palace gate and told the gatekeeper: 'Go and inform the king that the Rishi Asita is now at the gate.' The messenger went to inform the king, and the king said: 'Let him in. Who dares to stop the great Rishi?' Asita then went to the king. When the king saw the Rishi arrive, he said from afar: 'Welcome! May auspiciousness be with you.' After washing the Rishi's feet, he had him seated on a wonderful lion throne. The king bowed at the Rishi's feet and said: 'Great Rishi! What brings you here?' The Rishi spoke in verse: 'O King, I have come here, To see the royal prince; To behold the Muni (Sage), The foremost of guides.' The king said: 'The prince is sleeping.' The Rishi replied: 'Even if he is sleeping, I wish to see him briefly.' The king then brought the prince out for the Rishi to see. The Rishi saw that the Bodhisattva's eyes were not closed, and after seeing him, he spoke in verse: 'A fine horse does not sleep much, Only briefly in the middle of the night; If the task is not yet accomplished, Why sleep so long?' The Rishi then asked: 'What predictions have the fortune-tellers made?' The king said: 'Great Rishi, they said: 'The prince will become a Chakravartin, transforming the four continents.' The Rishi replied to the king in verse: 'The words of fortune-tellers are often wrong, There will be no Chakravartin in the final age; With such superior blessings and conditions,'

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斷惑當成佛。 　若是化四洲，　　輪王相非顯； 　分明大師相，　　成佛定無疑。」

仙人遍觀見成佛相已，復更觀察久近當得無上甘露轉妙法輪？遂見二十九年舍王城去，六年苦行當成正覺。復觀自身得幾時住？得見佛不？知不見佛，便生憂惱涕淚盈目。王見懷愁說頌問曰：

「若男若女來觀者，　　咸悉歡喜遍身心； 　仁今親睹相非常，　　何因泣涕盈雙目？ 　假使太子相非善，　　短壽多病不吉祥； 　唯愿大仙如實言，　　勿令我意增憂悴。」

仙人答曰：

「假使霹靂從空下，　　可畏來臨太子身； 　此于無上牟尼尊，　　如毛髮許不能損。 　假使烈火騰風焰，　　利劍如霜現在前； 　毒藥黑蛇一時來，　　至太子處皆銷散。 　我傷早死不見佛，　　流淚盈目難裁忍； 　棄無上法我前亡，　　未有事業能成就。 　此有大福除眾惱，　　證甘露法為導師； 　若能聞教如說行，　　咸歸寂滅無為處。」

王聞太子證甘露法，默然無語。凡諸世人皆為邪心之所擾亂，出言諂誑不能依實。時彼仙人而告王曰：「比日大王每作是念：『何時得令阿私多仙，足步入城與我相見，及諸人眾致敬慇勤。』我哀愍故徒行至此，今時事了將欲出城，可為掃除凈修郭邑。」時凈飯王

【現代漢語翻譯】 現代漢語譯本：斷除迷惑之時，就是成佛之日。 如果（太子）只是化導四大部洲（Sì dà bù zhōu，佛教宇宙觀中的四個大洲），那麼轉輪聖王（zhuǎnlún shèngwáng，擁有統治世界的理想君主）之相就不能彰顯； 分明是大師之相，成就佛陀果位必定無疑。

仙人仔細觀察，確認太子具有成佛之相后，又進一步觀察他將在何時證得無上甘露，轉動微妙法輪（miàofǎ lún，佛法的象徵）？於是看到太子將在二十九歲時捨棄王城，出家修行，經過六年苦行，最終成就正覺（zhèngjué，完全覺悟）。他又觀察自己還能存活多久？能否親眼見到佛陀？得知自己無法見到佛陀，便心生憂愁，淚水盈滿眼眶。國王（Wáng）見他如此悲傷，便用偈頌問道：

『無論是男子還是女子，前來觀看太子的人，都感到歡喜，遍佈身心； 您今日親眼目睹太子非凡之相，為何卻哭泣，淚水盈滿雙眼？ 假如太子之相不善，短命多病，不吉祥； 唯愿大仙如實相告，不要讓我更加憂愁。』

仙人回答說：

『即使雷霆從空中落下，可怕的災難降臨到太子身上； 對於無上的牟尼（Móu ní，佛陀的稱號）世尊，也絲毫不能損傷。 即使猛烈的火焰騰起，狂風助勢，鋒利的寶劍像寒霜一樣出現在眼前； 毒藥和黑蛇同時襲來，到達太子之處都會消散。 我悲傷的是自己將早逝，無法親眼見到佛陀，淚水盈滿眼眶，難以忍受； 我將在無上佛法出現之前死去，沒有任何事業能夠成就。 太子具有大福德，能夠消除眾生的煩惱，證得甘露之法，成為導師； 如果能夠聽聞他的教誨，並如教奉行，都將歸於寂滅無為之處。』

國王聽到太子將證得甘露之法，默然不語。凡是世間之人，都被邪惡之心所擾亂，說出諂媚虛妄之言，不能依據事實。這時，那位仙人對國王說：『近日大王常常這樣想：『何時才能讓阿私多（Ā sī duō）仙人，光臨我的城池，與我相見，接受我和眾人的尊敬和慇勤侍奉。』我因為哀憐您的緣故，徒步來到這裡，現在事情已經完畢，我將要離開這座城市，可以為我打掃乾淨，修整城郭。』這時，凈飯王（Jìngfàn Wáng）

【English Translation】 English version: Cutting off delusion is the moment of becoming a Buddha. If he were merely to transform the four continents (Sì dà bù zhōu, the four major continents in Buddhist cosmology), the appearance of a Chakravartin (zhuǎnlún shèngwáng, an ideal universal ruler) would not be manifest; Clearly, he possesses the marks of a great master; there is no doubt that he will achieve Buddhahood.

The Rishi (sage), having thoroughly observed and seen the marks of Buddhahood, further contemplated when he would attain the unsurpassed nectar and turn the wonderful Dharma wheel (miàofǎ lún, symbol of the Buddha's teaching)? He then saw that at the age of twenty-nine, he would leave the royal city, and after six years of ascetic practice, he would attain perfect enlightenment (zhèngjué, complete enlightenment). He further observed how long he himself would live? Would he see the Buddha? Knowing that he would not see the Buddha, he became sorrowful, and tears filled his eyes. The King (Wáng), seeing his sorrow, spoke in verse, asking:

'Whether man or woman, those who come to see the prince, all are filled with joy throughout their bodies and minds; You, sir, have personally witnessed the prince's extraordinary appearance, why then do you weep, with tears filling your eyes? If the prince's appearance were not good, short-lived, sickly, and inauspicious; I pray that the great Rishi will speak truthfully, do not let my mind increase in sorrow.'

The Rishi replied:

'Even if lightning were to strike from the sky, a terrible calamity befalling the prince; It could not harm the unsurpassed Muni (Móu ní, an epithet of the Buddha) Lord, not even by a hair's breadth. Even if fierce flames were to rise with the wind, and a sharp sword like frost were to appear before him; If poison and black snakes were to come at once, they would all dissipate upon reaching the prince. I grieve that I will die early and not see the Buddha, tears fill my eyes, it is difficult to bear; I will die before the unsurpassed Dharma appears, and no undertaking will be accomplished. This one has great blessings, removing all afflictions, attaining the nectar of Dharma, and becoming a guide; If one can hear his teachings and practice as taught, all will return to the place of stillness and non-action.'

The King, hearing that the prince would attain the nectar of Dharma, remained silent. All worldly people are disturbed by evil thoughts, speaking flattering and false words, unable to rely on the truth. At this time, that Rishi said to the King: 'Recently, Your Majesty often thought: 'When will I be able to have the Rishi Asita (Ā sī duō) grace my city with his presence, meet with me, and receive the respect and diligent service of me and the people?' Out of compassion for you, I have come here on foot. Now that the matter is concluded, I am about to leave this city. You may have the city swept clean and repaired.' At this time, King Suddhodana (Jìngfàn Wáng)

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敕令諸臣嚴治道路，普告城邑皆共修營，巷陌康莊涂拭清凈，灑以栴檀香水、散以占博迦花，幢蓋陵空、香菸滿路，見者愛樂如歡喜園。復遣搖鈴遍皆宣告：「諸人當知，或先住城中，或他方新至，所有人眾皆悉存心，明日晨朝看大仙出。」眾既聞已各至途中，瞻望仙人步出城闕，咸生希有悵望而歸。

時阿私多仙還向本山，繫心禪寂以智方便發起神通，報命將終遂便遇患，雖加藥餌瞬息無幾。時那剌陀來禮師足，白言：「大師！我本出家求甘露味，師所得者幸愿共分。」師曰：「我亦同汝，本出家時意求甘露，竟無所獲空處生涯。彼雪山側劫比羅城，太子興世相師共記：當成正覺號天人師稱一切智。汝當於彼而求出家，舍高慢心當自謙下，勤修梵行作不放逸，當於爾時獲甘露味。」說伽他曰：

「如來出世難遭遇，　　今得逢時甚希有； 　汝莫放逸至心求，　　當獲無生甘露味。」

作是語已便即命終。如有頌言：

「積聚皆銷散，　　崇高必墮落； 　合會皆別離，　　生者咸歸死。」

爾時阿私多仙命終之後，弟子那剌陀如法焚燒，殯葬事訖割捨憂戚，遂詣婆羅痆斯于諸仙內而共住止。其那剌陀先是迦多演那種族，時人因號迦多演那仙人，眾皆敬重。

時嗢逝尼王所生太子名曰

【現代漢語翻譯】 現代漢語譯本 國王命令所有大臣嚴格管理道路，普遍告知城鎮鄉村共同修繕，街巷道路平坦乾淨，灑上栴檀（zhan tan）香水、散佈占博迦（zhan bo jia）花，旗幟飄揚空中、香菸瀰漫道路，看見的人都喜愛快樂如同在歡喜園一樣。又派遣搖鈴的人到處宣告：『諸位應當知道，無論是先住在城中的人，還是從其他地方新來的人，所有人都應當留心，明日早晨觀看大仙出行。』眾人聽聞后都到道路上，瞻望仙人走出城門，都感到稀有難得，悵然若失地回去。 當時阿私多（A si duo）仙人返回本山，專心禪定，以智慧方便發起神通，預知壽命將盡，於是便生病了，即使加上藥物治療，也瞬息將逝。當時那剌陀（Na la tuo）前來禮拜老師的腳，稟告說：『大師！我本來出家是爲了尋求甘露的味道，老師所得到的希望能夠分給我。』老師說：『我也和你一樣，本來出家時意在尋求甘露，最終一無所獲，空度一生。在那雪山旁邊劫比羅城（Jie bi luo cheng），太子將要降生，相師共同記述：他將成就正覺，號稱天人師，被稱為一切智者。你應當到那裡去尋求出家，捨棄高傲之心，應當謙虛低下，勤奮修行梵行，做到不放逸，到那時你將獲得甘露的味道。』說了偈語： 『如來出世難以遭遇，現在能夠遇到時機非常稀有；你不要放逸，至誠用心尋求，應當獲得無生甘露的味道。』 說完這些話后，便即刻去世。如有頌語說： 『積聚的終將消散，崇高的必定墮落；聚合的終將離別，生存的都將歸於死亡。』 當時阿私多（A si duo）仙人去世之後，弟子那剌陀（Na la tuo）如法焚燒，殯葬事宜完畢后，割捨憂愁悲傷，於是前往婆羅痆斯（Po luo nai si），在眾仙人中共同居住。這位那剌陀（Na la tuo）先前是迦多演那（Jia duo yan na）種族，當時人們因此稱他為迦多演那（Jia duo yan na）仙人，眾人都敬重他。 當時嗢逝尼（Wu shi ni）王所生的太子名叫

【English Translation】 English version The king ordered all his ministers to strictly manage the roads, and universally informed the towns and villages to jointly repair them. The streets and lanes were made smooth and clean, sprinkled with sandalwood (zhan tan) scented water, and scattered with champak (zhan bo jia) flowers. Banners and canopies fluttered in the sky, and incense filled the roads. Those who saw it were delighted, as if they were in the Garden of Delight. He also sent bell-ringers to announce everywhere: 'You should all know, whether you live in the city or have newly arrived from elsewhere, everyone should pay attention. Tomorrow morning, watch the great sage depart.' Having heard this, the people went to the roads, gazing at the sage as he walked out of the city gates, feeling rare and precious, and returned with a sense of longing. At that time, the sage Asita (A si duo) returned to his mountain, focused on meditation, and used his wisdom and skillful means to develop supernatural powers. Foreknowing that his life was coming to an end, he fell ill. Even with medicine, he would soon pass away. Then Narada (Na la tuo) came to bow at his teacher's feet and said, 'Master! I originally renounced the world to seek the taste of nectar. I hope you will share what you have attained.' The teacher said, 'I am the same as you. When I first renounced the world, I intended to seek nectar, but ultimately gained nothing and lived an empty life. Beside the Snow Mountains, in the city of Kapilavastu (Jie bi luo cheng), a prince will be born. The physiognomists have jointly predicted that he will attain perfect enlightenment, be called the Teacher of Gods and Humans, and be known as the All-Knowing One. You should go there to seek renunciation, abandon your arrogance, be humble, diligently cultivate pure conduct, and be diligent and not lax. At that time, you will obtain the taste of nectar.' He spoke this verse: 'It is difficult to encounter a Tathagata in the world, but now it is very rare to meet the opportunity; do not be negligent, seek with all your heart, and you shall obtain the taste of unborn nectar.' After saying these words, he immediately passed away. As the verse says: 'Accumulations will all dissipate, the lofty will surely fall; gatherings will all separate, and those who are born will all return to death.' After the sage Asita (A si duo) passed away, his disciple Narada (Na la tuo) cremated him according to the Dharma. After the funeral was completed, he relinquished his sorrow and went to Varanasi (Po luo nai si) to live among the sages. This Narada (Na la tuo) was originally from the Katyayana (Jia duo yan na) clan, so people called him the sage Katyayana (Jia duo yan na), and everyone respected him. At that time, the prince born to the King of Ujjeni (Wu shi ni) was named

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燈光，王付八母而為瞻養，是事無闕，乃至年漸長大技藝博通，文武所須無不綜習。

釋迦菩薩為童子戲，燈光太子亦為童戲。菩薩受太子灌頂時，燈光亦受太子灌頂。菩薩出四門觀見老病死患，遂於三夫人處生厭離心，所謂牛護夫人、鹿養夫人、名稱夫人，此為上首六千婇女咸皆捨棄，于其中夜逾城而去。往空林所修出家業，依止仙人學殊勝定離欲界欲。次從曷羅摩子習無所有定，斷無所有處欲。更無導者，便於六年專修苦行，不別證悟將為無益。遂即住情而為游縱，啖好飲食酥油涂身，湯水澡浴往聚落中，于難陀、難陀力二牧牛女所，食十六倍上妙乳糜。迦利迦龍王尊重讚歎，于善吉邊取吉祥草，詣菩提樹下自敷草已，端身正念加趺而坐，心念口言：「若不斷盡諸漏，我終不解加趺。」是時菩薩以慈心器仗，降伏三十六億千魔眾已證無上智，受梵天請往婆羅痆斯三轉十二行法輪。時燈光王亦於此時，受灌頂大王位，以法教化，嗢逝尼國人民熾盛，安隱豐樂廣如余說。由王力故百姓歌謠，歡會相次隨處供養勝上天神，穿五百池五百渠水，令人受用無有闕乏。

第六門第二子攝頌曰：

燈光得為王，　　有五殊勝物； 　因敘奇異事，　　廣說健陀羅。

時燈光王有五勝物。云何為五？一者勝

【現代漢語翻譯】 現代漢語譯本：燈光（Dengguang）國王贍養著八位母親，事無鉅細，沒有缺失。等到他年紀漸長，技藝博通，文武所需的技能無不精通。 釋迦菩薩（Shijia Pusa）還是童子嬉戲時，燈光太子（Dengguang Taizi）也一起嬉戲。菩薩（Pusa）接受太子灌頂時，燈光（Dengguang）也接受了太子灌頂。菩薩（Pusa）出四門觀見老、病、死等苦難，於是對三位夫人產生了厭離之心，她們分別是牛護夫人（Niuhu Furen）、鹿養夫人（Luyang Furen）和名稱夫人（Mingcheng Furen）。捨棄了包括這三位夫人為首的六千婇女，于深夜逾城而去，前往空林修行出家，依止仙人學習殊勝禪定，遠離欲界之慾。之後又向曷羅摩子（Heluomozi）學習無所有定，斷除無所有處的慾望。因為沒有導師，便獨自六年專修苦行，但沒有證悟，認為沒有益處。於是便隨順自己的心意而遊樂，食用美味的飲食，用酥油涂身，用熱水洗浴，前往聚落中，接受難陀（Nantuo）、難陀力（Nantuoli）兩位牧牛女供養的十六倍上妙乳糜。迦利迦龍王（Jialijia Longwang）尊重讚歎他，他在善吉（Shanjixiang）處取吉祥草，到菩提樹下自己鋪好草，端身正念，跏趺而坐，心中默唸口中說道：『如果不斷盡所有煩惱，我終究不解開跏趺。』這時，菩薩（Pusa）以慈悲心作為武器，降伏了三十六億千魔眾，證得了無上智慧，接受梵天（Fantian）的邀請，前往婆羅痆斯（Poluonaisi）三轉十二行法輪。當時，燈光王（Dengguang Wang）也在此時，接受灌頂成為大國王，以佛法教化，嗢逝尼國（Wushini Guo）人民興盛，安穩豐樂，廣如其他經典所說。由於國王的德政，百姓歌唱歡快，互相慶賀，隨處供養殊勝的天神，開鑿了五百個池塘和五百條水渠，讓人們享用，沒有缺乏。 第六門第二子的攝頌說： 燈光（Dengguang）得為王，有五殊勝物；因敘奇異事，廣說健陀羅（Jiantuoluo）。 當時燈光王（Dengguang Wang）有五種殊勝之物。哪五種？第一種殊勝是……

【English Translation】 English version: King Dengguang (Dengguang, meaning 'Lamp Light') supported his eight mothers without any omissions. As he grew older, he mastered various skills and became proficient in both literary and military arts. When Shakya Bodhisattva (Shijia Pusa) was playing as a child, Prince Dengguang (Dengguang Taizi) played with him. When the Bodhisattva (Pusa) received the crown prince's consecration, Dengguang (Dengguang) also received the crown prince's consecration. The Bodhisattva (Pusa), upon seeing the suffering of old age, sickness, and death through the four gates, developed a sense of detachment from his three consorts: Consort Niuhu (Niuhu Furen), Consort Luyang (Luyang Furen), and Consort Mingcheng (Mingcheng Furen). He abandoned these three and the other six thousand concubines, and left the city in the middle of the night to practice asceticism in the empty forest, relying on hermits to learn superior samadhi and detach himself from the desires of the desire realm. Later, he learned the 'state of no-thingness' from Arada Kalama (Heluomozi), cutting off the desire for the state of no-thingness. Lacking a guide, he practiced asceticism alone for six years, but without enlightenment, he deemed it useless. Therefore, he followed his own inclinations and enjoyed himself, consuming delicious food, anointing his body with ghee, bathing in hot water, and going to the villages, where he accepted the sixteen-fold superior milk porridge offered by the two cowherd girls, Nanda (Nantuo) and Nandabala (Nantuoli). The Naga King Kalika (Jialijia Longwang) respected and praised him. He took auspicious grass from Shanjixiang (Shanjixiang), spread the grass under the Bodhi tree, sat in full lotus posture with a straight body and mindful thoughts, silently vowing: 'If I do not completely exhaust all defilements, I will never undo this lotus position.' At that time, the Bodhisattva (Pusa), using compassion as his weapon, subdued thirty-six billion thousand demons and attained supreme wisdom. He accepted Brahma's (Fantian) invitation and went to Varanasi (Poluonaisi) to turn the Wheel of Dharma three times in twelve aspects. At that time, King Dengguang (Dengguang Wang) also received the consecration to become a great king, and taught with the Dharma. The people of Ujjeni (Wushini Guo) were prosperous, peaceful, and joyful, as described extensively in other scriptures. Due to the king's virtuous rule, the people sang joyfully, celebrated each other, and made offerings to the superior deities everywhere. He dug five hundred ponds and five hundred canals, allowing people to enjoy them without any lack. The summary verse of the second son of the sixth gate says: Dengguang (Dengguang) becomes king, possessing five superior things; Because of narrating strange events, extensively speaking of Gandhara (Jiantuoluo). At that time, King Dengguang (Dengguang Wang) had five superior things. What are the five? The first superior thing is...

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雄象名曰葦山；二者勝母象名曰賢善；三者勝駝名曰海足；四者勝馬名曰衣頸；五者勝使者名曰飛烏。其象日夜行一百驛，母象日夜行八十驛，駝日夜行七十驛，馬日夜行五十驛，飛烏日夜行二十五驛。其王雖有如是勝物快樂安隱，然而四大不調忽有不睡之病，由此疾故於酥起憎、于酒生愛。時諸醫人以種種妙藥，與酥和煎上王令服。王不肯用，時太子中宮咸知酥藥能治不睡，皆奉藥酥，王更憎睡。王乃敕曰：「若有人當在我前說酥名者，當斬其頭。」王既無睡，便於初夜與內宮人共為歡戲，于中夜時至象馬廄而為撿閱，於後夜時觀諸庫藏，自持利劍問守更人曰：「誰為警覺？」若第一問及二問時，不應答者乍容忍恕，至第三問不相答者，便斬其首。由斯嚴酷隱燈光名，共安餘字號曰猛暴。燈光王于異時命大夫人及內宮曰：「我親警覺，爾何眠睡？」答言：「大王！我亦警覺。」如是連宵不得眠睡，共白王曰：「若使我等通宵不睡者，是則無由稱可王意，又此不眠廢我等業。」王曰：「若非爾業，誰復應為？」答言：「太子應作。」時王即便行告太子曰：「何不警覺？」答曰：「我為警覺。」后遂不能，便白王曰：「若常令我為警覺者，便廢王業，此非我事。」王曰：「誰復應為？」答言：「大臣應作。」王即便行告

【現代漢語翻譯】 現代漢語譯本 名為葦山的雄象；名為賢善的勝母象；名為海足的勝駝；名為衣頸的勝馬；名為飛烏的勝使者。這些動物中，像日夜可行一百驛（古代驛站單位），母象日夜可行八十驛，駝日夜可行七十驛，馬日夜可行五十驛，飛烏日夜可行二十五驛。 國王雖然擁有這些優越的交通工具，享受著快樂安穩的生活，然而四大（地、水、火、風）不調，突然患上了失眠癥，因此對酥油產生厭惡，對酒卻產生了喜愛。當時，許多醫生用各種妙藥，與酥油混合煎制，獻給國王服用。國王不肯服用。太子和王后都知道酥油藥能治療失眠，都進獻藥酥，但國王更加厭惡。 國王於是下令：『如果有人膽敢在我面前說出『酥』這個字，就斬他的頭。』國王因為無法入睡，便在初夜時與後宮嬪妃一同嬉戲，在中夜時到象馬廄巡視，在後夜時察看各個庫藏，親自拿著利劍問守夜人：『誰在警覺？』如果第一次和第二次提問時不回答，尚可容忍，但第三次提問仍不回答，就斬了他的頭。由於這種嚴酷的統治，人們私下裡將燈光王改稱為猛暴王。 燈光王有一天命令大夫人和後宮嬪妃說：『我親自警覺，你們為何睡覺？』她們回答說：『大王！我們也警覺著。』這樣連續幾夜都無法入睡，她們一起對國王說：『如果讓我們通宵不睡，就無法稱合王意，而且這種不眠也耽誤了我們的工作。』國王說：『如果不是你們的工作，那該是誰的？』她們回答說：『太子應該做。』國王於是就去告訴太子說：『為何不警覺？』太子回答說：『我在警覺。』後來太子也無法堅持，便對國王說：『如果總是讓我警覺，就會耽誤王業，這不是我該做的事。』國王說：『那該是誰做？』太子回答說：『大臣應該做。』國王就去告訴大臣

【English Translation】 English version The male elephant was named Wei Shan (Reed Mountain); the superior female elephant was named Xian Shan (Virtuous Good); the superior camel was named Hai Zu (Sea Foot); the superior horse was named Yi Jing (Clothed Neck); the superior messenger was named Fei Wu (Flying Crow). The elephant traveled one hundred yi (ancient postal station unit) day and night, the female elephant eighty yi, the camel seventy yi, the horse fifty yi, and the flying crow twenty-five yi. Although the king possessed such superior creatures and enjoyed a life of happiness and peace, his four elements (earth, water, fire, and wind) became imbalanced, and he suddenly suffered from insomnia, developing an aversion to su (ghee) and a fondness for wine. At that time, various physicians prepared exquisite medicines, mixing them with su and decocting them to offer to the king. The king refused to take them. The crown prince and the queen knew that su medicine could cure insomnia, and they all offered medicinal su, but the king became even more averse to it. The king then issued an order: 'If anyone dares to utter the word 'su' in my presence, his head shall be cut off.' Because he could not sleep, the king spent the early part of the night frolicking with the palace women, inspected the elephant and horse stables in the middle of the night, and examined the various treasuries in the latter part of the night, personally holding a sharp sword and asking the watchmen: 'Who is on guard?' If they did not answer the first or second time, he would tolerate it, but if they did not answer the third time, he would cut off their heads. Because of this harsh rule, people secretly changed the name of King Deng Guang (Lamp Light) to King Meng Bao (Fierce Tyrant). One day, King Deng Guang ordered the chief consort and the palace women: 'I am personally on guard, why are you sleeping?' They replied: 'Great King! We are also on guard.' After several sleepless nights, they said to the king together: 'If we are to stay awake all night, we will not be able to please the king, and this sleeplessness will also interfere with our work.' The king said: 'If it is not your work, then whose is it?' They replied: 'The crown prince should do it.' The king then went and told the crown prince: 'Why are you not on guard?' The crown prince replied: 'I am on guard.' Later, the crown prince could not continue, and said to the king: 'If I am always on guard, it will interfere with the king's affairs, this is not my job.' The king said: 'Then whose job is it?' The crown prince replied: 'The ministers should do it.' The king then went and told the ministers

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大臣曰：「何不警覺？」答曰：「我為警覺。」后遂不能，便白王曰：「若常令我為警覺者，誰輔佐王如法化世？此非我事。」王曰：「誰復應為？」答言：「散兵應作。」王即便行詣散兵所，告言：「我自警覺，汝等何因不為警覺？」后遂不能，便白王曰：「若常令我為警覺者，如何為王共他交戰？此非我事。」王曰：「誰復應為？」答言：「百姓應作。」王即便行詣百姓所同前問答。時彼國人番次守更而為警覺。時賣香童子當其番次，念：「王暴惡或當殺我。」遂于夜中掌頰懷憂。時彼知識見而問曰：「仁何故憂？」彼即以事具答知識。彼便報白：「汝家不遠有人名曰健陀羅，何不相求為警覺事？」童子報曰：「如我惜命，彼寧肯為？設使見求，定不能作。」告言：「與其錢物，必當為作。」即往相求。彼人報曰：「若能與我五百金錢，我當爲作。」即便許彼。健陀羅曰：「且當與半，若我命存，相還未晚。如其身死，此即屬君，隨情所用。」即便與半。彼得錢已多買酒肉及諸餅果，王執杖人並皆命食咸令飽足，報諸人曰：「王令警覺，我當番次。」問諸人曰：「大王如何作警覺事。」彼皆具報所有因緣。健陀羅曰：「幸愿君等為我思量。」答曰：「我等蒙君所賜美膳，在腹未消云何不為？」問曰：「我等為君欲

【現代漢語翻譯】 現代漢語譯本 大臣問道：『為什麼不警覺？』回答說：『我正在警覺。』後來就不能堅持了，便告訴國王說：『如果總是讓我來警覺，誰來輔佐您以正法教化世人呢？這不是我的職責。』國王問：『那誰應該負責？』回答說：『散兵應該負責。』國王於是前往散兵那裡，告訴他們說：『我自己警覺，你們為什麼不警覺？』後來散兵也不能堅持，便告訴國王說：『如果總是讓我們來警覺，如何能和您一起與他人交戰呢？這不是我們的職責。』國王問：『那誰應該負責？』回答說：『百姓應該負責。』國王於是前往百姓那裡，像之前一樣詢問。當時那個國家的人輪流值班守夜，負責警覺。當時賣香的童子輪到值班，心想：『國王暴虐，或許會殺我。』於是在夜裡掌摑自己，憂心忡忡。當時他的朋友看見了，問道：『你為什麼憂愁？』他便把事情詳細地告訴了朋友。朋友便告訴他說：『你家不遠處有個人名叫健陀羅（Gandhara），為什麼不請他來幫忙警覺？』童子回答說：『我如此珍惜性命，他怎麼肯幫忙？即使去求他，肯定也不會做。』朋友告訴他說：『給他錢財，他一定會做。』於是就去請求健陀羅（Gandhara）。那人回答說：『如果能給我五百金錢，我就幫忙。』童子便答應了他。健陀羅（Gandhara）說：『先給我一半，如果我活著，還給你也不晚。如果我死了，這些錢就歸你，隨你使用。』童子便給了他一半。他得到錢后，就買了許多酒肉和各種餅果，請國王的執杖人等都來吃喝，讓他們都吃飽喝足，然後告訴他們說：『國王命令警覺，現在輪到我值班。』問他們說：『大王是如何警覺的？』他們都詳細地告訴了他所有的情況。健陀羅（Gandhara）說：『希望各位能為我出謀劃策。』回答說：『我們蒙您所賜美食，還在腹中未消化，怎麼能不為您效勞呢？』問道：『我們為您』

【English Translation】 English version The minister said, 'Why are you not vigilant?' He replied, 'I am being vigilant.' Later, he could not continue, and then told the king, 'If you always have me be vigilant, who will assist you in transforming the world with the Dharma? This is not my duty.' The king asked, 'Then who should be responsible?' He replied, 'The soldiers should be responsible.' The king then went to the soldiers and told them, 'I am being vigilant myself, why are you not being vigilant?' Later, the soldiers could not continue, and then told the king, 'If you always have us be vigilant, how can we fight alongside you in battles? This is not our duty.' The king asked, 'Then who should be responsible?' He replied, 'The people should be responsible.' The king then went to the people and asked them the same questions as before. At that time, the people of that country took turns guarding the night and being vigilant. At that time, the incense-selling boy was on duty, thinking, 'The king is tyrannical and might kill me.' So he slapped his cheeks in the night, worried. At that time, his friend saw him and asked, 'Why are you worried?' He then told his friend the matter in detail. The friend then told him, 'Not far from your home there is a person named Gandhara (健陀羅), why don't you ask him to help with the vigilance?' The boy replied, 'I cherish my life so much, how would he be willing to help? Even if I ask him, he definitely won't do it.' The friend told him, 'Give him money, and he will definitely do it.' So he went to ask Gandhara (健陀羅). That person replied, 'If you can give me five hundred gold coins, I will help.' The boy then agreed to him. Gandhara (健陀羅) said, 'Give me half first, if I live, it won't be too late to return it to you. If I die, this money will belong to you, use it as you please.' The boy then gave him half. After he got the money, he bought a lot of wine and meat and various cakes and fruits, and invited the king's staff bearers and others to eat and drink, letting them all eat and drink their fill, and then told them, 'The king ordered vigilance, now it's my turn to be on duty.' He asked them, 'How does the great king do the vigilance?' They all told him all the details. Gandhara (健陀羅) said, 'I hope you can give me some advice.' They replied, 'We have received your delicious food, which is still undigested in our stomachs, how can we not serve you?' Asked, 'We for you'

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作何事？」答曰：「若王來問：『誰警覺？』時，喚我令覺。」答言：「如是。」時健陀羅即于中夜，以毛毯縈膝坐而暫睡。王于初夜與宮人戲笑，于中夜時觀諸象馬，便於后夜問守更人，諸人告曰：「健陀羅！汝覺勿睡，大王欲來。」彼遂警覺，王便告曰：「警覺者誰？」健陀羅聞作如是念：「我若初言，即為答者，后時不然，定當斬我頭落於地。」即不言應。王更喚之：「誰為警覺？」彼還默然。第三複命：「警覺者誰？」答言：「大天！我是健陀羅。」王曰：「健陀羅！汝思何事？」彼有智慧於世間事善能談說，答言：「大王！我思世事。」

內攝頌曰：

鵂鹠鶴飲乳，　　芒草尾身齊， 　斑駁與毛同，　　沙盆水不溢， 　鹽麨水差別，　　衣瓦變成塵， 　是謂健陀羅，　　世間思十事。

王曰：「汝於世事何所思量？」健陀羅曰：「世有奇事，且如鵂鹠鳥有毛無毛，以秤秤之輕重相似。」王曰：「此事實不？」答言：「王當目驗。」王曰：「若然者善，我自親觀。」健陀羅至曉得鵂鹠鳥，對王秤看，後去其毛秤便相似，王曰：「此有何緣？」答曰：「由風扇羽。」王曰：「汝有妙智。」答曰：「由王故然。」王遂默然。時健陀羅愁過一宵，以手摩頭而還舊宅。時賣香童子，持余半物還

【現代漢語翻譯】 現代漢語譯本： 『你在做什麼？』他回答說：『如果國王來問：『誰在警覺？』的時候，就叫我醒來。』守更人說：『好的。』於是健陀羅（Gandhara）就在半夜裡，用毛毯裹著膝蓋坐著小睡。國王在初夜與宮人嬉戲，半夜時觀看各種象馬，然後在後半夜問守更人，守更人告訴他說：『健陀羅（Gandhara）！你醒著不要睡，大王要來了。』他於是警覺起來，國王便問：『誰在警覺？』健陀羅（Gandhara）聽到后這樣想：『我如果第一次就回答，就是答話的人，之後再不這樣，一定會被斬首。』於是就不作聲。國王又問他：『誰在警覺？』他還是沉默不語。第三次命令：『誰在警覺？』他回答說：『大王！我是健陀羅（Gandhara）。』國王說：『健陀羅（Gandhara）！你在思考什麼？』他很有智慧，對世間的事情很會談論，回答說：『大王！我在思考世事。』

內攝頌說：

『鵂鹠（owl）鶴（crane）飲乳，芒草（芒草）尾身齊，斑駁（mottled）與毛同，沙盆（sand basin）水不溢，鹽麨（salt wheat flour）水差別，衣瓦（clothing tile）變成塵，這就是健陀羅（Gandhara），世間思十事。』

國王說：『你對世事思考了什麼？』健陀羅（Gandhara）說：『世間有奇事，比如鵂鹠（owl）鳥，有毛和沒有毛，用秤稱量，重量相似。』國王說：『這是真的嗎？』回答說：『大王應該親眼驗證。』國王說：『如果是這樣就好，我親自觀看。』健陀羅（Gandhara）到天亮時找到鵂鹠（owl）鳥，當著國王的面稱量，然後去掉它的毛再稱量，重量就相似了。國王說：『這是什麼原因？』回答說：『因為風扇動羽毛。』國王說：『你很有智慧。』回答說：『因為大王的緣故。』國王於是沉默不語。當時健陀羅（Gandhara）愁悶地過了一夜，用手撫摸著頭回到舊宅。當時賣香的童子，拿著剩下的東西回來。

【English Translation】 English version: 『What are you doing?』 He replied, 『If the king comes and asks, 『Who is on guard?』 then call me to wake up.』 The watchman said, 『Okay.』 So Gandhara sat with his knees wrapped in a blanket in the middle of the night and dozed off. The king played and laughed with the palace women in the early night, watched the various elephants and horses in the middle of the night, and then asked the watchman in the later night. The watchman told him, 『Gandhara! Stay awake and don't sleep, the king is coming.』 So he became alert, and the king asked, 『Who is on guard?』 Gandhara thought to himself, 『If I answer the first time, I will be the one answering, and if I don't do that later, I will definitely be beheaded.』 So he didn't say anything. The king asked him again, 『Who is on guard?』 He remained silent. The third time he ordered, 『Who is on guard?』 He replied, 『Great King! I am Gandhara.』 The king said, 『Gandhara! What are you thinking about?』 He was very wise and good at talking about worldly affairs, and replied, 『Great King! I am thinking about worldly matters.』

The internal summary verse says:

『Owl (鵂鹠) and crane (鶴) drink milk, cogon grass (芒草) tail and body are the same, mottled (斑駁) and hair are the same, sand basin (沙盆) water does not overflow, salt wheat flour (鹽麨) and water are different, clothing tile (衣瓦) turns into dust, this is Gandhara (健陀羅), thinking about ten things in the world.』

The king said, 『What have you been thinking about worldly affairs?』 Gandhara said, 『There are strange things in the world, such as the owl (鵂鹠) bird, with and without feathers, weighing the same on a scale.』 The king said, 『Is this true?』 He replied, 『The king should verify it with his own eyes.』 The king said, 『If that's the case, I will watch it myself.』 Gandhara found an owl (鵂鹠) bird at dawn, weighed it in front of the king, and then removed its feathers and weighed it again, and the weight was the same. The king said, 『What is the reason for this?』 He replied, 『Because the wind is fanning the feathers.』 The king said, 『You are very wise.』 He replied, 『Because of the king.』 So the king was silent. At that time, Gandhara spent a night in sorrow, stroking his head and returning to his old house. At that time, the boy selling incense, returned with the remaining items.

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健陀羅，是時國中但當番次，皆以五百金錢雇健陀羅求其警覺，為知更次。王於後夜問言：「誰覺？」答曰：「我健陀羅。」王曰：「汝何所思？」答言：「大王！我思世事。」王曰：「云何世事？」答曰：「長項白鶴以水和乳令飲，但飲其乳，唯有水存。」王曰：「此事實不？」答言：「王當目驗。」王曰：「若然者善。」至曉便將鶴鳥對王令飲，果如所言，王曰：「此有何緣？」答曰：「鳥口性醋，若飲乳時遂便成酪，致令水在。」王言：「汝有妙智。」答曰：「由王故然。」王遂默然。復於他夜王問：「誰為警覺？」如前答言：「我為警覺。」王曰：「汝何所思？」答言：「大王！我思世事。」王曰：「云何世事？」答曰：「世有芒草以物椎打，與不椎者若以秤秤輕重相似，余草不然。」王曰：「此事實不？」答言：「王當目驗。」王曰：「若然者善。」至曉便將芒草對王椎打，便以秤秤果如所說。王曰：「此有何緣？」答曰：「椎打之時便有風入。」乃至王遂默然。復於他夜王復問言：「何人警覺？」答曰：「我健陀羅。」王曰：「汝何所思？」答曰：「我思世事。」王曰：「云何世事？」答曰：「有告靈鼠尾與身等。」王曰：「此事實不？」答言：「王當目驗。」王曰：「若然者善。」至曉便將鼠來對王比

【現代漢語翻譯】 現代漢語譯本 健陀羅（Gandhara），當時國中輪流值班的人，都用五百金錢僱傭健陀羅（Gandhara）來保持警覺，負責報時。國王在後半夜問道：『是誰在警覺？』回答說：『是我，健陀羅（Gandhara）。』國王說：『你在想什麼？』回答說：『大王！我在思考世事。』國王說：『什麼樣的世事？』回答說：『長頸白鶴用水和乳汁混合后飲用，但它只飲用乳汁，只留下水。』國王說：『這事是真的嗎？』回答說：『大王應該親眼驗證。』國王說：『如果真是這樣，那就好。』到天亮，便將鶴鳥帶到國王面前讓它飲用，果然如他所說。國王說：『這有什麼原因？』回答說：『鳥的嘴巴是酸性的，如果飲用乳汁，就會變成奶酪，導致水留在後面。』國王說：『你很有智慧。』回答說：『這是因為大王您的緣故。』國王於是沉默不語。 又在其他夜晚，國王問道：『誰在警覺？』像之前一樣回答說：『我在警覺。』國王說：『你在想什麼？』回答說：『大王！我在思考世事。』國王說：『什麼樣的世事？』回答說：『世上有芒草，用東西捶打和不捶打的芒草，如果用秤來稱量，重量是相似的，其他的草不是這樣。』國王說：『這事是真的嗎？』回答說：『大王應該親眼驗證。』國王說：『如果真是這樣，那就好。』到天亮，便將芒草帶到國王面前捶打，然後用秤稱量，果然如他所說。國王說：『這有什麼原因？』回答說：『捶打的時候便有風進入。』國王於是沉默不語。 又在其他夜晚，國王又問道：『誰在警覺？』回答說：『是我，健陀羅（Gandhara）。』國王說：『你在想什麼？』回答說：『我在思考世事。』國王說：『什麼樣的世事？』回答說：『有人說靈鼠的尾巴和身體一樣長。』國王說：『這事是真的嗎？』回答說：『大王應該親眼驗證。』國王說：『如果真是這樣，那就好。』到天亮，便將老鼠帶來給國王比對。

【English Translation】 English version In Gandhara (name of a place), at that time, those who were on duty in the kingdom would hire Gandhara (name of a person) with five hundred gold coins to keep watch and announce the time. Late at night, the king asked, 'Who is awake?' He replied, 'I, Gandhara (name of a person).' The king said, 'What are you thinking about?' He replied, 'Your Majesty! I am thinking about worldly affairs.' The king said, 'What kind of worldly affairs?' He replied, 'A long-necked white crane mixes water and milk for drinking, but it only drinks the milk, leaving only water behind.' The king said, 'Is this true?' He replied, 'Your Majesty should verify it with your own eyes.' The king said, 'If that is so, then good.' At dawn, he brought the crane to the king and had it drink, and it was indeed as he said. The king said, 'What is the reason for this?' He replied, 'The bird's mouth is acidic, so if it drinks milk, it will turn into cheese, causing the water to remain.' The king said, 'You have great wisdom.' He replied, 'It is because of Your Majesty.' The king then remained silent. On another night, the king asked, 'Who is awake?' He replied as before, 'I am awake.' The king said, 'What are you thinking about?' He replied, 'Your Majesty! I am thinking about worldly affairs.' The king said, 'What kind of worldly affairs?' He replied, 'There is cogon grass (芒草), if you pound it with something and compare it to unpounded cogon grass, they will have similar weights when weighed on a scale; other grasses are not like this.' The king said, 'Is this true?' He replied, 'Your Majesty should verify it with your own eyes.' The king said, 'If that is so, then good.' At dawn, he brought the cogon grass to the king and pounded it, then weighed it on a scale, and it was indeed as he said. The king said, 'What is the reason for this?' He replied, 'When it is pounded, wind enters it.' The king then remained silent. On another night, the king asked again, 'Who is awake?' He replied, 'I, Gandhara (name of a person).' The king said, 'What are you thinking about?' He replied, 'I am thinking about worldly affairs.' The king said, 'What kind of worldly affairs?' He replied, 'Someone said that the tail of a clever rat is as long as its body.' The king said, 'Is this true?' He replied, 'Your Majesty should verify it with your own eyes.' The king said, 'If that is so, then good.' At dawn, he brought the rat to the king for comparison.

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度，誠如所言，王曰：「此有何緣？」答曰：「我于春時見緣樹下尾與身齊。」乃至王遂默然。復於他夜王復問言。答曰：「我為警覺。」王曰：「汝何所思？」答曰：「我思世事。」王曰：「云何世事？」答曰：「大王！我思雉鳥，于其身上隨有斑駁，還有爾許莖毛仍除其尾。」王曰：「此事實不？」答言：「王當目驗。」王曰：「若然者善。」至曉即得一雉，對王果如所說。王曰：「汝何得知？」答曰：「我先數知。」王曰：「汝有妙智。」答言：「由王故然。」王遂默然。又復問言：「何人警覺？」答曰：「我健陀羅。」王曰：「汝思何事？」答言：「大王！如沙滿盆，還將盆水添滿不溢，沙水同處兩不相礙。」王曰：「此事實不？」答言：「王當目驗。」至曉即以盆盛沙，瀉水令滿其水不溢，王遂默然。又王問：「是誰警覺？」答言：「是我警覺。」王復問言：「汝思何事？」「我思世事。」「云何世事？」「我思以鹽一升和一升水其水不增。」王曰：「此事實不？」答言：「王當目驗。」至曉即以水和鹽，王親自試，王問：「何故？」答言：「鹽從水出，得水依舊。」王遂默然。王復問言：「何人警覺？」依前而答。王曰：「汝思何事？」答言：「我思世事。」王曰：「云何世事？」答言：「我思以水一升

【現代漢語翻譯】 現代漢語譯本 度（智慧），正如你所說，國王問道：『這有什麼緣由？』回答說：『我在春天的時候看見緣樹下，（雉鳥的）尾巴和身體一樣長。』於是國王沉默不語。又在其他的夜晚，國王又問道。回答說：『我是在警覺。』國王說：『你在思考什麼？』回答說：『我在思考世事。』國王說：『什麼樣的世事？』回答說：『大王！我思考雉鳥，在它的身上即使有斑駁的羽毛，還有那麼多的莖毛，仍然要除去它的尾巴。』國王說：『這是事實嗎？』回答說：『大王您應當親眼驗證。』國王說：『如果是這樣，那就好。』到天亮就抓到一隻雉鳥，在國王面前驗證，果然如他所說。國王說：『你是怎麼知道的？』回答說：『我事先計算知道的。』國王說：『你真有巧妙的智慧。』回答說：『這是因為大王您的緣故。』國王於是沉默不語。又問道：『是誰在警覺？』回答說：『是我，健陀羅（人名）。』國王說：『你在思考什麼事情？』回答說：『大王！就像用沙子裝滿盆子，再將盆裡的水添滿，水也不會溢出來，沙子和水同在一個地方，兩者互不相礙。』國王說：『這是事實嗎？』回答說：『大王您應當親眼驗證。』到天亮就用盆子盛滿沙子，倒入水使之滿溢，水卻沒有溢出來，國王於是沉默不語。國王又問：『是誰在警覺？』回答說：『是我在警覺。』國王又問道：『你在思考什麼事情？』『我思考世事。』『什麼樣的世事？』『我思考用一升鹽和一升水混合，水不會增加。』國王說：『這是事實嗎？』回答說：『大王您應當親眼驗證。』到天亮就用水和鹽混合，國王親自試驗，國王問：『為什麼會這樣？』回答說：『鹽從水中來，得到水后仍然和原來一樣。』國王於是沉默不語。國王又問道：『是誰在警覺？』按照之前的回答。國王說：『你在思考什麼事情？』回答說：『我思考世事。』國王說：『什麼樣的世事？』回答說：『我思考用水一升』

【English Translation】 English version Degree (wisdom), as you said, the king asked, 'What is the reason for this?' He replied, 'In the spring, I saw under the Yuan tree that the tail (of the pheasant) was as long as its body.' Then the king was silent. Again, in another night, the king asked again. He replied, 'I am being vigilant.' The king said, 'What are you thinking about?' He replied, 'I am thinking about worldly affairs.' The king said, 'What kind of worldly affairs?' He replied, 'Great King! I am thinking about pheasants, even if they have mottled feathers on their bodies, and so many stem hairs, their tails must still be removed.' The king said, 'Is this true?' He replied, 'Your Majesty should verify it with your own eyes.' The king said, 'If that is the case, then good.' At dawn, a pheasant was caught, and it was verified in front of the king, and it was indeed as he said. The king said, 'How did you know?' He replied, 'I knew it by calculating in advance.' The king said, 'You have ingenious wisdom.' He replied, 'This is because of Your Majesty.' The king was silent. He asked again, 'Who is being vigilant?' He replied, 'It is me, Gandhara (a personal name).' The king said, 'What are you thinking about?' He replied, 'Great King! It's like filling a basin with sand, and then filling the basin with water, the water will not overflow, and the sand and water are in the same place, and the two do not interfere with each other.' The king said, 'Is this true?' He replied, 'Your Majesty should verify it with your own eyes.' At dawn, the basin was filled with sand, and water was poured in to make it overflow, but the water did not overflow, and the king was silent. The king asked again, 'Who is being vigilant?' He replied, 'I am being vigilant.' The king asked again, 'What are you thinking about?' 'I am thinking about worldly affairs.' 'What kind of worldly affairs?' 'I am thinking about mixing one liter of salt with one liter of water, and the water will not increase.' The king said, 'Is this true?' He replied, 'Your Majesty should verify it with your own eyes.' At dawn, water and salt were mixed, and the king personally tested it. The king asked, 'Why is this so?' He replied, 'The salt comes from the water, and after getting the water, it is still the same as before.' The king was silent. The king asked again, 'Who is being vigilant?' He answered as before. The king said, 'What are you thinking about?' He replied, 'I am thinking about worldly affairs.' The king said, 'What kind of worldly affairs?' He replied, 'I am thinking about using one liter of water'

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和一升麨，揣不相著。」王曰：「此事實不？」答言：「王當目驗。」至曉取水及麨對王和試。王問：「何故？」答曰：「我本國人並多食麨，常見如此。」王云：「汝能記事。」答言：「是大王力。」王遂默然。王復問言：「何人警覺？」同前問答，乃至「云何世事？」答曰：「我見世人常于日夜機楙織功，所出絹布綺繡之屬不知何去？」王曰：「我亦不知，此物何去？」健陀羅曰：「此等諸物終歸為土。」王曰：「誠如汝說終歸為土。」王復問言：「何人警覺？」同前問答。乃至「云何世事？」答曰：「我見世間諸陶師等，日夜不住多作瓦器，不知此物向何處去？」時王答言：「我亦不知向何處去！」健陀羅曰：「此等諸物化為泥土。」王言：「如汝所說爛為泥土。」

內攝頌曰：

猛光親問母，　　知從蝎所生； 　與彼五百金，　　驅之令出國。

爾時大王既見健陀羅，多有情智應答巧便，即更問曰：「汝多智慧，能了世間種種事業，我不能睡此有何因？」健陀羅曰：「唯愿大王！寬其罪、賜無畏，敢為王說。」王曰：「賜汝無畏，隨意說之。」時健陀羅即白王曰：「王從蝎生。」王曰：「汝今罵我。」健陀羅曰：「王令實說豈敢相罵，如其不信待至明旦王自驗知。」王報言：「好。」至天

【現代漢語翻譯】 現代漢語譯本： 『用一升炒麵，捏合不到一起。』國王說：『這是真的嗎？』回答說：『大王您應當親眼驗證。』到天亮取來水和炒麵對著國王和合試驗。國王問：『為什麼這樣？』回答說：『我本國的人都多數吃炒麵，常見到這種情況。』國王說：『你真能記事。』回答說：『這是大王您的力量。』國王於是沉默不語。國王又問：『是誰警覺的？』同前面的問答一樣，乃至問到『世事是怎樣的？』回答說：『我看見世人常常日夜不停地織布，所出的絹、布、綺、繡等東西不知道到哪裡去了？』國王說：『我也不知道，這些東西到哪裡去了？』健陀羅說：『這些東西最終都歸於塵土。』國王說：『誠如你所說，最終歸於塵土。』國王又問：『是誰警覺的？』同前面的問答一樣，乃至問到『世事是怎樣的？』回答說：『我看見世間那些陶工等，日夜不停地製作瓦器，不知道這些東西向哪裡去了？』當時國王回答說：『我也不知道向哪裡去了！』健陀羅說：『這些東西化為泥土。』國王說：『如你所說，腐爛為泥土。』

內攝頌說：

猛光親自問母親，知道是從蝎子所生； 給他五百金，驅逐他令他出國。

當時大王既然見到健陀羅（Gandhara，人名），多有才智，應答巧妙方便，就又問他說：『你多有智慧，能瞭解世間種種事業，我不能睡覺，這是什麼原因？』健陀羅說：『唯愿大王！寬恕我的罪過、賜予我無畏，我才敢為大王說。』國王說：『賜予你無畏，隨意說吧。』當時健陀羅就稟告國王說：『大王是從蝎子所生。』國王說：『你現在罵我。』健陀羅說：『大王命令我說實話，我怎麼敢罵您，如果大王不相信，等到明天早上，大王自己驗證就知道。』國王回答說：『好。』到天亮……』

【English Translation】 English version: 'With one sheng (升, a unit of volume) of roasted barley flour, it cannot be kneaded together.' The king said, 'Is this true?' He replied, 'Your Majesty should verify it yourself.' At dawn, water and roasted barley flour were brought, and he mixed them in front of the king. The king asked, 'Why is this?' He replied, 'The people of my country mostly eat roasted barley flour, and I often see this happen.' The king said, 'You are truly able to remember things.' He replied, 'This is due to Your Majesty's power.' The king then remained silent. The king further asked, 'Who is aware?' The same questions and answers were repeated, until he asked, 'What are the affairs of the world like?' He replied, 'I see people constantly weaving day and night, but I do not know where the silk, cloth, damask, and embroidery they produce go.' The king said, 'I also do not know where these things go.' Gandhara (健陀羅, a person's name) said, 'These things will eventually return to dust.' The king said, 'Indeed, as you say, they will eventually return to dust.' The king further asked, 'Who is aware?' The same questions and answers were repeated, until he asked, 'What are the affairs of the world like?' He replied, 'I see the potters of the world constantly making pottery day and night, but I do not know where these things go.' At that time, the king replied, 'I also do not know where they go!' Gandhara said, 'These things turn into mud.' The king said, 'As you say, they rot into mud.'

The summary verse says:

The fierce light personally asked his mother, knowing he was born from a scorpion; He gave him five hundred gold, driving him out of the country.

At that time, the great king, having seen that Gandhara (健陀羅, a person's name) was intelligent and skillful in answering questions, further asked him, 'You are wise and understand the various affairs of the world. I cannot sleep. What is the reason for this?' Gandhara said, 'May Your Majesty forgive my offense and grant me fearlessness, then I dare to speak to Your Majesty.' The king said, 'I grant you fearlessness, speak as you please.' At that time, Gandhara then reported to the king, 'Your Majesty was born from a scorpion.' The king said, 'Are you now cursing me?' Gandhara said, 'Your Majesty ordered me to speak the truth, how dare I curse you? If Your Majesty does not believe me, wait until tomorrow morning, and Your Majesty will verify it yourself.' The king replied, 'Good.' At dawn...

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明已，時健陀羅掘地作坑，滿填牛糞上安敷具，令王臥息，即便得睡。王自證知，尚疑虛實，遂入宮中問其母曰：「我今有事要須問知，當可實說我從何生？」母曰：「大王！今可與我無畏，我當爲說。」王言：「與母無畏。」即便報曰：「汝昔父王多諸婇女，因行他國綿歷歲時，我起欲心忽見一蝎，作如是念：『此是丈夫，我共行欲可不樂乎！』於時彼蝎變成男子，與我交通，便覺有娠，因茲生汝。」王既聞已作如是念：「彼健陀羅有大明慧，能知我本從蝎所生。我施無畏不可刑戮，今者應可重與賞賜，令其出國勿使眾人知如是事。」遂即賜與健陀羅五百金錢令其出國。

根本說一切有部毗奈耶雜事卷第二十 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十一

三藏法師義凈奉　制譯

內攝頌曰：

猛光侍縛迦，　　金光㗨羅缽； 　那剌陀得果，　　妙發缽持油。

爾時猛光王默自思念：「我今嬰此不睡之病日覺有增，欲設何方令得瘳愈？應可召集國內醫人療我此病。」作是念已，所有醫人皆悉召集，王即報言：「我有此病不能眠睡，可共療治。」諸醫白王：「此病非常，我等諸人無能療者，然王舍城頻毗娑羅王

【現代漢語翻譯】 現代漢語譯本：天亮后，健陀羅（Gandhara，人名）挖了一個坑，填滿牛糞，上面鋪上墊子，讓國王躺下休息，國王立刻就睡著了。國王自己親身驗證后，仍然懷疑事情的真假，於是進入宮中問他的母親說：『我現在有一件事想要問清楚，您應當如實告訴我，我是從哪裡出生的？』母親說：『大王！現在您可以答應我不治我的罪，我就為您說實話。』國王說：『答應母親不治罪。』母親就回答說：『你以前的父王有很多妃嬪，因為去了別的國家，經過了很多年，我生起了慾望，忽然看見一隻蝎子，就產生這樣的想法：『這蝎子就像丈夫一樣，我和它交合難道不快樂嗎！』當時那隻蝎子就變成男子，與我交合，我就覺得懷孕了，因此生下了你。』國王聽了之後，心中這樣想：『那個健陀羅（Gandhara）有很大的智慧，能夠知道我的身世是從蝎子而來。我已經答應不治他的罪，不能殺他，現在應該重重地賞賜他，讓他離開我的國家，不要讓其他人知道這件事。』於是就賞賜給健陀羅（Gandhara）五百金錢，讓他離開。

《根本說一切有部毗奈耶雜事》卷第二十 大正藏第24冊No.1451《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第二十一

三藏法師義凈奉詔翻譯

內攝頌說：

猛光（Mengguang，國王名）侍縛迦（Shi縛迦，人名），金光（Jinguang，國王名）㗨羅缽（Yiluobo，地名）； 那剌陀（Naluotu，人名）得果，妙發（Miaofa，人名）缽持油（Bozhiyou，人名）。

當時，猛光王（Mengguang）默默地思考：『我現在患上這種失眠的疾病，一天比一天嚴重，要用什麼方法才能治好呢？應該召集國內的醫生來治療我的疾病。』這樣想了之後，就把所有的醫生都召集起來，國王就告訴他們說：『我得了這種不能睡覺的病，你們一起想辦法治療。』醫生們對國王說：『這種病非常罕見，我們這些人沒有能力治療，但是王舍城（Wangshecheng）的頻毗娑羅王（Pinpisuoluo）

【English Translation】 English version: At dawn, Gandhara (a person's name) dug a pit, filled it with cow dung, and placed a mat on top for the king to lie down and rest. The king immediately fell asleep. After verifying it himself, the king still doubted the truth of the matter, so he went to the palace and asked his mother, 'I have something I need to know. You must tell me the truth. Where was I born?' The mother said, 'Great King! Now you can promise not to punish me, and I will tell you the truth.' The king said, 'I promise not to punish you.' The mother then replied, 'Your former father had many concubines. Because he went to another country and spent many years there, I developed desire. Suddenly, I saw a scorpion and had this thought: 'This scorpion is like a husband. Wouldn't it be pleasant to have intercourse with it!' At that time, the scorpion transformed into a man and had intercourse with me, and I felt pregnant, and thus you were born.' After hearing this, the king thought to himself, 'That Gandhara (a person's name) has great wisdom and knows that my origin is from a scorpion. I have already promised not to punish him, so I cannot kill him. Now I should reward him generously and let him leave my country, so that others will not know about this matter.' So he rewarded Gandhara (a person's name) with five hundred gold coins and let him leave.

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 20 Taisho Tripitaka Volume 24 No. 1451 Vinaya Miscellaneous Matters of the Mūlasarvāstivāda

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 21

Translated under Imperial Order by the Tripiṭaka Master Yijing

Summary of Contents:

King Mengguang (a king's name), Shi縛迦 (a person's name), King Jinguang (a king's name), Yiluobo (a place name); Naluotu (a person's name) attains the fruit, Miaofa (a person's name), Bozhiyou (a person's name).

At that time, King Mengguang (a king's name) thought to himself, 'I am now suffering from this insomnia, which is getting worse day by day. What method can I use to cure it? I should summon the doctors in the country to treat my illness.' After thinking this, he summoned all the doctors. The king then told them, 'I have this illness of not being able to sleep. You must find a way to cure it together.' The doctors said to the king, 'This disease is very rare. We are not able to cure it, but King Bimbisara (Pinpisuoluo) of Rajagriha (Wangshecheng)

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，有子名侍縛迦，為大醫王眾所知識，具大智慧能療斯疾。」時猛光王遣使赍書往頻毗娑羅王所，書曰：「白影勝王！可令侍縛迦大醫暫來相見，欲有所療，幸不見違。若不來者，當須多貯草谷兵眾相迎。」時頻毗娑羅王得書讀已，生大憂愁掌頰而住，作如是念：「若送我子，后恐更來，須即隨言，我境便是附庸之國；若不與者，彼國兵強，倍相撓擾。」侍縛迦見王憂色，跪而白王：「何故憂悒？」王曰：「由汝多能解此伎術，令我煩憂，知更何道？」又白王曰：「請說其事。」是時父王具陳書意。時侍縛迦聞已白王：「愿賜教命奉旨當行。」王報言：「子！彼猛光王性極暴惡，不論善否但起瞋心即皆殺害。恐行無道枉戮汝身。」侍縛迦曰：「若不能自護己身，何名醫也？唯愿大王勿生憂苦，我赴彼期。」王曰：「隨汝意行！善須防護，勿令我及國人中宮大小共生憂念。」重白王曰：「愿勿懷愁，必無斯理。我觀病勢方便訊息令彼不瞋。」王便默然。時侍縛迦問來使曰：「彼猛光王今患何病？何所宜食？何不宜耶？」是時使者具陳病狀。大醫聞已，以酥合膏，色如酒色、味如酒味、香如酒香。既合成已，選擇良晨陳設嘉瑞，別其親屬與使同行，行往嗢逝尼國。路次曲女城，于彼城中有一醫童，聞大醫王欲向嗢逝尼國，

【現代漢語翻譯】 現代漢語譯本：有一個兒子名叫侍縛迦（Jivaka，著名醫生），為眾多大醫王所熟知，具有大智慧，能夠治療這種疾病。』當時，猛光王（Pradyota，國王名）派遣使者帶著書信前往頻毗娑羅王（Bimbisara，國王名）那裡，信上說：『白影勝王（Bimbisara的尊稱）！請讓侍縛迦大醫（Jivaka）暫時來相見，我想要接受治療，希望您不要拒絕。如果不來，我將需要儲備大量的草料和軍隊來迎接。』當時，頻毗娑羅王（Bimbisara）得到書信讀完后，非常憂愁，用手掌托著臉頰，心中想道：『如果送我的兒子去，恐怕以後他會再來，必須立刻聽從他的話，我的國家就成了他的附庸國；如果不給，那個國家兵力強大，會加倍地侵擾我們。』侍縛迦（Jivaka）看到國王憂愁的樣子，跪下對國王說：『您為什麼憂愁呢？』國王說：『因為你多才多藝，精通醫術，讓我煩惱憂愁，我還能有什麼辦法呢？』侍縛迦（Jivaka）又對國王說：『請您說出事情的緣由。』這時，父王（Bimbisara）詳細地陳述了書信的內容。當時，侍縛迦（Jivaka）聽完后對國王說：『希望您能下令，我願意奉旨前往。』國王回答說：『孩子！那個猛光王（Pradyota）性格極其暴虐，不分善惡，只要一生氣就會殺人。恐怕你去了會有危險，枉送性命。』侍縛迦（Jivaka）說：『如果不能保護自己，還算什麼醫生呢？只希望大王不要憂愁，我前去赴約。』國王說：『隨你的意願去吧！要好好保護自己，不要讓我和國內的人，包括後宮的大小都為你擔憂。』侍縛迦（Jivaka）再次對國王說：『希望您不要憂愁，一定不會有事的。我會觀察他的病情，用方便的方法讓他消氣，不讓他生氣。』國王便沉默不語。當時，侍縛迦（Jivaka）問來使說：『那個猛光王（Pradyota）現在患了什麼病？適合吃什麼？不適合吃什麼？』這時，使者詳細地陳述了病情。大醫（Jivaka）聽完后，用酥油調和成藥膏，顏色像酒的顏色，味道像酒的味道，香味像酒的香味。調和好后，選擇良辰吉日，陳設美好的祥瑞之兆，告別親屬，與使者一同前往嗢逝尼國（Ujjeni，古印度城市名）。路過曲女城（Kanyakubja，古印度城市名），在那個城中有一個醫童，聽說大醫王（Jivaka）要前往嗢逝尼國（Ujjeni），

【English Translation】 English version: There was a son named Jivaka (Jivaka, a famous doctor), known by many great physicians, possessing great wisdom and able to cure this disease.' At that time, King Pradyota (Pradyota, a king's name) sent a messenger with a letter to King Bimbisara (Bimbisara, a king's name), which said: 'White Shadow Victorious King (an honorific title for Bimbisara)! Please let the great physician Jivaka (Jivaka) come to see me temporarily, as I wish to receive treatment, and I hope you will not refuse. If he does not come, I will need to store a large amount of fodder and troops to welcome him.' At that time, King Bimbisara (Bimbisara), after receiving and reading the letter, was very worried, held his cheek with his palm, and thought to himself: 'If I send my son, I fear he will come again later, and I must immediately obey his words, and my country will become his vassal state; if I do not give him, that country has strong troops and will harass us even more.' Jivaka (Jivaka), seeing the king's worried expression, knelt down and said to the king: 'Why are you worried?' The king said: 'Because you are talented and proficient in medicine, causing me trouble and worry, what else can I do?' Jivaka (Jivaka) then said to the king: 'Please tell me the reason for this matter.' At this time, the father king (Bimbisara) explained the contents of the letter in detail. At that time, Jivaka (Jivaka), after hearing this, said to the king: 'I hope you will give the order, and I am willing to go according to your decree.' The king replied: 'Child! That King Pradyota (Pradyota) is extremely tyrannical in nature, and regardless of good or evil, he will kill anyone as soon as he gets angry. I fear that you will be in danger if you go, and you will lose your life in vain.' Jivaka (Jivaka) said: 'If I cannot protect myself, what kind of doctor am I? I only hope that the great king will not worry, and I will go to keep the appointment.' The king said: 'Go as you wish! You must protect yourself well, and do not let me and the people of the country, including the palace, worry about you.' Jivaka (Jivaka) said to the king again: 'I hope you will not worry, nothing will happen. I will observe his condition and use convenient methods to calm him down and prevent him from getting angry.' The king was silent. At that time, Jivaka (Jivaka) asked the messenger: 'What disease is that King Pradyota (Pradyota) suffering from now? What is suitable for him to eat? What is not suitable?' At this time, the messenger explained the condition in detail. After the great physician (Jivaka) heard this, he mixed ghee with ointment, the color of which was like the color of wine, the taste like the taste of wine, and the fragrance like the fragrance of wine. After mixing it well, he chose an auspicious day, displayed auspicious omens, bid farewell to his relatives, and went to Ujjeni (Ujjeni, name of an ancient Indian city) with the messenger. Passing through Kanyakubja (Kanyakubja, name of an ancient Indian city), in that city there was a medical child who heard that the great physician (Jivaka) was going to Ujjeni (Ujjeni),

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持一訶梨勒果奉上醫王，既得言交共申莫逆。問童子曰：「彼猛光王患如是病，汝等何故不為醫療？」童子答曰：「彼王所患不得眠睡，宜與酥治；王性憎酥，唯愛于酒又性暴惡。若有人于王前說酥即斬其首，為是醫人知王性惡，悉皆逃散無敢治者。」是時醫王報童子曰：「法弟！當知我為彼王以酥合膏與酒無別，汝可與我同共往彼。若我現相方便指授，汝可斟量而與其藥，汝可住看我當出去。王病差后我當賞汝，亦令彼王多賜汝物。」童子言：「好。」遂共進發漸至王城。

時猛光王聞醫王至便作是念：「彼侍縛迦者既是王子，復是醫王，應為盛禮迎入城闕。」時王即令嚴飾城郭，修理街衢陳設儀仗，王及太子群寮人庶皆悉出迎。是時醫王便與無量百千人眾，前後圍繞共入城中。時猛光王待彼醫王歇息之後，歡顏慶慰問醫王曰：「我有警覺病不得睡眠，今時極重，宜為療治。」醫王答言：「我當爲治，然須藥物，其藥多在諸國及余城處，唯我能識餘人不知、或餘人知我不能識、或有俱識、或有近者、或有遠者，唯愿大王！與我賢善母象隨意取騎。」時王答言：「善哉！隨意。」王命調像人曰：「若大醫王須賢善象任取乘騎，汝等不應輒為遮止。」告諸大臣並守門者曰：「醫王或可旦出中還、中出夜至，乘賢善

【現代漢語翻譯】 現代漢語譯本 持一訶梨勒果（訶梨勒果：一種藥用植物的果實）奉上醫王（醫王：精通醫術的人，有時指佛陀或菩薩），因此得以結交，彼此情誼深厚。醫王問童子說：『那位猛光王（猛光王：一位國王的名字）患了這樣的疾病，你們為什麼不為他治療呢？』童子回答說：『那位國王所患的病癥是無法入睡，應該用酥（酥：一種乳製品，類似於奶油）來治療；但國王天性厭惡酥，只喜歡喝酒，而且性情暴躁兇惡。如果有人在他面前提到酥，就會被斬首，因此醫生們都知道國王的惡劣脾氣，都逃散了，沒有人敢為他治療。』 這時，醫王告訴童子說：『法弟（法弟：一同修行的師兄弟）！你應該知道，我為那位國王調配的酥合膏藥，和酒沒有什麼區別。你可以和我一同前往。如果我適時地給你暗示，你就可以酌情給他用藥。你可以在一旁觀看，我先出去。國王的病痊癒后，我會賞賜你，也會讓國王賞賜你很多財物。』童子說：『好的。』於是他們一同出發，漸漸到達了王城。 當時，猛光王聽說醫王到來，便心想：『這位侍縛迦（侍縛迦：醫王的名字）既是王子，又是醫王，應該以盛大的禮儀迎接他進入王宮。』於是國王命令裝飾城郭，修整街道，陳設儀仗，國王和太子、群臣百姓都出來迎接。這時，醫王與無數的百千人眾前後簇擁著進入城中。猛光王在醫王休息之後，高興地慰問醫王說：『我患有警覺病，無法入睡，現在病情非常嚴重，請您為我治療。』 醫王回答說：『我應當為您治療，但需要一些藥物，這些藥物大多在各個國家和其他城市，只有我能識別，其他人不認識；或者其他人認識，我卻不認識；或者有人我們都認識；或者有的藥材離得近，有的離得遠。希望大王！賜給我一頭賢善的母象，讓我隨意騎乘。』國王回答說：『好的！隨你便。』國王命令馴像人說：『如果大醫王需要賢善的象，就任憑他挑選乘騎，你們不應該阻止。』又告訴各位大臣和守門人說：『醫王或許早上出去中午回來，中午出去晚上回來，騎著賢善的象。

【English Translation】 English version Bearing a Haritaki fruit (Haritaki fruit: the fruit of a medicinal plant) as an offering to the Physician King (Physician King: someone skilled in medicine, sometimes referring to the Buddha or a Bodhisattva), they established a close and intimate friendship. The Physician King asked the young boy, 'That King Mèngguāng (Mèngguāng: the name of a king) is suffering from such an illness, why have you not treated him?' The boy replied, 'That king's ailment is sleeplessness, which should be treated with ghee (ghee: a type of clarified butter); however, the king naturally detests ghee, only loves wine, and is of a violent and wicked nature. If anyone mentions ghee before him, their head will be chopped off. Therefore, the physicians, knowing the king's evil nature, have all fled and scattered, and no one dares to treat him.' At that time, the Physician King said to the boy, 'Dharma brother (Dharma brother: fellow practitioners)! You should know that the ghee ointment I prepare for that king is no different from wine. You can come with me. If I give you subtle hints, you can administer the medicine to him as you see fit. You can stay and watch, and I will go out first. After the king's illness is cured, I will reward you, and I will also have the king bestow many things upon you.' The boy said, 'Good.' So they set off together and gradually arrived at the royal city. At that time, King Mèngguāng, hearing of the Physician King's arrival, thought to himself, 'This Shìfùjiā (Shìfùjiā: the name of the Physician King) is both a prince and a Physician King, so I should greet him with great ceremony and welcome him into the palace.' So the king ordered the city to be decorated, the streets to be repaired, and the ceremonial guards to be displayed. The king, the crown prince, the officials, and the common people all came out to greet him. At that time, the Physician King, surrounded by countless hundreds of thousands of people, entered the city. After the Physician King had rested, King Mèngguāng greeted him with joy and asked, 'I have a vigilant illness and cannot sleep. Now the illness is extremely severe, please treat me.' The Physician King replied, 'I should treat you, but I need some medicine. Most of these medicines are in various countries and other cities. Only I can recognize them, others do not know them; or others know them, but I do not know them; or some we both know; or some medicines are near, and some are far away. I hope Your Majesty! Grant me a virtuous and gentle female elephant to ride at will.' The king replied, 'Good! As you wish.' The king ordered the elephant trainers, 'If the great Physician King needs a virtuous elephant, let him choose one to ride, and you should not stop him.' He also told the ministers and gatekeepers, 'The Physician King may go out in the morning and return at noon, or go out at noon and return at night, riding a virtuous elephant.'

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象須有出入隨意莫障。」諸臣及守門者奉王教已不敢留礙。是時醫王取象乘騎，或於白日、或於夜半來往不恒，人無怪者。時猛光王報醫王曰：「何不醫療？」答言：「王且洗浴。」既洗浴已令王啖食。時王既食了已，侍縛迦白王：「我今將得摩伽陀國上妙美酒，王今可飲。」時猛光王生大歡喜云：「可將來。」是時醫王令伴童子現相指授取爾許來，王既得藥尋即服之。既服藥已王便睡著。是時醫王知王睡已遂乘象走，至其夜半王遂睡覺，即便噫氣遂聞酥臭。王乃大瞋令諸左右：「急可捉取侍縛迦來，當斬其首。」是時諸人即皆往捉，既知走已便白王言：「今覓不見，走將遠矣。」王更大怒便喚飛烏：「乘葦山大象速趁醫人，系項將來當斬其首。如若見時彼解幻術，與汝藥物皆不得受。」是時飛烏既奉王命，乘第一象急往追趁，尋其象跡至庵摩羅林，飛烏趁及喚言：「大醫！王喚速來。」答曰：「汝何須急？來食庵摩羅果。」飛烏答曰：「我奉王命，彼解幻術所與之物不須受取。」報曰：「汝不須怖，今既飢渴，我取一顆庵摩羅果各共食半。」飛烏即念：「共食一顆，豈有術乎？」醫王取一庵摩羅先食半顆，余殘半者于指甲中，先藏毒藥剖其半顆令藥入中持與飛烏。飛烏受果即食。時飛烏先患癩病，既食果已藥病相當

【現代漢語翻譯】 現代漢語譯本 『象須有出入，隨意莫障。』眾大臣和守門人領受國王的命令后，不敢阻攔。 這時，耆婆（Jivaka，醫王的名字）騎上象，有時白天，有時半夜，來往不定，人們也不覺得奇怪。 當時，猛光王（King Avanti-vardhana）告訴耆婆說：『為何不給我治療？』耆婆回答說：『請大王先沐浴。』沐浴完畢后，讓國王進食。國王吃完后，耆婆對國王說：『我將要得到摩伽陀國（Magadha）最好的美酒，大王可以飲用。』 當時，猛光王非常高興地說：『拿來吧。』這時，醫王讓伴隨的童子指點，取來那些酒，國王得到藥后立即服下。服藥后，國王便睡著了。 這時，醫王知道國王睡著后，就騎象逃走了。到了半夜，國王醒來，打了個嗝，聞到酥油的臭味。國王非常生氣，命令左右：『快去捉拿耆婆來，我要斬了他的頭。』 當時，眾人立即前去捉拿，得知他已經逃走，便稟告國王說：『現在找不到他了，已經逃遠了。』國王更加憤怒，便命令飛烏（飛烏，人名）乘著葦山大象（葦山大象，像名）迅速追趕醫人，把他綁來，我要斬了他的頭。如果見到他時，他使用幻術，給你們藥物，都不要接受。』 當時，飛烏領受國王的命令，乘著第一象（第一象，像名）急速追趕，沿著象的軌跡來到庵摩羅林（Amra林，芒果林）。飛烏追上並喊道：『大醫！國王叫你快回去。』耆婆回答說：『你何必著急？來吃庵摩羅果（Amra果，芒果）吧。』 飛烏回答說：『我奉國王的命令，他使用幻術，給的東西不能接受。』耆婆說：『你不用害怕，現在你既饑又渴，我取一顆庵摩羅果，我們各吃一半。』 飛烏心想：『共吃一顆，難道會有什麼幻術嗎？』醫王取一顆庵摩羅果，先吃掉一半，剩下的半顆放在指甲中，事先下了藥，剖開那半顆，讓藥進入其中，拿著給飛烏。飛烏接過果子就吃了。當時飛烏患有癩病，吃完果子后，藥與病癥相當。

【English Translation】 English version 『Elephants are allowed to enter and exit freely, do not obstruct them.』 All the ministers and gatekeepers, having received the king's command, dared not hinder him. At that time, Jivaka (Jivaka, the name of the medicine king) rode the elephant, sometimes during the day, sometimes in the middle of the night, coming and going irregularly, and people did not find it strange. At that time, King Avanti-vardhana (King Avanti-vardhana) said to Jivaka: 『Why don't you treat me?』 Jivaka replied: 『Please, Your Majesty, take a bath first.』 After bathing, he had the king eat. After the king had eaten, Jivaka said to the king: 『I am about to obtain the finest wine from the kingdom of Magadha (Magadha), Your Majesty may drink it.』 At that time, King Avanti-vardhana was very happy and said: 『Bring it here.』 At this time, the medicine king instructed the accompanying boy to point out and bring that wine. After the king obtained the medicine, he immediately took it. After taking the medicine, the king fell asleep. At this time, the medicine king, knowing that the king was asleep, rode the elephant and fled. In the middle of the night, the king woke up, burped, and smelled the stench of ghee. The king was very angry and ordered his attendants: 『Quickly seize Jivaka and bring him here, I will have his head cut off.』 At that time, the people immediately went to seize him, and upon learning that he had fled, they reported to the king: 『We cannot find him now, he has fled far away.』 The king was even more furious and ordered Fei Wu (Fei Wu, a person's name) to ride the elephant of Mount Wei (Wei Mountain Elephant, the elephant's name) to quickly chase after the doctor, tie him up, and bring him here, I will have his head cut off. If you see him using illusions and giving you medicine, do not accept it.』 At that time, Fei Wu, having received the king's command, rode the First Elephant (First Elephant, the elephant's name) and quickly chased after him, following the elephant's tracks to the Amra forest (Amra forest, mango forest). Fei Wu caught up and shouted: 『Great doctor! The king is calling you back quickly.』 Jivaka replied: 『Why are you in such a hurry? Come and eat Amra fruit (Amra fruit, mango).』 Fei Wu replied: 『I am under the king's command, and I cannot accept anything he gives using illusions.』 Jivaka said: 『You don't need to be afraid, now that you are hungry and thirsty, I will take an Amra fruit, and we will each eat half.』 Fei Wu thought: 『If we eat one together, how could there be any illusions?』 The medicine king took an Amra fruit, first ate half of it, and placed the remaining half in his fingernail. He had previously poisoned it, splitting the half and letting the poison enter it, and handed it to Fei Wu. Fei Wu took the fruit and ate it. At that time, Fei Wu was suffering from leprosy, and after eating the fruit, the medicine matched the disease.

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，即上變下瀉不能自持。

醫王入村告村人曰：「此是猛光王第一大象，及賢善母象及飛烏使者，汝等好看勿令損失，若有參差必獲重罪。」囑此語已尋路而去，諸人奉命看養飛烏令得病差。彼醫童子治猛光王既得病差，是時飛烏卻赴王所，王見問曰：「醫人何在？」飛烏答曰：「王得醫人慾何所作？」「我捉得時當斬其首。」答曰：「王今病差，臣癩復除，應合賞賜，何因斬首？」王聞此言：「善哉！善哉！隨意重賞報彼大恩。」飛烏即作敕書報醫王曰：「仁是醫王，合得重賞。何故逃走？信至可來受王賞賜。」侍縛迦還書報曰：「我藉皇恩珍財靡闕，王若於我生歡喜者，請所賜物並回與彼侍醫童子。」是時大王多以財貨賞賜醫童，王又遣使人將大㲲一領價直百千兩金送與醫王。侍縛迦得衣便作是念：「此合王著，何人堪受？」復作是念：「世尊乃是無上大師，是我之父，宜將奉獻。」即詣佛所奉上其㲲。世尊見施，告阿難陀曰：「應將此衣作支伐羅。」時阿難陀即便割截作佛三衣，有餘白佛，佛言：「汝及羅怙羅隨應著用。」時尊者阿難陀作上下二衣，復與羅怙羅作僧腳敧服。

複次應知㗨羅缽龍因緣之事，昔于睹史多天宮殿之上，有書佛語問答之詞，頌曰：

「何處王為上？　　于染而染著，

【現代漢語翻譯】 現代漢語譯本：即上吐下瀉，不能自持。

醫王進入村莊，告訴村民說：『這是猛光王（King Mengguang）的第一大象，以及賢善母象和飛烏使者（messenger Feiwu），你們要好好看護，不要讓他們有任何損失，如果有什麼差錯，必定會受到重罰。』囑咐完這些話后，醫王就尋路離開了。村民們奉命看護飛烏使者，讓他能夠痊癒。那位醫童治好了猛光王的病，當時飛烏使者就回到國王那裡。國王見到他，問道：『醫人在哪裡？』飛烏使者回答說：『大王找到醫人想做什麼？』國王說：『我如果捉到他，就要砍了他的頭。』飛烏使者回答說：『大王現在病已經痊癒，我的癩病也已經消除，應該給予賞賜，為什麼要砍頭呢？』國王聽了這話，說：『好啊！好啊！隨意重賞，報答他的大恩。』飛烏使者就寫了敕書，告訴醫王說：『您是醫王，應該得到重賞。為什麼要逃走呢？收到信后可以來接受國王的賞賜。』侍縛迦（Shiwujia）回信說：『我憑藉皇上的恩德，珍貴的財物並不缺乏，大王如果對我感到高興，請把所賜的物品都轉贈給那位侍醫童子。』當時大王用很多財物賞賜了醫童，國王又派使者送給醫王一件價值百千兩黃金的大㲲（die，毛織物）。侍縛迦得到這件衣服，就想：『這件衣服應該給國王穿，誰能配得上呢？』他又想：『世尊（The Blessed One）是無上的大師，是我的父親，應該將這件衣服奉獻給他。』於是就到佛陀那裡，將這件㲲奉獻給佛陀。世尊見到這件施捨的物品，告訴阿難陀（Ananda）說：『應該將這件衣服做成支伐羅（zhifa luo，袈裟）。』當時阿難陀就將這件衣服割截，做成了佛陀的三衣，剩下的布就告訴佛陀，佛陀說：『你和羅怙羅（Luohouluo）可以隨意使用。』當時尊者阿難陀做了上下兩件衣服，又給羅怙羅做了僧腳敧服（seng jiao qi fu）。

其次，應該瞭解㗨羅缽龍（Niluoba Dragon）的因緣之事。過去在睹史多天（Tushita Heaven）宮殿之上，有書寫佛語問答的詞句，頌詞說：

『哪裡為王最為殊勝？于染著而又染著，』

【English Translation】 English version: That is, vomiting and diarrhea, unable to control oneself.

The medicine king entered the village and told the villagers: 'This is King Mengguang's first elephant, as well as the virtuous mother elephant and the messenger Feiwu. You must take good care of them and not let them suffer any loss. If there is any mistake, you will surely be severely punished.' After instructing these words, the medicine king went away. The villagers were ordered to take care of the messenger Feiwu so that he could recover. That medical child cured King Mengguang's illness, and at that time the messenger Feiwu returned to the king. The king saw him and asked: 'Where is the doctor?' The messenger Feiwu replied: 'What does the king want to do with the doctor?' The king said: 'If I catch him, I will cut off his head.' The messenger Feiwu replied: 'The king's illness has now been cured, and my leprosy has also been eliminated. I should be rewarded, why should I be beheaded?' When the king heard these words, he said: 'Good! Good! Reward him heavily at will to repay his great kindness.' The messenger Feiwu then wrote an edict, telling the medicine king: 'You are the medicine king and should receive a heavy reward. Why are you running away? You can come to receive the king's reward after receiving the letter.' Shiwujia replied in a letter: 'I rely on the emperor's grace, and I do not lack precious wealth. If the king is happy with me, please transfer all the items given to the medical child.' At that time, the king rewarded the medical child with a lot of wealth, and the king sent messengers to send the medicine king a large die (woolen fabric) worth hundreds of thousands of taels of gold. When Shiwujia got this garment, he thought: 'This garment should be worn by the king, who is worthy of it?' He also thought: 'The Blessed One is the supreme master, my father, and I should offer this garment to him.' So he went to the Buddha and offered the die to the Buddha. When the Blessed One saw this offering, he told Ananda: 'This garment should be made into a zhifa luo (kasaya).' At that time, Ananda cut the garment and made it into the Buddha's three garments, and the remaining cloth was told to the Buddha, and the Buddha said: 'You and Luohouluo can use it at will.' At that time, Venerable Ananda made two garments, upper and lower, and also made a seng jiao qi fu for Luohouluo.

Secondly, one should know the cause and effect of the Niluoba Dragon. In the past, above the palace of Tushita Heaven, there were words written in the Buddha's language of questions and answers, the verses said:

'Where is the king most superior? Being dyed and dyed again,'

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無染而有染，　　何者是愚夫？ 　何處愚者憂？　　何處智者喜？ 　誰和合別離，　　說名為安樂？」

若佛世尊不出於世，此之頌義無人能受，亦無解者。若佛出現，有能受持及能解義。時北方多聞藥叉天王，有緣須至睹史天宮，見斯問頌心生希有，便記其文不能解義，持至本宮書在版上。爾時得叉尸羅國，有舊住龍王名㗨羅缽，長夜希望何時得見世尊出世？時彼龍王有一親友藥叉名曰金光，因至北方多聞天所，于彼版上見此書頌，因即憶持不能解義。時此藥叉持往得叉尸羅國，與㗨羅缽龍王而告彼曰：「親友！此是佛說，深義無人能解，汝可記此法頌並持金篋滿中盛金，遍游諸國聚落城邑唱如是言：『若有能解此頌義者，我與金篋而為供養。』若處無人能解了者，即可告言：『此處無人，不名國邑。』作是唱已復往余處。」龍王聞已敬受經頌，即自化身為摩納婆形，並持金篋遍游諸國城邑聚落，漸次行至婆羅痆斯國，于其城內四衢道中唱如是語：「現在城中諸人眾等，及以外來四遠商客當聽我語。」即說其頌。「此之問頌是我將來，若能解者即與金篋而為供養。」乃有無量百千人眾悉皆雲集，其中有聰明博識情起貢高，亦有聞已心生希慕，驚怪非常，然無有能為解釋者。龍王唱言：「婆羅痆斯既無智

【現代漢語翻譯】 『無染而有染，誰是愚夫？』 『何處是愚者憂愁之處？何處是智者喜悅之處？』 『誰使和合的事物分離，又說什麼是真正的安樂？』

如果佛陀世尊沒有出現於世，這首偈頌的意義無人能夠理解，也沒有人能夠解釋。如果佛陀出現，就有人能夠接受、理解並奉行其中的意義。當時，北方的多聞藥叉天王（Vaiśravaṇa，四大天王之一，掌管北方）有因緣需要前往兜率天宮（Tuṣita Heaven，彌勒菩薩居住的凈土），見到這首偈頌，心中感到非常稀有，便記下了偈頌的文字，但不能理解其中的意義，於是帶回自己的宮殿，將偈頌寫在木板上。當時，在得叉尸羅國（Takṣaśilā，古印度城市，也是重要的佛教中心），有一位名叫㗨羅缽（Elapatra，龍王名）的龍王，長久以來都希望能夠見到世尊出世。這位龍王有一位親密的朋友，名叫金光（Suvarṇabhāsa，藥叉名）的藥叉，他前往北方多聞天王的住所，在木板上看到了這首偈頌，於是記住了偈頌，但也不能理解其中的意義。當時，這位藥叉帶著偈頌前往得叉尸羅國，告訴㗨羅缽龍王說：『親友！這是佛陀所說的偈頌，意義深奧，沒有人能夠理解，您可以記住這首偈頌，並帶著裝滿金子的金篋，走遍各個國家、村落、城鎮，宣揚說：『如果有人能夠解釋這首偈頌的意義，我就將金篋作為供養。』如果在某個地方沒有人能夠理解，就可以宣告說：『這個地方沒有人，不能稱為國邑。』這樣宣揚之後，再前往其他地方。』龍王聽后，恭敬地接受了偈頌，立即化身為摩納婆（Māṇava，青年婆羅門）的形象，帶著金篋走遍各個國家、城鎮、村落，逐漸來到了婆羅痆斯國（Varanasi，古印度城市，佛教初轉法輪之地），在城內的十字路口宣揚說：『現在城中的各位民眾，以及從四面八方來的商客們，請聽我說。』然後唸誦了那首偈頌。『這首偈頌是我帶來的，如果有人能夠解釋，就將金篋作為供養。』於是有無數百千人聚集而來，其中有聰明博學、心懷傲慢的人，也有聽了之後心生嚮往、感到驚奇的人，但沒有一個人能夠解釋。龍王宣告說：『婆羅痆斯既然沒有智

【English Translation】 'Though stained, yet unstained, who is the fool?' 'Where do fools grieve? Where do the wise rejoice?' 'Who unites and separates, and what is called happiness?'

If the Buddha, the World Honored One, did not appear in the world, no one would be able to receive or understand the meaning of this verse. If the Buddha appears, there will be those who can receive, uphold, and understand its meaning. At that time, the Yaksha King Vaiśravaṇa (Guardian King of the North) of the Northern Quarter, had a karmic connection to visit the Tuṣita Heaven (abode of Maitreya Bodhisattva), saw this verse and felt it was rare and wonderful. He memorized the words but could not understand the meaning, so he took it back to his palace and wrote the verse on a board. At that time, in the country of Takṣaśilā (ancient city in India, also an important Buddhist center), there was an old Dragon King named Elapatra (Dragon King's name), who had long hoped to see the World Honored One appear in the world. This Dragon King had a close friend, a Yaksha named Suvarṇabhāsa (Yaksha's name), who went to the Northern Quarter to the place of Vaiśravaṇa and saw this verse written on the board. He memorized it but could not understand its meaning. At that time, this Yaksha took the verse to the country of Takṣaśilā and told the Dragon King Elapatra: 'Friend! This is a verse spoken by the Buddha, its meaning is profound and no one can understand it. You can memorize this verse and carry a golden casket filled with gold, travel to various countries, villages, and towns, and proclaim: 'If anyone can explain the meaning of this verse, I will offer them the golden casket as a gift.' If in a certain place no one can understand it, you can announce: 'This place has no wise people, it cannot be called a country.' After making this proclamation, go to other places.' The Dragon King, having heard this, respectfully received the verse and immediately transformed himself into the form of a Māṇava (young Brahmin), carrying the golden casket, traveled to various countries, towns, and villages, gradually arriving at the country of Varanasi (ancient city in India, site of the first sermon). In the city's crossroads, he proclaimed: 'Now, all the people in the city, as well as merchants from all directions, listen to me.' Then he recited the verse. 'This verse is what I brought, if anyone can explain it, I will offer the golden casket as a gift.' Then countless hundreds and thousands of people gathered, among them were those who were intelligent and knowledgeable but arrogant, and those who, having heard it, were filled with longing and felt amazed, but no one could explain it. The Dragon King proclaimed: 'Since Varanasi has no wise

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人，此非城邑。」時諸婆羅門居士等咸報摩納婆曰：「勿為斯唱，此非城邑，我此城中有上智人住阿蘭若，且待彼來當解斯義。」問曰：「彼名字何？」答曰：「名那剌陀。」「若如是者，我今且待。」時那剌陀于靜林中，得信來至。時彼化龍目前而住，白言：「大仙！我今將此問頌詞句來至於此，若人解者我與金篋而為供養。」時那剌陀聞已記憶，告摩納婆曰：「當爲汝釋。」問曰：「何時？」答曰：「十二年後。」白言：「大仙！時太長久。」復言：「六年。」答言：「太久。」「三年、一年、六月、三月、一月、半月乃至七日。」白言：「大仙！我待七日。」化龍報曰：「大仙隨意！我且虔誠。」

時那剌陀與五苾芻先為親友，往彼告曰：「有一摩納婆，將此句頌及持金篋，來至我所作如是言：『有人能解此句頌者，當與金篋而為供養。』然彼句頌文少義多，甚深難解，今欲如何？」苾芻告曰：「那剌陀！應往佛所而為咨問。」那剌陀曰：「仁者！佛出世耶？」答曰：「已出。」問曰：「住在何處？」答曰：「在仙人墮處施鹿林中。」時彼聞已心大歡喜，馳即往詣薄伽梵所，見三十二相炳著其身，八十隨好莊嚴赫奕，圓光一尋以為映[佩-一]，明逾千日形若寶山，色相殊妙心神寂怕過。十二年修禪定者

【現代漢語翻譯】 現代漢語譯本：『人，這不是城邑。』當時各位婆羅門居士等都對摩納婆說：『不要這樣唱，這不是城邑，我們這座城裡有位極具智慧的人住在阿蘭若（Aranya，意為寂靜處），暫且等他來，他應當能解釋這其中的含義。』摩納婆問道：『他叫什麼名字？』回答說：『名叫那剌陀（Narada，意為天神）。』摩納婆說：『如果這樣，我現在就等等。』當時那剌陀在寂靜的樹林中，得到訊息前來。當時那個化作龍的人走到他面前站定，說道：『大仙！我現在將這句問頌的詞句帶到這裡，如果有人能解開，我將獻上金篋作為供養。』當時那剌陀聽後記住了，告訴摩納婆說：『我將為你解釋。』摩納婆問道：『什麼時候？』回答說：『十二年後。』摩納婆說：『大仙！時間太長了。』那剌陀又說：『六年。』摩納婆說：『太久了。』那剌陀又說：『三年、一年、六個月、三個月、一個月、半個月，甚至七天。』摩納婆說：『大仙！我等七天。』化龍說道：『大仙隨意！我且虔誠等待。』 當時那剌陀與五位比丘（Bhiksu，意為出家修道的僧人），先前是親密的朋友，前去告訴他們說：『有一位摩納婆，帶著這句頌詞以及裝有金子的箱子，來到我這裡，這樣說：『有人能解開這句頌詞，就將獻上金篋作為供養。』然而這句頌詞文字很少，含義卻很多，非常深奧難以理解，現在該怎麼辦？』比丘們告訴那剌陀說：『那剌陀！應該去佛（Buddha，意為覺悟者）那裡請教。』那剌陀問道：『各位！佛出世了嗎？』回答說：『已經出世了。』那剌陀問道：『住在哪裡？』回答說：『在仙人墮處施鹿林（Mrigadava，意為鹿野苑）中。』當時那剌陀聽後心中非常歡喜，立即前往薄伽梵（Bhagavan，意為世尊）所在之處，見到三十二相（Lakshana，意為佛的三十二種殊勝的身體特徵）明顯地顯現在他的身上，八十隨好（Anuvyanjana，意為佛的八十種細微的優點）莊嚴而光彩照人，圓光一尋（丈量單位）環繞在他的周圍，光明勝過千個太陽，形體如同寶山，色相殊勝美妙，心神寂靜安詳。超過十二年修習禪定的人。

【English Translation】 English version: 'Man, this is not a city.' At that time, all the Brahmins and laypeople said to the Manava (Manava, meaning a young Brahmin): 'Do not chant this, this is not a city. In our city, there is a person of great wisdom living in Aranya (Aranya, meaning a quiet place). Let's wait for him to come, and he should be able to explain the meaning of this.' The Manava asked: 'What is his name?' They replied: 'His name is Narada (Narada, meaning a divine being).' The Manava said: 'If that is the case, I will wait for now.' At that time, Narada, in the quiet forest, received the message and came. Then, the one who had transformed into a dragon stood before him and said: 'Great Sage! I have brought this verse of inquiry here. If anyone can understand it, I will offer a golden casket as a gift.' When Narada heard this, he remembered it and told the Manava: 'I will explain it to you.' The Manava asked: 'When?' He replied: 'After twelve years.' The Manava said: 'Great Sage! That is too long.' He said again: 'Six years.' The Manava said: 'Too long.' 'Three years, one year, six months, three months, one month, half a month, or even seven days.' The Manava said: 'Great Sage! I will wait for seven days.' The transformed dragon said: 'Great Sage, as you wish! I will wait patiently.' At that time, Narada, who was previously close friends with five Bhiksus (Bhiksu, meaning a mendicant monk), went to them and said: 'There is a Manava who has brought this verse and a golden casket to me, saying: 'If anyone can understand this verse, I will offer the golden casket as a gift.' However, this verse has few words but many meanings, and it is very profound and difficult to understand. What should we do now?' The Bhiksus told Narada: 'Narada! You should go to the Buddha (Buddha, meaning the awakened one) and ask for guidance.' Narada asked: 'Friends! Has the Buddha appeared in the world?' They replied: 'He has already appeared.' Narada asked: 'Where does he reside?' They replied: 'He resides in Mrigadava (Mrigadava, meaning the Deer Park) at the place where the immortals fell.' At that time, Narada was very happy upon hearing this and immediately went to where the Bhagavan (Bhagavan, meaning the Blessed One) was. He saw the thirty-two Lakshanas (Lakshana, meaning the 32 major marks of a Buddha) clearly manifested on his body, the eighty Anuvyanjanas (Anuvyanjana, meaning the 80 minor marks of a Buddha) adorned him with splendor, a halo of one fathom surrounded him, his light surpassed a thousand suns, his form was like a treasure mountain, his appearance was exceptionally wonderful, and his mind was peaceful and serene. He surpassed those who had practiced meditation for twelve years.

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既得親睹，生希有心，如無子人忽得於子、如貧窮人得大寶藏、猶如太子得紹王位、如久積集善根有情初得見佛，時那剌陀深心歡喜亦復如是。漸至佛所禮雙足已，退坐一面。世尊隨彼意樂隨眠根性差別，當機為說四聖諦法令彼悟解。既聞法要，以金剛智杵摧破二十薩迦耶見山，證預流果見實諦已，頂禮佛足白言：「世尊！我願于佛善法律中而為出家，成苾芻性堅修梵行。」佛言：「汝先許為摩納婆解釋頌義，應先往彼為其說已然後出家。」白佛言：「我雖獲得如是智見，然于頌義未解宣陳，既無辯才設往何益？」佛言：「汝可往彼作如是語：『汝可為我說其問頌。』彼若說已應如是答：

「『第六王為上。　　染處即生著， 　　無染而起染，　　說此是愛夫。 　　愚者於此憂，　　智人於此喜； 　　愛處能別離，　　此則名安樂。』

「彼若告言：『我不能解。』更為說頌：

「『若人聞妙語，　　解已修勝定； 　　若聞不了義，　　彼人由放逸。』

「彼若聞頌更作是語：

「『汝今說佛語，　　我未閑其義， 　　迷情不能了，　　疾可為除疑。』

「說此語時，汝可對彼以爪截葉。若更問言：『世尊出世？』報言：『已出。』若言：『何處？』答曰：『在施鹿林中。』」那

【現代漢語翻譯】 現代漢語譯本： 既然親眼目睹，便生起稀有之心，就像沒有兒子的人忽然得到了兒子，像貧窮的人得到了巨大的寶藏，猶如太子得到了繼承王位的資格，像長期積累善根的有情第一次見到了佛陀，這時那剌陀（Narada）內心深處充滿歡喜，也是如此。他逐漸來到佛陀所在之處，禮拜佛陀的雙足后，退到一旁坐下。世尊根據他的意樂、隨眠和根性的差別，適時地為他說四聖諦法，使他得以領悟。聽聞了佛法要義后，他以金剛智慧杵摧毀了二十種薩迦耶見（Satkayadrishti，身見）之山，證得了預流果，見到了真實的諦理。於是他頂禮佛足，稟告佛陀說：『世尊！我願意在佛陀的善法律中出家，成為比丘，堅定地修持梵行。』佛陀說：『你先前答應為摩納婆（Manava，年輕人）解釋頌文的意義，應該先去為他說解，然後再出家。』那剌陀稟告佛陀說：『我雖然獲得了這樣的智慧見解，但是對於頌文的意義還不能理解和陳述，既然沒有辯才，即使去了又有什麼用呢？』佛陀說：『你可以去到他那裡，這樣對他說：『你可以為我說出你所問的頌文。』他如果說出來了，你應該這樣回答： 『第六王為上，染處即生著，無染而起染，說此是愛夫。 愚者於此憂，智人於此喜；愛處能別離，此則名安樂。』 『他如果告訴你：『我不能理解。』你再為他說這首頌： 『若人聞妙語，解已修勝定；若聞不了義，彼人由放逸。』 『他如果聽了這首頌，又這樣說： 『汝今說佛語，我未閑其義，迷情不能了，疾可為除疑。』 『當他說這句話的時候，你可以當著他的面用指甲截斷樹葉。如果他再問：『世尊出世了嗎？』你就回答：『已經出世了。』如果他問：『在哪裡？』你就回答：『在施鹿林中。』

【English Translation】 English version: Having personally witnessed this, he developed a rare and precious feeling, like a childless person suddenly gaining a child, like a poor person obtaining a great treasure, like a crown prince gaining the right to inherit the throne, like a sentient being who has accumulated good roots for a long time seeing the Buddha for the first time. At that moment, Narada was filled with joy in his heart, just like that. Gradually, he arrived at the place where the Buddha was, prostrated himself at the Buddha's feet, and then retreated to one side and sat down. The World Honored One, according to his inclinations, latent tendencies, and differences in faculties, opportunely spoke the Four Noble Truths for him, enabling him to understand. After hearing the essence of the Dharma, he used the Vajra wisdom pestle to destroy the mountain of twenty Satkayadrishti (身見, view of self), attained the Stream-enterer fruit, and saw the true principle. Then he prostrated himself at the Buddha's feet and reported to the Buddha, saying, 'World Honored One! I wish to renounce the household life in the Buddha's good laws, become a Bhikshu, and steadfastly cultivate pure conduct.' The Buddha said, 'You previously promised to explain the meaning of the verses to the Manava (摩納婆, young man), you should first go and explain it to him, and then renounce the household life.' Narada reported to the Buddha, saying, 'Although I have obtained such wisdom and insight, I still cannot understand and explain the meaning of the verses. Since I have no eloquence, what is the use of going?' The Buddha said, 'You can go to him and say to him: 'You can tell me the verse you asked about.' If he says it, you should answer like this: 'The sixth king is supreme, attachment arises in tainted places, taint arises without taint, this is said to be the beloved husband. The foolish worry about this, the wise rejoice in this; separation is possible in places of love, this is called happiness.' 'If he tells you: 'I cannot understand.' You should say this verse again: 'If a person hears wonderful words, understands them and cultivates superior Samadhi; if one hears unclear meanings, that person is negligent.' 'If he hears this verse and says again: 'You are now speaking the Buddha's words, I am not familiar with its meaning, confused feelings cannot understand, quickly remove my doubts.' 'When he says these words, you can break a leaf with your fingernails in front of him. If he asks again: 'Has the World Honored One appeared in the world?' You answer: 'He has already appeared.' If he asks: 'Where?' You answer: 'In the Deer Park of Alms.'

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剌陀受佛教已，至摩納婆所作如是語：「汝可說頌。」即以頌答，具告其事，乃至報佛在鹿林中。時㗨羅缽便作是念：「我若於那剌陀前現本龍身彼便輕我。若為婆羅門身往世尊所，此婆羅痆斯有大婆羅門，解三明書及四明論，彼若見我為摩納婆形共生嫌議，諸婆羅門生高貴族，何故自卑向喬答摩處？」復作是念：「作本龍身往世尊所，龍有多怨恐為障礙，我今應可作轉輪王詣世尊所。」即便化作轉輪聖王，七寶導前並九十九俱胝兵旗扈從，千子圍繞如半月形，各以種種寶物而作莊嚴。復有無量種種外道沙門梵志，百千人眾而為輔翊，于王頭上持百支傘蓋，威光赫奕猶如日月往世尊所。爾時世尊于無量百千大眾之前而為說法，時諸大眾遙見輪王，無量百千軍眾圍繞，生希有心共相謂曰：「此之輪王從何處來？世所未見。豈非梵天王等來供養耶？」時諸人等或有愛樂，心生貪著愿此王身，各生異念。王至佛所，頂禮雙足卻坐一面。

爾時世尊告言：「汝愚癡人！于迦葉波佛時，受佛禁戒不能護持，遂便破戒感此下劣長壽龍身。今者何故還起詐心誑我徒眾？汝今還可復其本形。」龍王白言：「世尊！我是龍身多諸怨惡，恐有眾生共相損害。」爾時世尊告金剛手曰：「汝可護此龍王勿令損惱。」時金剛手受世尊語已，

【現代漢語翻譯】 現代漢語譯本： 剌陀接受佛教后，到摩納婆那裡這樣說：『你可以說頌了。』摩納婆就用頌回答，詳細地告訴了他事情的經過，乃至報告佛陀在鹿林中。當時㗨羅缽就想：『如果我在那剌陀面前顯現我本來的龍身，他就會輕視我。如果以婆羅門的身份去見世尊，但這個婆羅痆斯有很多婆羅門，精通三明書和四明論，他們如果看到我以摩納婆的形象出現，會對我產生嫌隙和議論，因為婆羅門是高貴的種族，為什麼要自甘墮落去喬答摩那裡呢？』他又想：『以我本來的龍身去見世尊，龍有很多仇敵，恐怕會有障礙，我現在應該化作轉輪王去見世尊。』 於是他就變化成轉輪聖王，七寶在前引導，九十九俱胝的軍隊和旗幟護衛跟隨，一千個兒子像半月形一樣環繞著他，各自用各種寶物裝飾。還有無數各種外道沙門和梵志，成百上千的人眾輔佐，在轉輪王的頭上撐著一百支傘蓋，威光赫奕，猶如日月，前往世尊所在的地方。當時世尊在無數百千大眾面前說法，當時的大眾遠遠地看見轉輪王，被無數百千的軍隊圍繞著，心中感到稀有，互相說道：『這個轉輪王是從哪裡來的？世所未見。難道是梵天王等來供養嗎？』當時的人們有的愛慕，心中生起貪戀，希望自己能成為這個轉輪王，各自產生不同的念頭。轉輪王到了佛陀那裡，頂禮佛陀的雙足，退到一旁坐下。 當時世尊告訴他說：『你這愚癡的人！在迦葉波佛的時候，接受了佛的禁戒卻不能守護，於是就破戒，感得這下劣而長壽的龍身。現在為什麼還要生起欺詐之心，欺騙我的徒眾？你現在還是恢復你本來的樣子吧。』龍王稟告說：『世尊！我是龍身，有很多仇敵，恐怕有眾生會互相損害。』當時世尊告訴金剛手說：『你可以保護這個龍王，不要讓他受到損害。』當時金剛手接受了世尊的話后，

【English Translation】 English version: After Narada accepted Buddhism, he went to Manava and said, 'You can recite a verse.' Manava then replied with a verse, fully recounting the events, even reporting that the Buddha was in the Deer Park. At that time, Elapatra thought, 'If I reveal my true dragon form before Narada, he will despise me. If I go to the World-Honored One as a Brahmin, but there are many Brahmins in Varanasi who are proficient in the Three Vedas and the Four Treatises, they will resent and criticize me if they see me in the form of a Manava, because Brahmins are of a noble lineage, why would I debase myself by going to Gautama?' He further thought, 'If I go to the World-Honored One in my true dragon form, dragons have many enemies, and there may be obstacles. I should now transform into a Chakravartin King and go to the World-Honored One.' So he transformed into a Chakravartin King, with the seven treasures leading the way, accompanied by ninety-nine kotis of troops and banners, surrounded by a thousand sons in a crescent shape, each adorned with various treasures. There were also countless heretical Shramanas and Brahmins, hundreds and thousands of people assisting him, holding a hundred-branched umbrella over the king's head, his majestic light shining like the sun and moon, going to where the World-Honored One was. At that time, the World-Honored One was teaching the Dharma before countless hundreds and thousands of people. The assembly saw the Chakravartin King from afar, surrounded by countless hundreds and thousands of troops, and felt rare and exclaimed to each other, 'Where did this Chakravartin King come from? It has never been seen before. Could it be that Brahma Kings and others have come to make offerings?' At that time, some people admired him, their hearts filled with greed, wishing to become this Chakravartin King, each having different thoughts. The King arrived at the Buddha's place, prostrated at the Buddha's feet, and sat to one side. At that time, the World-Honored One said, 'You foolish person! During the time of Kashyapa Buddha (a past Buddha), you received the Buddha's precepts but could not uphold them, and thus broke the precepts, resulting in this inferior and long-lived dragon body. Why do you now have a deceitful heart and deceive my disciples? You should now revert to your original form.' The Dragon King replied, 'World-Honored One! I am a dragon, and I have many enemies. I fear that beings will harm each other.' At that time, the World-Honored One said to Vajrapani (a Bodhisattva), 'You should protect this Dragon King and not let him be harmed.' At that time, Vajrapani, having received the World-Honored One's words,

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便為守護隨後而行。是時龍王從坐而起，別至一處遂複本形，身有七頭廣長無量，頭枕婆羅痆斯城，尾在得叉尸羅國(相去有二百驛)，由先惡業，一一頭上各生一㗨羅大樹，被風搖動膿血皆流，玷汙形骸臭穢可惡，常有諸蟲蠅蛆之類，遍其身上晝夜唼食，令他嫌恥不樂觀見。是時龍王即以本身詣世尊所，頂禮雙足卻住一面。時諸大眾見此龍身怨怖可畏，離貪慾人尚生恐怖，況未離者見此龍身，粗澀鱗甲皆悉劈裂，瘡潰膿流種種異色，身體凹凸高下不平，其形廣大能不驚懼？皆白佛言：「此是何物？來世尊前。」爾時世尊告諸大眾：「此是前來轉輪王身，汝等於彼生死榮華心生愛樂，此是本形、彼是化作，由先惡業報受斯苦。」彼諸人等聞佛說已，各懷憂惱默然而住，龍王白言：「唯愿世尊為我授記，當於何日舍此龍身？」佛告龍王：「當來人壽八萬歲時，有佛出世號曰慈氏，十號具足，為汝授記當免龍身。」是時龍王即于佛前悲號啼哭，諸頭眼中一時出淚，成十四河駃流驚注。佛復告言：「汝且裁止！莫大啼哭流淚不止，令國破亡。」龍白佛言：「而我本心不害小命，何況損國？」作是語已頂禮佛足忽然不現。

是時大眾咸皆有疑，而白佛言：「此龍宿世作何惡業？頭上生樹、身出膿血，廣說如上。」佛告諸

【現代漢語翻譯】 現代漢語譯本：於是（他們）便成為守護者，隨後而行。當時，龍王從座位上起身，到另一處地方，恢復了本來的形貌，身有七個頭，廣闊而巨大，頭枕著婆羅痆斯城（Varanasi），尾巴在得叉尸羅國（Taxila）（兩地相距二百驛站）。由於先前的惡業，每一個頭上都長著一棵㗨羅大樹，被風搖動時，膿血都流淌下來，沾染了身體，臭穢不堪，令人厭惡。常常有各種蟲子、蒼蠅、蛆等，遍佈其身上，日夜啃食，使他感到羞恥，不願被人看見。當時，龍王就以這樣的身體來到世尊（釋迦牟尼佛）處，頂禮佛的雙足，然後站立在一旁。當時，大眾見到這龍身，怨恨、恐懼，令人害怕，即使是遠離貪慾的人尚且心生恐怖，更何況沒有遠離貪慾的人。見到這龍身，粗糙的鱗甲都裂開，瘡口潰爛流膿，呈現各種不同的顏色，身體凹凸不平，如此巨大的形體，怎能不驚懼呢？都對佛說：『這是什麼東西？來到世尊面前。』這時，世尊告訴大眾：『這是先前轉輪王（Chakravarti）的身軀，你們對於他生死輪迴中的榮華富貴心生愛戀，這才是他的本來面目，之前的都是變化出來的。由於先前的惡業，才受此苦報。』那些人聽了佛的說法后，各自懷著憂愁煩惱，默默地站立著。龍王說道：『唯愿世尊為我授記（Vyakarana），預言我何時才能捨棄這龍身？』佛告訴龍王：『當未來人類壽命達到八萬歲時，有佛出世，名號為慈氏（Maitreya），十號具足，會為你授記，到時你就能免除龍身。』當時，龍王就在佛前悲號啼哭，所有的頭和眼中一時都流出眼淚，匯成十四條河流，急速奔流。佛又說道：『你暫且停止！不要大聲啼哭，流淚不止，以致國家破亡。』龍王對佛說：『而我本心不傷害小生命，何況是損害國家呢？』說完這話，頂禮佛足，忽然消失不見。 當時大眾都心懷疑惑，問佛說：『這龍前世造了什麼惡業？頭上長樹，身上流膿血，詳細情況如上面所說。』佛告訴諸

【English Translation】 English version: Thereupon, they became protectors and followed along. At that time, the Dragon King rose from his seat, went to another place, and resumed his original form, having seven heads, vast and immense. His heads rested on the city of Varanasi (婆羅痆斯城), and his tail was in the country of Taxila (得叉尸羅國) (about two hundred relay stations apart). Due to past evil karma, each of his heads grew an 㗨羅 tree. When shaken by the wind, pus and blood flowed down, staining his body, making it foul and disgusting. Various insects, flies, maggots, and the like constantly covered his body, devouring him day and night, causing him shame and making him unwilling to be seen. At that time, the Dragon King, in this very form, went to the World Honored One (世尊, Shakyamuni Buddha), prostrated himself at the Buddha's feet, and stood to one side. At that time, the assembly, seeing this dragon body, felt resentment, fear, and dread. Even those who had renounced greed felt terror, let alone those who had not. Seeing this dragon body, with its rough scales all cracked, sores festering and oozing pus of various colors, and its body uneven and bumpy, how could they not be frightened? They all said to the Buddha, 'What is this being? Coming before the World Honored One.' At that time, the World Honored One told the assembly, 'This is the former body of the Wheel-Turning King (轉輪王, Chakravarti). You were enamored of his glory and splendor in the cycle of birth and death. This is his true form; the previous one was a transformation. Due to past evil karma, he now suffers this retribution.' Those people, having heard the Buddha's words, each felt sorrow and distress, and remained silent. The Dragon King said, 'May the World Honored One bestow upon me a prediction (授記, Vyakarana), when will I be able to relinquish this dragon body?' The Buddha told the Dragon King, 'When the lifespan of humans in the future reaches eighty thousand years, a Buddha will appear in the world, named Maitreya (慈氏), complete with the ten epithets, and will bestow upon you a prediction, at which time you will be freed from the dragon body.' At that time, the Dragon King wept and wailed before the Buddha, tears flowing from all his heads and eyes at once, forming fourteen rivers, rushing and pouring forth. The Buddha then said, 'You should stop for now! Do not weep and wail so loudly and incessantly, lest the country be destroyed.' The Dragon King said to the Buddha, 'But my original intention is not to harm even small lives, let alone damage the country!' Having said these words, he prostrated himself at the Buddha's feet and suddenly disappeared. At that time, the assembly was filled with doubt and asked the Buddha, 'What evil karma did this dragon commit in past lives? Growing trees on his head and pus and blood flowing from his body, as described above in detail.' The Buddha told the

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大眾：「欲知此龍宿世因緣報得苦身，自作自當無餘代受。」廣如上說頌曰：

「假令經百劫，　　所作業不亡； 　因緣會遇時，　　果報還自受。

「汝等苾芻！應當一心聽我所說。乃往過去于賢劫中人壽二萬歲時，有佛出世名曰迦葉波，十號具足，在婆羅痆斯施鹿林中依止而住。此龍於時于佛法中出家修行，善閑三藏具習定門，㗨寂靜處㗨羅樹下而作經行以自策勵。於時㗨羅樹葉打著其額即便忍受，後於一時繫心疲惓，從定而起策唸經行，葉還打額極生痛苦，發瞋怒心即以兩手，折其樹葉擲之於地作如是語：『迦葉波佛無情物上見何過咎，而制學處令受斯苦？』由彼猛毒瞋心毀戒，命終之後墮此龍中，㗨羅大樹生於頭上，膿血流出多有諸蟲，蠅蛆唼食臭穢非常。汝諸苾芻于意云何？善閑三藏習定苾芻壞㗨羅葉者，豈異人乎！今此龍是。苾芻當知黑業黑報、白業白報、雜業雜報。是故汝等應舍黑雜修純白業，乃至說頌如前。」

爾時那剌陀仙人詣世尊所，頂禮佛足退坐一面而白佛言：「世尊！先所許者我已作訖，欲于如來善法律中出家修學。」佛言：「善來苾芻！聽汝出家可修梵行。」聞是語已鬚髮自落，如曾剃髮已經七日，法衣著身瓶缽在手，威儀整肅如百歲苾芻。頌曰：

「世尊命善來，　

【現代漢語翻譯】 現代漢語譯本 大眾：『想要知道這條龍前世的因緣，它所受的痛苦之身，是自己造作的，應當自己承擔，沒有誰可以代替承受。』 廣泛地如上面所說，用偈頌說： 『縱然經過百千劫，所造的業也不會消亡；因緣際會的時候，果報還是要自己承受。 『你們這些比丘！應當一心聽我所說。過去在賢劫中，人的壽命有二萬歲的時候，有佛出世，名叫迦葉波（Kashyapa，過去七佛之一），十種名號都具備，在婆羅痆斯（Varanasi，古印度城市名）的施鹿林中居住。這條龍當時在佛法中出家修行，精通三藏（Tripitaka，佛教經典的總稱），具備修習禪定的法門，在寂靜的地方，在㗨羅樹下經行，以此來策勵自己。當時㗨羅樹的葉子打到他的額頭，他就忍受了。後來有一次，他用心過度感到疲倦，從禪定中起來，策勵自己經行，葉子又打到額頭，非常痛苦，生起嗔怒心，就用兩手摺斷樹葉，扔在地上，說這樣的話：『迦葉波佛（Kashyapa Buddha）對無情之物，看到有什麼過錯，而制定學處，讓我們受這樣的苦？』由於他猛烈的嗔心毀壞戒律，命終之後墮落到龍中，㗨羅大樹長在頭上，膿血流出，有很多蟲子，蒼蠅蛆蟲叮咬，臭穢不堪。你們這些比丘，覺得怎麼樣？精通三藏，修習禪定的比丘，毀壞㗨羅樹葉的人，難道是別人嗎？就是現在的這條龍。比丘應當知道，黑業有黑報，白業有白報，雜業有雜報。所以你們應當捨棄黑業和雜業，修習純粹的白業，乃至所說的偈頌如前。』 當時，那剌陀（Narada，印度教和佛教中的一位聖人）仙人來到世尊那裡，頂禮佛足，退到一邊坐下，對佛說：『世尊！先前答應的事情我已經做完了，想要在如來的善法律中出家修學。』佛說：『善來比丘！允許你出家，可以修習梵行。』聽到這話后，他的頭髮和鬍鬚自然脫落，好像已經剃髮七天一樣，法衣穿在身上，拿著瓶缽，威儀整肅，像一位百歲比丘。偈頌說： 『世尊命令「善來」，

【English Translation】 English version The assembly: 'If you want to know the cause and condition of this dragon's past life, the suffering body it has obtained is of its own making, and it must bear it without anyone else to take its place.' As broadly stated above, the verse says: 'Even if hundreds of kalpas pass, the karma created will not perish; when causes and conditions meet, the karmic retribution will still be borne by oneself.' 'You bhikshus! You should listen attentively to what I say. In the past, during the Bhadrakalpa (Auspicious Aeon), when people's lifespan was twenty thousand years, there was a Buddha who appeared in the world named Kashyapa (one of the past seven Buddhas), complete with the ten titles, residing in the Deer Park of Varanasi (an ancient Indian city). This dragon at that time renounced the household life and practiced in the Buddha's Dharma, was well-versed in the Tripitaka (the three baskets of Buddhist scriptures), and diligently practiced the doors of samadhi (meditative absorption), seeking quiet places and walking under the Eranda tree to encourage himself. At that time, the leaves of the Eranda tree struck his forehead, and he endured it. Later, at one time, he felt tired from focusing his mind, arose from samadhi, and encouraged himself to walk. The leaves struck his forehead again, causing him great pain. He became angry and with both hands broke off the leaves and threw them on the ground, saying, 'Kashyapa Buddha (Kashyapa Buddha), what fault do you see in inanimate objects that you establish precepts to make us suffer like this?' Because of his fierce anger and violation of the precepts, after his life ended, he fell into the dragon realm, and a large Eranda tree grew on his head, with pus and blood flowing out, infested with many insects, flies, and maggots feeding on it, extremely foul and disgusting. What do you think, you bhikshus? Was the bhikshu who was well-versed in the Tripitaka and practiced samadhi, who broke the Eranda leaves, someone else? It is this dragon now. Bhikshus should know that black karma has black retribution, white karma has white retribution, and mixed karma has mixed retribution. Therefore, you should abandon black and mixed karma and cultivate pure white karma, even to the extent of reciting the verses as before.' At that time, the Rishi Narada (a sage in Hinduism and Buddhism) went to the World Honored One, prostrated himself at the Buddha's feet, retreated to one side and sat down, and said to the Buddha, 'World Honored One! I have completed what I promised earlier and wish to renounce the household life and study in the Tathagata's good Dharma and Vinaya.' The Buddha said, 'Welcome, bhikshu! I allow you to renounce the household life and practice pure conduct.' Upon hearing these words, his hair and beard fell off naturally, as if he had been shaved for seven days. He wore the Dharma robes, held the alms bowl, and his demeanor was dignified, like a bhikshu of a hundred years. The verse says: 'The World Honored One commanded 'Welcome',

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發除衣著體； 　即得諸根寂，　　隨佛意皆成。」

時諸苾芻見那剌陀既出家已，諸同梵行者不知云何喚其名號？以緣白佛，佛言：「此苾芻姓迦多演那，應將此姓即以為名。」時諸苾芻即依此喚。爾時佛告迦多演那曰：「然於世間有二依止：謂有見、無見。復由煩惱而作嬰纏，於此二見常為固執，煩惱不除恒懷我慢，與苦共生隨苦俱滅。汝迦多演那！由無疑惑自生智慧，正見現前如佛所見。何以故？世間生法正智見已，世執無見即不復生；世間滅法正智見已，世執有見即不復生。迦多演那！於此二邊勿為執著。如來常依中道而為說法，所謂此有故彼有、此生故彼生，即是無明緣行、行緣識、識緣名色，名色緣六處、六處緣觸，觸緣受、受緣愛，愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是極大苦蘊相續而生。此無故彼無、此滅故彼滅，即是無明滅故行滅，行滅故識滅、識滅故名色滅，名色滅故六處滅、六處滅故觸滅，觸滅故受滅、受滅故愛滅，愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老死憂悲苦惱滅，如是極大苦蘊悉皆散滅。」於時迦多演那聞佛說已，即于座上觀知生死五趣輪迴，有為無常苦空無我，心開意悟斷諸煩惱，證阿羅漢果三明六通，具八解脫得如實知：我生已盡、梵行已立、所作

【現代漢語翻譯】 現代漢語譯本 脫去身上的衣物； 就能使諸根寂靜，一切都能隨順佛的意願成就。

當時，各位比丘看到那剌陀（Narada）已經出家，同修梵行的人不知道該如何稱呼他的名字。因此將此事稟告佛陀，佛陀說：『這位比丘姓迦多演那（Katyayana），應當用這個姓作為他的名字。』當時，各位比丘就按照這樣稱呼他。那時，佛陀告訴迦多演那說：『世間存在兩種依止：即有見和無見。又因為煩惱而產生束縛，對於這兩種見解常常固執不放，煩惱不能去除，心中總是懷有我慢，與痛苦一同產生，隨著痛苦一同消滅。你，迦多演那！因為沒有疑惑，自然產生智慧，正確的見解出現在眼前，如同佛所見到的那樣。為什麼呢？因為對於世間生法有了正確的智慧和見解，對於世間萬物是永恒存在的執著就不會再生起；對於世間滅法有了正確的智慧和見解，對於世間萬物是不存在的執著就不會再生起。迦多演那！對於這兩種極端都不要執著。如來常常依據中道而說法，所謂『此有故彼有，此生故彼生』，就是無明緣行、行緣識、識緣名色，名色緣六處、六處緣觸，觸緣受、受緣愛，愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，這樣極大的苦蘊相續產生。『此無故彼無，此滅故彼滅』，就是無明滅故行滅，行滅故識滅、識滅故名色滅，名色滅故六處滅、六處滅故觸滅，觸滅故受滅、受滅故愛滅，愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老死憂悲苦惱滅，這樣極大的苦蘊全部都消散了。』當時，迦多演那聽了佛陀的說法后，就在座位上觀察瞭解生死五趣輪迴，有為法是無常、苦、空、無我的，心開意悟，斷除了各種煩惱，證得了阿羅漢果，具有三明六通，具備八解脫，如實地知道：我的生命已經終結，清凈的修行已經確立，所應做的事情

【English Translation】 English version Casting off clothes and body; Immediately attain the tranquility of the senses, fulfilling all according to the Buddha's intention.'

At that time, the Bhikshus (monks) saw that Narada, having renounced the household life, and his fellow practitioners did not know how to address him. They reported this to the Buddha, who said, 'This Bhikshu's (monk) surname is Katyayana, and this surname should be used as his name.' Thereupon, the Bhikshus (monks) addressed him accordingly. Then, the Buddha said to Katyayana, 'In the world, there are two kinds of reliance: namely, the view of existence and the view of non-existence. Furthermore, due to afflictions, entanglements arise, and one is constantly attached to these two views. Afflictions are not removed, and arrogance is always cherished, coexisting with suffering and ceasing with suffering. You, Katyayana! Because of the absence of doubt, wisdom arises spontaneously, and correct views appear before you, just as the Buddha sees. Why is this so? Because having correctly perceived the arising of phenomena in the world with wisdom, the attachment to the view of non-existence does not arise again; having correctly perceived the cessation of phenomena in the world with wisdom, the attachment to the view of existence does not arise again. Katyayana! Do not be attached to these two extremes. The Tathagata (Buddha) always teaches according to the Middle Way, which is: 'Because this exists, that exists; because this arises, that arises,' which is ignorance conditioning volitional activity, volitional activity conditioning consciousness, consciousness conditioning name and form, name and form conditioning the six sense bases, the six sense bases conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning becoming, becoming conditioning birth, birth conditioning old age, death, sorrow, lamentation, pain, grief, and despair. Thus, a great mass of suffering arises in succession. 'Because this does not exist, that does not exist; because this ceases, that ceases,' which is the cessation of ignorance leading to the cessation of volitional activity, the cessation of volitional activity leading to the cessation of consciousness, the cessation of consciousness leading to the cessation of name and form, the cessation of name and form leading to the cessation of the six sense bases, the cessation of the six sense bases leading to the cessation of contact, the cessation of contact leading to the cessation of feeling, the cessation of feeling leading to the cessation of craving, the cessation of craving leading to the cessation of grasping, the cessation of grasping leading to the cessation of becoming, the cessation of becoming leading to the cessation of birth, the cessation of birth leading to the cessation of old age, death, sorrow, lamentation, pain, grief, and despair. Thus, the entire great mass of suffering is completely scattered.' At that time, Katyayana, having heard the Buddha's teaching, contemplated the cycle of birth and death in the five realms of existence from his seat, realizing that conditioned phenomena are impermanent, suffering, empty, and without self. His mind opened and he awakened, severing all afflictions, attaining the fruit of Arhat (enlightened being), possessing the three kinds of knowledge and the six supernatural powers, endowed with the eight liberations, and knowing truly: 'Birth is exhausted, the holy life is established, what needs to be done

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已辦、不受後有。心無障礙如手撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天皆悉恭敬。因佛與名迦多演那，從是已后名大迦多演那。

爾時嗢逝尼國人多疫死，喪輿相次屍骸遍野，王及國人悉皆憂惱。臣白王曰：「王今宜可修諸福業。」或云：「供養沙門婆羅門。」或云：「可作咒術藥法。」王聞議已，祈請攘災悉皆備作，冀除疫癘百姓安寧，告守門人曰：「汝等須知若有沙門婆羅門等來入城中，能除疫者即當報我。」爾時如來大師，知此國人多遭疫病，死亡無數欲存救愍。無上世尊常法如是，觀察世間無不聞見，恒起大悲利益一切，于救護中最為第一，最為雄猛無有二言，依定慧住顯發三明，善修三學善調三業，度四瀑流安四神足，于長夜中修四攝行，舍除五蓋遠離五支超越五道，六根具足六度圓滿，七財普施開七覺花，離世八法示八正路，永斷九結明閑九定，充滿十力名聞十方，諸自在中最為殊勝，得法無畏降伏魔怨，震大雷音作師子吼，晝夜六時常以佛眼觀察世間，誰增？誰減？誰遭苦厄？誰向惡趣？誰陷欲泥？誰堪受化？作何方便拔濟令出，無聖財者令得聖財，以智安膳那破無明眼膜，無善根者令種善根，有善根者令更增長，置人天路安隱無礙趣涅槃城。如有說言：

【現代漢語翻譯】 現代漢語譯本：已經完成了該做的事情，不再有後顧之憂。內心沒有阻礙，就像用手在空中揮動一樣自由自在。用刀切割香，或者塗抹香，都不會引起愛憎之情。看待黃金和泥土一樣，沒有什麼區別。對於各種名利，沒有不捨棄的。釋天、梵天等都恭敬他。因為佛陀稱他為迦多演那（Kātyāyana），從此以後，人們稱他為大迦多演那。

當時，嗢逝尼（Ujjainī）國很多人因瘟疫而死，運送屍體的車輛接連不斷，屍體遍佈原野。國王和國民都非常憂愁煩惱。大臣對國王說：『大王現在應該多做善事。』有人說：『應該供養沙門（śrāmaṇa，出家修行者）和婆羅門（brāhmaṇa，祭司）。』也有人說：『可以施行咒術和藥物。』國王聽了這些建議后，祈禱消除災難，各種方法都嘗試了，希望能夠消除瘟疫，百姓能夠安寧。國王告訴守門人說：『你們要記住，如果有沙門或婆羅門等人來到城裡，能夠消除瘟疫的，立即報告我。』當時，如來（Tathāgata，佛陀的稱號之一）大師，知道這個國家的人民遭受瘟疫，死亡無數，想要拯救他們。無上世尊（Bhagavān，佛陀的稱號之一）通常都是這樣，觀察世間，沒有不聞不見的，總是生起大悲心，利益一切眾生，在救護眾生方面最為第一，最為雄猛，從不食言。依靠禪定和智慧，顯發三明（trayo vidyā，宿命明、天眼明、漏盡明），好好修習三學（tri-śikṣā，戒、定、慧），好好調伏身、口、意三業（tri-karma），度過四瀑流（catasro 'ghāḥ，欲流、有流、見流、無明流），安住四神足（catvāra ṛddhipādāḥ，欲、勤、心、觀），在漫長的輪迴中修習四攝行（catvāri saṃgrahavastūni，佈施、愛語、利行、同事），捨棄五蓋（pañca āvaraṇāni，貪慾、嗔恚、睡眠、掉舉、疑），遠離五支（pañcāṅga，惡見、惡貪、惡恚、惡戒取、邪命），超越五道（pañca gatayaḥ，地獄、餓鬼、畜生、人、天），六根（ṣaḍ indriyāṇi，眼、耳、鼻、舌、身、意）具足，六度（ṣaṭ pāramitāḥ，佈施、持戒、忍辱、精進、禪定、智慧）圓滿，普遍佈施七財（sapta dhanam，信、戒、慚、愧、聞、舍、慧），開啟七覺花（sapta bodhyaṅgāni，念、擇法、精進、喜、輕安、定、舍），遠離世間的八法（aṣṭa lokadharmāḥ，利、衰、毀、譽、稱、譏、苦、樂），指示八正道（aṣṭāṅga-mārga，正見、正思惟、正語、正業、正命、正精進、正念、正定），永遠斷除九結（nava saṃyojanāni，愛、恚、慢、無明、見、取、疑、嫉、慳），明白通達九次第定（nava anupūrva-vihāra-samāpattayaḥ，四禪定、四空定、滅盡定），充滿十力（daśa balāni，處非處智力、業異熟智力、種種界智力、種種勝解智力、根上下智力、遍趣行智力、靜慮解脫等持等至智力、宿命隨念智力、死生智力、漏盡智力），名聞十方，在一切自在者中最為殊勝，獲得法的無畏，降伏魔怨，發出巨大的雷鳴之聲，作獅子吼。日夜六時，常用佛眼觀察世間，誰在增長？誰在減少？誰遭受苦難？誰走向惡道？誰陷入慾望的泥潭？誰堪受教化？用什麼方法拔濟他們出來，使他們脫離苦海？對於沒有聖財（ārya dhana，信、戒、慚、愧、聞、舍、慧）的人，讓他們獲得聖財；用智慧的眼藥，破除無明的眼膜；對於沒有善根的人，讓他們種下善根；對於有善根的人，讓他們更加增長，安置他們走上人天之路，安穩無礙地走向涅槃（nirvāṇa）之城。如果有人說：

【English Translation】 English version: 'Accomplished, no longer subject to future existence.' The mind is without obstruction, like waving a hand in the empty sky. Cutting incense or applying fragrance does not give rise to love or hatred. Viewing gold and earth as equal, without any difference. Abandoning all fame and gain without exception. Śakra (Śakra, the ruler of the Trāyastriṃśa Heaven) and Brahmā (Brahmā, a creator deity) and all the devas (deva, gods) respectfully honor him. Because the Buddha named him Kātyāyana (Kātyāyana), from then on, he was called Mahākātyāyana.

At that time, many people in the country of Ujjainī (Ujjainī) were dying from a plague. Funeral carriages followed one after another, and corpses were scattered across the fields. The king and the people of the country were all worried and distressed. A minister said to the king, 'Your Majesty should now perform meritorious deeds.' Some said, 'Offerings should be made to śrāmaṇas (śrāmaṇa, wandering ascetics) and brāhmaṇas (brāhmaṇa, priests).' Others said, 'Spells and medicinal remedies should be performed.' After hearing these suggestions, the king prayed for the elimination of the disaster and made all kinds of preparations, hoping to eliminate the plague and bring peace to the people. He told the gatekeepers, 'You must know that if any śrāmaṇas or brāhmaṇas come into the city who can eliminate the plague, you must report to me immediately.' At that time, the Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha), the great teacher, knew that the people of this country were suffering from a plague and that countless people were dying, and he wanted to save them. The unsurpassed Bhagavan (Bhagavān, 'the blessed one', an epithet of the Buddha) always acted in this way, observing the world and seeing and hearing everything. He constantly arose with great compassion, benefiting all beings. He was the foremost in protecting beings, the most valiant, and never spoke falsely. Relying on samādhi (samādhi, concentration) and prajñā (prajñā, wisdom), he manifested the three vidyās (trayo vidyā, the three knowledges: knowledge of past lives, knowledge of the future, and knowledge of the extinction of defilements). He well cultivated the three śikṣās (tri-śikṣā, the three trainings: morality, concentration, and wisdom) and well tamed the three karmas (tri-karma, actions of body, speech, and mind). He crossed the four oghas (catasro 'ghāḥ, the four floods: the flood of desire, the flood of existence, the flood of views, and the flood of ignorance) and abided in the four ṛddhipādās (catvāra ṛddhipādāḥ, the four bases of spiritual power: desire, effort, mind, and investigation). Throughout the long night, he cultivated the four saṃgrahavastūnis (catvāri saṃgrahavastūni, the four means of conversion: giving, kind speech, beneficial action, and cooperation). He abandoned the five āvaraṇas (pañca āvaraṇāni, the five hindrances: desire, aversion, sloth, restlessness, and doubt), distanced himself from the five aṅgas (pañcāṅga, the five aggregates: form, feeling, perception, mental formations, and consciousness), and transcended the five gatis (pañca gatayaḥ, the five realms of existence: hell, hungry ghosts, animals, humans, and gods). He possessed the six indriyas (ṣaḍ indriyāṇi, the six sense faculties: eye, ear, nose, tongue, body, and mind) and perfected the six pāramitās (ṣaṭ pāramitāḥ, the six perfections: giving, morality, patience, effort, concentration, and wisdom). He universally bestowed the seven dhanas (sapta dhanam, the seven treasures: faith, morality, shame, remorse, learning, generosity, and wisdom) and opened the seven bodhyaṅgās (sapta bodhyaṅgāni, the seven factors of enlightenment: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity). He distanced himself from the eight lokadharmās (aṣṭa lokadharmāḥ, the eight worldly conditions: gain, loss, disgrace, honor, praise, blame, suffering, and happiness) and showed the aṣṭāṅga-mārga (aṣṭāṅga-mārga, the eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). He forever severed the nine saṃyojanās (nava saṃyojanāni, the nine fetters: love, hatred, pride, ignorance, views, attachment, doubt, jealousy, and stinginess) and clearly understood the nava anupūrva-vihāra-samāpattayas (nava anupūrva-vihāra-samāpattayaḥ, the nine successive dwelling attainments: the four dhyānas, the four formless attainments, and the cessation of perception and feeling). He was filled with the daśa balānis (daśa balāni, the ten powers of a Buddha: knowledge of what is possible and impossible, knowledge of the results of actions, knowledge of various elements, knowledge of various intentions, knowledge of the superior and inferior faculties, knowledge of all paths, knowledge of all meditations, knowledge of past lives, knowledge of the death and rebirth of beings, and knowledge of the extinction of defilements), and his name was heard in the ten directions. He was the most excellent among all those who are free, having obtained fearlessness in the Dharma, subduing the Māras (Māra, demons), and making a great thunderous sound, roaring like a lion. Six times during the day and night, he constantly observed the world with his Buddha-eye, seeing who was increasing, who was decreasing, who was suffering, who was going to evil realms, who was trapped in the mud of desire, and who was capable of being taught. He considered what means to use to rescue them and lead them out of suffering. For those who had no ārya dhana (ārya dhana, noble wealth: faith, morality, shame, remorse, learning, generosity, and wisdom), he enabled them to obtain it. With the eye medicine of wisdom, he broke through the membrane of ignorance. For those who had no roots of goodness, he enabled them to plant them. For those who had roots of goodness, he enabled them to increase them further, placing them on the path of humans and gods, safely and without obstruction, leading them to the city of nirvāṇa (nirvāṇa). If someone were to say:

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「假使大海潮，　　或失於期限； 　佛于所化者，　　濟度不過時。 　如母有一兒，　　常護其身命； 　佛于所化者，　　愍念過于彼。 　佛于諸有情，　　慈念不舍離； 　思濟其苦難，　　如母牛隨犢。」

佛作是念：「誰能調伏嗢逝尼國猛光大王並後宮婇女及諸人庶？」世尊觀知大迦多演那苾芻能調伏彼，即便告曰：「大迦多演那！汝可觀察嗢逝尼城，猛光大王及宮內婇女，並諸人庶令得安樂。」尊者白佛：「如世尊教。」於時尊者至明旦已，執持衣缽入婆羅痆斯次行乞食，食已執持衣缽，與五百苾芻往嗢逝尼國，路次建拏鞠社國。時此城中有一婆羅門，是尊者故舊知識，家有一女儀容端正美色超絕，發彩光潤無與比者，因此立名號為妙發。有音樂人從南方來，見女妙發頭發奇好，詣婆羅門所告言：「大婆羅門！此女頭髮是我所須，可賣與我，以一千金錢用酬價直。」婆羅門答曰：「婆羅門法不應賣發，何故汝今作非法語？」彼不遂心默然而去。後於異時父便命過，母聞聖者大迦多演那與五百人，來至此國不遠而住，為夫新死心懷憂戚。聞尊者來，更加思念掌頰而住。其女妙發見母憂愁，問其所以：「母今何故以手掌頰懷憂而住？」母曰：「聖者大迦多演那！是汝亡父故舊知識，今來至此，汝

【現代漢語翻譯】 現代漢語譯本 『縱然大海的潮汐，有時也會錯過期限； 但佛陀對於所要度化的人，救濟度化絕不會錯過時機。 如同母親只有一個孩子，總是盡力保護他的生命； 佛陀對於所要度化的人，憐憫愛念勝過那位母親。 佛陀對於一切有情眾生，慈悲愛念從不捨棄遠離； 總是想著如何救濟他們的痛苦和災難，就像母牛總是跟隨小牛一樣。』

佛陀這樣想：『誰能夠調伏嗢逝尼國（Ujjeni，古印度地名）的猛光大王（Maugala，人名）以及他的後宮嬪妃和所有百姓呢？』世尊觀察得知大迦多演那苾芻（Mahakatyayana Bhiksu，人名，比丘）能夠調伏他們，就告訴他說：『大迦多演那！你可以去觀察嗢逝尼城，使猛光大王和宮內的嬪妃，以及所有百姓都能得到安樂。』尊者回答佛陀說：『遵從世尊的教導。』 當時尊者到了第二天早上，拿著衣缽進入婆羅痆斯（Varanasi，古印度城市名）依次乞食，吃完飯後拿著衣缽，與五百位比丘前往嗢逝尼國，路過建拏鞠社國（Kannakuccha，古印度地名）。當時這個城中有一位婆羅門，是尊者過去的老朋友，他家有一個女兒，容貌端莊美麗，姿色超凡脫俗，頭髮光彩潤澤，沒有人能與她相比，因此給她取名叫妙發（Myohassa，人名）。有一位音樂人從南方來，看到妙發女的頭髮非常奇特美好，就到婆羅門那裡告訴他說：『大婆羅門！這位女子的頭髮是我所需要的，你可以賣給我，我用一千金錢來酬謝。』婆羅門回答說：『婆羅門的規矩是不應該賣頭髮的，你為什麼現在說這種不合規矩的話？』那個人沒有達到目的，默默地離開了。後來過了些日子，她的父親就去世了，母親聽說聖者大迦多演那帶著五百人，來到這個國家不遠的地方居住，因為丈夫新死，心中懷著憂愁悲傷。聽到尊者來了，更加思念，用手掌托著臉頰發呆。她的女兒妙發看到母親憂愁，就問她原因：『母親現在為什麼用手掌托著臉頰，懷著憂愁發呆呢？』母親說：『聖者大迦多演那！是你的亡父過去的老朋友，現在來到這裡，你

【English Translation】 English version 『Even if the tides of the great ocean, sometimes miss their appointed time; The Buddha, in saving those who are to be transformed, never misses the opportunity. Like a mother with only one child, always protects its life; The Buddha, in saving those who are to be transformed, has compassion and love exceeding that of a mother. The Buddha, towards all sentient beings, never abandons or separates from compassionate love; Always thinking of how to relieve their suffering and calamities, just as a mother cow always follows her calf.』

The Buddha thought: 『Who can subdue King Maugala (Maugala, a personal name) of Ujjeni (Ujjeni, an ancient Indian place name), along with his harem and all the people?』 The World-Honored One observed that the Bhiksu Mahakatyayana (Mahakatyayana Bhiksu, a personal name, a Bhiksu) could subdue them, and told him: 『Mahakatyayana! You can go and observe the city of Ujjeni, so that King Maugala and the concubines in the palace, as well as all the people, can obtain peace and happiness.』 The Venerable One replied to the Buddha: 『As the World-Honored One instructs.』 At that time, the Venerable One, the next morning, took his robes and bowl and entered Varanasi (Varanasi, an ancient Indian city name) to beg for food in order. After eating, he took his robes and bowl and went with five hundred Bhiksus to the country of Ujjeni, passing through the country of Kannakuccha (Kannakuccha, an ancient Indian place name). At that time, there was a Brahmin in this city who was an old acquaintance of the Venerable One. He had a daughter who was dignified and beautiful, with extraordinary beauty, and her hair was radiant and lustrous, unmatched by anyone. Therefore, she was named Myohassa (Myohassa, a personal name). A musician came from the south and saw that the hair of the girl Myohassa was very unique and beautiful. He went to the Brahmin and said: 『Great Brahmin! This girl's hair is what I need. You can sell it to me, and I will reward you with a thousand gold coins.』 The Brahmin replied: 『The Brahmin's custom is not to sell hair. Why are you now speaking such improper words?』 That person did not achieve his goal and left in silence. Later, after some days, her father passed away. Her mother heard that the Venerable Mahakatyayana had come with five hundred people and was living not far from this country. Because her husband had just died, she was filled with sorrow and grief. Hearing that the Venerable One had come, she became even more thoughtful and rested her cheek in her hand. Her daughter Myohassa saw her mother's sorrow and asked her the reason: 『Mother, why are you now resting your cheek in your hand, filled with sorrow and in a daze?』 The mother said: 『The Venerable Mahakatyayana! Is an old acquaintance of your deceased father, and now he has come here, you』

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父身故家復貧窮，不能辦得一中供養，故我懷憂。」女曰：「若爾，樂人買發酬直千錢，可取其價以充供養。我發后時更復生長，愿母勿憂。」母聞語已知有凈信，詣樂人所告言：「仁者！我女頭髮仁先求買酬直千錢，必其須者可還前價。」答言：「老母！當時我等要須此發，今乃無用，若其出賣可取半價。」答曰：「任意。」即便酬直取發將去。

爾時尊者行至其城於一靜處安心而住，婆羅門妻詣尊者所，頂禮足已，白言：「聖者！行途安不？我夫在日與尊者相識，幸見慈愍，明日午時受我微請。」尊者曰：「我眾極多，卒何能濟？」問言：「聖者！眾有幾多？」答：「有五百人。」報曰：「甚善！」尊者默然。爾時老母知受請已，禮足而去，即於家中辦諸供養，至明清旦敷設牀蓆甕貯凈水，往白：「食辦，愿聖知時。」於時尊者于小食時執持衣缽，與五百人至女人舍就座而坐。見坐定已，老母即便自手行與種種上妙飲食，食了嚼齒木澡漱訖屏除缽已，取一小席坐聽說法。尊者欲為說法，問言：「爾女妙發，今在何處？」答曰：「容儀不整，未敢輒來。」雖阿羅漢不觀不知，即便斂念觀彼女心知極淳善，告言：「彼女心善，可喚將來。」即命出房至尊者所，以殷重心禮尊者足退坐一面，母曰：「此是妙發，雖

【現代漢語翻譯】 現代漢語譯本：『父親去世后，家境變得貧窮，無法置辦一份中等的供養，因此我感到憂愁。』女兒說：『如果這樣，樂人（yue ren, musicians）想用一千錢買我的頭髮，可以用這筆錢來充當供養。我的頭髮之後還會再長出來，希望母親不要憂愁。』母親聽了女兒的話，知道她有純凈的信心，就去樂人那裡告訴他們：『各位！我的女兒的頭髮你們先前想用一千錢來買，如果你們現在還需要，可以用之前的價格買走。』樂人回答說：『老人家！當時我們確實需要這些頭髮，現在已經不需要了，如果要賣，只能給一半的價格。』母親回答說：『隨你們便。』於是樂人給了錢，取走了頭髮。

當時尊者（zun zhe, venerable one）走到這座城市，在一個安靜的地方安心地住下。婆羅門（po luo men, Brahmin）的妻子來到尊者那裡，頂禮尊者的腳，說道：『聖者（sheng zhe, holy one）！一路平安嗎？我的丈夫在世時與尊者相識，希望您能慈悲憐憫，明天中午接受我微薄的供養。』尊者說：『我的僧眾非常多，突然之間怎麼能準備好呢？』婆羅門妻子問道：『聖者！僧眾有多少人？』尊者回答說：『有五百人。』婆羅門妻子說：『很好！』尊者沉默不語。這時，老母親知道尊者已經接受了邀請，行禮后離開了，立即在家中準備各種供養，到第二天清晨，鋪設好床鋪和蓆子，用甕裝滿乾淨的水，然後去告訴尊者：『齋飯已經準備好了，希望聖者知道時間。』當時，尊者在小食時拿著衣缽，與五百人來到女人的家中就座。看到大家都坐定后，老母親親自用手端上各種上好的飲食，吃完后，用齒木清潔牙齒，漱口完畢，收拾好缽，取來一個小蓆子坐下聽法。尊者想要為他們說法，問道：『你的美麗的頭髮的女兒，現在在哪裡？』老母親回答說：『她容貌不整，不敢貿然前來。』即使是阿羅漢（a luo han, arhat）不觀察也不知道，尊者立刻集中意念觀察她的心，知道她非常善良，告訴老母親說：『她的心很善良，可以叫她過來。』老母親立刻讓她從房間里出來，來到尊者面前，用非常恭敬的心禮拜尊者的腳，退到一旁坐下，母親說：『這就是妙發，雖然…』

【English Translation】 English version: 『Since my father passed away and the family became poor, I cannot afford a moderate offering, so I am worried.』 The daughter said, 『If that's the case, the musicians (yue ren) want to buy my hair for a thousand coins, which can be used for the offering. My hair will grow back later, so I hope mother won't worry.』 Upon hearing her daughter's words, the mother knew she had pure faith and went to the musicians, telling them, 『Gentlemen! You wanted to buy my daughter's hair for a thousand coins before. If you still need it, you can buy it at the previous price.』 The musicians replied, 『Old woman! We did need this hair at the time, but we don't need it now. If you want to sell it, we can only give half the price.』 The mother replied, 『As you wish.』 So the musicians paid the money and took the hair away.

At that time, the Venerable One (zun zhe) arrived in the city and settled down in a quiet place. The Brahmin's (po luo men) wife came to the Venerable One, bowed at his feet, and said, 『Holy One (sheng zhe)! Is your journey peaceful? My husband knew the Venerable One when he was alive. I hope you will have compassion and accept my humble offering at noon tomorrow.』 The Venerable One said, 『My Sangha is very large, how can we prepare suddenly?』 The Brahmin's wife asked, 『Holy One! How many are in the Sangha?』 The Venerable One replied, 『There are five hundred people.』 The Brahmin's wife said, 『Very good!』 The Venerable One remained silent. At this time, the old mother knew that the Venerable One had accepted the invitation, bowed and left, and immediately prepared various offerings at home. The next morning, she laid out beds and mats, filled urns with clean water, and then went to tell the Venerable One, 『The meal is ready, I hope the Holy One knows the time.』 At that time, the Venerable One, at the time of the small meal, took his robe and bowl and went with five hundred people to the woman's house and sat down. Seeing that everyone was seated, the old mother personally served various excellent foods. After eating, she cleaned her teeth with a toothpick, rinsed her mouth, put away the bowls, and took a small mat to sit down and listen to the Dharma. The Venerable One wanted to preach the Dharma to them and asked, 『Where is your beautiful-haired daughter now?』 The old mother replied, 『Her appearance is not neat, so she dares not come forward rashly.』 Even an Arhat (a luo han) does not know without observation. The Venerable One immediately concentrated his mind to observe her heart, knowing that she was very kind, and told the old mother, 『Her heart is very kind, you can call her over.』 The old mother immediately had her come out of the room and come to the Venerable One, bowing at the Venerable One's feet with great respect, and retreated to sit on one side. The mother said, 『This is Miao Fa, although…』

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知輕觸，請與尊者為女。」母重白言：「既相系屬，要有因緣事須咨問，此女今者欲與誰家？」尊者報曰：「我出家人不應問其俗事，然此女兒必當獲得內外莊嚴瓔珞之具數各五百，五大聚落以充封邑。」母曰：「我是貧家，誰當見與如是勝事？」尊者曰：「勿作是語，此女福德高遠，以殷凈心於勝福田而興供養，必當獲此殊勝果報，勿懷憂惱。」母便默然。尊者為其母女示教利喜，說妙法已從坐起去，漸漸遊行至嗢逝尼國。才入城中，所有災患半皆除殄。時守門人往白王曰：「王今知不？有五百人容儀殊異，才入城內所有災患半皆除息。」王曰：「此誠善事，應申供養。」時諸婆羅門來白王曰：「我于晝夜極大辛苦，作除障事是我威力災患半銷，未久之間悉當除殄，何因今說由彼苾芻？」諸苾芻咒愿彼王：「無病長壽！」已，辭王出去。

王告臣曰：「門人報我：『有五百人容儀殊異，才入城內所有災疫半皆除殄。』諸婆羅門言：『我于晝夜極大辛苦，作除障事是我威力災障半銷，未久之間悉當除殄，不由外人。』我今不知是誰功力？卿等宜當將諸苾芻及婆羅門，至象廄中，于不凈地以粗米餅投醋漿水令彼俱食，食罷去時兩朋皆問：『大王今日設食如何？』」諸臣白王：「如是應作。」即于象廄如教設食，食

{ "translations": [ "現代漢語譯本", "知輕觸（一位母親的名字），請將女兒嫁給尊者（指佛陀的弟子）。」母親再次說道：「既然要結為姻親，有些因緣之事需要請教，這位女兒現在打算嫁給誰家？」尊者回答說：「我們出家人不應該過問世俗之事，然而這位女兒必定會獲得內外莊嚴的瓔珞之具各五百件，五個大的聚落作為她的封邑。」母親說：「我家是貧寒之家，誰會給予如此殊勝的待遇？」尊者說：「不要這樣說，這位女兒福德高遠，以殷切清凈之心在殊勝的福田中興起供養，必定會獲得這種殊勝的果報，不要憂愁煩惱。」母親便不再說話。尊者為她的母親和女兒開示教導，使她們心生歡喜，說完妙法后從座位起身離去，漸漸地到達嗢逝尼國（Ujjeni）。才進入城中，所有的災患就消除了一半。當時守門人前去稟告國王說：「大王您知道嗎？有五百人容貌儀表非常特別，才進入城內所有的災患就消除了一半。」國王說：「這真是好事，應該給予供養。」當時各位婆羅門（Brahmin）來稟告國王說：「我們日夜極其辛苦，做消除災障的事情，是我們的威力使災患消除了一半，不久之後全部都會消除，為什麼現在說是由於那些比丘（Bhikkhu）？」各位比丘（Bhikkhu）祝願國王：「無病長壽！」之後，向國王告辭離去。", "", "國王告訴大臣說：「守門人稟告我說：『有五百人容貌儀表非常特別，才進入城內所有的災疫就消除了一半。』各位婆羅門（Brahmin）說：『我們日夜極其辛苦，做消除災障的事情，是我們的威力使災障消除了一半，不久之後全部都會消除，不是因為外人。』我現在不知道是誰的功勞？你們應該將各位比丘（Bhikkhu）和婆羅門（Brahmin）帶到象廄中，在不乾淨的地方用粗糙的米餅和醋漿水給他們一起吃，吃完後分別詢問兩方：『大王今天設的食物怎麼樣？』」各位大臣稟告國王說：「應該這樣做。」隨即在象廄中按照國王的指示準備了食物。" ], "english_translations": [ "English version", '\'Knowing Light Touch (name of a mother), please give your daughter to the Venerable (referring to a disciple of the Buddha).\'. The mother said again, \'Since we are to be related by marriage, there are some matters of cause and condition that need to be consulted. To which family does this daughter intend to marry now?\'. The Venerable replied, \'We renunciants should not inquire about worldly affairs, but this daughter will surely obtain five hundred sets each of inner and outer adorned ornaments, and five large settlements as her fiefdom.\'. The mother said, \'My family is poor, who would give such excellent treatment?\'. The Venerable said, \'Do not say that, this daughter has high and far-reaching blessings. With earnest and pure heart, she makes offerings in the field of supreme blessings, and will surely obtain this supreme reward. Do not worry or be distressed.\'. The mother then remained silent. The Venerable instructed and delighted her mother and daughter, and after speaking the wonderful Dharma, he rose from his seat and left, gradually reaching the country of Ujjeni (Ujjeni). As soon as he entered the city, half of all the disasters were eliminated. At that time, the gatekeeper went to report to the king, saying, \'Does Your Majesty know? There are five hundred people with extraordinary appearances, and as soon as they entered the city, half of all the disasters were eliminated.\'. The king said, \'This is truly a good thing, we should make offerings.\'. At that time, the Brahmins (Brahmin) came to report to the king, saying, \'We work extremely hard day and night, doing the work of eliminating obstacles. It is our power that has eliminated half of the disasters, and soon all of them will be eliminated. Why do you now say that it is due to those Bhikkhus (Bhikkhu)?\' The Bhikkhus (Bhikkhu) wished the king, \'May you be free from illness and live long!\' After that, they bid farewell to the king and left.', "", 'The king told his ministers, \'The gatekeeper reported to me, \'There are five hundred people with extraordinary appearances, and as soon as they entered the city, half of all the disasters were eliminated.\' The Brahmins (Brahmin) said, \'We work extremely hard day and night, doing the work of eliminating obstacles. It is our power that has eliminated half of the disasters, and soon all of them will be eliminated, not because of outsiders.\' I do not know whose merit it is? You should bring the Bhikkhus (Bhikkhu) and the Brahmins (Brahmin) to the elephant stable, and in an unclean place, give them coarse rice cakes and vinegar water to eat together. After they have finished eating, ask both sides separately, \'How was the food that the Great King provided today?\'\' The ministers reported to the king, \'It should be done like this.\' Immediately, in the elephant stable, food was prepared according to the king\'s instructions.' ] }

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了出時門人先問婆羅門曰：「仁等今日受王供養，其食如何？」彼便大怒高聲唱曰：「我等觀此非法，貧王但以粗餅惡糜澆醋漿水設婆羅門，何福之有？」門人聞已默爾而住。彼去之後苾芻次來，問言：「聖者！王所設供其味何似？」答言：「賢首！施主所惠，受者應食，足得充軀以終日夜。」時守門者便入見王具陳二說，王既聞已復告臣曰：「卿今更可於象廄中清凈之處，設美食已還同前問。」即于凈處敷好座席，敬奉名餐欲出之時，復如前問，婆羅門曰：「卿！如剎利灌頂大王所設精奇，獲福無量。」門人報曰：「王宮廚膳事難一準，因何今日不見嗤嫌？」彼便默去。次苾芻來，問如前答。門人入見以事白王：「王復出教，如於象廄馬廄亦然，凈穢精粗問答相似。」王聞語已作如是念：「諸苾芻眾是真福田，非婆羅門也。」便起深信，即行詣彼大迦多演那處禮足而坐，爾時尊者為王說法，示教利喜默然而住。王復禮足白言：「尊者！幸愿慈悲及諸聖眾，明就我宮為受疏食。」尊者默許。王見受已禮辭而去，即于其夜辦上妙食，晨朝起已敷設座席安凈水器，遂令使人往白尊者：「食已備辦，愿聖知時。」是時尊者日初分時，執持衣缽將諸苾芻，詣設食處就座而坐。

王令倡妓奏諸音樂歌舞齊發，尊者僧眾整容

【現代漢語翻譯】 現代漢語譯本 當婆羅門（Bāluómén，古印度祭司階層）要出門時，他的門人先問他：『仁者今日接受國王的供養，食物如何？』他便勃然大怒，高聲叫道：『我們認為這是不合法的，貧窮的國王竟然用粗糙的餅和劣質的粥，澆上醋和漿水來供養婆羅門，有什麼福德可言？』門人聽了默默不語。他走後，一位苾芻（bìchú，佛教出家眾）接著來了，問道：『聖者！國王所設的供養，味道如何？』答道：『賢首！施主所佈施的，接受者應當食用，足夠用來維持身體，度過一整天。』當時，守門人便進去見國王，詳細地陳述了這兩種說法。國王聽了之後，又告訴大臣說：『你現在可以到象廄中清凈的地方，準備美食，然後像之前那樣詢問。』大臣便在乾淨的地方鋪設好的座位，恭敬地準備了精美的食物。當婆羅門要出門時，又像之前那樣詢問，婆羅門說：『像剎帝利（chàdìlì，古印度統治階層）灌頂大王所準備的精美食物一樣，獲得的福德是無量的。』門人回報說：『王宮的廚膳很難每次都一樣，為什麼今天沒有聽到您的抱怨呢？』他便沉默地離開了。接著，苾芻來了，問話和之前一樣，回答也和之前一樣。門人進去見國王，把事情稟告了國王。國王又下令，像在象廄和馬廄一樣，乾淨與否、精美與否，問答都相似。國王聽了這些話，心中想道：『這些苾芻眾才是真正的福田，不是婆羅門啊。』便生起了深深的信心，立即前往大迦多演那（Dàjiāduōyǎn'nà）尊者處，禮拜他的雙足，然後坐下。當時，尊者為國王說法，開示教導，使他歡喜，然後默默地住止。國王再次禮拜尊者的雙足，說道：『尊者！希望您能慈悲，以及各位聖眾，明天到我的宮中接受粗糙的食物。』尊者默許了。國王見尊者接受了邀請，便告辭離去，當晚就準備了上等的美味食物，第二天早晨起來后，鋪設好座位，安置好乾凈的水器，於是派人去告訴尊者：『食物已經準備好了，希望聖者知道時間。』當時，尊者在太陽剛升起的時候，拿著衣缽，帶領著眾苾芻，前往設食的地方，就座而坐。 國王命令歌舞伎演奏各種音樂，歌舞一起開始，尊者和僧眾整理儀容。

【English Translation】 English version When the Brahmin (Bāluómén, the priestly class in ancient India) was about to go out, his disciple first asked him: 'O worthy one, how is the food from the king's offering today?' He became furious and shouted loudly: 'We consider this unlawful. The poor king actually uses coarse cakes and inferior porridge, pouring vinegar and watery gruel to offer to the Brahmins. What merit is there in that?' The disciple listened and remained silent. After he left, a Bhikshu (bìchú, a Buddhist monastic) then came and asked: 'Venerable one! How is the taste of the offering provided by the king?' He replied: 'Worthy one! What the benefactor bestows, the recipient should eat, enough to sustain the body and pass the entire day and night.' At that time, the gatekeeper went in to see the king and reported these two accounts in detail. After the king heard this, he told his minister: 'Now you can go to a clean place in the elephant stable, prepare delicious food, and then ask as before.' The minister then laid out good seats in a clean place and respectfully prepared exquisite food. When the Brahmin was about to go out, he asked as before. The Brahmin said: 'Like the exquisite food prepared by the Kshatriya (chàdìlì, the ruling class in ancient India) enthroned king, the merit gained is immeasurable.' The disciple reported: 'It is difficult for the royal palace's cuisine to be consistent every time. Why haven't I heard your complaints today?' He then left in silence. Next, the Bhikshu came, and the question was the same as before, and the answer was also the same as before. The gatekeeper went in to see the king and reported the matter to the king. The king then issued an order that, as in the elephant stable and the horse stable, whether clean or dirty, exquisite or coarse, the questions and answers were similar. After hearing these words, the king thought in his heart: 'These Bhikshus are the true fields of merit, not the Brahmins.' He then developed deep faith and immediately went to the Venerable Mahā-Kātyāyana (Dàjiāduōyǎn'nà), prostrated at his feet, and sat down. At that time, the Venerable one was expounding the Dharma to the king, instructing and guiding him, making him rejoice, and then remained silent. The king again prostrated at the Venerable one's feet and said: 'Venerable one! I hope that you can be compassionate, as well as all the holy ones, and come to my palace tomorrow to receive coarse food.' The Venerable one silently agreed. Seeing that the Venerable one had accepted the invitation, the king took his leave and departed, and that night he prepared the finest delicious food. After getting up the next morning, he laid out the seats and arranged the clean water vessels, and then sent someone to tell the Venerable one: 'The food has been prepared, I hope the Venerable one knows the time.' At that time, when the sun had just risen, the Venerable one, holding his robe and bowl, led the Bhikshus to the place where the food was prepared and sat down. The king ordered the singers and dancers to play various music, and the singing and dancing began together. The Venerable one and the Sangha composed themselves.

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端坐收攝諸根，鼓樂聲了王問尊者曰：「管樂如何堪聽察不？」尊者答言：「大王！其見聞者方知善惡。」王曰：「諸根內闇容可不知，對境馳心何不聞見？」尊者欲令體悉其事，作善方便而告王曰：「王！今頗有合死人不？」王曰：「欲須何用？」答曰：「王可以缽平滿盛油置彼手內，令人執刀隨後驚怖，不應損害，報言：『若油一渧墮于地者當斬汝首。』任其游履，並復於前多置妓女奏諸音樂，還來至此，問持油人：『美女容儀音樂好不？』然後於我方生實信。」王聞告已皆如所言，次第而作。彼人來至，問曰：「美女容儀音樂好不？」答言：「大王！其見聞者方知好惡。」王曰：「汝有眼耳何不見聞？」答言：「大王！若我油缽一渧墮者，彼執刀人當斬我首橫屍在地，我于爾時恐缽傾側怖頭落地，一心持捧辛苦回來，何暇能知美女容儀歌舞善惡？」王遂無言默爾而住。尊者問曰：「大王見不？」王言：「已見。」「大王！此人但為一生之命懼遭大苦，殷重正念不為縱逸，善護自身。況我苾芻于諸歌舞並皆捨棄，此是多生苦痛因故，寧容輒更欲見聞耶？」王觀油缽審察其情，于尊者邊倍生敬重。是時太子諸王內宮婇女，及眾士庶皆來隨喜，以種種上食供養苾芻。時眾食了嚼齒木澡漱已屏除缽器，于尊者前王居卑座

【現代漢語翻譯】 現代漢語譯本：

端坐並收攝所有感官，在鼓樂聲停止后，國王問尊者（venerable，佛教中對有德長老的尊稱）說：『管樂如何才能被聽清楚並加以辨別呢？』尊者回答說：『大王！只有那些親眼看到和親耳聽到的人才能分辨好壞。』國王說：『感官在內部昏暗不明，或許可以不知道，但面對外境，心神馳騁，怎麼會聽不見看不見呢？』

尊者爲了讓國王親身體會這件事，用巧妙的方法告訴國王說：『大王！現在有沒有快要死的人？』國王問：『要他們做什麼用？』尊者回答說：『大王可以拿一個缽，平平地盛滿油，放在那個人手裡，然後派一個人拿著刀跟在他後面驚嚇他，但不應該真的傷害他，並告訴他：『如果油滴一滴到地上，就砍掉你的頭。』讓他隨意走動，並且在前面演奏各種音樂，然後讓他回到這裡，問拿油的人：『美女的容貌和音樂好聽嗎？』然後您再對我產生真正的信任。』國王聽了尊者的話，完全按照尊者所說的去做。

那個人回來后，國王問他說：『美女的容貌和音樂好聽嗎？』他回答說：『大王！只有那些親眼看到和親耳聽到的人才能分辨好壞。』國王說：『你有眼睛和耳朵，為什麼看不見聽不見？』他回答說：『大王！如果我的油缽滴一滴油，那個拿刀的人就會砍掉我的頭，我的屍體就會橫躺在地上。我那時害怕油缽傾斜，害怕頭落地，一心一意地拿著油缽，辛苦地走回來，哪裡有空閑去知道美女的容貌和歌舞的好壞呢？』國王聽了，無話可說，沉默不語。

尊者問國王說：『大王明白了嗎？』國王說：『明白了。』尊者說：『大王！這個人只是爲了保住一生的性命，害怕遭受巨大的痛苦，所以非常專注地保持正念，不敢放縱自己，好好地保護自己。更何況我這些比丘（bhiksu，佛教出家男眾），對於各種歌舞都完全捨棄了，因為這些是導致多生痛苦的原因，怎麼會想要再去見聞呢？』國王觀察油缽，仔細體會他的心情，對尊者更加敬重。當時，太子、各位國王、後宮的嬪妃，以及眾多的百姓都來隨喜讚歎，用各種上等的食物供養比丘。當時，大家吃完飯，嚼完齒木，漱口完畢，收起缽器，在尊者面前，國王坐在較低的座位上。

【English Translation】 English version:

Seated upright, having gathered in all the senses, after the sounds of drums and music ceased, the king asked the Venerable (venerable, an honorific title for a respected elder in Buddhism): 'How can the sounds of pipes and music be clearly heard and discerned?' The Venerable replied: 'Great King! Only those who see and hear can distinguish good from bad.' The king said: 'The senses are obscure within, perhaps one may not know, but facing external objects, the mind wanders, how can one not hear and see?'

Desiring to have the king personally experience this matter, the Venerable skillfully told the king: 'Great King! Are there any people who are about to die?' The king asked: 'What use would they be?' The Venerable replied: 'Great King, you can take a bowl, fill it evenly with oil, and place it in that person's hand. Then, send someone with a knife to follow behind him and frighten him, but they should not actually harm him. Tell him: 'If a single drop of oil falls to the ground, your head will be cut off.' Let him walk around freely, and also play various kinds of music in front of him. Then, have him return here and ask the person holding the oil: 'Are the beauty's appearance and the music pleasing?' Then you will have true faith in me.' Having heard the Venerable's words, the king did exactly as he was told.

After that person returned, the king asked him: 'Are the beauty's appearance and the music pleasing?' He replied: 'Great King! Only those who see and hear can distinguish good from bad.' The king said: 'You have eyes and ears, why did you not see and hear?' He replied: 'Great King! If a single drop of oil fell from my bowl, the person with the knife would cut off my head, and my corpse would lie horizontally on the ground. At that time, I was afraid that the oil bowl would tilt and that my head would fall off. I single-mindedly held the oil bowl and returned with great difficulty. How could I have the leisure to know the beauty's appearance and the goodness of the singing and dancing?' The king, upon hearing this, had nothing to say and remained silent.

The Venerable asked the king: 'Great King, do you understand?' The king said: 'I understand.' The Venerable said: 'Great King! This person, merely to preserve his life and fearing great suffering, diligently maintained right mindfulness, dared not indulge himself, and carefully protected himself. How much more so do we, these Bhiksus (bhiksu, a Buddhist monk), completely abandon all singing and dancing, because these are the causes of suffering in many lives. How could we possibly desire to see and hear them again?' The king observed the oil bowl, carefully considered his feelings, and developed even greater respect for the Venerable. At that time, the crown prince, the various kings, the concubines in the inner palace, and the many common people all came to rejoice and offer various superior foods to the Bhiksus. At that time, after everyone had finished eating, chewed their toothpicks, rinsed their mouths, and put away their bowls, the king sat in a lower seat in front of the Venerable.

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，問尊者曰：「余處頗有以妙飲食供五百聖眾與我等不？」尊者曰：「王是國主控御百城，隨念皆來無所乏少，以上飲食供五百僧豈成希有。我昨來時於一聚落，家有少女恨已貧窮，遂自剪髮賣得五百金錢，於我徒眾敬設名餐，斯成希有。」

王聞是語作如是念：「彼女之發價直五百，諸天婇女難以為比，當須審察彼是何人？我當取之，尊者德高理難致問。」遂命使者曰：「汝今可行隨尊者來處，於何村邑有女賣發得五百金錢，奉為尊者大迦多演那設食供養？是誰之女？我要須見。」使知王心即行尋問，展轉遂至建拏鞠社城。既至城中周遍詢訪，知其處所適本求心，暫憩息已詣婆羅門舍于其門立，見母出來問：「安隱不？」母便問曰：「仁今至此欲何所求？」答曰：「欲求妙發以為婚事。」問言：「為誰？」答曰：「為猛光王以充國后。」母曰：「甚善！然婢財不少，恐事不成。」使者曰：「其物幾何？」母曰：「內莊嚴具數滿五百，外諸瓔珞其數亦然，五大聚落以充封邑，得此物者我當與女。」使者聞已馳還報王，白言：「大王！我求得女。」王曰：「爾共何言？」答曰：「我報其母王取充后。」王曰：「彼索娉財？」使便具說。王聞報已語言：「隨其所索多少皆與。」使銜王命還向女家，共相許可，卜選吉

【現代漢語翻譯】 現代漢語譯本：國王問尊者說：『其他地方有能用美味的飲食供養五百位聖眾，並且像對待我們一樣嗎？』尊者說：『大王您是一國之主，統治著上百座城池，想要什麼就有什麼，不會缺少。用上等飲食供養五百位僧人，這算不上稀奇。我昨天來的時候，在一個村落里，有一戶人家的少女，因為自己貧窮而感到難過，於是就剪掉自己的頭髮，賣了五百金錢，恭敬地為我的僧團準備了精美的齋飯，這才是難得的。』 國王聽了這話，心裡想：『她的頭髮價值五百金錢，即使是諸天上的婇女也難以相比，我應該好好查清楚她是什麼人？我要娶她。』但是又覺得尊者德高望重，不好直接詢問。於是就命令使者說：『你現在可以去跟隨尊者來的地方，在哪個村莊有女子賣頭髮得了五百金錢，用來供養尊者大迦多衍那（Mahākātyāyana）設齋供養？她是哪家的人？我一定要見她。』使者知道國王的心意，就出發去尋找詢問，輾轉來到了建拏鞠社城（Kanyakubja）。到了城中，四處打聽，得知了她的住處，正好符合國王的心意。使者暫時休息了一下，就前往婆羅門（Brahmin）的家，站在他家門口，看見女子的母親出來，問道：『安好嗎？』母親便問：『您到這裡來想要求什麼？』使者回答說：『想要求娶美麗的頭髮，用來作為婚事。』母親問：『是為誰求娶？』使者回答說：『是為猛光王（King Pradyota）求娶，用來充當王后。』母親說：『很好！但是我的女兒的財產不少，恐怕事情難以成功。』使者問：『需要多少財物？』母親說：『內里的莊嚴器具要滿五百之數，外面的各種瓔珞也要是這個數目，還要有五大聚落作為封地，得到這些東西，我才把女兒嫁給他。』使者聽了，立刻回去稟報國王，說：『大王！我求得那位女子了。』國王問：『你和她說了什麼？』使者回答說：『我告訴她的母親，大王要娶她做王后。』國王問：『她索要多少聘禮？』使者便詳細地說了。國王聽了稟報，說：『無論她索要多少，都給她。』使者領受了國王的命令，回到女子家中，互相答應了婚事，占卜選擇吉日。

【English Translation】 English version: The king asked the Venerable One, 'Are there other places where they offer exquisite food to five hundred holy monks and treat them as well as we do?' The Venerable One replied, 'Your Majesty is the ruler of the kingdom, controlling hundreds of cities. Whatever you desire comes to you without lack. Offering superior food to five hundred monks is not particularly rare. Yesterday, as I was coming here, in a certain village, there was a young girl from a household who was saddened by her poverty. She cut off her hair and sold it for five hundred gold coins, respectfully preparing a fine meal for my monastic community. That is truly rare.' Upon hearing these words, the king thought to himself, 'Her hair is worth five hundred gold coins, surpassing even the celestial nymphs in beauty. I must carefully investigate who she is. I want to marry her.' However, he felt it was difficult to directly ask the Venerable One, who was of high virtue. So, he ordered a messenger, saying, 'You may now go to the place from which the Venerable One came. In which village did a woman sell her hair for five hundred gold coins to offer alms to the Venerable Mahākātyāyana (大迦多衍那)? Whose daughter is she? I must see her.' The messenger, understanding the king's intention, set out to inquire and eventually arrived at the city of Kanyakubja (建拏鞠社城). Once in the city, he inquired everywhere and learned of her residence, which perfectly matched the king's desire. The messenger rested briefly and then went to the Brahmin's (婆羅門) house, standing at the door. He saw the woman's mother come out and asked, 'Are you well?' The mother asked, 'What do you seek by coming here?' The messenger replied, 'I seek to acquire beautiful hair for a marriage proposal.' The mother asked, 'For whom?' The messenger replied, 'For King Pradyota (猛光王), to be his queen.' The mother said, 'Very well! However, my daughter's wealth is considerable, and I fear the matter may not succeed.' The messenger asked, 'How much wealth is required?' The mother said, 'The inner adornments must total five hundred, and the outer ornaments must also be of that number. Furthermore, five great settlements must be given as fiefs. If these things are obtained, I will give my daughter in marriage.' Upon hearing this, the messenger immediately returned to report to the king, saying, 'Your Majesty! I have found the woman.' The king asked, 'What did you say to her?' The messenger replied, 'I told her mother that Your Majesty wishes to take her as queen.' The king asked, 'How much dowry does she demand?' The messenger explained in detail. Upon hearing the report, the king said, 'Whatever she demands, give it all.' The messenger received the king's command and returned to the woman's house. They mutually agreed to the marriage and divined an auspicious day.

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日，廣備禮儀，前後行軍盛嚴旗鼓，從建拏城將至嗢逝尼國。既入城已即於是日，所有疫癘並悉消除，國界休寧人民安樂，因此嘉應遂共號曰安樂夫人。

根本說一切有部毗奈耶雜事卷第二十一 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十二

三藏法師義凈奉　制譯

內攝頌曰：

樓上逢增長，　　淫女夜觀星； 　因作馬鳴聲，　　商人抱枯骨。

爾時猛光王住嗢逝尼城，此有長者娶妻未久留在本宅，自為興易持貨他方。其夫去後妻恣衣食煩惱增盛，遂升樓閣遍觀男子，于日日中瞻望不息。後於異時其猛光王，乘妙香象于宅邊過，女人既見生欲染心，便以花鬘遙擲王處墮王肩上。王即仰觀見有少女，顏容端正光彩超絕，左右顧眄自謂無雙。王既見已知彼染意，報言：「少女！若有愛心何不暫出？」答曰：「妾是少婦無緣得出，王若顧念可幸蓬門。」王心被惑不能前進，即便下象步入其舍，歡懷既暢便即有娠。智慧女人有其五事：一、知男子有欲心無慾心；二、知節候；三、知受胎時知是彼人胎；四、知是男；五、知是女。遂白王言：「王今知不？我已有娠。」時王即以上真珠瓔珞付而告曰：「必若生女任爾自收

【現代漢語翻譯】 現代漢語譯本：之後，大肆準備禮儀，前後行軍的隊伍盛大地展示著旗幟和鼓樂，從建拏城出發將要到達嗢逝尼國（Ujjain）。進入城中之後，就在當天，所有的瘟疫都完全消除，國家安定，人民快樂，因此爲了讚美這個吉祥的應驗，就共同稱呼她為安樂夫人。

根本說一切有部毗奈耶雜事卷第二十一 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十二

三藏法師義凈奉 旨翻譯

內攝頌曰：

樓上逢增長， 夜觀星； 因作馬鳴聲， 商人抱枯骨。

當時，猛光王（King Pradyota）住在嗢逝尼城（Ujjain）。這裡有一位長者娶妻不久，妻子留在家裡，自己爲了經商而到其他地方去。他的丈夫離開后，妻子隨意地吃穿，煩惱日益增多，於是登上樓閣四處觀看男子，每天都不停地張望。後來有一天，猛光王（King Pradyota）乘坐著美妙的香象從她家邊經過，這個女人看到后產生了愛慕之心，便把花鬘遠遠地投向國王，花鬘落在了國王的肩膀上。國王抬頭一看，看到一位少女，容貌端莊美麗，光彩超凡脫俗，左右顧盼，自認為無人能比。國王看到后已經知道她的愛慕之意，就對她說：『少女！如果心生愛意，為何不出來相見？』她回答說：『我是已婚婦女，沒有機會出去，大王如果顧念，可以光臨寒舍。』國王被迷惑住了，不能繼續前行，就下象步行進入她的家中，歡愛之後，她就懷孕了。智慧的女人有五種能力：一、知道男子是否有愛慾之心；二、知道時節氣候；三、知道受孕時知道是那個人的胎；四、知道是男孩；五、知道是女孩。於是她告訴國王說：『大王知道嗎？我已經懷孕了。』當時國王就把上等的真珠瓔珞送給她，並告訴她說：『如果生的是女兒，就由你自行處理。』

【English Translation】 English version: Then, elaborate preparations for the ceremony were made, and the army marched with great pomp and display of flags and drums, setting out from Jianna City and heading towards Ujjain. Upon entering the city, on that very day, all the plagues were completely eliminated, the country was peaceful, and the people were happy. Therefore, to praise this auspicious event, she was commonly called Anle Madam (Lady of Peace and Happiness).

Fundamental Sarvāstivāda Vinaya Miscellaneous Matters, Volume 21 Taisho Tripitaka Volume 24 No. 1451 Fundamental Sarvāstivāda Vinaya Miscellaneous Matters

Fundamental Sarvāstivāda Vinaya Miscellaneous Matters, Volume 22

Translated under Imperial Decree by Tripitaka Master Yijing

Summary Verse:

Meeting on the tower brings growth, Observing the stars at night; Causing the sound of a neighing horse, A merchant embraces dry bones.

At that time, King Pradyota resided in the city of Ujjain. There was a wealthy man who had married a wife not long ago. He left her at home and went to other places for business. After her husband left, the wife indulged in food and clothing, and her煩惱(kleshas, afflictions) increased. So she ascended to the tower and looked around for men, gazing incessantly every day. Later, one day, King Pradyota, riding a wonderful fragrant elephant, passed by her house. When the woman saw him, she developed a desire for him and threw a garland of flowers towards the king from afar, which fell on the king's shoulder. The king looked up and saw a young woman with a dignified and beautiful face, whose radiance was extraordinary. She looked around, considering herself unparalleled. When the king saw her, he knew her desire and said to her, 'Young woman! If you have affection, why not come out for a moment?' She replied, 'I am a married woman and have no opportunity to go out. If the king cares, he may grace my humble abode.' The king was captivated and could not continue forward. He dismounted from the elephant and walked into her house. After enjoying pleasure, she became pregnant. A wise woman has five abilities: first, knowing whether a man has desire or not; second, knowing the seasons; third, knowing when conception occurs and knowing whose child it is; fourth, knowing if it is a boy; fifth, knowing if it is a girl. So she told the king, 'Does the king know? I am already pregnant.' At that time, the king gave her a superior pearl necklace and told her, 'If it is a girl, you may dispose of her as you wish.'

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，如其是男與此瓔珞，當送我所。」女人敬諾，王便捨去。后經數月娠相外現，時彼舊夫書來告曰：「汝可安隱，我望不久當至本鄉。」女人聞已生大憂愁，遣使白王：「我已有娠，舊夫將至今欲如何？」王遣信曰：「汝可寬懷，我有方便令彼不來。」女便默爾。王與彼信：「我今要須如是之物，汝可遠向某處求來。」既涉長途奄經時歲，女人月滿便誕一男，容貌可觀當代希有。天將欲曉即以酥蜜盛滿口中，箱安軟綿抱兒置內，白㲲通覆上絡珠瓔，密合其箱朱絳急系紫礦印上，報婢使曰：「可持此箱至王門所，凈拭一罈箱置於上，並安燈火在一邊住，有人將去汝可歸來。」使依教作。時有眾牛隨路而出，行至箱所圍繞不進。時猛光王與安樂夫人，在高樓上望見群牛繞箱而住，命使者曰：「汝觀門外，何意諸牛群聚而住？」使者曰：「門有一箱，絡以朱絳紫礦封印。」王曰：「汝急將來。」夫人白王：「箱中之物王當與我。」王言：「隨意。」使者持箱既至王所，即便開印乃見珠瓔及以孩子。王識珠瓔報曰：「此是我兒。」抱付夫人云：「是汝子。」夫人得已即咒愿曰：「愿兒長壽。今此孩子與作何名？」王曰：「有福孩兒被牛所護。應名牛護。」又安樂夫人親為撫養，母亦改號名牛護母。

於時北方得叉尸羅國

【現代漢語翻譯】 現代漢語譯本：如果是個男孩，就把這個瓔珞送給我。』女人恭敬地答應了，國王就離開了。後來過了幾個月，懷孕的跡象顯現出來，這時她以前的丈夫來信說：『你可以安心，我希望不久就能回到家鄉。』女人聽了非常憂愁，派人告訴國王：『我已經懷孕了，以前的丈夫將要來，這該怎麼辦？』國王派人回信說：『你可以放心，我有辦法讓他不來。』女人便不再說話。國王給那人送信說：『我現在需要這樣的東西，你可以遠去某處尋找。』那人走了很長的路，經過了很長時間，女人足月生下一個男孩，容貌可愛，當代少有。天快亮的時候，就把酥油和蜂蜜盛滿他的口中，放在裝有柔軟棉花的箱子里，抱著孩子放進去，用白色的毛毯蓋上，上面用珠子瓔珞纏繞，緊緊地蓋上箱子，用紅色的繩子繫緊，蓋上紫色的礦石印章，告訴婢女說：『你可以把這個箱子送到王宮門口，乾淨地擦拭一個罈子，把箱子放在上面，並在旁邊放上燈火，在那裡等著，有人拿走箱子你就可以回來了。』婢女按照吩咐做了。當時有一群牛從路上出來，走到箱子那裡，圍著箱子不肯前進。當時猛光王（Mengguang Wang）與安樂夫人（Anle Furen）在高樓上看見一群牛圍著箱子，就命令使者說：『你看看門外，為什麼牛群聚集在那裡？』使者說：『門外有一個箱子，用紅色的繩子和紫色的礦石封印著。』國王說：『你快拿來。』夫人對國王說：『箱子里的東西國王應該給我。』國王說：『隨你便。』使者把箱子拿到國王那裡，立即打開印章，看見了珠子瓔珞和孩子。國王認出珠子瓔珞，說道：『這是我的兒子。』抱起來交給夫人說：『這是你的兒子。』夫人得到孩子后，就祝願說：『愿孩子長壽。現在這個孩子叫什麼名字好呢？』國王說：『有福的孩子被牛所保護，應該叫牛護（Niu Hu）。』安樂夫人親自撫養他，母親也改名叫牛護母（Niu Hu Mu）。 當時，北方得叉尸羅國（Dechashiluo Guo）

【English Translation】 English version: 'If it is a boy, give this necklace to me.' The woman respectfully agreed, and the king departed. Several months later, signs of pregnancy became apparent. At this time, her former husband sent a letter saying, 'You can be at ease; I hope to return to my hometown soon.' The woman was very worried upon hearing this and sent a messenger to inform the king, 'I am already pregnant, and my former husband is about to arrive. What should I do?' The king sent a reply saying, 'You can be at ease; I have a way to prevent him from coming.' The woman then remained silent. The king sent a letter to that man saying, 'I now need such and such a thing; you can go far away to a certain place to find it.' The man traveled a long distance, and a long time passed. The woman reached full term and gave birth to a boy, whose appearance was pleasing and rare in that era. As dawn approached, she filled his mouth with ghee and honey, placed him in a box lined with soft cotton, covered him with a white blanket, and wrapped it with a pearl necklace. She tightly closed the box, secured it with a red cord, and sealed it with a purple mineral seal. She instructed the maid, 'You can take this box to the gate of the palace, clean a platform, place the box on it, and place a lamp on the side. Wait there, and when someone takes the box away, you can return.' The maid did as she was instructed. At that time, a herd of cows came out of the road and surrounded the box, refusing to move forward. At that time, King Mengguang (King of Bright Light) and Lady Anle (Lady of Peace and Joy), seeing the herd of cows surrounding the box from the high tower, ordered the messenger, 'Go and see outside the gate, why are the cows gathered there?' The messenger said, 'There is a box outside the gate, sealed with a red cord and a purple mineral seal.' The king said, 'Bring it here quickly.' The lady said to the king, 'The contents of the box should be given to me.' The king said, 'As you wish.' The messenger brought the box to the king, who immediately opened the seal and saw the pearl necklace and the child. The king recognized the pearl necklace and said, 'This is my son.' He picked him up and gave him to the lady, saying, 'This is your son.' After receiving the child, the lady made a wish, saying, 'May the child live long. What name should we give this child?' The king said, 'The blessed child is protected by cows; he should be named Niu Hu (Cow Protected).' Lady Anle personally raised him, and the mother also changed her name to Niu Hu Mu (Mother of Cow Protected). At that time, in the northern kingdom of Dechashiluo (Taxila)

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王名圓勝，所治國化安隱豐樂，人民熾盛廣說如余，于諸園樹常有花果，膏雨順時乞食易得。後於異時王與諸臣，在高樓上歡娛恣意，告諸臣曰：「頗有餘國如我境中，豐樂安隱得相似不？」大臣白言：「有嗢逝尼國王名猛光，彼亦豐樂安隱，花果不絕與此不殊，彼有商人來至於此。」王遣喚來既至具問，聞其富盛王生嫉心，報諸臣曰：「君等嚴兵，我欲伐彼。」其王即自親整四兵，向嗢逝尼國漸至彼城，侵掠無度殘暴非理，人不聊生。猛光大王既聞賊至，亦嚴四兵出相拒戰，猛光不如兵眾分離，遂騎單馬逃向余處。至荒野外見一耕人名曰增長，躬自犁作，王觀容色有異餘人，即問言：「汝是勇健壯兒，頗曾聞道有圓勝王與猛光王戰，猛光大敗知此事不？」答曰：「我聞此事，未知虛實。」答曰：「不虛。」耕人亦不知此人是猛光王，便報之曰：「猛光王身居本國，彼是客來，遂被欺陵隨處逃竄，謀臣猛將何所用為？王若比來以我為爪牙者，久以長繩系圓勝頸曳入城中。」言話未畢，婦來餉食縫葉為器，夫即洗手將欲就食，顧眄王曰：「雄猛丈夫，略觀形勢似有飢色，我貧窮者有此粗餐，必不相嫌幸當同味。」時猛光王尋作是念：「我若不食饑取命終。」即便下乘取替脊坐，洗手足已一處同餐，其婦便以缺緣瓦盞酌酒

令飲。王作是念：「雖知盞缺，于不缺處我當飲之。」王有智策善閑時務，復更思曰：「于不缺處我若飲者，或恐彼人云相欺慢，我今宜於所缺處飲，令彼於我深生愛念。」是時耕夫自於破處先飲辟毒，次過與王，王既得已還於破處而飲。耕夫唸曰：「此大丈夫情無間隔，我缺處飲同處飲之，我今宜可深生敬重，令其交道久而不喪。」如是念已報其婦曰：「賢首！此大丈夫，是我得意親善知友，爾可將去至本貧家，以油涂身湯水沐浴，為設飲食，馬須好飲恣其水草。」婦遂將歸如言皆作，情懷莫逆供給所須。於時圓勝王有餘小國名曰渴沙，來相抄掠侵漁百姓。時諸大臣作書告王具論其事，愿王善自思量，于其書末併爲頌曰：

「如王於他國，　　勤勞降伏彼； 　於己之國土，　　亦當勤守護。」

時圓勝王讀其書已作如是念：「我若領兵歸本國者，諸人皆謂我被他降逃還本邑，我今宜可共其和好方歸故居。」遂令信入報猛光王曰：「知識！事已去者更不可追，宜暫出來希欲相見，自余勝負並不須論，望得促膝交襟共申莫逆，事同平昔，我方歸故城內。」諸臣得其信已共作是議：「若報王無，彼定欺我，宜設方便，且答時情。」裁書報曰：「知識！既解來封篤好情深，事雖實然能無猶豫，兩國同聚各致狐疑，

【現代漢語翻譯】 現代漢語譯本 令他飲用。圓勝王心中想：『雖然知道杯子是破的，我應該在沒有破損的地方飲用。』圓勝王很有智慧，善於處理事務，又進一步思考說：『如果我在沒有破損的地方飲用，恐怕那個人會認為我輕視他，我應該在破損的地方飲用，讓他對我產生深深的愛戴。』這時，農夫自己先在破損的地方飲用了解毒藥，然後遞給圓勝王，圓勝王接過後也在破損的地方飲用。農夫心想：『這位大丈夫情意真誠沒有隔閡，我在破損的地方飲用，他也同樣在破損的地方飲用，我應該對他深深地敬重，使我們之間的友誼長久不衰。』這樣想著，他告訴他的妻子說：『賢首！這位大丈夫，是我非常信任的親密朋友，你可以帶他到我們簡陋的家中，用油塗抹他的身體，用熱水洗浴，為他準備飲食，馬也要好好餵養，讓它盡情地飲水吃草。』他的妻子就帶他回家，按照農夫說的話一一照辦，情意深厚，盡力供給所需。當時，圓勝王有一個附屬的小國名叫渴沙（渴望沙子），前來抄掠，侵擾百姓。大臣們寫信告訴圓勝王，詳細陳述了這件事，希望圓勝王好好考慮，在信的末尾還寫了一首偈頌： 『如果大王在其他國家， 勤勞地降伏他們； 在自己的國土上， 也應當勤勞地守護。』 當時，圓勝王讀了這封信后，心中這樣想：『如果我率領軍隊回到自己的國家，人們都會認為我是被他人打敗逃回來的，我應該與他們和好，然後返回故居。』於是派使者去告訴猛光王（威猛的光芒之王）說：『朋友！過去的事情已經無法挽回，希望你能暫時出來相見，至於勝負就不必再談了，希望能夠促膝交談，坦誠相待，像過去一樣友好，我才能返回故城。』大臣們得到這封信后，共同商議說：『如果不回覆他，他一定會認為我們害怕他，應該設法應付，暫時回覆他的要求。』於是回信說：『朋友！既然你來信表達深厚的情誼，事情雖然是這樣，但怎能沒有猶豫呢？兩國聚集在一起，各自心懷猜疑，』

【English Translation】 English version He let him drink. King Yuansheng (Complete Victory) thought to himself: 'Although I know the cup is broken, I should drink from the unbroken part.' King Yuansheng was wise and skilled in handling affairs, and further pondered: 'If I drink from the unbroken part, I fear that person will think I am looking down on him. I should drink from the broken part, so that he will have deep affection and respect for me.' At that time, the farmer first drank the antidote from the broken part himself, and then handed it to King Yuansheng, who also drank from the broken part after receiving it. The farmer thought to himself: 'This great man is sincere and without pretense. I drink from the broken part, and he also drinks from the broken part. I should deeply respect him, so that our friendship will last long and not be lost.' Thinking this way, he told his wife: 'Virtuous one! This great man is my trusted and close friend. You can take him to our humble home, anoint his body with oil, bathe him with hot water, prepare food and drink for him, and feed the horse well, letting it drink and graze freely.' His wife then took him home and did everything as the farmer said, treating him with deep affection and providing everything he needed. At that time, King Yuansheng had a small dependent state called Kesha (Thirst for Sand), which came to plunder and harass the people. The ministers wrote a letter to King Yuansheng, detailing the matter and hoping that the king would consider it carefully. At the end of the letter, they also wrote a verse: 'If the king is in other countries, diligently subduing them; in his own country, he should also diligently guard it.' At that time, King Yuansheng read the letter and thought to himself: 'If I lead the army back to my own country, people will think that I was defeated by others and fled back. I should make peace with them and then return to my former residence.' So he sent a messenger to tell King Mengguang (Fierce Light): 'Friend! The past is irreversible. I hope you can come out temporarily to meet me. As for victory or defeat, there is no need to discuss it. I hope we can have a heart-to-heart talk, be frank with each other, be as friendly as before, and then I can return to the old city.' After the ministers received the letter, they discussed together: 'If we don't reply to him, he will definitely think we are afraid of him. We should find a way to deal with it and temporarily reply to his request.' So they replied: 'Friend! Since you have written a letter expressing deep affection, although things are like this, how can there be no hesitation? The two countries are gathered together, each with suspicion in their hearts,'

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雖逆來心我無遑出。然此太子名曰牛護，是我所生令出相見，共申歡意隨情去留。」是時即令牛護出見圓勝，歡懷共盡遂解兵圍旋旍本國。時猛光王諸大臣等共相議曰：「他方怨敵已如雨散，自己國王急當求覓。」四方遠近馬使追尋。時猛光王聞彼圓勝抽兵已去，便報耕人增長曰：「我今除怖，辭汝言歸。爾若入城，當過我宅。」答言：「大丈夫！仁之名諱我亦未詳，如何后時相訪過宅？」王曰：「誰復不知我所住第？汝入城時應如是問：『多馬人家今在何處？』」作是告已驟轡而行，至本城門報守門人曰：「汝今應知，若有人來問多馬宅者，可將見我。」遂入宮中。

後於異時嗢逝尼城有大節會，遠近諸人皆湊城邑。時耕夫婦報其婿曰：「今日城中有大節會，我今亦往觀眾聚集，並復因便問多馬家。」夫言：「賢首！凡諸豪士，豈可言皆有實？當於三處能見其人：一謂被他戰破、二謂他所欺𣣋、三謂身為人主喪亡家國，余何能見？」妻曰：「彼雖難見，應觀聚集。」夫妻即去。至其城內，耕夫唸曰：「我試問之。」告守門者曰：「咄！男子！多馬人家住在何處？」時彼門人聞其告已，遂執夫妻送至王所，王才遙見尋便驚歎，喜唱：「善來！」復更告曰：「增長！汝何得至？」答曰：「故來奉覓。」增長見王坐

【現代漢語翻譯】 現代漢語譯本 『雖然逆境來臨，我內心沒有空閑顧及其他。然而這位太子名叫牛護（Niu Hu），是我所生的，讓他出來與你相見，共同表達歡快的心意，隨你的心意決定去留。』當時就命令牛護出來與圓勝（Yuan Sheng）相見，雙方盡情表達歡快的心情，於是解除了兵圍，調轉旗幟返回本國。當時猛光王（Meng Guang Wang）的各位大臣等共同商議說：『他方的怨敵已經像雨一樣消散，我們自己的國王應該趕緊尋找。』於是派遣馬使向四面八方遠近各地追尋。當時猛光王聽到圓勝已經撤兵離去，便告訴耕田人增長（Zeng Zhang）說：『我現在已經解除了恐懼，要告別你回去了。你如果進入城裡，應該到我的住宅來。』增長回答說：『大丈夫！您的名諱我還不清楚，以後怎麼去拜訪您的住宅呢？』猛光王說：『誰又不知道我住的地方呢？你進入城裡的時候應該這樣問：『多馬（Duo Ma）人家現在在哪裡？』』說完這些話，便快馬加鞭地走了，到達本城門的時候告訴守門人說：『你們現在應該知道，如果有人來問多馬的住宅，可以帶他們來見我。』於是進入宮中。 後來在另一個時候，嗢逝尼（Ushi Ni）城有大型的節慶集會，遠近各地的人都聚集到城裡。當時耕田的夫婦告訴他們的女婿說：『今天城裡有大型的節慶集會，我們現在也去觀看人群聚集，並且順便打聽多馬家。』女婿說：『賢首（Xian Shou）！凡是那些豪門貴族，難道都可以說他們的話都是真實的嗎？應該在三種情況下才能見到他們：一是被他人打敗，二是被人欺騙凌辱，三是身為君主喪失家國，其他情況怎麼能見到呢？』妻子說：『即使很難見到，也應該去看看人群聚集的情況。』夫妻二人就去了。到了城裡，耕田人心裡想：『我試著問問看。』於是告訴守門人說：『喂！男子！多馬人家住在哪裡？』當時那個守門人聽到他的話后，就抓住這對夫妻送到國王那裡，國王才遠遠看見他們，立刻驚歎，高興地喊道：『善來！』又接著說：『增長！你怎麼來了？』增長回答說：『特意來拜見您。』增長看見國王坐在

【English Translation】 English version 『Although adversity comes, my mind has no leisure to attend to other things. However, this prince is named Niu Hu (Cow Protector), whom I bore. Let him come out to meet you, to express our joyful intentions together, and let him decide whether to stay or leave according to your wishes.』 At that time, he immediately ordered Niu Hu to come out and meet Yuan Sheng (Perfect Victory). They fully expressed their joyful feelings together, and then lifted the siege and turned their banners to return to their own country. At that time, King Meng Guang (Fierce Light King) and his ministers discussed together, saying, 『The enemies from other lands have scattered like rain. We should quickly seek out our own king.』 They sent horse messengers to search in all directions, far and near. At that time, King Meng Guang heard that Yuan Sheng had withdrawn his troops and left, so he told the farmer Zeng Zhang (Increasing Growth), 『Now I am free from fear, and I bid you farewell to return. If you enter the city, you should visit my house.』 Zeng Zhang replied, 『Great man! I do not yet know your name, how can I visit your house later?』 The king said, 『Who does not know where I live? When you enter the city, you should ask like this: 『Where is the house of Duo Ma (Many Horses) now?』』 After saying these words, he spurred his horse and left, reaching the gate of his own city and telling the gatekeeper, 『You should know now that if anyone comes to ask for the house of Duo Ma, you can bring them to see me.』 Then he entered the palace. Later, at another time, there was a large festival gathering in the city of Ushi Ni (Ujjeni), and people from far and near gathered in the city. At that time, the farming couple told their son-in-law, 『Today there is a large festival gathering in the city, and we are going to watch the crowds gather, and also inquire about the house of Duo Ma.』 The son-in-law said, 『Worthy ones! Can it be said that all the words of the noble and powerful are true? One can only see them in three situations: one is when they are defeated in battle by others, two is when they are deceived and humiliated by others, and three is when they are rulers who have lost their country and home. How else can one see them?』 The wife said, 『Even if it is difficult to see them, we should still go and see the crowds gathering.』 So the couple went. When they arrived in the city, the farmer thought to himself, 『I will try to ask.』 So he told the gatekeeper, 『Hey! Man! Where does the house of Duo Ma live?』 At that time, the gatekeeper, hearing his words, seized the couple and sent them to the king. The king, seeing them from afar, immediately exclaimed in surprise and joy, 『Welcome!』 Then he continued, 『Zeng Zhang! How did you come?』 Zeng Zhang replied, 『I came specifically to visit you.』 Zeng Zhang saw the king sitting

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師子床、諸臣輔翊，既未善識然念於懷，不委何辜拘執至此？王知有疑，欲令憶故，即便離座脫去天冠王先闥額，增長既見憶識其容，夫妻一時俱拜王足。時王即便盛興儀式，引入後宮洗沐香湯著妙衣服，方丈甘饌百種千名。王自親臨觀其所食，食罷延就上妙宮闈，綺帳芬芳適時安寢。王敕內宮曰：「此是我父母，凡有所須飲食衣服，及以臥具奴婢僕使悉皆供給。」時猛光王恭敬彼已人皆恭敬，王子大臣內外士庶無不敬重。耕人增長既見非分恭敬供養，滿七日已情懷愧恧，前白王言：「我今奉辭，欲歸蓬戶。」王曰：「汝今住此，共我冶國。」增長答曰：「我是耕夫，寧知國事？」王曰：「汝豈不云：『我若得作國大臣者，即以長繩系圓勝頸，牽入嗢逝尼城。』今乃方云我是耕夫不堪王事？宜應且住，勿念還家。」彼便默爾。王遂強立為國大相。創為宰輔供膳尚粗，後於異時王因問曰：「汝今好不？」答曰：「朝餐尚乏，好事安在？」王曰：「不須憂惱，即當令汝衣食豐盈。」時王即告五百大臣曰：「卿等宜應供給增長。」是時諸人共出衣食既增養活，因此時人號為增養(從此已后故名增養)。時王問：「汝得好不？」答曰：「衣食雖精，然朝官大臣並相輕賤，何有好耶？」王曰：「若如是者，宰臣聚會評論之時，汝

【現代漢語翻譯】 現代漢語譯本 猛光王坐在師子床（lion throne）上，眾臣輔佐在旁。增長（Gengzhang，人名）夫婦雖然身處這樣的境地，但內心仍然充滿疑慮，不知道自己犯了什麼罪過被拘禁到這裡。國王知道他們心有疑慮，想要讓他們回憶起過去的事情，於是離開座位，摘下天冠，露出他先前的面容。增長一見到國王的面容，立刻回憶起往事，夫妻二人一同跪拜在國王的腳下。 這時，猛光王立刻舉行盛大的儀式，將他們迎入後宮，用香湯沐浴，穿上美妙的衣服，準備了各種美味佳餚。國王親自觀看他們用餐，用餐完畢后，將他們安置在上妙的宮殿里，在芬芳的綺帳中舒適地安睡。國王敕令後宮說：『這二位是我的父母，凡是他們需要的飲食、衣服，以及臥具、奴婢、僕人，都要全部供給。』 當時，猛光王恭敬他們，所有人都恭敬他們，王子、大臣、內外官員、百姓沒有不敬重的。耕人增長看到自己受到如此非分的恭敬供養，過了七天後，內心感到慚愧不安，於是向前對國王說：『我現在要告辭，想回到我簡陋的家中。』國王說：『你現在住在這裡，和我一起治理國家。』 增長回答說：『我是個耕田的，哪裡懂得治理國家的事情？』國王說：『你難道不是說過：『如果我能當上國家的大臣，就用長繩繫住圓勝（Yuansheng，人名）的脖子，把他牽入嗢逝尼（Ushiyeni，城名）城。』現在卻說自己是個耕田的，不能勝任王事？你應該暫時住在這裡，不要想著回家。』增長聽后沉默不語。國王於是強行立他為國之大相（chief minister）。 剛開始擔任宰輔時，供膳還比較粗糙，後來有一天，國王問他說：『你現在過得好嗎？』增長回答說：『早餐尚且不足，哪裡有什麼好日子可言？』國王說：『不必憂愁煩惱，我立刻讓你衣食豐足。』當時，國王就告訴五百大臣說：『你們應該供給增長。』於是，眾人共同拿出衣食來增加他的養活，因此當時的人稱他為增養（Zengyang，人名）(從此以後就叫增養)。 當時，國王問：『你現在過得好嗎？』增長回答說：『衣食雖然精美，但是朝官大臣都輕視我，哪裡有什麼好日子可言？』國王說：『如果這樣，宰臣聚會評論政事的時候，你』

【English Translation】 English version King Mengguang sat on the lion throne (Shizichuang), with ministers assisting him. Although Gengzhang (name of a person) and his wife were in this situation, they were still filled with doubts, wondering what crime they had committed to be detained here. Knowing their doubts, the king wanted to remind them of the past, so he left his seat, took off his heavenly crown, and revealed his former face. As soon as Gengzhang saw the king's face, he immediately remembered the past, and the couple bowed at the king's feet together. At this time, King Mengguang immediately held a grand ceremony, welcoming them into the inner palace, bathing them with fragrant water, dressing them in beautiful clothes, and preparing all kinds of delicacies. The king personally watched them eat, and after the meal, he settled them in the exquisite palace, where they slept comfortably in fragrant tents. The king ordered the inner palace: 'These two are my parents. All the food, clothing, bedding, servants, and maids they need must be provided.' At that time, King Mengguang respected them, and everyone respected them. Princes, ministers, internal and external officials, and common people all respected them. The farmer Gengzhang, seeing himself receiving such undue respect and offerings, felt ashamed and uneasy after seven days, so he stepped forward and said to the king: 'I now bid farewell and want to return to my humble home.' The king said: 'Stay here now and govern the country with me.' Gengzhang replied: 'I am a farmer, how would I know how to govern a country?' The king said: 'Didn't you say: 'If I could become a minister of the country, I would tie Yuansheng's (name of a person) neck with a long rope and drag him into the city of Ushiyeni (name of a city).' Now you say that you are a farmer and cannot handle the affairs of the king? You should stay here for now and not think about going home.' Gengzhang was silent after hearing this. The king then forcibly appointed him as the chief minister of the country. When he first took office as prime minister, the meals were still relatively simple. Later, one day, the king asked him: 'Are you doing well now?' Gengzhang replied: 'Breakfast is still insufficient, so how can there be good days?' The king said: 'Don't worry, I will immediately make your food and clothing abundant.' At that time, the king told the five hundred ministers: 'You should provide for Gengzhang.' So, everyone took out food and clothing to increase his support, and therefore people at that time called him Zengyang (name of a person) (from then on, he was called Zengyang). At that time, the king asked: 'Are you doing well now?' Gengzhang replied: 'Although the food and clothing are exquisite, the officials and ministers of the court despise me, so how can there be good days?' The king said: 'If that's the case, when the ministers gather to discuss politics, you'

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往其中，無敢輕者。」答言：「大王！我是耕夫，敢狎朝貴！」王曰：「汝但赴集，我令彼敬。」彼便默爾。後於異時因有朝會，王意欲令宰貴諸人敬增養故，方便為問：「今於國中，現有如是不安隱事，卿等如何令其懲息？」時有大臣作如是議：「若作斯計，方能除殄。」王言：「不可。」次有諸臣各呈異見，王皆不可。乃問增養曰：「此欲如何？」答曰：「若作如是計方能消滅。」王對諸臣遂然其策將為當理。諸臣見已各生是念：「增養出言王皆信用，此亦不應共為輕侮。」后時王又問增養：「好不？」答曰：「住處尚無，余何能好？」王告諸臣曰：「卿等宜可與增養覓宅。」臣曰：「有某大臣今已身死，所有妻妾奴僕之類住在宅中。」王曰：「可將此宅及妻子等，並余財物咸賜增養。」既得宅已問增養曰：「比得好不？」答曰：「家中人眾以我耕夫咸生輕慢。」王曰：「若如是者，汝洗浴時我令使喚，汝作是語：『待我浴訖當去見王。』」增養白言：「如何我得違大王命？」王曰：「是我所教，誠非過咎。又汝欲食時我令使喚，汝應答云：『待我食了，自當往見。』正汝食時，我到汝宅與汝同餐。」答言：「大王！我今豈敢與王共食？」王曰：「我許非過，如是作時彼皆恭敬。」增養聞命便往宅中。及正洗時，

{ "translations": [ "現代漢語譯本：", "『進入其中，沒有人敢輕視。』增養回答說：『大王！我是個農夫，怎敢輕慢朝廷貴族！』國王說：『你只管去參加集會，我讓他們敬重你。』增養便不再說話。後來在一次朝會上，國王爲了讓宰相和貴族們敬重增養，就故意問道：『現在國內有這樣的不安寧的事情，你們如何才能平息它？』當時有大臣提出這樣的建議：『如果這樣做，才能剷除它。』國王說：『不行。』接著有許多大臣各自提出不同的意見，國王都認為不行。於是問增養說：『你認為應該如何做？』增養回答說：『如果這樣做，才能消滅它。』國王當著眾大臣的面採納了他的計策，認為很合理。大臣們見此情景，各自心想：『增養說的話國王都相信，我們也不應該輕視他。』後來國王又問增養：『現在好些了嗎？』增養回答說：『住的地方還沒有，其他的又怎麼能好呢？』國王告訴眾大臣說：『你們應該給增養找個住宅。』大臣說：『有某大臣現在已經去世，他的妻妾奴僕等都住在宅中。』國王說：『可以將這所住宅以及妻子等，還有剩餘的財物都賜給增養。』得到住宅后，國王問增養說：『現在好些了嗎？』增養回答說：『家中人多，他們都因為我是個農夫而輕視我。』國王說：『如果是這樣，你洗澡的時候我派人去叫你，你就這樣說：『等我洗完澡再去見國王。』增養稟告說：『我怎麼敢違背大王的命令？』國王說：『這是我教你的，確實沒有過錯。還有你吃飯的時候我派人去叫你，你應該回答說：『等我吃完飯，自然會去見。』就在你吃飯的時候，我到你家和你一起吃飯。』增養回答說：『大王！我怎麼敢和您一起吃飯？』國王說：『我允許你這樣做，沒有過錯，這樣做了他們都會恭敬你。』增養聽了國王的命令，就回到家中。等到他正在洗澡的時候，", "English version:", "'Among them, no one dares to be disrespectful.' Zengyang (name of a person) replied, 'Great King! I am a farmer, how dare I slight the nobles of the court!' The king said, 'You just attend the assembly, and I will make them respect you.' Zengyang then remained silent. Later, on one occasion during a court assembly, the king, wanting to have the ministers and nobles respect Zengyang, deliberately asked, 'Now in the country, there are such unsettling matters, how can you quell them?' At that time, a minister offered this suggestion: 'If we do this, we can eliminate it.' The king said, 'No.' Then many ministers each presented different opinions, but the king rejected them all. Then he asked Zengyang, 'What do you think should be done?' Zengyang replied, 'If we do this, we can eliminate it.' The king adopted his plan in front of all the ministers, considering it reasonable. The ministers, seeing this, each thought to themselves, 'The king trusts what Zengyang says, we should not disrespect him either.' Later, the king asked Zengyang again, 'Is it better now?' Zengyang replied, 'I don't even have a place to live yet, how can anything else be better?' The king told the ministers, 'You should find a residence for Zengyang.' A minister said, 'A certain minister has now passed away, and his wives, concubines, servants, and the like are living in his residence.' The king said, 'You can give this residence, along with his wives, etc., and the remaining property, all to Zengyang.' After obtaining the residence, the king asked Zengyang, 'Is it better now?' Zengyang replied, 'There are many people in the house, and they all look down on me because I am a farmer.' The king said, 'If that is the case, when you are bathing, I will send someone to summon you, and you should say this: 'Wait for me to finish bathing, and then I will go to see the king.'' Zengyang reported, 'How dare I disobey the king's command?' The king said, 'This is what I am teaching you, there is indeed no fault. Also, when you are eating, I will send someone to summon you, and you should reply, 'Wait for me to finish eating, and I will naturally go to see you.' Right when you are eating, I will come to your house and eat with you.' Zengyang replied, 'Great King! How dare I eat with you?' The king said, 'I permit you to do so, there is no fault, and if you do this, they will all respect you.' Zengyang, hearing the king's command, went to his home. And when he was bathing," ], "english_translations": [ "English version:", "'Entering therein, none dare to slight him.' He answered, 'Great King! I am a farmer, how dare I treat the nobles of the court with familiarity!' The king said, 'You just attend the assembly, I will make them respect you.' He then remained silent. Later, on another occasion, there was a court assembly. The king, intending to make the ministers and nobles respect Zengyang (name of a person), deliberately asked, 'Now in the country, there are such unsettling matters, how can you quell them?' At that time, a minister made such a proposal: 'If we do this, we can eliminate them.' The king said, 'No.' Then various ministers each presented different views, but the king rejected them all. Then he asked Zengyang, saying, 'What should be done?' He replied, 'If we do this, we can eliminate them.' The king, in front of all the ministers, approved of his plan, considering it reasonable. The ministers, seeing this, each had this thought: 'The king trusts Zengyang's words, we also should not treat him with contempt.' Later, the king again asked Zengyang, 'Is it better now?' He replied, 'I still have no place to live, how can anything else be good?' The king told the ministers, 'You should find a residence for Zengyang.' A minister said, 'A certain minister has now died, and all his wives, concubines, servants, and the like live in his residence.' The king said, 'You can give this residence, along with his wives and so on, and the remaining property, all to Zengyang.' After obtaining the residence, the king asked Zengyang, 'Is it better now?' He replied, 'There are many people in the house, and they all treat me with contempt because I am a farmer.' The king said, 'If that is the case, when you are bathing, I will send someone to summon you, and you should say this: 'Wait for me to finish bathing, and then I will go to see the king.'' Zengyang reported, 'How can I disobey the king's command?' The king said, 'This is what I am teaching you, there is truly no fault. Also, when you are eating, I will send someone to summon you, and you should reply, 'Wait for me to finish eating, and I will naturally go to see you.' Right when you are eating, I will come to your house and eat with you.' He replied, 'Great King! How dare I eat with you?' The king said, 'I permit you to do so, there is no fault, and if you do this, they will all respect you.' Zengyang, hearing the king's command, went to his home. And when he was bathing," "往其中，無敢輕者。'答言：'大王！我是耕夫，敢狎朝貴！'王曰：'汝但赴集，我令彼敬。'彼便默爾。後於異時因有朝會，王意欲令宰貴諸人敬增養故，方便為問：'今於國中，現有如是不安隱事，卿等如何令其懲息？'時有大臣作如是議：'若作斯計，方能除殄。'王言：'不可。'次有諸臣各呈異見，王皆不可。乃問增養曰：'此欲如何？'答曰：'若作如是計方能消滅。'王對諸臣遂然其策將為當理。諸臣見已各生是念：'增養出言王皆信用，此亦不應共為輕侮。'後時王又問增養：'好不？'答曰：'住處尚無，餘何能好？'王告諸臣曰：'卿等宜可與增養覓宅。'臣曰：'有某大臣今已身死，所有妻妾奴僕之類住在宅中。'王曰：'可將此宅及妻子等，並餘財物咸賜增養。'既得宅已問增養曰：'比得好不？'答曰：'家中人眾以我耕夫咸生輕慢。'王曰：'若如是者，汝洗浴時我令使喚，汝作是語：'待我浴訖當去見王。''增養白言：'如何我得違大王命？'王曰：'是我所教，誠非過咎。又汝欲食時我令使喚，汝應答云：'待我食了，自當往見。'正汝食時，我到汝宅與汝同餐。'答言：'大王！我今豈敢與王共食？'王曰：'我許非過，如是作時彼皆恭敬。'增養聞命便往宅中。及正洗時，" ] }

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王令使喚，云：「有急事，汝可即來。」使至傳命。增養報曰：「待我浴了方去。」使者去後，宅內諸人相與言曰：「今此宅主見拒王命，自生高慢即招殃禍。」又相告曰：「非宿貴人少得勢時便生傲誕。」家人又曰：「姊妹當知！諸升高者必當墮落，此人今日定遭王戮，事乃不遲。」既洗沐已不赴王期，即便就食。王復令使報云：「有事，宜可急來。」雖聞王教，報云：「且去，食罷方行。」使去報王，王既聞已自乘大象至彼宅中，問言：「增養！汝今欲食？」答曰：「欲食。」王曰：「不請我耶？」答言：「奉請，宜可就餐。」宅內諸人共相謂曰：「我之家長與國王言戲，事若平懷。」各生希有舉目相看。時王即便凈洗手足一處同餐，宅內居人見是事已，悉皆戰懼互相謂曰：「我比輕賤此是耕人，今者同觀與國王共食。」又共議曰：「知欲如何？王既共餐事難輕忽，我等從今不應致慢，若不敬者定招禍患。」眾然其語共生敬畏。

王于異時又問：「好不？」答曰：「有一大臣是王親族，常欺罵我，寧有好耶？」王曰：「我若作言，斯成有礙，至於進退汝自當知。」答曰：「我所作者，愿王不責。」王曰：「我無怪責。」增養異時隨路而去，見二童子貧無親屬，持彈並丸在道而戲。時有婢使頭戴水瓨在傍而過

【現代漢語翻譯】 現代漢語譯本 王令使喚，說：『有急事，你可立即來。』使者到達並傳達命令。增養回答說：『等我洗完澡再去。』使者離開后，宅內的眾人都互相議論說：『現在這宅主竟然拒絕國王的命令，自生驕傲輕慢，這就要招來災禍了。』又互相告知說：『不是一向尊貴的人，很少會在稍微得勢時就變得傲慢放肆。』家人又說：『姐妹們應當知道！凡是升高的人必定會墮落，這個人今天必定會遭到國王的殺戮，事情很快就要發生了。』他洗完澡后，不赴國王的約，就去吃飯。國王再次派使者傳話說：『有事，應該趕緊來。』他雖然聽到了國王的命令，卻回答說：『先回去吧，等我吃完飯再去。』使者回去稟告國王，國王聽了之後，親自乘坐大象來到他家，問道：『增養！你現在要吃飯嗎？』回答說：『要吃飯。』國王說：『不請我嗎？』回答說：『奉請，應該一起用餐。』宅內的眾人都互相議論說：『我的家長竟然和國王開玩笑，事情如果能平安過去就好了。』各自感到稀奇，舉目相看。這時國王就洗乾淨手腳，一起用餐，宅內的居民看到這件事，都感到戰戰兢兢，互相議論說：『我們之前輕視這個人，以為他只是個耕田的人，現在竟然看到他和國王一起吃飯。』又一起商議說：『知道該怎麼辦嗎？國王既然和他一起吃飯，這件事就不能輕忽，我們從今以後不應該怠慢他，如果不尊敬他，一定會招來禍患。』大家都贊同這個說法，共同產生了敬畏之心。 國王在其他時候又問：『好嗎？』回答說：『有一個大臣是國王的親族，經常欺負辱罵我，難道這樣好嗎？』國王說：『我如果說什麼，就會造成阻礙，至於進退，你自己應該知道。』回答說：『我所做的事情，希望國王不要責怪。』國王說：『我不會怪罪。』增養在其他時候沿著路走，看見兩個貧窮無親屬的童子，拿著彈弓和彈丸在路邊玩耍。當時有個婢女頭頂著水罐從旁邊經過。

【English Translation】 English version The king's messenger was dispatched, saying, 'There is an urgent matter; you must come immediately.' The messenger arrived and conveyed the order. Zeng Yang (name of a person) replied, 'Wait for me to bathe before I go.' After the messenger left, the people in the house discussed among themselves, saying, 'Now this master of the house actually refuses the king's order, generating arrogance and disrespect, which will bring disaster.' They also told each other, 'It is rare for someone who was not always noble to become arrogant and presumptuous when they gain a little power.' The family members also said, 'Sisters, you should know! All who rise must fall. This person will surely be killed by the king today; the matter will happen soon.' After bathing, he did not go to the king's appointment but went to eat. The king sent a messenger again, saying, 'There is a matter; you should come quickly.' Although he heard the king's order, he replied, 'Go back first; I will go after I finish eating.' The messenger returned to report to the king. After hearing this, the king himself rode an elephant to his house and asked, 'Zeng Yang! Are you going to eat now?' He replied, 'Yes, I am going to eat.' The king said, 'Won't you invite me?' He replied, 'I invite you; you should dine together.' The people in the house discussed among themselves, saying, 'Our master is actually joking with the king; I hope things can pass peacefully.' They each felt surprised and looked at each other. At this time, the king washed his hands and feet and dined together. The residents of the house, seeing this, were all trembling with fear and said to each other, 'We previously looked down on this person, thinking he was just a farmer, but now we see him eating with the king.' They also discussed together, saying, 'Do you know what to do? Since the king is eating with him, this matter cannot be taken lightly. From now on, we should not neglect him. If we do not respect him, we will surely bring disaster.' Everyone agreed with this and developed a sense of awe. At another time, the king asked again, 'Is it good?' He replied, 'There is a minister who is a relative of the king, who often bullies and insults me. Is that good?' The king said, 'If I say anything, it will cause obstacles. As for advancing or retreating, you should know for yourself.' He replied, 'I hope the king will not blame what I do.' The king said, 'I will not blame you.' At another time, Zeng Yang was walking along the road and saw two poor children without relatives, playing on the road with slingshots and pellets. At that time, a maidservant was passing by with a water jug on her head.

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，一童子曰：「我以干丸彈瓨作孔。」一人又云：「干丸作孔此未希奇，我彈濕丸而掩其孔此成奇事。」既共議訖即以干丸彈令作孔，次彈濕丸掩之令合。於時增養遙見其事，情生希有便作是念：「此二小童可令助我，伏彼王親屏除怨罵。」問二童曰：「汝是誰家子？」答曰：「我無親族，隨時活命。」報曰：「若爾，可於我所共汝為活。」答言：「隨命。」既蒙收采，問曰：「我更何為？」答曰：「汝但習彈，后若見人與我斗諍，當以不凈涂丸彈于口內。」答言：「我能。」后時與彼王親共為爭兢，童子即以穢丸遙彈口內。彼便吐出以手掩口急走出外，因斯恥辱更不相陵。王復問言：「汝得好不？」答言：「王之內人以我耕夫並生輕賤。」王曰：「若如是者，我入宮時汝來門所，問言：『王在何處？』若言：『在內。』汝可語言：『萬機之務棄而不知，鎮處後宮何能辦事？』又若見我在內住時，汝于側殿在我床上垂腳而眠，我自出門為汝舉足令上。」答言：「大王！我豈二頭令王舉足，君臣位別高下殊途，現阻人情豈有斯理。」王曰：「是我所愛，汝復何愆？如是作時中宮于汝不敢輕慢。」彼便默爾。後於異時來入內宮，問王安在？隨王言教次第皆作，乃至王與舉足，內人見時皆不忍可欲致𣣋辱，王言：「汝莫！是

我所愛，此有何辜？」然相謂曰：「共見此人受王愛念，我等不應更為輕慢，王若知者於我加刑。」從是已后悉生恭敬。王于異時問言：「好不？」答言：「今時得好。」

其猛光王性愛女色，與諸少年在高樓上談說世事，因告之曰：「汝等頗知何處都城有好美女？」有云：「曲女城。」有或云：「出蛇蓋城中。」有云：「諸餘城國且未須論，於此城中有賣色女名曰善賢，容色端嚴世所殊絕，如天婇女在帝釋宮，亦如日光映諸星宿。」王聞是說倍悅常心，迷惑失所情希就見，即于其夜脫去御服著凡庶衣，自持五百金錢往善賢舍。彼女見已歡唱善來，報婢使曰：「與此丈夫沐浴清凈。」婢即依教為其洗浴揩摩身體。時有一人復持五百金錢來詣門首，報言：「我欲來宿。」然此淫女常法如是，後有人來，殺前至者，與后同歡。是時婢使見猛光王，容顏可愛與凡庶不同，即便落淚作如是念：「此人豈非剎帝利種，儀貌端正舉世無雙，如何淫女起罪惡心非理枉殺？」彼所零淚落在王身。王即仰觀問女：「何故忽然淚落？」答言：「無事。」王有疑心頻更研問：「汝當語我此必有緣。」彼遂次第說其所以。王即問言：「少女！我已失計，頗有方便得走出不？」答曰：「此舍四邊有人持劍，共相警衛走出無由；然有出處極成

【現代漢語翻譯】 現代漢語譯本：『我所愛，此有何辜？』（我所愛的人，有什麼罪過呢？）然而他們互相說道：『我們共同看到這個人受到國王的寵愛，我們不應該再輕視怠慢他，如果國王知道了，會對我等加以刑罰。』從此以後，都對他產生恭敬之心。國王在其他時候問他們說：『（現在）好些了嗎？』回答說：『現在好多了。』

猛光王（Mengguang Wang）貪戀女色，與一些年輕人在高樓上談論世俗之事，於是告訴他們說：『你們可知道什麼地方的都城有美好的女子？』有人說：『曲女城（Qunü Cheng）。』有人說：『出蛇蓋城（Chushegai Cheng）中。』有人說：『其他城國暫且不論，在這個城中，有個賣弄姿色的女子名叫善賢（Shanxian），容貌端莊美麗世間少有，如同天上的婇女在帝釋（Dishi）宮中，又如日光照耀著眾星。』國王聽到這些話，比平時更加高興，迷惑失神，一心想去見她，就在當天晚上脫下御服，穿上平民的衣服，自己拿著五百金錢前往善賢的住所。那女子見到他，歡喜地唱著『歡迎光臨』，吩咐婢女說：『給這位丈夫沐浴乾淨。』婢女就按照吩咐，為他洗浴，擦拭身體。這時，有一個人又拿著五百金錢來到門口，說道：『我想要來住宿。』然而這妓女的常法是這樣的，後來有人來，就殺掉先來的人，與後來的人一同歡好。這時，婢女看到猛光王，容貌可愛，與平民不同，便流下眼淚，心中想道：『這個人難道不是剎帝利（Chali）種姓，儀容端正舉世無雙，怎麼能因為妓女而生起罪惡之心，無理枉殺呢？』她所滴落的眼淚落在了國王身上。國王就抬頭看著她，問：『為什麼忽然流淚？』回答說：『沒事。』國王心生疑慮，再三追問：『你應當告訴我，這必定有緣故。』她就依次說了其中的緣由。國王就問道：『少女！我已經失算了，有沒有辦法能夠出去？』回答說：『這房子的四邊有人拿著劍，共同警戒防衛，想要出去沒有辦法；然而有個出去的地方非常隱秘』

【English Translation】 English version: 'What is the fault of my beloved?' However, they said to each other, 'We have all seen that this person is loved and cherished by the king. We should not be disrespectful or negligent towards him. If the king finds out, he will punish us.' From then on, they all showed him respect. At another time, the king asked them, 'Is it better now?' They replied, 'It is much better now.'

King Mengguang (Mengguang Wang), lusting after women, was discussing worldly affairs with some young men in a high tower. He then told them, 'Do you know which city has beautiful women?' Someone said, 'Qunü City (Qunü Cheng).' Someone else said, 'Chushegai City (Chushegai Cheng).' Another said, 'Let's not talk about other cities for now. In this city, there is a woman who sells her beauty named Shanxian (Shanxian). Her appearance is dignified and beautiful, unparalleled in the world, like a celestial maiden in the palace of Emperor Shishi (Dishi), and like the sunlight shining on the stars.' Upon hearing these words, the king was even more delighted than usual, lost his senses, and was eager to see her. That very night, he took off his royal attire, put on common clothes, and took five hundred gold coins to Shanxian's residence. The woman saw him and joyfully sang 'Welcome!' She instructed the maid, 'Give this man a clean bath.' The maid followed her instructions, bathing him and rubbing his body. At this time, another person came to the door with five hundred gold coins, saying, 'I want to stay overnight.' However, the usual practice of this prostitute was that if someone came later, she would kill the first person and enjoy herself with the later arrival. At this time, the maid saw King Mengguang, whose appearance was lovely and different from commoners, and she shed tears, thinking, 'Isn't this person of the Kshatriya (Chali) caste, with a dignified appearance unparalleled in the world? How can he be unjustly killed because of a prostitute's evil intentions?' The tears she shed fell on the king's body. The king looked up at her and asked, 'Why are you suddenly crying?' She replied, 'It's nothing.' The king was suspicious and repeatedly questioned her, 'You must tell me, there must be a reason.' She then explained the reason in detail. The king asked, 'Young woman! I have miscalculated. Is there any way to get out?' She replied, 'There are people with swords guarding all sides of this house, making it impossible to escape. However, there is a very secret exit.'

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穢惡，亦何用在言？」王曰：「隨好隨惡可指其處，我命須存。」答言：「某處容可走出，然是廁孔釘以鐵釘，若能拔得斯為走路。」王言：「汝行指處，我試拔之。」女指其處，王投身下拔廁孔釘，雖勞筋力未能得出。

爾時於此墻外去斯非遠有婆羅門住，善識星文，中夜出旋仰觀天漢，其妻持水隨後而行，婆羅門告曰：「汝今應知我觀星宿，王遭大難辛苦非常。」妻曰：「國家機密何用在言？餘人若聞定遭刑戮。」婆羅門曰：「我蒙庇䕃元由國王，王受艱辛我寧安隱。」便於中庭遙望厄星求念而住。王于廁孔聞其語聲，盡力搖釘拔之遂出，即從孔內隨糞而行，不凈沾身辛苦出外，天星遂改。時婆羅門見星改變，告其妻曰：「王雖受苦今已得出，既存性命我為幸甚。」王便急步潛入城中，至安樂夫人處。夫人倉卒見而問曰：「上天無私，何意如是？」王乃次第具向說之。夫人聞已泣淚橫流，即以竹篦颳去不凈，先以香土遍洗，次將種種香屑眾妙香水而沐浴之，次拭涂香著上衣服，暫時安寢，以至天明，于正殿坐告大臣曰：「諸陰陽師識星曆者皆應喚集。」臣即總命，王問之曰：「我于昨夜其事如何？」答曰：「王夜安隱更無異事。」王曰：「于某坊處有婆羅門，善知星曆可喚將來。」即令使去至婆羅門宅，報

言：「王喚！」即便著衣欲赴王所，其妻告曰：「我先已報，國家機密何用在言？仁不聽采今遭召問。」婆羅門遂觀察日辰知無惡事，告其婦曰：「汝不須怖，皆是吉祥。」行詣王所，王既遙見，高聲唱言：「善來大師！可相近坐。」婆羅門便即咒愿：「愿王壽命延長。」就座而坐。少時停息，王乃問言：「婆羅門！汝解星曆不？」答曰：「隨我力能薄閑多少。」王言：「大師！我于昨夜其事如何？」答言：「大王昨夜遭難非常辛苦，由王福力僅爾命存。」王既聞已告諸臣曰：「如大師說：『我于昨夜命幾不全。』諸陰陽師未閑歷算，從今已去絕其封祿。淫女善賢宜將頭髮系惡馬足踏之令死，所居之宅以驢耕墾。其家婢使與我洗者，命入後宮令知國事。」時諸大臣如王所言悉皆依作。王問婆羅門曰：「仁既憂我，我得命存，今欲報恩，汝何所愿？」答言：「大王！暫問家中，來申所愿。」王言：「隨意。」便即歸舍告家人曰：「王與我願，隨意所須悉皆給與，汝等諸人各欲何事？」妻曰：「君欲何物？」答曰：「我欲五大聚落常為封邑。」妻曰：「若如是者，我欲牸牛百頭恒供乳酪。」子曰：「我願上馬寶車而為乘馭。」女曰：「我願上妙瓔珞以寶莊嚴。」其婢使曰：「我願好磨香石，是作食所須。」時婆羅門便作是

【現代漢語翻譯】 現代漢語譯本 （婆羅門）說：『國王在召喚！』即便穿好衣服準備前往國王那裡，他的妻子告訴他說：『我之前已經稟報過了，國家機密怎麼能隨便說呢？仁慈的國王不會聽信採納你的話，現在卻要召見你。』婆羅門於是觀察日辰，知道沒有壞事，告訴他的妻子說：『你不用害怕，一切都是吉祥的。』然後前往國王那裡，國王遠遠地看見他，高聲說道：『歡迎大師！請靠近坐下。』婆羅門立刻祝願說：『愿國王壽命延長。』然後就座。過了一會兒，國王問道：『婆羅門！你懂星象曆法嗎？』回答說：『憑我的能力，略懂一些。』國王說：『大師！我昨晚的情況如何？』回答說：『大王昨晚遭遇了非常大的災難，非常辛苦，由於大王的福德之力，才得以保全性命。』國王聽了之後，告訴各位大臣說：『正如大師所說：『我昨晚差點喪命。』那些陰陽師不懂曆法推算，從今以後，剝奪他們的俸祿。把善賢的頭髮綁在惡馬的腳上，踐踏致死，他所居住的宅邸用驢來耕墾。他家的婢女和曾經給我洗澡的婢女，都命她們進入後宮，讓她們瞭解國家大事。』當時各位大臣按照國王所說，全部照辦。國王問婆羅門說：『你既然為我擔憂，使我得以保全性命，現在想要報答你的恩情，你有什麼願望？』回答說：『大王！讓我先問問家裡人，再來稟報我的願望。』國王說：『隨你便。』婆羅門立刻回到家中，告訴家人說：『國王要給我賞賜，隨我所要的都給，你們各位想要什麼？』妻子說：『你想要什麼？』回答說：『我想要五個大的村落，永遠作為我的封地。』妻子說：『如果是這樣，我想要一百頭母牛，經常供應乳酪。』兒子說：『我希望有上好的馬和寶車作為我的座駕。』女兒說：『我希望有上好的瓔珞來裝飾自己。』他的婢女說：『我希望有好用的磨香石，這是做飯所需要的。』當時婆羅門便這樣想

【English Translation】 English version The (Brahmin) said: 'The king is calling!' Even as he was dressing to go to the king's place, his wife told him, 'I have already reported this. Why speak of state secrets? The benevolent king will not listen to or adopt your words, yet now he summons you.' The Brahmin then observed the calendar and knew there was no evil omen, and told his wife, 'You need not fear, all is auspicious.' He then went to the king's place. The king saw him from afar and called out loudly, 'Welcome, Master! Please come closer and sit.' The Brahmin immediately offered a blessing, saying, 'May the king's life be prolonged.' Then he took his seat. After a short pause, the king asked, 'Brahmin! Do you understand astrology?' He replied, 'According to my ability, I understand a little.' The king said, 'Master! How was my situation last night?' He replied, 'Great King, last night you encountered a very great disaster, and it was very difficult. It was due to the power of your merit that your life was preserved.' Upon hearing this, the king told his ministers, 'Just as the Master said, 'I almost lost my life last night.' Those diviners do not understand calendrical calculations. From now on, deprive them of their stipends. Tie the hair of Shanxian to the feet of vicious horses and trample him to death. Plow his residence with donkeys. The maids of his household and the maids who used to bathe me, order them to enter the inner palace and let them know about state affairs.' At that time, the ministers all acted according to the king's words. The king asked the Brahmin, 'Since you were concerned for me and enabled me to preserve my life, I now wish to repay your kindness. What is your wish?' He replied, 'Great King! Let me first ask my family, and then I will report my wish.' The king said, 'As you wish.' The Brahmin immediately returned home and told his family, 'The king wants to reward me, and will give me whatever I want. What do you all desire?' His wife said, 'What do you want?' He replied, 'I want five large villages to be my fiefdom forever.' His wife said, 'If that is the case, I want one hundred cows to constantly supply milk and cheese.' His son said, 'I wish to have excellent horses and treasure carriages as my vehicles.' His daughter said, 'I wish to have excellent necklaces to adorn myself.' His maid said, 'I wish to have a good grinding stone for incense, which is needed for cooking.' At that time, the Brahmin thought

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念：「既有斯事不可直說，宜作頌言從王乞愿。」遂至王所白大王言：「如我家中所有求愿，幸容其罪得盡于詞，聊作頌言以申其事：

「我願五封邑，　　婦牛一百頭， 　子欲馬寶車，　　女愛諸瓔珞， 　家中有婢使，　　須石用磨香， 　有此所愿求，　　大王哀見與。」

時猛光王聞其說已，還將頌答，遂其所願：

「與汝五封邑，　　婦牛一百頭， 　子與馬寶車，　　女賜諸瓔珞， 　家中小婢使，　　與好石磨香， 　既有此愿求，　　悉皆令滿足。」

王告大臣曰：「隨所欲者皆可與之。」王語婆羅門曰：「大師與我共治國事，赤心相助平論萬機。」答言：「大王！我是婆羅門，理不應知國家之事。」時王即便強立婆羅門為國大臣。王之鄰境名曰渴沙，有相違背，遂令增養持兵往伐，既破彼軍多獲資物，屯兵野外方欲入城。王聞欲來整軍自出，見渴沙少女身多癬疥，問增養曰：「頗有丈夫與此女兒同眠宿不？」答曰：「非直同歡枕蓆，終亦騎其夫背令作馬鳴。」王曰：「豈當得有如此事耶？」答曰：「王當目驗。」是時增養即將少女付與醫人：「汝可善治多酬藥直，凡所須者我無有吝。」醫人為療悉皆平復，次以衣服飲食隨意資養，容顏可愛有異常倫。是時增養遂將為女名曰星光

【現代漢語翻譯】 現代漢語譯本：念（Nian）：『既然此事不便直說，不如作一首頌歌，向國王表達願望。』於是來到國王處，稟告大王說：『如果我家中所求的願望，有幸能得到您的寬恕，允許我用言辭來表達，姑且作一首頌歌來陳述此事：』 『我願要五個封邑（feng yi，封地），母牛一百頭，兒子想要寶馬車，女兒喜愛各種瓔珞（ying luo，用珠玉穿成的裝飾品），家中要有使喚的婢女，需要石頭來磨香，有了這些願望，希望大王您能可憐我，賞賜給我。』 當時猛光王（Mengguang Wang）聽了他的話后，也用頌歌回答，滿足了他的願望： 『給你五個封邑，母牛一百頭，兒子給你寶馬車，女兒賞賜各種瓔珞，家中小婢女給你使喚，給你好石頭磨香，既然有這些願望，全部都讓你滿足。』 國王告訴大臣們說：『凡是他想要的，都可以給他。』國王對婆羅門（Poluomen，古印度僧侶階層）說：『大師與我共同治理國家大事，以赤誠之心相助，公正地處理各種政務。』婆羅門回答說：『大王！我是婆羅門，按道理不應該知道國家的事情。』當時國王就強行任命婆羅門為國之大臣。國王的鄰國名叫渴沙（Kesha），與國王不和，於是國王命令增養（Zengyang）率領軍隊前去征伐，攻破敵軍后，獲得大量財物，軍隊駐紮在郊外，正要進入城內。國王聽說后，想要整頓軍隊親自出戰，看見渴沙的少女身上長滿癬疥（xuan jie，面板病），問增養說：『有沒有男人與這個女兒同牀共枕？』增養回答說：『不只是同牀共枕，最終還會騎在她丈夫的背上，讓他像馬一樣叫。』國王說：『怎麼會有這樣的事呢？』增養回答說：『大王您親眼看看就知道了。』當時增養就把少女交給醫生：『你好好醫治，我會重金酬謝，凡是你需要的，我都不會吝嗇。』醫生為她治療，全部都治好了，然後用衣服飲食隨意供養她，容貌可愛，與衆不同。當時增養就收她為女兒，名叫星光（Xingguang）。

【English Translation】 English version: Nian (Nian) thought: 'Since this matter is not suitable to be spoken directly, it is better to compose a song to express my wishes to the king.' Then he went to the king and reported, 'If the wishes I seek for my family can be forgiven and allowed to be expressed in words, I will compose a song to state the matter:' 'I wish for five fiefdoms (feng yi, a piece of land held under feudal tenure), a hundred cows, my son wants a precious horse-drawn carriage, my daughter loves various necklaces (ying luo, ornaments made of strung pearls and jade), my household needs maidservants, and a stone for grinding incense. With these wishes, I hope Your Majesty will have mercy and grant them to me.' At that time, King Mengguang (Mengguang Wang) heard his words and responded with a song, fulfilling his wishes: 'I grant you five fiefdoms, a hundred cows, your son a precious horse-drawn carriage, your daughter various necklaces, your household small maidservants, and a good stone for grinding incense. Since you have these wishes, I will fulfill them all.' The king told his ministers, 'Give him whatever he wants.' The king said to the Brahmin (Poluomen, a member of the highest Hindu caste), 'Master, govern the country with me, assist me with a sincere heart, and fairly handle all affairs.' The Brahmin replied, 'Your Majesty! I am a Brahmin, and I should not know about state affairs.' At that time, the king forcibly appointed the Brahmin as a minister of the state. The king's neighboring country was called Kesha (Kesha), and they were at odds with the king. So the king ordered Zengyang (Zengyang) to lead troops to conquer them. After breaking the enemy army, they obtained a large amount of wealth. The troops were stationed in the suburbs, ready to enter the city. The king heard about it and wanted to prepare his troops to fight in person. He saw a young girl from Kesha covered in scabies (xuan jie, a skin disease) and asked Zengyang, 'Has any man slept with this girl?' Zengyang replied, 'Not only has he slept with her, but he will eventually ride on her husband's back and make him neigh like a horse.' The king said, 'How can such a thing be?' Zengyang replied, 'Your Majesty will see it with your own eyes.' At that time, Zengyang gave the girl to a doctor: 'Treat her well, and I will reward you handsomely. I will not be stingy with anything you need.' The doctor treated her and cured her completely. Then he provided her with clothes and food at will. Her appearance was lovely and extraordinary. At that time, Zengyang adopted her as his daughter and named her Xingguang (Xingguang).

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。增養告曰：「我若請王來宅中食，汝可具諸瓔珞好自嚴身，于王前現。」女受言教。后時增養敬白王曰：「我之貧宅，愿王暫過。」王曰：「汝不請我，何緣得去？」答曰：「今即奉請，明當就宅。」王曰：「善哉！」增養遂即廣陳盛饌具設珍羞，請王入宅，香水沐浴奉無價衣，飯食將了清談而住。時女星光遂于帷內，遙擲小鞠尋即褰帷，報其父曰：「過我鞠來。」王見少女顏貌超絕，遂生染愛問增養曰：「此屬於誰？」答言：「臣女。」問曰：「已與他人？」答言：「曾未。」王曰：「何不與我？」答曰：「王若不嫌，隨意將去。」王即盛陳禮事娶入後宮。世間常法，得新棄故不入舊闈，愛著星光餘事皆廢。增養唸曰：「此正是時，往日所言即今應作。」問星光曰：「汝能騎王背上，令作馬鳴不？」答曰：「待我思量未知能不？」凡智慧女人不學自解，遂著垢衣臥破床上，王來問曰：「何意如是？」答言：「大王！由天瞋我，今遭禍患。」王曰：「汝曾於天，何所求愿？」答曰：「王使我父往伐渴沙，當爾之時我于天所心有祈願。若父將兵降得彼國平安歸者，我若嫁時所得夫主，騎其背上令作馬鳴。王今娶我豐足內人，誰能為我報其宿願？」凡為欲愛所牽無所不作。答曰：「夫人！汝之所求，斯誠為我。愿無疾患

，我悉作之。」彼默無語，王曰：「汝何默然？豈汝于天更有祈願？」答曰：「更無求愿，然于當時復作是念：『令婆羅門大臣咒愿，兼使樂人彈琵琶曲。』」王曰：「此亦可得。婆羅門大臣我之自有，彈琵琶者此可方求。」答曰：「可為求之。」於時健陀羅國有一商人，持諸貨物至嗢逝尼城，遂與淫女共相交涉，既生染著情亂荒迷，所有錢財悉皆費用，家人僕使隨處逃亡。是時淫女見其窮匱，報言：「仁者！我無田地耕耘，復無底店興易，唯仰交遊聚集以為活命。若有財貨可即持來，無即須行宜容后客。」答曰：「我貧無物，若其有者更將何用？然我于汝深生愛念，且當容受勿苦相驅，許我宅中始知相愛。」淫女曰：「若能隨言皆作，且容居住。」答曰：「我悉為之。」

是時淫女情慾驅遣，既大便已遂以棗核安其糞上，報曰：「汝可以齒嚙去棗核。」彼便嚙取，女即以腳踏其腰脊，報言：「貧寒物，如斯惡事因何口作？汝是不凈潔人，當離我去。」即驅出宅。其人舊業解彈琵琶，即以音聲而自存活。王報增養曰：「汝女于天作斯祈願，婆羅門大臣我自先有，彈琵琶者何處可求？」答曰：「有健陀羅人客彈琵琶以自活命，將帛掩目引入宮中。」王曰：「當如是作。」王與大臣升七重樓上，遂命大臣具說其事，

【現代漢語翻譯】 現代漢語譯本：『我全部照做。』那人沉默不語，國王說：『你為何沉默？難道你對天還有其他祈願？』回答說：『沒有其他祈願了，然而當時又生起這樣的念頭：『讓婆羅門大臣唸誦咒語，同時讓樂人彈奏琵琶曲。』』國王說：『這也可以得到。婆羅門大臣我這裡自有，彈琵琶的人可以想辦法找到。』回答說：『可以去找找看。』當時，健陀羅國（Gandhara，古代印度地區）有一個商人，帶著各種貨物來到嗢逝尼城（Ujjeni，古印度城市名），於是與一個（此處原文如此，可能指某種身份的女性）互相交往，彼此產生愛戀，情迷意亂，所有的錢財全部用光，家人僕人到處逃亡。這時，見他窮困潦倒，告訴他說：『仁者！我沒有田地耕種，也沒有店舖經營生意，只能依靠與人交往聚會來維持生計。如果有財物可以立即拿來，沒有的話就請離開，以後再來。』回答說：『我貧窮沒有東西，如果有的話還用得著這樣嗎？然而我對你深深愛戀，暫且容我住下，不要苦苦驅趕，允許我住在宅中才知道相愛。』說：『如果能按照我說的都做，就允許你居住。』回答說：『我全部照做。』 當時，被情慾驅使，大便之後就用棗核放在糞便上面，告訴他說：『你可以用牙齒咬去棗核。』那人就咬掉了棗核，那女子就用腳踩在他的腰背上，告訴他說：『貧寒的東西，如此噁心的事情為何用嘴去做？你是不乾淨的人，應該離開我。』隨即把他趕出家門。那人以前的職業是彈琵琶，就靠彈琵琶的聲音來維持生計。國王告訴增養說：『你的女兒對天作了這樣的祈願，婆羅門大臣我這裡本來就有，彈琵琶的人在哪裡可以找到？』回答說：『有一個健陀羅來的客人彈琵琶為生，用布蒙上眼睛帶入宮中。』國王說：『就這麼辦。』國王與大臣登上七重樓，於是命令大臣詳細講述這件事，

【English Translation】 English version: 'I will do everything.' He remained silent, and the king said, 'Why are you silent? Do you have any other wishes to make to the heavens?' He replied, 'I have no other wishes, but at that time, I had this thought: 'Let the Brahmin minister recite incantations, and at the same time, let a musician play a pipa tune.'' The king said, 'This can also be obtained. I have a Brahmin minister of my own, and we can find a way to find someone who plays the pipa.' He replied, 'You can look for it.' At that time, a merchant from Gandhara (Gandhara, an ancient Indian region) came to Ujjeni (Ujjeni, an ancient Indian city) with various goods, and then interacted with a ** (the original text is like this, possibly referring to a woman of a certain status), and they fell in love with each other, becoming infatuated and confused, and all their money was spent, and family servants fled everywhere. At this time, the ** saw that he was poor and destitute, and told him, 'Benevolent one! I have no fields to cultivate, nor do I have a shop to run a business, I can only rely on interacting and gathering with people to make a living. If you have money, you can bring it immediately, if not, please leave and come back later.' He replied, 'I am poor and have nothing, if I had something, would I need to be like this? However, I deeply love you, please allow me to stay, do not drive me away, allow me to live in the house to know love.' The ** said, 'If you can do everything I say, I will allow you to live here.' He replied, 'I will do everything.' At that time, the ** was driven by lust, and after defecating, she put a jujube pit on top of the feces, and told him, 'You can bite off the jujube pit with your teeth.' The man bit off the jujube pit, and the woman stepped on his waist and back, and told him, 'Poor thing, why do you do such a disgusting thing with your mouth? You are an unclean person, you should leave me.' Then she drove him out of the house. The man's former profession was playing the pipa, and he made a living by playing the pipa. The king told Zeng Yang, 'Your daughter made such a wish to the heavens, I already have a Brahmin minister here, where can I find someone who plays the pipa?' He replied, 'There is a guest from Gandhara who plays the pipa for a living, cover his eyes with cloth and bring him into the palace.' The king said, 'Let's do it that way.' The king and the minister ascended the seven-story building, and then ordered the minister to tell the story in detail,

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增養帛掩彼目引彼升樓。於時星光著鮮白服騎王脊背，凈行大臣為王咒愿，琵琶發響王作馬鳴。時健陀羅作如是念：「七重樓上寧得馬鳴，應是我儔被女人所弄。」情發於衷乃為歌曰：

「此事多相似，　　此事人共知； 　錢財皆散失，　　穢核污其齒。」

於時手彈琵琶口誦不歇，王即問曰：「歌辭異常，有何義味？」彼即次第以事白王，王作是念：「此人知我，不宜住此。」便與五百金錢遠驅出國。后時大臣諫曰：「凡為國主勿被女人之所欺弄。」王聞內慚一無言對。王命增養曰：「婆羅門大臣見譏於我，汝頗能令其婦髡彼發耶？」答曰：「我試觀之。」便往宅中問其妻曰：「王被婆羅門獻直譏誚，汝頗方便能令其婦髡彼發耶？」答曰：「無勞豫說，剃後方看。」夫曰：「若能作者，斯為好事。」長情之婿必有長情之婦，其妻即便與大臣婦共為交好，既得意已告曰：「夫人！我之夫主極深相愛，隨我索者悉皆為作。」答曰：「雖有愛言，豈能勝我？我于夫處常得自在，余莫能過。」答曰：「汝若於夫有自在者，試髡其發，我今疑汝定不能為。」答曰：「但看剃竟方知能不？」其婦即便著故弊衣，臥單床上呻吟而住，大臣問曰：「何意如是？」答曰：「天神怒我。」報曰：「汝豈家貧不能酬賽，令天神輩

【現代漢語翻譯】 現代漢語譯本：增養帛遮住他的眼睛，引他登上樓。當時星光（人名）身穿鮮白的衣服，騎在國王的背上，凈行大臣為國王祝願，琵琶發出聲響，國王模仿馬鳴。這時健陀羅（人名）心中想道：『七重樓上怎麼會有馬鳴聲，莫非是我的同伴被女人玩弄了。』情不自禁地唱道： 『此事多相似， 這件事人都知道； 錢財都散失， 污穢之物塞滿牙齒。』 當時健陀羅（人名）手中彈著琵琶，口中不停地唱著，國王就問他說：『歌詞不同尋常，有什麼含義？』他便依次將事情告訴了國王，國王心想：『這個人知道我的秘密，不應該留在這裡。』就給了他五百金錢，遠遠地驅逐出國。後來大臣勸諫說：『凡是作為國君，不要被女人所欺騙玩弄。』國王聽了內心慚愧，一句話也說不出來。國王命令增養（人名）說：『婆羅門大臣當面譏笑我，你能不能讓他的妻子剃掉他的頭髮？』增養（人名）回答說：『我試著看看。』便到婆羅門大臣的家中問他的妻子說：『國王被婆羅門獻直當面譏笑，你有沒有辦法讓他的妻子剃掉他的頭髮？』回答說：『不用提前說，剃了之後再看。』丈夫說：『如果能做到，那就是好事。』長情的女婿必定有長情的妻子，他的妻子就與大臣的妻子結交，等到關係親密后告訴她說：『夫人！我的丈夫非常愛我，無論我要求什麼都會為我做。』大臣的妻子回答說：『即使有愛的言語，難道能勝過我嗎？我在丈夫那裡常常得到自在，沒有人能超過我。』增養（人名）的妻子回答說：『你如果對丈夫有自在，試試剃掉他的頭髮，我現在懷疑你一定做不到。』大臣的妻子回答說：『等著看剃完之後才知道能不能做到？』大臣的妻子就穿上破舊的衣服，躺在簡陋的床上，假裝生病。大臣問她說：『這是什麼意思？』回答說：『天神責怪我。』大臣說：『難道你家貧窮不能酬謝神靈，讓天神發怒嗎？』

【English Translation】 English version: Zeng Yang (name) covered his eyes with silk and led him up the building. At that time, Xing Guang (name), wearing bright white clothes, rode on the king's back, and the pure-conduct minister chanted blessings for the king. The pipa sounded, and the king imitated the sound of a horse. At this time, Jiantuo Luo (name) thought to himself: 'How can there be the sound of a horse on the seventh floor? Could it be that my companion is being played with by a woman?' Unable to contain his feelings, he sang: 'This matter is very similar, this matter is known to everyone; money and wealth are all lost, and filth fills the teeth.' At that time, Jiantuo Luo (name) played the pipa in his hand and sang non-stop. The king then asked him: 'The lyrics are unusual, what is the meaning?' He then told the king about the matter in order. The king thought to himself: 'This person knows my secret and should not stay here.' He then gave him five hundred gold coins and drove him far away from the country. Later, the minister advised: 'As a ruler, do not be deceived and played with by women.' The king felt ashamed and could not say a word. The king ordered Zeng Yang (name): 'The Brahmin minister openly ridiculed me, can you make his wife shave his hair?' Zeng Yang (name) replied: 'I will try to see.' He then went to the Brahmin minister's house and asked his wife: 'The king was openly ridiculed by the Brahmin Xian Zhi, do you have a way to make his wife shave his hair?' She replied: 'No need to say in advance, see after shaving.' The husband said: 'If you can do it, that would be a good thing.' A long-affectionate son-in-law must have a long-affectionate wife. His wife then made friends with the minister's wife, and after becoming close, she told her: 'Madam! My husband loves me very much, and will do whatever I ask.' The minister's wife replied: 'Even if there are words of love, can they surpass me? I always get freedom from my husband, and no one can surpass me.' Zeng Yang's (name) wife replied: 'If you have freedom over your husband, try shaving his hair, I doubt you can do it.' The minister's wife replied: 'Wait and see after shaving to know if I can do it?' The minister's wife then put on old and worn clothes, lay on a simple bed, and pretended to be sick. The minister asked her: 'What does this mean?' She replied: 'The gods are angry with me.' The minister said: 'Could it be that your family is poor and cannot repay the gods, causing the gods to be angry?'

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于汝生嫌？隨汝所求悉皆為作，使神歡喜患苦銷除。」問曰：「汝于神處何所許耶？」答曰：「仁先在家未有仕宦，國王初命我即求神，令我夫主王命將去，所求稱意安隱歸來，當剃其頭髮供養天神。自爾已來家道昌熾錢財巨富，我貪受樂遂忘賽神，由此慢心致令天怒，我今定死何路求生？」夫曰：「汝所求天便成為我，宜可聞奏悉為辦之。」妻便附信報增養婦曰：「我夫已許悉皆為作。」婦既聞知便報增養：「大臣之婦已附信來，我夫已許待暫聞奏。」增養入見啟王：「事辦，請更不疑。大臣若來，愿知此事。」王曰：「已知，不勞言囑。」時彼大臣來至王所，白言：「大王！我有祈請須賽天神，於六月中不出庭戶，愿垂恩許，得遂所求。」王曰：「善哉！」還至宅中即便剃髮，既懷羞恥不出于外。其婦令使報增養婦曰：「頭已髡訖。」婦告增養，增養白王。王聞大喜，即令使者喚大臣來，於時增養教二童子誦其歌曲，歌曰：

「若是端正良家女，　　能使丈夫隨意作？ 　七重樓上馬鳴聲，　　看此大臣頭剃卻。」

時彼大臣聞王信喚，著帽而入。既至王所命坐一邊，彼二童子即唱其歌曰：

「若是端正良家女，　　能使丈夫隨意作？ 　七重樓上馬鳴聲，　　看此大臣頭剃卻。」

其一童子即

【現代漢語翻譯】 現代漢語譯本：妻子問丈夫：『你對我有什麼不滿嗎？我將按照你所要求的去做，使神靈歡喜，消除你的痛苦。』丈夫問道：『你當初在神靈那裡許下了什麼愿？』妻子回答說：『當初你還沒有做官，國王第一次下令要你去，我就向神靈祈求，讓你稱心如意、平安歸來，我便剃掉頭發來供養天神。自從那以後，家道昌盛，錢財巨富，我貪圖享樂，就忘記了還願，因此生起了怠慢之心，導致天神發怒，我現在註定要死了，還有什麼辦法可以求生呢？』丈夫說：『你所祈求的神靈，對我來說也一樣有效。你應該上奏國王，我願意為你完成這件事。』妻子就寫信告訴增養（Zeng Yang）的妻子說：『我的丈夫已經答應為你完成這件事了。』增養的妻子聽了之後，就告訴增養說：『大臣的妻子已經來信了，說她的丈夫已經答應了，等他暫時上奏國王。』增養入宮稟告國王說：『事情辦妥了，請您不要再懷疑。如果大臣來了，希望您知道這件事。』國王說：『我已經知道了，不用你再囑咐。』當時，那位大臣來到國王那裡，稟告說：『大王！我有一個祈求，需要祭祀天神，在六月中旬不要出庭辦公，希望您能恩準，讓我達成所愿。』國王說：『很好！』大臣回到家中，就剃掉了頭髮，因為感到羞恥，所以不外出。他的妻子派人告訴增養的妻子說：『頭已經剃完了。』妻子告訴增養，增養稟告國王。國王聽了非常高興，就派使者召大臣前來。當時，增養教兩個童子唱一首歌，歌詞是： 『若是端正良家女， 能使丈夫隨意作？ 七重樓上馬鳴聲， 看此大臣頭剃卻。』 當時，那位大臣聽到國王的傳喚，戴著帽子進宮。到了國王那裡，國王讓他坐在一邊，那兩個童子就開始唱那首歌： 『若是端正良家女， 能使丈夫隨意作？ 七重樓上馬鳴聲， 看此大臣頭剃卻。』 其中一個童子就…

【English Translation】 English version: The wife asked her husband, 'Do you have any complaints about me? I will do everything you ask, to please the gods and eliminate your suffering.' The husband asked, 'What vows did you make to the gods in the first place?' The wife replied, 'When you were not yet an official, and the king first ordered you to go away, I prayed to the gods that you would have your wishes fulfilled and return safely. I vowed to shave my head and offer it to the gods. Since then, our family has prospered, and we have become immensely wealthy. I became greedy for pleasure and forgot to fulfill my vow. This led to arrogance, which angered the gods. Now I am destined to die. Is there any way to seek life?' The husband said, 'The gods you prayed to are equally effective for me. You should report to the king, and I am willing to complete this matter for you.' The wife then wrote a letter to Zeng Yang's (增養) wife, saying, 'My husband has agreed to complete this matter for you.' Upon hearing this, Zeng Yang's wife told Zeng Yang, 'The minister's wife has sent a letter saying that her husband has agreed and is waiting to report to the king.' Zeng Yang entered the palace and reported to the king, 'The matter is settled. Please do not doubt it any further. If the minister comes, I hope you know about this.' The king said, 'I already know, you don't need to tell me.' At that time, the minister came to the king and reported, 'Your Majesty! I have a request to make sacrifices to the gods. I wish not to attend court during the middle of June. I hope you will grant me your grace so that I can fulfill my wish.' The king said, 'Very well!' The minister returned home and shaved his head. Because he felt ashamed, he did not go out. His wife sent someone to tell Zeng Yang's wife, 'My head has been shaved.' The wife told Zeng Yang, and Zeng Yang reported to the king. The king was very pleased and sent a messenger to summon the minister. At that time, Zeng Yang taught two children to sing a song, the lyrics of which were: 'If she is a virtuous and beautiful woman, Can she make her husband do as she pleases? The sound of horses neighing on the seven-storied building, Look at the minister's head being shaved.' At that time, the minister heard the king's summons and entered the palace wearing a hat. When he arrived at the king's place, the king asked him to sit on the side. The two children then began to sing the song: 'If she is a virtuous and beautiful woman, Can she make her husband do as she pleases? The sound of horses neighing on the seven-storied building, Look at the minister's head being shaved.' One of the children then…

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便近前脫大臣帽，見無頭髮，現在朝臣撫掌大笑。大臣內懷羞恥外愧於人，曲脊低頭一無言答出門而去。是時增養所為事了，便自誇誕昌言告眾曰：「若被女人如是輕弄者，豈有能成國家之大事？」王于屏處報大臣曰：「卿頗有便能使增養受恥辱耶？」答言：「大王！我且觀察，未知能不？」其姊妹子妙閑幻術，告曰：「大臣增養每於朝會常輕弄我，汝若能作辱彼事者，即是與我除大羞恥。」答言：「阿舅！容我籌度其事如何？」既思量已，答言：「彷彿。」即以幻術化作廣大商侶，于大糞聚化為房室，取枯骸骨作商主婦，顏容端正人所樂觀。王之國法，若有大眾商侶來至城者，或王自看稅，或令增養。時王不出，令增養受稅。既至營中，問言：「何者是商主室？」彼便指示。既入室中，見商主婦容儀可愛能惑人心，才睹見時即便染著，報言：「少女！若能與我同歡愛者，汝之商侶總放稅直。」答言：「隨意。」報云：「不應晝日，可待夜中。」幻師即便掩晝為夜，增養共幻女行其非法，以手抱咽因茲睡著，幻師遂乃解其術法。是時增養抱彼枯骨臥糞聚中，大臣即去白言：「大王！暫迂神駕賜觀增養。」王出城外，既至彼已彈指令覺，報言：「增養！與女野合豈啖肉耶？」增養見已，自念如斯調弄是王所作：「我今何

用如此活為？寧當自死更不求生。」復便唸曰：「捨命極難，我今宜去，就彼尊者大迦多演那處從求出家。」即行就禮，白言：「大德！我欲出家。」尊者即與出家授五戒十戒已，次授近圓略教誡已，令讀《增一阿笈摩經》。時猛光王既無增養情不能安，遂令還俗如舊安置。

根本說一切有部毗奈耶雜事卷第二十二 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十三

三藏法師義凈奉　制譯

內攝頌曰：

牛護獵師死，　　放宮天授歸； 　猛光向得叉，　　殺人聲八夢。

時猛光王曾於寐後作如是念：「牛護太子，我喪之後能有智力紹王位不？我今宜可試其智策。」令使喚來，告言：「我于內宮少有營務須經七日，汝可權時代知國事。」太子即便受命監國，于利非利賞罰適宜，有姦非者官司執送，太子見已問男女曰：「共相愛不？」答言：「相愛。」太子聞已告諸臣曰：「彼既相愛，何不隨情？」告左右曰：「自今已后勿禁姦非。」諸人聞已恣情造過。太子每於國事嚴加撿察。王經七日尋自出宮，問增養曰：「我之亡后，牛護太子能紹位不？」增養曰：「彼能紹繼，然于奸私者縱其造惡。」王問：「何故？」增養以

【現代漢語翻譯】 現代漢語譯本： 『這樣活著有什麼意義呢？寧願自我了斷，也不再茍且偷生。』於是便想：『捨棄生命極其困難，我現在應該去大迦多演那（Mahākātyāyana，佛陀十大弟子之一，以善於論議著稱）尊者那裡，請求出家。』隨即前往禮拜，說道：『大德！我想要出家。』尊者便為他剃度出家，授予五戒和十戒后，又授予近圓戒（比丘戒），略作教誡后，讓他誦讀《增一阿笈摩經》（Ekottara Agama Sutra）。當時猛光王（King Mangala）因為沒有得到增養的照料，心中不安，於是讓他還俗，恢復原來的職位。

《根本說一切有部毗奈耶雜事》卷第二十二 大正藏第24冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第二十三

三藏法師義凈（Yijing）奉 敕譯

內攝頌曰：

牛護獵師死， 放宮天授歸； 猛光向得叉， 殺人聲八夢。

當時猛光王曾經在睡夢之後這樣想：『牛護（Go-raksaka）太子，我死之後，他是否有智慧和能力繼承王位呢？我如今應該測試他的才智。』於是派人召來太子，告訴他說：『我在內宮有些事務需要處理七天，你可以暫時代理國事。』太子隨即接受命令，代理國政，對於有利和不利的事情，賞罰都恰當適宜。有犯奸淫罪的人，官府抓捕後送來，太子見到后問男女：『你們互相愛慕嗎？』回答說：『相愛。』太子聽后告訴大臣們說：『他們既然相愛，為何不順從他們的感情呢？』告訴左右的人說：『從今以後，不要禁止姦淫之事。』眾人聽后，便放縱自己的慾望，胡作非爲。太子每天都對國事嚴格地進行檢查。國王過了七天後，親自從宮中出來，問增養說：『我死之後，牛護太子能夠繼承王位嗎？』增養說：『他能夠繼承王位，但是對於姦淫之事，他放縱他們作惡。』國王問：『為什麼？』增養便把事情的

【English Translation】 English version: 'What is the point of living like this? I would rather die than continue to live a meaningless existence.' Then he thought, 'Giving up life is extremely difficult. I should go to the Venerable Mahākātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate) and request ordination.' Immediately, he went to pay his respects and said, 'Venerable Sir, I wish to become a monk.' The Venerable One then ordained him, granting him the five precepts and the ten precepts. After that, he granted him the higher ordination (bhikkhu ordination), gave him brief instructions, and had him read the Ekottara Agama Sutra. At that time, King Mangala, feeling uneasy because he was not being cared for by Zeng Yang, ordered him to return to lay life and resume his former position.

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School, Volume 22 Taisho Tripitaka Volume 24, No. 1451, Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda School, Volume 23

Translated by the Tripiṭaka Master Yijing (under imperial decree)

Summary in Verse:

Cowherd, hunter dies, Palace release, Deva returns; Mangala towards Daksha, Murder sound, eight dreams.

At that time, King Mangala, after a dream, thought to himself: 'Prince Go-raksaka, after my death, will he have the wisdom and ability to inherit the throne? I should test his intelligence.' So he sent for the prince and told him, 'I have some affairs to attend to in the inner palace for seven days. You may temporarily act as regent.' The prince then accepted the order and acted as regent, appropriately administering rewards and punishments for beneficial and detrimental matters. When adulterers were arrested and brought before him, the prince asked the man and woman, 'Do you love each other?' They replied, 'We love each other.' Upon hearing this, the prince told the ministers, 'Since they love each other, why not let them follow their feelings?' He told those around him, 'From now on, do not prohibit adultery.' Upon hearing this, the people indulged their desires and committed wrongdoing. The prince strictly inspected the affairs of the state every day. After seven days, the king personally came out of the palace and asked Zeng Yang, 'After my death, will Prince Go-raksaka be able to inherit the throne?' Zeng Yang said, 'He will be able to inherit the throne, but he allows them to commit evil in matters of adultery.' The king asked, 'Why?' Zeng Yang then told him the

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事具答，王作是念：「牛護太子為當於他女人情無妒忌，為當於己妻室亦無妒耶？我且試驗。」時有北方健陀羅客寄住城中，王聞有智，告曰：「汝可與彼牛護大妃共行非法。」彼聞即便以手掩耳：「若作此非，我無活路。」王曰：「王事須然，此無有過，若不作者便成違敕。」答言：「大王！必須然者，此難倉卒，要須漸次方可得為。」王曰：「隨汝所須次第當作。」答言：「大王！先近彼宅造大店舍，王當給我貨物之直，作斯方便望漸相親。」王即依言給其錢物，彼即造店收諸貨物廣列芳筵。時太子妃母有一婢使，遂來店處買諸香藥。時健陀羅問其婢曰：「小女！汝為誰買？」答曰：「是牛護妻母令我來買。」問曰：「彼母何名？」報言：「字某。」答曰：「彼即與我母字是同，我今看彼與母無異。」即少取其價多與香物。婢至家已其母問曰：「有何因緣，先將此直得物全少，今乃極多？」彼以上事具答其母，母言：「大善！彼即我子。」如是再三見其物多，遂遙歡喜。后時店主報其婢曰：「汝可白母，我欲參見。」婢便白母，母曰：「任來。」婢還報已，遂乃多持香物行造彼家，亦既相見抱母而哭，母曰：「汝何意哭？」答言：「阿母顏狀一同我母，情生悲感由是哭泣。」母曰：「我是汝母更無勞泣。」遂令彼

【現代漢語翻譯】 現代漢語譯本

事具答，國王心中思忖：『牛護太子對於其他女人是否沒有嫉妒之心，還是對於自己的妻子也沒有嫉妒之心呢？我且試探一番。』當時有北方犍陀羅（Gandhara，古代印度地區）來的商人寄住在城中，國王聽說他很有智慧，就告訴他說：『你可以和那位牛護太子（Niu Hu Taizi）的王妃行茍且之事。』那人聽了立刻用手摀住耳朵說：『如果做了這種事，我就沒有活路了。』國王說：『這是王命，必須如此，沒有過錯的，如果不做就是違抗命令。』那人回答說：『大王！如果必須要做，這件事很難立刻成功，需要慢慢來才可以。』國王說：『隨你所需，按部就班地去做。』那人回答說：『大王！先靠近她的住宅建造一個大店舖，大王給我貨物本錢，以此為方便，希望漸漸親近。』國王就按照他的話給了他錢物，那人就建造店舖，收購各種貨物，擺設豐盛的筵席。當時太子妃（Taizi Fei）的母親有一個婢女，就到店舖里來購買各種香料。當時犍陀羅人（Gandhara Ren）問那個婢女說：『小姑娘！你為誰買這些東西？』回答說：『是牛護（Niu Hu）的妻子，她的母親讓我來買。』問：『她母親叫什麼名字？』回答說：『叫某某。』回答說：『她的名字和我的母親的名字相同，我現在看她就像看我的母親一樣。』就少收她的錢，多給她香料。婢女回到家后，她的母親問她說：『有什麼緣故，以前拿這些錢買的東西很少，現在卻這麼多？』婢女就把以上的事情都告訴了她的母親，母親說：『太好了！他就是我的兒子。』像這樣再三看到東西很多，就暗自歡喜。後來店舖的主人告訴那個婢女說：『你可以告訴你母親，我想拜見她。』婢女就告訴了她的母親，母親說：『讓他來吧。』婢女回去稟告后，那人就多帶香料去拜訪她家，見面后抱著她的母親哭泣，母親說：『你為什麼哭？』回答說：『阿母（Amu，對年長女性的尊稱）的容貌和我母親一樣，心中悲傷感動，因此哭泣。』母親說：『我就是你的母親，不用再哭了。』於是讓他……

【English Translation】 English version

Having answered everything, the king thought to himself: 'Does Prince Niu Hu (Niu Hu Taizi) feel no jealousy towards other women, or does he feel no jealousy even towards his own wife? I shall test him.' At that time, there was a merchant from Gandhara (Gandhara, an ancient region in India) staying in the city. The king, hearing that he was wise, told him: 'You may commit an unlawful act with the princess consort of Prince Niu Hu (Niu Hu Taizi).' Upon hearing this, the man immediately covered his ears with his hands, saying: 'If I were to do such a thing, I would have no way to live.' The king said: 'This is a royal command, it must be done, there is no fault in it; if you do not do it, you will be disobeying the order.' The man replied: 'Great King! If it must be done, this matter is difficult to accomplish suddenly; it must be done gradually.' The king said: 'As you require, proceed step by step.' The man replied: 'Great King! First, build a large shop near her residence. The king should give me the capital for the goods, and with this convenience, I hope to gradually become close to her.' The king followed his words and gave him money and goods. The man then built the shop, purchased various goods, and arranged a lavish feast. At that time, the mother of the prince's consort (Taizi Fei) had a maidservant, who came to the shop to buy various spices. The Gandharan (Gandhara Ren) then asked the maidservant: 'Little girl! Who are you buying these things for?' She replied: 'It is Niu Hu's (Niu Hu) wife, her mother told me to buy them.' He asked: 'What is her mother's name?' She replied: 'It is so-and-so.' He replied: 'Her name is the same as my mother's name. Now, when I look at her, it is as if I am looking at my own mother.' He charged her less and gave her more spices. After the maidservant returned home, her mother asked her: 'What is the reason that you used to get so few things for this amount of money, but now you have so much?' The maidservant told her mother everything that had happened. The mother said: 'Excellent! He is my son.' Seeing that there were so many things, she rejoiced inwardly. Later, the shop owner told the maidservant: 'You may tell your mother that I wish to visit her.' The maidservant told her mother, who said: 'Let him come.' After the maidservant returned to report this, the man brought many spices to visit her home. After they met, he embraced her mother and wept. The mother said: 'Why are you crying?' He replied: 'Amu (Amu, a respectful term for an older woman), your appearance is the same as my mother's, and I feel sorrow and emotion in my heart, which is why I am crying.' The mother said: 'I am your mother, there is no need to cry anymore.' Then she let him...

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此愛念情深。其牛護妻在傍而立，母曰：「爾來！此是汝兄，可執其足慇勤致敬。」女隨言作。遂問母曰：「此女何名？」答其名字，報曰：「我家長嫂亦如是名，形貌相似即為我嫂。」母曰：「善哉！」從茲已后倍增憐念。既至宅已，於時店主情懷詭誑佯病而眠，時彼婢使來買涂香，報言：「少女！我病極困，母何不來暫相看也。」答曰：「彼不知患，我當還報。」婢歸報知母即來問，問言：「愛子！汝何所患？」答言：「我患極困。」母曰：「當問醫人隨病設藥。」答曰：「阿母！斯非藥療，我緣此病必定命終。」母曰：「汝勿憂愁，作何方便能令病癒？」答曰：「有療病藥，然得之無由。」母曰：「但使有者我皆為辦。」答言：「阿母！我若得與牛護大妃歡愛通者，病可得差。」母聞大怒曰：「汝貧寒人，欲得王妃，何不命斷？」彼即振衣舍之而去。是時店主復行詭詐，便作契書：「我身死後，宅及財物悉皆與彼太子妃母。」遂將書與母，母讀書已忿怒即除，便作是念：「我懷瞋色棄背而來，彼更於我倍生殷重，情義無歇，難得其類，我緣此事，為問女看，勿使因斯致傾身命。」即便喚女為說：「店主久故恩情，彼是汝叔，遇病嬰纏不暫看問？」答言：「阿母！豈無醫人為其療疾？」母曰：「彼病難治或當致死

【現代漢語翻譯】 現代漢語譯本 此愛戀思念之情深切。那牛護（Niu Hu，人名）的妻子站在旁邊，母親說：『你過來！這是你的兄長，可以握住他的腳，慇勤地表示敬意。』女兒聽從母親的話照做了。於是（牛護）問母親說：『這位女子叫什麼名字？』母親回答了她的名字，（牛護）回報說：『我的長嫂也叫這個名字，容貌也相似，她就是我的嫂子。』母親說：『好啊！』從此以後更加憐愛思念。（牛護）到達住所后，當時店主心懷欺詐，假裝生病睡覺，這時他的婢女來買涂香，（店主）告訴她說：『小姑娘！我病得很重，你母親為什麼不來暫時看看我呢？』（婢女）回答說：『她不知道你生病了，我應當回去告訴她。』婢女回去告訴了母親，母親就來問候，問道：『愛子！你得了什麼病？』（店主）回答說：『我病得很重。』母親說：『應當請醫生來，根據病情開藥。』（店主）回答說：『母親！這不是藥物能治療的，我因為這個病必定會死。』母親說：『你不要憂愁，用什麼方法能讓你的病好起來？』（店主）回答說：『有能治病的藥，但是沒有辦法得到。』母親說：『只要有，我都會為你辦到。』（店主）回答說：『母親！如果我能和牛護大妃（Niu Hu Da Fei，牛護的妻子，王妃）歡愛相通，病就可以好。』母親聽了非常憤怒，說：『你是個貧寒的人，想要得到王妃，為什麼不去死？』說完就甩袖離去。這時店主又開始欺詐，就寫了一份契約：『我死後，住宅和財物都給那位太子妃的母親。』於是把契約交給母親，母親讀完契約，憤怒就消除了，於是就想：『我懷著怒色離開，他反而對我更加慇勤，情義沒有停止，很難找到這樣的人，我因為這件事，要問問女兒，不要因為這件事導致喪命。』就叫來女兒對她說：『店主對我們長久以來都有恩情，他是你的叔叔，遇到疾病纏身，你都不去看看問問？』女兒回答說：『難道沒有醫生為他治療疾病嗎？』母親說：『他的病很難治，或許會死。』

【English Translation】 English version This love and longing were profound. Niu Hu's (牛護, personal name) wife stood beside him, and the mother said, 'Come here! This is your elder brother; you may hold his feet and pay your respects diligently.' The daughter followed her mother's words and did so. Then (Niu Hu) asked the mother, 'What is this woman's name?' The mother answered her name, and (Niu Hu) replied, 'My eldest sister-in-law also has this name, and her appearance is similar; she is my sister-in-law.' The mother said, 'Good!' From then on, she loved and missed her even more. After (Niu Hu) arrived at his residence, the shopkeeper, harboring deceit, pretended to be sick and slept. At this time, his maidservant came to buy scented paste, and (the shopkeeper) told her, 'Young girl! I am very ill; why doesn't your mother come to see me for a while?' (The maidservant) replied, 'She doesn't know you are sick; I should go back and tell her.' The maidservant went back and told her mother, who came to inquire, asking, 'Dear son! What is ailing you?' (The shopkeeper) replied, 'I am very ill.' The mother said, 'You should ask a doctor to prescribe medicine according to your illness.' (The shopkeeper) replied, 'Mother! This cannot be cured by medicine; I will surely die because of this illness.' The mother said, 'Don't worry; what method can make your illness better?' (The shopkeeper) replied, 'There is medicine that can cure the illness, but there is no way to obtain it.' The mother said, 'As long as it exists, I will do everything to get it for you.' (The shopkeeper) replied, 'Mother! If I can have the joy of intimacy with Niu Hu Da Fei (牛護大妃, Niu Hu's wife, the princess), my illness can be cured.' The mother was very angry when she heard this and said, 'You are a poor man, wanting to obtain the princess; why don't you just die?' With that, she shook her sleeves and left. At this time, the shopkeeper began to deceive again and wrote a contract: 'After my death, the house and property will all be given to the mother of that crown prince's wife.' Then he gave the contract to the mother. After the mother read the contract, her anger disappeared, and she thought, 'I left with anger, but he is even more attentive to me, and his affection has not stopped. It is difficult to find such a person. Because of this matter, I must ask my daughter and not let this lead to her death.' So she called her daughter and said to her, 'The shopkeeper has been kind to us for a long time; he is your uncle. Now that he is suffering from illness, why don't you go to see him and ask about him?' The daughter replied, 'Are there no doctors to treat his illness?' The mother said, 'His illness is difficult to cure and may lead to death.'

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，我聞彼說：『若得長嫂共為歡愛者此病可除。』」女便怒曰：「此貧寒人，欲得王妃共行非者，何不即日以取命終？」母曰：「貴賤無定汝今頗知，大公根本是誰所生？」答言：「不知。」母曰：「從蝎所生，今得為王有大兵眾，汝之夫主是長者婦生，當亦為王。汝可共彼而為歡愛，若有子者當得為王，此亦何損？」由母勸故彼遂許通。母便遣信報健陀羅曰：「見汝慇勤女已相許，汝自知時可來相就。」是時店主聞已報王，事將成辦，暫令牛護出彼宅中。王作是念：「我亡之後牛護為王，牛護有子當紹帝業。若健陀羅共妃生子，此若為王絕我宗嗣，可與其藥令不生子。」即便與藥告健陀羅曰：「汝共彼女行非法時先服此藥。」王報牛護曰：「汝且少時勿還宅內，有別籌度。」彼便不去。健陀羅服藥與女交通一處而睡，王作是念：「彼應事畢。」報言：「牛護！汝可還家。」既至舍已，見健陀羅與妃一處垂臂而睡，太子即舉其手並將衣覆。彼二通宵共寢乃至天明，遂作是念：「無人見不？」即便還店。既至明日，王語太子：「我夜夢見汝婦與外人私通。」答言：「大王夢見，我眼親觀。」王曰：「汝如何見？」彼即具說。王曰：「汝于女處無妒心耶？」答曰：「我無。」王曰：「此有何因？」答言：「大王暫聽！我從

{ "translations": [ "現代漢語譯本：我聽到他們說：『如果能和王妃（長嫂）一同歡愛，這個病就可以消除。』」王妃聽后憤怒地說：「這個貧寒的人，竟然想和王妃行茍且之事，為什麼不立刻處死他？」母親說：「貴賤無常，你現在也應該知道，大公（指健陀羅）的根本是誰所生？」王妃回答說：「不知道。」母親說：「他是從蝎子所生，現在卻能當國王，擁有強大的軍隊。你的丈夫（牛護）是長者的妻子所生，將來也會成為國王。你如果能和他歡愛，如果生下兒子，將來就能當國王，這又有什麼損失呢？」由於母親的勸說，王妃最終答應了。母親便派人送信給健陀羅（Gandhara）說：「見你如此慇勤，我的女兒已經答應了，你自己把握時機來相會吧。」當時，店主聽到這件事後報告了國王，事情即將成功，國王暫時讓牛護（Niu Hu）離開家。國王心想：「我死後，牛護（Niu Hu）將成為國王，牛護（Niu Hu）的兒子將繼承帝業。如果健陀羅（Gandhara）和王妃生下兒子，他如果當了國王，就會斷絕我的宗嗣，可以給他藥，讓他不能生育。」於是，國王給了健陀羅（Gandhara）藥，告訴他說：「你和她行非法之事時，先服下這個藥。」國王告訴牛護（Niu Hu）說：「你暫時不要回家，我另有打算。」牛護（Niu Hu）便沒有回去。健陀羅（Gandhara）服下藥后，和王妃同睡一處。國王心想：「他應該已經完事了。」便說：「牛護（Niu Hu）！你可以回家了。」牛護（Niu Hu）到家后，看見健陀羅（Gandhara）和王妃睡在一起，手臂垂落。太子（牛護）便舉起健陀羅（Gandhara）的手，並將衣服蓋在他身上。他們兩人通宵共寢，直到天亮，健陀羅（Gandhara）心想：「沒有人看見吧？」便回到了店裡。第二天，國王對太子（牛護）說：「我昨晚夢見你的妻子和外人私通。」太子（牛護）回答說：「大王是夢見，我卻是親眼看見。」國王問：「你如何看見的？」太子（牛護）便把事情的經過都說了。國王問：「你對你的妻子沒有嫉妒心嗎？」太子（牛護）回答說：「我沒有。」國王問：「這是什麼原因？」太子（牛護）回答說：「大王請聽我說！我從", "English version: I heard them say, 'If she could have pleasure with the elder brother's wife (referring to the queen), this illness could be cured.'" The queen then angrily said, 'This poor man wants to commit adultery with the queen. Why not just take his life immediately?' The mother said, 'Nobility and lowliness are not fixed. Do you even know who the origin of the great duke (Gandhara) is?' The queen replied, 'I don't know.' The mother said, 'He was born from a scorpion, but now he is a king with a large army. Your husband (Niu Hu) was born from the wife of an elder. He will also become a king. If you can have pleasure with him, and if you have a son, he will become a king. What harm is there in that?' Because of her mother's persuasion, she finally agreed. The mother then sent a message to Gandhara, saying, 'Seeing your sincerity, my daughter has agreed. You know the time, so come and meet her.' At that time, the shopkeeper heard this and reported it to the king. The matter was about to succeed, so the king temporarily ordered Niu Hu to leave the house. The king thought, 'After I die, Niu Hu will become king, and Niu Hu's son will inherit the imperial throne. If Gandhara has a son with the queen, and if he becomes king, he will cut off my lineage. I can give him medicine so that he cannot have children.' Therefore, the king gave Gandhara the medicine and told him, 'When you commit this unlawful act with her, take this medicine first.' The king told Niu Hu, 'Don't return home for a while. I have other plans.' He then did not leave. Gandhara took the medicine and slept with the queen in the same place. The king thought, 'He should be finished.' He said, 'Niu Hu! You can go home now.' After Niu Hu arrived home, he saw Gandhara and the queen sleeping together, with his arm hanging down. The prince (Niu Hu) then lifted Gandhara's hand and covered him with a blanket. The two of them slept together all night until dawn. Gandhara thought, 'Did anyone see me?' He then returned to the shop. The next day, the king said to the prince, 'Last night I dreamed that your wife was having an affair with someone else.' The prince replied, 'The king dreamed it, but I saw it with my own eyes.' The king asked, 'How did you see it?' The prince then told him everything that had happened. The king asked, 'Do you not feel jealous of your wife?' The prince replied, 'I do not.' The king asked, 'What is the reason for this?' The prince replied, 'Great King, please listen to me! From" ] }

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生來知宿命事。我憶往昔為商主婦，其夫持貨興易他方。我報夫曰：『愿欲隨行。』夫曰：『誰當與汝共相給侍？由斯辛苦不可相隨。』婦便啼泣。餘人見已告商主曰：『仁婦啼泣欲得相隨。』商主具報難事，餘人告曰：『但令將去，我為供給。』遂即將去。于險路中有五百群賊，來破商營遂殺商主。時五百賊共婦行非，時諸賊旅更破商營，得一少女皆生愛著。時婦見已起嫉妒心：『此女共我爭夫主耶？』便即命人擲空井中，因斯命斷。大王！往時婦者即我身是。我念往昔共五百賊行其淫慾尚無足心，何況一男而有足日。我憶是事，不復于女生嫉妒情。以此觀知，世間愚人多將女婦，置於宮內共為衛護，理合男子防諸女人，豈容女人防守男子。」王曰：「誠如汝說，能斷妒心世間難事，雖有此理我未能行。」

爾時嗢逝尼城有一獵師，其妻端正情極愛重，欲去畋游作如是念：「我若留妻往山林者，恐與他人作諸非法；我若不去，既無別業餬口交無，宜可攜將共行林野。」即便共去同居草菴，為畋獵事殺諸禽獸賣以充糧。後於異時猛光王因獵而出，其馬驚馳至獵人處，獵人記識遙唱：「善來！」王便下乘息一樹陰，獵人自念：「我今豈得以舊宿肉奉灌頂大王？宜取新者以相供侍。」即持弓箭行湊荒林。時王周眄見

【現代漢語翻譯】 現代漢語譯本： 我生來就知道過去的事情。我回憶起過去，我曾是一個商人的妻子，我的丈夫帶著貨物到其他地方做生意。我告訴丈夫說：『我希望能夠跟隨你一起去。』丈夫說：『誰來和你一起照顧你呢？因為路途辛苦，你不能跟隨。』我便哭泣起來。其他人看見后告訴商人說：『這位善良的婦人哭泣著想要跟隨你。』商人詳細地說了路途的艱難，其他人說：『只要讓她去，我們來照顧她。』於是就帶著我一起去了。在危險的路上，有五百個強盜來襲擊商隊，殺死了商人。當時五百個強盜都與我發生了不正當關係，後來這些強盜又攻破了另一個商隊，得到一個年輕的女子，大家都喜歡她。當時我看見后，產生了嫉妒心：『這個女子要和我爭奪丈夫嗎？』於是就命令人把她扔到空井中，因此斷送了她的性命。大王！過去那個婦人就是我。我回憶起過去和五百個強盜發生淫慾關係，尚且沒有滿足的時候，更何況一個男人就能讓我滿足呢？我回憶起這件事，就不再對女子產生嫉妒之情。由此看來，世間的愚人大多將女子安置在宮內，共同守護她們，理應是男子防備女子，哪裡能讓女子防守男子呢？』國王說：『你說的確實有道理，能夠斷絕嫉妒心是世間難事，雖然有這個道理，我卻不能做到。』

當時，在嗢逝尼城（Ujjeni，古印度城市名）有一個獵人，他的妻子端莊美麗，他非常愛重她，想要去打獵遊玩，心中想：『我如果留下妻子去山林，恐怕她會和別人做出不合法的事情；我如果不去，就沒有別的營生來餬口，不如帶著她一起去山林。』於是就帶著她一起住在草菴里，靠打獵殺害禽獸來賣，以此充當糧食。後來在某一天，猛光王（King Mangguang）因為打獵而出遊，他的馬受驚奔馳到獵人住的地方，獵人認出了他，遠遠地喊道：『歡迎！』國王便下馬在一棵樹蔭下休息，獵人心想：『我現在怎麼能用以前儲存的肉來供奉灌頂大王（anointed king）呢？應該取新鮮的肉來供奉他。』於是就拿著弓箭走向荒林。當時國王環顧四周，看見...

【English Translation】 English version: Knowing past lives from birth. I recall in the past, I was the wife of a merchant, whose husband took goods to trade in other places. I told my husband, 'I wish to follow you.' My husband said, 'Who will take care of you? Because of the hardship, you cannot follow.' The woman then wept. Others, seeing this, told the merchant, 'The virtuous woman weeps, wishing to follow you.' The merchant explained the difficulties, and the others said, 'Just let her go, we will take care of her.' So he took her along. On a dangerous road, five hundred bandits attacked the merchant caravan and killed the merchant. At that time, the five hundred bandits all had illicit relations with the woman. Later, these bandits attacked another caravan, obtaining a young girl, and everyone loved her. When the woman saw this, she became jealous, thinking, 'Is this girl going to compete with me for a husband?' So she ordered someone to throw her into an empty well, causing her death. Great King! The woman in the past was me. I recall in the past, having engaged in lustful acts with five hundred bandits, I was still not satisfied. How much less would one man be enough to satisfy me? Recalling this, I no longer feel jealousy towards women. From this, we can see that foolish people in the world mostly place women in palaces, guarding them together. It should be men who guard against women, how can women guard against men?' The king said, 'What you say is indeed true. To cut off jealousy is a difficult thing in the world. Although this principle exists, I am unable to do it.'

At that time, in the city of Ujjeni (Ujjeni, an ancient Indian city), there was a hunter whose wife was beautiful and he loved her dearly. He wanted to go hunting and thought, 'If I leave my wife and go to the mountains, I fear she will commit unlawful acts with others; if I do not go, I have no other means to support myself, so it is better to take her with me to the forest.' So he took her with him and lived in a thatched hut, killing animals for hunting and selling them to provide food. Later, on a certain day, King Mangguang (King Mangguang) went out hunting, and his horse, startled, ran to the hunter's place. The hunter recognized him and called out from afar, 'Welcome!' The king dismounted and rested under the shade of a tree. The hunter thought to himself, 'How can I now offer the anointed king (anointed king) the meat I have stored? I should get fresh meat to offer him.' So he took his bow and arrows and went into the wilderness. At that time, the king looked around and saw...

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其少婦，儀容可愛起染著心，欲惱既纏共行非法。是時獵者獲得新肉持以歸來，見婦共王作不軌事，因生忿怒作如是念：「此王違法，今可殺除。」復念：「寧容為小婦女而害大王。」時有師子忽然而至殺其獵師，欲命終時便於王處起慈愍心，遂得託生四大王天。王見夫死作如是念：「此之少女我與交通，無宜輕棄。」即便安慰置在傍邊。時王大臣周旋顧覓，共至王所，問言：「此是誰女？」王曰：「是我境中，此何足問？宜可將去置於後宮。」王罷旋游還至城闕。然王宮內多有宮人，王作是念：「此捕獵人將一少婦，獨住林野尚不護得，況我而能守多宮女？」即便搖鈴吹角鳴鼓，普告城邑：「諸人當知！若有舊住或復新來咸應聽語，我今中宮所有內人，悉皆放舍隨其所樂，任意縱橫與外人交通不以為過。」又告內人曰：「我今放汝，夜出宮外隨意歡游，鼓聲才動即須還入。若有違者當斷汝命。」但是女人皆樂男子，況復王宮鎮被幽縶。時諸宮女皆夜出外以求男子，隨其所樂在處遊行。唯有安樂夫人、牛護之母及星光妃，為護王情不出于外。王告安樂曰：「汝可出外覓別丈夫。」答曰：「我實不能捨王出外別覓餘人。」時王復告星光妃曰：「汝何不去求外丈夫？」然被年少容華情色難忍，於他男子常有愛心，雖在宮中

情希出外，聞王數告默受其言，即便夜向市中見賣香男子顏容端正，告曰：「汝可共我為相愛事。」報言：「暫為持燈，待我計算費用之數方可隨情。」時彼男子取受既多卒難周悉，通宵計算乃至天明，既動鼓聲無遑更住。星光棄燈在地便欲出門，男子曰：「且可須臾共為歡愛。」答曰：「無容更住。王有教令鼓聲亦動，不入宮者當斬其頭，我無二首寧容久住。」遂別而去。王見問曰：「星光！汝共外人為歡戲不？」答言：「無暇。」王曰：「何意？」彼便次第具說向王，王時默然。王重宣令如前告知：「皆放宮人夜中任意與外交通。」其向遠聞流遍余處。

時憍閃毗國出光王，聞猛光王有斯教令，皆放宮內夜出私行，便問大臣瑜健那曰：「我聞猛光王放諸宮人任行私好，我欲暫往共彼交歡。」答言：「彼猛光王于大王處常懷不忍事，若怨家聞王自來定為非義。」答曰：「丈夫為事好惡須決，汝宜住此我且他行。」答曰：「大王意正誰敢相留？幸愿前途好為謹慎。」時出光王極愛女色，違大臣諫便往嗢逝尼城，遂于夜中見星光女，問知是已，復觀儀容挺特舉世無雙，報言：「剎帝利種美女星光，可來與我共為歡戲。」答言：「隨意！可敷氈席。」王曰：「汝可敷之。」時彼二人各懷高慢，不敷臥褥。已徹天明，

【現代漢語翻譯】 現代漢語譯本 星光想要出去，聽到國王多次告誡，默默地記在心裡。隨即在夜裡前往市場，見到一個賣香的男子，容貌端正，便告訴他說：『你可以和我做相愛之事。』男子回答說：『請你暫時拿著燈，等我計算完花費的數目，才可以隨你的心意。』當時那個男子接受的香很多，一時難以周全，通宵計算直到天亮，已經敲響了鼓聲，沒有時間再停留。星光把燈扔在地上，便要出門。男子說：『且稍等片刻，一起歡愛。』星光回答說：『沒有時間再停留。國王有教令，鼓聲也已經敲響，不入宮的人將被斬首，我沒有兩個頭，哪裡能久留？』於是告別離去。國王見到星光，問道：『星光！你和外人歡愛了嗎？』星光回答說：『沒有空閑。』國王問：『什麼意思？』星光便依次把事情的經過告訴了國王，國王當時沉默不語。國王再次頒佈命令，像之前一樣告知：『都放宮人夜裡隨意與外人交往。』這訊息傳向遠方，遍及其他地方。 當時憍閃毗國（Kauśāmbī）的出光王（Udayana），聽到猛光王（Pradyota）有這樣的教令，都放宮內的女子夜裡出去私自行動，便問大臣瑜健那（Yaugandharayana）說：『我聽說猛光王放縱宮人，任憑她們私下交往，我想暫時去和他交歡。』瑜健那回答說：『那個猛光王對大王您常常懷有不好的心思，如果仇家聽說大王您親自前去，一定會做出不義之事。』出光王回答說：『大丈夫做事，好壞必須決斷，你適宜留在這裡，我且去其他地方。』瑜健那回答說：『大王心意已決，誰敢阻攔？希望您前途一路小心謹慎。』當時出光王極其喜愛女色，違背大臣的勸諫，便前往嗢逝尼城（Ujjainī），于夜裡見到星光女，問明身份后，又觀察她的儀容，挺拔出眾，舉世無雙，便告訴她說：『剎帝利（Kshatriya）種的美女星光，可以來和我一起歡愛。』星光回答說：『隨你的意！可以鋪設氈席。』出光王說：『你來鋪設吧。』當時這二人各自懷有高傲之心，都不鋪設臥具。直到天亮，

【English Translation】 English version Xingguang (Starlight) desired to go out, and after hearing the king's repeated admonitions, she silently kept them in mind. Then, at night, she went to the market and saw a man selling incense, whose appearance was dignified. She told him, 'You can engage in love affairs with me.' The man replied, 'Please hold the lamp for a moment, and after I calculate the amount of expenses, I can follow your wishes.' At that time, the man had received a lot of incense, which was difficult to manage all at once. He calculated throughout the night until dawn, when the sound of drums had already begun, and there was no time to stay any longer. Xingguang threw the lamp on the ground and was about to leave. The man said, 'Please wait a moment and let's enjoy each other.' Xingguang replied, 'There is no time to stay any longer. The king has issued an order, and the sound of drums has already begun. Those who do not enter the palace will have their heads cut off. I do not have two heads, how can I stay long?' Then she bid farewell and left. The king saw Xingguang and asked, 'Xingguang! Did you have fun with outsiders?' Xingguang replied, 'I had no time.' The king asked, 'What do you mean?' Xingguang then told the king the whole story in order, and the king was silent at that time. The king issued another order, telling everyone as before: 'All palace women are allowed to freely associate with outsiders at night.' This news spread far and wide to other places. At that time, King Udayana of Kaushambi (Kauśāmbī) heard that King Pradyota (Pradyota) had such an order, allowing all the women in the palace to go out at night and act privately. He asked his minister Yaugandharayana (Yaugandharayana), 'I heard that King Pradyota has let go of the palace women, allowing them to associate privately. I want to go and have fun with him temporarily.' Yaugandharayana replied, 'That King Pradyota often harbors ill intentions towards Your Majesty. If enemies hear that Your Majesty is going in person, they will definitely do something unjust.' King Udayana replied, 'A great man must decide on matters, whether good or bad. You should stay here, and I will go elsewhere.' Yaugandharayana replied, 'Your Majesty's mind is made up, who dares to stop you? I hope you will be careful on your journey.' At that time, King Udayana was extremely fond of women. Disregarding the minister's advice, he went to Ujjainī (Ujjainī) and saw Xingguang at night. After inquiring about her identity and observing her appearance, which was outstanding and unparalleled in the world, he told her, 'Beautiful Xingguang, a Kshatriya (Kshatriya) woman, can you come and have fun with me?' Xingguang replied, 'As you wish! You can spread out a felt mat.' King Udayana said, 'You can spread it out.' At that time, these two each held high pride and did not spread out bedding. Until dawn,

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鼓聲既動女便欲去，王曰：「且住！可共交歡。」答曰：「王有教令鼓聲亦發，不入宮者當斷其命，我今無暇更得久停。」星光遂即于王指上，脫取金環手持而去。其出光王亦歸本邑。王問星光曰：「汝得男子共交歡不？」答言：「不得。」問其何故，彼即次第具說因緣，並出指環：「此是彼物我脫將來。」王讀印已告增養曰：「其出光王將大軍眾，來入城內無人警覺，與我宮人密求歡愛，寧得於彼為放舍耶？」答言：「大王！此回竊至我不豫知，如若重來必不相放。」

時出光王還已聞知，遂告大臣瑜健那，如前所說，大臣諫曰：「王前竊去彼不覺知，遂令安隱得歸本邑。今時彼王極為防衛，若重去者必不平安，不去為勝。」臣雖苦諫王不受語，王既發引臣亦隨行，至嗢逝尼城止一宅內。增養覺已，令多壯人于其宅邊拔劍防守，告言：「此宅若有女人出者放去，勿放男子。」時瑜健那知其事勢，作如是念：「我今不應見王遭難默而棄捨，作何方便令其走出。」遂即令王著婢使衣，頭戴水器令人隨後以杖驅行，云：「汝取水速可歸來，王待澡漱。」時守衛人謂是婢使遂不禁止，既至池邊棄瓨而走。增養入宅覓王不得，但見瑜健那，即將見王：「秪由此人令出光王走。」時瑜健那前白王曰：「我比蒙王身命存活，

【現代漢語翻譯】 現代漢語譯本：鼓聲響起，女子便要離去，國王說：『暫且留下！可以一同歡好。』女子回答說：『國王有教令，鼓聲也已發出，不入宮的人會被處死，我現在沒有時間再多停留。』星光於是立即從國王的指上，脫下金戒指拿著離去。出光王也就回到了自己的城邑。國王問星光說：『你和男子交歡了嗎？』回答說：『沒有。』問她是什麼緣故，她便依次詳細地說了事情的經過，並拿出戒指：『這是他的東西，我脫下來帶回來了。』國王看了戒指上的印記后告訴增養說：『出光王率領大軍，進入城內無人察覺，與我的宮人秘密地尋歡作樂，難道可以放過他嗎？』增養回答說：『大王！這次他偷偷地來，我事先不知道，如果他再來，一定不會放過他。』 當時出光王回去后得知此事，便告訴大臣瑜健那（Yujianna），說了之前的事情，大臣勸諫說：『大王上次偷偷地去，他們沒有察覺，才讓您平安地回到自己的城邑。現在他們的國王非常警惕，如果再去一定不會平安，不去為好。』大臣雖然苦苦勸諫，國王不聽，國王既然出發了，大臣也跟隨前往，到達嗢逝尼城（Wusheni cheng）后住在一所宅子里。增養察覺后，命令許多壯士在那所宅子旁邊拔劍防守，告誡說：『這所宅子如果有什麼女人出來就放她走，不要放男人。』當時瑜健那知道事情的形勢，這樣想：『我現在不應該眼看國王遭難而默默地拋棄他，要用什麼辦法讓他逃出去。』於是立即讓國王穿上婢女的衣服，頭上頂著水罐，讓人在後面用棍子驅趕著走，說：『你快去取水回來，國王等著洗漱。』當時守衛的人以為是婢女，就沒有阻攔，（國王）到了池邊就扔掉水罐跑了。增養進入宅子尋找國王，沒有找到，只看見瑜健那，就將他帶去見國王：『就是這個人讓出光王逃走了。』當時瑜健那上前對國王說：『我曾經蒙受國王的恩德才得以活命，』

【English Translation】 English version: As the drum sounded, the woman was about to leave, but the king said, 'Stay a while! We can enjoy each other's company.' She replied, 'The king has issued an order, and the drum has already sounded. Those who do not enter the palace will be put to death. I have no time to linger any longer.' Thereupon, Xingguang (Star Light) immediately removed a gold ring from the king's finger, held it in her hand, and departed. Chuguang Wang (King of Emerging Light) also returned to his own city. The king asked Xingguang, 'Did you have intercourse with a man?' She replied, 'No.' When asked why, she explained the whole affair in detail and produced the ring: 'This is his thing; I took it off and brought it back.' After examining the seal on the ring, the king told Zengyang (Increase and Nourish), 'Chuguang Wang led a large army and entered the city unnoticed, secretly seeking pleasure with my palace women. Can we let him go?' Zengyang replied, 'Your Majesty! This time he came stealthily, and I was unaware beforehand. If he comes again, I will certainly not let him go.' At that time, Chuguang Wang, having returned, learned of this matter and told his minister Yujianna (Yoga Strength), recounting what had happened before. The minister advised, 'Your Majesty, last time you went secretly, and they did not notice, allowing you to return safely to your own city. Now their king is very vigilant. If you go again, it will certainly not be safe. It is better not to go.' Although the minister pleaded earnestly, the king did not listen. Since the king had already set out, the minister also followed, arriving at Wusheni cheng (Ujjeni City) and staying in a house. Zengyang, having become aware, ordered many strong men to guard the house with drawn swords, instructing them, 'If any woman comes out of this house, let her go, but do not let any man go.' At that time, Yujianna, knowing the situation, thought, 'I should not stand by and abandon the king in his distress. What means can I use to help him escape?' He immediately had the king dress in a maidservant's clothes, carry a water jug on his head, and had someone follow behind, driving him with a stick, saying, 'Hurry and fetch water back; the king is waiting to wash.' The guards, thinking it was a maidservant, did not stop him. (The king) reached the pond, threw away the water jug, and ran away. Zengyang entered the house to search for the king but did not find him, only seeing Yujianna. He brought him to the king, saying, 'This is the one who let Chuguang Wang escape.' At that time, Yujianna stepped forward and said to the king, 'I once received the king's favor and was able to live, '

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今令走出正是其宜。此諸臣等受王封祿，縱其走去豈成道理？」王乃大責增養曰：「何有敵國害王來此行私，君等公然令其走去？若余方便獲得者善，若不得者當受極刑。」聞已驚惶思求方便。

時是南方有機巧師新來至此，增養問曰：「汝有智力，能作如是如是機關物不？」答言：「我且學作，望有成功。」是時增養遂藏王家葦山大象，遍告城邑：「葦山大象走出外處莫知所在。」遠近悉皆聞斯向已，報工人曰：「應以木作葦山象形。」彼即隨言作機關象，於此象中安五十人，像糞及水多貯象內，告言：「汝等宜動機關，可令此像往憍閃毗不遠而住。王若四兵共來看者象可回還，若獨來者即捉其王，置於象內急走歸國。」工人聞教並依言作，遂令大象至憍閃毗不遠而住。是時牧牛羊人及諸雜役者，見象奇絕咸共觀望，有說：「此象從山林來。」復云：「此是猛光王所失大象，遠來至此。」有來白王說其所以：「比聞猛光王有葦山大象，世所超絕。由王福力自來至此，遠近都會有千億人皆來瞻視。」王聞是已極生大喜，告瑜健那曰：「可即鳴鼓遍告皇都，共整四兵多持罥索，領諸人眾共出城闉，看縛大象。」臣依王教次第皆為，扈從云屯俱集坰野。時象內人見王兵至，遂便卻走，大臣奏曰：「于縛象事王先善知

【現代漢語翻譯】 現代漢語譯本 現在放他走正是時候。這些臣子們享受著國王的俸祿，縱容他逃走，這成什麼道理？」國王於是嚴厲責備增養說：「怎麼會有敵國來危害國王，而你們在這裡徇私，公然放他走？如果你們能想辦法抓到他最好，如果抓不到，就要受到極刑。」增養聽了驚慌失措，四處想辦法。 當時，南方有個精通機關術的工匠新來到這裡，增養問他說：「你有沒有智慧和能力，能製造出像這樣的機關物品嗎？」工匠回答說：「我可以試著做，希望能成功。」當時增養就把國王家的葦山象（一種體型巨大的戰象）藏了起來，然後遍告城中：「葦山象走失了，不知道在哪裡。」遠近的人都聽說了這件事，增養告訴工匠說：「應該用木頭做一個葦山象的模型。」工匠就按照他的話做了個機關象，在這象里安置了五十個人，像糞和水也多裝在象內，告訴他們說：「你們要開動象內的機關，讓這象走到離憍閃毗（Kauśāmbī）不遠的地方停住。國王如果帶著軍隊一起來看，像就往回走，如果他獨自前來，就抓住國王，把他放在象里，趕緊跑回我國。」工匠們聽了吩咐，都照著做了，就讓大象走到離憍閃毗不遠的地方停住。當時，放牛羊的人和各種雜役，看見這象奇特非凡，都來觀看，有人說：「這像是從山林里來的。」又有人說：「這是猛光王（Maṃgala）丟失的大象，從遠方來到這裡。」有人來稟告國王，說了這件事的來龍去脈：「聽說猛光王有頭葦山象，世上無與倫比。由於國王的福力，自己來到這裡，遠近的都城有千億人都來瞻仰觀看。」國王聽了非常高興，告訴瑜健那（Yaugandharāyaṇa）說：「可以立刻鳴鼓通告全城，準備好軍隊，多帶繩索，帶領眾人一起出城，去捆綁大象。」大臣按照國王的命令，一一照辦，扈從的軍隊像云一樣聚集在郊外。當時象里的人看見國王的軍隊來了，就往回走，大臣奏報道：「關於捆綁大象這件事，希望大王先了解清楚。

【English Translation】 English version 'Now is the right time to let him go.' These ministers receive the king's stipend, allowing him to flee, how can this be justified?' The king then severely rebuked Zeng Yang, saying, 'How can an enemy country harm the king, and you are here acting in private, openly letting him go? If you can find a way to capture him, that would be best, but if you cannot, you shall receive the ultimate punishment.' Hearing this, Zeng Yang was alarmed and desperately sought a solution. At that time, a craftsman skilled in mechanics from the south had newly arrived here. Zeng Yang asked him, 'Do you have the wisdom and ability to create mechanical objects like this?' The craftsman replied, 'I can try to make it, hoping for success.' At that time, Zeng Yang hid the king's Weishan elephant (Wei-shan elephant) (a giant war elephant), and announced throughout the city, 'The Weishan elephant has gone missing, its whereabouts unknown.' People far and near all heard of this matter. Zeng Yang told the craftsman, 'You should make a wooden model of the Weishan elephant.' The craftsman then made a mechanical elephant according to his instructions, placing fifty people inside the elephant, and storing a lot of elephant dung and water inside. He told them, 'You should activate the mechanism inside the elephant, so that the elephant stops not far from Kauśāmbī (Kauśāmbī). If the king comes with his army, the elephant should turn back. If he comes alone, capture the king, put him in the elephant, and quickly run back to our country.' The craftsmen listened to the instructions and did as they were told, and let the elephant stop not far from Kauśāmbī. At that time, the cattle herders and various laborers, seeing the elephant's extraordinary appearance, all came to watch. Some said, 'This elephant came from the mountains and forests.' Others said, 'This is the elephant that Maṃgala (Maṃgala) lost, coming from afar.' Someone came to report to the king, telling him the whole story: 'It is said that King Maṃgala has a Weishan elephant, unparalleled in the world. Due to the king's merit, it has come here on its own. People from far and near have come to admire and see it.' The king was very happy to hear this, and told Yaugandharāyaṇa (Yaugandharāyaṇa), 'You can immediately beat the drums to announce throughout the city, prepare the army, bring many ropes, and lead the people out of the city together to bind the elephant.' The minister followed the king's orders and did everything accordingly. The escorting army gathered like clouds in the countryside. At that time, the people inside the elephant saw the king's army coming, and turned back. The minister reported, 'Regarding the matter of binding the elephant, I hope Your Majesty will first understand it clearly.'

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，作何誘引得令相近？」王曰：「四兵且退我獨往看。」於時眾退唯王獨行，並將妙響琵琶自隨而進。其象內人見王獨來，即便住象。王至象所，諸人便出捉王入象，遂動機關猶如疾風還歸本國。時出光王既被收執，有大兵眾俱發大聲：「王被賊捉！王被賊捉！」遂多加兵趁至國界，大臣告曰：「既至他境，無宜更入並可還歸，王既被將別思方便。」

時出光王被他所執，至嗢逝尼城，增養大臣將出光王至猛光王所，白言：「大王！此是出光王。」王見欣喜，椎鐘鳴鼓人眾云奔，巨億百千衢路闐噎，王敕增養曰：「可依國法棄彼出光。」臣曰：「此出光王，于調象法善知其妙，王若殺者此法墮滅，且復令人就其受學，解盡妙術除棄不難。」王曰：「若如是者，卿可自學。」答曰：「此即便是受學大師，如何當害？既有斯事與世相違。」王曰：「誰堪就學？」答言：「王女天授稟性勤策明識通達，人皆共知，令彼就學當盡其妙。」王然其計即語女曰：「有一丈夫具十八種惡相，彼人善解調象文書，以幔隔障汝可就學，我當於汝后漸學習，汝亦無宜見惡人面，若其見者定死不疑。」即便隔幔就學其文。

時瑜健那在憍閃毗國作如是念：「我今宜應覓王訊息，如其命在作解縛緣，必也不存別求紹繼。」瑜健那妹

【現代漢語翻譯】 現代漢語譯本：『用什麼方法才能引誘他靠近呢？』國王說：『你們四路兵馬暫且退下，我獨自前去看看。』當時眾人退下，只有國王獨自前往，帶著美妙的琵琶一同前進。像兵內部的人看到國王獨自前來，便停止了象兵的行動。國王到達象兵所在之處，那些人便出來抓住國王，把他帶入象兵之中，隨即啟動機關，像疾風一樣返回本國。當時出光王已經被抓獲，他的大部隊發出巨大的聲音：『國王被賊人抓走了！國王被賊人抓走了！』於是增派兵力追趕到國界。大臣勸告說：『既然已經到了他國境內，不宜再進入，不如返回，國王既然已經被抓走，另想辦法吧。』 當時出光王被他們抓住，帶到嗢逝尼城（Ujjeni，城市名），增養大臣將出光王帶到猛光王（Mangguangwang）面前，稟告說：『大王！這就是出光王。』猛光王見到出光王非常高興，於是敲鐘鳴鼓，百姓如潮水般涌來，無數條道路都擠滿了人。猛光王命令增養說：『可以按照國法處決出光王。』大臣說：『這個出光王，對於調象之法非常精通，大王如果殺了他，這種技術就會失傳。不如讓人向他學習，學盡他的妙術之後再除掉他也不遲。』國王說：『如果是這樣，你可以自己去學。』大臣回答說：『他就是我的老師，我怎麼能加害他呢？這樣做與世俗倫理相悖。』國王問：『誰可以去學習呢？』大臣回答說：『大王之女天授（Tianshou），天資聰穎，勤奮好學，見識通達，衆所周知，讓她去學習，一定能學盡他的妙術。』國王認為這個計策可行，就對女兒說：『有一個男子，長有十八種惡相，但他精通調象之術和相關文書。你用幔帳隔開，向他學習。我會在你身後慢慢學習。你也不要看他的醜陋面容，如果看到，必定會死無疑。』於是就隔著幔帳學習調象之術。 當時瑜健那（Yujianna）在憍閃毗國（Qiaoshanbi）這樣想：『我現在應該去尋找國王的訊息，如果他還活著，就想辦法解救他；如果他已經不在了，就另找人來繼承王位。』瑜健那的妹妹

【English Translation】 English version: 'What method can we use to entice him to come closer?' The king said, 'You four divisions of troops should retreat for now, and I will go alone to see.' At that time, the crowd retreated, and only the king went alone, bringing with him a wonderful lute as he advanced. The people inside the elephant army saw the king coming alone and stopped the elephants. When the king arrived at the elephant's location, those people came out, seized the king, and took him into the elephant army. Then they activated the mechanism, returning to their own country like a swift wind. At that time, King Chuguang (Chuguangwang) had already been captured, and his large army shouted loudly, 'The king has been captured by thieves! The king has been captured by thieves!' So they sent more troops to chase to the border. The minister advised, 'Since we have reached the territory of another country, it is not advisable to enter further. It is better to return. Since the king has been captured, let's think of another way.' At that time, King Chuguang was captured by them and taken to the city of Ujjeni (Ujjeni). The minister Zengyang (Zengyang) brought King Chuguang to King Mengguang (Mengguangwang) and reported, 'Great King! This is King Chuguang.' King Mengguang was very happy to see King Chuguang, so he struck the bell and beat the drums, and the people rushed like a tide, filling countless roads. King Mengguang ordered Zengyang, 'You can execute King Chuguang according to the laws of the country.' The minister said, 'This King Chuguang is very proficient in the art of taming elephants. If the Great King kills him, this skill will be lost. It is better to have someone learn from him, and after learning all his wonderful skills, it will not be too late to get rid of him.' The king said, 'If that is the case, you can learn it yourself.' The minister replied, 'He is my teacher, how can I harm him? Doing so goes against worldly ethics.' The king asked, 'Who is suitable to learn?' The minister replied, 'The Great King's daughter, Tianshou (Tianshou), is intelligent, diligent, knowledgeable, and insightful. Everyone knows this. Let her learn, and she will surely learn all his wonderful skills.' The king thought this plan was feasible and said to his daughter, 'There is a man with eighteen kinds of evil features, but he is proficient in the art of taming elephants and related documents. You can learn from him behind a curtain. I will slowly learn behind you. You should not look at his ugly face, for if you see it, you will surely die.' So she learned the art of taming elephants behind a curtain. At that time, Yujianna (Yujianna) in the country of Qiaoshanbi (Qiaoshanbi) thought, 'I should now look for news of the king. If he is still alive, I will find a way to rescue him; if he is no longer alive, I will find someone else to inherit the throne.' Yujianna's sister

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名曰金鬘，機巧多情倍勝兄智。報言：「小妹！汝今宜往嗢逝尼城問王訊息。如其命在作解縛緣，必若身亡別興繼嗣。」聞已默然內思其事，即便變服為外道女形，乞丐自資著故衣服，漸漸行去至嗢逝尼城，問守門人曰：「出光大王今命存不？」門人答曰：「彼王于汝有何怨惡？」答曰：「殺夫並子財物收將。」門人曰：「王在未死，現教王女調象經書。」如是展轉于王四門悉皆具問，彼並同答。遂作種種方便求及於人，匿影藏形與出光王相見，周旋四顧出細音聲，問言：「大王！今得存在。」彼亦驚惶週迴顧眄，答言：「小妹！今且未亡。」復作余緣親觀天授，問言：「少女！汝今就誰學調象法？」答言：「阿母！有一丈夫具十八種惡相，我于彼邊隔幔而學。」答曰：「寧有丈夫具十八種惡相？此是出光大王，儀貌端正、眾相具足，世間希有。誰復誑汝作此惡言？若謂是虛，褰帷目擊。」彼聞其說情喜內充，遂即褰帷睹王顏狀，心生愛染如猛風吹，報言：「阿母！實如所說，頗有方便能令國主與我通不？」母曰：「我今告汝，雖復遠求難逢此類，況汝自愛正是其宜。此是剎帝利王灌頂受位，我為方便令契汝心。」既遣言交即便歡合，天授與王極相愛念。於時金鬘速便遣信，報其兄曰：「幸當安心勿為遠慮，王女天授

【現代漢語翻譯】 現代漢語譯本 名為金鬘（Jīnmán），她比她的哥哥更有心計和多情。她回覆說：『小妹！你現在應該去嗢逝尼城（Wàshìní chéng）打聽國王的訊息。如果他還活著，就設法幫他解脫困境；如果他已經去世，就另立繼承人。』聽了這話，她默默地思考著這件事，隨即改變裝束，扮成外道女子的模樣，靠乞討為生，穿著破舊的衣服，慢慢地走到嗢逝尼城，問守門人說：『出光大王（Chūguāng dàwáng）現在還活著嗎？』守門人回答說：『這位國王對你有什麼怨仇嗎？』她回答說：『他殺了我的丈夫和兒子，還奪走了我的財物。』守門人說：『國王還沒死，現在正在教王女天授（Tiānshòu）學習馴象和經書。』她就這樣輾轉地在王宮的四個門都問了一遍，他們都這樣回答。於是她想盡各種辦法，求助於人，隱藏身形，與出光王相見，她小心地環顧四周，用細小的聲音問道：『大王！您現在還活著嗎？』出光王也驚慌地四處張望，回答說：『小妹！我現在還沒死。』金鬘又找機會接近天授，問道：『少女！你現在跟誰學習馴象之法？』天授回答說：『母親！有一個男人長著十八種惡相，我隔著簾子向他學習。』金鬘說：『怎麼會有男人長著十八種惡相呢？這位是出光大王，儀容端正，相貌莊嚴，世間罕見。是誰騙你說了這些壞話？如果你不相信，就掀開簾子親眼看看。』天授聽了這話，心中充滿喜悅，於是立刻掀開簾子，看到了出光王的容貌，心中充滿了愛慕之情，就像被猛烈的風吹動一樣，她說道：『母親！確實像您說的那樣，有什麼辦法能讓國王和我在一起嗎？』母親說：『我告訴你，即使你到很遠的地方去尋找，也很難找到這樣的人，更何況你又很喜歡他，這正是合適的。這位是剎帝利王（chàdìlì wáng），已經舉行了灌頂儀式，我會想辦法讓他稱心如意的。』於是，天授就派人傳達了愛慕之情，兩人隨即歡快地結合在一起，天授和出光王彼此非常愛戀。這時，金鬘迅速地派人送信，告訴她的哥哥說：『請放心，不要再為我擔憂了，王女天授』

【English Translation】 English version Her name was Jinman (Jīnmán) [Golden Garland], and she was more resourceful and amorous than her brother. She replied, 'Little sister! You should now go to Ujjeni (Wàshìní chéng) [a city in ancient India] to inquire about the king's news. If he is still alive, find a way to help him out of his predicament; if he has passed away, establish a successor.' Having heard this, she silently pondered the matter, and immediately changed her attire, disguising herself as a female ascetic, living by begging, wearing old clothes, and gradually making her way to Ujjeni. She asked the gatekeeper, 'Is King Chuguang (Chūguāng dàwáng) [Radiant Light King] still alive?' The gatekeeper replied, 'What grievances does this king have against you?' She replied, 'He killed my husband and son, and also seized my property.' The gatekeeper said, 'The king is not dead; he is currently teaching the princess Tianshou (Tiānshòu) [Heavenly Gift] how to train elephants and the scriptures.' She inquired at all four gates of the palace in this manner, and they all gave the same answer. So she tried every means to seek help from others, concealing her form, and met with King Chuguang. She carefully looked around and asked in a soft voice, 'Great King! Are you still alive?' King Chuguang also looked around in alarm and replied, 'Little sister! I am not yet dead.' Jinman then found an opportunity to approach Tianshou and asked, 'Young lady! Who are you learning the art of elephant training from?' Tianshou replied, 'Mother! There is a man with eighteen kinds of evil features, and I am learning from him behind a curtain.' Jinman said, 'How can there be a man with eighteen kinds of evil features? This is King Chuguang, with a dignified appearance and complete features, rare in the world. Who deceived you into saying such bad things? If you don't believe me, lift the curtain and see for yourself.' Tianshou, filled with joy upon hearing this, immediately lifted the curtain and saw King Chuguang's face, her heart filled with love, as if blown by a strong wind. She said, 'Mother! It is indeed as you said. Is there any way to make the king be with me?' The mother said, 'I tell you, even if you search far and wide, it is difficult to find such a person, especially since you like him so much, it is just right. This is a Kshatriya king (chàdìlì wáng) [warrior king] who has been crowned, and I will find a way to make him happy.' So, Tianshou sent a message of love, and the two joyfully united. Tianshou and King Chuguang loved each other very much. At this time, Jinman quickly sent a letter to her brother, saying, 'Please rest assured and do not worry about me anymore. Princess Tianshou'

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從出光王學調象法。」兄得信已便著五種屏處瓔珞，上覆草衣自號春花，佯作癲狀即便行詣嗢逝尼城，遂于街巷康莊之所，或臥或起口出狂言，而為歌曰：

「春時可遊戲，　　春時可為樂； 　我即是春花，　　共為遊賞事。」

若有人識云：「此是瑜健那。」者，即解金瓔密相求及。若不知者云：「是狂人。」不相齒錄。所到之處若是王家或大臣舍，皆得衣食以當朝饑，漸復窺覦得至出光王處略申言議。后時其女天授報出光曰：「我父若知必為重戮，可豫為方便走出為佳。」出光答曰：「若爾，汝今可於王處作如是語：『我學調象且讀其文，走策驅馳未親目見，愿王與我賢善母象，隨意乘騎看其去就與經文合不？』」即以此議奏大王知，王語掌像人曰：「賢善母象可與天授隨意乘騎，或旦出中還、或晡來昏去、或初更后夜往返無恒、或復宵歸或時晨至。」時瑜健那作逃走計，揹負象糞以出城門，門人問曰：「春花！用糞何為？」答曰：「王家設會充歡喜團。」人謂狂言不以為意。以草裹糞，于憍閃毗路掛在樹枝，像尿瓨盛負持而出。門人見問，答曰：「王家設會用作飲漿。」人皆共笑竟無採錄。還於走路瓨掛樹枝。時出光王與其大臣及金鬘、天授，並於某時某處期款不移，時出光王遂與天授乘其母象到所

【現代漢語翻譯】 現代漢語譯本：從出光王（名稱）那裡學習調象法。兄長得到訊息后，便準備了五種隱蔽身體的瓔珞（裝飾品），上面覆蓋著草衣，自稱為春花，假裝瘋癲的樣子，隨即前往嗢逝尼城（城市名），于街巷寬闊之處，或臥或起，口中說出狂言，並唱著歌： 『春天可以遊戲，春天可以娛樂；我就是春花，一起遊玩賞樂。』 如果有人認出說：『這是瑜健那（人名）。』，就解下金瓔珞，秘密地請求幫助。如果不知道的人說：『這是個瘋子。』，就不予理睬。所到之處，如果是王家或者大臣的住所，都能得到衣食來充當早上的飢餓，逐漸窺探到能到出光王（名稱）處略微陳述意見。後來，他的女兒天授（人名）告訴出光王（名稱）說：『我父親如果知道，一定會嚴厲懲罰，可以預先想辦法逃走為好。』出光王（名稱）回答說：『如果這樣，你現在可以在國王那裡這樣說：『我學習調象，並且閱讀了相關書籍，但對於實際的駕馭奔馳還沒有親眼見過，希望大王給我一頭賢善的母象，隨意乘騎，看看它的行動是否與經文相符？』』就把這個建議奏告給大王知道，國王告訴掌管象的人說：『可以把賢善的母象給天授（人名）隨意乘騎，或者早上出去中午回來，或者傍晚去黃昏回來，或者初更後半夜往返沒有定準，或者有時晚上回來，或者有時早晨到達。』這時，瑜健那（人名）計劃逃走，揹負著象糞走出城門，守門人問：『春花！用糞做什麼？』回答說：『王家設宴會，用來做歡喜團。』人們認為他說的是瘋話，不以為意。用草包裹著糞便，在憍閃毗（地名）的路上掛在樹枝上，用象尿的瓦罐盛著揹著出來。守門人看見問，回答說：『王家設宴會，用來做飲漿。』人們都一起嘲笑，竟然沒有人理睬。還在路上把瓦罐掛在樹枝上。這時，出光王（名稱）與他的大臣以及金鬘（人名）、天授（人名），約定在某時某地會面，沒有改變，這時出光王（名稱）就與天授（人名）乘坐她的母象到達約定地點。

【English Translation】 English version: He learned the method of taming elephants from King Chuguang (name). After receiving the news, his brother prepared five kinds of concealing ornaments covered with grass clothes, calling himself Chunhua (name), pretending to be mad, and immediately went to the city of Ujjain (city name). In the wide streets and alleys, he would lie down or get up, uttering mad words and singing: 'Spring is for playing, spring is for fun; I am Chunhua, let's play and enjoy together.' If someone recognized him and said, 'This is Yujianna (name),' he would take off the golden ornaments and secretly ask for help. If someone didn't recognize him and said, 'This is a madman,' they would ignore him. Wherever he went, if it was the king's house or a minister's residence, he would receive food and clothing to satisfy his morning hunger. Gradually, he spied an opportunity to go to King Chuguang (name) and briefly state his opinion. Later, his daughter Tianshou (name) told King Chuguang (name), 'If my father finds out, he will surely punish us severely. It's better to find a way to escape in advance.' King Chuguang (name) replied, 'If that's the case, you can now say to the king, 'I am learning to tame elephants and reading the related texts, but I have not personally seen the actual riding and galloping. I hope the king will give me a virtuous female elephant to ride at will and see if its actions are in accordance with the scriptures?'' He then reported this suggestion to the king, who told the elephant keeper, 'You can give the virtuous female elephant to Tianshou (name) to ride at will, either going out in the morning and returning at noon, or going out in the evening and returning at dusk, or going back and forth in the first half of the night without a fixed time, or sometimes returning at night, or sometimes arriving in the morning.' At this time, Yujianna (name) planned to escape, carrying elephant dung out of the city gate. The gatekeeper asked, 'Chunhua! What are you doing with the dung?' He replied, 'The king's family is holding a banquet to make joy balls.' People thought he was talking nonsense and didn't take it seriously. He wrapped the dung in grass and hung it on a tree branch on the road to Kaushambi (place name), carrying a clay pot filled with elephant urine. The gatekeeper saw him and asked, and he replied, 'The king's family is holding a banquet to make drinking juice.' Everyone laughed together, and no one paid attention to him. He also hung the clay pot on a tree branch on the road. At this time, King Chuguang (name) and his ministers, as well as Jinman (name) and Tianshou (name), agreed to meet at a certain time and place, without changing. At this time, King Chuguang (name) and Tianshou (name) rode her female elephant to the agreed place.

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期處，大臣、金鬘及妙音琵琶一時俱發共生歡喜，王即彈琵琶，大臣唱歌曰：

「共乘賢善象，　　和彈妙音曲： 　天授與春花，　　手舞同歸去。 　王自為商主，　　得還憍閃毗； 　畢我忠臣愿，　　長歌且為樂。」

出光去後失其時節不入宮中，猛光王報增養曰：「何故移時天授不入？」增養遂覓，知其已走，白王曰：「其出光王乘賢善象，並將天授逃走出城。」王聞驚怒告曰：「汝可急乘葦山大象趁彼惡人將來見我。」即乘大象隨路而去。大象奔馳相望欲及，瑜健那即于樹枝取其象糞棄地而去。大象遂嗅不肯前行，逡巡之間母象遂遠，經多逾繕那復還趁及。瑜健那取象尿瓨擲之於地，大象復嗅更得前行，至自邊疆情離憂怖。其時增養作如是念：「此是他界宜可回還，或此大象亦被將去。」既不遂意失望而歸。至本城已，王問之曰：「有何訊息？」答曰：「已走至國，無可追尋。」王便掌頰憂愁而住。

爾時出光王既還本國死而復存，遂即請命沙門、婆羅門、商人、貴勝親族、知識、貧窶無依，遠近星奔皆至王所，廣行檀舍為大設會。與天授夫人隨意歡樂，後於樓上共天授戲曰：「我行誑術將得汝來。」夫人曰：「我父亦行誑術囚禁王身，僅得存命。」王曰：「我若不將汝父來至憍閃毗國為

【現代漢語翻譯】 現代漢語譯本： 當期處（地點名）時，大臣、金鬘（人名）以及妙音琵琶（樂器名）同時發出聲音，共同表達歡喜之情。國王隨即彈奏琵琶，大臣唱歌道： 『一同乘坐賢善象（象名），一同彈奏美妙的音樂： 上天賜予春花，手舞足蹈一同歸去。 國王親自擔任商隊首領，得以返回憍閃毗（地名）； 完成我作為忠臣的心願，長歌一曲以表達快樂。』 出光（人名）離開后，失去了合適的時間，沒有進入宮中。猛光王（人名）責問增養（人名）說：『為什麼天授（人名）遲遲不來？』增養於是尋找，得知他已經逃走，稟告國王說：『出光王乘坐賢善象，並且將天授一同帶走逃出城外。』國王聽后又驚又怒，命令說：『你立刻乘坐葦山大象（象名）追趕那個惡人，將他帶回來見我。』增養立即乘坐大象沿著道路追趕而去。大象奔馳，眼看就要追上，瑜健那（人名）便從樹枝上取下象糞丟在地上。大象聞到氣味后便不肯前進，猶豫之間，母像已經走遠，經過許多逾繕那（長度單位）后才又追上。瑜健那又取來象尿壺丟在地上，大象再次聞到氣味后又能繼續前進，直到邊境，增養感到憂慮和害怕。當時增養心中想：『這裡已經是別的國家，應該返回，或許這頭大象也會被他們搶走。』因為沒有達到目的，失望而歸。回到本城后，國王問他：『有什麼訊息？』增養回答說：『已經逃到別的國家，無法追尋。』國王便用手掌拍打自己的臉頰，憂愁地沉默不語。 這時，出光王回到自己的國家，死而復生，於是立刻召集沙門（出家修行者）、婆羅門（祭司）、商人、貴族、親族、朋友、貧窮無依的人，遠近的人都像星星一樣奔向國王的住所，廣泛地進行佈施，舉辦盛大的集會。他和天授夫人隨意地享受歡樂，後來在樓上和天授嬉戲時說：『我使用欺騙的手段才把你帶回來。』夫人說：『我的父親也使用欺騙的手段囚禁了國王您的身體，才得以保全性命。』國王說：『如果我不把你的父親帶到憍閃毗國，為』

【English Translation】 English version: At the time of Qichu (place name), the ministers, Jinman (person's name), and Miaoyin Pipa (name of a musical instrument) simultaneously expressed their joy. The king then played the pipa, and the minister sang: 'Together we ride the virtuous elephant, Xianshan Elephant (elephant's name), together we play beautiful music: Heaven bestows spring flowers, we dance and return together. The king himself acts as the leader of the merchants, and is able to return to Qiaoshanbi (place name); Fulfilling my wish as a loyal minister, I sing a long song to express my joy.' After Chuguang (person's name) left, he missed the appropriate time and did not enter the palace. Mengguang King (person's name) questioned Zengyang (person's name), saying, 'Why is it that Tianshou (person's name) is late?' Zengyang then searched and learned that he had already fled, and reported to the king, 'Chuguang King rode the virtuous elephant, Xianshan Elephant, and took Tianshou with him, escaping from the city.' The king was shocked and angry upon hearing this, and ordered, 'You must immediately ride the Weishan Elephant (elephant's name) to pursue that wicked man and bring him back to see me.' Zengyang immediately rode the elephant and chased after him along the road. The elephant galloped, and as they were about to catch up, Yujianna (person's name) took elephant dung from a tree branch and threw it on the ground. The elephant smelled the scent and refused to move forward. In the meantime, the mother elephant had gone far away, and after many Yushanas (unit of length), they caught up again. Yujianna then took a pot of elephant urine and threw it on the ground. The elephant smelled the scent again and was able to continue forward, until they reached the border. Zengyang felt worried and afraid. At that time, Zengyang thought to himself, 'This is already another country, I should return, or this elephant will also be taken away by them.' Because he did not achieve his goal, he returned in disappointment. After returning to the city, the king asked him, 'What news do you have?' Zengyang replied, 'They have already fled to another country and cannot be pursued.' The king then slapped his cheek and remained silent in sorrow. At this time, Chuguang King returned to his own country, resurrected from the dead, and immediately summoned the Shamen (ordained monks), Brahmins (priests), merchants, nobles, relatives, friends, the poor and helpless. People from far and near rushed to the king's residence like stars, widely giving alms and holding grand gatherings. He and Lady Tianshou enjoyed themselves at will. Later, while playing with Tianshou on the balcony, he said, 'I used deception to bring you back.' The lady said, 'My father also used deception to imprison your Majesty, and only then was he able to save his life.' The king said, 'If I do not bring your father to Qiaoshanbi, to'

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織師者，我即不名為出光王也。」彼懷瞋忿默爾而住。

時出光王語瑜健那曰：「卿頗能得解我憂耶？」答曰：「欲何所作？」王曰：「當以長繩系猛光頸，牽來至此令學織工。」答曰：「將賢善象天授隨來安隱歸還，豈非憂解？如王所說，我更思量未知得不？」既思策已報王得去，遂便收取嗢逝尼城所須貨物，覓好商主求妙美人，瓔珞嚴身皆令具足為商主婦。作是事已商旅便發，漸至嗢逝尼城。其猛光王聞大商旅來至我城，王自出觀收其稅直。既至營所，問言：「商主住在何處？」引人指撝，王便到彼開門而入，直進中庭睹商主婦，顏容挺特昔所未見，莊嚴美妙迥絕人間，於此城中無與等者，王起染意，報言：「賢首！共我交歡。」女曰：「此是床褥，隨意所須。」既為欲染嬰纏無所不作，即便坐臥共作交通，志意惛迷不記先後。商主即便以衣遍覆，令四人舁床，大眾歌唱，出嗢逝尼城後門而去，因即長行。時諸從者，或復搖鈴而為歌曰：

「人間蚊子能食月，　　毗沙門王債主牽； 　大地及樹上虛空，　　淫女能將猛光去。」

是時城中所有商人見此歡樂，皆云商旅欲發悉皆隨去。城中人物皆悉不知王之去處，增養怪王隨處求覓。彼諸商旅將猛光王，漸至憍閃毗國，諸臣慶賀曰：「大王！國位昌

【現代漢語翻譯】 現代漢語譯本：織師啊，如果我被稱為出光王（一個國王的名字），那我就不是織師了。』猛光（另一個國王的名字）聽后，懷著憤怒，沉默不語。

當時，出光王對瑜健那（一個人的名字）說：『你能夠幫我解除憂慮嗎？』瑜健那回答說：『您想做什麼？』出光王說：『用長繩子繫住猛光的脖子，把他拉到這裡來學習織布。』瑜健那回答說：『如果能讓賢善的象和天授（象的名字）平安返回，難道不是解除了您的憂慮嗎？至於您所說的，我還要再想想，不知道能不能做到。』

經過一番思考後，瑜健那告訴國王說可以去。於是他便開始準備前往嗢逝尼城（一個城市的名字）所需的貨物，尋找好的商人和美麗的女子，用瓔珞裝飾她們的身體，讓她們都成為商人的妻子。做好這些準備后，商隊便出發了，逐漸到達嗢逝尼城。猛光王聽說有大商隊來到他的城市，便親自出來收取稅款。到達商隊營地后，他問道：『商主住在哪裡？』有人指引他，猛光王便走到商主住處，推開門走了進去，直接來到中庭，看到了商主婦人，她的容貌非常出衆，是以前從未見過的，她的莊嚴美麗遠遠超過了人間女子，在這個城市裡沒有人能與她相比。猛光王心生愛慕之意，便對她說：『美麗的女子，和我交歡吧。』女子說：『這裡有床鋪，隨你所需。』猛光王因為情慾的纏繞，什麼都不顧了，便和她坐臥在一起，發生了性關係，神志昏迷，不記得先後順序。

這時，商主便用衣服將猛光王蓋住，讓四個人抬著床，眾人唱歌，從嗢逝尼城的後門離開了，就這樣一直往前走。當時，跟隨的人中，有人搖著鈴鐺唱道：

『人間的蚊子能吃月亮，毗沙門王（一個神的名字）被債主牽走；大地和樹上以及虛空，**能將猛光帶走。』

當時城中所有的商人都看到這種歡樂的場面，都以為商隊要出發了，便都跟隨而去。城中的人們都不知道國王去了哪裡，到處尋找增養怪王。

那些商隊帶著猛光王，漸漸到達了憍閃毗國（一個國家的名字），大臣們慶祝說：『大王！國家昌盛！』

【English Translation】 English version: 'Weaver, if I were to be called Cūḷakāḷasena (name of a king), then I would not be called a weaver.' He, filled with anger, remained silent.

Then Cūḷakāḷasena said to Yugandhara (name of a person): 'Can you relieve my worries?' He replied: 'What do you wish to do?' The king said: 'I shall tie a long rope around the neck of Brahmadatta (name of another king), drag him here, and make him learn weaving.' He replied: 'Is it not relieving your worries to have the virtuous elephant Añjanavaṃsika and Dantalakkhaṇa safely returned? As for what you said, I need to think further, I don't know if it can be done.'

After some thought, Yugandhara told the king that he could go. So he began to prepare the goods needed to go to Ujjeni (name of a city), sought out good merchants and beautiful women, adorned their bodies with necklaces, and made them all the wives of the merchants. After doing these things, the caravan set off, gradually reaching Ujjeni. King Brahmadatta heard that a large caravan had arrived in his city, and he himself went out to collect taxes. Arriving at the caravan's camp, he asked: 'Where does the merchant live?' Someone pointed him out, and King Brahmadatta went to his residence, opened the door and went straight into the courtyard, where he saw the merchant's wife. Her appearance was outstanding, unlike anything he had ever seen before. Her solemn beauty far surpassed that of human women, and there was no one in this city who could compare to her. King Brahmadatta was filled with lust and said to her: 'Beautiful woman, have intercourse with me.' The woman said: 'Here is a bed, take whatever you need.' King Brahmadatta, entangled in lust, did everything, and sat and lay with her, engaging in sexual intercourse, his mind confused, not remembering the order of things.

At this time, the merchant covered King Brahmadatta with a cloth, had four people carry the bed, and the crowd sang songs, leaving through the back gate of Ujjeni, and thus continued on their way. At that time, among those who followed, some shook bells and sang:

'Human mosquitoes can eat the moon, Vaiśravaṇa (name of a deva) is dragged away by creditors; the earth and the trees and the empty sky, ** can take Brahmadatta away.'

At that time, all the merchants in the city saw this joyful scene and thought that the caravan was about to depart, so they all followed. The people in the city did not know where the king had gone, and searched everywhere for the monstrous king.

Those merchants, carrying King Brahmadatta, gradually reached Kauśāmbī (name of a kingdom), and the ministers congratulated him, saying: 'Great King! The country is prosperous!'

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延所愿皆遂，其猛光王將來至此。」王曰：「與著鎖械令學織工，仍勿使人輒報天授。」后時王與天授，共在高樓隨意遊觀，其猛光王因有少緣出織師舍。於時出光樓上遙見，報天授曰：「汝識彼人不？」王先闥額女細觀望，遂便憶識流淚交襟，作如是念：「今此惡王躓頓我父到斯苦處，我若不殺此惡王者，我更不名為天授也，我雖行殺令彼不知。」王性利根知其懷恨，告大臣曰：「我于猛光已報怨訖，卿宜為彼洗沐身體，盛設香餐廣作威儀送其還國。」彼依王教次第悉為放令歸故。是時天授作如是念：「我若即今為殺方便，彼有惡智便見猜疑，且復引時更待他日。」強為言笑以送愁情。天授忽然著垢弊衣臥破床上，出光見已問言：「何故？」答曰：「天神瞋我。」王曰：「夫人何乏有愿不酬？」答曰：「我先所許，卒不可求。」王曰：「汝何所許豫生憂懼？意所須者悉當爲辦。」答曰：「我父昔日幽禁王時，遂于天神情生啟告：『我若與王安隱得達憍閃毗者，我當共王七日七夜不御飲食，日既滿已，將好花鬘從足指端，纏至於頸，輿置城頭。我即為王設大施會，命婆羅門眾數滿千人盛興供養。』大王今日多有內宮，豈復於我能生憂念？以此籌量定死無惑。」王曰：「此即是汝為我祈天，更不須憂，悉皆為作。」從是

【現代漢語翻譯】 現代漢語譯本 『所有願望都將實現，猛光王（Mengguang Wang）將來會到這裡。』國王說：『給他戴上鎖鏈，讓他學習織布，不要讓人告訴天授（Tianshou）。』後來，國王和天授（Tianshou）在高樓上隨意遊玩觀賞，猛光王（Mengguang Wang）因為一些事情離開了織工的住所。當時，出光（Chuguang）在樓上遠遠看見，告訴天授（Tianshou）說：『你認識那個人嗎？』國王先讓闥額女（Ta'e Nu）仔細觀看，於是便認了出來，淚流滿面，心想：『現在這個惡王使我父親遭受如此苦難，我如果不殺了這個惡王，我就不配叫天授（Tianshou）了，我即使要殺了他，也要讓他不知道。』國王非常聰明，知道他懷恨在心，告訴大臣說：『我已經向猛光王（Mengguang Wang）報了仇，你應該為他沐浴身體，準備豐盛的食物，隆重地送他回國。』大臣按照國王的旨意，依次照辦，放他回國。當時，天授（Tianshou）心想：『如果我現在就動手，他那麼狡猾，肯定會懷疑我，還是再等些日子吧。』他強顏歡笑，掩飾內心的憂愁。天授（Tianshou）突然穿著破舊的衣服，躺在破床上，出光（Chuguang）看見后問：『為什麼這樣？』他回答說：『天神責怪我。』國王說：『夫人有什麼願望沒有實現嗎？』他回答說：『我之前許下的願望，最終無法實現。』國王說：『你許下了什麼願望，如此憂慮？只要是你想做的，我都會為你辦到。』他回答說：『我父親昔日被國王囚禁時，曾向天神祈禱：『如果我能和國王平安到達憍閃毗（Jiaoshambi），我將和國王七天七夜不吃不喝，七天期滿后，將美好的花鬘從腳趾纏繞到脖子，放在城頭。我將為國王舉辦盛大的佈施大會，邀請一千名婆羅門（Poluomen）盛大供養。』大王現在有很多妃嬪，哪裡還會為我著想呢？這樣想來，我肯定要死了。』國王說：『這就是你為我向天神祈禱，不用擔心，我都會為你做。』從那以後

【English Translation】 English version 'All wishes will be fulfilled, and King Mengguang (Mengguang Wang) will come here.' The king said, 'Put him in chains and make him learn to weave, and don't let anyone tell Tianshou (Tianshou).' Later, the king and Tianshou (Tianshou) were casually strolling and viewing the scenery in a high building, and King Mengguang (Mengguang Wang) left the weaver's residence for some reason. At that time, Chuguang (Chuguang) saw him from afar on the building and said to Tianshou (Tianshou), 'Do you recognize that person?' The king first had Ta'e Nu (Ta'e Nu) look closely, and then she recognized him, tears streaming down her face, and she thought, 'Now this evil king has caused my father to suffer so much. If I don't kill this evil king, I don't deserve to be called Tianshou (Tianshou). Even if I kill him, I must do it without his knowledge.' The king was very clever and knew that he harbored resentment, so he told the ministers, 'I have already avenged myself on King Mengguang (Mengguang Wang). You should bathe him, prepare a sumptuous meal, and send him back to his country with great ceremony.' The ministers followed the king's instructions and released him to return home. At that time, Tianshou (Tianshou) thought, 'If I act now, he is so cunning that he will definitely suspect me. I should wait a few more days.' He forced a smile to hide his sorrow. Suddenly, Tianshou (Tianshou) wore dirty clothes and lay on a broken bed. Chuguang (Chuguang) saw this and asked, 'Why is this?' He replied, 'The gods are angry with me.' The king said, 'My lady, is there any wish that has not been fulfilled?' He replied, 'The wish I made before cannot be fulfilled.' The king said, 'What wish did you make that makes you so worried? I will do everything you want.' He replied, 'When my father was imprisoned by the king in the past, he prayed to the gods, 'If I can safely reach Jiaoshambi (Jiaoshambi) with the king, I will not eat or drink with the king for seven days and seven nights. After seven days, I will wrap beautiful garlands from my toes to my neck and place them on the city wall. I will hold a grand almsgiving ceremony for the king and invite a thousand Brahmins (Poluomen) to make grand offerings.' The king now has many concubines, how can he still think of me? Thinking about it this way, I am sure to die.' The king said, 'This is the prayer you made to the gods for me, don't worry, I will do everything for you.' From then on

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已後作殺方便，即于城下系二狗兒，日日常與美肉令食，如是長大乃至食肉，與人身量等。遂即與王要心七日飲食俱斷，天授于夜私自飽餐。王於七日期心不食，身體羸瘦不自支援，既滿七日天授遂喚諸結鬘人：「汝可粗線多作香鬘速將來進。」敕瑜健那曰：「今日大王戒期已滿，卿可嚴飾城隍廣修施會，設婆羅門一千餘眾。」諸大臣輩各作驅馳，不欲令知內宮密事。時瑜健那奉敕皆作，掃拭街衢香水灑沃，香爐寶蓋無不普薰，散諸雜花在處充滿，甚可愛樂如歡喜園，處處皆有種種鼓樂，音聲遍合舞妓翩翻。當此鬧時天授遂即將王上城，令其臥地以花鬘纏繞，從足至頂間無空處，即便推下。既落城根，二犬俱食血肉皆盡白骨殘餘。時有鴟烏雕鷲野干之屬食肉，禽獸舐啄殘骸。時大城中所有人眾驚惶震懾，傳云大王自立城上，觀其設會墮落城隅，因此命終被犬所食。人眾聞已號叫囂聲，拔髮椎胸喧滿城廓。時諸苾芻咸皆四散，或向余處或詣給園。諸大臣等眾聚共議：「何為大王而自上城？城下何因有犬來食？」諸臣僉議見花鬘線，方知定是天授豫為惡計殺我大王。既生忿怒即以紫礦作室，令天授入中以火焚燒受苦而卒。故知怨仇相報未有休日。

時諸苾芻咸起疑心請世尊曰：「大德！其出光王先作何業？由彼業力

【現代漢語翻譯】 現代漢語譯本 之後，天授爲了實施他的殺人計劃，先在城下拴了兩條狗，每天都餵它們美味的肉食，這樣餵養長大，直到狗的體型和人一樣大小。然後，他就和國王約定七天斷食，天授在夜裡偷偷地飽餐。國王到了七日期限，一心不吃東西，身體變得非常虛弱，幾乎無法支撐。七日期滿后，天授就吩咐那些結鬘人：『你們用粗線多做些香鬘，快點拿來進獻。』又命令瑜健那說：『今天是大王齋戒期滿的日子，你要好好裝飾城池，廣泛舉辦佈施大會，供養一千多位婆羅門。』各位大臣們都忙碌奔走，不希望人們知道內宮的秘密。當時，瑜健那奉命照辦，清掃街道，灑上香水，香爐寶蓋到處薰香，散佈各種鮮花，處處充滿，非常可愛，如同歡喜園一般，到處都有各種鼓樂，聲音響徹四方，舞女翩翩起舞。就在這熱鬧的時候，天授就把國王帶到城上，讓他躺在地上，用花鬘纏繞，從腳到頭沒有空隙，然後就把他推下去。國王掉落到城根下，兩條狗一起上來吃，血肉都被吃光，只剩下白骨殘餘。當時有鴟、烏、雕、鷲、野乾等動物來吃肉，禽獸舔舐殘骸。當時，大城中的所有人都驚慌震懾，傳言說大王自己站在城上，觀看設會，結果失足掉落城墻，因此喪命，被狗吃掉了。人們聽到后，號啕大哭，捶胸頓足，喧鬧聲充滿了整個城郭。當時，各位比丘都四處逃散，有的去了其他地方，有的去了給孤獨園。各位大臣們聚集在一起商議：『為什麼大王要自己上城？城下又為什麼會有狗來吃人？』各位大臣仔細檢視花鬘和粗線，才知道一定是天授事先設下的惡毒計劃，殺害了我們的大王。於是，他們非常憤怒，用紫礦建造了一間屋子，讓天授進入其中，用火焚燒，讓他受盡痛苦而死。所以說，怨仇相報，沒有停止的時候。 當時，各位比丘都心生疑問，請問世尊說：『大德！出光王先前做了什麼業？因為什麼樣的業力……』

【English Translation】 English version Afterward, Devadatta, in order to carry out his plan to kill, first tied two dogs under the city wall, and fed them delicious meat every day, raising them until they were as big as humans. Then, he made a pact with the king to fast for seven days, while Devadatta secretly feasted at night. When the king reached the end of the seven days, he focused on not eating, and his body became very weak, almost unable to support himself. After the seven days were up, Devadatta ordered the garland makers: 'Quickly make many fragrant garlands with thick thread and bring them to me.' He also ordered Yaugandharayana: 'Today is the day the king's fast ends. You must decorate the city well, hold a grand almsgiving ceremony, and provide for more than a thousand Brahmins.' The ministers were all busy running around, not wanting people to know the secrets of the inner palace. At that time, Yaugandharayana followed the order, cleaning the streets, sprinkling fragrant water, and incense burners and jeweled canopies were everywhere, spreading various flowers, filling every place, very lovely, like the Garden of Delight, with all kinds of drums and music everywhere, and dancers fluttering. In the midst of this commotion, Devadatta took the king up to the city wall, made him lie on the ground, and wrapped him in garlands from head to toe, leaving no space, and then pushed him down. The king fell to the foot of the city wall, and the two dogs came up together to eat him, devouring all the flesh and blood, leaving only the white bones. At that time, crows, vultures, eagles, jackals, and other animals came to eat the meat, and birds and beasts licked the remains. At that time, all the people in the great city were shocked and terrified, and it was rumored that the king himself stood on the city wall, watching the ceremony, and accidentally fell off the wall, and therefore died, and was eaten by dogs. When the people heard this, they wailed and cried, beat their chests, and the noise filled the entire city. At that time, all the Bhikshus scattered in all directions, some went to other places, and some went to Jetavana. The ministers gathered together and discussed: 'Why did the king go up to the city wall himself? And why were there dogs eating people under the city wall?' The ministers carefully examined the garlands and thick thread, and realized that it must have been Devadatta's premeditated evil plan to kill our king. Therefore, they were very angry, built a house with purple ore, and had Devadatta enter it, and burned him to death, causing him to suffer greatly. Therefore, it is said that revenge is never-ending. At that time, all the Bhikshus were filled with doubt and asked the World Honored One: 'Great Virtue! What karma did King Prasenajit create in the past? Because of what karma...'

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生被犬食。」佛言：「諸苾芻！此出光王昔自造業因緣會遇，成熟現前如瀑流水無能遮礙。出光作業誰當代受？諸苾芻！凡所作業，非於外四大而得成熟，但于自己蘊界處中受苦樂報，如有頌言：

「『假令經百劫，　　所作業不亡； 　　因緣會遇時，　　果報還自受。』

「汝等苾芻！乃往古昔於一都城，有婆羅門大臣依彼而住。當時無佛，有獨覺者出現於世，憐愍貧窮樂居靜處，世間唯有此一福田。有一獨覺遊行人間，遇至此城於一靜林依而止宿，至天曉已執持衣缽入城乞食。時彼大臣將諸犬等出城遊獵，見此獨覺一無愆犯有大人相，遂放犬令食。諸苾芻！于汝意云何？勿為異念，彼大臣者豈異人乎？今出光是。于無罪過聖人之所，放犬令食。以斯業力，五百生中常遭犬食而取命終。汝等苾芻當知！若純黑業得純黑報，若純白業得純白報，若作雜業當得雜報，以是因緣應舍黑雜二業，當修白業。汝等苾芻，當如是學。」

時憍閃毗國出光王死，嗢逝尼猛光王無有怨仇安樂而住。曾於一時在高殿上，與諸大臣作非法言論，問諸人曰：「何處城邑聚落之中有好淫女？」有云：「大王！得叉尸羅城王名圓勝，於此城中有一倡女，顏容姝妙善六十四能，於此人間大地之內，未有丈夫才相見時不生耽染。」

【現代漢語翻譯】 現代漢語譯本： 『被狗吃掉。』佛說：『各位比丘！這位出光王過去自己造下的業因緣際會，成熟顯現，就像瀑布流水一樣無法阻擋。出光所造的業誰能代替承受呢？各位比丘！凡所造的業，不是在外在的四大（地、水、火、風）中成熟，而是在自己的蘊（色、受、想、行、識）、界（眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、處（眼處、耳處、鼻處、舌處、身處、意處）中承受苦樂的果報，就像頌中所說： 『縱然經過百千劫，所造的業也不會消亡；因緣際會的時候，果報還是要自己承受。』 『你們這些比丘！很久以前，在一個都城裡，有一位婆羅門大臣住在那裡。當時沒有佛，有一位獨覺（Pratyekabuddha，無需依賴他人教導，自己證悟的覺者）出現在世上，憐憫貧窮，喜歡居住在安靜的地方，世間只有這一塊福田。有一位獨覺在人間游化，來到這座城市，在一片安靜的樹林里休息，到了天亮，拿著衣缽進城乞食。當時那位大臣帶著他的狗群出城打獵，看見這位獨覺沒有任何過錯，卻具有大丈夫的相貌，就放狗去咬他。各位比丘！你們認為如何？不要有其他的想法，那位大臣難道是別人嗎？就是現在的出光王。在沒有罪過的聖人那裡，放狗去咬他。因為這個業力，五百生中常常被狗咬死。你們這些比丘應當知道！如果造純粹的黑業，就會得到純粹的黑報；如果造純粹的白業，就會得到純粹的白報；如果造雜業，就會得到雜報。因為這個緣故，應當捨棄黑業和雜業，應當修習白業。你們這些比丘，應當這樣學習。』 當時憍閃毗國（Kaushambi）的出光王死了，嗢逝尼（Ujjeni）的猛光王沒有怨恨仇敵，安樂地居住著。曾經有一次在高殿上，與各位大臣談論不合法的言論，問大家說：『哪個城邑聚落里有好？』有人說：『大王！得叉尸羅城（Takshashila）的國王名叫圓勝，在這個城裡有一個女，容貌美麗，擅長六十四種技能，在這人間大地上，沒有哪個男人只要一見到她而不生出愛慕之心的。』

【English Translation】 English version: 'And was eaten by dogs.' The Buddha said, 'Monks! This King Chuguang's (King of Light) past karma and conditions have met, matured, and manifested like a rushing waterfall, impossible to stop. Who can bear the karma created by Chuguang? Monks! All actions do not mature in the external four great elements (earth, water, fire, and wind), but one experiences the rewards of suffering and happiness in one's own skandhas (form, feeling, perception, mental formations, and consciousness), realms (eye, ear, nose, tongue, body, mind and their corresponding form, sound, smell, taste, touch, and dharma), and bases (eye-base, ear-base, nose-base, tongue-base, body-base, mind-base), as the verse says: 'Even after hundreds of kalpas (aeons), the actions one has done will not perish; when conditions meet, one will receive the consequences oneself.' 'You monks! In the ancient past, in a certain city, there was a Brahmin minister who lived there. At that time, there was no Buddha, but a Pratyekabuddha (Solitary Buddha, one who attains enlightenment on their own without a teacher) appeared in the world, compassionate towards the poor and fond of living in quiet places; this was the only field of merit in the world. A Pratyekabuddha wandered in the human realm and came to this city, resting in a quiet forest. At dawn, he carried his robe and bowl and entered the city to beg for food. At that time, the minister took his dogs out of the city to hunt, and seeing this Pratyekabuddha, who had committed no offense but possessed the appearance of a great man, he released the dogs to eat him. Monks! What do you think? Do not have other thoughts; is that minister someone else? It is the present King Chuguang. He released dogs to eat a faultless sage. Because of this karma, he was constantly eaten by dogs and met his end in five hundred lives. You monks should know! If one creates purely black karma, one will receive purely black retribution; if one creates purely white karma, one will receive purely white retribution; if one creates mixed karma, one will receive mixed retribution. Because of this, one should abandon black and mixed karma and cultivate white karma. You monks, you should learn in this way.' At that time, King Chuguang of Kaushambi (ancient city in India) died, and King Mengguang of Ujjeni (ancient city in India) lived peacefully without enemies. Once, he was in a high palace, discussing unlawful matters with the ministers, and asked everyone, 'In which city or village is there a good courtesan?' Someone said, 'Great King! The king of Takshashila (ancient city in India) is named Yuansheng, and in this city there is a courtesan who is beautiful and skilled in sixty-four arts. In this human world, there is no man who does not develop infatuation upon seeing her.'

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王才聞說容顏智慧，即生愛著，報增養曰：「縱使遠求如斯女類卒難可得，我今宜往共彼交歡。」答言：「大王！彼圓勝王于長夜中是王怨隙，彼即常在得叉尸羅。王自往者，彼若知時定為非義。」答曰：「我今意正，事不可違。卿住於斯，我當行矣！」答言：「上命難違，去時隨意，然須謹慎。」時王即乘葦山大象行向彼城，于其路中有右杵山，安象此中身詣城內。既至彼已便脫頸上勝妙珠瓔價直千萬，與彼淫女便共交通。時嗢逝尼城大臣人眾婆羅門等，怪不見王莫知去處？共相謂曰：「王非凡庶，去必人知。」又曰：「王既豐足內宮更何所覓？」又曰：「我等宜應共問增養。」即便俱至問曰：「大王今者不知去處？」答曰：「君等何乃疾欲見王？且復忍心，不久當見。」問曰：「何時可見？」答曰：「滿十二年。」諸人皆忿報言：「仁今殺王欲擬自立，能出如是不義之言。若七日內見王者善，若不見者當立余王斷汝形命。」增養聞已默然懷憂而住。時牛護母國大夫人，見增養愁，命而問曰：「卿今何故情事憂惶？」答曰：「夫人！大婆羅門及諸臣等，作如是語具告前事，我今寧得情不憂耶？」夫人曰：「卿可以蜜和酥涂糠麥子，盛以金盤持至上廄馬所，目前而跪作如是語：『若有能得今日行到得叉尸羅城者，可食

金盤酥蜜糠麥。』」馬雖聞告竟無一食。是時有一瘦弱老馬，別在一邊垂耳而住，便至其所手捧金盤，具如前說。彼聞語已就盤盡食。即以此事具告夫人。夫人曰：「可去被鞍，若見異狀卿不須怖，宜可對前現雄猛勢，有勇氣者物不能欺。」即便往彼舉鞍欲被，馬遂奮迅變異形儀，告言：「丈夫！汝頗曾見如是馬耶？」彼便拔刀答言：「智馬藥叉！汝頗曾見如是騎馬人乎？」答言：「不見。」報言：「智馬藥叉！若能不變常則而行去者善，若不去者當斬汝首血流於地。」答曰：「丈夫！共立要期，我當爲去，勿更將我重至此間。」答曰：「隨意共去，我不負心。」即乘其馬漸至得叉尸羅城。

根本說一切有部毗奈耶雜事卷第二十三 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十四

三藏法師義凈奉　制譯

攝頌在前。

爾時猛光王在得叉尸羅淫女之舍，見增養來，問言：「卿何為來？」即皆以事具答，王曰：「我且歡樂，待七日滿當可共去。」日既滿已往石杵山，自駕其象象遂大吼。去斯不遠有解相人，聞象鳴聲作如是語：「我聽象鳴知其意趣，日行百驛還至南海飲水充虛。」增養聞說，遂即共王同乘其象隨路而去。至

【現代漢語翻譯】 現代漢語譯本：『金盤酥蜜糠麥。』馬雖然聽到告知，竟然沒有一個吃。當時有一匹瘦弱的老馬，獨自在一邊垂著耳朵站立，（增養）便到它那裡，手捧金盤，完全像之前說的那樣。（老馬）聽到這些話后，就到盤子邊把食物全部吃光。增養就把這件事全部告訴了夫人。夫人說：『可以去給馬備鞍，如果見到異常情況，你不要害怕，應該在它面前展現雄猛的氣勢，有勇氣的人是不會被事物欺騙的。』增養立刻前往馬那裡，舉起馬鞍想要給它備上，馬就奮力迅猛地變化出奇異的形貌，說道：『丈夫！你可曾見過這樣的馬嗎？』增養便拔出刀回答說：『智馬藥叉（聰明的馬夜叉）！你可曾見過這樣的騎馬人嗎？』（馬夜叉）回答說：『沒有見過。』增養說道：『智馬藥叉！如果能不變回原來的樣子，正常地行走離去，那就好；如果不離去，我就要斬下你的頭，讓血流到地上。』（馬夜叉）回答說：『丈夫！我們共同立下約定，我當爲你離去，不要再把我帶到這個地方。』增養回答說：『隨你一起離去，我不會違背諾言。』隨即騎上那匹馬，漸漸到達了得叉尸羅城（Taxila）。

《根本說一切有部毗奈耶雜事》卷第二十三 大正藏第24冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第二十四

三藏法師義凈 奉 制譯

攝頌在前。

當時，猛光王在得叉尸羅（Taxila）的**之舍，見到增養前來，問道：『你為何而來？』增養便把事情全部詳細地回答了。國王說：『我且先歡樂一下，等待七日滿了，就可以一起離去。』日子滿了之後，（他們）前往石杵山，（國王）親自駕馭他的象，像就大吼起來。離那裡不遠的地方，有一個懂得相術的人，聽到象的鳴叫聲，這樣說道：『我聽象的鳴叫聲，就知道它的意趣，（這頭象）一天能走一百驛，還能回到南海飲水來補充空虛。』增養聽到這些話，就和國王一同乘坐那頭象，沿著道路離去了。到達……

【English Translation】 English version: 『Golden plate of butter, honey, bran, and wheat.』 Although the horse heard the announcement, it did not eat a single bite. At that time, there was a thin and weak old horse, standing alone to one side with its ears drooping. (Zengyang) went to it, holding the golden plate in his hands, and said exactly as before. After hearing these words, (the old horse) went to the plate and ate all the food. Zengyang then told his wife everything that had happened. His wife said, 『You can go and saddle the horse. If you see anything strange, you must not be afraid. You should show a fierce and powerful demeanor in front of it. A courageous person cannot be deceived by things.』 Zengyang immediately went to the horse, raised the saddle, and wanted to put it on. The horse then vigorously and swiftly transformed into a strange appearance, and said, 『Husband! Have you ever seen such a horse?』 Zengyang then drew his sword and replied, 『Wise horse Yaksha (intelligent horse yaksha)! Have you ever seen such a horse rider?』 (The horse yaksha) replied, 『I have not.』 Zengyang said, 『Wise horse Yaksha! If you can return to your original form and leave normally, that would be good; if you do not leave, I will cut off your head and let your blood flow to the ground.』 (The horse yaksha) replied, 『Husband! Let us make an agreement together. I will leave for you, but do not bring me back to this place again.』 Zengyang replied, 『I will leave with you as you wish, and I will not break my promise.』 He then rode the horse and gradually arrived at the city of Taxila (得叉尸羅城).

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 23 Taisho Tripitaka Volume 24 No. 1451 Vinaya Miscellaneous Matters of the Mūlasarvāstivāda

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 24

Translated under Imperial Order by Tripitaka Master Yijing

Summary Verse Precedes.

At that time, King Mengguang was in the **-house of Taxila (得叉尸羅), and seeing Zengyang coming, he asked, 『Why have you come?』 Zengyang then answered everything in detail. The king said, 『Let me enjoy myself first. After seven days have passed, we can leave together.』 After the days had passed, (they) went to Stone Mortar Mountain, and (the king) personally drove his elephant, and the elephant roared loudly. Not far from there, there was a person who understood physiognomy, and hearing the elephant's roar, he said, 『I hear the elephant's roar and know its intention. (This elephant) can travel a hundred stages a day and return to the South Sea to drink water to replenish its emptiness.』 Hearing these words, Zengyang and the king rode the elephant together and left along the road. Arriving at...

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一陶家有壞瓦器，像便腳踏，瓦師見憂。增養曰：「有如此人依地而活。」王遂心疑作如是念：「增養此言見譏於我，唯我一人依國地活，斯言何義？后當憶念。」默然而去。復於行路見鹡鸰鳥，當道生卵象腳踏碎，鳥見悲叫。增養見已便作是語：「此不應作，致有憂悲。」王復生念：「此言還是見譏於我。行淫女舍是不應行，后當重憶。」尋路而去，復于路邊在一樹下乘象而過，于樹枝上有一黑蛇，縱身垂下欲蜇于王，增養見已便即拔刀，斬為敷段落地宛轉，增養曰：「此不應作，而強作之。」王復生念：「此言還是見譏於我，已經三度后當憶念。」復於他日象乃速行，不肯緩去。方欲至城，增養白王：「前有相師作如是語：『象行百驛還向南海飲水充虛。』看此急行定不肯住，當抱樹枝縱身而下。」王與增養抱枝而下，詣一園中任象走去。王語增養：「卿今可去竊報安樂，云：『我今至在芳園中。』」即行具告，彼聞告已歡悅無極。時王愧恥不向大門，即便於一水窗欲入宮內。時有二女不識是王，遂相告曰：「我聞大王已至。」一云：「我意思量於此窗入。」王聞其語便作是念：「我令增養竊告夫人，彼乃隨情遍語城邑。」遂于別日情懷不忍，告增養曰：「汝於我處，頻作數種無益惡言而譏誚我，豈我一人受用大

【現代漢語翻譯】 現代漢語譯本 一個陶工家裡有一些破損的瓦器，大象用腳踩踏，陶工見了很憂愁。增養說：『有這樣的人依靠土地而活。』國王因此心中懷疑，產生這樣的想法：『增養這話是在譏諷我，只有我一個人依靠國家的土地而活，這話是什麼意思呢？以後應當記住。』默默地離開了。又在路上看見鹡鸰鳥，在路中間生了卵，被大象腳踩碎了，鳥見了悲傷地鳴叫。增養見了就說：『這不應該做，導致了憂愁悲傷。』國王又產生想法：『這話還是在譏諷我。行走不應該行走的地方，以後應當牢牢記住。』沿著路走去，又在路邊一棵樹下乘象經過，在樹枝上有一條黑蛇，縱身垂下來想要咬國王，增養見了立刻拔刀，斬成數段，落在地上翻滾，增養說：『這不應該做，卻強行做了。』國王又產生想法：『這話還是在譏諷我，已經三次了，以後應當記住。』又有一天，大象快速行走，不肯慢下來。將要到達城裡時，增養告訴國王：『之前有相師這樣說過：『大象行走百驛還要到南海飲水才能滿足。』看它這樣急速行走一定不肯停下來，應當抱著樹枝縱身跳下去。』國王和增養抱著樹枝跳了下去，到了一座園中，任憑大象走去。國王告訴增養：『你現在可以去偷偷地告訴安樂夫人，說：『我現在在芳園中。』』增養立刻去全部告訴了安樂夫人，安樂夫人聽了之後歡喜無極。當時國王感到慚愧羞恥，不從大門進入，就從一個水窗想要進入宮內。當時有兩個女子不認識是國王，就互相告訴說：『我聽說大王已經到了。』一個說：『我猜想他會從這個窗戶進來。』國王聽了她們的話，就產生這樣的想法：『我讓增養偷偷地告訴夫人，他卻隨隨便便地告訴了整個城邑。』於是在其他的一天，國王心中實在忍不住，告訴增養說：『你在我這裡，多次說一些沒有益處而且惡毒的話來譏諷我，難道只有我一個人承受大的』

【English Translation】 English version A potter had some broken earthenware, which an elephant trampled on, causing the potter grief. Zengyang said, 'There are people who live by relying on the land.' The king then became suspicious and thought, 'Zengyang's words are mocking me, as I am the only one who lives by relying on the country's land. What is the meaning of this? I should remember this later.' He left in silence. Later, on the road, he saw a wagtail bird laying eggs in the middle of the road, which were crushed by the elephant's feet, causing the bird to cry sadly. Zengyang, upon seeing this, said, 'This should not have been done, as it leads to sorrow and grief.' The king again thought, 'These words are still mocking me. Walking where one should not walk, I should remember this well later.' Continuing along the road, he passed under a tree with an elephant, and a black snake on a branch lunged down to bite the king. Zengyang, seeing this, immediately drew his sword, cut the snake into several pieces, which fell to the ground writhing. Zengyang said, 'This should not be done, yet it was forcibly done.' The king again thought, 'These words are still mocking me, this is the third time, I should remember this later.' Another day, the elephant walked quickly, refusing to slow down. As they were about to reach the city, Zengyang told the king, 'A fortune teller once said, 'An elephant traveling a hundred stages still needs to drink water from the South Sea to be satisfied.' Seeing its rapid pace, it will certainly not stop. You should grab a branch and jump down.' The king and Zengyang grabbed a branch and jumped down, arriving at a garden, letting the elephant go. The king told Zengyang, 'You can now secretly inform Anle (安樂) (name of a consort), saying, 'I am now in the Fragrant Garden (芳園).' Zengyang immediately went and told Anle (安樂) everything, who was overjoyed upon hearing the news. At that time, the king felt ashamed and did not enter through the main gate, but instead tried to enter the palace through a water window. Two women, not recognizing the king, told each other, 'I heard the great king has arrived.' One said, 'I think he will enter through this window.' Hearing their words, the king thought, 'I asked Zengyang to secretly inform the consort, but he casually told the entire city.' So on another day, the king could no longer bear it and told Zengyang, 'You have repeatedly used useless and malicious words to mock me in my presence. Am I the only one who suffers great'

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地？汝于某處作如是語：『此諸人等受用大地，以自活命。』復于某處作如是語：『此不應作致有憂悲。』造淫女舍我不應往。復于某處作如是語：『此不應作而強作之。』豈我向淫女處是不應作？又我與汝在芳園內，令汝獨去竊報夫人，云：『我今來停在園內。』汝便以語遍告城隍，是則於我作無利事。」增養驚懼作如是語：「靈祇共鑑明察我心，實不譏王。前于陶家見有壞器，像腳踏破陶師見憂，我見斯事作如是語：『此諸人等依地土活。』中於路次見有小鳥，于道上生卵，像行踏碎鳥遂悲鳴，我見斯事作如是語：『此于不應行處而生其子。』後於樹枝見蛇下樹欲螫于王，我遂斬為數段在地，我作是語：『于不應為處而強作之。』於斯等事，我直說之，非譏王也。又云令入宮內竊報夫人，便將此語遍告城邑者，此亦不然。我唯獨入竊語夫人，豈敢於王作無利事？」王曰：「任汝分疏云非是過，我于小門欲入城時，親見二女作如是說，一云：『王來。』一云：『從此道入。』若不說者，彼何得知？」答曰：「彼是飛行魅女，潛身密聽聞王語聲，此亦非我為無益事。」王曰：「汝今無過，可自安心勿為怖懼。又復我行去後，有婆羅門云：『王不來更立餘者。』咸須殺卻，今正是時。」答曰：「婆羅門且待，先殺飛行惡

【現代漢語翻譯】 現代漢語譯本：國王問道：『你在哪裡說過這樣的話：『這些人依靠大地生活，以此為生。』又在哪裡說過這樣的話：『這不應該做，做了會帶來憂愁悲傷。』建造住所我不應該去。又在哪裡說過這樣的話：『這不應該做卻強行去做。』難道我前往的地方是不應該去的嗎？還有，我和你在芳園裡，讓你獨自去偷偷告訴夫人，說：『我現在停留在園內。』你便把這話傳遍城裡，這就是對我做了不利的事情。』增養驚懼地說道：『神靈共同鑑察我的心，實在沒有譏諷大王。之前在陶工家，看見有破損的陶器，像腳踩破了，陶工顯得憂愁，我看見這件事就說：『這些人依靠土地生活。』在路途中，看見有小鳥在路邊生蛋，像走過踩碎了，鳥就悲鳴，我看見這件事就說：『這在不應該去的地方生了孩子。』後來在樹枝上看見蛇從樹上下來想要咬大王，我就把它斬成幾段在地上，我說：『在不應該做的地方強行去做。』對於這些事，我只是直說，不是譏諷大王啊。又說讓我進入宮內偷偷告訴夫人，就把這話傳遍城邑，這也不是真的。我只是獨自偷偷告訴夫人，怎麼敢對大王做不利的事情呢？』國王說：『任憑你辯解說這不是過錯，我從小門要進城的時候，親眼看見兩個女子這樣說，一個說：『大王來了。』一個說：『從這條路進去。』如果不是你說的，她們怎麼會知道？』回答說：『她們是飛行的魅女，隱藏身形偷偷聽見大王的聲音，這也不是我做了無益的事情。』國王說：『你現在沒有過錯，可以安心，不要害怕。還有，我離開后，有婆羅門說：『大王不來，要另立其他人。』都要殺掉，現在正是時候。』回答說：『婆羅門且慢，先殺了飛行的惡。』 現代漢語譯本：'魅女。』

【English Translation】 English version: The king asked: 'Where did you say such words: 'These people rely on the earth to live and make a living.' And where did you say such words: 'This should not be done, doing it will bring sorrow and grief.' Building a residence, I should not go. And where did you say such words: 'This should not be done, but it is forcibly done.' Is it that the place I went to should not have been gone to? Also, you and I were in the fragrant garden, and I asked you to secretly tell the lady, saying: 'I am now staying in the garden.' You then spread this word throughout the city, which was doing something unfavorable to me.' Zeng Yang said in fear: 'May the spirits jointly observe my heart, I really did not ridicule the king. Before, at the potter's house, I saw damaged pottery, and the elephant's foot broke it, and the potter looked sad. When I saw this, I said: 'These people rely on the land to live.' On the way, I saw a small bird laying eggs on the roadside, and the elephant walked over and crushed them, and the bird cried sadly. When I saw this, I said: 'This gave birth to its young in a place where it should not have gone.' Later, on a tree branch, I saw a snake coming down from the tree wanting to bite the king, so I cut it into several pieces on the ground, and I said: 'Forcibly doing something in a place where it should not be done.' Regarding these things, I just spoke directly, I am not ridiculing the king. Also, saying that I entered the palace to secretly tell the lady, and then spread this word throughout the city, this is also not true. I just secretly told the lady alone, how dare I do something unfavorable to the king?' The king said: 'Let you argue that this is not a fault, when I was about to enter the city from the small gate, I saw two women saying this, one said: 'The king is coming.' One said: 'Enter from this road.' If you didn't say it, how would they know?' He replied: 'They are flying demon women (Mei Nv), hiding their bodies and secretly hearing the king's voice, this is also not me doing useless things.' The king said: 'You have no fault now, you can rest assured, don't be afraid. Also, after I leave, there are Brahmins (Poluomen) who say: 'The king is not coming, we will establish someone else.' They must all be killed, now is the time.' He replied: 'Brahmins (Poluomen) wait, first kill the flying evil. English version: demon women (Mei Nv).'

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人。」王曰：「彼何能殺？」答曰：「我作方計殺除望得。」王曰：「除惡為善。」

時此城中有大臣子，先閑明咒，增養詣彼問曰：「飛行魅女殘害生靈，如何設計得令除盡？」答言：「阿父！我能擒得。」即便斬取死人之手，變作嗢缽羅花，付人令賣，報言：「汝可持此詣市中賣，若以錢來買者即不須與。如其笑者，錄取其名並記形狀。」其人一一依教而作，於此城中錄笑者名得五百人。王聞是已報增養曰：「有此多人，如何能殺？」答曰：「我解方便，王不須憂。」王曰：「隨汝自作。」遂于城邊料理一處，令使凈潔，復宣告令：「王今欲作無遮大會求請天神，汝諸姊妹咸可來集。」女聞王命，意欲求財悉皆聚集，雖無名字亦為貪來，便有五百餘人。彼大臣子皆以咒索禁縛使住，增養令人持刀總殺。王曰：「此妖雖殄，尚有諸婆羅門。」即令遍語：「我造無量不善之業，已殺五百飛行魅女。仁等為欲救濟我故，日日應來一處受食。」彼聞歡喜皆悉來受。王敕門人曰：「諸有受食婆羅門眾，汝宜好數來報我知。」門人敬諾，王又告曰：「汝等城邑諸人，宜作上食供養婆羅門。」時婆羅門為貪好食，便受王請皆來集會。食罷欲出，門人數之總有八萬，便即白王：「數滿八萬。」王聞思忖：「如何一時能殺多命

【現代漢語翻譯】 現代漢語譯本 『人。』國王說：『他們有什麼能力殺人？』回答說：『我自有辦法可以殺掉他們。』國王說：『剷除邪惡，行善事。』 當時城裡有一位大臣的兒子，先前精通咒語，Zengyang（增養，人名）去向他請教說：『飛行的魅女殘害生靈，如何設計才能將她們全部除掉？』回答說：『父親！我能捉住她們。』隨即斬取死人的手，將它變成Utpala（嗢缽羅，青蓮花），交給別人去賣，吩咐說：『你可以拿著這個到市場上去賣，如果有人用錢來買就不要給。如果有人笑了，就記下他們的名字和形狀。』那人一一按照教導去做，在這城裡記錄下笑了的人，總共有五百人。國王聽說了這件事，告訴Zengyang（增養）說：『有這麼多人，如何能殺掉？』回答說：『我自有方便之法，國王不必擔憂。』國王說：『隨你便吧。』於是就在城邊安排了一個地方，讓人打掃乾淨，又宣告說：『國王現在要舉辦無遮大會，祈求天神，你們這些姐妹都可以來聚集。』那些女子聽了國王的命令，想要來求財，都聚集起來，即使沒有名字的也因為貪婪而來，總共有五百多人。那位大臣的兒子都用咒索將她們捆綁住，Zengyang（增養）讓人拿著刀全部殺掉。國王說：『這些妖女雖然消滅了，但還有那些婆羅門。』就下令到處宣告：『我造了無量的不善之業，已經殺了五百個飛行的魅女。你們爲了救濟我，應該每天來一個地方接受食物。』那些婆羅門聽了很高興，都來接受食物。國王命令門人說：『所有來接受食物的婆羅門，你們要好好數數，來告訴我。』門人恭敬地答應了。國王又告訴他們說：『你們城裡的人，應該做些好的食物供養婆羅門。』當時婆羅門爲了貪圖美食，就接受了國王的邀請，都來赴宴。吃完飯要出去的時候，門人統計了一下，總共有八萬人，就立刻稟告國王：『人數已滿八萬。』國王聽了，心想：『如何才能一次殺死這麼多的性命？』

【English Translation】 English version 『People.』 The king said, 『What power do they have to kill?』 He replied, 『I have a plan to kill them off.』 The king said, 『Eliminate evil and do good.』 At that time, there was a minister's son in the city who was previously skilled in mantras. Zengyang (增養, a name) went to him and asked, 『Flying demonesses are harming living beings. How can we devise a plan to eliminate them all?』 He replied, 『Father! I can capture them.』 He immediately cut off the hand of a dead person, transformed it into an Utpala (嗢缽羅, blue lotus) flower, and gave it to someone to sell, instructing, 『You can take this to the market to sell. If anyone offers money to buy it, do not give it to them. If anyone laughs, record their name and appearance.』 The person did as instructed, one by one, and recorded the names of those who laughed in the city, totaling five hundred people. When the king heard this, he told Zengyang (增養), 『There are so many people, how can we kill them?』 He replied, 『I have a convenient method, the king need not worry.』 The king said, 『Do as you please.』 So, he arranged a place on the outskirts of the city, had it cleaned, and announced, 『The king now wishes to hold an unobstructed assembly to pray to the gods. All you sisters can come and gather.』 The women, hearing the king's order and desiring to seek wealth, all gathered. Even those without names came out of greed, totaling more than five hundred people. The minister's son used mantra ropes to bind them all, and Zengyang (增養) had people kill them all with knives. The king said, 『Although these demonesses are eliminated, there are still those Brahmins.』 He then ordered a widespread announcement: 『I have committed countless unwholesome deeds, having killed five hundred flying demonesses. In order to save me, you should come to a place every day to receive food.』 The Brahmins were delighted to hear this and all came to receive food. The king ordered his attendants, 『You should carefully count all the Brahmins who come to receive food and report to me.』 The attendants respectfully agreed. The king also told them, 『You people of the city should prepare good food to offer to the Brahmins.』 At that time, the Brahmins, greedy for good food, accepted the king's invitation and all came to the feast. When they were about to leave after the meal, the attendants counted them, totaling eighty thousand, and immediately reported to the king, 『The number has reached eighty thousand.』 The king heard this and thought, 『How can I kill so many lives at once?』

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？」遂令一一婆羅門正啖食時，屠人持刀背後而立，告言：「若聞我道取酪聲，汝等一時齊斬其首。」如是教已，彼依言作，乃至悉斬其首。

時王既殺眾婆羅門已，即于其夜夢見地震，六字聲空出六字聲。復有八夢。地震六字者，謂「六無我鄙心若」。空出六字者，謂「諸誰平今彼我」。云何八夢？所謂一者見白旃檀香泥遍體涂拭；二者見赤旃檀香水澆灑其身；三者見頭上火然；四者見兩腋下垂大毒蛇；五者見二鯉魚舐其兩足；六者見二白鵝飛空而來；七者見大黑山當面而來；八者見白鷗鳥頭上遺糞。是時彼王既作如斯眾多夢已，即大驚怖遍身毛豎，作如是念：「豈緣此事，王位有虧、身命損失？」便召解夢婆羅門至而告彼，彼作是念：「王此好夢，我當說惡。若言好者，更增高慢、長其惡見，余婆羅門更見誅戮。」作是念已共為籌議，報言：「大王！此非善夢。」王言：「為說，當有何報？」答曰：「此夢錶王國位將虧、身當殞歿。」王聞是已生大憂惱。

爾時彼王復作是念：「頗有方便令我身存、王位不失耶？我今宜可詣尊者迦多演那處請問吉兇，豈非與我為惡兆乎？」既至彼已頭頂禮足，在一面坐以夢具白。尊者答言：「大王！頗于余處問此事耶？」答言：「聖者！于余亦問。」「於何人邊問？

【現代漢語翻譯】 現代漢語譯本：於是國王就命令，在每個婆羅門正在吃飯的時候，屠夫拿著刀站在他們背後，告訴他們說：『如果聽到我說『取酪』的聲音，你們就一起砍下他們的頭。』這樣教導完畢后，屠夫按照國王的命令執行，最終把所有婆羅門的頭都砍了下來。

當時國王殺害了眾多婆羅門后，當晚就夢見地震，空中發出『六無我鄙心若』六個字的聲音。還做了八個夢。地震的六個字，是『六無我鄙心若』（沒有實際含義，音譯）。空中發出的六個字，是『諸誰平今彼我』（沒有實際含義，音譯）。什麼是八個夢呢？第一個夢是看見用白旃檀香泥（white sandalwood paste）塗滿全身；第二個夢是看見用赤旃檀香水（red sandalwood water）澆灑身體；第三個夢是看見頭上著火；第四個夢是看見兩個腋下垂著大毒蛇；第五個夢是看見兩條鯉魚舔他的雙腳；第六個夢是看見兩隻白鵝從空中飛來；第七個夢是看見一座大黑山迎面而來；第八個夢是看見白鷗鳥在他頭上拉屎。當時國王做了這些眾多的夢后，非常驚恐，全身汗毛豎立，心想：『難道因為這些事，我的王位要失去，性命要喪失嗎？』於是召來解夢的婆羅門詢問，那些婆羅門心想：『國王做了這些好夢，我應該說成是壞的。如果說是好的，他會更加高傲自大，增長他的邪見，其他的婆羅門會更加遭到誅殺。』這樣想著，他們共同商議，回答說：『大王！這不是好夢。』國王問：『說來聽聽，會有什麼報應？』他們回答說：『這個夢預示著王國將要衰敗，您的性命將要終結。』國王聽了后，非常憂愁煩惱。

當時國王又想：『有沒有什麼辦法能讓我保住性命，不失去王位呢？我現在應該去尊者迦多演那（Katyayana）那裡請問吉兇，難道這些不是我的惡兆嗎？』於是來到迦多演那那裡，用頭頂禮他的腳，在一旁坐下，把所做的夢全部告訴了他。尊者回答說：『大王！你有沒有在其他地方問過這件事呢？』國王回答說：『聖者！我也在其他地方問過。』『在什麼人那裡問的？』

【English Translation】 English version: Then the king ordered that while each Brahmin was eating, a butcher should stand behind them with a knife, and told them, 'If you hear me say the sound 'take the cheese', you all cut off their heads at once.' After instructing them in this way, the butcher acted according to the king's orders, and eventually cut off the heads of all the Brahmins.

At that time, after the king had killed many Brahmins, that night he dreamed of an earthquake, and the six syllables 'liu wu wo bi xin ruo' (meaningless transliteration) sounded in the air. He also had eight dreams. The six syllables of the earthquake were 'liu wu wo bi xin ruo' (meaningless transliteration). The six syllables that sounded in the air were 'zhu shui ping jin bi wo' (meaningless transliteration). What were the eight dreams? The first dream was seeing his whole body smeared with white sandalwood paste (white sandalwood paste); the second dream was seeing his body sprinkled with red sandalwood water (red sandalwood water); the third dream was seeing his head on fire; the fourth dream was seeing large poisonous snakes hanging from his armpits; the fifth dream was seeing two carp licking his feet; the sixth dream was seeing two white geese flying from the sky; the seventh dream was seeing a large black mountain coming towards him; the eighth dream was seeing a white gull defecating on his head. At that time, after the king had these many dreams, he was very frightened, and the hairs on his body stood on end. He thought, 'Could it be because of these things that my throne will be lost and my life will be lost?' So he summoned the dream-interpreting Brahmins to ask them. Those Brahmins thought, 'The king has had these good dreams, I should say they are bad. If I say they are good, he will become more arrogant and increase his evil views, and the other Brahmins will be killed even more.' Thinking this, they discussed together and replied, 'Great King! These are not good dreams.' The king asked, 'Tell me, what will be the consequences?' They replied, 'This dream indicates that the kingdom will decline and your life will end.' The king was very worried and distressed after hearing this.

At that time, the king thought again, 'Is there any way to save my life and not lose my throne? I should go to Venerable Katyayana (Katyayana) to ask about good and bad omens. Are these not bad omens for me?' So he went to Katyayana, bowed at his feet with his head, sat on one side, and told him all the dreams he had. The Venerable replied, 'Great King! Have you asked about this matter elsewhere?' The king replied, 'Venerable One! I have also asked elsewhere.' 'From whom did you ask?'

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」答曰：「于婆羅門處。」「彼何所記？」王即以彼所說具白。尊者答曰：「大王！彼等常受欲樂，欣愿生天，余何所識？王之所夢是其善瑞，不須驚怖，不由此故失位身亡。所以者何？如王所聞地有六聲，是何先兆？如是應知，即是于王共相警誡，令王改惡從善。昔有六王非法化世，身壞命終墮于地獄。此最初王在地獄中受大極苦，而說頌曰，即是初『六』字。

「『六萬六千歲，　　地獄中燒煮； 　　現受大極苦，　　未知其了時。』

「其第二王亦說頌曰，即是第二『無』字。

「『無有苦邊際，　　了日終不知； 　　我類共同然，　　此由前惡業。』

「其第三王亦說頌曰，即是第三『我』字。

「『我所得衣食，　　或理或非理； 　　餘人餐受樂，　　令我獨遭殃。』

「其第四王亦說頌曰，即是第四『鄙』字。

「『鄙哉我形命，　　有物不能捨； 　　飲食不惠人，　　令身無利益。』

「其第五王亦說頌曰，即是第五『心』字。

「『心常欺誑我，　　鎮被愚癡牽； 　　地獄受苦時，　　無人肯相代。』

「其第六王亦說頌曰，即是第六『若』字。

「『若我生人趣，　　常修于眾善； 　　由其福業力，　　必得上生天。』

「故此六

【現代漢語翻譯】 現代漢語譯本 回答說：『在婆羅門（Brahman）那裡。』國王問：『他們說了什麼？』國王就把他們所說的全部告訴了尊者。尊者回答說：『大王！他們這些人常常享受世俗的快樂，希望能夠昇天，還能知道什麼呢？大王您所做的夢是吉祥的徵兆，不需要驚慌害怕，也不會因此而失去王位或者喪命。這是什麼原因呢？就像您所聽到的地獄發出的六種聲音，這是什麼預兆呢？應當知道，這是在地獄中的六位國王共同對您發出的警告，讓您改正錯誤，行善事。過去有六位國王，用不符合正法的方式治理國家，死後墮入了地獄。這第一位國王在地獄中遭受巨大的痛苦，於是說了這樣一首偈頌，也就是第一個「六」字。』 『六萬六千歲，在地獄中燒煮；現在遭受巨大的痛苦，不知道什麼時候才能結束。』 『第二位國王也說了一首偈頌，也就是第二個「無」字。』 『沒有痛苦的邊際，結束的日子終究不知道；我們這些人都一樣，這是由於以前所造的惡業。』 『第三位國王也說了一首偈頌，也就是第三個「我」字。』 『我所得到的衣食，或者合理或者不合理；其他人享用快樂，讓我獨自遭受災殃。』 『第四位國王也說了一首偈頌，也就是第四個「鄙」字。』 『可鄙啊我的形體和生命，有些東西不能捨棄；飲食不施捨給別人，讓身體沒有任何利益。』 『第五位國王也說了一首偈頌，也就是第五個「心」字。』 『心常常欺騙我，一直被愚癡牽著走；在地獄中受苦的時候，沒有人肯代替我。』 『第六位國王也說了一首偈頌，也就是第六個「若」字。』 『如果我能生到人間，常常修行各種善事；憑藉這些福德的力量，必定能夠升到天上。』 『所以這六

【English Translation】 English version He replied, 'At the Brahman's (priest caste) place.' 'What did they say?' The king then recounted everything they had said to the Venerable One. The Venerable One replied, 'Great King! Those people are always indulging in sensual pleasures, hoping to be reborn in heaven. What else would they know? The dream you had is a good omen; there is no need to be alarmed or afraid, nor will you lose your throne or die because of it. Why is that? As you heard, the earth emitted six sounds. What is the significance of this? You should know that it is a joint warning to you from the six kings in hell, urging you to correct your faults and do good deeds. In the past, there were six kings who ruled the world unlawfully, and after their deaths, they fell into hell. The first of these kings suffered greatly in hell and uttered this verse, which is the first word 'six'.' 'For sixty-six thousand years, I am burned and boiled in hell; now I suffer great torment, and I do not know when it will end.' The second king also spoke a verse, which is the second word 'no'. 'There is no end to suffering, and the day of release is never known; we are all the same, due to our past evil deeds.' The third king also spoke a verse, which is the third word 'I'. 'The food and clothing I obtained, whether rightfully or unrightfully; others enjoy the pleasure, while I alone suffer the calamity.' The fourth king also spoke a verse, which is the fourth word 'despicable'. 'Despicable is my form and life, there are things I cannot give up; food and drink are not given to others, leaving the body without benefit.' The fifth king also spoke a verse, which is the fifth word 'mind'. 'The mind constantly deceives me, always led by ignorance; when suffering in hell, no one is willing to take my place.' The sixth king also spoke a verse, which is the sixth word 'if'. 'If I am reborn as a human, I will always cultivate various good deeds; by the power of these meritorious actions, I will surely be reborn in heaven.' Therefore, these six

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聲彰彼先業。又復大王！空中六聲，是誰先兆？如是應知。王住宅內有大竹竿，于中多有微細蟲食，軟者皆盡，遺余堅硬。諸蟲不樂，恐命不全，共說此頌以告宅主，即是最初『諸』字。

「『諸軟處皆食，　　唯有硬皮存； 　　愿王知不樂，　　更別安餘者。』

「王去舊竹別安新者，遂令多蟲而得存活。

「又復大王！王有掌馬人名曰近親，先瞎一目。彼人于日日在烏巢中打破卵子，烏見子死心生怨恨，悉皆鳴叫而說此頌，即是第二『誰』字。

「『誰復能相為，　　刺人令眼瞎？ 　　不殺我子孫，　　除解心憂惱。』

「王當遮止勿使更然。

「又復大王！于王園中有遊戲池，水先平滿，多有魚鱉蝦蟆所居，有一白鷺鳥常食其魚。今池干無水，鳥見是事，遂生嗟嘆而說頌曰，即是第三『平』字。

「『平地水恒滿，　　多有諸魚鱉； 　　取食以充軀，　　今時水皆盡。』

「王今宜可以水添之，驅鳥令去。

「又復大王！王此國中有一大山名曰可畏，有雄象母象並悉生盲，唯有一子恒為供侍，為父母故出外求食，遇見雌象相隨而去，漸為誘誑將至園所遂便被縛，憶念父母悲憂內疚，不食水草而說頌曰，即是第四『今』字。

「『今父母孤獨，　　生盲無引

【現代漢語翻譯】 現代漢語譯本 聲彰顯了過去的業力。大王，空中出現的六種聲音，是誰先發出的預兆？您應當這樣理解：您的王宮住宅內有一根大竹竿，其中有很多細小的蟲子啃食，柔軟的部分都被吃光了，只剩下堅硬的外皮。這些蟲子感到不快樂，擔心性命不保，共同說了這首偈頌來告訴宅主，這就是最初的『諸』字。 『柔軟之處都被吃光，只剩下堅硬的皮；希望大王知道我們不快樂，另外安置我們到別的地方。』 大王您更換了舊竹竿，安置了新的竹竿，於是讓許多蟲子得以存活。 還有，大王，您有一位掌管馬匹的人名叫近親（掌馬人的名字），他先前瞎了一隻眼睛。這個人每天都到烏鴉的巢穴中打破鳥蛋，烏鴉看到自己的孩子死去，心中產生怨恨，全都鳴叫著說了這首偈頌，這就是第二個『誰』字。 『是誰這樣對待我們，刺瞎人的眼睛？如果不殺害我的子孫，就能解除我心中的憂愁煩惱。』 大王您應當阻止他，不要再讓他這樣做。 還有，大王，在您的花園中有一個遊戲池，水先前是滿的，有很多魚、鱉、蝦蟆居住其中，有一隻白鷺鳥經常吃其中的魚。現在池塘乾涸沒有水了，鳥看到這種情況，於是感嘆著說了這首偈頌，這就是第三個『平』字。 『平坦的地上水總是滿的，有很多魚和鱉；取來吃食來充飽身體，現在池塘里的水都乾涸了。』 大王您現在應該用水填滿池塘，驅趕白鷺鳥離開。 還有，大王，在您的國家中有一座大山，名叫可畏（山名），山上有一頭公象和一頭母象，都是天生失明的，只有一頭小像一直侍奉它們，爲了父母的緣故外出尋找食物，遇到一頭母象，便跟隨它而去，漸漸被誘騙到花園中，於是就被捆綁起來了，它思念父母，悲傷內疚，不吃水草，說了這首偈頌，這就是第四個『今』字。 『現在父母孤獨，天生失明，沒有人引導』

【English Translation】 English version The sound manifests their past karma. Furthermore, Great King! Of the six sounds in the air, who first foreshadowed them? You should understand it thus: In the royal residence, there is a large bamboo pole, within which many tiny insects eat away, consuming all the soft parts, leaving only the hard outer layer. These insects are unhappy, fearing for their lives, and together they spoke this verse to inform the householder, which is the initial word 'Who'. 'All the soft parts are eaten, only the hard skin remains; May the King know our unhappiness, and relocate us elsewhere.' The King replaced the old bamboo with a new one, thus allowing many insects to survive. Furthermore, Great King! You have a horse groom named Near Kin (name of the horse groom), who was previously blind in one eye. This person daily breaks eggs in the crows' nests. The crows, seeing their offspring die, harbor resentment and all cry out, speaking this verse, which is the second word 'Who'. 'Who is able to act like this, blinding people's eyes? If you do not kill my descendants, you can relieve my heart's sorrow and distress.' The King should stop him and prevent him from doing this again. Furthermore, Great King! In your garden, there is a pleasure pond, which was previously full of water, inhabited by many fish, turtles, and frogs. A white heron often ate the fish there. Now the pond is dry and without water. Seeing this, the bird sighed and spoke this verse, which is the third word 'Level'. 'The level ground is always full of water, with many fish and turtles; Taking food to fill the body, now the water is all gone.' The King should now fill it with water and drive the heron away. Furthermore, Great King! In your kingdom, there is a great mountain named Fearful (name of the mountain). There are a male elephant and a female elephant, both born blind. They have only one son who constantly serves them. For the sake of his parents, he goes out to seek food, meets a female elephant, and follows her. Gradually, he is lured to the garden and is then bound. Remembering his parents, he is sad and remorseful, and does not eat or drink, speaking this verse, which is the fourth word 'Now'. 'Now my parents are alone, born blind, without guidance'

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導； 　　處在深山中，　　無食誰看養？』

「王今宜可令放彼象，得與父母共為歡樂。

「又復大王！王住宅中有被縛鹿，既離昔群，心生憂惱而說頌曰，即是第五『彼』字。

「『彼群皆受樂，　　水草任情游； 　　唯我受拘繫，　　晝夜獨懷憂。』

「王宜解放任往山林。

「又復大王！于王宅中有鵝被系，仰瞻空里，見有群鵝飛騰而去，情生憂惱而說頌曰：即是第六『我』字。

「『鳥朋皆已去，　　飲啄盡隨情； 　　我身何罪業？　　被系無聊生。』

「王起悲心亦宜解放。

「又復大王夢見八事，是何先兆者，如見白栴檀香泥遍體涂拭者，有勝方國王送大白緂來奉大王！今至半路，經七日後必當來至，此為先兆。

「又見赤栴檀香水澆灑身者，有健陀羅國王送赤毛寶緂來奉大王！今至半路，經七日後亦當屆此，此為先兆。

「又見頭上火然者，有槃那國王送上金鬘來奉大王，在路而來，經七日後亦來至此，此為先兆。

「又見兩腋下垂大毒蛇者，有支那國王送二寶劍來奉大王，隨路而行七日當至，此為先兆。

「又見二鯉魚舐兩足者，有師子洲國王送一雙寶履來奉大王，尋路而來，七日當至，此為先兆。

「又見二白鵝

【現代漢語翻譯】 現代漢語譯本： 『處在深山中，沒有食物誰來照看餵養？』 『大王現在應該放了那頭象，讓它能和父母一起享受快樂。』 『還有，大王！您的住宅里有被束縛的鹿，它離開了原來的群體，心中憂愁煩惱，於是吟唱道，這就是第五個『彼』字。 『它們的群體都很快樂，飲水吃草隨意遊玩；只有我被拘禁束縛，日夜獨自憂愁。』 『大王應該解放它，讓它回到山林。』 『還有，大王！在您的住宅里有鵝被拴著，抬頭看著天空，看到一群鵝飛騰而去，心中憂愁煩惱，於是吟唱道：這就是第六個『我』字。 『鳥兒朋友們都已離去，飲水吃食都隨心所欲；我的身體有什麼罪過？被束縛著無聊地活著。』 『大王您應該生起悲憫之心，也解放它們。』 『還有，大王夢見的八件事，是什麼預兆呢？比如夢見用白栴檀香泥（white sandalwood paste）塗滿全身，這是有其他國家的國王要送來大白氈（great white felt）進獻給大王！現在已經走到半路，七天之後必定會到達，這就是預兆。 『又夢見用赤栴檀香水（red sandalwood water）澆灑身體，這是有健陀羅國（Gandhara）的國王要送來赤毛寶氈（red wool treasure felt）進獻給大王！現在已經走到半路，七天之後也會到達這裡，這就是預兆。 『又夢見頭上燃著火，這是有槃那國（Panna）的國王要送來金鬘（golden garland）進獻給大王，正在路上，七天之後也會到達這裡，這就是預兆。 『又夢見兩腋下垂著大毒蛇，這是有支那國（China）的國王要送來兩把寶劍（treasure swords）進獻給大王，正在路上，七天之後會到達，這就是預兆。 『又夢見兩條鯉魚舔舐雙腳，這是有師子洲國（Lion Island）的國王要送來一雙寶履（treasure shoes）進獻給大王，正在路上，七天之後會到達，這就是預兆。 『又夢見兩隻白鵝

【English Translation】 English version: 『Dwelling in the deep mountains, who will care for and nourish them without food?』 『The King should now release that elephant, so it can share joy with its parents.』 『Furthermore, O King! In your residence, there is a deer that is bound. Having left its former herd, it feels sorrow and distress, and speaks this verse, which is the fifth word 『that』. 『That herd enjoys happiness, freely roaming for water and grass; only I am bound and restrained, harboring sorrow alone day and night.』 『The King should release it to return to the mountains and forests.』 『Furthermore, O King! In your residence, there is a goose that is tied up. Looking up at the sky, it sees a flock of geese flying away, and feels sorrow and distress, and speaks this verse: This is the sixth word 『I』. 『The flock of birds has already departed, drinking and eating as they please; what sin have I committed? To be bound and live without purpose.』 『The King should arise with compassion and also release them.』 『Furthermore, O King, what are the omens of the eight things seen in the dream? For example, seeing the body smeared with white Chandana (white sandalwood) paste, it means that a king from another country will send a great white felt (great white felt) to offer to the King! It is now halfway here, and will surely arrive in seven days; this is the omen. 『Also, seeing the body sprinkled with red Chandana (red sandalwood) water, it means that the king of Gandhara (Gandhara) will send a red wool treasure felt (red wool treasure felt) to offer to the King! It is now halfway here, and will also arrive here in seven days; this is the omen. 『Also, seeing fire burning on the head, it means that the king of Panna (Panna) will send a golden garland (golden garland) to offer to the King, and is on the way, and will also arrive here in seven days; this is the omen. 『Also, seeing large poisonous snakes hanging down from both armpits, it means that the king of China (China) will send two treasure swords (treasure swords) to offer to the King, and is on the way, and will arrive in seven days; this is the omen. 『Also, seeing two carp licking both feet, it means that the king of Lion Island (Lion Island) will send a pair of treasure shoes (treasure shoes) to offer to the King, and is on the way, and will arrive in seven days; this is the omen. 『Also, seeing two white geese』

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飛空而來者，有吐火羅國王送二駿馬來奉大王，尋路而來，七日當至，此為先兆。

「又見大黑山當面而來者，有羯陵伽國王送大象王二頭來奉大王，尋路而來，七日當至，此為先兆。

「又見白鷗鳥頭上遺糞者，牛護之母安樂夫人，此為先兆，王自當知。然王不應于婆羅門處更起噁心。」

時猛光王聞是說已，歡喜踴躍如死重穌，深生信仰禮足而去，還至宅中如尊者教皆悉奉行。別安大竹、遮掌馬人、枯竭池中添水令滿、放象並鹿及被系鵝，滿七日已如所記事皆悉到來。王見是已，更于尊者極生敬重，作如是念：「但我宅中所有吉祥，皆是聖者福力所致，我今且以初得大緂奉持供養，后以王位奉禪尊者。」即告使者曰：「可持此緂將奉尊者迦多演那。」彼便將去奉授尊者。次告安樂夫人及星光妃、牛護太子、增養大臣曰：「仁等當知，今此諸國所有大王！咸持國信來獻於我，汝等愛者隨意當取。」時安樂夫人即取金鬘，星光少妃取赤毛寶緂，牛護太子取其二馬，增養便取二劍，大臣取其寶履，唯余寶象王自取之。時猛光王他獻五寶皆共分訖，便往尊者處禮雙足已，在一面坐，白言：「大德！慈造弘深事難具說，謹持國位奉獻尊者，唯愿慈悲哀憐納受。」尊者報曰：「世尊有教，遮諸苾芻不受王位

【現代漢語翻譯】 現代漢語譯本 『從空中飛來的，是吐火羅國王（Tokhara King）送來的兩匹駿馬，前來獻給大王，沿著道路而來，七日內到達，這是先兆。』 『又看見大黑山迎面而來的，是羯陵伽國王（Kalinga King）送來的兩頭大象王，前來獻給大王，沿著道路而來，七日內到達，這是先兆。』 『又看見白鷗鳥在頭上留下糞便的，是牛護（Niu Hu）的母親安樂夫人（An Le Fu Ren），這是先兆，大王您自己應該知道。然而大王不應該對婆羅門（Brahman）產生惡念。』 當時猛光王（Meng Guang Wang）聽了這些話后，歡喜得像死而復生一樣，深深地產生了信仰，行禮后離開了，回到家中后按照尊者所教的全部奉行。另外安置大竹、遮蓋馬匹的人、將乾涸的池塘添滿水、放生大象和鹿以及被束縛的鵝，滿了七天後，就像所記載的事情一樣全部到來。猛光王看到這些后，對尊者更加敬重，心想：『我家中所有的吉祥，都是聖者的福力所致，我現在先用最初得到的大緂奉獻供養，以後再將王位奉禪給尊者。』於是告訴使者說：『可以拿著這緂去奉獻給尊者迦多演那（Katyayana）。』使者便拿著緂去奉獻給了尊者。接著告訴安樂夫人、星光妃（Xing Guang Fei）、牛護太子、增養大臣（Zeng Yang Da Chen）說：『你們應該知道，現在這些國家的所有大王！都拿著國信來獻給我，你們喜歡的可以隨意拿取。』當時安樂夫人就拿了金鬘，星光少妃拿了赤毛寶緂，牛護太子拿了那兩匹馬，增養大臣就拿了兩把劍，大臣拿了寶履，只剩下寶象王自己拿了。當時猛光王將其他人獻上的五寶都分完了，便前往尊者處禮拜雙足后，在一旁坐下，說道：『大德！您的慈悲造化弘深，難以用言語表達，我謹將國位奉獻給尊者，只希望您慈悲哀憐地接受。』尊者回答說：『世尊有教導，禁止各位比丘接受王位。』

【English Translation】 English version 'Those who come flying through the air are two fine horses sent by the Tokhara King to offer to the Great King, arriving in seven days by road; this is a sign.' 'Also, seeing the Great Black Mountain coming face to face, there are two elephant kings sent by the Kalinga King to offer to the Great King, arriving in seven days by road; this is a sign.' 'Also, seeing a white seagull leaving droppings on your head is An Le Fu Ren, the mother of Niu Hu; this is a sign, and the King should know it himself. However, the King should not harbor evil thoughts towards the Brahman.' At that time, King Meng Guang Wang, upon hearing these words, rejoiced as if resurrected from the dead, deeply generating faith, paid his respects, and departed, returning to his residence to follow all the teachings of the Venerable One. He separately arranged for large bamboo, coverings for the horses, filled the dried-up pond with water, released the elephants and deer, and the bound geese. After seven days, everything arrived as foretold. Seeing this, King Meng Guang Wang became even more respectful towards the Venerable One, thinking: 'All the auspiciousness in my residence is due to the blessings of the Holy One. I will first offer the newly acquired large tapestry as an offering, and later offer the throne to the Venerable One.' He then told the messenger: 'Take this tapestry and offer it to the Venerable Katyayana.' The messenger took it and offered it to the Venerable One. Next, he told An Le Fu Ren, Consort Xing Guang Fei, Prince Niu Hu, and Minister Zeng Yang Da Chen: 'You should know that all the Great Kings of these countries are bringing national gifts to offer to me. Take whatever you like.' At that time, An Le Fu Ren took the golden garland, Consort Xing Guang Fei took the red-haired precious tapestry, Prince Niu Hu took the two horses, Minister Zeng Yang Da Chen took the two swords, and the minister took the precious shoes, leaving only the precious elephant king for himself. At that time, King Meng Guang Wang distributed all five treasures offered by others, then went to the Venerable One, bowed at his feet, and sat to one side, saying: 'Great Virtue! Your compassionate creation is profound and difficult to express in words. I respectfully offer the throne to the Venerable One, hoping that you will compassionately accept it.' The Venerable One replied: 'The World Honored One has taught that all Bhikshus are forbidden from accepting the throne.'

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。」王曰：「若如是者，當受半國。」答曰：「此亦不聽。」王曰：「若作國主是佛所遮，受用五欲理應無損，我悉奉施。」答曰：「大王！所有諸欲佛皆不許。」王曰：「此不應者，所有受用及上受用供身資具，幸當爲受隨情而用。」答言：「大王！待我白佛。」王言：「任意請佛。」

爾時佛在室羅伐城逝多林住，是時大師無不知見，遂作是念：「假令迦多演那于諸受用及上受用自無所須，然為未來諸苾芻故應可受取。」如是念已起世俗心。諸佛常法：若起世俗心時，乃至蜫蟻亦知佛意；若作出世心時，聲聞獨覺尚不能了，何論畜類？於時世尊為斯事故，遙知迦多演那意趣，遂起世俗心，即令迦多演那天耳天眼彼此聞見。是時尊者即白言：「世尊！苾芻得取受用之物及上受用不？」佛言：「為欲哀愍未來世中諸苾芻故，又令施主福報增故，是故我今聽為四方僧伽得取受用之物及上受用，非是別人。此中受用謂是村田。上受用者，謂是牛羊等。」於時尊者請世尊已，白猛光王曰：「世尊已許，為四方僧伽得取受用及上受用，為欲哀愍未來世中諸苾芻故，又令施主福報增故。」時王即為尊者遂造大寺，四事供養悉皆充足，莊田牛畜施四方僧。佛告諸苾芻：「我今最初許鄔波索迦為諸聲聞四方僧眾施受用物，謂是

【現代漢語翻譯】 國王說：『如果這樣，你應當接受半個國家。』回答說：『這個我也不接受。』國王說：『如果做國主是佛所禁止的，那麼享用五欲在道理上應該沒有損害，我全部奉獻給你。』回答說：『大王！所有各種慾望佛都不允許。』國王說：『這個不應該拒絕，所有享用以及更高級的享用，供養身體的資具，希望你接受並隨意使用。』回答說：『大王！等我稟告佛。』國王說：『隨意請示佛。』 當時佛在室羅伐城（Śrāvastī）逝多林（Jetavana）居住，這時大師無所不知無所不見，於是這樣想：『即使迦多演那（Kātyāyana）對於各種享用以及更高級的享用自己沒有需求，然而爲了未來諸位比丘的緣故，應該可以接受。』這樣想后，生起了世俗心。諸佛通常的規律是：如果生起世俗心時，乃至昆蟲螞蟻也知道佛的意圖；如果作出世心時，聲聞（Śrāvaka）獨覺（Pratyekabuddha）尚且不能瞭解，更何況畜生？當時世尊爲了這件事，遙知迦多演那（Kātyāyana）的意趣，於是生起世俗心，立即讓迦多演那（Kātyāyana）的天耳天眼彼此聽見看見。當時尊者立即稟告說：『世尊！比丘可以接受享用之物以及更高級的享用嗎？』佛說：『爲了哀憐未來世中的諸位比丘的緣故，又令施主福報增長的緣故，因此我現在允許為四方僧伽（Saṃgha）接受享用之物以及更高級的享用，不是爲了別人。這裡說的享用指的是村田。更高級的享用指的是牛羊等。』當時尊者請示世尊后，稟告猛光王說：『世尊已經允許，為四方僧伽（Saṃgha）接受享用以及更高級的享用，爲了哀憐未來世中的諸位比丘的緣故，又令施主福報增長的緣故。』當時國王就為尊者建造大寺，四事供養全部充足，莊田牛畜施給四方僧。佛告訴諸位比丘：『我現在最初允許鄔波索迦（Upāsaka）為諸位聲聞（Śrāvaka）四方僧眾佈施享用之物，指的是

【English Translation】 The king said, 'If that is so, you should accept half the kingdom.' He replied, 'This I will also not accept.' The king said, 'If being a ruler is forbidden by the Buddha, then enjoying the five desires should not be harmful in principle, I offer them all to you.' He replied, 'Great King! All kinds of desires are not permitted by the Buddha.' The king said, 'This should not be refused, all enjoyments and higher enjoyments, the means to support the body, I hope you will accept and use them as you please.' He replied, 'Great King! Wait for me to report to the Buddha.' The king said, 'Please consult the Buddha at will.' At that time, the Buddha was residing in Jetavana (逝多林) in Śrāvastī (室羅伐城). At this time, the Great Master knew everything and saw everything, so he thought: 'Even if Kātyāyana (迦多演那) himself has no need for various enjoyments and higher enjoyments, for the sake of future Bhikshus (比丘), it should be acceptable.' After thinking this, he arose a mundane mind. The usual rule of all Buddhas is: if a mundane mind arises, even insects and ants know the Buddha's intention; if a supramundane mind arises, even Śrāvakas (聲聞) and Pratyekabuddhas (獨覺) cannot understand, let alone animals? At that time, the World Honored One, for this reason, remotely knew Kātyāyana's (迦多演那) intention, so he arose a mundane mind, and immediately allowed Kātyāyana's (迦多演那) heavenly ear and heavenly eye to hear and see each other. At that time, the Venerable One immediately reported: 'World Honored One! Can Bhikshus (比丘) accept things for enjoyment and higher enjoyments?' The Buddha said: 'For the sake of compassion for the Bhikshus (比丘) in the future, and also to increase the blessings of the donors, therefore I now allow the Saṃgha (僧伽) of the four directions to accept things for enjoyment and higher enjoyments, not for others. Here, enjoyment refers to village fields. Higher enjoyment refers to cattle and sheep, etc.' At that time, the Venerable One, after consulting the World Honored One, reported to King Mengguang: 'The World Honored One has already allowed the Saṃgha (僧伽) of the four directions to accept enjoyment and higher enjoyment, for the sake of compassion for the Bhikshus (比丘) in the future, and also to increase the blessings of the donors.' At that time, the king built a large temple for the Venerable One, and all four kinds of offerings were fully provided, and the fields and cattle were given to the Saṃgha (僧伽) of the four directions. The Buddha told the Bhikshus (比丘): 'I now initially allow Upāsakas (鄔波索迦) to donate things for enjoyment to the Śrāvakas (聲聞) and the Saṃgha (僧伽) of the four directions, referring to

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嗢逝尼城猛光王為首。又最初許鄔波索迦為諸聲聞四方僧眾施其餅食，謂是鷲峰山摩揭陀主影勝大王為首。又我最初許鄔波索迦為諸聲聞四方僧眾施其臥具，謂是室羅伐城給孤長者為首。又我最初許鄔波索迦為諸聲聞四方僧眾造毗訶羅，謂是婆羅痆斯善賢長者為首。」

內攝前頌曰：

猛光一切施，　　影勝施餅初； 　臥具謂給孤，　　善賢造僧寺。

爾時猛光王曾於宮內，與安樂夫人一處夜食，王性愛酪。夫人持一酪碗在王前立，當時其星光被妙寶緂檐前而過，緂色內徹猶如電光，照王夫人悉皆明瞭。夫人見光便大驚怪，問言：「大王！此何明照？為是電光？為是燈焰？」答曰：「此非電光，亦非燈焰。然是星光披其寶緂，從此而過是彼光明。」王曰：「如斯寶緂汝棄不取，乃取金鬘誠無識鑒，豈我宮中無金鬘也？誰言：『外方女能知物好惡？』」答言：「大王！斯何得有如此智慧？豈非王教取寶緂耶？」王曰：「是彼自取，非我所教。」王及夫人因相輕忽，便致瞋忿遂持酪碗擲王頭上。王先闥額因被碗傷，便自手摩云：「我頭破血流腦出，今時定死生路無由，命未斷來且先殺卻。」便敕增養曰：「汝今宜可殺此安樂無用婦人。」增養聞已便作是念：「王極於此深生愛念，由懷忿恨忽作此言，不

【現代漢語翻譯】 現代漢語譯本： 最初，在嗢逝尼城（Ujjeni，古印度城市名）以猛光王（King Mengguang）為首，允許鄔波索迦（Upasaka，男居士）向諸聲聞（Sravaka，小乘佛教出家弟子）四方僧眾佈施餅食。其次，最初允許鄔波索迦向諸聲聞四方僧眾佈施臥具的是鷲峰山（鷲峰山）的摩揭陀主影勝大王（King Yingsheng of Magadha），再次，最初允許鄔波索迦為諸聲聞四方僧眾建造毗訶羅（Vihara，精舍，僧院）的是婆羅痆斯（Varanasi，古印度城市名）的善賢長者（Elder Shanxian）。

總結前述偈頌：

猛光王佈施一切，影勝王最初施餅； 給孤長者施臥具，善賢長者建僧寺。

當時，猛光王曾在宮內與安樂夫人（Lady Anle）一同用晚餐，國王正在食用乳酪。夫人手持一碗乳酪站在國王面前，當時星光透過妙寶緂（Miaobao Zhan，一種裝飾物）的屋檐，緂的顏色穿透下來，如同閃電的光芒，將國王和夫人照得清清楚楚。夫人見到這光芒，非常驚訝，問道：『大王！這是什麼光芒？是閃電的光？還是燈火的光？』國王回答說：『這不是閃電的光，也不是燈火的光。而是星光穿過寶緂，從那裡透射過來的光芒。』國王說：『像這樣的寶緂你卻丟棄不取，反而選擇金項鍊，真是沒有眼光，難道我的宮中沒有金項鍊嗎？誰說外面的女子懂得分辨好壞？』夫人回答說：『大王！我哪裡有這樣的智慧？難道不是大王您教我選擇寶緂的嗎？』國王說：『那是她自己選擇的，不是我教的。』國王和夫人因此互相輕視，便產生了嗔恨和憤怒，於是夫人將乳酪碗擲向國王的頭部。國王先前額頭有傷，被碗砸中后，便用手撫摸著說：『我的頭破了，血流了出來，腦漿也出來了，現在我肯定要死了，沒有活路了，在死之前，我先殺了她。』便命令增養（Zengyang，人名）說：『你現在應該殺了這個無用的安樂婦人。』增養聽后，心中想道：『國王對她如此深愛，只是因為一時憤怒才說出這樣的話，不要……』

【English Translation】 English version: Initially, in the city of Ujjeni, King Mengguang was the first to allow Upasakas (male lay devotees) to offer cakes to the Sangha (community of monks) of Sravakas (disciples who hear the teachings) from all directions. Secondly, King Yingsheng of Magadha, residing on Mount Gridhrakuta (Vulture Peak Mountain), was the first to allow Upasakas to offer bedding to the Sangha of Sravakas from all directions. Furthermore, Elder Shanxian of Varanasi was the first to allow Upasakas to build Viharas (monasteries) for the Sangha of Sravakas from all directions.

The preceding verses are summarized as follows:

King Mengguang offered everything, King Yingsheng first offered cakes; Elder Jigu offered bedding, Elder Shanxian built monasteries.

At that time, King Mengguang was dining in the palace with Lady Anle, and the king was eating yogurt. The lady stood before the king holding a bowl of yogurt. At that moment, starlight passed through the eaves of a Miaobao Zhan (a kind of decoration), and the color of the Zhan penetrated through, like the light of lightning, illuminating the king and the lady clearly. The lady, seeing this light, was very surprised and asked: 'Great King! What is this light? Is it the light of lightning? Or the light of a lamp?' The king replied: 'This is not the light of lightning, nor the light of a lamp. It is the light of the stars passing through the treasure Zhan, shining from there.' The king said: 'You discard such a treasure Zhan and instead choose a golden necklace, truly lacking discernment. Does my palace lack golden necklaces? Who says that women from outside know how to distinguish good from bad?' The lady replied: 'Great King! Where would I have such wisdom? Was it not you who taught me to choose the treasure Zhan?' The king said: 'She chose it herself, I did not teach her.' The king and the lady, therefore, looked down upon each other, and resentment and anger arose. So the lady threw the bowl of yogurt at the king's head. The king, who had a previous wound on his forehead, was struck by the bowl, and he stroked his head with his hand, saying: 'My head is broken, blood is flowing out, and my brains are coming out. Now I am surely going to die, there is no way to live. Before I die, I will kill her first.' He then ordered Zengyang: 'You should now kill this useless woman, Anle.' Zengyang, hearing this, thought in his heart: 'The king loves her so deeply, he only said these words out of momentary anger, do not...'

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應造次即斷其命，待瞋定后更觀意趣方殺不難，屏處且安勿令王見。」作是念已，白言：「如是，我當即殺。」遂便藏舉。王既忿息，問增養曰：「安樂夫人今在何處？」答言：「大王！奉敕令殺，我順王言已斷其命。」王曰：「斯為異事，亦當殺我及以星光、牛護太子並一大臣。汝自灌頂為大國主，彼於我所作輕慢事，且為誡勖后更平章，豈合因斯即行刑戮。」增養曰：「王聽譬喻，諸有智者因譬喻言得閑其事。」

內總攝頌曰：

文鳩死赤體，　　三種難不應； 　觀無厭不眠，　　總收其七頌。

第一內子攝頌曰：

林內文鳩死，　　樹下獼猴亡； 　此世他世中，　　四盲暗應識。

「大王！于往昔時有一名山，泉流清泚果木敷榮。于大樹顛，有二鳩鳥為巢而住，便採好果填滿其巢，報雌鳩曰：『賢首！此中貯果不應輒食，且求余物權自充軀，若遇風雨飲食難得方可其啖。』答曰：『善事。』遂遭風日之所吹暴，果遂乾枯巢中欠少。雄鳩問曰：『我先語汝：「果不應食，待風雨時方可餐啖。」因何汝遂獨食果耶？』答言：『我不食果。』問曰：『我先以果填滿此巢，今既欠少，不食何去？』答曰：『我亦不知何緣欠失？』二鳩皆云：『不食。』兩諍遂致紛紜，時彼雄鳩嘴啄雌頂，

【現代漢語翻譯】 現代漢語譯本： 『不應該立刻處死她，等你的怒氣平息后再觀察她的意圖，之後再殺她也不遲。把她藏在一個隱蔽的地方，不要讓國王看見。』 這樣想后，（增養）稟告說：『是的，我應當立刻殺了她。』 於是便把（安樂夫人）藏了起來。國王怒氣平息后，問增養說：『安樂夫人現在在哪裡？』 增養回答說：『大王！我奉您的命令殺了她，我遵從您的話已經斷了她的命。』 國王說：『這是件怪事，（殺了她）也等於要殺我以及星光（Xingguang，人名）、牛護太子（Niuhu Taizi，人名）和一位大臣。你（增養）自己灌頂成為大國之主，他們對我所做的輕慢之事，本應作為告誡，以後再做評判，怎麼能因為這個就處以刑罰呢？』 增養說：『大王請聽我打個比方，有智慧的人可以通過比喻來擺脫困境。』

總攝頌說：

文鳩死赤體，三種難不應；觀無厭不眠，總收其七頌。

第一內子攝頌說：

林內文鳩死，樹下獼猴亡；此世他世中，四盲暗應識。

『大王！在過去的時候，有一座名山，泉水清澈，果樹繁茂。在大樹的頂端，有兩隻鳩鳥築巢而居，（雄鳩）便採摘好的果實填滿鳥巢，告訴雌鳩說：『賢首（Xianshou，對妻子的尊稱）！這巢中的果實不應該隨便吃，先去尋找其他食物暫時充飢，如果遇到颳風下雨，食物難以獲得的時候才可以吃這些。』 雌鳩回答說：『好的。』 後來遭遇風吹日曬，果實變得乾枯，巢中的果實也減少了。雄鳩問道：『我之前告訴過你：「果實不應該吃，等到颳風下雨的時候才可以吃。」 為什麼你竟然獨自吃了果實呢？』 雌鳩回答說：『我沒有吃果實。』 雄鳩問道：『我之前用果實填滿了這個鳥巢，現在既然減少了，不是你吃的會到哪裡去呢？』 雌鳩回答說：『我也不知道為什麼會減少？』 兩隻鳩都說：『沒有吃。』 雙方爭論不休，這時雄鳩用嘴啄雌鳩的頭頂，

【English Translation】 English version: 『One should not hastily take her life. Wait until your anger subsides, then observe her intentions before killing her, which would not be difficult. Hide her in a secluded place and do not let the king see her.』 After thinking this, (Zengyang) reported, 『Yes, I shall kill her immediately.』 Thereupon, he hid (Anle Furen). After the king's anger had subsided, he asked Zengyang, 『Where is Anle Furen now?』 Zengyang replied, 『Great King! I obeyed your command to kill her. I have followed your words and taken her life.』 The king said, 『This is a strange matter. (Killing her) is equivalent to killing me, as well as Xingguang (person's name), Crown Prince Niuhu (person's name), and one of the ministers. You (Zengyang) yourself were crowned as the ruler of a great kingdom. The disrespectful things they did to me should have been a warning, to be judged later. How could you inflict punishment because of this?』 Zengyang said, 『Great King, please listen to my analogy. Wise people can use analogies to extricate themselves from difficult situations.』

The summary verse says:

『The turtledove dies with a red body, three difficulties should not be; observing without satiety, not sleeping, summarizes the seven verses.』

The first inner son's summary verse says:

『In the forest, the turtledove dies, under the tree, the monkey perishes; in this world and the next, the four blind men should recognize the darkness.』

『Great King! In the past, there was a famous mountain with clear springs and flourishing fruit trees. At the top of a large tree, two turtledoves lived in a nest. (The male dove) gathered good fruits and filled the nest, telling the female dove, 『Worthy one (Xianshou, respectful term for a wife)! The fruits in this nest should not be eaten casually. First, seek other food to temporarily satisfy your hunger. Only when you encounter wind and rain, and food is difficult to obtain, can you eat these.』 The female dove replied, 『Very well.』 Later, they encountered wind and sun, and the fruits became dry, and the fruits in the nest also decreased. The male dove asked, 『I told you before, 「The fruits should not be eaten, but only when there is wind and rain.」 Why did you eat the fruits alone?』 The female dove replied, 『I did not eat the fruits.』 The male dove asked, 『I filled this nest with fruits before. Now that they have decreased, if you did not eat them, where did they go?』 The female dove replied, 『I also do not know why they decreased?』 Both doves said, 『Did not eat.』 The two argued endlessly. At this time, the male dove pecked the female dove's head,

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因此而亡。雄鳩在傍看果而住，忽屬天雨果復盈巢，雄鳩唸曰：『今還巢滿，明非彼食。』便就雌鳩為懺謝曰：

「『可愛彩鳩宜速起，　　巢中欠果非汝食； 　　今看少處滿如前，　　汝今恕我斯愆咎。』

「時有諸天空中見已，而說頌曰：

「『汝共好文鳩，　　樂在山林處； 　　愚癡無智慧，　　殺后空憂惱。』」

是時增養復說二頌：

「如彼愚癡鳩，　　無辜殺同類； 　不知形命盡，　　懺謝苦生憂。 　大王亦同彼，　　無辜瞋所愛； 　已遣加刑戮，　　徒自生憂惱。

「更說譬喻，王當曉之。又復大王！昔有長者，時屆秋天，擔黃豆子詣田欲種，置於樹下向迴轉處。樹上獼猴下來偷種，把得一掬還上樹顛。緣樹上時遂遺一粒，便放滿掬尋樹而下覓一黃豆。長者見之即以杖打，因此命終。時有樹神，見說頌曰：

「『如彼癡獼猴，　　棄把求一粒； 　　由斯被他打，　　痛苦至身亡。』

「王前遣我，已殺夫人，為小瞋心便亡大利，今求重見其可得乎？」王告增養曰：「因何一語便殺夫人？」答曰：「王豈不聞

「『大師無有二，　　所出唯一言； 　　決定不參差，　　王言亦如是。』」

王曰：「我情闇亂，令殺夫人；汝即隨言，豈成道理？」

【現代漢語翻譯】 現代漢語譯本 因此而死。雄鳩在旁邊看著果實住在巢旁，忽然遇到下雨，果實又充滿了巢穴，雄鳩心想：『現在巢穴滿了，明天這些果實就不是她的食物了。』於是就向雌鳩懺悔說： 『可愛的彩鳩應該快點起來，巢中缺少果實不是給你吃的；現在看缺少的地方又像先前一樣滿了，你現在原諒我這個過錯。』 這時有諸天在空中看見了這件事，就說了頌偈： 『你和美好的文鳩，快樂地住在山林里；愚癡沒有智慧，殺了她之後空自憂愁。』 這時增養又說了兩首頌偈： 『就像那愚癡的鳩，無緣無故地殺了同類；不知道形體和性命已經終結，懺悔只會徒增憂愁。 大王也像那隻鳩一樣，無緣無故地因為憤怒殺了所愛的人；已經派遣人去執行刑罰，徒勞地讓自己產生憂愁。 再說說一個譬喻，大王您應該明白這個道理。還有大王！從前有個長者，時值秋天，挑著黃豆種子到田里去種，把種子放在樹下可以迴轉的地方。樹上的獼猴下來偷種子，抓了一把回到樹頂。在樹上的時候掉了一粒，就放下滿滿一把，順著樹下來尋找那一粒黃豆。長者看見了就用棍子打它，因此獼猴就死了。當時有樹神，看見了這件事，說了頌偈： 『就像那愚癡的獼猴，放棄一把去尋找一粒；因此被他人打，痛苦地死去。』 大王您之前派遣我，已經殺了夫人，因為小小的憤怒就失去了大的利益，現在想要重新見到她，可能嗎？』國王告訴增養說：『因為什麼一句話就殺了夫人？』回答說：『大王難道沒聽說過： 『大師沒有二話，說出來的話只有一句；決定了就不會有差錯，大王您說的話也是這樣。』 國王說：『我當時心裡昏亂，才下令殺了夫人；你竟然就按照我的話去做，這成什麼道理？』

【English Translation】 English version and thus died. The male dove, watching the fruit, lived nearby. Suddenly, it rained, and the nest was filled with fruit again. The male dove thought: 'Now the nest is full, tomorrow this will not be her food.' Then he confessed to the female dove, saying: 'Lovely colorful dove, you should rise quickly, the lack of fruit in the nest is not for you to eat; now seeing the missing part is as full as before, please forgive me for this fault.' At that time, the devas (deities) in the sky saw this and spoke a verse: 'You and the beautiful painted dove, happily live in the mountains and forests; foolish and without wisdom, you grieve in vain after killing her.' At this time, Zeng Yang (name of a person) further spoke two verses: 'Like that foolish dove, killing its own kind without cause; not knowing that form and life have ended, repentance only increases sorrow. Great King, you are also like that dove, killing your beloved without cause due to anger; having sent someone to carry out the punishment, you only create sorrow for yourself in vain.' Let me tell another parable, Great King, you should understand this principle. Also, Great King! Once upon a time, there was an elder (a wealthy man), it was autumn, and he carried yellow soybean seeds to the field to plant, placing them under a tree in a place where he could turn around. A monkey on the tree came down to steal the seeds, grabbed a handful and went back to the top of the tree. While on the tree, it dropped one seed, so it put down the full handful and climbed down the tree to look for that one soybean. The elder saw it and hit it with a stick, and the monkey died as a result. At that time, there was a tree spirit, who saw this and spoke a verse: 'Like that foolish monkey, abandoning a handful to seek one seed; therefore, it was beaten by others, and died in pain.' Great King, you sent me before, and I have already killed the lady, losing great benefit for a small anger, is it possible to see her again now?' The king said to Zeng Yang: 'Why did you kill the lady because of one word?' He replied: 'Has the Great King not heard: 'The master has no second word, what is said is only one word; once decided, there will be no deviation, the king's words are also like this.' The king said: 'My mind was confused at that time, so I ordered the lady to be killed; you actually followed my words, how can this be reasonable?'

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增養曰：「王豈不聞，世有二闇。」即以頌答：

「大王今應識，　　世有二種闇： 　一謂是生盲、　　二者不知法。 　此世及後生，　　復有二種闇： 　一謂罪惡見、　　二者壞尸羅。」

第二內子攝頌曰：

赤體空無用，　　杵臼唯應一； 　患害起疑心，　　輕賤事須漸。

王語增養曰：「汝殺安樂夫人，我今赤體。」答曰：「王豈不聞，世間有三赤體不為好相。云何為三？

「河無水赤體，　　國無主亦然， 　女人夫婿亡，　　所向無歸趣。」

王曰：「汝殺夫人，遂令宮內唯見空虛。」答曰：「王豈不聞，世間更有三種空虛。云何為三？

「鈍馬道行遲、　　設食無兼味、 　家中有淫女，　　是三種空虛。」

王曰：「彼好夫人，於五欲樂全未受用，汝遂殺卻。」答曰：「王豈不聞，世有三事亦不被受用。云何為三？

「賣炭人好衣，　　浣衣者鞋履， 　女在王宮內，　　無受用應知。

「大王！非直此三，更有三種不被受用。云何為三？

「幽澗春花發，　　少女守貞心， 　夫主遠征行，　　無用終朝夕。」

王曰：「汝便造次，殺卻夫人，罪合杵臼。」答曰：「王豈不聞，更有餘人合當杵臼。

「木匠不善察、　　衣工用長綖、

【現代漢語翻譯】 現代漢語譯本 增養說：『大王難道沒聽說過嗎，世間有兩種黑暗。』 隨即用頌文回答： 『大王現在應該知道，世間有兩種黑暗：一種是天生的盲人，另一種是不瞭解佛法的人。 這一世和下一世，又有兩種黑暗：一種是罪惡的見解，另一種是毀壞戒律。』 第二內子攝頌說： 『赤裸的身體空無用處，杵和臼只需要一個；災禍和傷害會引起疑心，輕視的事情需要逐漸進行。』 國王對增養說：『你殺了安樂夫人，我現在赤身裸體。』 增養回答說：『大王難道沒聽說過嗎，世間有三種赤裸的身體不是好的象徵。哪三種呢？』 『沒有水的河流是赤裸的，國家沒有君主也是這樣，女人失去了丈夫，無處可去。』 國王說：『你殺了夫人，以致宮內只見空虛。』 增養回答說：『大王難道沒聽說過嗎，世間還有三種空虛。哪三種呢？』 『遲鈍的馬在路上走得很慢，準備的食物沒有多種味道，家裡有**，這就是三種空虛。』 國王說：『那位美好的夫人，對於五欲之樂完全沒有享用，你就把她殺掉了。』 增養回答說：『大王難道沒聽說過嗎，世間有三件事也是不被享用的。哪三種呢？』 『賣炭人穿著好衣服，洗衣人穿著好鞋子，女子在王宮內，沒有享用應該知道。 大王！不只是這三種，還有三種不被享用。哪三種呢？』 『幽深的山谷里春天開的花，少女守護貞潔的心，丈夫遠行在外，沒有用處，終日如此。』 國王說：『你竟然如此輕率，殺掉了夫人，罪應當處以杵臼之刑。』 增養回答說：『大王難道沒聽說過嗎，還有其他人應當處以杵臼之刑。 『木匠不善於觀察，裁縫使用過長的線，』

【English Translation】 English version Zeng Yang said, 'Has the King not heard that there are two kinds of darkness in the world?' Then he answered with a verse: 'The King should know now that there are two kinds of darkness in the world: one is being born blind, and the other is not knowing the Dharma (teachings of Buddhism). In this life and the next, there are also two kinds of darkness: one is sinful views, and the other is destroying the precepts (Śīla).' The second verse of Neizi says: 'A naked body is useless, one pestle and mortar is enough; calamity and harm cause suspicion, and contemptible matters must be gradual.' The King said to Zeng Yang, 'You killed Lady Anle (Lady of Peace and Joy), and now I am naked.' Zeng Yang replied, 'Has the King not heard that there are three kinds of nakedness in the world that are not good omens? What are the three?' 'A river without water is naked, a country without a ruler is also like that, and a woman who has lost her husband has nowhere to go.' The King said, 'You killed the Lady, so that only emptiness is seen in the palace.' Zeng Yang replied, 'Has the King not heard that there are three kinds of emptiness in the world? What are the three?' 'A dull horse travels slowly on the road, a meal without various flavors, and a ** in the house, these are the three kinds of emptiness.' The King said, 'That good Lady had not fully enjoyed the pleasures of the five desires (pañca kāmaguṇā), and you killed her.' Zeng Yang replied, 'Has the King not heard that there are three things in the world that are not enjoyed? What are the three?' 'A coal seller wearing fine clothes, a laundry worker wearing good shoes, a woman in the royal palace, should know that she has no enjoyment. Great King! It's not just these three, there are three more that are not enjoyed. What are the three?' 'Spring flowers blooming in a secluded valley, a young woman guarding her chastity, a husband on a distant expedition, are useless all day long.' The King said, 'You acted rashly and killed the Lady, and your crime deserves the punishment of the pestle and mortar.' Zeng Yang replied, 'Has the King not heard that there are others who deserve the punishment of the pestle and mortar? 'A carpenter who is not good at observing, a tailor who uses long threads,'

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御者不觀車，　　此三當杵臼。

「大王！非直此三合當杵臼，更有三種。云何為三？

「使者更遣使，　　遣作令他作， 　少女愛倡狂，　　此三應杵臼。

「大王非直此三，更有餘三合當杵臼。云何為三？

「放牧于田內，　　剃髮居林藪， 　常在於婦家，　　此三應杵臼。」

王曰：「我出一語，汝便殺夫人，誠哉大苦！」答曰：「王豈不聞，世間更有一語為定，乃有三種。云何為三？

「王但出一語，　　女人一出嫁， 　聖者一現身，　　此三唯有一。」

王曰：「汝今自造患害，得我一語遂殺夫人。」答曰：「王豈不聞，世間有三自造患害。云何為三？

「力弱者著甲，　　無伴有多財， 　年衰畜少婦，　　此三當自害。」

王曰：「我今疑汝別有異心，如何一道遂殺夫人？」答曰：「王豈不聞，世有三人見時令他起疑。云何為三？

「見淺智人修上行，　　見勇健者無瘡痕， 　見衰老女說廉貞，　　此三能使他疑惑。」

王曰：「汝極輕賤我，如何造次殺卻夫人？」答曰：「王豈不聞，世有三事被他輕賤。云何為三？

「無事多言語，　　身著垢弊衣， 　不請赴他家，　　此三被人賤。」

王曰：「汝欲漸漸長我怨家，殺愛夫

【現代漢語翻譯】 現代漢語譯本 御者不看管車輛，這三種情況就像杵和臼一樣不協調。（御者：車伕；杵臼：舂米的工具，比喻不協調的事物） 『大王！不只是這三種情況像杵和臼一樣，還有另外三種。是哪三種呢？』 『使者再次派遣使者，派遣者讓別人去做事，少女喜愛輕佻放蕩，這三種情況就像杵和臼一樣。』 『大王，不只是這三種，還有另外三種像杵和臼一樣。是哪三種呢？』 『放牧在田地裡，剃髮出家卻住在樹林沼澤中，常常住在妻子家裡，這三種情況就像杵和臼一樣。』 國王說：『我只說了一句話，你就殺了我的夫人，真是太痛苦了！』回答說：『大王難道沒聽說過，世間還有一句話就能定論的事情，有三種。是哪三種呢？』 『國王只要說出一句話，女人一旦出嫁，聖者一旦顯現，這三種情況都是唯一不變的。』 國王說：『你現在是自己製造禍患，因為我的一句話就殺了夫人。』回答說：『大王難道沒聽說過，世間有三種自找禍患的情況。是哪三種呢？』 『力量弱小的人穿上盔甲，沒有同伴卻有很多錢財，年老體衰卻蓄養**，這三種情況都會給自己帶來禍害。』 國王說：『我現在懷疑你另有異心，怎麼會因為一件事就殺了夫人？』回答說：『大王難道沒聽說過，世上有三種人出現時會讓人懷疑。是哪三種呢？』 『看到淺薄無知的人修行高深的行為，看到勇敢健壯的人身上沒有傷痕，看到衰老醜陋的女人說自己貞潔，這三種情況會使人疑惑。』 國王說：『你太輕視我了，怎麼能隨便殺了我的夫人？』回答說：『大王難道沒聽說過，世上有三種情況會被人輕視。是哪三種呢？』 『沒事的時候說很多話，身上穿著又臟又破的衣服，沒有被邀請就去別人家，這三種情況會被人輕賤。』 國王說：『你想要漸漸增加我的仇人，殺了我的愛人……』

【English Translation】 English version The charioteer does not watch the chariot; these three are like the pestle and mortar. (Charioteer: driver; pestle and mortar: tools for grinding rice, a metaphor for incompatible things) 『Great King! It is not just these three that are like the pestle and mortar; there are three more. What are the three?』 『The envoy sends another envoy, the sender makes others do the work, the young girl loves frivolity and licentiousness; these three are like the pestle and mortar.』 『Great King, it is not just these three; there are three more that are like the pestle and mortar. What are the three?』 『Grazing livestock in the fields, shaving the head and living in the forests and swamps, constantly living in the wife's home; these three are like the pestle and mortar.』 The king said, 『I only said one word, and you killed my wife; this is truly great suffering!』 The answer was, 『Has the Great King not heard that in the world there is one word that can determine things, and there are three such cases. What are the three?』 『The king only needs to say one word, a woman once married, a sage once appears; these three are unique and unchanging.』 The king said, 『You are now creating trouble for yourself, killing my wife because of one word of mine.』 The answer was, 『Has the Great King not heard that in the world there are three cases of self-inflicted harm. What are the three?』 『The weak wearing armor, having much wealth without companions, being old and frail yet keeping **; these three will bring harm to oneself.』 The king said, 『I now suspect you have other intentions; how could you kill my wife because of one thing?』 The answer was, 『Has the Great King not heard that there are three types of people who, when seen, cause others to be suspicious. What are the three?』 『Seeing shallow and ignorant people practicing advanced conduct, seeing brave and strong people without scars, seeing old and ugly women claiming to be chaste; these three can cause others to be suspicious.』 The king said, 『You greatly despise me; how could you casually kill my wife?』 The answer was, 『Has the Great King not heard that there are three things that are despised by others. What are the three?』 『Speaking many words when there is nothing to say, wearing dirty and tattered clothes, going to other people's homes without being invited; these three are despised by others.』 The king said, 『You want to gradually increase my enemies, killing my beloved wife…』

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人更有何物？」答曰：「王豈不聞，更有三種事須漸漸。云何為三？

「食魚須漸漸，　　登山亦復然， 　大事不卒成，　　此三須漸進。」

第三內子攝頌曰：

三種愚癡人，　　離間有三別， 　下品應車裂，　　奸詐事應知。

王曰：「汝是愚人，如何殺我所愛夫人？」答曰：「王豈不聞，世間亦有三愚癡相。云何為三？

「委付不相知，　　供承急性者， 　造次便相舍，　　此謂三愚相。」

王曰：「汝是離間我之親友殺卻夫人。」答曰：「王豈不聞，世間亦有三種離間。云何為三？

「知友不親近，　　或復太親密， 　非時從乞求，　　三種當離間。」

王曰：「汝是下品人，殺我夫人。」答曰：「王豈不聞，更有三種下品之人。云何為三？

「於他物起貪，　　自財生愛著， 　見他苦心悅，　　斯為下品人。」

王曰：「汝合車裂，殺我夫人。」答曰：「王豈不聞，更有三種合車裂死。云何為三。

「性拙造機關，　　畫不知彩色， 　壯兒無巧便，　　此三皆合死。」

王曰：「汝大奸詐，殺我夫人。」答曰：「王豈不聞，更有三種奸詐之物。云何為三？

「女人三度嫁，　　出家復還俗， 　網鳥脫籠飛，　　此三解奸詐。」

【現代漢語翻譯】 現代漢語譯本 國王還有什麼要問的嗎？』回答說：『大王難道沒聽說過，還有三種事情需要循序漸進嗎？哪三種呢？ 『吃魚要慢慢地吃， 登山也是這樣， 大事不是一下子就能完成的， 這三件事都需要循序漸進。』 第三個關於內子（妻子）的總結是： 三種愚癡的人， 離間有三種區別， 下品之人應該處以車裂之刑， 奸詐之事應該知曉。 國王說：『你是個愚蠢的人，竟然殺了我所愛的夫人？』回答說：『大王難道沒聽說過，世間也有三種愚癡的表現嗎？哪三種呢？ 『委以重任給不瞭解的人， 侍奉性情急躁的人， 輕易地就捨棄別人， 這叫做三種愚癡的表現。』 國王說：『你離間我的親友，殺害了我的夫人。』回答說：『大王難道沒聽說過，世間也有三種離間的情況嗎？哪三種呢？ 『與朋友不親近， 或者過於親密， 不在適當的時候提出請求， 這三種情況會導致離間。』 國王說：『你是個下品之人，殺害了我的夫人。』回答說：『大王難道沒聽說過，還有三種下品之人嗎？哪三種呢？ 『對別人的東西起貪心， 對自己擁有的財富產生愛戀， 看到別人受苦心裡高興， 這就是下品之人。』 國王說：『你該被處以車裂之刑，殺害了我的夫人。』回答說：『大王難道沒聽說過，還有三種應該被處以車裂之刑的情況嗎？哪三種呢？ 『天性笨拙卻製造複雜的器械， 繪畫卻不懂得使用色彩， 強壯的男子卻沒有技巧和方便， 這三種情況都應該被處死。』 國王說：『你太奸詐了，殺害了我的夫人。』回答說：『大王難道沒聽說過，還有三種奸詐的事物嗎？哪三種呢？ 『女人三次嫁人， 出家后又還俗， 從網中逃脫的鳥， 這三種都非常奸詐。』

【English Translation】 English version 『What else does the king want to know?』 He replied, 『Has the king not heard that there are three things that must be done gradually? What are the three? 『Eating fish must be done gradually, Climbing mountains is also the same, Great things are not accomplished suddenly, These three must be done gradually.』 The third summary about the inner wife (wife) is: Three kinds of foolish people, There are three kinds of alienation, The inferior should be torn apart by chariots, Treacherous things should be known. The king said, 『You are a foolish person, how could you kill my beloved wife?』 He replied, 『Has the king not heard that there are also three signs of foolishness in the world? What are the three? 『Entrusting to someone you don't know, Serving someone who is impatient, Abandoning others rashly, These are called three signs of foolishness.』 The king said, 『You alienated my relatives and friends and killed my wife.』 He replied, 『Has the king not heard that there are also three kinds of alienation in the world? What are the three? 『Not being close to friends, Or being too close, Making requests at inappropriate times, These three things will lead to alienation.』 The king said, 『You are an inferior person, killing my wife.』 He replied, 『Has the king not heard that there are also three kinds of inferior people? What are the three? 『Being greedy for other people's things, Being attached to one's own wealth, Being happy to see others suffer, This is an inferior person.』 The king said, 『You deserve to be torn apart by chariots, killing my wife.』 He replied, 『Has the king not heard that there are also three situations where one should be torn apart by chariots? What are the three? 『Being clumsy in nature but making complex machines, Painting but not knowing how to use colors, A strong man without skill and convenience, These three should all be put to death.』 The king said, 『You are very treacherous, killing my wife.』 He replied, 『Has the king not heard that there are also three treacherous things? What are the three? 『A woman who marries three times, Leaving home and then returning to secular life, A bird escaping from a net, These three are very treacherous.』

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第四內子攝頌曰：

難得為他事，　　孤獨事多虛， 　相違合重打，　　失去行無益。

王曰：「難得夫人，汝今殺卻。」答曰：「王豈不聞，世間更有四種難得。云何為四？

「兔頭難得角，　　龜背難得毛， 　淫女難一夫，　　巧兒難實語。」

王曰：「汝為他事，殺我夫人。」答曰：「王豈不聞，更有四種為他人事。云何為四？

「為他受寄物，　　作保及證人， 　為行無路糧，　　愚人作斯事。」

王曰：「汝殺夫人，令我孤獨。」答曰：「王豈不聞，更有四種孤獨之事。云何為四？

「生時唯獨來，　　死時唯獨去， 　遭苦唯獨受，　　淪回唯獨行。」

王曰：「汝之所作虛多實少，殺我夫人。」答曰：「王豈不聞，更有四種虛多實少。云何為四？

「貧苦行他乞，　　魚子及棗花， 　秋日起重云，　　此虛多實少。」

王曰：「汝所作事深是相違，殺我夫人。」答曰：「王豈不聞，更有四種相違之事。云何為四？

「光影及明闇，　　晝夜善惡法； 　此四於世間，　　常是相違事。」

王曰：「汝合重打，殺我夫人。」答曰：「王豈不聞，更有四種合打之事。云何為四？

「帛打生光澤，　　驢打即能行， 　婦打依隨婿，　　鼓

【現代漢語翻譯】 現代漢語譯本 第四內子攝頌說： 難以爲了其他的事情，孤獨的時候壞事多，互相違背的事情，應該重重地敲打，失去後行動也沒有益處。 國王說：『你這個難得的夫人，我現在要殺了你。』回答說：『大王難道沒有聽說過，世間還有四種難得的事情。哪四種呢？』 『兔子頭上難得長角，烏龜背上難得長毛，**難得有一個丈夫始終如一，狡猾的女子難得說實話。』 國王說：『你爲了其他的事情，殺害我的夫人。』回答說：『大王難道沒有聽說過，還有四種爲了他人事情的事情。哪四種呢？』 『爲了他人接受寄託的物品，做擔保以及做證人，爲了遠行準備沒有道路的糧食，愚蠢的人才會做這些事情。』 國王說：『你殺害我的夫人，讓我感到孤獨。』回答說：『大王難道沒有聽說過，還有四種孤獨的事情。哪四種呢？』 『出生的時候獨自來，死亡的時候獨自去，遭遇痛苦的時候獨自承受，在輪迴中獨自前行。』 國王說：『你所做的事情虛假的多，真實的少，殺害我的夫人。』回答說：『大王難道沒有聽說過，還有四種虛假的多，真實的少的事情。哪四種呢？』 『貧窮困苦的人向他人乞討，魚卵以及棗花，秋天升起的厚重雲彩，這些都是虛假的多，真實的少。』 國王說：『你所做的事情深深地是互相違背的，殺害我的夫人。』回答說：『大王難道沒有聽說過，還有四種互相違背的事情。哪四種呢？』 『光和影以及明亮和黑暗，白天和夜晚，善良和邪惡的法；這四種在世間，常常是互相違背的事情。』 國王說：『你應該被重重地敲打，殺害我的夫人。』回答說：『大王難道沒有聽說過，還有四種應該被敲打的事情。哪四種呢？』 『絲綢經過敲打會產生光澤，驢子經過敲打就能行走，婦女經過敲打會依順丈夫，鼓……』

【English Translation】 English version The fourth Internal Consort's Gatha says: It's difficult to do things for others, loneliness often leads to emptiness, conflicting matters should be heavily struck, and acting after losing something is useless. The king said, 'You rare woman, I will kill you now.' She replied, 'Has the king not heard that there are four other rare things in the world? What are the four?' 'It's rare to find horns on a rabbit's head, rare to find fur on a turtle's back, it's rare for a husband to be consistent, and it's rare for a cunning woman to speak the truth.' The king said, 'You killed my consort for other matters.' She replied, 'Has the king not heard that there are four kinds of things done for others? What are the four?' 'Accepting entrusted items for others, acting as a guarantor or witness, preparing food for a journey without roads, only fools do such things.' The king said, 'You killed my consort, making me feel lonely.' She replied, 'Has the king not heard that there are four kinds of lonely things? What are the four?' 'At birth, one comes alone; at death, one goes alone; when encountering suffering, one endures it alone; in reincarnation, one travels alone.' The king said, 'What you do is mostly false and has little truth, killing my consort.' She replied, 'Has the king not heard that there are four kinds of things that are mostly false and have little truth? What are the four?' 'Poor and suffering people begging from others, fish roe and jujube flowers, heavy clouds rising in autumn, these are mostly false and have little truth.' The king said, 'What you do is deeply contradictory, killing my consort.' She replied, 'Has the king not heard that there are four kinds of contradictory things? What are the four?' 'Light and shadow, brightness and darkness, day and night, good and evil dharmas (teachings); these four in the world are always contradictory things.' The king said, 'You deserve to be heavily struck, killing my consort.' She replied, 'Has the king not heard that there are four kinds of things that deserve to be struck? What are the four?' 'Silk becomes lustrous when struck, a donkey can walk when struck, a wife becomes obedient to her husband when struck, a drum...'

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打即便鳴。」

王曰：「殺我夫人，汝可失去。」答曰：「王豈不聞，更有四種失去之事。云何為四？

「風起塵驚去，　　眾向失歌聲， 　承事無用人，　　德處行違逆。」

王曰：「汝行不合事，殺我夫人。」答曰：「王豈不聞，更有四種不合之事。云何為四？

「國王為妄語，　　醫人患霍亂， 　沙門起瞋恚，　　智者事迷愚。」

王曰：「汝為無益，殺我夫人。」答曰：「王豈不聞，更有四種無益之事。云何為四？

「無益日下燈，　　大海中降雨， 　飽食更重食，　　承事無事人。」

第五內子攝頌曰：

不應事不觀，　　不善合驅卻， 　驚怖不歡舍，　　渴憶難思憂。

王曰：「汝作不應事，殺我夫人。」答曰：「王豈不聞，更有四種不應為事。云何為四？

「不請強教授，　　他睡為說法， 　不應求強求，　　共壯兒相撲。」

王曰：「汝不堪觀，殺我夫人。」答曰：「我雖不堪觀，更有四種可觀之事。云何為四？

「勇士戰可觀，　　可觀咒除毒； 　親會食可觀，　　可觀能講義。」

王曰：「汝殺夫人是不善事。」答曰：「王豈不聞，更有四種不善之事。云何為四？

「在家不勤務，　　出家有貪慾， 　國主不籌量，

【現代漢語翻譯】 現代漢語譯本： 說完就打鼓鳴冤。

國王說：『你殺了我的夫人，你可能會失去（某些東西）。』回答說：『大王難道沒聽說過，還有四種失去的事情嗎？哪四種呢？』

『風起塵土飛揚而去，眾人追逐失去歌聲，侍奉無用之人，美德之處行事違背常理。』

國王說：『你的行為不合時宜，殺了我的夫人。』回答說：『大王難道沒聽說過，還有四種不合時宜的事情嗎？哪四種呢？』

『國王說妄語，醫生患霍亂，沙門（Śrāmaṇa，出家修道者）生起嗔恚，智者侍奉愚昧之人。』

國王說：『你毫無益處，殺了我的夫人。』回答說：『大王難道沒聽說過，還有四種無益的事情嗎？哪四種呢？』

『太陽下點燈是無益的，在大海中降雨是無益的，吃飽了還繼續吃是無益的，侍奉無用之人是無益的。』

第五個內子總結說：

『不應該做的事不去觀察，不好的事情要驅逐，驚慌恐懼時要捨棄，口渴時回憶難以思念的憂愁。』

國王說：『你做了不應該做的事，殺了我的夫人。』回答說：『大王難道沒聽說過，還有四種不應該做的事嗎？哪四種呢？』

『不請自來強行教授，他人睡覺時為他說法，不應該強求的事情強行求取，和強壯的孩子摔跤。』

國王說：『你不堪觀看，殺了我的夫人。』回答說：『我雖然不堪觀看，還有四種值得觀看的事情。哪四種呢？』

『勇士戰鬥值得觀看，用咒語解除毒藥值得觀看，親友聚會飲食值得觀看，能夠講解佛法義理值得觀看。』

國王說：『你殺夫人是不善的事情。』回答說：『大王難道沒聽說過，還有四種不善的事情嗎？哪四種呢？』

『在家之人不勤勞事務，出家之人有貪慾，國君不籌劃考慮，』

【English Translation】 English version: Then he beat the drum to appeal for justice.

The king said, 'You killed my wife; you are likely to lose (something).' He replied, 'Has the king not heard that there are four kinds of loss? What are the four?

'When the wind rises, dust is startled and goes away; people chase after losing the singing voice; serving useless people; virtue is where actions go against what is right.'

The king said, 'Your actions are inappropriate; you killed my wife.' He replied, 'Has the king not heard that there are four kinds of inappropriate things? What are the four?'

'A king tells lies, a doctor suffers from cholera, a Śrāmaṇa (出家修道者) arises with anger, a wise person serves a foolish person.'

The king said, 'You are useless; you killed my wife.' He replied, 'Has the king not heard that there are four kinds of useless things? What are the four?'

'Lighting a lamp under the sun is useless, raining in the ocean is useless, eating more when already full is useless, serving a useless person is useless.'

The fifth inner verse summarizes:

'One should not observe what should not be done, bad things should be driven away, one should abandon fear and fright, and when thirsty, remember the sorrow that is difficult to think of.'

The king said, 'You did what should not be done; you killed my wife.' He replied, 'Has the king not heard that there are four kinds of things that should not be done? What are the four?'

'To teach forcefully without being asked, to preach to someone who is sleeping, to forcefully seek what should not be sought, to wrestle with a strong child.'

The king said, 'You are not worth seeing; you killed my wife.' He replied, 'Although I am not worth seeing, there are four kinds of things worth seeing. What are the four?'

'A warrior fighting is worth seeing, removing poison with a mantra is worth seeing, a gathering of relatives eating is worth seeing, being able to explain the meaning of the Dharma is worth seeing.'

The king said, 'Your killing my wife is an unwholesome act.' He replied, 'Has the king not heard that there are four kinds of unwholesome acts? What are the four?'

'A householder is not diligent in his duties, a renunciate has greed, a ruler does not plan and consider,'

---

大德為瞋恚。」

王曰：「殺我夫人，汝合驅卻。」答曰：「王豈不聞，更有四種合驅之事。云何為四？

「御者令車傾，　　不解量牛力， 　牸牛多𤛓乳，　　婦久住親家。」

王曰：「殺我夫人，見汝驚怖。」答曰：「王豈不聞，更有四種不應怖而怖。云何為四？

「鷦鷯與鹡鸰，　　白鷗及蒼雁； 　如斯四種鳥，　　恒常有怖心。」

王曰：「我無夫人情不歡樂，云何汝殺？」答曰：「王豈不聞，更有四種不樂之事。云何為四？

「獼猴不樂村，　　魚鱉非石山， 　盜賊非禪室，　　狂夫厭己妻。」

王曰：「汝合棄捨，殺我夫人。」答曰：「王豈不聞，更有四種合棄之事。云何為四？

「為家棄一人，　　為村一家棄， 　為國棄一村，　　為身舍大地。」

王曰：「汝殺夫人，我之渴憶無滿足期。」答曰：「王豈不聞，更有四種不知足事。云何為四？

「火無足草期，　　及淫他婦女， 　渴時掬中飲，　　飲他酒難足。」

王曰：「汝殺我夫人，是難思量事。」答曰：「王豈不聞，更有四種難思之事。云何為四？

「國主瞋難知，　　途中忽遇賊， 　家中女婦鬥，　　難思施物來。」

王曰：「汝殺夫人，是可憂傷。」答曰：「王

【現代漢語翻譯】 現代漢語譯本： 　　『大德是因為瞋恚（嗔恨）。』

國王說：『你殺了我的夫人，你應該被驅逐。』回答說：『大王難道沒聽說過，還有四種情況也應該被驅逐嗎？哪四種呢？』

『車伕讓車傾覆， 不懂得衡量牛的力量， 母牛經常沒有奶水， 媳婦長期住在孃家。』

國王說：『你殺了我的夫人，看到你我就感到驚恐。』回答說：『大王難道沒聽說過，還有四種情況是不應該害怕卻害怕的嗎？哪四種呢？』

『鷦鷯（一種小鳥）和鹡鸰（一種小鳥）， 白鷗和蒼雁； 像這四種鳥， 總是懷有恐懼之心。』

國王說：『我沒有夫人，心情不快樂，為什麼你殺了她？』回答說：『大王難道沒聽說過，還有四種不快樂的事情嗎？哪四種呢？』

『獼猴不喜歡村莊， 魚鱉不屬於石山， 盜賊不喜歡禪房， 狂妄的人厭惡自己的妻子。』

國王說：『你應該被拋棄，因為你殺了我的夫人。』回答說：『大王難道沒聽說過，還有四種應該被拋棄的事情嗎？哪四種呢？』

『爲了家族拋棄一個人， 爲了村莊拋棄一家人， 爲了國家拋棄一個村莊， 爲了自身捨棄大地。』

國王說：『你殺了我的夫人，我對她的渴念沒有滿足的時候。』回答說：『大王難道沒聽說過，還有四種不知足的事情嗎？哪四種呢？』

『火燃燒草木沒有滿足的時候， 以及姦淫他人婦女， 口渴時用手捧水喝， 喝別人的酒難以滿足。』

國王說：『你殺了我的夫人，這是難以思量的事情。』回答說：『大王難道沒聽說過，還有四種難以思量的事情嗎？哪四種呢？』

『國主的憤怒難以預料， 途中忽然遇到盜賊， 家中女人爭鬥， 難以預料施捨之物何時到來。』

國王說：『你殺了夫人，這是可悲可傷的事情。』回答說：『大

【English Translation】 English version: 『Great virtue is due to anger.』

The king said, 『You killed my wife; you should be expelled.』 He replied, 『Has the king not heard that there are four other situations that warrant expulsion? What are the four?』

『A driver who overturns the cart, Not understanding how to gauge the strength of the oxen, A cow that often yields little milk, A wife who stays too long at her parents' home.』

The king said, 『You killed my wife; seeing you fills me with dread.』 He replied, 『Has the king not heard that there are four situations where one should not be afraid, yet is afraid? What are the four?』

『The wren and the wagtail, The white gull and the gray goose; These four kinds of birds, Always have fearful hearts.』

The king said, 『Without my wife, I have no joy; why did you kill her?』 He replied, 『Has the king not heard that there are four things that bring no joy? What are the four?』

『Monkeys dislike villages, Fish and turtles do not belong on rocky mountains, Thieves dislike meditation chambers, A madman despises his own wife.』

The king said, 『You should be abandoned, for you killed my wife.』 He replied, 『Has the king not heard that there are four things that should be abandoned? What are the four?』

『For the sake of the family, abandon one person; For the sake of the village, abandon one family, For the sake of the country, abandon one village; For the sake of oneself, abandon the whole earth.』

The king said, 『You killed my wife; my thirst for her will never be quenched.』 He replied, 『Has the king not heard that there are four things that are never satisfied? What are the four?』

『Fire is never satisfied with grass, Nor is lust for another's wife, Thirst is not quenched by a handful of water, Nor is one ever satisfied drinking another's wine.』

The king said, 『You killed my wife; this is an unthinkable thing.』 He replied, 『Has the king not heard that there are four things that are difficult to fathom? What are the four?』

『A ruler's anger is hard to know, Suddenly encountering a thief on the road, Women fighting in the home, It's hard to know when offerings will come.』

The king said, 『You killed my wife; this is a cause for sorrow.』 He replied, 『Has the

---

豈不聞，更有四種可憂傷事。云何為四？

「老耄帶淫情，　　惡婦被夫遣， 　淫女年衰朽，　　出家有瞋恚。 　如斯四種事，　　皆悉可傷悲。」

第六內子攝頌曰：

無厭可愛事，　　不共戲奪財， 　不共爭噁心，　　無依伴不信。

王曰：「安樂夫人我觀無厭，汝便殺卻。」答曰：「王豈不聞，更有五種無厭之事。云何為五？

「國主及象王，　　名山與大海； 　世尊身相好，　　觀時無有厭。」

王曰：「夫人可愛，汝遂殺之。」答曰：「王豈不聞，更有五種可愛之事。云何為五？

「美貌出名家，　　溫柔不為惡， 　婦德皆圓滿，　　斯人真可愛。」

王曰：「不應與汝共為戲樂，殺我夫人。」答曰：「王豈不聞，更有五種不可共戲。云何為五？

「小兒及毒蛇，　　閹豎偏生子， 　隨宜無識者，　　此不應共戲。」

王曰：「殺卻夫人即是奪我財物。」答曰：「王豈不聞，更有五種奪人財物。云何為五？

「舞樂與醫人，　　賊及於典獄， 　王家出入者，　　此五奪人財。」

王曰：「殺我夫人，汝今不堪共為爭競。」答曰：「王豈不聞，更有六種不共爭競。云何為六？

「大富及極貧，　　下賤極高貴， 　極遠及極近，　　此

【現代漢語翻譯】 現代漢語譯本 豈不聞，還有四種令人憂傷的事情。是哪四種呢？ 『年老的婦女帶著孩子，被丈夫拋棄的惡婦，年老體衰，出家的僧人懷有瞋恨心。 這四種事情，都令人感到悲傷。』 第六內子攝頌說： 『對可愛的事物沒有滿足，一起玩樂卻被奪走財物，一起相處卻心生惡意，沒有依靠又缺乏信任。』 國王說：『安樂夫人我看不夠，你竟然殺了她。』回答說：『大王難道沒聽說過，還有五種永遠不會滿足的事情嗎？是哪五種呢？』 『國王和大象，名山與大海，世尊（釋迦牟尼佛）的身相莊嚴美好，觀看時永遠不會滿足。』 國王說：『夫人如此可愛，你竟然殺了她。』回答說：『大王難道沒聽說過，還有五種可愛的事情嗎？是哪五種呢？』 『容貌美麗出身名門，溫柔善良不做惡事，具備所有婦德，這樣的人真正可愛。』 國王說：『不應該和你一起玩樂，你竟然殺了我的夫人。』回答說：『大王難道沒聽說過，還有五種不應該一起玩樂的人嗎？是哪五種呢？』 『小孩和毒蛇，閹人卻生了孩子，隨心所欲沒有見識的人，這些人不應該一起玩樂。』 國王說：『殺了我的夫人，就是奪走了我的財物。』回答說：『大王難道沒聽說過，還有五種奪人財物的人嗎？是哪五種呢？』 『跳舞奏樂的人和醫生，盜賊以及獄卒，在王宮裡進進出出的人，這五種人會奪走別人的財物。』 國王說：『殺了我的夫人，你現在不配和我爭辯。』回答說：『大王難道沒聽說過，還有六種不應該爭辯的人嗎？是哪六種呢？』 『非常富有和非常貧窮的人，地位極其高貴的人，距離極其遙遠和極其親近的人，』

【English Translation】 English version Have you not heard that there are four kinds of sorrowful things? What are the four? 『An old woman with a child, an evil wife abandoned by her husband, old age and decay, a monk with hatred. These four things are all sad.』 The sixth verse of the inner wife says: 『No satisfaction with lovely things, wealth taken away during play, malice arising during companionship, no support and lack of trust.』 The king said, 『I could never get enough of Anle (peace and happiness) Lady, yet you killed her.』 He replied, 『Has the king not heard that there are five things that one never tires of? What are the five?』 『A king and an elephant king, famous mountains and the great sea, the blessed one (Shakyamuni Buddha)'s beautiful form, one never tires of seeing them.』 The king said, 『The lady was so lovely, yet you killed her.』 He replied, 『Has the king not heard that there are five lovely things? What are the five?』 『Beautiful appearance from a famous family, gentle and kind, not doing evil, possessing all the virtues of a wife, such a person is truly lovely.』 The king said, 『I should not have played with you, you killed my lady.』 He replied, 『Has the king not heard that there are five kinds of people one should not play with? What are the five?』 『Children and poisonous snakes, eunuchs who give birth to children, those who act as they please without knowledge, these people should not be played with.』 The king said, 『Killing my lady is taking away my wealth.』 He replied, 『Has the king not heard that there are five kinds of people who take away wealth? What are the five?』 『Dancers and musicians, and doctors, thieves and jailers, those who go in and out of the royal palace, these five take away people's wealth.』 The king said, 『You killed my lady, you are not worthy to argue with me now.』 He replied, 『Has the king not heard that there are six kinds of people one should not argue with? What are the six?』 『The very rich and the very poor, those of extremely high status, those extremely far away and extremely close,』

---

六不應爭。」

王曰：「汝有噁心，殺我夫人。」答曰：「王豈不聞，更有六種噁心之人。云何為六？

「雖見不相看，　　違逆不親附， 　好說他過咎，　　望報與他財， 　雖施還擬索，　　是噁心相狀。」

王曰：「汝殺夫人，我無依怙。」答曰：「王豈不聞，更有七種無依怙事。云何為七？

「老病僧惡王，　　老家長惡口， 　不閑於法律，　　重病無醫療， 　不依尊者教，　　是七無依怙。」

王曰：「汝殺夫人，不中為伴。」答曰：「王豈不聞，更有七種不中為伴。云何為七？

「調戲人樂兒，　　博弈與淫女， 　耽酒賊黃門，　　此七不為伴。」

王曰：「汝殺夫人，不中委信。」答曰：「王豈不聞，更有七種是難委信。云何為七？

「深水齊至咽，　　獼猴及象馬， 　黑蛇頭髮豎，　　面蹙少髭鬢， 　於斯七事邊，　　應知難委信。」

第七內子攝頌曰：

不睡及不欲，　　九惱無悲心， 　十惡十相違，　　十力夫人現。

王曰：「汝殺夫人，我不能睡。」答曰：「王豈不聞，世間更有八事令人無睡。云何為八？

「熱病瘦病及咳嗽，　　貧病思事極懷瞋， 　心有驚怖被賊牽，　　如斯八事令無睡。」

王曰：「汝殺夫

【現代漢語翻譯】 現代漢語譯本 『六不應爭。』

國王說：『你有噁心，殺害我的夫人。』回答說：『大王難道沒聽說過，還有六種具有噁心的人嗎？哪六種呢？』

『即使看見也不相看，違逆而不親近依附，喜歡說別人的過錯，希望回報才給予他人財物，即使施捨了還想著索取，這就是噁心的相貌。』

國王說：『你殺了我的夫人，我失去了依靠。』回答說：『大王難道沒聽說過，還有七種失去依靠的事情嗎？哪七種呢？』

『年老的、生病的、僧人、惡劣的國王，年老的家長、惡毒的言語，不熟悉法律，重病沒有醫療，不聽從尊者的教誨，這就是七種失去依靠的情況。』

國王說：『你殺了我的夫人，不適合做同伴。』回答說：『大王難道沒聽說過，還有七種不適合做同伴的人嗎？哪七種呢？』

『喜歡調戲人、喜歡玩樂的孩童，賭博和**（此處原文為星號，推測為某種不良嗜好），沉迷於酒、盜賊、宦官，這七種人不適合做同伴。』

國王說：『你殺了我的夫人，不值得信任。』回答說：『大王難道沒聽說過，還有七種難以信任的情況嗎？哪七種呢？』

『深水齊至咽喉，獼猴以及象和馬，黑蛇頭髮豎起，面容愁苦缺少鬍鬚，在這些七種事物旁邊，應該知道難以信任。』

第七內子攝頌說：

『不睡覺以及沒有慾望，九種惱怒沒有悲憫之心，十種惡行與十種善行相違背，十力夫人顯現。』

國王說：『你殺了我的夫人，我無法入睡。』回答說：『大王難道沒聽說過，世間還有八件事讓人無法入睡嗎？哪八件呢？』

『熱病、瘦弱的病以及咳嗽，貧窮、疾病、思慮事情到了極點、心中懷著嗔恨，心中有驚恐、被盜賊牽連，像這樣的八件事讓人無法入睡。』

國王說：『你殺了夫

【English Translation】 English version 『Six things should not be contended over.』

The king said, 『You have an evil mind, killing my wife.』 He replied, 『Has the king not heard that there are six kinds of people with evil minds? What are the six?』

『Even when seeing, they do not look; they are disobedient and do not draw near; they like to talk about others' faults; they give wealth to others hoping for repayment; even when giving, they still plan to demand it back. These are the characteristics of an evil mind.』

The king said, 『You killed my wife, and I have no one to rely on.』 He replied, 『Has the king not heard that there are seven kinds of things that cause one to have no reliance? What are the seven?』

『Old age, sickness, monks, evil kings, old parents, evil speech, unfamiliarity with the law, serious illness without medical care, not following the teachings of the venerable ones—these are the seven things that cause one to have no reliance.』

The king said, 『You killed my wife, and you are not fit to be a companion.』 He replied, 『Has the king not heard that there are seven kinds of people who are not fit to be companions? What are the seven?』

『Those who like to tease people, children who like to play, gambling and **(the original text uses asterisks, presumably referring to a bad habit), those who are addicted to alcohol, thieves, eunuchs—these seven kinds of people are not fit to be companions.』

The king said, 『You killed my wife, and you are not worthy of trust.』 He replied, 『Has the king not heard that there are seven kinds of things that are difficult to trust? What are the seven?』

『Deep water up to the throat, monkeys, elephants, and horses, black snakes with raised hair, a face with a worried expression and little facial hair—one should know that these seven things are difficult to trust.』

The seventh section on inner wives contains this summary:

『Not sleeping and having no desires, nine kinds of vexations without a compassionate heart, ten evil deeds contradicting ten virtuous deeds, the Ten-Powered Wife appears.』 (Ten-Powered Wife: refers to a wife with great virtue and power)

The king said, 『You killed my wife, and I cannot sleep.』 He replied, 『Has the king not heard that there are eight things in the world that prevent people from sleeping? What are the eight?』

『Fever, wasting disease, and coughing, poverty, illness, excessive worrying, harboring anger, having fear in the heart, being implicated by thieves—these eight things prevent people from sleeping.』

The king said, 『You killed my wife』

---

人，我不欲汝。」答曰：「王豈不聞，更有八種不可欲事。云何為八？

「病老死饑儉，　　愛別怨家會， 　遭雹國破亡，　　八事人不欲。」

王曰：「汝於我處大為憂惱，殺卻夫人。」答曰：「王豈不聞，世有九種憂惱之事，如此等事現在前時當須含忍。云何為九？

「若愛我怨家，　　或憎我善友， 　及憎我己身，　　已作現當作， 　九事若現前，　　當須自開解， 　勿復生嫌恨，　　自惱惱他人。」

王曰：「汝無悲心，殺我夫人。」答曰：「王豈不聞，世間有十種無悲之類。云何為十？

「屠牛屠羊屠雞豬，　　捕鳥捕魚獵諸獸， 　罝兔作賊為魁膾，　　斯之十惡無悲心。」

王曰：「汝是儜惡人，殺我夫人。」答曰：「王豈不聞，人有十惡。云何為十？

「惡聲惡口無羞恥，　　背親棄恩無有悲， 　強賊竊盜食難供，　　常作邪言是為十。」

王曰：「汝作相違事，是不可信，殺我夫人。」答曰：「王豈不聞，更有十種相違之事，是不可信。云何為十？

「所謂日月火，　　水童女婦人， 　苾芻婆羅門，　　露形者人糞。

「此中日相違者，冬時近下然不極熱，春時極遠然能毒熱。月相違者，若初少時人皆拜禮，及其圓大無有禮者。火相違者，

【現代漢語翻譯】 現代漢語譯本： 那人回答說：『我不想要你。』國王問道：『你難道沒聽說過，還有八種令人不悅的事情嗎？哪八種呢？』 『疾病、衰老、死亡、飢餓、災荒， 與所愛之人離別、與怨恨之人相遇， 遭遇冰雹、國家破敗滅亡， 這八件事沒有人想要。』 國王說：『你讓我非常憂愁煩惱，竟然殺害了我的夫人。』那人回答說：『國王難道沒聽說過，世上有九種令人憂愁煩惱的事情，當這些事情發生時，應當忍受。哪九種呢？』 『如果愛我的仇敵， 或者憎恨我的善良朋友， 以及憎恨我自己， 已經做過、現在正在做、將要做的事情， 這九件事如果出現， 應當自我開解， 不要再生嫌隙怨恨， 自己煩惱也讓別人煩惱。』 國王說：『你沒有悲憫之心，殺害了我的夫人。』那人回答說：『國王難道沒聽說過，世間有十種沒有悲憫之心的類別嗎？哪十種呢？』 『屠殺牛羊、屠殺雞豬， 捕捉鳥類、捕捉魚類、獵殺各種野獸， 用網捕捉兔子、做賊、當頭目、做劊子手， 這十種惡人沒有悲憫之心。』 國王說：『你是個懦弱邪惡的人，殺害了我的夫人。』那人回答說：『國王難道沒聽說過，人有十種惡行嗎？哪十種呢？』 『惡聲惡語沒有羞恥心， 背棄親人拋棄恩情沒有悲憫心， 強盜竊賊難以供養， 經常說邪惡的話，這就是十種惡行。』 國王說：『你做的事情前後矛盾，不可信任，殺害了我的夫人。』那人回答說：『國王難道沒聽說過，還有十種前後矛盾的事情，是不可信任的嗎？哪十種呢？』 『就是太陽、月亮、火， 水、童女、婦人， 比丘（bhiksu，佛教出家男眾）、婆羅門（brahman，印度教祭司）， 裸體者、人糞。』 『這裡面太陽前後矛盾在於，冬天靠近下方卻不極熱，春天極遠卻能劇烈炎熱。月亮前後矛盾在於，剛開始不圓時人們都拜禮，等到圓滿盛大時反而沒有人禮拜。火前後矛盾在於，

【English Translation】 English version: The man replied, 'I do not desire you.' The king asked, 'Have you not heard that there are eight undesirable things? What are the eight?' 'Sickness, old age, death, famine, scarcity, Separation from loved ones, meeting with enemies, Hailstorms, national destruction and ruin, These eight things no one desires.' The king said, 'You cause me great sorrow and distress, even killing my wife.' The man replied, 'Has the king not heard that there are nine causes of sorrow and distress in the world, and when such things occur, one must endure them? What are the nine?' 'If one loves my enemy, Or hates my good friend, And hates myself, Things already done, being done, and to be done, If these nine things appear, One should resolve them oneself, Do not create resentment or hatred again, Afflicting oneself and afflicting others.' The king said, 'You have no compassion, killing my wife.' The man replied, 'Has the king not heard that there are ten kinds of beings without compassion in the world? What are the ten?' 'Slaughtering cows and sheep, slaughtering chickens and pigs, Catching birds, catching fish, hunting various beasts, Trapping rabbits, being a thief, being a leader, being an executioner, These ten evil ones have no compassion.' The king said, 'You are a cowardly and wicked person, killing my wife.' The man replied, 'Has the king not heard that people have ten evil deeds? What are the ten?' 'Harsh words and foul language without shame, Turning away from relatives and abandoning kindness without compassion, Robbers and thieves difficult to provide for, Constantly speaking evil words, these are the ten evil deeds.' The king said, 'You do contradictory things, you are not trustworthy, killing my wife.' The man replied, 'Has the king not heard that there are ten contradictory things that are not trustworthy? What are the ten?' 'They are the sun, the moon, fire, Water, young girls, women, Bhikshus (bhiksu, Buddhist monks), Brahmins (brahman, Hindu priests), Nudists, human excrement.' 'Among these, the sun is contradictory in that it is near and low in winter but not extremely hot, and extremely far in spring but intensely hot. The moon is contradictory in that when it is first small, people all bow and pay respects, but when it is full and large, no one pays respects. Fire is contradictory in that,

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如有熱病更須火炙，又如火炙瘡火炙方差。水相違者，如冬月時池水冰冷人皆不飲，井水雖暖然人皆飲用。春陽之月，池水溫暖人皆共飲。井水雖冷人不樂飲(此據西方國法論其違順也)。童女相違者，若未嫁時常憶夫家，及其嫁去尋常啼泣而憶本舍。婦女相違者，若女少年人皆樂見，翻將衣帔蓋體而行，及至年老人不樂見，便露頭面隨路而去。苾芻相違者，若少年時所餐飲食皆有氣味，食已消化然不能得，及其年老所食飲食皆無氣味，食不能消然豐供養。婆羅門相違者，若小童子年七歲時未有欲意，而復令其受戒五年專修梵行，及至盛年欲情興盛，而不禁止方縱行非。露形相違者，如露形外道，若在室中即披衣服，及其出外翻更露形。人糞相違者，若糞濕時水上浮出，及其乾燥翻更下沉。是謂十種相違之事。」

王言：「增養！如是諸事且不須論。我今重問，當依實答，以何勢力殺我夫人？」答言：「大王！我於何處得有勢力敢害夫人？大王當知！彼佛世尊、如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今有聖者迦多演那是彼弟子，彼佛世尊所有智力無能障礙，為法輪王成就十力殊勝之處，具大智慧轉大梵輪，於四眾中作師子吼。此可方名有大勢力。云何為十？所謂

【現代漢語翻譯】 現代漢語譯本：如果得了熱病，更需要用火來燒灼，就像火燒瘡一樣，用火燒才能好。水相違背的情況，就像冬天池水冰冷，人們都不喝，井水雖然溫暖，人們卻都飲用。春天的月份，池水溫暖，人們都一起飲用，井水雖然冷，人們卻不喜歡喝（這是根據西方國家的習俗來論述其相違背和順應）。童女相違背的情況，就像未出嫁時常常思念夫家，等到嫁過去後，卻又常常哭泣思念孃家。婦女相違背的情況，就像年輕時人們都喜歡看，反而用衣物遮蓋身體行走，等到年老時人們不喜歡看，便露出頭面隨意行走。比丘相違背的情況，就像年輕時所吃的食物都很有味道，吃完容易消化，卻得不到供養，等到年老時所吃的食物都沒有味道，吃下去不容易消化，卻得到豐厚的供養。婆羅門相違背的情況，就像小孩子七歲時還沒有性慾，卻讓他受戒五年專修梵行，等到成年後性慾旺盛，卻不加以禁止，放縱其行為。露形相違背的情況，就像露形外道，在室內就穿衣服，等到外出時反而裸露身體。人糞相違背的情況，就像糞便潮濕時浮在水面上，等到乾燥時反而下沉。這就是所謂的十種相違背的事情。

國王說：『增養！這些事情暫且不必討論。我現在重新問你，應當如實回答，用什麼勢力殺害了我的夫人？』回答說：『大王！我在什麼地方有什麼勢力敢於殺害夫人？大王應當知道！那位佛世尊（Buddha-Bhagavat），如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamya-sarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavat），現在有聖者迦多演那（Katyayana）是他的弟子，那位佛世尊所有的智力沒有誰能夠阻礙，作為法輪王成就十力殊勝之處，具有大智慧轉動大法輪，在四眾之中作獅子吼。這才能稱得上是有大勢力。哪十種呢？所謂……』

【English Translation】 English version: If there is a fever, it is necessary to cauterize it with fire, just as a fire sore can only be cured by cauterization. The contradiction of water is like the cold pond water in winter, which people do not drink, while the well water, although warm, is drunk by everyone. In the spring months, the pond water is warm, and people drink it together. Although the well water is cold, people do not like to drink it (this is based on the customs of Western countries to discuss its contradiction and compliance). The contradiction of a young girl is like constantly thinking of her husband's family before marriage, but crying and missing her own home after marriage. The contradiction of a woman is like being liked by people when she is young, but covering her body with clothes when walking, and when she is old and people don't like to see her, she exposes her face and walks freely. The contradiction of a Bhiksu (Buddhist monk) is like having a good taste in the food he eats when he is young, and it is easy to digest after eating, but he does not receive offerings. When he is old, the food he eats has no taste, and it is not easy to digest after eating, but he receives generous offerings. The contradiction of a Brahmin (member of the priestly class) is like a child who has no sexual desire at the age of seven, but is allowed to take vows for five years to practice pure conduct, and when he reaches adulthood, his sexual desire is strong, but he is not forbidden and indulges in non-virtuous behavior. The contradiction of nudity is like a naked ascetic who wears clothes indoors, but exposes his body when going out. The contradiction of human feces is like feces floating on the water when wet, but sinking when dry. These are the so-called ten contradictory things.

The king said: 'Increased nourishment! These things need not be discussed for the time being. I am now asking you again, you should answer truthfully, with what power did you kill my wife?' He replied: 'Great King! Where do I have the power to dare to kill the lady? Great King should know! That Buddha-Bhagavat (Buddha-Bhagavat), Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Endowed with Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Men), Buddha (Buddha), Bhagavat (Blessed One), now has the venerable Katyayana (Katyayana) as his disciple. No one can hinder the wisdom of that Buddha-Bhagavat. As the Wheel-Turning King, he has achieved the ten powers of excellence, has great wisdom, turns the great Dharma wheel, and roars like a lion among the four assemblies. This can be called having great power. What are the ten?'

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處非處如實而知智力，由能成就如是智力殊勝之處，具大智慧轉大梵輪，於四眾中作師子吼，是為初力。又于眾生三世業報，若處若事因緣異熟，如實而知，是第二力。又于靜慮解脫三摩地三摩缽底煩惱凈處，如實而知，是第三力。又于眾生所有根性差別，如實而知，是第四力。又于眾生所有勝解，如實而知，是第五力。又于種種世界，如實而知，是第六力。又於一切處遍行，如實而知，是第七力。又於前生種種生處皆悉憶知，所謂一生、二生、乃至十生、二十、三十乃至百生、千生、萬生、無量萬生、成劫壞劫乃至無量成壞，悉皆憶念：如是種類如是眾生，我所住處某名某族，如是飲食所受苦樂，如是受生命有修短死此生彼，如是方國昔時生處，悉皆追憶，如是廣說，如實而知，是第八力。又得清凈天眼，超越人間能觀眾生所有生死，形色善惡族類卑高生善惡趣隨業而往，如實而知。若有眾生作身惡行，語意惡行謗毀賢聖心生邪見，由此惡業為因緣故，身壞命終生在地獄；若有眾生作身善行，語意善行不毀賢聖心生正見，由此善業為因緣故，身壞命終生在天上，如前廣說如實而知，是第九力。又得諸漏已盡，于無漏中得心解脫，能自覺了證圓滿法，我生已盡、梵行已立、所作已辦、不受後有，如前廣說，如實而知，

【現代漢語翻譯】 現代漢語譯本 對於是處非處（合理的和不合理的）如實了知，這是智力。由於能夠成就這樣的智力殊勝之處，具備大智慧，轉動偉大的梵輪（佛法），在四眾（比丘、比丘尼、優婆塞、優婆夷）中作獅子吼（無畏地宣講佛法），這是第一力。 又對於眾生三世（過去、現在、未來）的業報，無論是處所、事件、因緣還是異熟果報，如實了知，這是第二力。 又對於靜慮（禪定）、解脫、三摩地（禪定狀態）、三摩缽底（更深層次的禪定狀態）以及煩惱清凈之處，如實了知，這是第三力。 又對於眾生所有的根性差別，如實了知，這是第四力。 又對於眾生所有的勝解（殊勝的理解或信念），如實了知，這是第五力。 又對於種種世界，如實了知，這是第六力。 又對於一切處遍行（能到達一切地方的修行），如實了知，這是第七力。 又能憶知前生種種的生處，所謂一生、二生，乃至十生、二十生、三十生，乃至百生、千生、萬生、無量萬生，成劫（世界形成時期）壞劫（世界毀滅時期），乃至無量成劫壞劫，全部都能憶念：『如是種類，如是眾生，我所住處，某名某族，如是飲食，所受苦樂，如是受生命有修短，死此生彼，如是方國昔時生處』，全部都能追憶，像這樣廣泛地敘說，如實了知，這是第八力。 又能得到清凈的天眼，超越人間，能夠觀察眾生所有的生死，形色善惡，族類卑賤高貴，生於善趣惡趣，隨業力而往，如實了知。如果有的眾生作身惡行，語意惡行，謗毀賢聖，心生邪見，由於這樣的惡業為因緣，身壞命終後生在地獄；如果有的眾生作身善行，語意善行，不毀賢聖，心生正見，由於這樣的善業為因緣，身壞命終後生在天上，如前面廣泛地敘說，如實了知，這是第九力。 又能得到諸漏已盡（煩惱斷盡），在無漏（沒有煩惱）中得到心解脫，能夠自覺覺悟，證得圓滿的佛法，『我生已盡，梵行已立，所作已辦，不受後有（不再輪迴）』，如前面廣泛地敘說，如實了知，這是第十力。

【English Translation】 English version Truly knowing the possible and impossible as they are, is the power of knowledge. Because of being able to accomplish such a superior power of knowledge, possessing great wisdom, turning the great Brahma-wheel (Dharma), roaring like a lion (fearlessly proclaiming the Dharma) in the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), this is the first power. Furthermore, truly knowing the karmic retributions of beings in the three times (past, present, and future), whether it be the place, event, causes, conditions, or the ripened results, is the second power. Furthermore, truly knowing the pure places of dhyana (meditation), liberation, samadhi (meditative state), samapatti (deeper meditative state), and the elimination of afflictions, is the third power. Furthermore, truly knowing the differences in the faculties of all beings, is the fourth power. Furthermore, truly knowing all the superior understandings (or beliefs) of beings, is the fifth power. Furthermore, truly knowing the various worlds, is the sixth power. Furthermore, truly knowing the practice of traversing all places (being able to reach all places), is the seventh power. Furthermore, being able to recall all the various places of birth in previous lives, such as one life, two lives, up to ten lives, twenty lives, thirty lives, up to a hundred lives, a thousand lives, ten thousand lives, countless ten thousand lives, kalpas of formation (periods of world formation), kalpas of destruction (periods of world destruction), up to countless kalpas of formation and destruction, being able to recall all of them: 'Such a kind, such a being, the place where I lived, such a name, such a clan, such food, the suffering and happiness experienced, such a lifespan, dying here and being born there, such a country, the place of birth in the past', being able to recall all of them, describing it extensively like this, truly knowing, this is the eighth power. Furthermore, obtaining the pure divine eye, surpassing the human realm, being able to observe all the births and deaths of beings, their forms, good and evil, the low and high classes, being born in good or bad realms, going according to their karma, truly knowing. If there are beings who commit evil deeds with their body, speech, and mind, slander the virtuous and sages, and have wrong views in their minds, due to such evil karma as the cause and condition, after their body breaks and their life ends, they are born in hell; if there are beings who perform good deeds with their body, speech, and mind, do not slander the virtuous and sages, and have right views in their minds, due to such good karma as the cause and condition, after their body breaks and their life ends, they are born in heaven, as described extensively before, truly knowing, this is the ninth power. Furthermore, obtaining the exhaustion of all outflows (afflictions completely eliminated), attaining liberation of mind in the absence of outflows (no afflictions), being able to awaken oneself, realizing the complete Dharma, 'My birth is exhausted, the Brahma-conduct is established, what needed to be done is done, I will not receive future existence (no more rebirth)', as described extensively before, truly knowing, this is the tenth power.

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是第十力。成就此力殊勝之處，具大智慧轉大梵輪，於四眾中作師子吼。大王！此是如來有大勢力，余莫能加，是名有力。」

爾時增養說如是等諸要義已，猛光大王默然無答。增養唸曰：「王既默然，一無言說，何用多時共相調誑？我今宜可將出夫人。」即便引現。流淚盈目，稽首王前敬禮雙足，以妙伽陀而陳謝曰：

「王應於此了無常，　　展轉相承有家法； 　王法見惡常含忍，　　國大夫人幸當恕。 　世間妙語王先聞，　　我因問答聊陳說； 　王力能調大狂象，　　況此愛婦乖違事。 　于夫尊重婦德具，　　始終共聚唯此一； 　我比為主作沉吟，　　今此夫人見容恕。」

爾時王見生大歡喜，亦以妙伽他答增養曰：

「汝宣如是美妙語，　　皆是於我生愛心； 　今賞賜汝曲女城，　　安樂夫人我容恕。」

根本說一切有部毗奈耶雜事卷第二十四 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十五

三藏法師義凈奉　制譯

第六門第三子攝頌曰：

勇健與寶器，　　妙光蘭若中； 　因能活開醫，　　不度損眾者。

佛在廣嚴城獼猴池側高閣堂中。時有眾多婆羅門長者等，在大集處

【現代漢語翻譯】 現代漢語譯本：是第十力（dasabala，如來所具有的十種力量）。成就這種力量殊勝之處，具大智慧轉大法輪，於四眾（bhiksu，比丘；bhiksuni，比丘尼；upasaka，優婆塞；upasika，優婆夷）中作獅子吼。大王！這是如來有大勢力，其他任何人都不能增加，這叫做有力。

這時，增養說完這些重要的道理后，猛光大王（Manguang，國王名）沉默不語。增養心想：『大王既然沉默，一句話也不說，何必浪費時間互相戲弄？我現在應該把夫人帶出來。』隨即把夫人帶到國王面前。夫人淚流滿面，在國王面前叩頭，恭敬地禮拜雙足，用美妙的伽陀（gatha，偈頌）陳述謝罪：

『大王您應該明白世事無常， 世代相傳有家法； 大王的法律是見到惡行常含忍， 國家大事，夫人希望得到您的寬恕。 世間美妙的言語大王您先聽過， 我因為問答姑且陳述這些； 大王的力量能調伏大狂象， 何況這愛妻的違逆之事。 對丈夫尊重，婦德具備， 始終共同生活只有這一個； 我比作主人而沉吟不決， 現在這位夫人懇請您寬容饒恕。』

這時，國王見到夫人，生起極大的歡喜，也用美妙的伽陀回答增養說：

『你宣說這樣美妙的言語， 都是因為對我生起愛心； 現在賞賜你曲女城（Qunucheng，地名）， 安樂夫人我寬容饒恕。』

《根本說一切有部毗奈耶雜事》卷第二十四 大正藏第 24 冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第二十五

三藏法師義凈（Yijing，唐代僧人）奉 敕譯

第六門第三子攝頌說：

勇健與寶器， 妙光蘭若中； 因能活開醫， 不度損眾者。

佛在廣嚴城（Guangyancheng，城市名）獼猴池（Mihouchi，池名）旁的高閣堂中。當時有眾多婆羅門（brahmanas，印度教祭司）長者等，聚集在一處。

【English Translation】 English version: It is the tenth power (dasabala, the ten powers of a Tathagata). Achieving the supreme state of this power, possessing great wisdom, turning the great Dharma wheel, and roaring like a lion among the four assemblies (bhiksu, bhiksuni, upasaka, upasika). Great King! This is the great power of the Tathagata, which no one else can increase; this is called having power.

At that time, after Zengyang (name of a person) had spoken these important principles, King Manguang (name of a king) remained silent and did not answer. Zengyang thought, 'Since the King is silent and says nothing, why waste time teasing each other? I should bring the lady out now.' Immediately, he brought the lady before the King. Her eyes were filled with tears, and she prostrated herself before the King, respectfully bowing at his feet, and used a beautiful gatha (verse) to express her apology:

'The King should understand that all things are impermanent, Family traditions are passed down through generations; The King's law is to always be tolerant when seeing evil, In matters of state, the lady hopes to be forgiven. The King has heard the beautiful words of the world before, I am merely stating these things because of the questions and answers; The King's power can tame great mad elephants, How much more so this matter of his beloved wife's disobedience. Respect for her husband, possessing the virtues of a wife, Living together from beginning to end, she is the only one; I compare myself to a master hesitating, Now this lady begs for your tolerance and forgiveness.'

At that time, the King saw the lady and felt great joy. He also used a beautiful gatha to reply to Zengyang, saying:

'You proclaim such beautiful words, All because you have love for me; Now I bestow upon you the city of Qunucheng (name of a city), I forgive the peaceful lady.'

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 24 Taisho Tripitaka Volume 24, No. 1451 Mulasarvastivada Vinaya Miscellaneous Matters

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 25

Translated by the Tripitaka Master Yijing (name of a monk in the Tang Dynasty) under Imperial Decree

The third son's summary verse of the sixth gate says:

Brave and strong with precious vessels, In the quiet grove of Wonderful Light; Because of the ability to revive, open, and heal, Do not save those who harm the assembly.

The Buddha was in the high pavilion hall beside the Monkey Pond (name of a pond) in the city of Guangyancheng (name of a city). At that time, there were many Brahmins (Hindu priests), elders, and others gathered in one place.

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共為議論咸作是語：「沙門喬答摩常懷耽欲，及聲聞眾亦復多貪。」作是語時有勇健長者亦眾中坐，聞斯語人諸答已曰：「此事未知，我令仁等自當目驗。大師世尊為是多欲？為是少欲？及聲聞眾亦復如是。」長者歸舍總觀所有金銀器已，往詣佛所禮雙足已，奉問起居在一面坐。爾時世尊為彼長者，宣說妙法示教利喜，默然而住。長者離座偏露一肩，合掌向佛白言：「世尊！愿降慈悲，並苾芻眾，明當就宅受我微供。」佛默然受。時彼長者知佛受已，奉辭而去。長者亦復請諸外道，白言：「我于明日請佛及僧就舍而食，仁等亦可於彼同餐。」次詣城中婆羅門諸居士等，報言：「我請佛僧及外道眾，明於舍食，仁等亦可共來隨喜供奉佛僧。」長者即于其夜備辦種種上妙飲食，若啖食、若嚼食，于晨朝時敷設座席，安置水盆齒木豆屑所須事已，令使白佛：「飲食具備，愿佛知時。」

爾時世尊將諸聖眾，于日初分執持衣缽，往詣長者設供之處就座而坐，長者即共婆羅門諸居士等，持好金銀琉璃頗梨殊妙盤器，欲于佛僧次第行與。佛告阿難陀：「汝今宜去告諸苾芻：『此是長者意欲試察行四寶盤，汝等皆不應受。』」尊者慶喜受教而告，苾芻依教竟無一人輒受其器。長者見已即取赤白銅器，次第行與奉上妙食，手自供

【現代漢語翻譯】 現代漢語譯本 眾人議論紛紛，都這樣說：『沙門喬答摩（釋迦牟尼佛的尊稱）常常懷有貪慾，他的弟子們也大多貪婪。』 當時，有一位勇敢健壯的長者也在人群中，聽到這些話后回答說：『這件事我還不清楚，我讓各位親自去驗證。大師世尊是貪慾多，還是貪慾少？他的弟子們又是如何？』 長者回到家中，把所有的金銀器皿都看了一遍，然後前往佛陀所在的地方，禮拜佛的雙足，問候起居，在一旁坐下。這時，世尊為這位長者宣講微妙的佛法，開示教導，使他歡喜，然後默默地住止。長者離開座位，偏袒右肩，合掌向佛說道：『世尊！愿您降下慈悲，和您的弟子們，明天到我家接受我的微薄供養。』 佛陀默默地答應了。當時，這位長者知道佛陀已經應允，就告辭離開了。長者也邀請了其他外道，告訴他們：『我明天請佛陀和僧眾到我家吃飯，各位也可以一起來用餐。』 接著，他又到城裡拜訪婆羅門和各位居士，告訴他們：『我請了佛陀和僧眾以及外道們，明天到我家吃飯，各位也可以一起來隨喜供奉佛陀和僧眾。』 長者當晚就準備了各種上等的美味佳餚，包括可以吃的食物和可以嚼的食物。第二天早上，他鋪設好座位，準備好水盆、牙籤、豆粉等所需物品，然後派人告訴佛陀：『飲食已經準備好了，請佛陀知時。』 這時，世尊帶領著眾聖弟子，在早上太陽剛升起的時候，拿著衣缽，前往長者設宴的地方，就座而坐。長者和婆羅門、各位居士們拿著精美的金銀、琉璃、水晶等珍貴的盤子，想要依次分給佛陀和僧眾。佛陀告訴阿難陀（佛陀的十大弟子之一）：『你現在應該去告訴各位比丘（出家修行的男子）：『這位長者是想試探你們，用四寶盤來供養，你們都不要接受。』』 尊者阿難陀接受教誨后，告訴了各位比丘，比丘們都遵照佛陀的教導，沒有一個人接受這些珍貴的器皿。長者看到這種情況，就拿來紅銅和白銅的器皿，依次分給僧眾，並親自供奉美味的食物。

【English Translation】 English version The crowd was in an uproar, all saying, 'The Shramana Gautama (an honorific title for Shakyamuni Buddha) is always filled with desire, and his disciples are also mostly greedy.' At that time, a brave and strong elder was also sitting in the crowd. Upon hearing these words, he replied, 'I do not yet know about this matter. I will let you all verify it yourselves. Is the great master, the World Honored One, full of desire, or does he have little desire? And what about his disciples?' The elder returned home, looked at all his gold and silver utensils, and then went to where the Buddha was. He bowed at the Buddha's feet, inquired about his well-being, and sat down to one side. At this time, the World Honored One expounded the wonderful Dharma to the elder, instructing and delighting him, and then remained silent. The elder rose from his seat, bared his right shoulder, and with his palms together, said to the Buddha, 'World Honored One! May you have compassion and, along with your disciples, come to my house tomorrow to receive my humble offering.' The Buddha silently agreed. At that time, the elder knew that the Buddha had agreed, so he took his leave. The elder also invited other heretics, telling them, 'I am inviting the Buddha and the Sangha (the monastic community) to my house for a meal tomorrow. You may also come and dine with us.' Then, he went to the city to visit the Brahmins and the laypeople, telling them, 'I have invited the Buddha and the Sangha, as well as the heretics, to my house for a meal tomorrow. You may also come and rejoice in offering to the Buddha and the Sangha.' That night, the elder prepared all kinds of excellent delicacies, including food to be eaten and food to be chewed. The next morning, he set up the seats, prepared the water basins, toothpicks, bean powder, and other necessities, and then sent someone to tell the Buddha, 'The food is ready, may the Buddha know the time.' At that time, the World Honored One, leading the assembly of holy disciples, at the first light of dawn, carrying their robes and bowls, went to the place where the elder had prepared the offering and sat down. The elder, along with the Brahmins and the laypeople, held exquisite plates of gold, silver, lapis lazuli, and crystal, intending to distribute them to the Buddha and the Sangha in order. The Buddha said to Ananda (one of the Buddha's ten great disciples), 'You should now go and tell the Bhikshus (ordained monks), 'This elder intends to test you, offering you four-treasure plates. You should not accept them.'' The Venerable Ananda, receiving the teaching, told the Bhikshus, and the Bhikshus all followed the Buddha's teaching, and not one of them accepted these precious vessels. Seeing this, the elder took out red copper and white copper vessels, distributed them to the Sangha in order, and personally offered delicious food.

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養皆令飽滿。飯食訖，嚼齒木澡漱已收缽器，長者便取卑席對世尊坐。佛為說法示教利喜，並說施頌鐸敧拏已從舍而去。時諸外道並作非法形儀，隨情亂坐不依次第，長者即告守門人曰：「若見外道持金銀、琉璃、頗梨寶器而出門者，汝可奪取。若言：『長者與我。』者，答曰：『與仁暫食，非是總施。』若不還者，即可打攥強奪其器。」長者便以四寶盤器行與外道，彼便高聲從索：「與我金盤。」或云：「授我銀器。」遂便撩亂忿競交興，杖打手擒拳歐腳踏，共相陵辱無可觀採。長者見已現瞋怖相，令其靜息次行食與，彼既食罷各持器去。門人遮止，答言：「長者與我，汝何見遮？」答言：「暫時與食，非是長施，可留而去。」彼不肯留，門人遂打，倍更紛紜囂聲外徹。廣嚴城中所有居人男女大小，聞是事已並皆云會，長者告諸人曰：「仁等頗見佛及苾芻與外道眾差別相不？」答言：「我見。」長者曰：「佛及聖眾少欲知足，非如外道鄙惡法律而相攝誘。」諸人倍更于佛僧眾深生敬重篤信彌隆，設有不信及處中人，亦于佛眾起敬信心。

爾時世尊既到住處洗足已，在大眾中就如常座，既坐定后告諸苾芻曰：「少欲之行有斯勝益，故諸苾芻不于金銀琉璃頗梨寶器中食，食者得越法罪。若離欲人，隨施主意。」若

【現代漢語翻譯】 現代漢語譯本 （食物）要讓每個人都吃飽。用完餐后，（僧人們）用齒木清潔牙齒，漱口完畢，收好缽具。長者便取來矮座，面對世尊坐下。佛為他說法，開示教導，令其歡喜，並說了佈施的偈頌，然後鐸敧拏（Tuoqi Na，人名）便離開了長者的住所。當時，那些外道都做出不合法的行為舉止，隨心所欲地胡亂就坐，沒有秩序。長者便告訴守門人說：『如果看見外道拿著金銀、琉璃、頗梨（Poli，水晶）等寶器出門，你們可以奪取過來。如果他們說：「是長者給我的。」你們就回答說：「是給你們暫時吃飯用的，不是全部施捨給你們的。」如果不歸還，就可以打他們，強行奪取那些器物。』長者便用四寶盤器分發給外道，他們便大聲吵嚷著索要：『給我金盤！』或者說：『給我銀器！』於是便一片混亂，爭吵忿怒交相發生，用棍棒打，用手抓，用拳頭打，用腳踢，互相凌辱，毫無可取之處。長者看到這種情形，現出憤怒和害怕的樣子，讓他們安靜下來，依次分發食物。他們吃完后，各自拿著器物離開。守門人攔住他們，他們回答說：『是長者給我的，你為什麼要阻攔？』守門人回答說：『是暫時給你們吃飯用的，不是長久施捨給你們的，應該留下器物離開。』他們不肯留下，守門人便打他們，更加紛亂，喧囂的聲音傳到外面。廣嚴（Guangyan）城中所有的居民，無論男女老少，聽到這件事後都聚集過來。長者告訴眾人說：『你們可曾看到佛和苾芻（Bichu，比丘）與外道眾人的差別嗎？』回答說：『我們看到了。』長者說：『佛和聖眾少欲知足，不像外道那樣用鄙陋邪惡的法律來相互引誘。』眾人更加對佛僧生起深深的敬重，篤信之心更加深厚，即使是不信的人和態度中立的人，也對佛眾生起敬信心。 這時，世尊回到住處，洗完腳后，在大眾中坐到通常的座位上。坐定后，告訴眾苾芻說：『少欲的行為有這樣的殊勝利益，所以眾苾芻不應該用金銀、琉璃、頗梨等寶器來吃飯，用這些東西吃飯就犯了越法的罪過。如果是離欲的人，可以隨施主的心意。』

【English Translation】 English version Everyone should be fully satisfied with food. After the meal, (the monks) cleaned their teeth with toothpicks, rinsed their mouths, and put away their bowls. The elder then took a low seat and sat facing the World Honored One. The Buddha preached the Dharma to him, instructing and delighting him, and recited verses of giving. Then Tuoqi Na (Tuoqi Na, a name) left the elder's residence. At that time, those heretics were all behaving illegally, sitting randomly according to their desires, without order. The elder then told the gatekeepers, 'If you see heretics carrying gold, silver, lapis lazuli, or crystal (Poli, crystal) treasures out of the gate, you can seize them. If they say, "The elder gave it to me," you should answer, "It was given to you temporarily for food, not as a complete donation." If they do not return it, you can beat them and forcibly seize those utensils.' The elder then distributed four-treasure plates to the heretics, and they clamored loudly, demanding, 'Give me the gold plate!' or 'Give me the silver utensil!' Thus, there was chaos, with quarrels and anger arising together, using sticks to beat, hands to grab, fists to punch, and feet to kick, insulting each other, with nothing commendable. Seeing this situation, the elder showed an angry and fearful expression, telling them to be quiet and distributing food in order. After they finished eating, they each took their utensils to leave. The gatekeepers stopped them, and they replied, 'The elder gave it to me, why are you stopping me?' The gatekeepers replied, 'It was given to you temporarily for food, not as a permanent donation, you should leave the utensils behind and leave.' They refused to leave them, so the gatekeepers beat them, causing even more chaos, and the clamorous sound reached outside. All the residents of Guangyan (Guangyan) City, men, women, old, and young, gathered together after hearing about this. The elder told the crowd, 'Have you seen the difference between the Buddha and the Bhikshus (Bichu, monks) and the heretics?' They replied, 'We have seen it.' The elder said, 'The Buddha and the Sangha have few desires and are content, unlike the heretics who use base and evil laws to entice each other.' The crowd developed even deeper respect for the Buddha and the Sangha, and their faith became even stronger. Even those who did not believe and those who were neutral developed respect and faith in the Sangha. At this time, the World Honored One returned to his residence, washed his feet, and sat in his usual seat among the assembly. After sitting down, he told the Bhikshus, 'The practice of having few desires has such excellent benefits, so the Bhikshus should not use gold, silver, lapis lazuli, or crystal utensils to eat, eating with these things is a transgression of the Dharma. If one is free from desires, one can follow the donor's wishes.'

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是凡夫，或往天上、或至龍宮，彼福業力設食之時，皆是金等妙寶盤器無餘雜物，苾芻恐犯不敢取食。以緣白佛，佛言：「若於其處無餘器物可求得者，設金寶器亦應取食，勿致疑惑。」

佛在室羅伐城。時此城中有一長者，大富多財受用豐足如毗沙門王，娶妻未久便覺有娠，其妻即於是日形貌光彩異於常時。月滿之後便生一女，顏容端正人所樂觀，令色妍姿眾相具足，于其誕日室中明照猶如日光，休應嘉聲流遍城邑。諸人共議，有某長者誕生一女，容儀挺特見者樂觀眾相圓滿，初生之際室有光明猶如日光，于日日中有千萬人，發希奇心集長者舍共觀希有。於時他方有一相師善閑先兆，聞其奇異亦往觀瞻，見希有已四顧而望，告諸人曰：「君等知不？此女具相舉世皆無，準依相書當與五百丈夫共行歡愛。」諸人報曰：「看此殊相，五百未足為奇。」四遠皆聞相師所記，競來觀察闐噎街衢。是時長者經三七日後為大歡會，命聚宗親為女立字，皆云：「此女當作何名？」咸言：「誕生之際室有明照猶如日光，應與此女名曰妙光。」長者遂使養母八人共為瞻視，廣如余說。乃至童年稍漸長大，容華雅麗庠序超倫，伎樂管絃無不備習，光彩赫奕綺服芬芳，於己宅中鮮明遍照，猶如天女處妙花園。觀此奇姿儀容可愛，威光

【現代漢語翻譯】 現代漢語譯本 如果是凡夫，或者往生到天上，或者到達龍宮，他們憑藉福業的力量準備食物的時候，所有的盤子器皿都是用金等珍妙寶物製成，沒有剩餘的雜物，比丘恐怕觸犯戒律，不敢取食。因此將情況稟告佛陀，佛陀說：『如果在那地方沒有其他的器物可以找到，即使是金銀寶器也應該取食，不要產生疑惑。』（苾芻（bì chú）：梵文Bhiksu的音譯，指出家受具足戒的男性。）

佛陀在室羅伐城（Śrāvastī）(古印度城市)的時候。當時這個城中有一位長者，非常富有，享受的資財豐足，如同毗沙門王（Vaiśravaṇa）(佛教中的北方多聞天王)，娶妻不久就覺得妻子懷孕了，他的妻子就在那天容貌光彩，與平時不同。滿了月之後就生了一個女兒，容顏端正，人們都喜歡看她，美麗的容貌，各種吉相都具備，在她出生的那天，房間里明亮得如同日光，美好的聲譽傳遍了整個城市。人們共同議論說，某長者生了一個女兒，容貌特別出衆，看到她的人都喜歡看，各種吉相圓滿，剛出生的時候房間里有光明如同日光，每天都有成千上萬的人，懷著稀奇的心情聚集在長者的家中，一起觀看這稀有景象。當時其他地方有一位相師，擅長預知先兆，聽到這件事很奇異，也前去觀看，看到這稀有景象后四處張望，告訴眾人說：『你們知道嗎？這個女子具有的相貌舉世無雙，按照相書上所說，她應當與五百個男子共同行樂。』眾人回答說：『看她這特殊的相貌，五百個男子還不足為奇。』四處都聽說了相師的預言，爭相前來觀看，擁擠得堵塞了街道。這時長者在女兒出生后的第三個七天舉行盛大的歡慶活動，邀請宗族親眷為女兒取名字，大家都說：『這個女兒應當叫什麼名字呢？』都說：『她出生的時候房間里有明亮的光芒如同日光，應該給這個女兒取名叫妙光。』長者於是安排八個乳母共同照看她，詳細情況如同其他經典所說。直到童年漸漸長大，容貌美麗，才藝超群，各種音樂歌舞無不精通，光彩照人，穿著華麗的服裝，香氣芬芳，在自己的宅院中鮮明照耀，如同天女居住在美妙的花園中。觀看她這奇異的姿態，儀容可愛，威光'

【English Translation】 English version If ordinary people are in heavens or dragon palaces, when food is prepared by the power of their blessed deeds, all the plates and utensils are made of exquisite treasures such as gold, without any remaining impurities. The Bhikshus (Bhiksu: a Buddhist monk) fear violating the precepts and dare not eat. They report this to the Buddha, who says, 'If there are no other utensils to be found in that place, you should eat even from gold and silver vessels, without any doubt.'

The Buddha was in Śrāvastī (an ancient Indian city). At that time, there was a wealthy elder in this city, enjoying abundant resources like Vaiśravaṇa (the Northern King of Heaven in Buddhism). He married a wife, and soon after, he noticed she was pregnant. On that very day, his wife's appearance was radiant and different from usual. After a full month, she gave birth to a daughter, whose face was beautiful and pleasing to people. Her beautiful appearance and various auspicious marks were complete. On the day of her birth, the room was illuminated like sunlight, and auspicious sounds spread throughout the city. People discussed together, saying, 'A daughter has been born to a certain elder, whose appearance is outstanding. Those who see her are delighted, and her various auspicious marks are complete. At the time of her birth, the room was filled with light like sunlight. Every day, tens of thousands of people, with curious minds, gather at the elder's house to witness this rare sight.' At that time, there was a fortune teller from another place, skilled in predicting omens. Hearing of this strange event, he also went to observe. After seeing this rare sight, he looked around and told the people, 'Do you know? This woman possesses unique features unmatched in the world. According to the books of physiognomy, she should engage in pleasure with five hundred men.' The people replied, 'Looking at her special appearance, five hundred men are not enough to be considered strange.' The fortune teller's prediction was heard everywhere, and people rushed to observe, crowding the streets. At this time, the elder held a grand celebration after the third week of his daughter's birth, inviting relatives to name the daughter. Everyone said, 'What should this daughter be named?' They all said, 'At the time of her birth, the room was filled with bright light like sunlight, so this daughter should be named Myōkō (妙光, Mysterious Light).' The elder then arranged for eight wet nurses to take care of her, as described in other scriptures. Until her childhood, she gradually grew up, her appearance was beautiful, her talents were outstanding, and she was proficient in all kinds of music and dance. Her radiance was dazzling, she wore gorgeous clothes, and her fragrance was fragrant. She shone brightly in her own house, like a celestial maiden living in a beautiful garden. Observing her strange posture, her appearance was lovely, and her majestic light'

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挺特舉世無雙，假使隱遁仙人離欲之輩，尚能牽彼起染欲心，何況無始時來積集煩惱淫慾增盛年少丈夫而不迷惑？其父晝夜及以家人防守嚴更，無由得睡。

時憍薩羅主勝光大王太子大臣，並余國主王子之類，咸共問親求為婚娶，由妙光女相師授記，與五百人共行欲事，皆生譏恥不共成親，然于宅中內外人滿，門窗戶牖皆共窺看，雖備守防難為禁止。長者見已恐貽家禍，情地無安即便唸曰：「女年長大，雖非偶類求者當與。」人皆恥向靡見祇迎。於是長者見無人取心生憂惱，病苦嬰纏身形羸損。時此城中有一長者大富多財，娶妻未久即便身死，如是展轉更索余妻，第二、第三乃至於七悉皆病死。由其先世作妻短命業惡向流佈，遂令時人與其著字名曰殺婦。時殺婦長者獨居難活更覓余女，至彼女家問其婚事，父母報曰：「豈我今欲殺自女耶？」遂更思量求諸寡婦，諸人答曰：「豈我今欲殺自身乎？」長者諸處覓婦不得，遂于妻室斷絕求心，即往外道沙門婆羅門及諸雜類梵行人所，與之共住。長者唸曰：「我父先是屬佛鄔波索迦，更復何煩隨諸外道？我今宜可與佛弟子而為共住，漸申供養終當出家。」即便數往逝多林中。有舊知識問言：「汝數入寺求出家乎？」答曰：「我今無事，已是出家，何勞更作？」彼問其故

【現代漢語翻譯】 現代漢語譯本： 她的美麗舉世無雙，即使是隱居避世、斷絕慾望的仙人，也會被她引動染上慾望之心，更何況是無始以來就積聚了煩惱、淫慾旺盛的年輕男子，怎能不被迷惑呢？她的父親日夜以及家人都嚴加防守，讓她無法入睡。 當時，憍薩羅國主勝光大王的太子、大臣，以及其他國家的王子之類的人，都來求親，想娶她為妻。但由於妙光女相師的授記，說她會與五百人發生性關係，大家都感到羞恥，不願與她成親。然而，在她家內外，到處都是人，門窗戶牖都擠滿了偷看的人，即使嚴加防守也難以禁止。長者見此情景，擔心會給家裡帶來災禍，心中不安，便想：『女兒年紀大了，即使不是合適的伴侶，也應該找個人嫁了。』但人們都恥於前來，沒有人願意迎娶。 於是，長者見無人娶她，心中憂愁煩惱，身患疾病，身體也變得虛弱。當時，城中有一位長者，非常富有，娶妻不久就去世了。像這樣輾轉尋找妻子，第二位、第三位，乃至第七位都相繼病死。由於他前世造作了妻子短命的惡業，這種惡名廣為流傳，於是人們給他起了個綽號，叫做『殺婦』。當時，這位『殺婦』長者獨自生活，難以維持，便再次尋找女子。他到妙光女家詢問婚事，她的父母回答說：『難道我們現在想殺死自己的女兒嗎？』於是，他轉而考慮尋找寡婦，但人們回答說：『難道我們現在想殺死自己嗎？』 長者四處尋找妻子都找不到，於是斷絕了對妻子的需求，前往外道沙門、婆羅門以及各種梵行人那裡，與他們共同居住。長者心想：『我的父親以前是佛陀的優婆塞（Upasaka，在家男信徒），又何必跟隨這些外道呢？我現在應該與佛陀的弟子一起居住，逐漸供養，最終出家。』於是，他多次前往逝多林（Jetavana，祇樹給孤獨園）。有舊相識問他：『你多次入寺，是想出家嗎？』他回答說：『我現在沒事，已經算是出家了，何必再做那些形式呢？』那人問他原因。

【English Translation】 English version: Her beauty was unparalleled in the world. Even hermits and those who had renounced desires would have their minds stirred with lust by her, let alone young men who had accumulated afflictions and whose sexual desires were strong since beginningless time. How could they not be deluded? Her father and family guarded her day and night, making it impossible for her to sleep. At that time, the crown prince and ministers of King Prasenajit (Sheng Guang Da Wang) of Kosala (Qiao Sa Luo), as well as princes from other countries, all sought her hand in marriage. However, due to the prophecy of the female fortune-teller Myoguang (Miao Guang), who said that she would engage in sexual relations with five hundred men, everyone felt ashamed and unwilling to marry her. Nevertheless, her house was filled with people inside and out, with people peeking through the doors and windows. Even with strict guards, it was difficult to prevent them. Seeing this situation, the elder was afraid that it would bring disaster to his family and felt uneasy. He thought, 'My daughter is getting older. Even if she is not a suitable match, I should find someone for her to marry.' But people were ashamed to come forward, and no one was willing to take her. Therefore, the elder, seeing that no one would marry her, felt worried and distressed, became ill, and his body weakened. At that time, there was an elder in the city who was very wealthy. He died shortly after marrying his wife. In this way, he sought wives again and again, and the second, third, and even the seventh all died of illness. Because he had created the evil karma of causing his wives to die young in previous lives, this bad reputation spread, and people gave him the nickname 'Wife-Killer' (Sha Fu). At that time, the 'Wife-Killer' elder lived alone and found it difficult to survive, so he sought another woman. He went to Myoguang's house to inquire about marriage, but her parents replied, 'Do we want to kill our own daughter now?' So he considered seeking widows, but people replied, 'Do we want to kill ourselves now?' The elder could not find a wife anywhere, so he gave up on the desire for a wife and went to live with non-Buddhist ascetics, Brahmins, and various other practitioners. The elder thought, 'My father was formerly a Buddhist Upasaka (U Po Suo Jia, a lay male devotee), so why should I follow these non-Buddhists? I should now live with the Buddha's disciples, gradually make offerings, and eventually become a monk.' So he went to Jetavana (Shi Duo Lin, the Grove of Jeta) many times. An old acquaintance asked him, 'Do you come to the temple often to become a monk?' He replied, 'I have nothing to do now, and I am already a monk. Why bother with those formalities?' The man asked him why.

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。報曰：「我一婦死更取還亡，如是二三乃至於七。世人著字喚為殺婦，並由前世惡業所招，我自思念：『父先屬佛，更何所之？』遂即發心投苾芻眾。」知識報曰：「雖知如此，然于妻室道理終須，若無男女宗胤將絕，更可求覓諸餘雜類。」答曰：「我欲如何？但所求者皆云：『豈我欲殺女耶？』」「若爾，何不求諸寡婦？」答曰：「比亦見求。彼云：『我豈自殺。』」「若如是者，妙光美女何不往求？」答曰：「相師授記通五百人，豈令我家作淫女舍？一切丈夫悉皆捨棄。」報曰：「汝有信心誰復輒入？唯除苾芻時來過顧。汝今可問。」答曰：「彼多不肯見娶於我。」報曰：「彼亦憂勞，或相適配。」長者即去到彼家中，彼父見已唱言：「善來！欲何求覓？」對曰：「中心有愿未敢在言。」父曰：「說亦何損？」答曰：「欲求妙光以為婚對。」報言：「相與。」即設盛禮以女娶之，車馬賓迎將歸室內，便以家中所有鎖鑰悉皆付與，語言：「賢首！我室舊法歸依佛僧，此是福田無餘歸趣，汝可隨時數申供給。」答曰：「善哉！我當隨作。」時彼長者于日日中延請苾芻就舍而食。妙光自手常為供養，若見苾芻顏容姝好色澤超倫者，即記在懷。

是時長者有緣暫須外出，報言：「賢首！我于某處有事須行，汝于福

【現代漢語翻譯】 現代漢語譯本： 那人回答說：『我娶的妻子死了，又重新娶，死了又娶，這樣兩三次乃至七次。世人因此給我起了個外號叫「殺婦」，這都是前世惡業所招致的。我私下裡想：「父親已經歸屬於佛門，我還能去哪裡呢？」』於是就發心加入比丘僧團。知識回答說：『即使你明白這個道理，但關於妻室的道理終究是需要的，如果沒有子女，宗族血脈將會斷絕，不如去尋找其他的女子。』那人回答說：『我能怎麼辦呢？只要我一求婚，她們都說：「難道我想被你殺死嗎？」』知識說：『如果這樣，為什麼不去找寡婦呢？』那人回答說：『我也去求過，她們說：「難道我想自己找死嗎？」』知識說：『如果這樣，為什麼不去找妙光美女呢？』那人回答說：『相士給她授記，說她能通五百人，難道要讓我家變成**舍嗎？一切丈夫都會捨棄我的。』知識回答說：『如果你有信心，誰還會隨便進入呢？除非是比丘偶爾來拜訪。你現在可以去問問。』那人回答說：『她們大多不肯嫁給我。』知識回答說：『她們也有憂慮，或許能相配呢。』 長者於是前往妙光美女的家中，她的父親見到長者后，高聲說道：『歡迎！您想要求什麼？』長者回答說：『心中有個願望，但不敢說出來。』父親說：『說出來又有什麼損失呢？』長者回答說：『我想求娶妙光為妻。』父親回答說：『同意。』於是設下盛大的禮儀，用車輛和賓客迎接妙光進入長者的家中，並將家中所有的鑰匙都交給她，說道：『賢首！我家舊有的規矩是歸依佛僧，這裡是福田，沒有其他的歸宿，你可以隨時供養他們。』長者回答說：『好啊，我應當照做。』當時，那位長者每天都邀請比丘到家中吃飯。妙光親自供養他們，如果看到比丘容貌俊美、氣色超群，就記在心裡。 這時，長者因為有事需要暫時外出，告訴妙光說：『賢首！我在某處有事需要去處理，你好好管理福

【English Translation】 English version: He replied: 'My wife died, and I remarried, and died again and remarried, two or three times, even up to seven times. People call me 'wife-killer' because of this, all caused by bad karma from previous lives. I thought to myself: 'My father already belongs to the Buddha, where else can I go?' So I resolved to join the Bhikkhu (Buddhist monk) Sangha (community).' The knowledgeable one replied: 'Even if you understand this principle, the matter of having a wife is ultimately necessary. If there are no children, the family lineage will be cut off. You might as well seek out other women.' He replied: 'What can I do? Whenever I propose, they all say: 'Do you want to kill me?'' The knowledgeable one said: 'If that's the case, why not seek out widows?' He replied: 'I have sought them out as well. They say: 'Do I want to seek death myself?'' The knowledgeable one said: 'If that's the case, why not seek out the beautiful woman Miaoguang (Beautiful Light)?' He replied: 'A fortune teller predicted that she would be involved with five hundred men, do you want to turn my house into a ** house? All husbands will abandon me.' The knowledgeable one replied: 'If you have faith, who would casually enter? Unless it's a Bhikkhu who comes to visit occasionally. You can ask now.' He replied: 'Most of them are unwilling to marry me.' The knowledgeable one replied: 'They also have worries, perhaps they can be matched.' The elder then went to the home of the beautiful woman Miaoguang. Her father, upon seeing the elder, exclaimed: 'Welcome! What do you seek?' The elder replied: 'I have a wish in my heart, but I dare not speak it.' The father said: 'What harm is there in speaking it?' The elder replied: 'I wish to marry Miaoguang as my wife.' The father replied: 'Agreed.' He then arranged a grand ceremony, welcoming Miaoguang into the elder's home with carriages and guests, and handed her all the keys to the house, saying: 'Virtuous one! The old custom of my house is to take refuge in the Buddha and Sangha. This is a field of merit, with no other refuge. You can provide for them at any time.' The elder replied: 'Good, I shall do as you say.' At that time, that elder invited Bhikkhus to his home for meals every day. Miaoguang personally made offerings to them, and if she saw a Bhikkhu with a handsome face and outstanding complexion, she would remember him in her heart. At this time, the elder had to go out temporarily for some business, and told Miaoguang: 'Virtuous one! I have some business to attend to in a certain place, you take good care of the field of merit.'

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田供承莫絕。」答曰：「如是。」長者復去報苾芻曰：「我有他緣須適余處，唯愿聖者于日日中就舍受食。」答言：「愿汝無病，我當就食。」長者行后苾芻就宅，是時妙光以夫不在，于苾芻前現其姿態作嬌媚相。苾芻見已各並食訖，還至寺中更相告曰：「仁等知不？過失相現，今欲如何？」一人告曰：「我明不去，彼何所為？」一人復曰：「我乞食人，當行乞食。」諸人云：「善。」苾芻明日無一人去。后時長者事了歸家，問妙光曰：「聖者福田，常來食不？」答曰：「一日來食后更不來。」長者思量：「豈非此婦于聖者前現嬌淫相，彼懼過患是故不來。」便向寺中慇勤重請，答曰：「我是乞食人可依常法。」白言：「聖者！我已忖知，更不同前恐生過患。」苾芻便受，彼禮而去。便於他日苾芻就食，長者遂遣妙光入室返系其戶，長者戶外自手授食。苾芻食時妙光室內生分別想：「某甲聖者如是足踹、如是腰背、胸項面目乃至頭頂。」如是繫念分別便生極重愛染，遂被慾火內外燒然，遍體汗流奄便命過。苾芻食訖如常澡漱，為說頌已辭之而去。長者開戶喚妙光曰：「汝可出來我欲共食。」彼既命終寂無言向，長者便入見躄于地，謂是睡著欲令警覺，以手推摩方知命過，悲啼哀慘告家人曰：「我是薄福下品之人，如斯

【現代漢語翻譯】 現代漢語譯本 『田供承莫絕。』答曰：『如是。』長者復去報苾芻（bhiksu，比丘）曰：『我有他緣須適余處，唯愿聖者于日日中就舍受食。』答言：『愿汝無病，我當就食。』長者行后苾芻就宅，是時妙光以夫不在，于苾芻前現其姿態作嬌媚相。苾芻見已各並食訖，還至寺中更相告曰：『仁等知不？過失相現，今欲如何？』一人告曰：『我明不去，彼何所為？』一人復曰：『我乞食人，當行乞食。』諸人云：『善。』苾芻明日無一人去。后時長者事了歸家，問妙光曰：『聖者福田，常來食不？』答曰：『一日來食后更不來。』長者思量：『豈非此婦于聖者前現嬌淫相，彼懼過患是故不來。』便向寺中慇勤重請，答曰：『我是乞食人可依常法。』白言：『聖者！我已忖知，更不同前恐生過患。』苾芻便受，彼禮而去。便於他日苾芻就食，長者遂遣妙光入室返系其戶，長者戶外自手授食。苾芻食時妙光室內生分別想：『某甲聖者如是足踹、如是腰背、胸項面目乃至頭頂。』如是繫念分別便生極重愛染，遂被內外燒然，遍體汗流奄便命過。苾芻食訖如常澡漱，為說頌已辭之而去。長者開戶喚妙光曰：『汝可出來我欲共食。』彼既命終寂無言向，長者便入見躄于地，謂是睡著欲令警覺，以手推摩方知命過，悲啼哀慘告家人曰：『我是薄福下品之人，如斯』 『田地的供養不要斷絕。』回答說：『好的。』長者又回去告訴比丘說：『我因為有其他事情需要去別的地方，只希望聖者每天能到我家來接受供養。』回答說：『祝你沒有疾病，我應當去接受供養。』長者離開后，比丘來到他家，當時妙光因為丈夫不在家，就在比丘面前展現她的姿態，做出嬌媚的樣子。比丘們看到后，各自吃完飯，回到寺廟中互相告訴說：『你們知道嗎？過失的跡像已經顯現，現在該怎麼辦？』一個人說：『我明天不去，她又能怎麼樣？』另一個人又說：『我是乞食的人，應當去乞食。』大家說：『好。』第二天比丘沒有一個人去。後來長者事情辦完回到家，問妙光說：『聖者福田，經常來吃飯嗎？』回答說：『來了一天後就不來了。』長者心想：『難道是這個婦人在聖者面前展現嬌媚淫蕩的樣子，他們害怕有過失所以不來了。』就到寺廟中慇勤地再次邀請，回答說：『我是乞食的人可以按照通常的規矩。』長者說：『聖者！我已經猜到了，不會再像之前那樣恐怕產生過失。』比丘就接受了，長者行禮后離開。到了其他日子比丘去吃飯，長者就讓妙光進入房間反鎖上門，長者在門外親自遞送食物。比丘吃飯的時候，妙光在房間里生起分別的念頭：『某甲聖者的腳是這樣踩的、腰背是這樣、胸頸面貌乃至頭頂是這樣。』這樣持續地思念分別，就產生了極重的愛染，於是被內外燃燒，全身汗流不止，立刻就死了。比丘吃完飯像往常一樣洗漱，為他說頌后告辭離開了。長者打開門叫妙光說：『你可以出來了我想要一起吃飯。』她已經死了寂靜沒有迴應，長者就進去看見她倒在地上，以為是睡著了想要讓她醒來，用手推摸才知道已經死了，悲傷哭泣地告訴家人說：『我是沒有福報下等的人，像這樣』

【English Translation】 English version 『The field of offering should not be cut off.』 He replied, 『So be it.』 The elder then went back and told the bhiksu (bhiksu, monk): 『I have other matters and must go elsewhere. I only wish that the venerable one would come to my house to receive food every day.』 He replied, 『May you be without illness, I shall come to receive food.』 After the elder left, the bhiksu went to his house. At that time, Myo-ko (Myo-ko, name of a woman) , because her husband was not home, displayed her figure and made coquettish gestures in front of the bhiksu. After the bhiksus saw this, they finished their meal and returned to the temple, telling each other, 『Do you know? Signs of transgression have appeared. What shall we do now?』 One person said, 『I will not go tomorrow. What can she do?』 Another person said, 『I am a beggar, I should go begging.』 The others said, 『Good.』 The next day, not a single bhiksu went. Later, the elder finished his business and returned home, asking Myo-ko, 『Does the venerable field of merit come to eat regularly?』 She replied, 『He came to eat one day and has not come since.』 The elder thought, 『Could it be that this woman displayed seductive gestures in front of the venerable ones, and they are afraid of transgression, so they do not come?』 He then went to the temple and earnestly invited them again, saying, 『I am a beggar and can follow the usual practice.』 He said, 『Venerable ones! I have already guessed, and I will not be like before, fearing that transgression will arise.』 The bhiksu then accepted, and he bowed and left. On another day, the bhiksu went to eat, and the elder then sent Myo-ko into the room and locked the door from the inside. The elder personally handed the food from outside the door. While the bhiksu was eating, Myo-ko had discriminating thoughts in the room: 『The venerable one so-and-so treads like this, his waist and back are like this, his chest, neck, face, and even the top of his head are like this.』 Continuously thinking and discriminating like this, she developed extremely strong attachment, and was burned by ** internally and externally, her whole body was covered in sweat, and she immediately died. After the bhiksu finished eating, he washed and rinsed as usual, recited a verse for him, and bid farewell and left. The elder opened the door and called to Myo-ko, 『You can come out, I want to eat together.』 Since she had already died and was silent, the elder went in and saw her collapsed on the ground, thinking she was asleep and wanting to wake her up. He touched her with his hand and realized she had died. He cried sadly and told his family, 『I am a person of little merit and low status, like this』

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寶女忽然見棄，可報諸親云女身死。」宗親既聚悉來號哭，椎胸懊惱，自撲于地，或於長者興罵詈言，如是紛紜遂便日晚，以五色疊裝飾喪輿送至林所。

是時去林不遠便有五百群賊，余處行盜來此居停。路有一人見賊營已遂生是念：「妙光美女今已身亡，四遠宗親俱送林所，勿此群賊因生過患，我宜速去報彼令知。」到林告曰：「去斯不遠有五百賊欲至於此，君等急去勿令相害。」諸親聞已盛備喪儀，令人守護銜悲抆淚各併入城。其諸賊旅遂到林傍，防守之人隨處逃竄，諸賊遙見種種莊嚴，皆共往觀無不驚怪。去衣共閱見彼容儀，雖復神亡儼然如活，觀其容貌不異平生，共相謂曰：「斯女妍華昔所未見，縱令遠覓此類難求。」各起染心共行非法，即斂五百金錢置側而去。至天曉已四遠聞徹，妙光雖死余骸尚得通五百人獲金錢五百，諸苾芻眾亦復聞知。

時諸苾芻咸皆有疑，請世尊曰：「妙光前身曾作何業具足光明？初誕之時室皆照曜，今雖身死通五百人得金錢五百。」世尊告曰：「汝等苾芻！其妙光女前身作業終須自受。果報熟時無人相代，乃至一頌廣如上說。汝等應聽！此賢劫中人壽二萬歲時，有迦葉波佛出興於世，十號具足，于婆羅痆斯施鹿林住。時此城中王名訖栗枳，為大法王，安隱豐樂無諸賊

【現代漢語翻譯】 現代漢語譯本：寶女突然被拋棄，可以告知她的親屬說她已經去世。'宗親們聚集在一起，都來號哭，捶胸頓足，懊惱不已，甚至有人向長者謾罵。'就這樣喧鬧紛亂，直到天色已晚，他們用五彩的綢緞裝飾著喪車，將寶女的遺體送到了樹林里。 當時，離樹林不遠的地方，有一夥五百人的盜賊，他們平時在其他地方搶劫，現在來到這裡暫住。'路上有一個人看見了盜賊的營地，於是心想：'妙光美女現在已經去世，四面八方的親屬都把她的遺體送到樹林里，不要讓這伙盜賊因此作惡。'我應該趕快去通知他們。'他來到樹林，告訴眾人說：'離這裡不遠的地方有五百個盜賊，想要到這裡來，你們趕快離開，不要讓他們傷害到你們。'親屬們聽了之後，趕緊準備好喪葬的儀仗，派人守護著，含著悲傷擦著眼淚，一起進城去了。'那些盜賊隨後到了樹林旁邊，防守的人四處逃散。'盜賊們遠遠地看見各種各樣的莊嚴裝飾，都一起過去觀看，無不感到驚訝。'他們脫下寶女的衣服觀看她的容貌，雖然已經去世，但看起來仍然像活著一樣，容貌和生前沒有什麼不同。'他們互相說道：'這個女子的美麗，以前從未見過，即使到遠處去尋找，也難以找到這樣的。'他們各自起了邪念，想要做非法的事情，於是各自拿出五百金錢放在寶女的身邊離開了。'到了天亮，這件事傳遍了四面八方，說妙光雖然死了，她的遺體還能讓五百個人得到五百金錢。'各位比丘也聽說了這件事。 當時，各位比丘都感到疑惑，於是請教世尊說：'妙光前世做了什麼業，讓她具有如此光明？'出生的時候，整個房間都被照亮，現在雖然去世了，還能讓五百個人得到五百金錢。'世尊告訴他們說：'各位比丘！'妙光女前世所造的業，最終需要自己承受。'果報成熟的時候，沒有人可以代替，乃至一頌，就像上面所說的那樣。'你們應該聽著！'在這個賢劫中，人類的壽命有兩萬歲的時候，有迦葉波佛（Kashyapa Buddha）出現於世，具足十號，在婆羅痆斯（Varanasi）的施鹿林居住。'當時，這座城市中的國王名叫訖栗枳（Kriki），是一位大法王，國家安定豐樂，沒有盜賊。

【English Translation】 English version: 'The precious girl is suddenly abandoned, you can inform her relatives that she has passed away.' The relatives gathered and all came to wail, beating their chests in distress, some even cursing at the elders. 'The commotion continued until it was late, and they decorated the funeral carriage with five-colored silks, sending the girl's body to the forest.' At that time, not far from the forest, there was a band of five hundred thieves who usually robbed in other places but were now staying here temporarily. 'On the road, a person saw the thieves' camp and thought: 'The beautiful girl Myogwang (Myogwang, meaning 'Wonderful Light') has now passed away, and relatives from all directions are sending her body to the forest. We must not let these thieves commit evil deeds because of this.' I should quickly go and inform them.' He came to the forest and told the crowd: 'Not far from here, there are five hundred thieves who want to come here. You should leave quickly and not let them harm you.' The relatives, upon hearing this, quickly prepared the funeral procession, sent people to guard it, and, with sorrow and tears, all went into the city. 'The thieves then arrived near the forest, and the guards scattered in all directions. 'The thieves saw the various solemn decorations from afar and went to observe them together, all feeling astonished. 'They removed Myogwang's clothes and looked at her face. Although she had passed away, she still looked as if she were alive, and her appearance was no different from when she was alive. 'They said to each other: 'This girl's beauty has never been seen before. Even if we searched far and wide, it would be difficult to find someone like her.' They each had evil thoughts and wanted to do unlawful things, so they each took out five hundred gold coins and placed them beside Myogwang before leaving. 'At dawn, the matter spread in all directions, saying that although Myogwang had died, her body could still allow five hundred people to obtain five hundred gold coins. 'The Bhikshus (Bhikshu, Buddhist monks) also heard about this matter.' At that time, the Bhikshus all felt doubtful, so they asked the World Honored One (世尊, a title for the Buddha): 'What karma did Myogwang create in her previous life that allowed her to have such radiance? 'When she was born, the entire room was illuminated, and now, although she has passed away, she can still allow five hundred people to obtain five hundred gold coins.' The World Honored One told them: 'Bhikshus! 'The karma created by the girl Myogwang in her previous life must ultimately be borne by herself.' When the karmic result ripens, no one can take her place, even to the extent of a single verse, as mentioned above. 'You should listen! 'In this Bhadrakalpa (Bhadrakalpa, the current 'Fortunate Aeon' according to Buddhist cosmology), when the lifespan of humans is twenty thousand years, there will be Kashyapa Buddha (Kashyapa Buddha) appearing in the world, possessing the ten titles, residing in the Deer Park of Varanasi (Varanasi). 'At that time, the king of this city was named Kriki (Kriki), a great Dharma king, whose country was stable and prosperous, without thieves.'

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盜，廣說如余。時彼世尊化緣既盡，如薪火滅入無餘依妙涅槃界。是時王及諸人，于佛遺身盛興供養，焚燒既畢收其舍利，起窣堵波縱廣一逾繕那、高半逾繕那。有居士女見塔形儀極生渴仰，遂以明鏡系相輪中而發弘願：『愿我來世所在生處，光明照耀猶如日光隨身而出。』汝等苾芻！昔居士女即妙光是，由昔懸鏡發願力故，今獲斯果身如日光，生時光曜遍滿於室。又復應知其身雖死，有五百人共為交會復與五百金錢。此昔因緣，汝等應聽！于往昔時婆羅痆斯王名梵授，為大法王，廣如前說。當此城中有一淫女名曰賢善，顏容端正人所樂見，其王親舅先與交通。時有五百牧牛人，至芳園中共為歡戲，各相謂曰：『我于園中是事皆足，唯無少女共作交歡，可覓將來。』眾皆云：『善。欲取誰來？』皆云：『賢善。』即往其所報言：『少女！可至芳園共為歡戲。』報云：『若得金錢千文，我當共去，無者不行。』答曰：『且取五百，待歡戲罷五百方還。』女云：『隨意。』諸人即與五百，報云：『前去，我嚴香花著衣服已后即隨行。』諸人去後女尋生念：『我若與彼五百人通，得存活不？已留五百其欲如何？』遂起異計：『王之親舅曾與我交，若作依憑或容救濟。』遂令婢使往詣舅邊作如是語：『我忽失意於五百人，取五

【現代漢語翻譯】 盜戒，詳細的解釋如同其他的戒律一樣。當時，那位世尊（Bhagavan，指佛陀）的教化因緣已經完結，就像薪盡火滅一樣進入了無余依妙涅槃界（nirvana，指解脫的境界）。當時，國王和所有的人民，對於佛陀的遺體舍利（sarira，指遺骨）盛大地興建供養，焚燒完畢后收集他的舍利，建造了一座縱橫一由旬（yojana，古代印度長度單位，約合7-9英里）、高半由旬的窣堵波（stupa，即佛塔）。有一位居士女（upasika，指在家女信徒）見到佛塔的莊嚴形制，內心極度渴仰，於是用明鏡懸掛在相輪（塔頂的裝飾）之中，並且發下宏大的誓願：『愿我來世無論出生在何處，光明照耀都像日光一樣，隨身而出。』 你們這些比丘（bhiksu，指佛教出家男子）！以前的那位居士女就是妙光。由於過去懸掛明鏡並且發願的力量，今生獲得了這樣的果報，身體像日光一樣，出生時，光芒照耀充滿整個房間。而且你們還應當知道，她去世之後，有五百人共同為她舉行喪葬儀式，並且給了五百金錢。這其中的前世因緣，你們應當仔細聽！在很久以前，波羅奈斯（Varanasi，古印度城市名）有一位國王名叫梵授（Brahmadatta），他是一位偉大的法王，詳細的情況如同之前所說。在這個城市中，有一位**名叫賢善，容貌端正美麗，人人都喜歡見到她，國王的親舅舅 पहले से ही उससे संबंध रखते थे।當時有五百個牧牛人，到芳園中一起歡聚嬉戲，他們互相說道：『我們在園中，其他的事情都滿足了，唯獨缺少少女一起作樂，可以找一個來。』大家都說：『好。要找誰來呢？』都說：『賢善。』於是就到賢善那裡告訴她說：『少女！可以到芳園中一起歡聚嬉戲。』賢善回答說：『如果能得到一千文錢，我就和你們一起去，沒有錢就不去。』牧牛人回答說：『先給你五百，等歡戲結束之後再給你五百。』賢善說：『可以。』牧牛人就給了她五百文錢，告訴她說：『你先去，我們打扮好香花，穿好衣服之後就跟著去。』牧牛人走後，賢善心中尋思：『我如果和這五百人發生關係，還能活命嗎？已經收了五百文錢，他們想要做什麼呢？』於是就想出了一個其他的辦法：『國王的親舅舅曾經和我發生過關係，如果依靠他，或許能夠得到救濟。』於是就派婢女到國王的舅舅那裡，這樣說道：『我突然失誤，被五百個人拿了五百文錢，想要和我……』

【English Translation】 The precept of stealing, its detailed explanation is like the other precepts. At that time, that Bhagavan (the Blessed One, referring to the Buddha), having completed his karmic connection for teaching, entered the realm of Nirvana (liberation) without remainder, like a fire extinguished when the fuel is gone. At that time, the king and all the people greatly honored and made offerings to the relics (sarira, referring to the remains) of the Buddha, and after cremation, they collected his relics and built a stupa (a Buddhist monument) one yojana (an ancient Indian unit of length, approximately 7-9 miles) in length and breadth, and half a yojana in height. There was a laywoman (upasika, referring to a female lay devotee) who, seeing the majestic form of the stupa, felt extreme longing in her heart, and so she hung a bright mirror in the finial (the decoration at the top of the stupa) and made a great vow: 'May I, in all future lives, wherever I am born, have light shining forth like the sunlight, emanating from my body.' You monks (bhiksu, referring to ordained Buddhist men)! That laywoman of the past is now Myaugwang. Because of the power of hanging the mirror and making the vow in the past, she has obtained such a result in this life, her body is like sunlight, and at the time of her birth, the light shone and filled the entire room. Moreover, you should also know that after her death, five hundred people together held a funeral ceremony for her, and gave five hundred gold coins. You should listen carefully to the karmic causes of this. In the distant past, in Varanasi (an ancient Indian city), there was a king named Brahmadatta, who was a great Dharma king, as described in detail before. In this city, there was a ** named Hyonseon, whose appearance was upright and beautiful, and everyone liked to see her. The king's own uncle had already had relations with her. At that time, there were five hundred cowherds who went to the fragrant garden to rejoice and play together, and they said to each other: 'We have everything we need in the garden, except for a young woman to enjoy ourselves with. We can find one to come.' Everyone said: 'Good. Who should we find?' They all said: 'Hyonseon.' So they went to Hyonseon and told her: 'Young woman! You can come to the fragrant garden to rejoice and play together.' Hyonseon replied: 'If I can get a thousand coins, I will go with you, but if I don't have money, I won't go.' The cowherds replied: 'We will give you five hundred first, and then give you five hundred after the fun is over.' Hyonseon said: 'Okay.' The cowherds gave her five hundred coins and told her: 'You go ahead, and we will dress up with fragrant flowers and put on our clothes, and then follow you.' After the cowherds left, Hyonseon thought to herself: 'If I have relations with these five hundred people, will I be able to survive? I have already received five hundred coins, what do they want to do?' So she came up with another plan: 'The king's own uncle has had relations with me before, if I rely on him, perhaps I can get help.' So she sent a maid to the king's uncle and said: 'I suddenly made a mistake and was taken five hundred coins by five hundred people, and they want to have...

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百金錢許為歡戲，我若與彼五百人通理難存活，如其不去倍罰金錢。我與親舅先曾得意，如何方計得使消通？』婢到具說，舅依王力不令女去，亦不還錢。於時世間無佛，有獨覺者出興於世，哀恤貧窮依下臥具隨得而食，世間唯有此一福田。時此獨覺人間遊歷，至婆羅痆斯求寂靜處欲為安止，見五百人一處聚集，共見尊者身心俱寂特異常倫，此真福田卒難遭遇，宜興供養以植來因。即共籌量辦好飲食，盛使滿缽虔奉聖人。獨覺常儀口不說法，唯現身相令發善心，即騰虛空現諸神變，于身上下水火流光。凡夫見通疾生信敬，猶如大樹崩倒全身禮彼上人，各發弘願：『我于如是真實福田所申供養，以此善根愿與賢善淫女，假令身死酬錢五百共彼交通。』汝等苾芻！應知往時賢善女者即妙光是，昔五百人即五百群賊是。由於聖者興供養故，復由發願彼之業力，于生死中受諸流轉，五百生內常與五百金錢共行非法，乃至今日妙光淫女，其命雖終於彼遺骸，還與金錢共行惡事。是故汝等當知作業無人代受，乃至一頌廣說如前。汝等應舍黑雜修純白業，如是應學。」諸苾芻眾聞佛說已，歡喜奉行。

爾時世尊作如是念：「由諸苾芻向如是家受飲食時有斯過患。」告諸苾芻曰：「其妙光女由於苾芻起分別想遂令命過，是故汝等

【現代漢語翻譯】 現代漢語譯本：用一百金錢來允許（她）尋歡作樂，我如果和那五百人發生關係，恐怕難以存活，如果我不去，就要加倍罰款。我和我的親舅舅之前曾經得意過，現在該如何想辦法才能擺脫困境？』婢女將情況全部告訴了舅舅，舅舅依仗國王的勢力，不讓女子離開，也不歸還金錢。當時世間沒有佛，有辟支佛（Pratyekabuddha，獨覺者）出現於世，憐憫貧窮的人，依靠簡陋的臥具，隨緣乞食，世間只有這一處福田。當時這位辟支佛在人間遊歷，到達波羅奈斯（Varanasi），尋找寂靜的地方想要安住，看見五百人聚集在一處，共同見到尊者身心都寂靜，特別超凡脫俗，認為這真是難得遇到的福田，應該興起供養，以此來種下來世的善因。於是共同商量，準備好飲食，盛滿缽器，虔誠地奉獻給聖人。辟支佛通常的儀軌是不開口說法，只是顯現身相，令人生起善心，隨即騰入虛空，顯現各種神通變化，身上上下水火交替流轉光芒。凡夫俗子見到神通，迅速生起信心和敬意，就像大樹崩塌倒地一樣，全身心地禮拜那位上人，各自發出宏大的誓願：『我在這真實的福田中供養，以此善根，愿與賢善女（指妙光）結合，即使身死，也要償還五百金錢，與她交合。』你們這些比丘（Bhikkhu）！應當知道往昔的賢善女就是妙光（Myoguang） ，以前的五百人就是五百群賊。由於對聖者興起供養的緣故，又由於發願的業力，在生死輪迴中遭受各種流轉，五百生中常常與五百金錢一起做非法之事，乃至今日妙光，她的生命雖然結束了，她的遺骸，還要與金錢一起做惡事。因此你們應當知道，作業無人可以代替承受，乃至一首偈頌，廣說如前。你們應當捨棄黑業和雜業，修習純白的善業，應當這樣學習。』眾比丘聽了佛的教誨，歡喜地奉行。 當時世尊這樣想：『由於各位比丘到這樣的家庭接受飲食，會有這樣的過患。』告訴各位比丘說：『那位妙光女由於比丘們生起分別想，最終導致喪命，因此你們應當...

【English Translation】 English version: 'Allowing her to be used for entertainment costs one hundred gold coins. If I were to have relations with those five hundred men, it would be difficult to survive. If I don't go, I will be fined double the amount.' I had previously been pleased with my uncle, but how can I now devise a plan to escape this predicament?' The maidservant told her uncle everything. Relying on the king's power, the uncle refused to let the woman leave and did not return the money. At that time, there was no Buddha in the world, but a Pratyekabuddha (獨覺者, Solitary Buddha) appeared, showing compassion for the poor, relying on simple bedding, and eating whatever was obtained. This was the only field of merit in the world. This Pratyekabuddha was traveling in the world, arrived at Varanasi (婆羅痆斯), seeking a quiet place to dwell. He saw five hundred people gathered together, and they all saw that the Venerable One's body and mind were both tranquil, extraordinarily surpassing the ordinary. They thought, 'This is truly a field of merit that is difficult to encounter. We should make offerings to plant the seeds for future good fortune.' So they discussed and prepared good food and drink, filled a bowl, and reverently offered it to the Holy One. The usual practice of a Pratyekabuddha is not to speak, but only to manifest physical signs to inspire good thoughts. Immediately, he ascended into the sky, displaying various miraculous transformations, with water and fire flowing up and down his body. Ordinary people, seeing these miraculous powers, quickly generated faith and reverence, like a great tree collapsing to the ground, prostrating themselves entirely before that Superior One. Each made a great vow: 'By offering to this true field of merit, with this root of goodness, may I be united with the virtuous Myoguang (妙光, Wondrous Light). Even if I die, I will repay the five hundred gold coins and have relations with her.' You Bhikkhus (苾芻, Monks)! You should know that the virtuous woman of the past was Myoguang, and the five hundred people were the five hundred bandits. Because of making offerings to the Holy One, and because of the power of their vows, they underwent various transmigrations in the cycle of birth and death. For five hundred lifetimes, they were always involved in illegal activities with five hundred gold coins. Even today, Myoguang, though her life has ended, her remains are still involved in evil deeds with money. Therefore, you should know that no one can bear the consequences of actions on behalf of another, even as a single verse extensively explains as before. You should abandon black and mixed karma and cultivate purely white karma. You should learn in this way.' The assembly of Bhikkhus, having heard the Buddha's teachings, joyfully practiced them. At that time, the World Honored One thought, 'Because the Bhikkhus receive food and drink from such families, there are such faults.' He told the Bhikkhus, 'That woman Myoguang died because the Bhikkhus gave rise to discriminating thoughts. Therefore, you should...'

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不應行詣如是人家受其供養生斯過失。若有苾芻詣如是家生過失者，得越法罪。」

佛在王舍城。有一苾芻是修定者，彼便數往阿蘭若修習禪思。時有魔女生非法心，請苾芻食，苾芻不受。彼作是語：「聖者若不見受，我當於仁作無益事。」答言：「大妹！我持戒者，汝復何能作無利益？」彼即對前作不忍聲，從是以後常求其便。時彼苾芻曾於靜處以衲裹身忽然睡著，魔女見已作如是念：「此即是我報怨之時。」即擎苾芻向影勝王所住閣上，王正睡著，即以苾芻放在王上，王遂驚覺問言：「是誰？」答曰：「我是沙門。」問曰：「是何沙門？」答曰：「是釋迦子。」王曰：「聖者！何故來此？」彼即以事具向王說，王曰：「何故於此怖難之處而為居止？若我于佛未生信者，必于仁處身命不全，亦復能令聖教淪喪。」彼聞語已默爾而歸告苾芻眾。時諸苾芻以緣白佛，佛作是念：「此由苾芻于怖難處而為居止有斯過患。」即告諸苾芻：「大王影勝善說譏嫌，是故苾芻不于如是怖難處而為居止，若有住者得越法罪。」

緣處同前。時有苾芻身生癰痤，能治醫王因來見患即便為破，有緣別去不與安藥，於時苾芻轉增痛苦。時諸苾芻見其苦痛，更相告曰：「諸具壽！若有解者可為除苦。」時有少年苾芻即便為作。醫

【現代漢語翻譯】 現代漢語譯本：不應該前往這樣的人家接受供養，從而產生過失。如果有比丘前往這樣的人家而產生過失，就犯越法罪。

佛陀在王舍城的時候，有一位比丘是修習禪定的。他經常前往阿蘭若（Aranya，寂靜處）修習禪思。當時，有一個魔女心懷不軌，邀請比丘去她家吃飯，比丘沒有接受。魔女就說：『聖者如果不接受我的邀請，我就要對您做不利的事情。』比丘回答說：『大妹！我是持戒之人，你又能對我做什麼不利的事情呢？』魔女就在他面前發出難以忍受的聲音，從此以後常常尋找機會。有一次，這位比丘在安靜的地方用袈裟裹著身體，忽然睡著了。魔女看見后，心想：『現在就是我報仇的時候了。』於是，她就舉起比丘，把他放到影勝王（King Bimbisara）所居住的閣樓上。當時，國王正在睡覺，突然醒來，問道：『是誰？』魔女回答說：『我是沙門（Sramana，出家人）。』國王問：『是什麼沙門？』回答說：『是釋迦（Sakya，釋迦牟尼佛）的弟子。』國王說：『聖者！您為什麼來這裡？』比丘就把事情的經過全部告訴了國王。國王說：『為什麼要在這種充滿危險的地方居住呢？如果我沒有對佛陀生起信心，一定會讓您身命不保，也可能會讓聖教衰敗。』比丘聽了國王的話，默默地回到僧團，告訴了其他的比丘。比丘們把這件事稟告了佛陀。佛陀心想：『這是因為比丘在充滿危險的地方居住，才會有這樣的過患。』於是，佛陀告訴比丘們：『影勝大王（King Bimbisara）說的話很有道理，所以比丘不應該在這樣充滿危險的地方居住，如果有人居住，就犯越法罪。』

事情的起因和地點與之前相同。當時，有一位比丘身上長了癰痤（Yongcuo，毒瘡），一位能幹的醫王（Doctor King）來給他看病，幫他把毒瘡切開，因為有事要離開，沒有給他敷藥，於是這位比丘的痛苦就更加嚴重了。其他的比丘看到他痛苦的樣子，互相說道：『各位具壽（Ayushman，對年長比丘的尊稱）！如果有人會治療，可以幫他解除痛苦。』當時，有一位年輕的比丘就幫他治療。

【English Translation】 English version: One should not go to such people's homes to receive offerings, thereby creating faults. If a Bhikshu (Bhikshu, Buddhist monk) goes to such a home and creates faults, he commits a transgression.

When the Buddha was in Rajagriha (Rajagriha, ancient city in India), there was a Bhikshu (Bhikshu, Buddhist monk) who practiced meditation. He often went to the Aranya (Aranya, secluded place) to practice meditation and contemplation. At that time, a demoness with evil intentions invited the Bhikshu to her home for a meal, but the Bhikshu refused. The demoness then said: 'If you do not accept my invitation, I will do something harmful to you.' The Bhikshu replied: 'Dear sister! I am a keeper of precepts, what harm can you do to me?' The demoness then made unbearable noises in front of him, and from then on, she constantly sought opportunities. Once, this Bhikshu was in a quiet place, wrapped in his robe, and suddenly fell asleep. When the demoness saw this, she thought: 'Now is the time for me to take revenge.' So, she lifted the Bhikshu and placed him on the pavilion where King Bimbisara (King Bimbisara) was staying. The king was sleeping, and suddenly woke up, asking: 'Who is it?' The demoness replied: 'I am a Sramana (Sramana, ascetic).' The king asked: 'What kind of Sramana?' The demoness replied: 'A disciple of Sakya (Sakya, Shakyamuni Buddha).' The king said: 'Holy one! Why have you come here?' The Bhikshu then told the king the whole story. The king said: 'Why do you live in such a dangerous place? If I had not developed faith in the Buddha, I would have certainly endangered your life, and it could have led to the decline of the Holy Teachings.' After hearing the king's words, the Bhikshu silently returned to the Sangha (Sangha, monastic community) and told the other Bhikshus. The Bhikshus reported this matter to the Buddha. The Buddha thought: 'This is because the Bhikshu lived in a dangerous place, which led to this fault.' So, the Buddha told the Bhikshus: 'King Bimbisara (King Bimbisara) spoke well of the criticism, so Bhikshus should not live in such dangerous places, and if anyone lives there, they commit a transgression.'

The cause and location are the same as before. At that time, a Bhikshu (Bhikshu, Buddhist monk) had carbuncles (Yongcuo, boils) on his body, and a skilled Doctor King (Doctor King) came to see him, helped him cut open the boils, but left without applying medicine because he had something else to do, so the Bhikshu's pain became even more severe. The other Bhikshus saw his suffering and said to each other: 'Venerable ones (Ayushman, term of respect for senior Bhikshus)! If anyone knows how to treat him, please relieve his suffering.' At that time, a young Bhikshu then helped him with the treatment.

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王自念：「我向破癰痤不與安藥，今宜可與。」即行問曰：「我為破癰未與安藥。」答言：「已作。」問曰：「是誰？」答曰：「是少年者。」醫王察看知是好藥，報言：「若於他日我不在時應如是與。」答曰：「我且隨宜權行此法，然佛世尊未見聽許。」報言：「世尊大悲，必應開許。」苾芻白佛，佛言：「若諸苾芻有善醫者，應與安藥，可在屏處勿令俗見。若敞露處作者，得越法罪。」

緣在室羅伐城。時有凈信婆羅門居士等，來詣寺中問苾芻曰：「我有如是病，當服何藥並啖何食？」時諸苾芻不解醫者一無言答，其善醫者亦復生疑不為陳說。時諸俗旅不樂而去。苾芻白佛，佛言：「若有苾芻善解醫方應為陳說，此成無犯。」

緣處同前。爾時世尊現大神變已，威伏外道慶悅人天，所有外方諸非人眾，隨其住處城邑聚落，設在世界中間，亦皆俱來詣室羅伐城。世尊大師常為天龍、藥叉、憍薩羅主勝光大王、勝鬘夫人、行雨夫人、仙授故舊、毗舍佉鹿子母，更復有餘諸來大眾，飲食衣服共申供養，令諸來者皆得充足。有諸非人亦生愛著，咸依此住不還故居，若起欲心即便變形為夫婿像，共其婦女而行欲事，所生男女作非人形，手足頭面異常人像，或有其眼赤黑、或有頭大身短、或有髮色純青、或有雜兼

【現代漢語翻譯】 現代漢語譯本 王自念說道：『我（以前）打破膿瘡，不給他們塗抹安撫的藥，現在應該可以給了。』說完就去問（負責的僧人）說：『我（之前）打破膿瘡后沒有給他們塗抹安撫的藥。』（僧人）回答說：『已經做了。』（王自念）問：『是誰做的？』回答說：『是年輕的僧人。』醫王（指王自念）仔細檢視，知道是好藥，就說：『如果以後我不在的時候，應該像這樣給藥。』（年輕僧人）回答說：『我只是根據情況暫時施行這個方法，但是佛世尊還沒有允許。』（王自念）說：『世尊大慈大悲，一定會允許的。』 苾芻（bhiksu，比丘）稟告佛陀，佛陀說：『如果各位苾芻中有擅長醫術的，應該給（病人）塗抹安撫的藥，可以在隱蔽的地方進行，不要讓世俗之人看見。如果在敞開的地方做這件事，就犯了越法的罪過。』

這件事發生在室羅伐城（Śrāvastī）。當時，有虔誠的婆羅門（Brahmin）居士等人，來到寺廟中問苾芻們說：『我得了這樣的病，應該服用什麼藥，吃什麼食物？』當時，各位苾芻中不瞭解醫術的人都沉默不語，那些懂醫術的也心生疑慮，沒有為他們說明。於是，這些世俗的旅客不高興地離開了。苾芻稟告佛陀，佛陀說：『如果有苾芻擅長醫術，應該為他們說明，這樣就不算犯戒。』

這件事發生的地方和之前一樣（室羅伐城）。當時，世尊顯現大神變之後，用威德降伏了外道，使人天都感到慶幸喜悅，所有外方的非人（amanussa）眾，無論他們住在什麼地方，城邑聚落，即使在世界中間，也都一起來到室羅伐城。世尊大師經常接受天龍（nāga）、藥叉（yaksha）、憍薩羅（Kosala）國王勝光大王（Prasenajit）、勝鬘夫人（Śrīmālādevī）、行雨夫人、仙授故舊、毗舍佉鹿子母（Visakha Mrgaramātā），以及其他前來大眾的飲食衣服供養，使所有來的人都得到充足的供應。有些非人也因此產生了愛戀之心，都依附在這裡居住，不返回原來的住處，如果生起情慾之心，就變形成丈夫的模樣，和這裡的婦女行淫慾之事，所生下的男女長得不像人，手足頭面和常人不一樣，有的眼睛赤黑，有的頭大身短，有的頭髮顏色純青，有的顏色混雜。

【English Translation】 English version Wang Zinian said, 'I used to break open sores and not give them soothing medicine, but now I should give it.' Then he went and asked (the responsible monk), 'I broke open sores (before) but didn't give them soothing medicine.' (The monk) replied, 'It has already been done.' (Wang Zinian) asked, 'Who did it?' The reply was, 'It was the young monk.' The Medicine King (referring to Wang Zinian) carefully examined it and knew it was good medicine, so he said, 'If I am not here in the future, you should give the medicine like this.' (The young monk) replied, 'I am just temporarily implementing this method according to the situation, but the Buddha, the World Honored One, has not yet permitted it.' (Wang Zinian) said, 'The World Honored One is greatly compassionate and will surely permit it.' The bhiksu (bhiksu) reported to the Buddha, and the Buddha said, 'If any of the bhiksus are skilled in medicine, they should give (patients) soothing medicine, and it should be done in a secluded place, so that worldly people do not see it. If this is done in an open place, it is a transgression of the law.'

This event took place in Śrāvastī (Śrāvastī). At that time, devout Brahmin (Brahmin) laypeople and others came to the temple and asked the bhiksus, 'I have this kind of illness, what medicine should I take and what food should I eat?' At that time, those bhiksus who did not understand medicine were silent, and those who did understand medicine were also doubtful and did not explain it to them. Therefore, these worldly travelers left unhappily. The bhiksu reported to the Buddha, and the Buddha said, 'If there are bhiksus who are skilled in medicine, they should explain it to them, and this will not be considered a violation of the precepts.'

The place where this event occurred was the same as before (Śrāvastī). At that time, after the World Honored One manifested great supernatural powers, he subdued the heretics with his power, causing humans and gods to rejoice. All the non-human (amanussa) beings from other regions, wherever they lived, in cities, villages, or even in the middle of the world, all came to Śrāvastī. The World Honored One, the great teacher, often received offerings of food and clothing from the nāgas (nāga), yakshas (yaksha), King Prasenajit (Prasenajit) of Kosala (Kosala), Śrīmālādevī (Śrīmālādevī), Lady Rain, the old friend of the immortals, Visakha Mrgaramātā (Visakha Mrgaramātā), and other assembled masses, providing sufficient sustenance for all who came. Some non-humans also developed feelings of love and attachment, and settled here, not returning to their original homes. If they developed desires, they would transform into the appearance of husbands and engage in sexual relations with the women here, and the children born would not look like humans, with hands, feet, heads, and faces different from ordinary people, some with red and black eyes, some with large heads and short bodies, some with pure blue hair, and some with mixed colors.

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黃色。其母見已便大驚惶，遂于險處棄其孩子。彼非人父見其子時為加精氣，或有初生之際影向人形，及其大已作非人像，其母亦復同前棄擲，鬼父見時便加養育漸至成人。時六眾見已共相告曰：「難陀、鄔波難陀！彼諸黑缽竊我門徒，長養成人即便將去。我今攝斂如是門徒，令諸黑缽不復牽誘。」時鄔波難陀于日初分，執持衣缽入城乞食，便於路次見黃髮人，即作是念：「如此形儀非黑缽所養，若出家者我當度脫。」即便就彼問言：「賢首！汝誰家子？」答曰：「我無依怙，唯獨一身。」「若如是者，何不出俗？」答曰：「誰復與我黃髮之人作出家師主？」報言：「賢首！大師教法以慈悲為上，汝若能者，我當與汝為出家師。」彼生喜悅隨至寺中，即與出家並近圓事。于數日內教行法已，報言：「賢首！汝可不聞鹿不養鹿，室羅伐城土地寬廣，父所行處乞食資身以自存活。」即於他日執持衣缽入城乞食，時有女人持食出施，見彼苾芻推胸告言：「誰與仁者黃髮之類而為出家？」答曰：「鄔波馱耶鄔波難陀。」報言：「除彼惡行，誰更能於世尊教法令生過患？」諸不信者于衢路中村坊之所，共為譏誚：「沙門釋子所為非法，黃髮之輩亦度出家。」苾芻白佛，佛作是念：「由諸苾芻度如是人出家有斯過失，是故苾芻不度

【現代漢語翻譯】 現代漢語譯本 黃色。他的母親看到后非常驚慌，就在危險的地方丟棄了他的孩子。那非人父親看到他的孩子時，為他增加精氣，或許初生時還有人形的影子，等到長大后卻變成了非人的模樣，他的母親也像之前一樣將他丟棄，鬼父看到后便加以養育，漸漸地讓他長大成人。當時六眾比丘看到后互相告知說：『難陀（Nanda，歡喜）、鄔波難陀（Upananda，近喜）！那些黑缽（指其他外道）偷竊我們的門徒，養大成人後就帶走了。我們現在要收攏這樣的門徒，讓那些黑缽無法再引誘。』當時鄔波難陀在清晨，拿著衣缽進入城中乞食，在路上看到了一個黃頭髮的人，就想：『這樣的形貌不是黑缽所養育的，如果他要出家，我就度他。』便走上前去問他說：『賢首（賢者），你是誰家的孩子？』回答說：『我沒有依靠，只有自己一個人。』『如果這樣，為什麼不出家呢？』回答說：『誰會給像我這樣黃頭髮的人做師父呢？』鄔波難陀回答說：『賢首！大師（指佛陀）的教法以慈悲為上，如果你能做到，我就給你做師父，讓你出家。』那人非常高興，就跟著他到了寺廟中，鄔波難陀就給他剃度出家，並讓他受了具足戒。在幾天之內教他修行的方法后，告訴他說：『賢首！你沒聽說過鹿不養鹿嗎？室羅伐城（Śrāvastī）土地寬廣，你去父親（指鄔波難陀自己）常去的地方乞食，自己養活自己吧。』於是在其他的一天，他拿著衣缽進入城中乞食，當時有個女人拿著食物出來佈施，看到這個比丘，捶胸頓足地說：『誰給像你這樣黃頭髮的人剃度出家？』回答說：『鄔波馱耶（Upadhyaya，親教師）是鄔波難陀。』那女人說：『除了他這種惡行，誰還能在世尊（指佛陀）的教法中製造過患？』那些不相信的人在街頭巷尾、村莊里，共同譏笑說：『沙門釋子（指佛教出家人）所做的事情不合法，黃頭髮的人也度他出家。』比丘將此事稟告佛陀，佛陀心想：『由於這些比丘度這樣的人出家，才會有這樣的過失，所以比丘不應該度……』

【English Translation】 English version Yellow. His mother, seeing him, was greatly alarmed and abandoned her child in a dangerous place. That non-human father, seeing his child, infused him with essence. Perhaps at birth, there was a semblance of human form, but as he grew, he took on a non-human appearance. His mother, as before, cast him away. The ghost-father, seeing him, nurtured him until he became an adult. At that time, the Six Groups of monks, seeing him, told each other: 'Nanda (Nanda, Joy) and Upananda (Upananda, Near Joy)! Those black-robed ones (referring to other heretics) steal our disciples, raise them to adulthood, and then take them away. Now we must gather such disciples so that the black-robed ones can no longer entice them.' At that time, Upananda, in the early morning, carrying his robes and bowl, entered the city to beg for food. On the road, he saw a yellow-haired man and thought: 'This appearance is not nurtured by the black-robed ones. If he wishes to ordain, I will liberate him.' He approached him and asked: 'Virtuous one! Whose son are you?' He replied: 'I have no reliance, only myself alone.' 'If so, why not renounce the world?' He replied: 'Who would give ordination to someone with yellow hair like me?' Upananda replied: 'Virtuous one! The Teacher's (referring to the Buddha) teachings place compassion above all. If you are capable, I will be your teacher and ordain you.' The man was overjoyed and followed him to the monastery. Upananda ordained him and gave him full ordination. Within a few days, after teaching him the practices, he said: 'Virtuous one! Have you not heard that deer do not raise deer? The land of Śrāvastī (Śrāvastī) is vast. Go to the places your father (referring to Upananda himself) frequents to beg for food and sustain yourself.' On another day, carrying his robes and bowl, he entered the city to beg for food. At that time, a woman came out to offer food. Seeing the bhikshu, she beat her chest and exclaimed: 'Who ordained someone with yellow hair like you?' He replied: 'My Upadhyaya (Upadhyaya, Preceptor) is Upananda.' The woman said: 'Who, other than him with his evil deeds, could cause harm to the World Honored One's (referring to the Buddha) teachings?' Those who did not believe, in the streets, villages, and towns, commonly mocked: 'The Shramana Shakya's (referring to Buddhist monks) actions are unlawful. They even ordain yellow-haired people.' The bhikshu reported this to the Buddha. The Buddha thought: 'Because these bhikshus ordain such people, these faults arise. Therefore, bhikshus should not ordain...'

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黃髮。」告諸苾芻：「時諸俗旅訶誠宜應法，是故苾芻不應與彼毀法眾人而為出家。若有作者得越法罪。」如佛所說：「如是等類不與出家。」苾芻不知何謂毀法眾人？佛言：「有二種鄙惡毀辱法眾。云何為二？一謂種族、二謂形相。言種族者，謂家門族胄下賤卑微貧寒庸品，客作自活飲食不充，或旃茶羅卜羯娑木作、竹作、浣衣、酤酒、獵師等類，是名種族鄙惡。云何形相？謂發有黃青赤白、或發如象毛、或復無發、或復頭粗長匾、或作驢頭、或豬狗頭、或作諸傍生耳、或復無耳、或時眼有諸病謂黃赤太大太小等、或時眼瞎耳聾、或時牙齒有病、或復無齒、或復截根二根下墜風病、或復全無、或身太粗太細、或羸瘦、或皮色可惡、或時手足不具、或疥癩等病，斯等皆是大仙所遮不應度脫。」如有頌言：

「汝于最勝教，　　具足受尸羅； 　至心當奉持，　　無障身難得。 　端正者出家，　　清凈者圓具； 　實語者所說，　　正覺之所知。」

時鄔波難陀持其黃髮賣與戲兒，佛言：「若賣發者，得窣吐羅底也罪。」

第六門第四子攝頌曰：

馱索等三同，　　忘由緒並問； 　大神通大藥，　　刀子下天宮。

緣在室羅伐城。時具壽鄔波離有二求寂：一名馱索迦、二名波洛迦，此二相

【現代漢語翻譯】 現代漢語譯本： 『黃頭髮。』 佛告誡眾比丘：『當時的世俗之人責備是合情合理的，因此比丘不應該為那些誹謗佛法的人剃度出家。如果有人這樣做，就會犯越法的罪過。』 就像佛所說：『像這樣的人不應該讓他們出家。』 比丘不知道什麼是誹謗佛法的人？ 佛說：『有兩種卑賤醜陋、侮辱佛法僧眾的人。什麼是兩種呢？一是種族，二是形貌。』 所謂種族，是指家門出身卑微貧寒，只能靠打工維持生計，飲食不足，或者是旃茶羅（Candala，賤民）、卜羯娑（Pukkasa，清道夫）、木匠、竹匠、洗衣工、賣酒人、獵戶等等，這些都屬於種族卑賤。什麼是形貌呢？是指頭髮有黃色、青色、紅色、白色，或者頭髮像象毛一樣粗硬，或者沒有頭髮，或者頭形粗大、細長、扁平，或者長得像驢頭、豬頭、狗頭，或者長著各種旁生動物的耳朵，或者沒有耳朵，或者眼睛有各種疾病，如發黃、發紅、太大、太小等等，或者眼睛瞎了、耳朵聾了，或者牙齒有疾病，或者沒有牙齒，或者被閹割、有兩個陰莖、陰莖下垂、患有風病，或者完全沒有陰莖，或者身體太粗、太細，或者過於瘦弱，或者面板顏色難看，或者手腳不健全，或者患有疥瘡、癩病等疾病，這些都是大仙（佛）所禁止的，不應該度他們出家。』 如有頌偈說： 『你對於最殊勝的教法， 具足受持戒律； 至誠應當奉行， 沒有障礙的身體難以獲得。 相貌端正的人出家， 清凈的人受具足戒； 真實語者所說， 正覺者所知。』 當時鄔波難陀（Upananda）把他的黃頭髮賣給玩耍的小孩，佛說：『如果賣頭髮，就犯窣吐羅底也（sthullatyaya）罪。』 第六門第四子攝頌說： 馱索（Dhasaka）等三同， 忘由緒並問； 大神通大藥， 刀子下天宮。 事情發生在室羅伐城（Sravasti）。當時，具壽鄔波離（Upali）有兩個沙彌：一個叫馱索迦（Dhasaka），一個叫波洛迦（Palaka），這兩個相貌...

【English Translation】 English version: 『Yellow hair.』 The Buddha told the Bhiksus (monks): 『The criticisms of the laypeople at that time were reasonable and in accordance with the Dharma (teachings), therefore, Bhiksus should not ordain those who slander the Dharma. If anyone does so, they will commit a transgression.』 As the Buddha said: 『People like these should not be allowed to ordain.』 The Bhiksus did not know who the slanderers of the Dharma were. The Buddha said: 『There are two kinds of base, ugly people who insult the Sangha (community). What are the two? One is lineage, and the other is appearance.』 Lineage refers to those whose family origins are humble, poor, and of mediocre status, who can only make a living by working for others, whose food and drink are insufficient, or who are Candala (outcast), Pukkasa (scavenger), carpenters, bamboo workers, laundry workers, wine sellers, hunters, and so on. These are considered to have base lineage. What is appearance? It refers to hair that is yellow, blue, red, or white, or hair that is as coarse as elephant hair, or no hair at all, or a head that is thick, long, or flat, or looks like a donkey's head, a pig's head, or a dog's head, or has the ears of various animals, or no ears at all, or eyes with various diseases such as yellowing, reddening, being too big, or too small, or blind eyes, deaf ears, or teeth with diseases, or no teeth at all, or being castrated, having two penises, a drooping penis, suffering from wind disease, or having no penis at all, or a body that is too thick, too thin, or too emaciated, or skin color that is disgusting, or hands and feet that are incomplete, or suffering from scabies, leprosy, and other diseases. All of these are forbidden by the Great Sage (Buddha) and should not be ordained.』 As a verse says: 『You, in the most supreme teaching, Fully receive and uphold the precepts; Sincerely should practice, A body without obstacles is hard to obtain. Those with upright appearance ordain, Those who are pure receive full ordination; What the truthful speaker said, Is known by the perfectly enlightened one.』 At that time, Upananda sold his yellow hair to playing children. The Buddha said: 『If one sells hair, one commits the sthullatyaya offense.』 The fourth section of the sixth chapter says in summary: Dhasaka and the three are the same, Forgetting the cause and asking; Great supernatural powers and great medicine, Knife descends to the heavenly palace. The incident occurred in Sravasti. At that time, the Venerable Upali had two novices: one named Dhasaka, and the other named Palaka, these two looked...

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親情懷莫逆。一告一曰：「汝可近圓，我于親教並及汝身，皆為給侍不令有乏。」彼聞語已亦如是說，時此二人更相護惜，竟無一人受近圓者。時具壽鄔波離請世尊曰：「大德！頗得一親教師、一屏教師、一羯磨師，得與弟子二人同時受近圓不？」佛言：「得。」「此二誰大？」佛言：「無有大小。」「得與三人同受不？」佛言：「得。」「此三誰大？」佛言：「亦無大小。」「得與四人同受不？」佛言：「不得。何以故？非眾為眾而作羯磨，理相違故。若如是作者得越法罪。」「世尊！此等諸人既同時受無大小者，云何致敬及為知事人並受利物？」佛告鄔波離：「此等諸人不應相禮，若作知事及受利物，隨他差與而領受之。」

緣處同前。時鄔波離請世尊曰：「大德！當來之世，人多健忘念力寡少，不知世尊於何方域城邑聚落說何經典？制何學處？此欲如何？」佛言：「於六大城，但是如來久住大制底處，稱說無犯。」「若忘王等名，欲說何者？」佛言：「王說勝光、長者給孤獨、鄔波斯迦毗舍佉，如是應知，于余方處隨王長者而為稱說。」「若說昔日因緣之事，當說何處？」「應云：『婆羅痆斯王名梵授，長者名相續，鄔波斯迦名長凈。』隨時稱說。」「若於經典不能記憶，當云何持？」佛言：「應寫紙葉

【現代漢語翻譯】 現代漢語譯本 親情深厚，情同手足。其中一人對另一人說：『你可以先受近圓戒（Upasampada，比丘受具足戒），我會在親教師（Upadhyaya，戒師）的教導下，以及在你受戒期間，盡心盡力地服侍你，不讓你有任何缺乏。』 另一人聽了也同樣如此說。當時，這兩人互相謙讓，最終沒有一個人接受近圓戒。 當時，具壽（Ayushman，對年長有德比丘的尊稱）鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊（Bhagavan，佛陀的稱號）說：『大德（Bhante，對佛陀或長老比丘的尊稱）！是否允許一位親教師、一位屏教師（Karmacharya，羯磨師，教授戒律儀軌的老師）、一位羯磨師（Karmacharya，羯磨師，主持受戒儀式的老師），同時為兩位弟子授近圓戒呢？』 佛陀說：『可以。』 『這兩人誰年長呢？』 佛陀說：『沒有年長年幼之分。』 『可以為三人同時授戒嗎？』 佛陀說：『可以。』 『這三人誰年長呢？』 佛陀說：『也沒有年長年幼之分。』 『可以為四人同時授戒嗎？』 佛陀說：『不可以。為什麼呢？因為不能爲了大眾而由非僧團的人來做羯磨（Karma，佛教術語，指行為、業力），這在道理上是相違背的。如果這樣做，就會犯越法罪（Atikrama，違犯戒律的罪過）。』 『世尊！這些人既然同時受戒，沒有年長年幼之分，那麼如何行禮致敬，以及如何擔任知事人（Jnapis，僧團中的執事者）並接受利養之物呢？』 佛陀告訴鄔波離：『這些人不應該互相行禮。如果擔任知事或接受利養之物，應隨他人分配而領受。』 因緣發生地與之前相同。當時，鄔波離請問世尊說：『大德！未來的時代，人們大多健忘，記憶力衰退，不知道世尊在哪個地方、哪個城市、哪個村落宣說了什麼經典？制定了什麼學處（Siksa，戒律）？這種情況該怎麼辦呢？』 佛陀說：『在六大城市（指舍衛城等佛陀常住的城市），只要是如來（Tathagata，佛陀的稱號）長期居住的大制底（Caitya，佛塔）之處，稱說就沒有過失。』 『如果忘記國王等人的名字，應該怎麼說呢？』 佛陀說：『國王就說勝光王（Prasenajit，波斯匿王），長者就說給孤獨長者（Anathapindika，須達多長者），優婆夷（Upasika，在家女居士）就說毗舍佉（Visakha，鹿母夫人），應該這樣知道。在其他地方，就隨當地的國王長者而稱說。』 『如果說過去因緣之事，應該說哪個地方呢？』 『應該說：『婆羅痆斯（Varanasi，古印度城市）的國王名叫梵授（Brahmadatta），長者名叫相續（Sumana），優婆夷名叫長凈（Dirghachari）。』隨時稱說。』 『如果對經典不能記憶，應該如何受持呢？』 佛陀說：『應該書寫在紙葉上。』

【English Translation】 English version Their fraternal love was profound. One said to the other: 'You may receive Upasampada (full ordination), and I will attend to the Upadhyaya (preceptor) and to you, providing all services without any deficiency.' The other, upon hearing this, said the same. At that time, these two cherished each other, and ultimately neither of them received Upasampada. Then, the Venerable Upali (Upali, one of the ten principal disciples of the Buddha, foremost in discipline) asked the Blessed One (Bhagavan, title of the Buddha): 'Venerable Sir (Bhante, term of respect for the Buddha or senior monks)! Is it permissible for one Upadhyaya, one Karmacharya (teacher of monastic procedures), and one Karmacharya to confer Upasampada on two disciples simultaneously?' The Buddha said: 'It is permissible.' 'Which of these two is senior?' The Buddha said: 'There is no seniority.' 'Is it permissible to confer it on three simultaneously?' The Buddha said: 'It is permissible.' 'Which of these three is senior?' The Buddha said: 'There is no seniority.' 'Is it permissible to confer it on four simultaneously?' The Buddha said: 'It is not permissible. Why? Because it is not proper for a non-Sangha (monastic community) to perform Karma (action, deed) for the Sangha, as it is contrary to reason. If one does so, one incurs a transgression (Atikrama, offense against the precepts).' 'Venerable Sir! Since these individuals receive ordination simultaneously and there is no seniority, how should they pay respects, and how should they serve as Jnapis (officials in the Sangha) and receive material benefits?' The Buddha told Upali: 'These individuals should not pay respects to each other. If they serve as Jnapis or receive material benefits, they should accept whatever is allocated to them by others.' The setting is the same as before. Then, Upali asked the Blessed One: 'Venerable Sir! In the future, people will be forgetful and have weak memory. They will not know in which region, city, or village the Blessed One spoke which Sutra (discourse) or established which Siksa (precepts). What should be done in this case?' The Buddha said: 'In the six great cities (referring to cities where the Buddha often resided, such as Sravasti), wherever there is a large Caitya (stupa) where the Tathagata (title of the Buddha) has long resided, there is no fault in mentioning it.' 'If they forget the names of the kings, etc., what should they say?' The Buddha said: 'They should say King Prasenajit (Prasenajit, King of Kosala), the householder Anathapindika (Anathapindika, Sudatta), and the female lay follower Visakha (Visakha, also known as Migara's mother). They should know it thus. In other places, they should mention the local king and householder.' 'If they speak of past causes and conditions, where should they say it occurred?' 'They should say: 'In Varanasi (Varanasi, ancient Indian city), the king was named Brahmadatta (Brahmadatta), the householder was named Sumana (Sumana), and the female lay follower was named Dirghachari (Dirghachari).' They should mention it according to the time.' 'If they cannot remember the Sutras, how should they uphold them?' The Buddha said: 'They should write them on paper leaves.'

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讀誦受持。」

根本說一切有部毗奈耶雜事卷第二十五 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十六

三藏法師義凈奉　制譯第六門第四子攝頌之餘佛現大神通事

爾時薄伽梵在王舍城羯闌鐸迦池竹林園住，於時國王、大臣、婆羅門、長者、居士、城邑、聚落所有人民商主之類，皆共尊重恭敬供養，大師世尊及苾芻眾，多獲利養飲食衣服，臥具醫藥資身之物。然諸外道不蒙王臣婆羅門等之所恭敬，不獲飲食乃至資身之物。時魔王波旬作如是念：「我于長夜惱喬答摩不能得便，我今宜可於諸外道而為惱亂。」是時六師晡刺拏等，非一切智作一切智慢，亦于王舍城依止而住。魔王波旬即便化作晡刺拏形，往末羯利瞿舍梨子處，即于其前現諸神變，身出水火降雨雷電。時末羯利瞿舍梨子問言：「晡刺拏！汝能成就如是希奇殊勝之德？」答言：「我證如是。」復往珊逝移陛刺知子處，復往阿市多雞舍甘跋羅處，復往腳拘陀迦多演那處，復往昵揭爛陀慎若低子處，皆于其前現諸神變身出水火降雨雷電。又復變作末羯利瞿舍梨子形，皆往其處即于其前現諸神變，身出水火降雨雷電，彼皆問言：「末羯利瞿舍梨子，汝能成就如是希奇殊勝

【現代漢語翻譯】 現代漢語譯本：『讀誦受持。』

《根本說一切有部毗奈耶雜事》卷第二十五 大正藏第24冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第二十六

三藏法師義凈奉 旨譯 第六門第四子攝頌之餘 佛現大神通事

爾時，薄伽梵（Bhagavan，世尊）住在王舍城（Rajagrha）羯闌鐸迦池（Kalandaka）竹林園（Venuvana）中。當時，國王、大臣、婆羅門（Brahmana）、長者、居士、城邑、聚落的所有人民以及商主之類，都共同尊重、恭敬、供養大師世尊以及比丘（bhiksu）僧眾，（使他們）多獲利養、飲食、衣服、臥具、醫藥等資身之物。然而，那些外道卻不蒙國王、大臣、婆羅門等的恭敬，不能獲得飲食乃至資身之物。當時，魔王波旬（Mara Papiyas）這樣想：『我長久以來惱亂喬答摩（Gautama），卻不能得逞。我現在應該去惱亂那些外道。』當時，六師——晡刺拏（Purana）等人，並非一切智卻自以為是一切智，也住在王舍城。魔王波旬就變化成晡刺拏的形象，前往末羯利瞿舍梨子（Maskarin Gosaliputra）處，就在他面前顯現各種神通變化，身體出水火，降雨雷電。當時，末羯利瞿舍梨子問道：『晡刺拏！你能夠成就如此希奇殊勝的功德？』（魔王波旬）回答說：『我證得了這樣的功德。』（魔王波旬）又前往珊逝移陛刺知子（Sanjaya Vairatiputra）處，又前往阿市多雞舍甘跋羅（Ajita Kesakambalin）處，又前往腳拘陀迦多演那（Pakudha Katyayana）處，又前往昵揭爛陀慎若低子（Nigantha Nataputta）處，都在他們面前顯現各種神通變化，身體出水火，降雨雷電。又變化成末羯利瞿舍梨子的形象，前往他們之處，就在他們面前顯現各種神通變化，身體出水火，降雨雷電，他們都問道：『末羯利瞿舍梨子，你能夠成就如此希奇殊勝

【English Translation】 English version: 'Recite, study, and uphold it.'

Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 25 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu

Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 26

Translated under Imperial Order by Tripitaka Master Yijing, Section Six, Fourth Subsection, Summary Verses, The Buddha Manifests Great Supernatural Powers

At that time, the Bhagavan (Blessed One) was residing in the Bamboo Grove Garden (Venuvana) by the Kalandaka Pond in Rajagrha (Royal City). At that time, the kings, ministers, Brahmins (Brahmana), elders, lay practitioners, and all the people of the cities and villages, as well as merchants, all respected, revered, and made offerings to the great teacher, the World Honored One, and the community of bhiksus (monks), obtaining abundant benefits, food, clothing, bedding, medicine, and other necessities. However, the non-Buddhist ascetics did not receive respect from the kings, ministers, Brahmins, etc., and did not obtain food or other necessities. At that time, the Mara king Papiyas (Evil One) thought to himself: 'For a long time, I have troubled Gautama (the Buddha) without success. Now I should trouble those non-Buddhist ascetics.' At that time, the six teachers—Purana (Purana Kassapa) and others—who were not all-knowing but pretended to be all-knowing, were also residing in Rajagrha. The Mara king Papiyas then transformed himself into the form of Purana and went to Maskarin Gosaliputra (Maskari Gosala), and manifested various supernatural transformations before him, emitting water and fire from his body, and causing rain and lightning. At that time, Maskarin Gosaliputra asked, 'Purana! Are you able to achieve such rare and extraordinary virtues?' (Mara Papiyas) replied, 'I have attained such virtues.' (Mara Papiyas) then went to Sanjaya Vairatiputra (Sanjaya Belatthiputta), then to Ajita Kesakambalin (Ajita Kesakambali), then to Pakudha Katyayana (Pakudha Kaccayana), then to Nigantha Nataputta (Nigantha Nataputta), and manifested various supernatural transformations before them all, emitting water and fire from his body, and causing rain and lightning. He also transformed himself into the form of Maskarin Gosaliputra and went to them, and manifested various supernatural transformations before them, emitting water and fire from his body, and causing rain and lightning, and they all asked, 'Maskarin Gosaliputra, are you able to achieve such rare and extraordinary

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之德？」答言：「我證。」又復變作珊逝移陛刺知子形，皆往其處，廣說如前，乃至答言：「我證。」次復變作阿市多雞舍甘跋羅形，如前所說。次復變作腳拘陀迦多演那形，次復變作昵揭爛陀慎若低子形，皆于其前現諸神變，身出水火降雨雷電，彼皆問言：「汝能證得如是希奇殊勝之德。」答言：「我證。」見是事已彼皆自作如是之念：「彼並具大威神有殊勝力，除我一人無斯威德。」

彼于異時此六大師在唱誦堂悉皆聚集共為議論，咸作是說：「我等昔時皆為國王、大臣、婆羅門、居士、商主之類，皆共尊重恭敬供養，多獲利養飲食、衣服、臥具、醫藥、資身之物。我等今時無復如是恭敬供養，飲食衣服悉皆斷絕。然而沙門喬答摩為諸王等恭敬供養，資身之具悉皆豐足諸人當知。我等應以神通道力，喚沙門喬答摩令來共我捔上人法。若喬答摩現一神變，我當現二；彼若現二、我當現四；彼若現四，我當現八；彼若現八，我現十六；彼現十六，我現三十二。但是喬答摩現上人法，我皆二倍、三倍勝彼所為。」時彼六師詣影勝王所，咒愿王已作如是語：「大王當知！我等具大神通有大智慧，沙門喬答摩亦復自稱具大神通有大智慧，愿王聽許以智慧者共智慧人捔量神變上人之法。若其沙門現一變時，我當示現二倍

【現代漢語翻譯】 現代漢語譯本： 『之德？』回答說：『我證得。』又變化成珊逝移陛刺知子（Sanjaya Vairatiputra）的形象，都到他們那裡，詳細地像前面所說一樣，乃至回答說：『我證得。』接著又變化成阿市多雞舍甘跋羅（Ajita Kesakambalin）的形象，像前面所說。接著又變化成腳拘陀迦多演那（Pakudha Kaccayana）的形象，接著又變化成昵揭爛陀慎若低子（Nigantha Nataputta）的形象，都在他們面前顯現各種神通變化，身體放出水火，降雨打雷，他們都問道：『你能夠證得這樣稀奇殊勝的功德嗎？』回答說：『我證得。』看到這些事後，他們都自己這樣想：『他具有大的威神力和殊勝的力量，除了我之外沒有人有這樣的威德。』 在其他時候，這六位大師在唱誦堂全部聚集在一起共同議論，都這樣說：『我們過去都是國王、大臣、婆羅門、居士、商主之類的人，大家都尊重恭敬供養我們，得到很多的利益供養，飲食、衣服、臥具、醫藥、資身之物。我們現在沒有像這樣的恭敬供養，飲食衣服全部斷絕。然而沙門喬答摩（Śrāmaṇa Gautama）被各位國王等恭敬供養，資身之物全部都很豐足，各位應當知道。我們應當用神通的力量，召喚沙門喬答摩來和我們較量上人法。如果喬答摩顯現一種神通變化，我們就顯現兩種；他如果顯現兩種，我們就顯現四種；他如果顯現四種，我們就顯現八種；他如果顯現八種，我們就顯現十六種；他如果顯現十六種，我們就顯現三十二種。總之喬答摩顯現上人法，我們都以二倍、三倍勝過他所做的。』當時這六位大師前往影勝王（Bimbisara）那裡，祝願國王后這樣說：『大王應當知道！我們具有大的神通和大的智慧，沙門喬答摩也自稱具有大的神通和大的智慧，希望大王允許讓有智慧的人和有智慧的人較量神通變化上人之法。如果那位沙門顯現一種變化，我們就顯現兩倍。』

【English Translation】 English version: '...of such virtue?' He replied, 'I have attained it.' Again, he transformed himself into the form of Sanjaya Vairatiputra (珊逝移陛刺知子), and went to each of them, explaining as before, and answering, 'I have attained it.' Then he transformed himself into the form of Ajita Kesakambalin (阿市多雞舍甘跋羅), as described before. Next, he transformed himself into the form of Pakudha Kaccayana (腳拘陀迦多演那), then into the form of Nigantha Nataputta (昵揭爛陀慎若低子), and before each of them, he displayed various miraculous transformations, emitting water and fire from his body, raining, and thundering. They all asked, 'Can you attain such rare and extraordinary virtues?' He replied, 'I have attained it.' Seeing this, they all thought to themselves, 'He possesses great power and extraordinary strength; no one but me has such virtue.' At another time, these six masters gathered together in the chanting hall and discussed, saying, 'In the past, we were all kings, ministers, Brahmins, householders, merchants, and the like, and we were all respected, revered, and offered to, receiving many benefits, food, clothing, bedding, medicine, and necessities. Now we no longer receive such respect and offerings; our food and clothing have been cut off. However, Śrāmaṇa Gautama (沙門喬答摩) is revered and offered to by kings and others, and his necessities are all abundant. We should use our supernatural powers to summon Śrāmaṇa Gautama to compete with us in superior human abilities. If Gautama displays one miraculous transformation, we will display two; if he displays two, we will display four; if he displays four, we will display eight; if he displays eight, we will display sixteen; if he displays sixteen, we will display thirty-two. In any case, whatever superior human abilities Gautama displays, we will surpass him by two or three times.' At that time, these six masters went to King Bimbisara (影勝王), blessed the king, and said, 'Great King, know that we possess great supernatural powers and great wisdom, and Śrāmaṇa Gautama also claims to possess great supernatural powers and great wisdom. May the King allow those with wisdom to compete with those with wisdom in miraculous transformations and superior human abilities. If that Śrāmaṇa displays one transformation, we will display twice as many.'

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、三倍神通之事。若彼行至半路之時，我等就彼亦行半路共捔神通。」時影勝王答六師曰：「仁等雖活，死屍無異，因何能以上人之法喚如來耶？」彼聞是語皆辭而退。

後於異時王出大城，為禮敬故往至佛所，六師遂于中路見影勝王，作如是語，廣如前說，請捔神變，王曰：「兩度來說，事不可追。若更言者，擯汝出界。」彼便默去，至住處已復還共議：「仁等當知！王于沙門深生敬信，此不可期；憍閃毗勝光大王，為性中平無有阿曲，眾所共聞。若喬答摩向彼城者，我等喚其捔神通力。」後於異時，世尊隨緣出王舍城，往室羅伐漸次到彼住給園中。六師外道亦隨後至，既停息已詣勝光王所，為咒愿已作如是語：「大王當知！我等有大神通具大智慧，沙門喬答摩亦常自謂有大神通具大智慧，愿王聽許以智慧者共智慧人捔量神變上人之法。若其沙門現一神變我當現二，如是乃至三十二倍，廣如前說。若彼行至半路之時，我等亦行半路共捔神通。」時勝光王答六師曰：「若如是者，仁等且住，待我白佛。」時王即往至世尊所，禮雙足已在一面坐，合掌恭敬請世尊曰：「外道六師欲以神通上人之法命召世尊捔量道德，唯愿慈悲降伏外道慶悅人天，令信心者歡喜踴躍，其不信者滅罪惡源。」大師聞已告勝光王曰：「大

【現代漢語翻譯】 關於三倍神通的事情。如果他（指影勝王）走到半路的時候，我們也在半路與他較量神通。』當時，影勝王回答六師說：『你們雖然活著，但和死屍沒有區別，怎麼能用上人之法來召喚如來呢？』他們聽了這話，都告辭退去。

後來，在另一個時候，國王出大城，爲了禮敬佛陀前往佛陀所在之處。六師在外出的路上看見影勝王，說了和之前一樣的話，請他較量神通變化。影勝王說：『說了兩次，事情已經無法挽回。如果再這樣說，就把你們趕出我的地界。』他們便沉默地離開了，回到住處后又一起商議：『你們要知道！國王對沙門（指佛教僧侶）深信不疑，這件事無法期望成功；憍賞彌（Kauśāmbī）的勝光王（Udayana）性格中正平和，沒有偏頗，這是衆所周知的。如果喬答摩（Gautama，釋迦牟尼佛的姓）去他的城裡，我們就召喚他來較量神通力。』後來，在另一個時候，世尊（Bhagavan，佛的尊稱）隨緣從王舍城（Rājagṛha）出發，前往室羅伐（Śrāvastī），逐漸到達並住在給孤獨園（Jetavana）中。六師外道也隨後到達，停下來后就去拜見勝光王，為他祝願后這樣說道：『大王您要知道！我們有大神力，具備大智慧，沙門喬答摩也常常自稱有大神力，具備大智慧，希望大王允許我們這些有智慧的人和有智慧的人較量神通變化的上人之法。如果那個沙門現出一種神變，我們就現出兩種，像這樣乃至三十二倍，就像之前說的那樣。如果他走到半路的時候，我們也在半路與他較量神通。』當時，勝光王回答六師說：『如果這樣的話，你們先住在這裡，等我稟告佛陀。』當時，國王就前往世尊所在之處，禮拜佛的雙足后在一旁坐下，合掌恭敬地請示世尊說：『外道六師想要用神通上人之法命令召喚世尊，較量道德，只希望您慈悲降伏外道，讓天人和世人感到喜悅，讓有信心的人歡喜踴躍，讓不信的人消除罪惡的根源。』大師（Mahāsthāna，佛的尊稱）聽后告訴勝光王說：『大

【English Translation】 Regarding the matter of threefold supernormal powers. 'If he (referring to King Prasenajit) is halfway there, we will also be halfway there and compete with him in supernormal powers.' At that time, King Prasenajit answered the six teachers: 'Although you are alive, you are no different from corpses. How can you summon the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) using the Dharma (Dharma, the teachings of the Buddha) of superior beings?' Upon hearing these words, they all bid farewell and retreated.

Later, at another time, the king went out of the great city to pay homage to the Buddha, and the six teachers saw King Prasenajit on the road and spoke as before, inviting him to compete in miraculous transformations. King Prasenajit said: 'Having said it twice, the matter cannot be undone. If you say it again, I will banish you from my territory.' They then silently left and, returning to their dwelling, conferred again: 'You should know! The king has deep faith in the Shramanas (Śrāmaṇa, wandering ascetics, often referring to Buddhist monks), and this cannot be hoped for; King Udayana (Udayana) of Kausambi (Kauśāmbī) is known to all for his upright and impartial nature, without bias. If Gautama (Gautama, the Buddha's family name) goes to his city, we will summon him to compete in supernormal powers.' Later, at another time, the Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha) left Rajagriha (Rājagṛha) according to circumstances, went to Shravasti (Śrāvastī), and gradually arrived and stayed in Jeta Grove (Jetavana). The six non-Buddhist teachers also arrived afterward, and after resting, they went to see King Udayana, and after offering blessings, they said: 'Great King, you should know! We have great supernormal powers and great wisdom, and the Shramana Gautama also often claims to have great supernormal powers and great wisdom. May the King allow us, wise men, to compete with wise men in the Dharma of superior beings through supernormal transformations. If that Shramana displays one supernormal transformation, we will display two, and so on up to thirty-two times, as mentioned before. If he is halfway there, we will also be halfway there and compete with him in supernormal powers.' At that time, King Udayana answered the six teachers: 'If that is the case, you should stay here and wait for me to inform the Buddha.' At that time, the king went to the place where the Bhagavan was, bowed at his feet, sat on one side, and respectfully asked the Bhagavan with his palms together: 'The six non-Buddhist teachers want to use the Dharma of superior beings through supernormal powers to command and summon the Bhagavan to compete in morality. I only hope that you will compassionately subdue the non-Buddhists, bring joy to gods and humans, make those who have faith rejoice and leap for joy, and eliminate the source of evil for those who do not believe.' The Mahasthana (Mahāsthāna, 'Great Place', an epithet of the Buddha) heard this and told King Udayana: 'Great'

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王當知！我于聲聞弟子作如是說：『汝等苾芻！勿于來往沙門、婆羅門、長者、居士等前現其神變作上人法。』然我于諸弟子說如是法：『汝等苾芻！于勝善法應須掩覆，罪惡之事發露為先。』」時勝光王如是再三勸請世尊，世尊再三還如是答。佛告大王：「佛有五事必定須作。云何為五？一者未曾發心有情，令彼發起無上大菩提心；二者久植善根法王太子灌頂授記；三者于父母所令見真諦；四者于室羅伐現大神通；五者但是因佛受化眾生悉皆度脫。」

爾時世尊復作是念：「古昔諸佛皆於何處現大神通？」見在室羅伐城。復念：「何時大眾雲集？」見七日後。如是知已告勝光王曰：「王今應去，觀機應會我當作之。」王曰：「欲在何時？」佛言：「待七日後。」王禮佛足奉辭而去，便詣外道處，告言：「仁等當知！七日之後，如來為眾現大神通，仁等若有所為事者隨意應作。」外道聞已展轉共議：「沙門喬答摩，或可逃竄、或覓己朋，我等諸人慾何所作？」共相議曰：「沙門必定求覓己朋，我等亦可覓相知者。」於時俱尸那城有一外道名曰善賢，其年衰老一百二十歲。時此城中有諸壯士，皆于善賢恭敬尊重深心供養，謂是阿羅漢。時諸六師共籌議已，即詣善賢處問言：「善賢！仁是我輩同梵行者，我等欲召沙

【現代漢語翻譯】 現代漢語譯本： 王啊，你應該知道！我對我的聲聞弟子這樣說：『你們這些比丘！不要在來往的沙門（出家修行者）、婆羅門（祭司）、長者（有德望的人）、居士（在家信徒）等面前顯現神通，做超出常人的事情。』然而，我對我的弟子們說的是這樣的法：『你們這些比丘！對於殊勝的善法應該加以掩藏，對於罪惡的事情要首先揭露出來。』」當時，勝光王這樣再三地勸請世尊（釋迦牟尼佛），世尊再三地還是這樣回答。佛告訴勝光王：「佛有五件事必定要做。哪五件呢？一是讓未曾發起菩提心的有情眾生，發起無上大菩提心（覺悟之心）；二是為長期種植善根的法王太子舉行灌頂授記（預言成佛）；三是讓父母親眼見到真諦（真實的道理）；四是在室羅伐（古印度城市名）顯現大神通；五是所有因為佛而受到教化的眾生全部都得到解脫。」

當時，世尊又這樣想：「過去諸佛都是在什麼地方顯現大神通的呢？」看到是在室羅伐城。又想：「什麼時候大眾會聚集呢？」看到是七日之後。這樣知道后，告訴勝光王說：「大王現在應該離去，觀察時機，應該集會的時候我會做的。」國王問：「想在什麼時候做呢？」佛說：「等待七日之後。」國王禮拜佛的腳，告辭離去，便前往外道（佛教以外的宗教）處，告訴他們說：「你們應當知道！七日之後，如來（釋迦牟尼佛）將為大眾顯現大神通，你們如果有什麼要做的事情，可以隨意去做。」外道們聽了之後，互相商議說：「沙門喬答摩（釋迦牟尼佛），或許會逃跑躲藏、或許會尋找自己的朋友，我們這些人想要做什麼呢？」大家共同商議說：「沙門必定會尋求自己的朋友，我們也可以尋找相識的人。」當時，在俱尸那城（古印度城市名）有一位外道名叫善賢，他年紀衰老，已經一百二十歲了。當時這個城中有很多壯士，都對善賢恭敬尊重，深心供養，認為他是阿羅漢（斷絕煩惱，達到涅槃境界的人）。當時，六師外道共同商議之後，就前往善賢處問道：「善賢！您是我們的同修梵行者，我們想要召

【English Translation】 English version: O King, you should know! I say to my Śrāvakā (hearer disciples) disciples thus: 『You Bhikṣus (monks)! Do not display your miraculous powers or perform superhuman feats before traveling Śramaṇas (ascetics), Brahmins (priests), elders, or lay devotees.』 However, I teach my disciples this Dharma (teachings): 『You Bhikṣus! You should conceal excellent virtues, and prioritize revealing sinful deeds.』」 At that time, King Prasenajit repeatedly urged the World-Honored One (Śākyamuni Buddha) in this way, and the World-Honored One repeatedly answered in the same manner. The Buddha told the King: 「There are five things that a Buddha must do. What are the five? First, to inspire beings who have not yet generated the Bodhicitta (mind of enlightenment) to generate the unsurpassed Great Bodhicitta; second, to confer abhiseka (royal consecration) and prediction of Buddhahood upon Dharma King princes who have long cultivated good roots; third, to enable parents to see the true Dharma; fourth, to display great miraculous powers in Śrāvastī (ancient Indian city); fifth, to liberate all beings who are transformed by the Buddha.」

At that time, the World-Honored One thought again: 「Where did the Buddhas of the past display great miraculous powers?」 He saw that it was in the city of Śrāvastī. He further thought: 「When will the assembly gather?」 He saw that it would be after seven days. Having understood this, he said to King Prasenajit: 「O King, you should now depart, observe the opportune moment, and I will act when the time is right.」 The King asked: 「When do you intend to do it?」 The Buddha said: 「Wait for seven days.」 The King bowed at the Buddha』s feet, took his leave, and went to the place of the heretics (religions other than Buddhism), telling them: 「You should know! After seven days, the Tathāgata (another name for Śākyamuni Buddha) will display great miraculous powers for the assembly. If you have anything to do, you may do as you please.」 The heretics, upon hearing this, discussed among themselves: 「The Śramaṇa Gautama (Śākyamuni Buddha), perhaps, will flee and hide, or seek his friends. What do we want to do?」 They conferred together, saying: 「The Śramaṇa will surely seek his friends, and we can also seek those we know.」 At that time, in the city of Kuśinagara (ancient Indian city), there was a heretic named Good Virtue, who was old and decrepit, being one hundred and twenty years old. At that time, there were many strong men in this city who deeply respected and revered Good Virtue, offering him deep veneration, considering him to be an Arhat (one who has extinguished afflictions and attained Nirvana). At that time, the six heretic teachers, after deliberating together, went to Good Virtue and asked: 「Good Virtue! You are our fellow practitioner of pure conduct. We wish to summon

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門喬答摩共捔神力現上人法，仁可相助。」答言：「仁等所作非宜共彼沙門捔其神變。何以故？彼是大德有大力勢。如何得知？由有理故。」問言：「何理？」答曰：「若大沙門未出世時，我念曾於曼陀枳你大池之側隨處宴坐，于晨朝時乞食已，就無熱池邊逐靜而食。時彼池所有天神住，便自取水來相供給沙門喬答摩。既出世后，彼聲聞弟子最為第一名舍利子，彼有求寂名曰準陀，持糞掃衣就無熱池而為洗濯。時池邊諸天即為浣濯，持衣授與，其浣衣水用自灑身極生恭敬。如我惟忖，我不及彼弟子。弟子仁等今欲喚彼大師共捔神力，誠非善事。」彼聞議曰：「此亦是彼沙門朋黨，更覓餘人共為籌議。」時諸六師詐現敬相即辭而去，遂便詣一寂靜之處，共為議曰：「何處更欲覓我朋流？」一人告曰：「于某城內有一五通，宜可就彼共為計策必當相助。」一人報曰：「彼無力能現諸神變，然于雪山寂靜之處，茂林清池花果繁實，松風吐韻好鳥和鳴。彼有五百仙人依止而住，其中多是證得五通，我等宜可詣彼共議。」既至彼處相問訊已，白言：「仁等與我同修梵行，我等今欲喚彼沙門喬答摩共捔神通上人之法，仁與我等為伴助不？」彼皆答曰：「斯為善事，我願共成。大集之時，應現異相，見我相時，即行相助。」

{ "translations": [ "現代漢語譯本：門喬答摩（釋迦牟尼佛的稱號）要一起比試神通，展現殊勝的法力，仁者您能否相助？」回答說：「各位所做之事不妥當，不應該與那位沙門（出家人）比試神通變化。為什麼呢？因為他是大德之人，有強大的力量。如何得知呢？因為有道理。」問道：「什麼道理？」回答說：「當偉大的沙門還未出世時，我記得曾經在曼陀枳你大池旁邊隨意安坐，在早晨乞食完畢后，就到無熱池邊安靜地進食。當時那池塘里居住的天神，就親自取水來供給沙門喬答摩。在他出世之後，他的聲聞弟子中最為第一的，名叫舍利子（智慧第一的佛陀弟子），他的弟子中有一位求寂（沙彌）名叫準陀，拿著糞掃衣到無熱池邊去洗滌。當時池邊的諸天就為他洗滌，拿著衣服交給他，用洗衣服的水來灑自身，極其恭敬。依我看來，我不如他的弟子。各位現在想要請那位大師來比試神通，實在不是好事。」他們聽了之後議論說：「這個人也是那位沙門的同黨，再去尋找其他人來共同商議。」當時那些六師（六個外道宗師）假裝恭敬地告辭離去，於是便到一處寂靜的地方，共同商議說：「到哪裡再去尋找我們的同伴呢？」一個人說：「在某座城內有一位具有五神通的人，可以去拜訪他，共同商議計策，必定會相助。」一個人回答說：「他沒有能力展現各種神通變化，但是在雪山寂靜的地方，有茂盛的樹林、清澈的池塘、繁盛的花果，松樹的風聲吐露韻律，美好的鳥兒和諧鳴叫。那裡有五百位仙人依靠居住，其中很多是證得了五神通的，我們應該去拜訪他們，共同商議。」於是到了那個地方，互相問候之後，稟告說：「各位與我們一同修行梵行，我們現在想要請那位沙門喬答摩來比試神通，展現殊勝的法力，各位能否與我們為伴，幫助我們呢？」他們都回答說：「這是好事，我們願意共同促成。在大集會的時候，應該顯現奇異的景象，見到我們的相貌時，就立刻幫助我們。」 ], "english_translations": [ "English version: 'Are you willing to help us, since Gotama (another name for Shakyamuni Buddha) wants to compete in supernatural powers and display superior Dharma?' He replied, 'What you are doing is inappropriate; you should not compete with that Shramana (ascetic) in supernatural transformations. Why? Because he is a great virtuous one with great power. How do I know? Because there is a reason.' He asked, 'What reason?' He replied, 'Before the great Shramana appeared in the world, I remember once sitting leisurely by the side of the Mandakini Great Pond. In the morning, after begging for food, I went to the side of the Anavatapta Pond to eat quietly. At that time, the gods living in that pond personally fetched water to provide for the Shramana Gotama. After he appeared in the world, his foremost Shravaka (disciple), named Shariputra (foremost in wisdom among the Buddha's disciples), had a novice named Chunda, who took a rag robe to the Anavatapta Pond to wash it. At that time, the gods by the pond washed it for him, handed him the robe, and used the water from washing the robe to sprinkle themselves, showing extreme reverence. As I see it, I am not as good as his disciple. Now you want to invite that master to compete in supernatural powers; it is truly not a good thing.' After hearing this, they discussed, 'This person is also a partisan of that Shramana; let's find someone else to discuss it with.' At that time, the six teachers (six heretical teachers) feigned respect and took their leave, then went to a quiet place and discussed together, 'Where else can we find our allies?' One person said, 'In a certain city, there is someone with five supernatural powers; we should visit him and discuss a plan together; he will surely help us.' Another person replied, 'He does not have the ability to display various supernatural transformations, but in the quiet place of the Snow Mountains, there are lush forests, clear ponds, abundant flowers and fruits, the sound of pine wind expressing rhythm, and beautiful birds singing in harmony. There are five hundred immortals living there, many of whom have attained the five supernatural powers; we should visit them and discuss it together.' So they went to that place, greeted each other, and reported, 'You practice Brahma-conduct with us; we now want to invite that Shramana Gotama to compete in supernatural powers and display superior Dharma; can you be our companions and help us?' They all replied, 'This is a good thing; we are willing to help accomplish it. At the time of the great assembly, we should display strange appearances; when you see our appearances, immediately help us.'" ] }

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爾時六師敬奉其說辭之而去。後於異時勝光王有異母弟王子名曰哥羅，整服香鬘具諸瓔珞，于王宅邊近城而過。王之內人在高樓上見哥羅去，愛其美貌，便以花鬘遙擲王子，花墮肩上餘人共見。有怨惡者，見是事已遂白大臣，臣白王曰：「王子哥羅于王內人有私情好。」王聞造次，初不詳審，即令大臣刖其手足。彼承王教將詣市中，令魁膾者截其手足。時彼親族及諸人眾，皆共悲啼驚其苦切圍繞而住。時有外道在傍直過，王子諸親請外道曰：「哥羅王子被王所瞋截其手足，仁等頗能以實語力，令此王子所截手足平復如故耶？」外道聞已默然無對。尊者阿難陀因行乞食亦來此過，諸親報曰：「王子哥羅被截手足，聖者頗能令其平復同昔日乎？」尊者答曰：「君等且住！待我白佛還來相報。」諸人聞已生大歡喜作如是語：「王子今時還得壽命。」時阿難陀即便疾去，往逝多林置缽飯已，詣世尊所具陳上事，佛告阿難陀：「汝今宜去，令彼眷屬以王子手足如舊安置，然後方以實語請之，應如是說真實之語：『所有眾生，無足、二足及以多足，若有色、若無色、若有想、若無想、非想非非想，如來於中最為第一。所有諸法若有為若無為，無染欲法最為第一。所有大眾群類聚集，然于其中佛聲聞眾最為第一。所有戒禁精勤苦節，

【現代漢語翻譯】 現代漢語譯本 當時，六師（六位外道導師）聽了勝光王的說辭后就離開了。後來有一天，勝光王有個異母弟弟，名叫哥羅王子（Prince Kora），他打扮整齊，佩戴著香花和各種瓔珞，在王宮附近、靠近城市的地方經過。國王的妃嬪在高樓上看見哥羅王子經過，愛慕他的美貌，便將花鬘遠遠地投向王子，花落在他的肩膀上，被其他人看見了。有心懷怨恨的人，看見這件事後就告訴了大臣，大臣稟告國王說：『哥羅王子與國王的妃嬪有私情。』國王聽后非常生氣，沒有詳細調查，就命令大臣砍斷他的手腳。那些奉國王命令的人將他帶到市場中，讓劊子手砍斷他的手腳。當時，他的親屬和許多民眾，都一起悲傷啼哭，驚恐他的痛苦，圍繞著他站立。當時有個外道正好經過，王子的親屬請求外道說：『哥羅王子被國王憎恨，砍斷了他的手腳，您們能否用真實語的力量，讓這位王子被砍斷的手腳恢復如初呢？』外道聽了之後沉默不語。尊者阿難陀（Venerable Ananda）因為乞食也來到這裡經過，親屬們稟告說：『哥羅王子被砍斷了手腳，聖者能否讓他恢復如初呢？』尊者回答說：『你們先等一下！等我稟告佛陀后再來告訴你們。』人們聽了之後，非常高興，說：『王子現在可以恢復生命了。』當時阿難陀立刻離開，前往逝多林（Jetavana），放下缽和食物，去到世尊（Lord Buddha）那裡，詳細地稟告了這件事。佛陀告訴阿難陀：『你現在應該去，讓那些眷屬將王子的手腳如舊安放好，然後用真實語祈請，應該這樣說真實之語：『所有眾生，無論是無足、二足還是多足，無論是有色、無色，還是有想、無想、非想非非想，如來（Tathagata）在其中最為第一。所有諸法，無論是有為還是無為，無染欲法最為第一。所有大眾群類聚集，然而在其中佛陀的聲聞眾最為第一。所有戒律禁忌、精勤苦行，』

【English Translation】 English version At that time, the six teachers (the six heretical teachers) respectfully accepted his words and departed. Later, at a different time, King Prasenajit had a half-brother, a prince named Prince Kora, adorned with fragrant garlands and various ornaments, passing by the king's residence near the city. The king's consorts, seeing Prince Kora from a high tower, admired his beauty and threw a flower garland towards the prince, which fell on his shoulder and was seen by others. Some with resentment, having seen this, reported it to the ministers, who then reported to the king, saying, 'Prince Kora has a secret affair with the king's consorts.' The king, upon hearing this, acted hastily without thorough investigation and ordered the ministers to amputate his hands and feet. Those carrying out the king's orders took him to the marketplace and had the executioners cut off his hands and feet. At that time, his relatives and many people together wept in sorrow, alarmed by his suffering, and stood surrounding him. Then, a heretic happened to pass by, and the prince's relatives requested the heretic, saying, 'Prince Kora has been hated by the king and had his hands and feet amputated. Can you, with the power of truthful words, restore this prince's amputated hands and feet to their former state?' The heretic, upon hearing this, remained silent and had no response. Venerable Ananda, while begging for food, also came by, and the relatives reported, saying, 'Prince Kora has had his hands and feet amputated. Can the venerable one restore him to his former state?' The venerable one replied, 'You all wait! Let me report to the Buddha and then come back to inform you.' The people, upon hearing this, were overjoyed and said, 'The prince can now regain his life.' At that time, Ananda immediately left, went to Jetavana, put down his bowl and food, and went to the Lord Buddha, reporting the matter in detail. The Buddha told Ananda, 'You should go now, have those relatives place the prince's hands and feet back in their original positions, and then pray with truthful words, saying these truthful words: 'Among all beings, whether footless, two-footed, or many-footed, whether with form, without form, with thought, without thought, neither with thought nor without thought, the Tathagata is the foremost. Among all dharmas, whether conditioned or unconditioned, the dharma without defilement and desire is the foremost. Among all assemblies and gatherings, the Buddha's Sangha of disciples is the foremost. Among all precepts, vows, diligent ascetic practices,'

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修持梵行清凈聖戒最為第一。此之實語若不虛妄，當令王子哥羅所截手足平復如故。』」

時阿難陀聞佛說已，白言：「世尊！當如是作。」禮佛足已即便往彼哥羅之處，令其眷屬以彼手足如舊安置。時阿難陀如佛所教，以實語請之作如是說：「所有眾生無足二足等，廣如上說，乃至清凈聖戒最為第一。此之聖言無虛妄者，即可令此王子哥羅所斷手足平復如故。」作是語已王子手足即便平復。時諸人眾見是事已，悉皆踴躍出大音聲嘆未曾有：「尊者阿難陀勝諸外道。」即將王子往詣佛所，禮雙足已在一面立，白言：「世尊大德！此是王子哥羅。」於時王子亦禮佛足在一面坐。爾時世尊順其根性意樂差別而說法要，王子聞法證不還果並得神通。時勝光王聞尊者阿難陀為哥羅王子說實語力手足如故，即詣哥羅所告言：「王子！汝容恕我。」答言：「容恕。」王曰：「哥羅！可來歸舍。」答言：「大王！我已離欲，今於此住奉侍如來，不應歸故。」王言：「善哉！隨情所作。」時王即為於一林中造經行處，即于中住。以彼支節分分相連，即名此林為分分林。時勝光王往詣佛所，禮佛足已在一面坐，白言：「世尊！若佛許者，始從城門至逝多林所作現神通舍。」佛言：「任作。」王即造舍涂拭修營，張設百千殊妙幢蓋，

【現代漢語翻譯】 現代漢語譯本：『修持梵行（brahmacharya）清凈聖戒最為第一。此之實語若不虛妄，當令王子哥羅（Kora）所截手足平復如故。』

時阿難陀（Ananda）聞佛說已，白言：『世尊！當如是作。』禮佛足已即便往彼哥羅之處，令其眷屬以彼手足如舊安置。時阿難陀如佛所教，以實語請之作如是說：『所有眾生無足二足等，廣如上說，乃至清凈聖戒最為第一。此之聖言無虛妄者，即可令此王子哥羅所斷手足平復如故。』作是語已王子手足即便平復。時諸人眾見是事已，悉皆踴躍出大音聲嘆未曾有：『尊者阿難陀勝諸外道。』即將王子往詣佛所，禮雙足已在一面立，白言：『世尊大德！此是王子哥羅。』於時王子亦禮佛足在一面坐。爾時世尊順其根性意樂差別而說法要，王子聞法證不還果並得神通。時勝光王（King Prasenajit）聞尊者阿難陀為哥羅王子說實語力手足如故，即詣哥羅所告言：『王子！汝容恕我。』答言：『容恕。』王曰：『哥羅！可來歸舍。』答言：『大王！我已離欲，今於此住奉侍如來，不應歸故。』王言：『善哉！隨情所作。』時王即為於一林中造經行處，即于中住。以彼支節分分相連，即名此林為分分林。時勝光王往詣佛所，禮佛足已在一面坐，白言：『世尊！若佛許者，始從城門至逝多林（Jetavana）所作現神通舍。』佛言：『任作。』王即造舍涂拭修營，張設百千殊妙幢蓋，

【English Translation】 English version: 『The practice of pure conduct (brahmacharya) and pure precepts are the foremost. If this true speech is not false, may the hands and feet of Prince Kora (Kora) that were severed be restored as before.』

Then Ananda (Ananda), having heard the Buddha speak, said, 『World Honored One! Let it be done thus.』 Having bowed at the Buddha』s feet, he went to Kora』s place and had his family members place his hands and feet as before. Then Ananda, as the Buddha taught, used the power of truthful words and spoke thus: 『All beings, whether without feet or with two feet, and so on as described above, up to the point that pure precepts are the foremost. If these sacred words are not false, may the severed hands and feet of Prince Kora be restored as before.』 Having spoken these words, the prince』s hands and feet were immediately restored. When the people saw this, they all rejoiced and exclaimed with great voices, praising the unprecedented event: 『Venerable Ananda surpasses all other paths.』 They then took the prince to the Buddha, bowed at his feet, and stood to one side, saying, 『World Honored One, Great Virtue! This is Prince Kora.』 At that time, the prince also bowed at the Buddha』s feet and sat to one side. Then the World Honored One, according to their individual natures and inclinations, taught the Dharma. The prince, having heard the Dharma, attained the fruit of non-returning and also gained supernatural powers. Then King Prasenajit (King Prasenajit), having heard that Venerable Ananda had restored Prince Kora』s hands and feet through the power of truthful words, went to Kora and said, 『Prince! Please forgive me.』 He replied, 『I forgive you.』 The king said, 『Kora! You may return home.』 He replied, 『Great King! I have already renounced desire and now dwell here to serve the Tathagata; I should not return home.』 The king said, 『Excellent! Do as you please.』 Then the king built a walking path in a forest for him, and he dwelt there. Because his limbs were reconnected piece by piece, the forest was named the Forest of Pieces. Then King Prasenajit went to the Buddha, bowed at his feet, and sat to one side, saying, 『World Honored One! If the Buddha permits, I will build a hall displaying miraculous powers from the city gate to Jetavana (Jetavana).』 The Buddha said, 『Do as you wish.』 The king then built the hall, plastered and repaired it, and adorned it with hundreds of thousands of exquisite banners and canopies.

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灑以栴檀香水，散以無價名花，懸諸彩幡飄飖可愛，金珠曜日寶鐸和鳴，燒海岸香菸云成蓋，猶如忉利歡喜之園，為佛世尊即以金銀琉璃頗梨瑪瑙，種種莊校盡世希奇，微妙莊嚴寶師子座。時彼外道鄔波索迦，亦各隨力為彼六師造其六座，皆以外道而為侍從在前居座，遣使報王：「大王當知！我等已至，可喚沙門喬答摩。」王聞告已即與中宮及王大臣，並諸城邑遠近人庶，悉皆共詣神通舍所，王告使者摩納婆曰：「汝往禮佛，當傳我語：『請問世尊少病少惱起居輕利氣力安不。』作如是白：『此諸外道並皆集會，愿佛知時。』」使者摩納婆受王教已，往詣佛所問安隱已在一面坐，白言：「世尊！勝光大王頂禮佛足，請問世尊少病少惱起居輕利氣力安不？」佛言：「愿彼大王及汝自身無病安樂。」摩納婆曰：「勝光大王作如是白：『此諸外道並皆集會，愿佛知時。』」佛告摩納婆：「汝今可去。」

爾時世尊以神通力加被摩納婆，猶若鵝王舒張兩翼上升虛空往神通舍。時諸大眾見乘空來，悉皆踴躍嘆未曾有。王見希奇深心敬信，告諸外道曰：「如來大師已現神變，仁等次第可現希奇。」彼言：「大王！今既無邊大眾雲集，設現神變未知是誰，為是沙門？為是我等？」時哥羅王子以神變力往香醉山，取彼種種奇妙林

【現代漢語翻譯】 現代漢語譯本： 灑上栴檀香水，散佈無價的名貴鮮花，懸掛各種色彩鮮豔的幡旗，隨風飄動，非常可愛。金珠閃耀光芒，寶鐸發出和諧的鳴響，焚燒海岸香，香菸如雲般形成傘蓋，猶如忉利天（Trayastrimsa，佛教的欲界六天之一）的歡喜園。爲了佛陀世尊，用金、銀、琉璃、頗梨（水晶）、瑪瑙等各種裝飾品，都是世間罕見、精妙莊嚴的寶師子座。當時，那些外道鄔波索迦（Upasaka，在家男信徒）也各自盡力為他們的六師（六位外道導師）建造了六個座位，都以外道作為侍從，在前面就座。他們派遣使者稟告國王：『大王應該知道！我們已經到了，可以召見沙門喬答摩（釋迦牟尼佛）。』國王聽了稟告后，就與後宮、大臣，以及各城邑遠近的百姓，一同前往神通舍。國王告訴使者摩納婆（Manava，婆羅門青年）說：『你前去禮拜佛陀，傳達我的話：『請問世尊少病少惱，起居輕利，氣力安好嗎？』這樣稟告：『這些外道都已，希望佛陀知道時機。』使者摩納婆接受國王的教令后，前往佛陀處，問候安隱后在一旁坐下，稟告說：『世尊！勝光大王頂禮佛足，請問世尊少病少惱，起居輕利，氣力安好嗎？』佛陀說：『愿彼大王及你自身無病安樂。』摩納婆說：『勝光大王這樣稟告：『這些外道都已，希望佛陀知道時機。』佛陀告訴摩納婆：『你現在可以去了。』 當時，世尊以神通力加持摩納婆，就像鵝王舒展雙翼，上升虛空，前往神通舍。當時，大眾看到他乘空而來，都歡欣踴躍，讚歎前所未有。國王看到這種稀奇景象，內心深感敬信，告訴那些外道說：『如來大師已經顯現神變，各位可以依次顯現稀奇的法術。』他們說：『大王！現在既然有無邊的大眾聚集，即使顯現神變，也不知道是誰的，是沙門的？還是我們的？』當時，哥羅王子以神變力前往香醉山，取來那裡各種奇妙的樹林。

【English Translation】 English version: Sprinkled with sandalwood-scented water, scattered with priceless and exquisite flowers, and hung with colorful banners fluttering adorably, adorned with gold and pearls radiating light, and jeweled bells chiming harmoniously, burning coastal incense, with smoke forming a cloud-like canopy, resembling the Garden of Joy in Trayastrimsa (one of the six heavens of desire in Buddhism). For the World Honored One, the Buddha, a precious lion throne was adorned with gold, silver, lapis lazuli, crystal (sphatik), agate, and various other ornaments, all rare and exquisitely adorned in the world. At that time, those non-Buddhist Upasakas (lay male followers) also each did their best to build six seats for their six teachers (six non-Buddhist teachers), all with non-Buddhists as attendants, seated in front. They sent a messenger to inform the king: 'Great King, you should know! We have arrived, and you can summon the Shramana Gautama (Shakyamuni Buddha).' Upon hearing the report, the king, along with the queen, ministers, and people from near and far in the cities, all went to the Abode of Miracles. The king told the messenger Manava (Brahmin youth): 'Go and pay homage to the Buddha, and convey my words: 'May I inquire whether the World Honored One is free from illness and affliction, whether his movements are light and easy, and whether his strength is well?' Report thus: 'These non-Buddhists are all , and may the Buddha know the time.' After receiving the king's instructions, the messenger Manava went to the Buddha, inquired about his well-being, and sat down to one side, reporting: 'World Honored One! King Sheng Guang bows at the Buddha's feet, and inquires whether the World Honored One is free from illness and affliction, whether his movements are light and easy, and whether his strength is well?' The Buddha said: 'May that Great King and yourself be free from illness and enjoy happiness.' Manava said: 'King Sheng Guang reports thus: 'These non-Buddhists are all , and may the Buddha know the time.' The Buddha told Manava: 'You may go now.' At that time, the World Honored One, with his miraculous power, blessed Manava, just like a swan king spreading its wings and ascending into the sky, going to the Abode of Miracles. At that time, the assembly, seeing him coming through the air, all rejoiced and praised what had never been seen before. The king, seeing this rare sight, felt deep reverence and faith, and told those non-Buddhists: 'The Tathagata Master has already displayed miraculous transformations, and you may each display your wondrous powers in turn.' They said: 'Great King! Now that an immeasurable assembly has gathered, even if we display miraculous transformations, it will not be known whose it is, whether it is the Shramana's or ours?' At that time, Prince Kora, with his miraculous power, went to Mount Xiangzui and brought back various wonderful forests.

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樹，花果資繁好鳥和鳴，隨樹而至，于神通舍北面安置。王見是已特生希有告外道曰：「如來大師已現神變，仁等次第亦可現之」彼言：「大王！豈不前言，今既無邊大眾雲集，設現神變未知是誰？」次有貧人蘇達多長者，以神通力於三十三天取如意樹，于神通舍南面置之。王見是已倍生歡悅，告諸外道曰：「如來大師已現神變，仁等可為。」外道答曰：「大眾既多誰知勝負？我及沙門未能分別。」時有百千遠近方國，種種人民悉皆集會，于虛空中有百千億諸天大眾，亦皆云聚樂觀神變。爾時世尊暫出房外，凈洗足已復入房中，就座而坐入火光定，遂于門鉤孔中出大火光，至神通舍悉皆火著。諸外道言：「大王！此是沙門現神通事，所住堂舍皆被火燒，喚彼沙門來滅其火。」王聞默然竟不能答，懷憂而住。如是勝鬘夫人、行雨夫人、仙授故舊、給孤長者、毗舍佉母，更有諸餘凈信之類，及處中人悉皆驚愕。諸外道師並彼弟子，見大火然悉皆歡喜。時彼火光咸悉遍燒神通之舍，除其塵垢皆令清凈，光明更甚一無所損自然火滅，由佛神力及天力故。時王見已倍發歡心如死重蘇，便命外道曰：「如來大師已現神變，仁等今可出己神通。」彼便默然低顏無對。

爾時世尊遂便作意，即以右足踏其香殿(西方名佛所住堂為

【現代漢語翻譯】 現代漢語譯本 樹木繁茂，花果豐盛，美好的鳥兒和諧鳴叫，跟隨樹木而來，安置在神通精舍的北面。國王見到這種情況，特別感到稀有，告訴外道說：『如來大師已經顯現神通變化，各位仁者也可以依次顯現。』他們說：『大王！難道不是之前說過，現在既然有無邊的大眾雲集，即使顯現神通變化也不知道是誰的？』接著有貧窮的蘇達多長者（Sudatta，一位慷慨的施主），以神通力從三十三天（Trāyastriṃśa，佛教宇宙觀中的一個天界）取來如意樹，在神通精舍的南面放置。國王見到這種情況，更加歡悅，告訴各位外道說：『如來大師已經顯現神通變化，各位仁者可以開始了。』外道回答說：『大眾既然眾多，誰知道勝負？我們和沙門（Śrāmaṇa，指佛教修行者）都無法分辨。』當時有成百上千遠近方國的各種人民都聚集在一起，在虛空中也有成百上千億諸天大眾，也都雲集觀看神通變化。 這時世尊（Bhagavān，佛的尊稱）暫時走出房外，洗凈雙足后又回到房中，就座而坐，進入火光定（Tejo-dhātu，一種禪定狀態），於是從門鉤的孔中發出巨大的火光，到達神通精舍，全部燃起火焰。各位外道說：『大王！這是沙門顯現神通的事情，所居住的堂舍都被火燒了，叫那個沙門來滅火。』國王聽了，沉默不語，最終無法回答，心中憂慮地住著。像勝鬘夫人（Śrīmālādevī，一位著名的佛教女居士）、行雨夫人、仙授故舊、給孤長者（Anāthapiṇḍada，一位著名的佛教護法）、毗舍佉母（Viśākhā，一位著名的佛教女護法），更有其他各種清凈信仰的人，以及處在中間立場的人，都感到驚愕。各位外道師父和他們的弟子，見到大火燃燒，都感到歡喜。當時那火光全部燒遍神通精舍，清除其中的塵垢，使之清凈，光明更加強烈，沒有絲毫損壞，自然熄滅，這是由於佛的神力以及天神的力量的緣故。 當時國王見到這種情況，更加歡喜，如同死後復生，便命令外道說：『如來大師已經顯現神通變化，各位仁者現在可以展示自己的神通了。』他們便沉默不語，低著頭，無言以對。 這時世尊於是便作意，即以右足踏其香殿（Gandha-kuṭī，佛所居住的房間，西方稱佛所住的堂為Gandha-kuṭī）

【English Translation】 English version Trees, flowers, and fruits were abundant, and beautiful birds harmoniously sang, arriving with the trees and being placed on the north side of the Śuddhodana-vihāra (Śuddhodana's monastery). Seeing this, the king felt particularly rare and told the heretics, 'The Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) has already manifested miraculous transformations; you worthy ones can also manifest them in turn.' They said, 'Great King! Didn't we say before that since there is now an immeasurable crowd gathered, even if we manifest miraculous transformations, who would know who it is?' Then there was the poor Sudatta (Sudatta, a generous benefactor), who, through supernatural power, took a wish-fulfilling tree from the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the heavens in Buddhist cosmology) and placed it on the south side of the Śuddhodana-vihāra. Seeing this, the king was even more delighted and told the heretics, 'The Tathāgata has already manifested miraculous transformations; you worthy ones can begin.' The heretics replied, 'Since the crowd is so large, who knows who will win? We and the Śrāmaṇas (Śrāmaṇa, Buddhist practitioners) cannot distinguish.' At that time, hundreds of thousands of people from various countries near and far gathered, and hundreds of thousands of millions of heavenly beings in the sky also gathered to watch the miraculous transformations. At this time, the Bhagavan (Bhagavan, 'the Blessed One', an epithet of the Buddha) temporarily went outside the room, washed his feet, and then returned to the room, sat down, and entered the Tejo-dhātu Samādhi (Tejo-dhātu, a meditative state related to fire), and then emitted a great light of fire from the hole in the door hook, reaching the Śuddhodana-vihāra, and all the flames ignited. The heretics said, 'Great King! This is the Śrāmaṇa's manifestation of supernatural powers; the hall where he lives is being burned by fire. Call that Śrāmaṇa to extinguish the fire.' The king heard this and remained silent, unable to answer, and lived in worry. Like Śrīmālādevī (Śrīmālādevī, a famous female Buddhist lay disciple), Lady Varṣa, the old friend of Sian Shou, Anāthapiṇḍada (Anāthapiṇḍada, a famous Buddhist protector), Mother Viśākhā (Viśākhā, a famous female Buddhist protector), and other kinds of pure believers, as well as those in the middle ground, were all astonished. The heretic teachers and their disciples were all happy to see the great fire burning. At that time, the fire completely burned the Śuddhodana-vihāra, removing the dust and making it clean, the light was even stronger, and there was no damage, and the fire naturally extinguished, due to the Buddha's divine power and the power of the gods. At that time, the king was even more delighted to see this, as if he had been resurrected from death, and ordered the heretics, 'The Tathāgata has already manifested miraculous transformations; you worthy ones can now display your own supernatural powers.' They were silent, lowered their heads, and had nothing to say. At this time, the Bhagavan then made an intention, and immediately stepped on the Gandha-kuṭī (Gandha-kuṭī, the Buddha's dwelling, in the West, the hall where the Buddha lives is called Gandha-kuṭī) with his right foot.

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健陀俱知。健陀是香，俱知是室。此是香室、香臺、香殿之義，不可親觸尊顏，故但喚其所住之殿，即如此方玉階陛下之類。然名為佛堂佛殿者，斯乃不順西方之意也)。

是時大地六種震動，才動、正動、極動；才震、正震、極震；東踴西沒、西踴東沒、北踴南沒、南踴北沒、中踴邊沒、邊踴中沒，由斯大地普遍動故，于雪山內五百仙人，見瑞相已悉皆驚覺，共相謂曰：「彼同梵行者現斯瑞相，我等宜行。」即便進發。世尊為彼所化生故，便放金色微妙光明，從世尊所至五百人，於此中間無不明照。時諸仙人遙見世尊，圓光妙彩如寶山王，千日澄輝莊嚴具足，三十二相照耀金軀，八十種好隨形炳飾。時彼諸仙見佛相已，心便澄定如久習禪，如無子得子、貧人獲寶、如樂王者受灌頂位，亦如有人宿植善根最初見佛。時諸仙人既至佛所，禮雙足已在一面坐。爾時世尊依彼根性隨機差別，順四諦理而為說法。彼聞法已，以智金剛杵摧二十薩迦耶見山，獲預流果。既見諦已，即從座起合掌恭敬白言：「世尊！我于佛所愿得出家，並受近圓成苾芻性，于大師所而修梵行。」爾時如來即命：「善來苾芻！可修梵行。」于佛言下鬚髮自落，如曾剃髮已經七日，法服著身瓶缽在手，威儀具足如百歲苾芻，即如法教授彼自策勵精

勤不息，摧五趣苦輪斷諸煩惱證阿羅漢果，廣說如余，乃至帝釋諸天所共敬重。

爾時世尊與此五百仙人、羅漢苾芻及余苾芻眾、天龍八部，前後圍繞往神通舍，于大眾前升師子座。時有鄔波斯迦名神仙母，來詣佛所白言：「世尊！唯愿大師勿煩神慮，我自與彼外道之類共捔神通現上人法，伏諸外道慶悅人天，令敬信者心得歡悅，其不信者為結因緣。」佛告神仙母曰：「無煩汝意，汝雖有能得與外道共相摧伏現神通事，然諸外道作如是說：『非沙門喬答摩能現神變，但是聲聞女人現如是事作上人法。』汝今應坐。」時貧蘇達多長者求寂準陀、求寂女總髻、蓮華色苾芻尼，更有無量諸神通者，皆詣世尊同前啟請，佛如前答令其復坐。時大目連合掌向佛白言：「世尊！愿勿為慮，我共外道捔其神變現上人法，摧伏外道增長人天。」佛告目連：「知汝有力能摧外道，然彼外道作如是說：『非沙門喬答摩能現神變，但是聲聞大目乾連有斯威德能現神通共我為敵。』汝宜復坐。」佛告勝光王曰：「誰請如來共諸外道捔神變事？」時王即起偏露右肩合掌向佛白言：「世尊！我今請佛共諸外道現其神變上人之法，降伏外道慶悅人天，令敬信者倍復增長，其未信者作信因緣，令于未來沙門婆羅門人天大眾，皆蒙利益長夜安樂。」

【現代漢語翻譯】 現代漢語譯本： 精勤不懈，摧毀五趣（地獄、餓鬼、畜生、阿修羅、人）的痛苦之輪，斷除一切煩惱，證得阿羅漢果位，詳細的解說如同其他的經典一樣，乃至帝釋（忉利天之主）和諸天都共同敬重他。 當時，世尊與這五百位仙人、阿羅漢比丘以及其他的比丘眾、天龍八部，前後圍繞著前往神通舍，在大眾面前升上獅子座。當時有一位優婆夷（在家女信徒）名叫神仙母，來到佛陀處稟告說：『世尊！唯愿大師不要為此煩惱，我親自與那些外道之流較量神通，展現殊勝的法力，降伏所有的外道，使人天大眾歡欣喜悅，讓敬信佛法的人心中得到歡喜，對於不信的人也結下得度的因緣。』佛陀告訴神仙母說：『不必勞煩你的心意，你雖然有能力與外道互相摧伏，展現神通之事，但是那些外道會這樣說：『不是沙門喬答摩（釋迦牟尼佛）能夠展現神變，只是他的聲聞弟子（指聽聞佛法而證悟者）中的女人展現這樣的事情，作為殊勝的法力。』你現在應該坐下。』當時貧窮的須達多長者、求寂準陀、求寂女總髻、蓮華色比丘尼，更有無數具有神通的人，都來到世尊處，同樣地請求，佛陀像之前一樣回答，讓他們坐下。當時大目犍連合掌向佛陀稟告說：『世尊！愿您不要為此憂慮，我與外道較量神通，展現殊勝的法力，摧伏外道，增長人天大眾的信心。』佛陀告訴目連：『我知道你有力量能夠摧伏外道，但是那些外道會這樣說：『不是沙門喬答摩能夠展現神變，只是他的聲聞弟子大目犍連有這樣的威德，能夠展現神通與我們為敵。』你應該坐下。』佛陀告訴勝光王說：『是誰請求如來與那些外道較量神變之事？』當時國王立刻起身，袒露右肩，合掌向佛陀稟告說：『世尊！我現在請求佛陀與那些外道展現殊勝的神變法力，降伏外道，使人天大眾歡欣喜悅，讓敬信佛法的人信心倍增，對於尚未信奉的人，種下信奉的因緣，使他們在未來，沙門（出家修道者）、婆羅門（古印度祭司階層）、人天大眾，都能蒙受利益，長夜安樂。』

【English Translation】 English version: He diligently and tirelessly destroys the wheel of suffering in the five realms (hell, hungry ghosts, animals, asuras, and humans), cuts off all afflictions, and attains the fruit of Arhatship. The detailed explanation is as in other scriptures, even the Deva King Śakra (ruler of the Trāyastriṃśa Heaven) and all the devas (gods) respect him. At that time, the World Honored One, surrounded by these five hundred immortals, Arhat Bhikshus (fully ordained monks who have attained Arhatship), other Bhikshu assemblies, and the eight classes of gods and dragons, went to the Abode of Supernatural Powers and ascended the lion throne in front of the assembly. At that time, there was a female lay devotee (Upasika) named Divine Immortal Mother, who came to the Buddha and said, 'World Honored One! May the Great Master not trouble his divine thoughts. I myself will contend with those heretics in supernatural powers, manifest superior human abilities, subdue all the heretics, gladden humans and devas, cause those who have faith to rejoice in their hearts, and create the causes and conditions for those who do not believe.' The Buddha said to Divine Immortal Mother, 'Do not trouble your mind. Although you have the ability to mutually subdue the heretics and manifest supernatural powers, the heretics will say, 'It is not the Shramana Gautama (釋迦牟尼佛) who can manifest transformations, but only a female disciple (referring to those who attain enlightenment by hearing the Buddha's teachings) among his Śrāvakas (disciples) who manifests such things as superior human abilities.' You should sit down now.' At that time, the elder Sudatta, who was poor, the seeker of tranquility Junda, the seeker of tranquility female Topknot, the Bhikshuni (fully ordained nun) Lotus Color, and countless others with supernatural powers, all came to the World Honored One and made the same request as before. The Buddha answered as before, telling them to sit down. At that time, Maha Maudgalyayana (大目犍連) folded his palms towards the Buddha and said, 'World Honored One! Please do not worry. I will contend with the heretics in supernatural transformations, manifest superior human abilities, subdue the heretics, and increase the faith of humans and devas.' The Buddha said to Maudgalyayana, 'I know you have the power to subdue the heretics, but those heretics will say, 'It is not the Shramana Gautama who can manifest transformations, but only his Śrāvaka disciple Maha Maudgalyayana who has such power and virtue to manifest supernatural powers and be our enemy.' You should sit down.' The Buddha said to King Prasenajit (勝光王), 'Who is requesting the Tathagata (如來) to contend with the heretics in supernatural transformations?' At that time, the king immediately rose, bared his right shoulder, folded his palms towards the Buddha, and said, 'World Honored One! I now request the Buddha to manifest superior human abilities and supernatural transformations with those heretics, subdue the heretics, gladden humans and devas, cause those who have faith to increase their faith even more, and create the causes and conditions for faith for those who have not yet believed, so that in the future, the Shramanas (ascetics), Brahmins (ancient Indian priestly class), humans, and devas may all receive benefits and have long nights of peace and happiness.'

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佛受王請默然而住，王知受已復座而坐。

爾時世尊便入如是勝三摩地，便於座上隱而不現，即于東方虛空中出，現四威儀行立坐臥，入火光定出種種光，所謂青、黃、赤、白及以紅色，身下出火身上出水，身上出火身下出水，如於東方，南西北方亦復如是現其神變。既現變已即還收攝，于師子座依舊而坐。佛告王言：「此是諸佛及聲聞眾共有神通，大王誰請如來對諸外道及人天眾？當現無上大神變事。」王從座起還復同前，作如是說：「我請世尊為諸大眾當現無上大神通事降伏外道，廣說如前。」佛便默然。王知受已復座而坐。爾時世尊便以上妙輪相萬字吉祥網鞔，其指謂從無量百福所生相好莊嚴，施無畏手以摩其地，起世間心作如是念：「如何諸龍持妙蓮花，大如車輪數滿千葉，以寶為莖，金剛為須，來至於此？」諸佛常法若起世俗心時，乃至蜫蟻亦知佛意；若作出世心聲聞獨覺尚不能知，況禽獸類及以諸龍能知佛念？時彼龍王知佛意已，作如是念：「何因世尊以手摩地？」知佛大師欲現神變須此蓮花，即便持花大如車輪數滿千葉，以寶為莖金剛為須，從地踴出。世尊見已即于花上安隱而坐，于上右邊及以背後，各有無量妙寶蓮花，形狀同此，自然踴出，于彼花上一一皆有化佛安坐。各于彼佛蓮花右邊及以

【現代漢語翻譯】 現代漢語譯本：佛陀接受國王的邀請，保持沉默，國王知道佛陀已經應允，便回到自己的座位坐下。

這時，世尊進入了這種殊勝的三摩地（Samadhi，一種高度集中的冥想狀態），隨即在座位上隱身不見，立即出現在東方虛空中，示現行、立、坐、臥四種威儀，進入火光三昧（一種禪定），放射出種種光芒，即青色、黃色、紅色、白色以及紅色，身體下方出火，身體上方出水，身體上方出火，身體下方出水，如同在東方一樣，在南、西、北方也同樣示現這種神通變化。示現變化之後，隨即收攝神通，回到獅子座上如常而坐。佛陀告訴國王說：『這是諸佛以及聲聞（Śrāvaka，聽聞佛法而證悟的弟子）共同擁有的神通，大王，是誰邀請如來（Tathāgata，佛陀的稱號）在諸外道（非佛教修行者）以及人天大眾面前，示現無上大神變之事？』國王從座位上起身，再次像之前一樣，這樣說道：『我邀請世尊爲了諸位大眾，應當示現無上大神通之事，降伏外道，』（內容）像之前說的那樣。佛陀便保持沉默。國王知道佛陀已經應允，便回到自己的座位坐下。這時，世尊便以殊妙的輪相（佛舵手足上的輪狀紋路）、萬字（卍，吉祥的符號）、吉祥網鞔（覆蓋手足的網狀紋路），這些手指都是從無量百福所生的相好莊嚴，施予無畏的手摩娑地面，生起世間心，這樣想道：『如何讓諸龍（Nāga，一種神獸）持來妙蓮花，大如車輪，數量滿一千葉，以寶物為莖，金剛為須，來到這裡？』諸佛通常的做法是，如果生起世俗心時，乃至昆蟲螞蟻也能知道佛陀的心意；如果生起出世心，聲聞獨覺（Pratyekabuddha，獨自覺悟者）尚且不能知道，更何況禽獸之類以及諸龍能夠知道佛陀的念頭？當時，那位龍王知道佛陀的心意后，這樣想道：『什麼原因讓世尊用手摩娑地面？』知道佛陀大師想要示現神變，需要這種蓮花，隨即持來大如車輪，數量滿一千葉的蓮花，以寶物為莖，金剛為須，從地涌出。世尊見到后，就在蓮花上安穩地坐下，在（世尊）的右邊以及背後，各有無量妙寶蓮花，形狀與此相同，自然涌出，在那蓮花上，每一朵都有化佛安坐。各自在那佛的蓮花右邊以及

【English Translation】 English version: The Buddha, having received the king's invitation, remained silent. The king, knowing that he had been accepted, returned to his seat and sat down.

At that time, the World-Honored One entered into such a supreme Samadhi (a state of highly concentrated meditation), and immediately became invisible on the seat. He then appeared in the eastern sky, manifesting the four dignities of walking, standing, sitting, and lying down. He entered the fire-light Samadhi (a type of meditative absorption), emitting various kinds of light, namely blue, yellow, red, white, and crimson. Fire emanated from below his body, and water from above his body; fire emanated from above his body, and water from below his body. Just as in the east, he manifested these miraculous transformations in the south, west, and north as well. Having manifested these transformations, he then retracted them and sat as before on the lion throne. The Buddha said to the king: 'These are the shared supernatural powers of all Buddhas and Śrāvakas (disciples who attain enlightenment by hearing the Dharma). Great King, who invited the Tathāgata (an epithet of the Buddha) to display such supreme and great miraculous transformations before the various heretics (non-Buddhist practitioners) and the assembly of humans and gods?' The king rose from his seat and, as before, said: 'I invite the World-Honored One to display supreme and great miraculous powers for the sake of the assembly, to subdue the heretics,' (the content) as said before. The Buddha then remained silent. The king, knowing that he had been accepted, returned to his seat and sat down. At that time, the World-Honored One, with his wondrous wheel-like marks (chakras on the hands and feet of the Buddha), the swastika (卍, an auspicious symbol), and the auspicious web-like patterns (covering the hands and feet), these fingers all adorned with the marks and characteristics born from immeasurable hundreds of blessings, with his fear-dispelling hand, stroked the ground, giving rise to a worldly thought, thinking thus: 'How can the Nāgas (a type of divine serpent) bring forth wondrous lotus flowers, as large as chariot wheels, numbering a thousand petals, with stems of jewels and filaments of vajra (diamond), to come here?' The usual practice of the Buddhas is that if a worldly thought arises, even insects and ants can know the Buddha's intention; if a transcendental thought arises, even Śrāvakas and Pratyekabuddhas (solitary Buddhas) cannot know it, let alone beasts and dragons know the Buddha's thought? At that time, the Nāga king, knowing the Buddha's intention, thought thus: 'What is the reason that the World-Honored One is stroking the ground with his hand?' Knowing that the Buddha Master wished to display miraculous transformations and needed this lotus flower, he immediately brought forth a lotus flower as large as a chariot wheel, numbering a thousand petals, with stems of jewels and filaments of vajra, emerging from the ground. The World-Honored One, seeing it, sat securely upon the lotus flower. On the right side and behind (the World-Honored One), there were countless wondrous jeweled lotus flowers, of the same shape, naturally emerging. On each of those flowers, there was a manifested Buddha seated. Each of those Buddhas, on the right side of their lotus flower, and

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背後，皆有如是蓮花踴出化佛安坐，重重展轉上出乃至色究竟天蓮花相次，或時彼佛身出火光、或時降雨、或放光明、或時授記、或時問答、或復行立坐臥現四威儀。佛神力故，假使童兒，亦能現見如來影像。

爾時世尊現神變已，勝光大王及內宮女、王子大臣，及諸城邑他方遠客，無量百千無數大眾悉皆雲集，瞻仰神通目不暫舍。于虛空中亦有無量百千諸天大眾，共觀神變不改威儀，恭敬供養情無暫替，處處皆有鼓樂音聲，螺貝長鳴歌舞遞發。假令禽獸亦皆歡喜各出音聲，馬嘶象吼駝叫牛鳴，孔雀鴛鴦各為哀響。人天大眾觀佛神變嘆未曾有。時彼諸天于虛空中，奏諸天樂亦散眾花，所謂缽頭摩花、拘物頭花、分陀利花、曼陀羅花，以天沉水栴檀香粖及以諸香悉皆散佈，以天妙衣及人間上服繽紛而下。爾時如來廣現如是神變事已，為欲調伏受化有情故說伽他曰：

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

自余所有眾多化佛，一時宣說如是伽他：

「日光若未現，　　熠耀粗舒光； 　曦輪上太虛，　　爝火從斯沒。 　如來光未顯，　　外道出希奇； 　佛光照世間，　　降伏師弟子。」

【現代漢語翻譯】 現代漢語譯本 背後，都有像這樣的蓮花涌出，化生出佛安坐在上面，層層疊疊向上延伸，甚至到達色究竟天（Rūpāgrakota-deva，佛教三界中色界的最高天），蓮花依次排列。有時那些佛身放出火光，有時降下雨，有時放出光明，有時授記（vyākaraṇa，預言未來成佛），有時問答，有時行走、站立、坐著、躺臥，顯現四種威儀。由於佛的神力，即使是孩童，也能親眼看見如來的影像。

這時，世尊顯現神變之後，勝光大王（King Śrīprabha）以及後宮的妃女、王子、大臣，以及各城邑其他地方遠道而來的客人，無數百千的大眾都聚集在一起，瞻仰神通，眼睛片刻不離開。在虛空中也有無數百千諸天大眾，一同觀看神變，不改變威儀，恭敬供養，情意沒有片刻停止，到處都有鼓樂的聲音，螺號和法螺長鳴，歌舞交替進行。即使是禽獸也都歡喜，各自發出聲音，馬嘶鳴，像吼叫，駱駝叫，牛鳴叫，孔雀和鴛鴦各自發出哀婉的鳴叫聲。人天大眾觀看佛的神變，讚歎前所未有。這時，那些天人在虛空中，演奏各種天樂，也散落各種花朵，也就是缽頭摩花（Padma，蓮花的一種）、拘物頭花（Kumuda，睡蓮的一種）、分陀利花（Puṇḍarīka，白蓮花）、曼陀羅花（Mandala，天界之花），用天上的沉水香、栴檀香粉以及各種香，全部都散佈開來，用天上的美妙衣服以及人間的上等服裝，紛紛揚揚地灑落下來。這時，如來廣泛地顯現這樣的神變事蹟之後，爲了調伏和教化有情眾生，說了偈頌：

『你應該尋求出離，在佛教中勤奮修行；降伏生死大軍，就像大象摧毀草屋一樣。在這佛法之中，常常不放逸；能夠竭盡煩惱之海，應當窮盡痛苦的邊際。』

其餘所有眾多的化佛，一時宣說這樣的偈頌：

『太陽光如果還沒有顯現，螢火蟲粗略地舒展光芒；太陽輪升上天空，螢火蟲的光芒就此消失。如來的光芒還沒有顯現，外道顯現稀奇的法術；佛光照耀世間，降伏外道的師徒。』

【English Translation】 English version Behind, there were lotus flowers springing forth, with manifested Buddhas seated upon them, layer upon layer extending upwards, even reaching the Akanistha Heaven (Rūpāgrakota-deva, the highest heaven in the Realm of Form in Buddhism's Three Realms), with lotus flowers appearing in succession. Sometimes those Buddhas emitted flames of light from their bodies, sometimes they rained down rain, sometimes they released light, sometimes they bestowed predictions (vyākaraṇa, prophecies of future Buddhahood), sometimes they engaged in questions and answers, and sometimes they walked, stood, sat, or reclined, displaying the four dignities. Due to the Buddha's divine power, even children could directly see the images of the Tathagata.

At that time, after the World Honored One displayed these miraculous transformations, King Śrīprabha (King Śrīprabha), along with the ladies of the inner palace, princes, ministers, and guests from various cities and distant lands, countless hundreds of thousands of people all gathered together, gazing at the miraculous powers without taking their eyes off for even a moment. In the empty sky, there were also countless hundreds of thousands of heavenly beings, jointly observing the miraculous transformations without changing their dignified bearing, respectfully making offerings without ceasing their devotion for even a moment. Everywhere there were sounds of drums and music, conches and trumpets sounding loudly, and songs and dances performed in succession. Even birds and beasts were joyful, each emitting their own sounds, horses neighing, elephants roaring, camels calling, and cows mooing, with peacocks and mandarin ducks each making mournful sounds. The multitudes of humans and gods, observing the Buddha's miraculous transformations, exclaimed that they had never seen anything like it before. At that time, those gods in the empty sky played heavenly music and also scattered various flowers, namely Padma flowers (Padma, a type of lotus), Kumuda flowers (Kumuda, a type of water lily), Pundarika flowers (Puṇḍarīka, a white lotus), and Mandala flowers (Mandala, celestial flowers), and they scattered heavenly aloeswood, sandalwood powder, and various other fragrances, and they showered down heavenly exquisite garments and the finest clothing of humans in a colorful array. At that time, after the Tathagata extensively displayed such miraculous events, in order to tame and transform sentient beings, he spoke the following gatha:

'You should seek liberation, diligently cultivate in the Buddha's teachings; subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma, always be unremitting; be able to exhaust the ocean of afflictions, and reach the end of suffering.'

All the other numerous manifested Buddhas, at the same time, proclaimed the following gatha:

'If the sunlight has not yet appeared, the firefly roughly extends its light; when the sun's disc rises into the sky, the firefly's light vanishes from this. When the Tathagata's light has not yet appeared, the heretics display wondrous feats; when the Buddha's light illuminates the world, it subdues the heretics and their disciples.'

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爾時世尊告諸苾芻曰：「所有神變汝等憶持，大神通事今將隱沒。」說是語已神變皆無。時勝光王告六師曰：「大師世尊已現神變，仁等今者可作神通。」時外道晡刺拏默無所答，即便以肘觸末羯利瞿舍梨子，如是向末展轉相觸，乃盡六人竟無一人敢為應對。再三王命令現神通，時彼六師還相筑觸，同前默爾縮項低頭，如入深禪竟無酬酢。時金剛手大藥叉主作如是念：「此六癡物久惱世尊，須作方便令其改往，更不敢然悉皆逃竄。」作是念已即放猛風雨雹交注，彼神通舍隨處崩摧，外道邪徒並皆離散，或有驚怖入山穴中，林樹草叢潛藏而住，或入天堂祠室抱腹懷憂，佛神通舍一無傾動。爾時世尊觀是事已說伽他曰：

「眾人怖所逼，　　多歸依諸山， 　園苑及樹林，　　制底深叢處。 　此歸依非勝，　　此歸依非尊， 　不因此歸依，　　能解脫眾苦。 　諸有歸依佛，　　及歸依法僧， 　於四聖諦中，　　恒以慧觀察， 　知苦知苦集，　　知永超眾苦， 　知八支聖道，　　趣安隱涅槃。 　此歸依最勝，　　此歸依最尊， 　必因此歸依，　　能解脫眾苦。」

爾時世尊觀諸大眾根性差別隨眠各異為其說法，令彼聞已，無量百千億數大眾得殊勝解，或得初果、二果、三果、阿羅漢果，或有發聲

【現代漢語翻譯】 現代漢語譯本 這時，世尊告訴各位比丘說：'你們要記住所有的神變，大神通的事現在將要隱沒。'說完這話，所有的神變都消失了。當時，勝光王告訴六師（六位外道宗師）說：'大師世尊已經展現了神變，各位現在可以展示神通了。'當時，外道富蘭那（Pūraṇa）沉默不語，便用手肘觸碰末伽梨·拘舍梨子（Makkhali Gosāla），像這樣互相觸碰，直到六個人都觸碰了一遍，竟然沒有一個人敢迴應。勝光王再三命令他們展示神通，這時那六位外道仍然互相觸碰，像之前一樣沉默不語，縮著脖子，低著頭，好像進入了深深的禪定，竟然沒有一個人回答。當時，金剛手大藥叉主（Vajrapāṇi）心中想：'這六個愚癡的東西，長久以來惱亂世尊，必須想個辦法讓他們改過自新，再也不敢這樣，讓他們全都逃竄。'這樣想著，就放出猛烈的狂風，降下夾雜著冰雹的暴雨，那些神通屋舍隨處崩塌摧毀，外道的邪惡之徒全都四處逃散，有的驚慌恐懼地躲進山洞裡，藏在樹林草叢中，有的躲進天堂的祠堂里，抱著肚子，滿懷憂愁，只有佛的神通屋舍沒有絲毫動搖。當時，世尊觀察了這件事後，說了這首偈： '眾人為怖所逼迫，大多歸依于山林，園苑以及樹木處，制底以及深叢處。 此歸依處非殊勝，此歸依處非最尊，不因此等歸依處，能夠解脫諸眾苦。 若有歸依于佛陀，以及歸依於法僧，於四聖諦之中，恒常以慧作觀察， 知曉痛苦以及苦集，知曉如何超脫眾苦，知曉八支之聖道，通往安穩之涅槃。 此歸依處最為勝，此歸依處最為尊，必定因此歸依處，能夠解脫諸眾苦。' 當時，世尊觀察到各位大眾的根性差別，隨眠煩惱各不相同，就為他們說法，讓他們聽了之後，無數百千億的大眾得到了殊勝的理解，有的證得了初果（Sotāpanna）、二果（Sakadāgāmin）、三果（Anāgāmin）、阿羅漢果（Arhat），有的人發起了...

【English Translation】 English version At that time, the World Honored One told the Bhikshus (monks): 'All the miraculous transformations you should remember, the great supernatural events will now be concealed.' After saying these words, all the miraculous transformations disappeared. Then King Prasenajit (Śūnyatā) said to the six teachers (the leaders of six heretical schools): 'The great master, the World Honored One, has already displayed miraculous transformations, you may now perform your supernatural powers.' At that time, the heretic Pūraṇa (Pūraṇa) remained silent and did not answer, and then touched Makkhali Gosāla (Makkhali Gosāla) with his elbow, touching each other in this way, until all six people had touched each other, but not one of them dared to respond. The king repeatedly ordered them to display their supernatural powers, at which time the six teachers still touched each other, remaining silent as before, shrinking their necks and lowering their heads, as if they had entered deep meditation, and no one answered. At that time, Vajrapāṇi (Vajrapāṇi), the great Yaksha (a type of mythical being) chief, thought to himself: 'These six foolish beings have long troubled the World Honored One, I must find a way to make them reform and never dare to do so again, and make them all flee.' Thinking this, he released a fierce wind and a torrential rain mixed with hail, and those supernatural houses collapsed and were destroyed everywhere, and the evil followers of the heretics all scattered and fled, some in panic and fear hiding in mountain caves, hiding in forests and bushes, and some hiding in the shrines of heaven, holding their bellies and full of sorrow, but the World Honored One's supernatural house did not move at all. At that time, the World Honored One, observing this event, spoke this gatha (verse): 'Driven by fear, many people take refuge in mountains, gardens, groves, shrines, and deep thickets. This refuge is not supreme, this refuge is not the most venerable, and by this refuge, one cannot be liberated from all suffering. Those who take refuge in the Buddha, and take refuge in the Dharma (teachings) and the Sangha (community), constantly observe with wisdom the Four Noble Truths, Knowing suffering and the cause of suffering, knowing how to transcend all suffering, knowing the Noble Eightfold Path, which leads to the peace of Nirvana (liberation). This refuge is the most supreme, this refuge is the most venerable, and surely by this refuge, one can be liberated from all suffering.' At that time, the World Honored One, observing the different natures of the various assemblies, and the different latent afflictions, spoke the Dharma for them, so that after hearing it, countless hundreds of thousands of millions of people obtained supreme understanding, some attained the first fruit (Sotāpanna), the second fruit (Sakadāgāmin), the third fruit (Anāgāmin), the Arhat fruit (Arhat), and some aroused...

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聞菩提心，或有發獨覺菩提心，或發無上菩提心，于大眾中所有眾生，皆悉至心歸向三寶。世尊為彼大眾說法示教利喜，所作事了從座而去。

時有晡刺拏等弟子，與其師主在於一處，問其師曰：「鄔波馱耶！何者為實？」時諸六師各生欺誑，共相調弄作如是語：「世間是常此為實事。」又有說言：「無常是實。」又云：「亦常亦無常。」又云：「非常非無常，是謂為實。」又云：「有邊無邊。」又云：「亦有邊亦無邊。」又云：「非有邊非無邊。」又云：「身中有命。」又云：「異身有命。」又云：「死後有我。」又云：「無我。」又云：「亦有我亦無我。」又云：「非有我非無我，唯此是實余皆虛妄。」雖說此語情多恥愧，低頭俯仰憂火燒心，欲求水飲便往池所。于其半路有一黃門見而說頌：

「汝今獨行何處去？　　狀同相觸折角牛； 　釋迦妙法不能知，　　亦如野牛隨處走。」

時晡刺拏聞此頌已亦便說頌：

「死常在我目前行，　　我身無有強健力； 　諸有輪迴受苦樂，　　我今解脫求安處。 　日光極熱吐炎暉，　　我今身心並疲倦； 　汝當無諂直相報，　　何處得有清涼池？」

黃門聞已復說頌曰：

「近此即有清涼處，　　鵝鴨鮮花皆遍滿； 　汝是極惡生盲者，　

【現代漢語翻譯】 現代漢語譯本 聽聞菩提心（bodhicitta，覺悟之心）后，有人發起獨覺菩提心（pratyekabuddha-bodhicitta，為自己覺悟而發的心），有人發起無上菩提心（anuttara-bodhicitta，為普度眾生而發的心），在大眾之中，所有眾生都至誠歸向三寶（triratna，佛、法、僧）。世尊（lokanatha）為這些大眾說法，開示教導，令他們歡喜，事情做完后就從座位離開了。

當時，晡刺拏（Pūrṇa）等弟子，和他們的師父在一起，問他們的師父說：『鄔波馱耶（upādhyāya，親教師）！什麼是真實的？』當時，六師外道（six heretical teachers）各自用欺騙的言論，互相調戲戲弄，說這樣的話：『世間是常，這是真實的事情。』又有人說：『無常是真實的。』又說：『亦常亦無常。』又說：『非常非無常，這才是真實的。』又說：『有邊無邊。』又說：『亦有邊亦無邊。』又說：『非有邊非無邊。』又說：『身中有命。』又說：『異身有命。』又說：『死後有我。』又說：『無我。』又說：『亦有我亦無我。』又說：『非有我非無我，只有這個是真實的，其餘都是虛妄的。』雖然說了這些話，但心裡大多感到羞愧，低著頭，一會兒抬頭一會兒低頭，憂愁的火焰在心中燃燒，想要找水喝，就前往池塘。

在半路上，有一個黃門（eunuch）看見了，就說了偈頌：

『你現在獨自去哪裡？ 樣子就像被觸碰后折斷角的牛； 釋迦（Śākya）的妙法你不能理解， 也像野牛一樣到處亂走。』

當時，晡刺拏（Pūrṇa）聽了這首偈頌后，也說了偈頌：

『死亡常常在我眼前行進， 我的身體沒有強健的力量； 諸有輪迴，感受痛苦和快樂， 我現在要解脫，尋求安樂之處。 日光極其炎熱，吐出火焰的光輝， 我現在身心都疲憊不堪； 你應當沒有諂媚，直接告訴我， 哪裡可以找到清涼的池塘？』

黃門（eunuch）聽了后，又說了偈頌：

『靠近這裡就有清涼的地方， 鵝鴨和鮮花都遍佈在那裡； 你是極其邪惡的盲人啊，』

【English Translation】 English version Having heard of the bodhicitta (awakening mind), some generate the pratyekabuddha-bodhicitta (awakening mind for individual enlightenment), and some generate the anuttara-bodhicitta (supreme awakening mind for the benefit of all beings). Among the assembly, all beings wholeheartedly turn to the Triratna (Three Jewels: Buddha, Dharma, Sangha). The Lokanatha (World Honored One) preached to the assembly, instructing and benefiting them, and after completing his task, he departed from his seat.

At that time, disciples such as Pūrṇa were with their teacher, and they asked their teacher: 'Upādhyāya (preceptor)! What is real?' At that time, the six heretical teachers each used deceptive words, teasing and ridiculing each other, saying such things: 'The world is permanent; this is the real thing.' Others said: 'Impermanence is real.' Others said: 'It is both permanent and impermanent.' Others said: 'It is neither permanent nor impermanent; this is what is real.' Others said: 'It has boundaries and is without boundaries.' Others said: 'It is both with boundaries and without boundaries.' Others said: 'It is neither with boundaries nor without boundaries.' Others said: 'There is life in the body.' Others said: 'There is life in a different body.' Others said: 'After death, there is a self.' Others said: 'There is no self.' Others said: 'There is both a self and no self.' Others said: 'It is neither with a self nor without a self; only this is real, and the rest are false.' Although they said these words, they mostly felt ashamed, lowering their heads, sometimes looking up and sometimes looking down, the fire of sorrow burning in their hearts, wanting to find water to drink, they went to the pond.

On the way, a eunuch saw them and spoke a verse:

'Where are you going alone now? Your appearance is like a bull with a broken horn after being touched; You cannot understand the wonderful Dharma of Śākya, And you wander around like a wild bull.'

At that time, Pūrṇa, having heard this verse, also spoke a verse:

'Death is always walking before my eyes, My body has no strong strength; All who are in samsara, experiencing suffering and joy, I now seek liberation and a place of peace. The sunlight is extremely hot, emitting flames of light, My body and mind are now exhausted; You should be without flattery and tell me directly, Where can I find a cool pond?'

The eunuch, having heard this, spoke another verse:

'Near here is a cool place, Geese, ducks, and fresh flowers are all over it; You are an extremely evil blind man,'

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不見芳池共相問。」

晡刺拏復說頌曰：

「汝今非男亦非女，　　向池之路不相教； 　我速須往覓清涼，　　求歇身心諸熱惱。」

時彼黃門教其路已，晡刺拏即詣池所，既至池已以沙瓨繫頸，入水自沈因即命過。時彼弟子更相問曰：「仁等頗有見我鄔波馱耶不？」皆云：「不見。」又相問曰：「仁等頗曾見鄔波馱耶有所說不？」一人答曰：「見說世間皆常，唯此是實余皆是虛。」又云：「我說無常。」又云：「亦常亦無常。」又云：「非常非無常。」又云：「有邊。」又云：「無邊。」又云：「亦有邊亦無邊。」又云：「非有邊非無邊。」如前具說。時諸弟子共相謂曰：「仁等應知！所有言說悉並不同，我今宜可覓親教師問其實事。」即便求覓。于其中路見童女來，伽他問曰：

「賢首汝頗見，　　晡刺拏大師， 　不將衣覆身，　　立地手中食？」

童女聞說，即以伽他而答之曰：

「彼是地獄人，　　展手從他乞， 　手足皆白色，　　見在水中沈。」

弟子亦以頌答：

「汝勿作是語，　　斯為不善說， 　以法作衣裳，　　牟尼依法住。」

童女復答：

「露體人間行，　　誰將此為智？ 　令他眾共見，　　了無羞恥心。 　靦面露身形，　　便將此為

【現代漢語翻譯】 不見芳池，互相詢問。'

晡刺拏（Pūrṇa，人名）又說頌詞：

'你現在既不是男人也不是女人，不肯告訴我通往芳池的道路；我急需前往尋找清涼，以求止息身心的各種熱惱。'

當時，那個黃門教給他道路之後，晡刺拏就前往池塘。到達池塘后，他用沙瓨（一種陶器）繫在脖子上，進入水中自沉而死。當時，他的弟子們互相詢問：'各位，有沒有看到我的鄔波馱耶（Upādhyāya，親教師）？' 都回答說：'沒有看到。' 又互相詢問：'各位，有沒有聽到鄔波馱耶說了什麼？' 其中一人回答說：'聽到他說世間一切都是常，只有這個是真實的，其餘都是虛假的。' 又說：'我說無常。' 又說：'亦常亦無常。' 又說：'非常非無常。' 又說：'有邊。' 又說：'無邊。' 又說：'亦有邊亦無邊。' 又說：'非有邊非無邊。' 如前面所說。當時，弟子們共同商議說：'各位應該知道！所有言論都完全不同，我們現在應該尋找親教師詢問真實情況。' 於是就開始尋找。在路途中，他們看到一個童女走來，用伽他（Gāthā，偈頌）問道：

'賢首，你有沒有看到晡刺拏大師，不穿衣服遮身，站在地上用手拿著食物？'

童女聽了，就用伽他回答說：

'他是個地獄之人，伸出手向別人乞討，手腳都是白色的，現在正在水中沉沒。'

弟子也用頌詞回答：

'你不要這樣說，這是不好的說法，他以法作為衣裳，牟尼（Muni，聖者）依法而住。'

童女又回答：

'裸露身體在人間行走，誰會認為這是智慧？讓大家共同看到，一點羞恥心都沒有。厚著臉皮露出身體，就認為這是'

【English Translation】 'Not seeing the fragrant pond, asking each other.'

Pūrṇa (name of a person) then spoke a verse:

'You are now neither male nor female, and you do not teach the way to the pond; I must quickly go to seek coolness, to seek rest from the heat and vexation of body and mind.'

At that time, the eunuch taught him the way, and Pūrṇa then went to the pond. Having arrived at the pond, he tied a sand pot (a type of pottery) around his neck, entered the water and drowned himself. At that time, his disciples asked each other: 'Have you seen my Upādhyāya (spiritual teacher)?' They all replied: 'No.' They asked each other again: 'Have you heard Upādhyāya say anything?' One person replied: 'I heard him say that everything in the world is permanent, only this is real, and everything else is false.' He also said: 'I say impermanent.' He also said: 'Both permanent and impermanent.' He also said: 'Neither permanent nor impermanent.' He also said: 'Finite.' He also said: 'Infinite.' He also said: 'Both finite and infinite.' He also said: 'Neither finite nor infinite.' As previously stated. At that time, the disciples discussed together, saying: 'You should know! All the statements are completely different, we should now seek the teacher to ask about the truth.' So they began to search. On the way, they saw a young girl coming, and asked with a Gāthā (verse):

'Virtuous one, have you seen the master Pūrṇa, not covering his body with clothes, standing on the ground holding food in his hand?'

The girl heard this and replied with a Gāthā:

'He is a person of hell, stretching out his hand to beg from others, his hands and feet are white, and he is now sinking in the water.'

The disciples also replied with a verse:

'Do not speak like this, this is not good to say, he uses the Dharma as clothing, the Muni (sage) abides by the Dharma.'

The girl replied again:

'Walking naked in the human world, who would consider this wisdom? Letting everyone see, without any sense of shame. Shamelessly exposing the body, and considering this to be'

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法； 　毗沙門王見，　　刀割定無疑。」

時諸弟子聞是語已默爾而去，即詣池所見其師主，以沙瓨繫頸沉沒而亡。弟子之中有樂戒者，共作是說：「此事是實，余皆虛妄。」亦以沙瓨繫頸自沈而死，所有餘眾並皆四散依止邊方。佛現如是大神變已，人天大眾悉皆歡喜。

根本說一切有部毗奈耶雜事卷第二十六 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十七

三藏法師義凈奉　制譯第六門第四子攝頌之餘明大藥事

爾時世尊以其無上神通變化利益之法，降諸外道皆令退散，默無所說逃竄邊方。時諸苾芻見是事已，咸皆有疑請世尊曰：「如來大師以神通力，然正法炬摧妄見幢，降伏邪徒實成希有。善哉大聖不可思議，能作如是大利益事。」世尊告曰：「汝等應知！如我今者已舍三毒，具一切智得大自在，到于彼岸獲無上果，調御丈夫為人天師，令彼退散未成希有。何以故？我念過去未離染欲，瞋恚愚癡生老病死憂悲苦惱具纏縛時，尚能降彼六師眷屬不敢酬答，逃竄邊方乃至淪沒。汝等苾芻宜應諦聽。乃往過去有鞞提醯國王名善生，以法化世，廣如余說。時王夫人容貌端嚴，王極愛寵，及誕一子人皆樂見。此子福力，于

其國中風雨順時，谷稼豐稔飲食易得。經三七日乃命親屬方為立名，王作是念：『此兒生已飲食易得，應與此兒名足飲食。』即以此子付八養母如法供給，至年長大世間技藝悉皆通達，勇健忠良人無過者。彼大夫人恃子之勢頗生怠慢，王有教令多不順從，王由是事每有憂色。時大臣等見王不悅，白言：『大王！何故似懷憂悒？』王即為臣具說其事。臣曰：『若如是者，何不更娶調柔具賢德者，令大夫人漸亦和順。』王曰：『於何處取？』臣曰：『鄰國王女宜可娶之。』王曰：『彼有宿嫌，如何婚娶？』臣曰：『善作方便令彼相親，王且安心，臣往觀察。』大臣即去見鄰國王，既至彼已問其婚事，彼王聞已報大臣曰：『若作婚姻可先立要，我女生子立作儲君，不相違者我當妻與。』大臣答曰：『伏從王命。』王曰：『卿可還國報彼王知，許斯要者重來相見。』答曰：『冊國太子皆由大臣，既有誠言敢有差二。』遣信白王，時王聞已，備禮迎歸，情甚相得。王曰：『此女調柔極相恭順。』問言：『今何所欲？』即便合掌白言：『大王若賜愿者，我若生子請作儲君。』王聞是言遂生憂惱，作如是念：『今此所求我若許者，足食王子勇健忠良，多閑技藝容貌超絕舉世無雙，云何棄此別有建立？我於今時誠難取捨。』未即相答。

於時大臣觀王容色知有憂念，白言：『大王！何故憂色？』王便以事具告大臣，臣曰：『此不足憂，我先求婚已共立要，今隨所欲勿間彼情。未審夫人非石女不？設令生者，男女未知。彼所愿求王今宜順。』王告夫人：『隨汝所愿。』於後不久夫人生子端正異常，三七日後方與立字，諸親共問：『今此孩兒欲立何名？』王曰：『此子未生已求王位，應與立字號曰求王。』付母八人令其供侍，年漸長大仍未策立。夫人本國怪王違信，即遣使人來報王曰：『先有盟要，我女生子立作儲君，今正是時。請存言信，若不爾者我嚴四兵必相討伐。』王聞驚怖計無所出生大憂愁，臣曰：『王何憂色？』王即具告臣，臣言：『大王！更無餘計，宜立求王以為太子，足食王子宜即可除。』王曰：『不應如是作非法言，我曾聞有殺父之子，未曾見說殺子之父。此不仁事非我所為。』臣曰：『不能殺者所為殘害。』王曰：『此與斷命事亦何別？』臣曰：『如其不然請遠驅擯。』王曰：『善人無罪，何事遷流？』臣曰：『欲求其過豈不易得？然此王子且立儲君，太子足食自當知也。』時王即便選擇吉日，立彼求王以為太子。足食知已遂作是念：『王棄於我，住必見誅。』遂謁其母具陳此意：『我今欲向半遮羅國冀延形命。』母聞是語心如箭射

【現代漢語翻譯】 現代漢語譯本 這時，大臣們觀察國王的臉色，知道他有憂慮，便稟告說：『大王！為何面帶憂色？』國王便將事情全部告訴了大臣。大臣說：『這不足為憂，我們之前求婚時已經共同立下盟約，現在就隨順他們的意願，不要干涉他們的想法。還不知道夫人是不是石女呢？即使生了孩子，是男是女也還不知道。他們所希望的，大王現在應該順從。』國王告訴夫人：『隨你所愿。』 之後不久，夫人生了一個相貌端正異常的兒子，過了三七日後才給他取名字。各位親屬共同詢問：『現在這個孩子要取什麼名字？』國王說：『這個孩子還沒出生就已經要求王位，應該給他取名為求王。』於是安排八個人服侍他的母親，讓他逐漸長大，但仍然沒有冊立他為太子。夫人本國的人奇怪國王違背盟約，就派遣使者來稟告國王說：『之前有盟約，我的女兒生了兒子就立為儲君，現在正是時候。請遵守諾言，如果不這樣，我們就嚴陣以待，興兵討伐。』 國王聽了非常驚恐，不知如何是好，非常憂愁。大臣說：『大王為何面帶憂色？』國王就把事情全部告訴了大臣。大臣說：『大王！沒有其他辦法了，應該立求王為太子，把足食王子除掉。』國王說：『不應該說這種不合法理的話，我只聽說過兒子殺父親的，沒聽說過父親殺兒子的。這種不仁義的事情我不能做。』大臣說：『不能殺了他，將來就會受他殘害。』國王說：『這和直接殺了他有什麼區別？』大臣說：『如果不能這樣做，那就把他遠遠地驅逐出去。』國王說：『善人沒有罪過，為什麼要流放他？』大臣說：『想要找他的過錯難道不容易嗎？不如先立王子為儲君，太子足食自然就會明白了。』 當時，國王就選擇吉日，立求王為太子。足食知道后，於是心想：『國王拋棄了我，住在這裡一定會被害。』於是去拜見他的母親，把自己的想法全部告訴了她：『我現在想去半遮羅國，希望能夠保全性命。』母親聽了這話，心如箭射。

【English Translation】 English version Then, the ministers, observing the king's countenance and knowing he was worried, reported: 'Great King! Why do you look so worried?' The king then told the ministers everything. The minister said: 'This is not worth worrying about. We had already made an agreement when we first sought the marriage. Now, let us follow their wishes and not interfere with their thoughts. We don't even know if the lady is a barren woman. Even if she has a child, we don't know if it will be a boy or a girl. You should comply with what they desire.' The king told the lady: 'As you wish.' Not long after, the lady gave birth to a son of extraordinary appearance. After three weeks, they named him. All the relatives asked together: 'What name should we give this child?' The king said: 'This child had already requested the kingship before he was born, so we should name him 'Seeking Kingship' (Qiu Wang).』 Then he assigned eight people to serve his mother, allowing him to gradually grow up, but he still had not been established as the crown prince. The people of the lady's home country were surprised that the king had broken the agreement, so they sent an envoy to report to the king, saying: 'There was an agreement before, that my daughter's son would be established as the crown prince, and now is the time. Please keep your promise, or we will prepare our troops and attack.' The king was very frightened when he heard this, not knowing what to do, and was very worried. The minister said: 'Great King, why do you look so worried?' The king told the minister everything. The minister said: 'Great King! There is no other way. You should establish 'Seeking Kingship' (Qiu Wang) as the crown prince and eliminate the 'Sufficient Food' (Zu Shi) prince.' The king said: 'We should not say such unlawful words. I have only heard of sons killing fathers, but I have never heard of fathers killing sons. I cannot do such an unrighteous thing.' The minister said: 'If you cannot kill him, you will be harmed by him in the future.' The king said: 'What is the difference between this and killing him directly?' The minister said: 'If you cannot do that, then banish him far away.' The king said: 'Good people have no sins, why should they be exiled?' The minister said: 'Isn't it easy to find his faults? It is better to first establish the prince as the crown prince, and the 'Sufficient Food' (Zu Shi) prince will naturally understand.' At that time, the king chose an auspicious day and established 'Seeking Kingship' (Qiu Wang) as the crown prince. 'Sufficient Food' (Zu Shi), knowing this, then thought: 'The king has abandoned me, and if I stay here, I will surely be killed.' So he went to see his mother and told her all his thoughts: 'I now want to go to the city of 'Half Covering' (Banzheluo Guo), hoping to preserve my life.' When his mother heard these words, her heart was pierced like an arrow.

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，前抱兒頸驚惶悲涕，即以伽他告其子曰：

「『汝本坐臥高床褥，　　所著衣服並鮮華； 　　云何獨去向他方，　　粗衣寢地能存活？ 　　汝比睡覺常安隱，　　涼宮綺觀任游從； 　　云何寒熱冒饑膚，　　野外飄零獨辛苦？ 　　王宮象馬任乘騎，　　珍羞美膳隨時食， 　　上妙衣服袪寒暑，　　云何棄此往窮林？ 　　鼓樂絃歌恒遞奏，　　能令聽者悅心神， 　　眾人敬仰鎮隨從，　　汝獨懷憂欲何去？』

「王子答曰：

「『誰恒受安樂？　　誰復常艱苦？ 　　厄屈人皆有，　　倚伏必相隨。 　　苦樂更遷變，　　常如星漢回， 　　會合憂苦生，　　世法皆如是。』

「是時王子以如是等悲苦言辭，白其母已即便辭去往半遮羅。將至彼國，苦於飢渴遂往路邊樹下停息，四顧恾然偃臥而睡。時半遮羅大臣因有行次至王子所，察其儀範有異常倫，佇立久之觸令睡覺，問曰：『汝是何人？誰家之子？』答曰：『我是鞞提醯國王之子名足飲食。』報曰：『何故來此？』王子即便以事具答。近臣知已引至王所，白言：『大王！此是善生王子名足飲食，其父立少廢長，出奔於此。』王遂喚問子，時王子具以緣白。王既聞已悲喜交集，歡喜慰喻廣賜封邑以女妻之，未經多時生一男子，容儀

【現代漢語翻譯】 現代漢語譯本 一位母親抱著孩子的脖子，驚慌悲傷地哭泣，然後用偈頌告訴她的孩子： 『你原本坐臥在高高的床上，蓋著柔軟的褥子，所穿的衣服也都是鮮艷華麗的； 為什麼獨自前往他方，穿著粗糙的衣服，睡在地上，又能存活呢？ 你平時睡覺總是安穩舒適，在涼爽的宮殿和華麗的樓閣中自由自在地遊玩； 為什麼現在要冒著寒冷和炎熱，忍受飢餓，在野外飄零，獨自受苦呢？ 在王宮裡，有大象和駿馬供你騎乘，各種珍貴的美味佳餚隨時可以享用， 上等的精美衣服可以抵禦寒冷和暑熱，你為什麼要拋棄這一切前往貧窮的森林呢？ 鼓樂絃歌不停地演奏，能夠讓聽的人心情愉悅， 眾人敬仰你，簇擁著你，你獨自懷著憂愁，想要去哪裡呢？』 王子回答說： 『誰能永遠享受安樂呢？誰又能永遠遭受艱苦呢？ 困厄和屈辱，人人都有可能遇到，順利和困頓，必定是相伴相隨的。 苦和樂互相更替變化，就像天上的星辰一樣循環運轉， 相聚就會產生憂愁和痛苦，世間的法則都是這樣的。』 這時，王子用這些悲傷痛苦的言辭，告訴了他的母親后，就告別離去，前往半遮羅（Pancha-ra，地名）。將要到達那個國家時，因為飢餓和口渴而感到痛苦，於是走到路邊的樹下停下來休息，四處張望，茫然地躺下睡覺。當時，半遮羅的大臣因為公務出行，來到了王子所在的地方，觀察他的儀容舉止，發現他與常人不同，於是站立了很久，然後碰他讓他醒來，問道：『你是什麼人？是誰家的孩子？』王子回答說：『我是鞞提醯（Videha，古印度王國名）國王的兒子，名叫足飲食（Purna-Bhojana）。』大臣問道：『你為什麼來到這裡？』王子就把事情的經過詳細地回答了他。大臣知道后，就把他帶到國王那裡，稟告說：『大王！這位是善生（Subha-jivaka）王子，名叫足飲食，他的父親立小兒子為繼承人，廢黜了他，所以他才逃到這裡。』國王於是召見王子詢問，王子把事情的緣由詳細地告訴了國王。國王聽了之後，悲傷和喜悅交織在一起，歡喜地安慰他，賞賜給他廣闊的封地，並且把女兒嫁給他。沒過多久，生了一個男孩，容貌儀表...

【English Translation】 English version Clasping her son's neck, a mother wept in bewildered sorrow, then addressed her son in verse: 『You used to sit and lie on high beds with soft mattresses, and the clothes you wore were always bright and splendid; Why go alone to another place, where you must wear coarse clothes and sleep on the ground to survive? You used to sleep in peace and comfort, freely roaming in cool palaces and beautiful pavilions; Why now brave the cold and heat, endure hunger, and wander alone in the wilderness, suffering hardship? In the royal palace, you had elephants and horses to ride, and precious delicacies to eat at any time, The finest clothes to ward off cold and heat, why abandon all this to go to a poor forest? Drums, music, and songs were constantly played, delighting the hearts of those who listened, You were revered and followed by many, why do you go alone with sorrow in your heart?』 The prince replied: 『Who can always enjoy happiness? Who can always suffer hardship? Adversity and humiliation can befall anyone; ease and hardship inevitably accompany each other. Joy and sorrow alternate and change, revolving like the stars in the sky, Meeting brings sorrow and suffering; such are the laws of the world.』 At that time, after the prince had spoken these sorrowful words to his mother, he bid farewell and departed for Pancha-ra (place name). As he was about to reach that country, he suffered from hunger and thirst, so he stopped to rest under a tree by the roadside, looking around, and lay down to sleep in a daze. At that time, a minister of Pancha-ra, traveling on official business, came to where the prince was, observed his demeanor, and found him to be different from ordinary people, so he stood for a long time, then touched him to wake him up, and asked: 『Who are you? Whose child are you?』 The prince replied: 『I am the son of the king of Videha (ancient Indian kingdom), named Purna-Bhojana.』 The minister asked: 『Why have you come here?』 The prince then answered him in detail about what had happened. After the minister knew, he took him to the king and reported: 『Your Majesty! This is Prince Subha-jivaka, named Purna-Bhojana, whose father established the younger son as heir and deposed him, so he fled here.』 The king then summoned the prince and asked him, and the prince told the king the reasons in detail. After the king heard this, sadness and joy were intertwined, and he comforted him with joy, bestowed upon him vast fiefdoms, and married his daughter to him. Not long after, a boy was born, with a countenance...

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可愛眾嘆希奇。誕生之日令王國中飲食易得，乃命宗親與其立字：『此是足食王子之胤，才生之後多足飲食，應號此兒名多足食。』王付八母令其瞻侍，后既長大才藝遍通，足食王子尋便殞逝，妃常追悼悲不自勝。王見如是即便唸曰：『女人之性皆念丈夫，我今宜可改醮大臣，並息隨去。』既至被家歡懷得意。

「近大臣家有雞棲宿，相師見已作如是語：『若其有人食此雞者當得為王。』大臣聞已不問相師，便殺其雞謂其妻曰：『汝可營膳待我朝還。』夫人即令烹煮，時多足食從學堂來，不見其母，為饑所逼見有沸鐺，便作是念：『我母未來，暫觀鐺內有可食不？』遂見雞頭，即便擷取以充小食。母既來至，問言：『食未？』答曰：『且食雞頭。』母即與食，令歸學所。大臣既至云：『我須食。』夫人與肉不見雞頭，即問其故，答曰：『兒來食訖。』臣作是念：『為全食肉方得為王？為少亦得？』既生疑念，便於行路訪問相師，見而告曰：『仁于先時作如是記：「若食雞肉便得為王。」為當全食？少食亦得？』答曰：『雖不全食，食頭即得。若其有人已食雞頭，若殺彼人取頭食者亦得為王。』大臣聞已便作是念：『可殺此兒取頭充食。若母不知此事難作，先當問母其意如何？』后因語次戲問妻曰：『夫主與子欲

【現代漢語翻譯】 現代漢語譯本 眾人驚歎稱奇。王子誕生之日，令整個王國的食物變得容易獲得，於是國王命令宗親為他取名：『這是個能帶來充足食物的王子後代，他剛出生之後食物就變得充足，應該給他取名為多足食。』國王安排八位乳母照顧他，後來王子長大后，才藝樣樣精通，但多足食王子不久便去世了，王妃常常追憶哀悼，悲痛不已。國王看到這種情況，便想：『女人的天性都是思念丈夫，我現在應該改嫁給大臣，並帶著隨從離去。』到達大臣家后，受到熱情的款待，心中十分得意。 大臣家附近有個雞窩，相士看到后說：『如果有人吃了這隻雞，就能當上國王。』大臣聽了之後，沒有詢問相士，就殺了那隻雞，對妻子說：『你準備好飯菜，等我上朝回來。』夫人就讓人烹煮雞肉，這時多足食從學堂回來，沒見到母親，因為飢餓難耐，看到有正在煮沸的鍋，就想：『我母親還沒回來，先看看鍋里有什麼可以吃的嗎？』於是看到了雞頭，就拿出來吃了。母親回來后，問：『吃了嗎？』回答說：『先吃了雞頭。』母親就給他吃了，讓他回學堂。大臣回來后說：『我要吃飯。』夫人給他肉，卻不見雞頭，就問原因，回答說：『兒子來的時候吃掉了。』大臣心想：『是全部吃掉雞肉才能當國王？還是吃一點也可以？』產生了疑問，於是在路上詢問相士，見到相士后說：『您之前說過：「如果吃了雞肉就能當國王。」是必須全部吃掉？還是吃一點也可以？』相士回答說：『即使不全部吃掉，吃了雞頭也可以。如果有人已經吃了雞頭，如果殺了那個人，取他的頭來吃，也能當國王。』大臣聽了之後，便想：『可以殺了這個孩子，取他的頭來吃。如果他母親不知道這件事，就很難辦，先問問母親的意見如何？』後來在一次談話中，他開玩笑地問妻子說：『丈夫和兒子，你更愛誰？』

【English Translation】 English version The crowd exclaimed in wonder. On the day of his birth, food became readily available throughout the kingdom, so the king ordered the relatives to give him a name: 'This is a descendant of a prince who brings abundant food. Since his birth, food has become plentiful. He should be named 'Enough Food'.』 The king assigned eight wet nurses to care for him. Later, when the prince grew up, he became proficient in all arts and talents. However, Prince Enough Food soon passed away, and the queen often mourned him, overcome with grief. Seeing this, the king thought: 'It is in the nature of women to miss their husbands. I should remarry a minister and leave with my entourage.' Upon arriving at the minister's house, she was warmly welcomed and felt very pleased. Near the minister's house was a chicken coop. A fortune teller saw it and said: 'If someone eats this chicken, they will become king.' The minister, without asking the fortune teller further, killed the chicken and said to his wife: 'Prepare a meal for me when I return from court.' The wife had the chicken cooked. At this time, Enough Food came from school, not seeing his mother. Driven by hunger, he saw a boiling pot and thought: 'My mother hasn't returned yet. Let me see if there is anything to eat in the pot.' He saw the chicken head and took it to eat as a snack. When his mother returned, she asked: 'Have you eaten?' He replied: 'I ate the chicken head first.' The mother gave it to him and sent him back to school. The minister returned and said: 'I need to eat.' The wife gave him the meat but did not see the chicken head. She asked the reason, and he replied: 'The son came and ate it.' The minister thought: 'Is it necessary to eat all the chicken to become king? Or is eating a little enough?' Doubting, he asked the fortune teller on the road. Seeing him, he said: 'You said before: "If you eat the chicken, you will become king." Is it necessary to eat all of it? Or is eating a little enough?' The fortune teller replied: 'Even if you don't eat all of it, eating the head is enough. If someone has already eaten the chicken head, killing that person and taking their head to eat will also make you king.' Hearing this, the minister thought: 'I can kill this child and take his head to eat. If his mother doesn't know about this, it will be difficult. I should first ask his mother's opinion.' Later, in a conversation, he jokingly asked his wife: 'Who do you love more, your husband or your son?'

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誰為王？』其婦聞說遂生猜慮，作如是念：『我今若道以子為王，此人即便棄擲於我。今時宜可順彼為言。』答曰：『寧使夫主為王。』此之女人聰明解慧豫審先機云：『此大臣為雞頭故欲殺我子，今正是時須為防護，可共豫計勿使身危。』即于屏處報其子曰：『汝食雞頭，父欲相殺，可舍此國向鞞提醯，彼即是汝祖宗舊處，親姻眷屬並悉現存，汝若至彼必受安樂。』

「子聞告已俯仰辭母，往鞞提醯。欲至彼城，於一樹下睏乏而睡。於時求王身嬰重病因即命終，彼國舊法若未立嗣王，靈輿不出。王無後嗣，不知立誰？時諸群臣咸皆訪問，誰堪為主？我今欲立。時大臣等於樹陰下，見彼丈夫瑰偉異常人間罕匹，日光雖度樹影不移，眾人共觀咸嘆希有：『此善男子妙相端嚴更無過者，樹影留覆固是非凡，可觸令寤。』彼既覺已，問諸人曰：『何故相驚？』答曰：『仁合為王故相覺耳。』報曰：『覺王之法豈合如然？』諸人問曰：『其法如何？』答曰：『先奏美音漸令覺悟。』群臣聞已作如是念：『此非貧子定出高門。』即共問曰：『仁住何方？誰家之子？』

「時彼王子年雖弱冠，壯氣先成如師子王，高聲爽亮自述祖宗，告諸人曰：『我昔先主名曰善生，子號足飲食，我是其兒名多足食。』時六大臣聞是語

【現代漢語翻譯】 現代漢語譯本： 『誰來做國王？』他的妻子聽到這話，開始猜疑，心想：『如果我說讓我的兒子做國王，這個人就會立刻拋棄我。現在應該順著他的話說。』於是回答說：『寧願讓我的丈夫做國王。』這個女人聰明而有智慧，預先察覺到危險，心想：『這個大臣因為雞頭的事情想要殺我的兒子，現在正是需要保護他的時候，應該一起商量對策，不要讓自己陷入危險。』於是就在隱蔽的地方告訴她的兒子說：『你吃了雞頭，你的父親想要殺你，可以離開這個國家，去鞞提醯（Vaidehi），那裡是你的祖先居住的地方，親戚朋友都還在那裡，你如果去了那裡一定會得到安樂。』

兒子聽了母親的話，拜別了母親，前往鞞提醯（Vaidehi）。在前往那座城市的路上，在一棵樹下睏倦地睡著了。當時，正在尋找國王的大臣身患重病，因此去世了。那個國家舊的規矩是，如果沒有確立繼承人，靈車就不能出殯。國王沒有後代，不知道該立誰為王。這時，各位大臣都一起詢問，誰能夠成為國王？我們現在想要擁立他。這時，大臣們在樹蔭下，看到那個男子高大魁梧，非常人所能比，陽光雖然移動，樹影卻沒有移動，眾人一起觀看，都感嘆稀有：『這個善男子相貌端正莊嚴，沒有比他更出色的了，樹影停留覆蓋，一定不是凡人，可以碰他讓他醒來。』那個人醒來后，問眾人說：『你們為什麼要驚擾我？』回答說：『因為您適合做國王，所以叫醒您。』回答說：『叫醒國王的方法難道是這樣的嗎？』眾人問：『那應該怎樣做呢？』回答說：『應該先奏響美妙的音樂，慢慢地讓他醒悟。』大臣們聽了，心想：『這個人不是貧窮人家的孩子，一定是出身高貴。』於是就一起問：『您住在哪裡？是誰家的孩子？』

這時，那位王子雖然年紀還小，但氣概已經像獅子王一樣，高聲洪亮地講述了自己的祖先，告訴眾人說：『我以前的先祖名叫善生（Śubhajīva），兒子名叫足飲食（Pūrṇabhojana），我是他的兒子，名叫多足食（Bahubhojana）。』當時，六位大臣聽到這些話

【English Translation】 English version: 『Who shall be king?』 Upon hearing this, his wife became suspicious and thought, 『If I say that my son should be king, this man will immediately abandon me. Now is the time to speak in accordance with his wishes.』 She replied, 『Rather let my husband be king.』 This woman, being clever and wise, foresaw the danger and thought, 『This minister wants to kill my son because of the chicken head incident. Now is the time to protect him. We should discuss a plan together to avoid putting ourselves in danger.』 So, in a secluded place, she told her son, 『You ate the chicken head, and your father wants to kill you. You can leave this country and go to Vaidehi (鞞提醯), which is where your ancestors lived. Your relatives and friends are still there. If you go there, you will surely find peace and happiness.』

Having heard his mother's words, the son bid farewell to his mother and set off for Vaidehi (鞞提醯). On his way to that city, he became tired and fell asleep under a tree. At that time, the minister who was seeking a king fell seriously ill and died. The old custom of that country was that if an heir had not been established, the hearse could not be taken out for burial. The king had no descendants, and they did not know who to appoint as king. At this time, all the ministers inquired together, 『Who is capable of becoming king? We now want to enthrone him.』 Then, the ministers under the shade of the tree saw that the man was tall and imposing, unmatched by ordinary people. Although the sunlight moved, the shadow of the tree did not move. The people watched together and exclaimed in admiration, 『This good man has a dignified and handsome appearance, and there is no one more outstanding than him. The shadow of the tree remains to cover him, surely he is no ordinary person. We can touch him to wake him up.』 After that person woke up, he asked the people, 『Why are you disturbing me?』 They replied, 『Because you are suitable to be king, we woke you up.』 He replied, 『Is this how one wakes up a king?』 The people asked, 『How should it be done?』 He replied, 『One should first play beautiful music and gradually awaken him.』 The ministers heard this and thought, 『This person is not the child of a poor family, he must be of noble birth.』 So they asked together, 『Where do you live? Whose child are you?』

At this time, although the prince was still young, his spirit was already like that of a lion king. In a loud and clear voice, he recounted his ancestors, telling the people, 『My former ancestor was named Śubhajīva (善生), his son was named Pūrṇabhojana (足飲食), and I am his son, named Bahubhojana (多足食).』 At that time, the six ministers heard these words

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已，皆生踴躍咸云：『我等今者還得本王。』盛備威儀廣陳音樂，千軍萬衆從入城中，灌頂稱王化洽黎庶，舊多足食斯名遂隱，由宗重起號曰重興。

「年幼為王，諸臣見慢，所有敕令多不奉行。王于暇日出城遊觀，聚落居人並皆存問：『此等是誰所管封邑？』答曰：『咸是某甲大臣所有。』便生唸曰：『城邑聚落咸屬大臣，我雖是王但有宮闈及食而已，自余國產並皆無分，有乖國憲將如之何？』時有天神知王所念，空中告曰：『王不須憂，於此國中有一都處名曰滿財，城內有人名曰圓滿，當生一子號為大藥，成立之後與王共理，臨機制斷無遠不伏，王極快樂垂拱安神。』時王令使往滿財城，訪問圓滿，為有？為無？若其有者，應觀彼妻為有娠不？使者受命即往尋求，見其夫主問婦有娠。使還奏曰：『是事非謬，彼婦懷娠。』王既聞已即令使去，召圓滿來善言慰喻，即以此城賜為封邑，告曰：『汝婦有娠好須養護勿令傷損。』月既滿已便誕一男，形貌端嚴世間無比，三七日後欲為立名。諸親議曰：『未知此兒欲作何字？』母便告曰：『我抱宿疹，遍問諸醫，雖進湯藥竟無瘳損；及懷此子病苦即除，宜與孩兒名為大藥。』母說頌曰：

「『于諸患苦中，　　大藥最為勝； 　　此是藥中妙，　　可名為大藥。』

【現代漢語翻譯】 現代漢語譯本 於是，所有人都歡欣鼓舞，齊聲說道：『我們現在終於迎回了我們的國王。』他們準備了盛大的儀仗，擺設了各種音樂，千軍萬馬簇擁著國王進入城中，舉行灌頂儀式，正式稱王，教化普及到百姓，國家恢復了富足，以前的名字就被隱藏起來，因為宗室重新興盛，所以改名為重興。

『因為國王年幼，所以大臣們輕視他，所有的命令大多不被執行。國王在空閑的時候出城遊玩，慰問各個村落的居民：『這些地方是誰管轄的封地？』回答說：『都是某某大臣的。』國王便心想：『城邑村落都屬於大臣，我雖然是國王，卻只有宮殿和食物而已，其餘的國土都沒有我的份，這不符合國家的制度，該怎麼辦呢？』當時有天神知道國王的想法，在空中告訴他說：『國王不必憂慮，在這個國家中有一個地方叫做滿財（name of a place），城裡有一個人叫做圓滿（name of a person），他將要生一個兒子，名字叫做大藥（name of a person），他長大後會和您一起治理國家，處理政事果斷英明，沒有不臣服的，國王您就可以快樂地垂拱而治，安神靜養了。』當時國王命令使者前往滿財城，去詢問圓滿這個人，是存在還是不存在？如果存在，就觀察他的妻子是否懷孕？使者接受命令后就前往尋找，見到了圓滿，詢問他的妻子是否懷孕。使者回來稟告說：『確實沒有錯，他的妻子懷孕了。』國王聽了之後，就命令使者再去，召見圓滿，用好話安慰他，就把這座城賜給他作為封地，告訴他說：『你的妻子懷孕了，要好好地照顧她，不要讓她受到傷害。』等到足月之後，就生了一個男孩，相貌端正莊嚴，世間無比，在二十一天後，想要為他取名字。親戚們商議說：『不知道這個孩子應該叫什麼名字好呢？』母親便說：『我懷孕前一直生病，遍訪名醫，即使吃了湯藥也沒有好轉；自從懷了這個孩子，病痛就立刻消除了，應該給孩子取名為大藥。』母親用頌歌說道：

『在各種疾病痛苦中，大藥最為殊勝； 這真是藥中的妙藥，可以叫做大藥。』

【English Translation】 English version Then, everyone rejoiced and exclaimed: 'We have finally welcomed back our king.' They prepared grand ceremonies, arranged various music, and thousands of troops escorted the king into the city. They held a coronation ceremony, officially proclaiming him king, and his teachings spread to the people. The country regained its prosperity, and the former name was hidden away. Because the royal family was revived, it was renamed Chongxing (Revival).

'Because the king was young, the ministers looked down on him, and most of his orders were not carried out. The king went out of the city for leisure and visited the residents of various villages, asking: 'Whose fiefdoms are these places under?' The answer was: 'They all belong to Minister So-and-so.' The king then thought: 'The cities and villages all belong to the ministers. Although I am the king, I only have palaces and food. I have no share in the rest of the country. This does not conform to the constitution of the country. What should I do?' At that time, a deity knew the king's thoughts and told him in the air: 'King, do not worry. In this country, there is a place called Mancai (name of a place), and in the city there is a person named Yuanman (name of a person). He will give birth to a son named Dayao (name of a person). When he grows up, he will govern the country with you. He will handle affairs decisively and wisely, and none will not submit. You, the king, can happily govern by doing nothing and rest in peace.' At that time, the king ordered an envoy to go to Mancai City to inquire about Yuanman, whether he existed or not? If he existed, observe whether his wife was pregnant? The envoy accepted the order and went to find him. He met Yuanman and asked if his wife was pregnant. The envoy returned and reported: 'Indeed, there is no mistake, his wife is pregnant.' After hearing this, the king ordered the envoy to go again, summon Yuanman, and comfort him with kind words. He gave him this city as a fief and told him: 'Your wife is pregnant, take good care of her and do not let her be harmed.' After the full term, she gave birth to a boy, with a dignified and unparalleled appearance. After twenty-one days, they wanted to name him. The relatives discussed: 'What name should this child be given?' The mother then said: 'Before I was pregnant, I was always sick, and I visited famous doctors everywhere. Even after taking medicine, I did not get better. Since I became pregnant with this child, the pain has disappeared immediately. The child should be named Dayao.' The mother said in a verse:

'Among all illnesses and sufferings, Dayao is the most superior; This is truly the wonderful medicine among medicines, it can be called Dayao.'

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「后時其父肩擎大藥詣池澡浴，于其道上見有魚骨，謂是寶珠蹴之令出。大藥報曰：

「『見地有魚骨，　　腳蹴謂真珠； 　　自業不肯修，　　強覓他遺寶。 　　他所棄魚骨，　　斯非是寶珠； 　　豈有毗沙門，　　棄珠于道上？』

「父將大藥既至池已，置於岸上脫衣入水，見白鶴鳥在荷葉上，便作是念：『我取此鳥。』即欲前就鳥遂高飛。大藥報曰：

「『鳥居荷葉上，　　見父已高飛； 　　無宜更近前，　　欲取他生命。』

「又於他日肩持大藥，往弶伽河方為洗浴。既至河所，置兒岸上，脫衣入河，有大銅缽隨流東下。時有白鵝蹲踞其上，父見生疑不知何物？顧問其子，大藥報曰：

「『弶伽東注下，　　銅缽隨流去， 　　白鵝居在上，　　斯非是余物。』

「又於他日同前澡浴，持大藥去置於岸上。時有澡瓶及草隨流浮去，鳥居其上，大藥同前以頌白父。是時大藥既漸齠年，與諸童子一處遊戲，眾共議曰：『我等無主，可尊大藥為王。』大藥立已，揀諸童子將為輔佐，從是之後朋黨日多。時有老婆羅門娶得少婦，客遊他鄉隨路而去。時婆羅門行趣叢薄欲為便利，有一粗人來問女曰：『彼是汝父耶？祖耶？』女曰：『非父非祖乃是我夫。』粗人報曰：『汝無羞

【現代漢語翻譯】 現代漢語譯本 「後來，他的父親肩上扛著大藥（Mahausadha，菩薩名）去池塘洗澡，在路上看到一根魚骨，以為是寶珠，便用腳踢它，想把它踢出來。大藥（Mahausadha）說道： 『看見地上有魚骨， 腳踢以為是真珠； 自己的行業不肯修， 強求他人遺留的寶物。 他人所丟棄的魚骨， 這並非是寶珠； 難道會有毗沙門（Vaisravana，四大天王之一）, 把寶珠丟棄在路旁？』 父親帶著大藥（Mahausadha）到了池塘邊，把他放在岸上，脫了衣服下水。他看見一隻白鶴站在荷葉上，便想：『我要抓住這隻鳥。』正要上前，那鳥就飛走了。大藥（Mahausadha）說道： 『鳥兒棲息在荷葉上， 看見父親已經高飛； 不應該再靠近， 想要奪取它的生命。』 又有一天，他肩上扛著大藥（Mahausadha），前往弶伽河（Ganga，恒河）洗澡。到了河邊，把兒子放在岸上，脫了衣服下河。有一個大銅缽順著水流從東邊漂來，一隻白鵝蹲在上面。父親看見了，心生疑惑，不知道是什麼東西，便問他的兒子。大藥（Mahausadha）說道： 『弶伽河（Ganga）向東流淌， 銅缽順著水流漂去， 白鵝棲息在上面， 這並非是尋常之物。』 又有一天，像之前一樣去洗澡，帶著大藥（Mahausadha）把他放在岸上。當時有一個澡瓶和草隨著水流漂浮，鳥兒棲息在上面，大藥（Mahausadha）像之前一樣用偈頌告訴他的父親。這時，大藥（Mahausadha）漸漸長大，和一群孩子們一起玩耍，大家商議說：『我們沒有首領，可以推舉大藥（Mahausadha）為王。』大藥（Mahausadha）被推舉為王后，挑選了一些孩子作為輔佐，從此以後，他的黨羽越來越多。當時，有一個年老的婆羅門娶了一個年輕的妻子，到其他地方遊歷，走在路上。婆羅門走到一片草叢中想要方便，有一個粗人來問那個女子說：『那個人是你的父親嗎？還是祖父？』女子說：『既不是父親也不是祖父，而是我的丈夫。』粗人說道：『你真不知羞』

【English Translation】 English version Later, his father carried Mahausadha (the name of a Bodhisattva) on his shoulders to a pond for bathing. On the way, he saw a fish bone and, thinking it was a jewel, kicked it, intending to dislodge it. Mahausadha (Mahausadha) said: 'Seeing a fish bone on the ground, You kick it, thinking it's a pearl; Not willing to cultivate your own karma, Forcibly seeking treasures left by others. The fish bone discarded by others, This is not a jewel; How could Vaisravana (one of the Four Heavenly Kings), Discard a jewel on the road?' The father, carrying Mahausadha (Mahausadha), arrived at the pond, placed him on the bank, took off his clothes, and entered the water. He saw a white crane standing on a lotus leaf and thought: 'I will catch this bird.' Just as he was about to approach, the bird flew away. Mahausadha (Mahausadha) said: 'A bird dwells on a lotus leaf, Seeing the father, it has already flown high; It is not appropriate to approach further, Intending to take its life.' Another day, he carried Mahausadha (Mahausadha) on his shoulders to the Ganga River (Ganga, the Ganges) for bathing. Upon arriving at the river, he placed his son on the bank, took off his clothes, and entered the river. A large copper bowl floated downstream from the east, with a white goose perched on it. The father saw it and was suspicious, not knowing what it was, so he asked his son. Mahausadha (Mahausadha) said: 'The Ganga (Ganga) flows eastward, The copper bowl floats downstream, A white goose dwells on it, This is no ordinary object.' Another day, as before, they went to bathe, taking Mahausadha (Mahausadha) and placing him on the bank. At that time, a bathing bottle and grass floated by with the current, and a bird perched on them. Mahausadha (Mahausadha) told his father in verse as before. At this time, Mahausadha (Mahausadha) gradually grew older and played with a group of children. They discussed and said: 'We have no leader, we can elect Mahausadha (Mahausadha) as king.' After Mahausadha (Mahausadha) was elected king, he selected some children to be his assistants. From then on, his followers increased day by day. At that time, an old Brahmin married a young wife and traveled to other places, going along the road. The Brahmin went into a thicket to relieve himself, and a rough man came and asked the woman: 'Is that your father? Or your grandfather?' The woman said: 'Neither father nor grandfather, but my husband.' The rough man said: 'You have no shame.'

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恥不愧友朋，於此世間美妙丈夫遍滿大地，豈可不見？因何逐此老婆羅門？汝此容華虛令喪失，宜應棄彼與我為妻。若彼老公來諍訟者，于大眾所引我為夫。』其女受言，即與粗人隨路而去。時婆羅門就池洗已，覓婦不得登高四望，見人將去即便急走，至其婦所捉一手牽。時彼粗人亦牽一手，婆羅門曰：『汝偷我婦。』粗人曰：『我能設誓：「此是我妻，元非汝歸。」』因生斗諍各相牽引，少年強力女被將去。時婆羅門自知無力，冀有相助行於曠野，大叫高聲云：『賊劫婦。』是時大藥與諸童子戲野林中，聞彼大叫失婦之聲。時諸童子報大藥曰：『仁既稱王，有斯非理，叫云：「失婦！」何不相救？』大藥聞已，即令諸童子執彼三人，問言：『向爭何事？』婆羅門曰：『我老無力，被賊劫婦。』賊曰：『此人妄語，實是我妻。』大藥問女：『誰是汝夫？』彼便指賊：『此是我夫。』是時大藥見婆羅門椎胸懊惱自撲于地，即便伺察驗彼真虛，問少年曰：『汝於何處將此婦來？』答曰：『從妻舍來。』問曰：『有何飲食？』答曰：『肉羹及飯加以清觴。』大藥曰：『若如是者，我觀其食以辯真虛。』即令以指抉口，竟無一物空見流涎。問婆羅門曰：『爾從何來？』答曰：『從婦家來。』『所食何物？』答曰：『酪漿及餅加

以蘿菔。』告言：『汝可吐出。』即便抉出，一如所言。大藥見已知少是賊，劫彼老妻，即與重杖，掘地為阱，埋之齊咽，以孔雀膽書其額上作如是字：『諸有偷婦賊者準此科罪。』如是乃有偷牛羊等，數有五百皆悉同此而為治罰。

「時重興王現有村城，皆被六臣之所控執，王作是念：『我今力弱將欲如何？』遂憶大藥，思與相見，不告諸臣整軍而出，往滿財城欲看大藥。途經險阻聞有大叫，遍觀求覓不見有人，王之左右周旋顧察，見五百賊埋身出頭，即報王知，讀其額字，云：『皆是賊。』王見此事，問言：『誰苦楚汝？』諸人答曰：『此是大藥童子準法而作，不罰無辜。』王聞稱善，起悲愍心，遂便釋放。是時大藥及諸童子，聞王軍至隨處而住。時滿財城所有人眾聞王欲至，悉皆營辦吉祥之物，金瓶持水幢蓋幡旗出城迎候。王慰問已，問言：『圓滿之子名曰大藥，今可速來。』父白王曰：『童子幼小未堪奉命。』王曰：『可令前進。』父便引見。王見童子，嘉其容儀雅麗兼有勇略之才，以其尚小不任委寄旦留付父，回軍都邑。至本城已，作如是念：『我今可試大藥童子智策才術。』即令使往語圓滿曰：『汝可以砂挼繩長一百肘，速遣將來。』圓滿聞敕極大驚怖，深懷憂惱作如是念：『我自生來未曾聞見如

【現代漢語翻譯】 現代漢語譯本：用蘿蔔（一種蔬菜）。』告訴他說：『你把東西吐出來。』那人立刻挖出來，完全如他所說。大藥見他知道偷的少量東西是賊贓，是劫持了老婦人的，就用重杖責打他，挖地為陷阱，把他埋到脖子，用孔雀膽在他的額頭上寫字，寫的是：『凡是偷婦女的賊，都按此罪處罰。』從此以後，即使是偷牛羊等物的，數量達到五百，都按照這個方法進行懲罰。

『當時重興王所擁有的村莊和城市，都被六個大臣控制著，國王心想：『我現在力量弱小，該怎麼辦呢？』於是想起了大藥，想要與他相見，沒有告訴各位大臣，就整頓軍隊出發了，前往滿財城想見大藥。途中經過險阻，聽到有人大叫，四處尋找卻沒見到人，國王的侍從四處檢視，看見五百個賊被埋著只露出頭，就報告了國王，讀他們額頭上的字，說：『這些人都是賊。』國王看到這件事，問道：『是誰讓你們受苦的？』眾人回答說：『這是大藥童子依法做的，不懲罰無辜的人。』國王聽了稱讚他做得好，生起悲憫之心，於是就釋放了他們。當時大藥和各位童子，聽說國王的軍隊來了，就隨處躲藏。當時滿財城的所有人聽說國王要來，都準備好吉祥的物品，拿著金瓶盛水，舉著幢幡旗幟出城迎接。國王慰問完畢，問道：『圓滿的兒子名叫大藥，現在可以快點來。』父親對國王說：『童子年幼，不能奉命。』國王說：『可以讓他前進。』父親就領他去見國王。國王見到童子，讚賞他的容貌俊美，兼有勇略之才，因為他還小，不能委以重任，就暫時留給他的父親，回軍都城。回到都城后，心想：『我現在可以試試大藥童子的智謀才略。』就派使者去告訴圓滿說：『你可以用沙子搓成一百肘長的繩子，快點送來。』圓滿聽到命令，非常驚恐，深感憂愁，心想：『我自從出生以來，從未聽說過這樣的事情。』

【English Translation】 English version: He used a radish (a type of vegetable). He told him: 'You spit it out.' The man immediately dug it out, exactly as he said. Dà Yào (Great Medicine, name of a person) saw that he knew the small amount of stolen goods were stolen, and that he had kidnapped the old woman, so he beat him with a heavy stick, dug a pit, buried him up to his neck, and wrote on his forehead with peacock bile, writing: 'Whoever steals women will be punished according to this crime.' From then on, even those who stole cattle and sheep, up to five hundred in number, were punished in the same way.

At that time, the villages and cities owned by King Chóngxīng (Double Prosperity King, name of a king) were controlled by six ministers. The king thought: 'I am weak now, what should I do?' So he remembered Dà Yào (Great Medicine), wanting to see him, without telling the ministers, he organized his army and set off, going to Mǎn Cái City (Full Wealth City, name of a city) to see Dà Yào (Great Medicine). On the way, he encountered dangers and heard someone shouting, but he couldn't find anyone. The king's attendants looked around and saw five hundred thieves buried with only their heads showing. They reported to the king and read the words on their foreheads, saying: 'These are all thieves.' The king saw this and asked: 'Who is making you suffer?' The people replied: 'This was done by the boy Dà Yào (Great Medicine) according to the law, and he does not punish the innocent.' The king praised him for doing well and felt compassion, so he released them. At that time, Dà Yào (Great Medicine) and the boys, hearing that the king's army was coming, hid everywhere. At that time, everyone in Mǎn Cái City (Full Wealth City) heard that the king was coming, and they prepared auspicious items, holding golden bottles filled with water, and holding banners and flags to welcome him out of the city. After the king finished his greetings, he asked: 'Yuánmǎn's (Perfection, name of a person) son named Dà Yào (Great Medicine), can you come quickly now?' The father said to the king: 'The boy is young and cannot obey the order.' The king said: 'Let him come forward.' The father led him to see the king. The king saw the boy and praised his handsome appearance and his courage and talent. Because he was still young and could not be entrusted with important tasks, he temporarily left him to his father and returned to the capital. After returning to the capital, he thought: 'Now I can test the wisdom and talent of the boy Dà Yào (Great Medicine).' He sent a messenger to tell Yuánmǎn (Perfection): 'You can rub sand into a rope one hundred elbows long, and send it here quickly.' Yuánmǎn (Perfection) was very frightened when he heard the order, and felt very worried, thinking: 'Since I was born, I have never heard of such a thing.'

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是之事，以砂作繩。』憂惱而住。大藥見父問曰：『父何憂色？』答曰：『我未曾聞如是之事，王從我索砂繩百肘，以此方便加罪於我。』大藥報曰：『使人何在？令我得見傳語奏王。』父令使見，大藥報曰：『仁當爲我奏大王曰：「仄陋小臣寡聞少見，又無智策仰測天心，未審大王須何色繩？王處帝都朝多㑺又，請垂一肘以樣示人，非直百肘短繩，千尋亦應可辦。」』使去白王具陳其事，王曰：『此是父說？為子言乎？』對曰：『是大藥語。』王既聞已生希有心，憶彼天神所言是實，當令我國霸王可期。

「後於異時，王復令使往彼城中，遣其作飯熟可將來，又告曰：『其谷不得臼內舂搗，亦不令一粒米碎，不居室內不在於外，烝煮之時非火非無火，將飯來時不行於道不于非道，不得步涉亦不乘騎，勿令見日復不在陰，擎飯之人非男非女。』使持王命至滿財城，便命圓滿共相慰問，具以王教告彼令知，聞更驚惶憂惱而住。大藥見憂，進白父曰：『何故憂色？』父遂具告，大藥曰：『此不足憂，我當盡辦。』即取稻穀多集諸人，令一一粒以指捻糠，米無有碎。既辦得米，便求煮處，即于門外檐下安釜煮之，上赫日光傍以火炙，其飯便熟。持飯去時，告使者曰：『汝可一足履道一足踐荒，所持飯器置於頂上，蓋疏

【現代漢語翻譯】 現代漢語譯本：『這是不可能的事情，就像用沙子搓繩子一樣。』他憂愁煩惱地住著。大藥（Mahauṣadha，人名，意為『偉大的藥物』）看見父親，問道：『父親為何面帶憂色？』父親回答說：『我從未聽說過這樣的事情，國王向我索要一百肘長的沙繩，這是要用這種方式來加罪於我。』大藥回答說：『使者在哪裡？讓我見見他，我來轉告他去稟告國王。』父親讓使者來見他，大藥對使者說：『您應當替我稟告大王說：「我這偏僻卑微的小臣，見識淺薄，又沒有智慧策略來揣測大王的心意，不知道大王需要什麼顏色的繩子？大王您所處的帝都，朝廷中有很多工匠，請您先拿出一肘長的繩子來做個樣本給他們看看，這樣一來，不要說一百肘短的繩子，就是一千尋長的繩子，也應該可以辦到。」』使者離去，稟告國王，詳細地陳述了這件事。國王說：『這是你父親說的話？還是你兒子說的話？』使者回答說：『是大藥說的話。』國王聽了之後，心中感到非常稀奇，回憶起之前天神所說的話是真實的，認為將來我國稱霸天下指日可待。 後來，在其他時候，國王又派使者前往那個城中，讓他把煮熟的米飯拿來，又告訴使者說：『這些穀子不能在石臼里舂搗，也不能讓一粒米破碎，煮飯的地方不能在室內，也不能在室外，蒸煮的時候不能用火，也不能沒有火，拿飯來的時候不能走在道路上，也不能不走在道路上，不能步行，也不能騎馬，不能讓飯見到太陽，也不能放在陰涼處，端飯的人不能是男人，也不能是女人。』使者帶著國王的命令到達滿財城（Pūrṇadhana-nagara，地名，意為『充滿財富的城市』），便命令圓滿（Pūrṇa，人名，意為『圓滿』）互相慰問，詳細地把國王的旨意告訴了他，圓滿聽了之後更加驚慌憂愁地住著。大藥看到父親憂愁，便上前對父親說：『您為何面帶憂色？』父親於是詳細地告訴了他，大藥說：『這不足為憂，我應當全部辦到。』隨即取來稻穀，召集眾人，讓他們一粒一粒地用手指捻去穀糠，米粒沒有破碎。辦好米之後，便尋找煮飯的地方，就在門外的屋檐下安放鍋來煮飯，上面有強烈的日光照射，旁邊用火烤，飯很快就熟了。拿飯去的時候，告訴使者說：『你可以一隻腳踩在道路上，一隻腳踩在荒地上，把所拿的飯器放在頭頂上，用稀疏的』

【English Translation】 English version: 『This is impossible, like making a rope from sand.』 He dwelt in sorrow and distress. Mahauṣadha (Mahauṣadha, a name meaning 'great medicine') saw his father and asked: 『Father, why do you look so worried?』 His father replied: 『I have never heard of such a thing. The king demands a rope of sand a hundred cubits long from me, intending to use this as a pretext to punish me.』 Mahauṣadha replied: 『Where is the messenger? Let me see him, so I can tell him what to say to the king.』 His father had the messenger brought to him. Mahauṣadha said to the messenger: 『You should tell the king on my behalf: 「I, your humble and ignorant servant, have little knowledge or wisdom to fathom the king's intentions. I do not know what color of rope the king requires. In the imperial capital where the king resides, there are many artisans. Please provide a sample of one cubit in length for them to see. Then, not only a hundred cubits of short rope, but even a thousand fathoms should be possible.」』 The messenger departed and reported the matter in detail to the king. The king said: 『Did your father say this? Or did your son say it?』 The messenger replied: 『Mahauṣadha said it.』 Upon hearing this, the king was filled with wonder, recalling that the words of the deity were true, and that his country would soon become a dominant power. Later, at another time, the king again sent a messenger to that city, instructing him to bring back cooked rice. He further instructed: 『The grain must not be pounded in a mortar, nor may a single grain of rice be broken. The cooking must not take place indoors, nor outdoors. The steaming must be done neither with fire nor without fire. When bringing the rice, you must not travel on the road, nor off the road. You must not walk, nor ride. The rice must not be exposed to the sun, nor kept in the shade. The person carrying the rice must be neither male nor female.』 The messenger, bearing the king's command, arrived at Pūrṇadhana-nagara (Pūrṇadhana-nagara, a place name meaning 'city full of wealth'), and ordered Pūrṇa (Pūrṇa, a name meaning 'complete') to greet and comfort him. He informed him of the king's instructions in detail. Upon hearing this, Pūrṇa was even more alarmed and dwelt in sorrow. Mahauṣadha, seeing his father's worry, approached him and said: 『Why do you look so worried?』 His father then told him everything in detail. Mahauṣadha said: 『This is nothing to worry about; I shall take care of it all.』 He immediately gathered a large quantity of rice and instructed the people to remove the husks from each grain with their fingers, ensuring that no grain was broken. Once the rice was prepared, he sought a place to cook it. He placed a pot under the eaves outside the door to cook the rice, exposing it to the intense sunlight above and heating it with fire from the side. The rice was quickly cooked. When sending the rice, he told the messenger: 『You should place one foot on the road and one foot on the wasteland, and place the rice container on your head, covering it with a sparse』

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布傘、非日非陰；一足著鞋、一足徒跣，此即非步非乘，使用閹人便是非男非女。』持飯至已進入奉王，王問使者，彼皆具答，王聞大喜：『是誰所為？』答：『是大藥。』王極驚嗟，謂使者曰：『大藥謀略深遠，有大智慧善閑法式，觀其計策實為王佐之才。』

「後於異時，復令使去報圓滿曰：『我須園苑，林池具足花果茂盛，可速將來。』使至彼已具陳其事，圓滿憂惱：『此事難為，園苑無情不可移轉，欲令持去豈可得乎？』大藥見憂，如前問答，父曰：『寧得不憂？王索園池，如何將去？』大藥曰：『父不須憂，我皆為辦，令王歡喜。』即報使曰：『既奉王命敢不遵行，但為此處園池長自荒野，進止法式皆未諳知，若至都城恐有輕觸。伏願大王降一小園，暫來相引隨後而去，此事可成。』使還具奏。王曰：『是誰之言？』答言：『大藥。』王倍驚歎實為希有。

「後於異時復令使去，送特牛五百令彼養飼，專供乳酪勿令事闕。使至具報，圓滿憂惶，大藥見父同前問答，父曰：『寧得不憂？王遣特牛令供乳酪，既求非所，得之無由。若不遵王命致招重罰。』大藥曰：『請父勿憂，我思其計，令王聞已不徴乳酪。』即召父子二人具教其事：『汝向王城，伺王出時，相去非遠，以大木盂繫於父腹，上以裙

【現代漢語翻譯】 現代漢語譯本：『拿著布傘，卻不是爲了遮擋陽光也不是爲了遮擋陰雨；一隻腳穿著鞋，一隻腳光著，這就是既不像步行也不像乘車，使用閹人就像不是男人也不是女人。』使者拿著飯進入王宮稟告奉王，奉王詢問使者，使者都如實回答，奉王聽后非常高興：『這是誰的主意？』回答說：『是大藥（Mahausadha）。』奉王非常驚訝讚歎，對使者說：『大藥的謀略深遠，有大智慧，精通各種規章制度，看他的計策，實在是輔佐君王的才能。』

後來，在另一個時候，奉王又派使者去告訴圓滿（Purna）說：『我需要園苑，林地水池都要具備，花果茂盛，可以快點送來。』使者到達后，詳細陳述了這件事，圓滿憂愁煩惱：『這件事很難辦到，園苑是沒有感情的東西，不能移動，想要拿走怎麼可能呢？』大藥看到父親憂愁，像之前一樣詢問，父親說：『怎麼能不憂愁呢？國王索要園池，如何拿去呢？』大藥說：『父親不必憂愁，我都能辦到，讓國王高興。』就告訴使者說：『既然奉了國王的命令，怎敢不遵從，只是此處的園池長期在荒野，進退的規矩都不熟悉，如果到了都城恐怕會有冒犯。希望大王能降下一個小園子，暫時來引導，隨後再去，這件事就可以成功。』使者回去詳細稟告。國王說：『這是誰說的話？』回答說：『是大藥。』國王更加驚歎，認為真是稀有。

後來，在另一個時候，奉王又派使者去，送去五百頭特牛，讓他們飼養，專門供應乳酪，不要缺少。使者到達后詳細稟告，圓滿憂愁驚慌，大藥看到父親，像之前一樣詢問，父親說：『怎麼能不憂愁呢？國王派來特牛，要供應乳酪，這是強人所難，沒有辦法得到。如果不遵從國王的命令，會招致重罰。』大藥說：『請父親不要憂愁，我來想個辦法，讓國王聽了之後不再徵收乳酪。』隨即召集父子二人，詳細教他們這樣做：『你們去王城，等國王出來的時候，相距不遠，用大木盆繫在父親的肚子上，上面用裙子...

【English Translation】 English version: 'Holding a cloth umbrella, yet it's neither for sun nor for shade; one foot wearing a shoe, one foot bare, this is neither walking nor riding, using a eunuch is like neither male nor female.' The messenger, carrying the meal, entered the presence of King Bhava (奉王), who questioned him. The messenger answered in detail, and the king was greatly pleased: 'Whose idea was this?' The reply was: 'It was Mahausadha (大藥).' The king was extremely astonished and praised, saying to the messenger: 'Mahausadha's strategies are profound and far-reaching, he possesses great wisdom and is well-versed in all rules and regulations. Judging by his plans, he is truly a talent fit to assist a king.'

Later, on another occasion, King Bhava again sent a messenger to inform Purna (圓滿): 'I require a garden, complete with groves and ponds, abundant with flourishing flowers and fruits, which should be brought quickly.' Upon arrival, the messenger detailed the matter, and Purna was worried and troubled: 'This is difficult to accomplish. Gardens are inanimate and cannot be moved. How can one possibly take them away?' Mahausadha, seeing his father's worry, inquired as before. The father said: 'How can I not worry? The king demands a garden and pond; how can it be taken?' Mahausadha said: 'Father, do not worry; I will manage everything and make the king happy.' He then told the messenger: 'Having received the king's command, how dare we disobey? However, the gardens and ponds here have long been in the wilderness, and we are unfamiliar with the proper etiquette for entering and exiting. If we arrive in the capital, we fear we may cause offense. We humbly request that the great king send a small garden to guide us temporarily, and we will follow afterward. This matter can then be accomplished.' The messenger returned and reported in detail. The king said: 'Whose words are these?' The reply was: 'Mahausadha.' The king was even more astonished, considering it truly rare.

Later, on another occasion, King Bhava again sent a messenger, sending five hundred special cows to be raised and fed, specifically to provide milk and cheese, ensuring nothing is lacking. Upon arrival, the messenger reported in detail, and Purna was worried and alarmed. Mahausadha, seeing his father, inquired as before. The father said: 'How can I not worry? The king has sent special cows to provide milk and cheese, demanding the impossible, with no way to obtain it. If we do not obey the king's command, we will incur severe punishment.' Mahausadha said: 'Please, Father, do not worry. I will devise a plan so that the king, upon hearing it, will no longer demand milk and cheese.' He then summoned the father and son and instructed them in detail: 'You go to the royal city, and when the king emerges, stay not far away. Tie a large wooden basin to your father's belly, and cover it with a skirt...'

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覆宛轉于地啼哭呻吟，汝以香花告諸天眾：「於十方處咸請護持，愿令我父產生安隱。」』既受教已父子相隨，至王都處見王欲出，去之不遠如所教事，次第皆作。子啼出聲告四天王曰：『愿降慈悲，得令我父產生安隱。』王聞其聲，令使往問：『何故出聲？』使見一人宛轉于地，其腹甚大號叫出聲，子以香花告諸天眾，使人問曰：『汝何所為？』答曰：『我父欲產不能安隱，為此悲啼請天擁護。』使回白王。王喚父子問：『作何事？』即具報王：『我父欲產不能得出，是以悲啼。』王聞笑曰：『我未曾聞丈夫生子。』其子白曰：『誠如王言，王知丈夫不合產孕，何故付五百特牛，令彼圓滿供于乳酪？王頗曾聞特牛生子？既無兒子，乳酪何來？』王笑言曰：『是誰之計？』使曰：『皆是大藥。』王嗟其智。

「後於異時，王與大臣共相議曰：『大藥多知，少有儔類；更以餘事，試察精神。』即送一騾令圓滿養護：『勿以韁系，不置室中，不喂刈草，隨處而放。』使到彼城，騾付圓滿，具告其事：『汝應善養勿令損失，如不依教當罪汝身。』圓滿聞已憂箭射心，作如是念：『此之難事，天無奈何，況當人也！』大藥見父問答同前，報曰：『父不須憂，我皆為作。』即于晝日田中放牧、夜收入宅，于迥露處既無韁絆

其事難為，專勒二十一人夜中看守，一足之下各配五人，一人乘之更遞掌執終而復始。王令人密察如何看守？使報其事，王曰：『若如是者騾無走路，如何加罪？』大臣曰：『可敕乘者，于夜睡時乘騾潛遁，勿使人知。』彼皆隨作。諸防守者至天曉已，報圓滿言：『騾已失矣。』既聞告已恐喪形命憂惱燒心。大藥知已作如是念：『如稍寬縱設計可成，臨急相迫情懷恐懼。』告其父曰：『略有一計為之稍難，若父不憚羞慚當希免罪。』父曰：『但令免死，余復何辭？』大藥即便剃父頭髮以為七道。仍以青黃赤白彩色涂身，令乘一驢往至都邑，唱大音聲云：『大藥今至並將父來，剪飾形儀誠是奇異。』時王大臣聞斯說已共作是語：『大藥遠來此為善事，然辱其父有點憲章。』王及諸人皆出城外共迎大藥，觀其所作為實？為虛？王及城人觀知是實，於時大臣遂白王曰：『如何大王先作是語：「大藥聰慧智策過人。」觀此所為一何鄙賤！』王問大藥曰：『何故汝今令父毀辱以至於此？』答言：『大王！今以為榮不知其辱。臣有眾多善巧智慧，今以此事供養于父。』王曰：『汝智與父，孰為優劣？』答曰：『我勝。』王曰：『我不曾聞子勝於父。子從父生養育勞倦，以此而言父勝於子。』大藥曰：『惟王審察父子誰賢？』王與大

臣俱言：『父勝。』大藥前進稽首白言：『大王前令養騾遂便逃失，此驢乃是騾父，理勝於兒，愿王招領勿為重責。』王及大臣聞是語已，嗟奇計智絕代希有。王極歡喜遂即廣施盛禮拜為大臣，所有國事皆委裁決，聲譽日聞，庶事明察，遠近委信，莫不歌戴。

「時有婆羅門早閑書論，為娶妻故多用財賄，未久之間作如是念：『我為娶妻多有所費，令我宅內財物空虛，獨守貧居豈能存濟？』遂向他處自炫己技求覓珍財，得五百金錢持以還舍。既至村側作如是念：『我婦少年顏容美麗，與之離別已歷多時，室無男子任情所作，寧知彼意可委信不？我此金錢不宜持入。』于曛黃后遂往空林，多根樹下穿地埋舉便之故宅。其妻先與外人私通名曰善聽，於此夜中盛設芳饌食已同居。時婆羅門既至宅所扣門而喚，妻遙問曰：『汝是何人？』答曰：『我是某甲。』婦聞其名遂藏善聽於臥床下，即去開門詐現喜相，引之令入共至房中，為設余饌令其飽滿，食已便念：『豈非此婦與外私通？因何夜中有斯美食？』其夫性直，問言：『賢首！今非好日復無節會，因何得有此上食耶？』答曰：『近於夢中有天告我：「汝夫欲至。」為此我知作食相待。』夫曰：『我誠有福，方欲至舍天遂告知。』食已同寢各問安不？婦曰：『君離我去

【現代漢語翻譯】 現代漢語譯本：臣子們都說：『父親勝訴。』大藥前進，跪拜稟告說：『大王之前下令飼養的騾子逃跑丟失，這頭驢是騾子的父親，從道理上來說勝過兒子，希望大王招回領養，不要再加責罰。』國王和大臣們聽了這些話，都讚歎他的計謀智慧，絕世稀有。國王非常高興，於是廣施恩惠，以盛大的禮節拜他為大臣，所有國家大事都委託他裁決，聲譽一天天顯赫，處理事務明察秋毫，遠近的人都信任他，沒有不歌頌愛戴的。

當時有個婆羅門（Brahman，古印度僧侶），從小就精通書本理論，爲了娶妻花費了很多錢財，沒過多久就產生這樣的想法：『我爲了娶妻花費太多，導致我家裡財物空虛，獨自貧困地生活怎麼能維持下去呢？』於是到其他地方炫耀自己的技能，尋求珍貴的財物，得到了五百金錢帶回家。快到村子邊的時候，他這樣想：『我的妻子年輕貌美，和她離別已經很久了，家裡沒有男人，她可能會任性妄為，我怎麼知道她的心意是否可以信任呢？我不應該把這些錢帶進去。』在黃昏之後，他來到一片空曠的樹林，在一棵有很多樹根的樹下挖地埋藏起來，以便回到自己的家。他的妻子先前與一個名叫善聽的外人私通，這天晚上，她準備了豐盛的飯菜，吃完后兩人同居。這時，婆羅門來到家門口敲門呼喚，妻子遠遠地問道：『你是誰？』回答說：『我是某甲。』妻子聽到他的名字，就把善聽藏在床下，然後去開門，假裝出高興的樣子，引他進入房間，為他準備剩下的飯菜讓他吃飽，吃完后他心裡想：『難道這個婦人和外人私通？為什麼晚上會有這麼好的飯菜？』他的性格耿直，問道：『賢首（賢德的人）！現在不是什麼好日子，也沒有什麼節日聚會，為什麼會有這麼好的飯菜呢？』回答說：『最近在夢中，有天神告訴我：「你的丈夫要回來了。」因此我知道你要來，所以做飯等待。』丈夫說：『我真是有福氣，我剛要到家，天神就告訴你了。』吃完飯後，兩人一起睡覺，互相問候是否安好。妻子說：『你離開我

【English Translation】 English version: The ministers all said, 'The father wins.' Da Yao advanced, prostrated, and reported, 'Your Majesty previously ordered the raising of a mule, which then escaped and was lost. This donkey is the mule's father, and logically he prevails over the son. May Your Majesty recall and adopt him, and not impose further punishment.' The king and his ministers, upon hearing these words, marveled at his ingenious wisdom, rare and unparalleled. The king was overjoyed and bestowed generous gifts, appointing him as a minister with great ceremony. All state affairs were entrusted to his judgment, his reputation grew daily, his discernment was keen, and those near and far trusted him, all singing his praises and supporting him.

At that time, there was a Brahman (Brahmin, a member of the highest Hindu caste) who was well-versed in books and theories from a young age. He spent much wealth to marry a wife, and soon after, he thought, 'I have spent too much to marry a wife, causing my household to be empty of wealth. How can I survive living alone in poverty?' So he went elsewhere to show off his skills, seeking precious wealth, and obtained five hundred gold coins to take home. As he approached the village, he thought, 'My wife is young and beautiful, and I have been separated from her for a long time. There is no man in the house, and she may act as she pleases. How can I know if her heart is trustworthy? I should not bring these coins inside.' After dusk, he went to a deserted forest, dug a hole under a tree with many roots, and buried the coins for safekeeping before returning home. His wife had previously been having an affair with an outsider named Shantinga. That night, she prepared a lavish meal, and after eating, they stayed together. At this time, the Brahman arrived at the house, knocked on the door, and called out. His wife asked from afar, 'Who are you?' He replied, 'I am so-and-so.' Upon hearing his name, the wife hid Shantinga under the bed, then went to open the door, feigning a joyful expression, and led him into the room, preparing the remaining food for him to eat his fill. After eating, he thought, 'Could this woman be having an affair? Why is there such a fine meal tonight?' Being of upright character, he asked, 'Virtuous one! Today is not a special day, nor is there a festival gathering. Why is there such excellent food?' She replied, 'Recently, in a dream, a deity told me, "Your husband is about to return." Therefore, I knew you were coming, so I prepared the meal to wait for you.' The husband said, 'I am truly blessed. Just as I was about to arrive home, the deity informed you.' After eating, they slept together, each asking if the other was well. The wife said, 'Since you left me

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年月已深，求覓財錢有所得不？』答曰：『薄有所得。』婦遂陰言，意告床下，云：『我善聽須知其數。』問曰：『得幾許來？』答：『得五百金錢。』婦曰：『安在何處而不告我？』答曰：『且自安隱，明日將來。』婦曰：『我與君身事同一體，何須隱避而不告知？』彼性愚直，答曰：『安在城外。』云：『我善聽須知處所。』問：『在何處？』答曰：『在某林中多根樹下。』婦曰：『聖子行路辛苦且當安寢。』知其睡已作如是語：『善聽聞者可速為之。』即從床出向多根樹下，取得金錢持還本宅。其婆羅門既至天曉，往藏錢處唯見空坑一無所睹，即自拍頭椎胸大哭還向宅中。諸有親屬及余知識，共來問曰：『何故憂悲？』答曰：『我久經求非常辛苦得金錢五百，遂于昨日曛黃之後，既絕人行藏某樹下歸舍而宿，今來欲取被賊將去。』諸人報曰：『此之委曲，余不能知。汝今可問大藥，彼有智略超絕諸人。汝若歸投錢應還得，自余方便非我等知。』

「時婆羅門行啼泣淚，至大藥所共相問訊，即以前事而告大藥。彼便問曰：『仁豈向人說耶？』時婆羅門悉皆具告，大藥唸曰：『其婦必與外人交通作斯非理。』即便安慰婆羅門曰：『且可忍心勿生憂惱，所失之物當爲尋求。』問曰：『仁家頗有犬不？』答言：『

【現代漢語翻譯】 現代漢語譯本 『時間已經很久了，你尋找錢財有所得嗎？』回答說：『略微有些收穫。』婦人於是暗中說話，像是告訴床下的人，說：『我善於聽，要知道錢的數目。』（婦人）問道：『得了多少錢來？』（丈夫）回答：『得了五百金錢。』婦人說：『藏在什麼地方不告訴我？』（丈夫）回答說：『暫且安穩地放著，明天拿來。』婦人說：『我和你身心是一體的，為什麼要隱瞞而不告訴我？』他（丈夫）生性愚笨老實，回答說：『藏在城外。』（婦人）說：『我善於聽，要知道地方。』（婦人）問：『在什麼地方？』（丈夫）回答說：『在某片樹林中多根樹下。』婦人說：『聖子走路辛苦，應該好好安睡。』知道他睡著后，（婦人）這樣說：『善於聽的人可以快點行動。』隨即從床上起來，前往多根樹下，取得金錢，帶回自己家中。那婆羅門到了天亮，前往藏錢的地方，只見空坑，什麼也沒看到，就捶胸頓足大哭，回到家中。各位親屬以及其他認識的人，一起來問：『因為什麼憂愁悲傷？』（婆羅門）回答說：『我長期尋求，非常辛苦才得到五百金錢，於是在昨天傍晚之後，人跡罕至的時候藏在某棵樹下，然後回家睡覺，現在來取卻被賊偷走了。』眾人告訴他說：『這其中的委曲，我們不能知道。你現在可以去問大藥（Mahausadha），他有超越眾人的智慧謀略。你如果歸附於他，錢應該可以找回來，其他的辦法我們就不知道了。』 當時，婆羅門邊走邊哭泣，來到大藥（Mahausadha）處，互相問候，就把之前的事情告訴了大藥（Mahausadha）。大藥（Mahausadha）便問道：『你可曾向別人說過這件事嗎？』當時，婆羅門全部都告訴了他。大藥（Mahausadha）心想：『這婦人必定與外人私通，做出這種不合情理的事情。』便安慰婆羅門說：『暫且忍耐，不要憂愁煩惱，丟失的東西我會為你尋找。』（大藥）問道：『你家有狗嗎？』（婆羅門）回答說：『有。』

【English Translation】 English version 『Has it been long, and have you gained anything from seeking wealth?』 He replied, 『I have gained a little.』 The woman then spoke secretly, as if telling someone under the bed, saying, 『I am good at listening and must know the amount.』 She asked, 『How much money did you get?』 He replied, 『I got five hundred gold coins.』 The woman said, 『Where did you hide it without telling me?』 He replied, 『Let it be safe for now, I will bring it tomorrow.』 The woman said, 『My body and mind are one with yours, why hide it and not tell me?』 He, being foolish and honest, replied, 『It is hidden outside the city.』 She said, 『I am good at listening and must know the place.』 She asked, 『Where is it?』 He replied, 『In a certain forest under a tree with many roots.』 The woman said, 『Holy son, you are tired from walking, you should rest well.』 Knowing that he was asleep, she said, 『Those who are good at listening can act quickly.』 She immediately got out of bed, went to the tree with many roots, took the gold coins, and brought them back to her own house. When the Brahmana arrived at dawn, he went to the place where he had hidden the money, but only saw an empty pit and nothing else. He beat his chest and cried loudly, returning home. All the relatives and other acquaintances came and asked, 『Why are you so sad and sorrowful?』 He replied, 『I have been seeking for a long time and with great difficulty I obtained five hundred gold coins. Yesterday, after dusk, when there were few people around, I hid them under a certain tree and went home to sleep. Now I come to retrieve them, but they have been stolen by thieves.』 The people told him, 『We cannot know the details of this matter. You can now ask Mahausadha (Great Physician), he has wisdom and strategies that surpass all others. If you turn to him, the money should be recovered, we do not know of any other way.』 At that time, the Brahmana walked along weeping, arriving at Mahausadha's (Great Physician) place. They greeted each other, and he told Mahausadha (Great Physician) about the previous events. He then asked, 『Have you told anyone about this?』 At that time, the Brahmana told him everything. Mahausadha (Great Physician) thought, 『This woman must be having an affair with someone and doing such unreasonable things.』 He then comforted the Brahmana, saying, 『Be patient and do not be worried or distressed, I will find the lost items for you.』 He asked, 『Do you have a dog at home?』 He replied, 『Yes.』

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有。』『今可歸舍報其婦曰：「我先於大自在天像前作如是愿：『我若平安得歸故第者，當請八婆羅門為設供養。』爾延其四，我請四人。」』婆羅門既報婦已，還至大藥所報言：『已作。』大藥曰：『八人來時，可於我舍將一人去令住門前，諸人入時令其瞻察。』告其人曰：『汝可觀彼八婆羅門，何者狗見逆面而吠？何者弭耳掉尾向前？見此相時爾當記憶。可令其婦自行飲食，觀于誰處衰盼言笑。』使受教已即往其家在門而立，所謂八人次第令入狗見皆吠，唯于善聽弭耳前迎，嘔嘔作聲掉尾而喜。是時使人記識善聽。次於食時其婦行食，于善聽處揚眉共笑有異餘人。使還以事具告大藥。大藥聞已即便彈指：『奇哉！此人果偷他物。』遂令使者喚善聽來而責之曰：『豈婆羅門有如是法，他人之物竊作己財，汝所取者即應還彼。』答曰：『敢為重誓不取他財。』是時大藥告使者曰：『此是惡人可禁于獄，隨常國法重加苦楚。』彼聞苦語便大驚怖，白言：『大臣愿見救護，我當還物。』即取金錢，封元未開付與大藥，便以本物還婆羅門。彼得歡喜作如是念：『我年衰老還得本錢者，並是大藥之力，我今宜可重報其恩。』即減半錢持奉大藥，大藥受已還卻分付，告曰：『我務濟人，寧求自利？』於時國中善名流佈，王及諸臣

【現代漢語翻譯】 有。』『現在你可以回家告訴你的妻子說：『我先前在大自在天（Maheśvara）像前發過這樣的誓願：『我如果平安回到家，就請八位婆羅門來供養。』你邀請其中的四位，我來請另外四位。』婆羅門告訴妻子后，回到大藥（Mahauṣadha）那裡報告說：『已經辦妥了。』大藥說：『八個人來的時候，可以在我家派一個人去守在門前，讓這個人觀察他們進來時的情況。』告訴那個人說：『你可以觀察那八位婆羅門，哪一位被狗看到會逆著吠叫？哪一位會豎起耳朵搖著尾巴向前？看到這些情況你要記住。可以讓你妻子親自去分發食物，觀察她對誰會流露出特別的笑容。』那個人接受指示后就去了婆羅門家，守在門前。那八個人依次進入，狗看到他們都吠叫，只有善聽（Śruta）豎起耳朵搖著尾巴迎上來，發出『嘔嘔』的聲音，顯得很高興。這時，那個人記住了善聽。接下來在吃飯的時候，婆羅門的妻子親自送食物，對善聽揚起眉毛，笑容與對其他人不同。那個人回來后把情況詳細地告訴了大藥。大藥聽了后就彈指說：『奇怪啊！這個人果然偷了別人的東西。』於是派人叫善聽來，責問他說：『難道婆羅門有這樣的規矩，把別人的東西偷來當成自己的？你偷的東西應該還給人家。』善聽回答說：『我敢發重誓，沒有拿別人的東西。』這時大藥告訴使者說：『這個人是惡人，可以關進監獄，按照國家的法律嚴加拷打。』善聽聽到要受苦刑，非常害怕，說：『大臣，希望您能救救我，我願意還東西。』立刻拿出金錢，原封未動地交給大藥，然後把原來的東西還給婆羅門。婆羅門得到東西后很高興，心想：『我年紀大了還能拿回原來的錢，都是大藥的力量，我應該好好報答他的恩情。』於是拿出其中一半的錢送給大藥，大藥收下後又分還給他，說：『我致力於幫助別人，難道是爲了自己的利益嗎？』當時，大藥的美名在國中傳揚開來，國王和大臣們…… 現代漢語譯本 English version There is. 『Now you can go home and tell your wife: 『I made a vow before the image of Maheśvara (大自在天，the Great自在天) earlier: 『If I return home safely, I will invite eight Brahmins to make offerings.』 You invite four of them, and I will invite the other four.』』 After the Brahmin told his wife, he returned to Mahauṣadha (大藥，Great Medicine) and reported: 『It』s done.』 Mahauṣadha said: 『When the eight people come, you can send one person from my house to stand in front of the door and let this person observe the situation when they enter.』 He told the person: 『You can observe the eight Brahmins, which one will the dog bark at when it sees him coming against it? Which one will raise its ears and wag its tail forward? You must remember when you see these signs. You can let your wife personally distribute the food and observe who she shows a special smile to.』 After receiving the instructions, that person went to the Brahmin』s house and stood in front of the door. The eight people entered in order, and the dog barked at them all, except for Śruta (善聽，Good Listener), who raised his ears and wagged his tail to greet him, making 『woo woo』 sounds, appearing very happy. At this time, that person remembered Śruta. Next, during the meal, the Brahmin』s wife personally delivered the food, raising her eyebrows and smiling at Śruta differently than to the others. After that person returned, he told Mahauṣadha the details. After hearing this, Mahauṣadha snapped his fingers and said: 『Strange! This person really stole other people』s things.』 So he sent someone to call Śruta and questioned him: 『Is there such a rule for Brahmins to steal other people』s things and treat them as their own? You should return what you stole to others.』 Śruta replied: 『I dare to swear that I did not take other people』s property.』 At this time, Mahauṣadha told the messenger: 『This person is an evil person and can be imprisoned and severely tortured according to the laws of the country.』 When Śruta heard that he was going to be tortured, he was very frightened and said: 『Minister, I hope you can save me, I am willing to return the things.』 He immediately took out the money, unopened, and gave it to Mahauṣadha, and then returned the original things to the Brahmin. The Brahmin was very happy after getting the things, and thought: 『I am old and can still get my original money back, all thanks to the power of Mahauṣadha, I should repay his kindness well.』 So he took out half of the money and gave it to Mahauṣadha, who accepted it and then returned it to him, saying: 『Am I dedicated to helping others for my own benefit?』 At that time, Mahauṣadha』s good name spread throughout the country, and the king and ministers…

【English Translation】 There is. 『『Now you can go home and tell your wife: 『I made a vow before the image of Maheśvara (大自在天，the Great自在天) earlier: 『If I return home safely, I will invite eight Brahmins to make offerings.』 You invite four of them, and I will invite the other four.』』 After the Brahmin told his wife, he returned to Mahauṣadha (大藥，Great Medicine) and reported: 『It』s done.』 Mahauṣadha said: 『When the eight people come, you can send one person from my house to stand in front of the door and let this person observe the situation when they enter.』 He told the person: 『You can observe the eight Brahmins, which one will the dog bark at when it sees him coming against it? Which one will raise its ears and wag its tail forward? You must remember when you see these signs. You can let your wife personally distribute the food and observe who she shows a special smile to.』 After receiving the instructions, that person went to the Brahmin』s house and stood in front of the door. The eight people entered in order, and the dog barked at them all, except for Śruta (善聽，Good Listener), who raised his ears and wagged his tail to greet him, making 『woo woo』 sounds, appearing very happy. At this time, that person remembered Śruta. Next, during the meal, the Brahmin』s wife personally delivered the food, raising her eyebrows and smiling at Śruta differently than to the others. After that person returned, he told Mahauṣadha the details. After hearing this, Mahauṣadha snapped his fingers and said: 『Strange! This person really stole other people』s things.』 So he sent someone to call Śruta and questioned him: 『Is there such a rule for Brahmins to steal other people』s things and treat them as their own? You should return what you stole to others.』 Śruta replied: 『I dare to swear that I did not take other people』s property.』 At this time, Mahauṣadha told the messenger: 『This person is an evil person and can be imprisoned and severely tortured according to the laws of the country.』 When Śruta heard that he was going to be tortured, he was very frightened and said: 『Minister, I hope you can save me, I am willing to return the things.』 He immediately took out the money, unopened, and gave it to Mahauṣadha, and then returned the original things to the Brahmin. The Brahmin was very happy after getting the things, and thought: 『I am old and can still get my original money back, all thanks to the power of Mahauṣadha, I should repay his kindness well.』 So he took out half of the money and gave it to Mahauṣadha, who accepted it and then returned it to him, saying: 『Am I dedicated to helping others for my own benefit?』 At that time, Mahauṣadha』s good name spread throughout the country, and the king and ministers…

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寮庶之類，既聞知已作如是語：『我等有福，感此勝人共相保護，不令枉橫輒有侵欺。』

「時有一人，因向他方還來舊所，在其城外池邊歇息，于皮袋中取麨而食，忘不繫口余處旋行。時有毒蛇入于麨內，其人既至不審觀察系袋持歸，于城門外路逢相師，告言：『男子！我觀汝貌命在須臾。』其人雖聞不將為慮，去之稍遠悔不徴尋，便作是念：『我今宜去，先問大藥，然後歸家，彼多智策能為我決。』並持麨袋至大藥所具陳其事。大藥唸曰：『豈非袋內有惡毒蛇，故彼相師作如是語。』于眾人前即令置袋于地以杖抉開，有大毒蛇從中而出，張鱗吐毒躑身而去。諸人見已共嘆希奇。

根本說一切有部毗奈耶雜事卷第二十七 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十八

三藏法師義凈奉　制譯第六門第四子攝頌大藥之餘

「是時大藥既知國事，將領四兵遍觀國界，每至城邑聚落問諸人言：『此等聚落誰所管耶？』諸人答曰：『此是某大臣、彼是某大臣，攝之屬己將為封邑。』大藥聞知所有村城皆六大臣之所管攝，國主但唯內宮及飲食而已。既遍觀已還白王曰：『何處城隍及以聚落是王所有？』王曰：『我今無力，知當

【現代漢語翻譯】 現代漢語譯本 百姓之類，聽聞此事後都這樣說：『我們真有福氣，感得這位賢人共同保護我們，不讓那些不公正的侵犯發生。』 當時有一個人，從別的地方返回原來的地方，在城外的池塘邊休息，從皮袋中取出炒麵來吃，忘記繫緊袋口，便四處走動。當時有一條毒蛇進入炒麵袋中，這個人回來后沒有仔細檢視，便繫上袋子帶回家。在城門外路上遇到一個相面的人，相面的人告訴他說：『年輕人！我看你的面相，性命就在頃刻之間。』這個人雖然聽了，但沒有放在心上。離開相面人稍遠后，又後悔沒有詳細詢問，於是心想：『我現在應該先去問問大藥（Mahausadha，人名），然後再回家，他多有智謀，能為我決斷。』於是帶著炒麵袋到大藥那裡，詳細陳述了事情的經過。大藥心想：『莫非是袋子里有惡毒的蛇，所以那個相面的人才這樣說。』於是在眾人面前，讓這個人把袋子放在地上，用棍子挑開，一條大毒蛇從裡面出來，張開鱗片，吐著毒液，迅速逃走了。眾人見了，都驚歎稀奇。 《根本說一切有部毗奈耶雜事》卷第二十七 大正藏第24冊No. 1451《根本說一切有部毗奈耶雜事》 《根本說一切有部毗奈耶雜事》卷第二十八 三藏法師義凈奉詔翻譯第六門第四子攝頌大藥之餘 當時大藥（Mahausadha，人名）已經瞭解了國家的情況，率領軍隊巡視全國，每到一個城鎮村落，就問人們說：『這些村落是誰管轄的？』人們回答說：『這是某大臣管轄的，那是某大臣管轄的，他們把這些地方據爲己有，當作自己的封地。』大藥（Mahausadha，人名）得知所有的村莊城鎮都由六個大臣管轄，國王只管內宮和飲食而已。巡視完畢后，便稟告國王說：『哪裡還有城池和村落是屬於大王的？』國王說：『我現在無能為力，知道該怎麼辦呢？』

【English Translation】 English version The common people, having heard of this, spoke thus: 'We are fortunate to have this excellent person protecting us together, preventing unjust and unwarranted oppression.' At that time, there was a man who, returning from another place to his original location, rested by a pond outside the city. He took out roasted barley flour from his leather bag to eat, but forgot to tie the bag's opening, and wandered around. At that time, a poisonous snake entered the bag of roasted barley flour. The man, upon returning, did not carefully inspect it, tied the bag, and carried it home. On the road outside the city gate, he met a fortune-teller who told him: 'Young man! Looking at your face, your life is in imminent danger.' Although the man heard this, he did not take it to heart. After leaving the fortune-teller a short distance, he regretted not inquiring further, and thought: 'I should go and ask Mahausadha (name of a person) first, then return home. He is very wise and can make a decision for me.' So he took the bag of roasted barley flour to Mahausadha (name of a person) and explained the matter in detail. Mahausadha (name of a person) thought: 'Could it be that there is a venomous snake in the bag, which is why the fortune-teller said that?' In front of everyone, he had the man place the bag on the ground and opened it with a stick. A large poisonous snake came out, spread its scales, spat venom, and quickly fled. When the people saw this, they were amazed. Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 27 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 28 Translated under imperial decree by the Tripiṭaka Master Yijing, the remainder of the Gāthā Collection on Mahausadha (name of a person), the Fourth Son of the Sixth Section At that time, Mahausadha (name of a person), having understood the state of affairs, led the four divisions of the army to inspect the entire country. Whenever he arrived at a city or village, he would ask the people: 'Who governs these villages?' The people would answer: 'This is governed by such-and-such minister, that is governed by such-and-such minister; they have taken these places as their own, treating them as their fiefdoms.' Mahausadha (name of a person) learned that all the villages and towns were governed by the six ministers, and the king only concerned himself with the inner palace and food. After completing the inspection, he reported to the king: 'Where are the cities and villages that belong to Your Majesty?' The king said: 'I am now powerless, what do I know to do?'

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奈何？幸蒙上天豫告於我：「滿財城內在圓滿家，當生一兒名曰大藥，既長成已立為大臣，端拱垂衣化洽黎庶。」為是因緣，汝從胎中我奉天命諸事供給。今既成人親近於我，大臣之位汝今已得，宜可順彼天所記言，廣設智謨共宣國化，令我自在安隱為王。』是時大藥稽首致敬，白言：『大王！伏願無慮，我當助王令得安樂。』

「大藥即便於自國界，所有城邑屬六臣者，令使告曰：『諸君當知！比為大臣不遵國令，致使賦役辛苦非常，饕餮奸邪不相存濟。我今以實相告，若用語者，長受安樂不復辛苦，所課賦稅隨力有無，眷屬妻子永無勞弊。君等六城各自牢守，假令王命及六臣追，無宜用語；設其自至亦勿開門。報云：「大藥臣來我當賓伏。」』于其國內聞斯教已，並悉依行不遵舊令。時彼諸臣共白王曰：『諸城反叛其欲如何？』王曰：『卿等可嚴四兵隨處討伐。』諸臣各至，彼不見隨，臣奏王曰：『我等無力，王可自來。』王即親行，彼亦不伏，徒勞戰陣淹滯多時。諸城奏曰：『我于大王無心違背，六臣暴虐由是不隨。若令大藥臣來，我皆降伏。』王即令使往喚大藥，彼聞敕召馳至王所。諸城百姓聞大藥至，皆悉無違開門令入，大藥即便削除虐政，更制輕科彝倫協敘，小大無怨，咸歌再造，共喜來蘇，賑貧

【現代漢語翻譯】 現代漢語譯本： 『我該怎麼辦呢？幸好上天預先告知我：『在滿財城內的圓滿家，將會出生一個兒子，名叫大藥（Mahausadha，人名），長大後會被立為大臣，他會以垂拱而治的方式，使教化普及百姓。』因為這個緣故，你還在胎中的時候，我就奉天命供給一切。現在你已經長大成人，親近於我，大臣的職位你現在也得到了，應該順應上天所預言的話，廣泛地設定智謀，共同宣揚國家的教化，使我能夠自在安穩地當國王。』當時，大藥稽首致敬，稟告說：『大王！希望您不要憂慮，我應當幫助大王得到安樂。』 大藥隨即在他的國界內，所有屬於六大臣管轄的城邑，派人告知說：『各位應當知道！以前的大臣不遵守國家法令，導致賦稅徭役非常辛苦，貪婪奸邪，不能互相救濟。我現在如實相告，如果聽從我的話，就能長久地享受安樂，不再辛苦，所徵收的賦稅，根據能力有無來決定，眷屬妻子永遠沒有勞累困弊。各位六城的長官各自堅守，即使有國王的命令和六大臣的追捕，也不要聽從；如果他們親自到來，也不要開門。回覆說：「大藥大臣來了，我們才賓服。」』在他的國內聽到這個教令后，都全部按照執行，不遵守舊的法令。當時，那些大臣一起稟告國王說：『各個城邑都反叛了，這該怎麼辦？』國王說：『你們可以嚴整軍隊，到各處去討伐。』各位大臣各自前往，那些城邑不聽從他們，大臣稟告國王說：『我們沒有能力，請大王親自前往。』國王就親自前往，那些城邑也不屈服，白白地耗費兵力，耽誤了很長時間。各個城邑稟告說：『我們對大王沒有違背之心，只是因為六大臣的暴虐，所以不聽從他們。如果讓大藥大臣來，我們都投降。』國王就派使者去召見大藥，大藥聽到國王的命令，飛速地趕到國王那裡。各個城邑的百姓聽到大藥來了，都全部沒有違抗，打開城門讓他進入，大藥隨即廢除暴虐的政策，重新制定輕省的法令，倫理綱常得到協調，無論大小都沒有怨恨，都歌頌他的再造之功，共同歡喜地復甦，救濟貧困。

【English Translation】 English version: 'What should I do?' Fortunately, the heavens foretold to me: 'In the city of Mancai (Full Wealth) within the Yuanman (Perfection) family, a son will be born named Mahausadha (Great Medicine, a personal name). When he grows up, he will be established as a great minister, and he will transform the common people through effortless governance.' Because of this reason, while you were still in the womb, I obeyed the heavenly mandate to provide everything. Now that you have grown up and are close to me, and you have obtained the position of great minister, you should follow the words foretold by heaven, widely establish wise strategies, and jointly proclaim the nation's teachings, so that I can be a king in freedom and peace.' At that time, Mahausadha bowed his head in respect and said, 'Great King! I hope you will not worry, I shall help the King to obtain peace and happiness.' Mahausadha then, within his own national boundaries, in all the cities under the jurisdiction of the six ministers, sent messengers to announce: 'You should all know! The previous ministers did not abide by the national laws, causing the taxes and corvée labor to be extremely arduous, and they were greedy and treacherous, unable to help each other. I now tell you the truth, if you listen to my words, you will enjoy lasting peace and happiness and no longer suffer hardship. The taxes levied will be determined according to your ability to pay, and your families and wives will never suffer from fatigue and hardship. You six city officials should each hold your positions firmly, and even if there are orders from the king and the pursuit of the six ministers, you should not obey them; if they come in person, do not open the gates. Reply, "When the minister Mahausadha comes, we will submit."』 After hearing this teaching in his country, they all followed it and did not obey the old laws. At that time, those ministers together reported to the king, 'The cities have all rebelled, what should we do?' The king said, 'You can prepare your troops and go to suppress them everywhere.' The ministers each went, but the cities did not obey them. The ministers reported to the king, 'We are powerless, please come yourself, Great King.' The king then went in person, but the cities still did not submit, and the effort was in vain, delaying for a long time. The cities reported, 'We have no intention of disobeying the Great King, but because of the tyranny of the six ministers, we do not obey them. If the minister Mahausadha comes, we will all surrender.' The king then sent a messenger to summon Mahausadha, and Mahausadha, hearing the king's command, rushed to the king's place. The people of each city, hearing that Mahausadha had come, all obeyed without resistance, opening the gates to let him in. Mahausadha then abolished the tyrannical policies, re-established lenient laws, and the ethical principles were harmonized. There was no resentment, great or small, and all sang his praises for his restorative deeds, rejoicing together in their revival, and relieving the poor.

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窮、恤孤寡，猶如父母各生慈念。國內人眾悉皆雲集，扈從大王俱至城所，聲聞鄰國遠近稱揚。王乃以女娉于大藥，雖蒙賞愛無驕恣心。

「時有異方貧士來投此王冀求榮祿，王不見許，復求大藥。大藥哀愍遂便招納，拯以衣食令無乏短。時有婆羅門來從大藥求索糠麥，即便遣與。時掌庫者茍事遷延，不即持惠。後於異時王與大臣及諸寮庶朝集一處，王告眾曰：『私密之事，誰可告知？』有云：『密事應語知識。』有云：『父母。』有云：『妻子。』然大藥默無所說，王曰：『大藥！卿何不言？』答曰：『言何容易？如我所見，凡隱密事不可告語一切男子，況復女人！』王曰：『豈並如此？』大藥曰：『此之虛實，王當目驗。』后時王家失孔雀鳥，大藥捉得別處藏舉，將余孔雀對婦前殺，報云：『汝豈不聞王失孔雀？』答曰：『我聞。』大藥曰：『此鳥即是，可疾料理，我欲充食，不得向人共論此事。』婦聞便念：『我父於此委寄非常，今者如何殺鳥而食？誠哉鄙事無懼憲章。』又將余女顏容美麗，以妙莊飾引入宅中，報其婦曰：『此之少女是王宮人，我愛將來，勿傳斯事。』婦聞此語深生忿怒：『我父如何不審思察，任用仄陋無宗族人，補為大臣委以國事，豈以王宮內人將充己室，所愛好鳥殺以為羹？』又復

【現代漢語翻譯】 現代漢語譯本 賙濟窮人，憐憫孤兒寡婦，就像父母對子女一樣充滿慈愛。國內的百姓全都聚集起來，跟隨國王一同來到城裡，聲名遠播到鄰近的國家。國王於是將女兒許配給大藥（Mahausadha，一位賢者），大藥即使受到國王的賞識和寵愛，也沒有驕傲放縱之心。

『當時有外地的貧困之人來投奔國王，希望得到榮華富貴，國王沒有答應，他們又去請求大藥（Mahausadha）。大藥（Mahausadha）哀憐他們，於是就接納了他們，供給他們衣食，使他們不缺乏。當時有婆羅門來向大藥（Mahausadha）乞討粗糧，大藥（Mahausadha）就打發人給他們。當時掌管倉庫的人故意拖延，不立即施捨。後來在另一天，國王與大臣以及各位官員一同聚集在一起，國王告訴大家說：『私密的事情，可以告訴誰呢？』有人說：『秘密的事情應該告訴知己。』有人說：『父母。』有人說：『妻子。』然而大藥（Mahausadha）沉默不語，國王說：『大藥（Mahausadha）！你為什麼不說話？』大藥（Mahausadha）回答說：『說話哪裡容易？依我所見，凡是隱秘的事情不可以告訴任何男子，更何況是女人！』國王說：『難道都這樣嗎？』大藥（Mahausadha）說：『這件事的真假，國王您應當親自驗證。』後來國王家丟失了一隻孔雀，大藥（Mahausadha）捉到孔雀后把它藏在別處，然後將另一隻孔雀當著妻子的面殺掉，告訴她說：『你難道沒聽說國王丟失了孔雀嗎？』妻子回答說：『我聽說了。』大藥（Mahausadha）說：『這隻鳥就是，趕快把它處理好，我想要吃，不要向別人談論這件事。』妻子聽了心想：『我父親把非常重要的事務委託給他，現在他竟然殺鳥來吃？真是卑鄙無恥，毫無畏懼。』大藥（Mahausadha）又將一個容貌美麗的少女，精心打扮后帶回家中，告訴他的妻子說：『這個少女是王宮中的人，我喜歡她才帶她來，不要把這件事傳出去。』妻子聽了這話，非常憤怒：『我父親怎麼不仔細考察，任用這樣出身低賤、沒有宗族的人，任命為大臣，把國家大事委託給他，竟然把王宮中的女子帶回家中，還把自己喜歡的鳥殺掉做成肉羹？』又』

【English Translation】 English version He relieved the poor and pitied the orphans and widows, with compassion like that of parents for their children. The people of the country all gathered together, following the king to the city, and his reputation spread far and wide to neighboring countries. The king then betrothed his daughter to Mahausadha (a wise man), who, even though he was appreciated and loved by the king, had no arrogance or self-indulgence.

'At that time, poor people from other lands came to this king hoping to gain wealth and honor, but the king did not grant their request, so they sought out Mahausadha. Mahausadha, feeling compassion for them, took them in, providing them with food and clothing so that they would not be in need. At that time, a Brahmin came to Mahausadha seeking coarse grains, and he immediately sent someone to give them to him. However, the person in charge of the storehouse deliberately delayed, not giving them immediately. Later, on another day, the king, along with his ministers and officials, gathered together, and the king said to them: 'Private matters, to whom can they be told?' Some said: 'Secret matters should be told to close friends.' Some said: 'Parents.' Some said: 'Wives.' However, Mahausadha remained silent, and the king said: 'Mahausadha! Why do you not speak?' Mahausadha replied: 'Speaking is not easy. In my opinion, secret matters should not be told to any man, let alone a woman!' The king said: 'Is it all like this?' Mahausadha said: 'The truth of this matter, Your Majesty, you should verify yourself.' Later, a peacock was lost from the king's household. Mahausadha caught the peacock and hid it elsewhere, then killed another peacock in front of his wife, telling her: 'Have you not heard that the king has lost a peacock?' His wife replied: 'I have heard.' Mahausadha said: 'This bird is it, quickly prepare it, I want to eat it, do not discuss this matter with anyone.' Upon hearing this, his wife thought: 'My father entrusted him with very important affairs, and now he is killing a bird to eat? Truly, he is base and shameless, without fear.' Mahausadha then brought a beautiful young woman, adorned with exquisite ornaments, into the house, telling his wife: 'This young woman is from the royal palace, I love her and brought her here, do not spread this matter.' Upon hearing these words, his wife became very angry: 'How could my father not carefully consider, employing such a lowly person without lineage, appointing him as a minister, entrusting him with the affairs of the state, and now he brings a woman from the royal palace to his own house, and kills his favorite bird to make soup?' Again'

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外國客人共相收納，供給衣食養為義士，婦以此事具白王知：『父于其人深相委寄，我觀惡行實無以加，今可令其退歸田里。』王聞此語情生異見，遂令魁膾將大藥去準法刑戮。時旃荼羅以赤穟花繫於頸下，打惡聲鼓惡人隨逐，舉刀怖懼如炎魔卒送向尸林。臨將就刑無人肯殺，觀者悲泣愛若己親，各出哀言為求天佛。時外國客給衣食者，報諸人曰：『我能殺此。』將出城時，彼婆羅門執大藥衣裾，從索糠麥一升。是時大藥見此事已而說頌曰：

「『國王不可親，　　惡人難附近； 　　但是隱密事，　　不語婦人知。 　　我不食生鳥，　　不詃內宮人， 　　不憶作欺心，　　負他糠麥債。』

「是時大藥欲就刑時作如是語，使者聞已謂大藥曰：『汝智過人作無義語。』答曰：『此無義語非汝所解，可將我語至大王處。』使以此語往白王知，王雖聽言亦未能了，遂令使往喚大藥來，問曰：『言何無義？』答曰：『語深有理。』王曰：『其事如何？』大藥白言：『愿王善聽，略陳頌意。所言國王不可親者，王先國中所有城邑並不臣屬，但唯飲食內宮而已，我運籌策壓彼強臣，寧國安家咸令復業，皇基熾盛率士歡謠，庫藏豐盈皆是我力；今欲殺我將報昔恩，故云國王不可親也。言惡人難附近者，昔有貧人他鄉游

【現代漢語翻譯】 現代漢語譯本：外國客人們共同收留我，供給衣食，把我當作有道義的人。我的妻子把這件事全部告訴了國王：『我的父親非常信任這個人，但我觀察他的惡行實在沒有比這更嚴重的了，現在可以讓他退回鄉下田里去了。』國王聽了這些話，產生了不同的想法，於是命令劊子手帶著毒藥，按照法律處死我。當時，旃荼羅（Candala，賤民）用紅色的穀穗花繫在我的脖子上，敲著難聽的鼓，惡人們跟隨著，舉著刀恐嚇我，像閻羅王的卒子一樣把我送到尸林。臨近刑場時，沒有人肯殺我，觀看的人們悲傷哭泣，愛我如同自己的親人，各自發出哀嘆，為我祈求天神和佛陀。當時，給外國客人提供衣食的人，告訴眾人說：『我能殺這個人。』將要出城的時候，那位婆羅門（Brahmana，祭司）抓住大藥（Mahausadha，人名）的衣襟，向他索要一升糠麥。這時，大藥（Mahausadha）看到這件事後，說了這首偈頌： 『國王不可親近， 惡人難以接近； 但是隱秘的事情， 不要告訴婦人知道。 我不吃活的鳥雀， 不引誘內宮的嬪妃， 不曾記得做過欺騙的事情， 欠他一升糠麥的債。』 當時，大藥（Mahausadha）將要被處刑的時候說了這樣的話，使者聽了之後對大藥（Mahausadha）說：『你這麼聰明的人，怎麼說些沒有意義的話呢？』大藥（Mahausadha）回答說：『這些沒有意義的話不是你所能理解的，你可以把我的話帶給大王。』使者把這些話告訴了國王，國王雖然聽了，也不能理解，於是命令使者去把大藥（Mahausadha）叫來，問道：『你說的話什麼沒有意義？』大藥（Mahausadha）回答說：『我說的話意義深刻。』國王說：『事情是怎樣的？』大藥（Mahausadha）說：『希望大王仔細聽，我簡略地陳述這首偈頌的意思。所說的國王不可親近，是因為大王先前國內所有的城邑都不臣服，只知道吃喝玩樂和寵幸後宮，我運用計謀壓制那些強悍的臣子，使國家安定，百姓安居樂業，都恢復了原來的產業，皇基興盛，百姓歡欣歌唱，國庫充盈，這都是我的功勞；現在卻要殺我，將要報答我往日的恩情，所以說國王不可親近啊。所說惡人難以接近，是因為過去有個窮人到外地遊歷

【English Translation】 English version: The foreign guests all took me in, providing food and clothing, treating me as a righteous person. My wife told the king everything about this matter: 'My father trusts this person very much, but I observe that his evil deeds are truly beyond compare. Now we can let him return to his fields in the countryside.' The king heard these words and had a different idea. So he ordered the executioner to take poison and execute me according to the law. At that time, a Candala (outcaste) tied a red millet flower around my neck, beat a harsh drum, and evil people followed, holding up knives to frighten me, like Yama's (god of death) soldiers sending me to the charnel ground. When I was about to be executed, no one was willing to kill me. The onlookers wept sadly, loving me as if I were their own relative, and each uttered mournful words, praying to the gods and Buddhas for me. At that time, the person who provided food and clothing to the foreign guests said to the crowd: 'I can kill this person.' When I was about to leave the city, that Brahmana (priest) grabbed Mahausadha's (name of a person) garment and demanded a liter of chaff and wheat from him. At this time, Mahausadha (name of a person) saw this and spoke this verse: 'Kings are not to be trusted, evil people are difficult to approach; But secret matters, do not tell women. I do not eat live birds, nor do I seduce the people in the inner palace, I do not remember doing anything deceitful, nor do I owe him a liter of chaff and wheat.' At that time, Mahausadha (name of a person) spoke these words when he was about to be executed. The messenger heard this and said to Mahausadha (name of a person): 'You are so intelligent, why do you say such meaningless things?' Mahausadha (name of a person) replied: 'These meaningless words are not something you can understand. You can take my words to the king.' The messenger told these words to the king, but the king, although he heard them, could not understand them. So he ordered the messenger to call Mahausadha (name of a person) to him and asked: 'What is meaningless about your words?' Mahausadha (name of a person) replied: 'My words have profound meaning.' The king said: 'What is the matter?' Mahausadha (name of a person) said: 'May the king listen carefully, and I will briefly state the meaning of this verse. What I said about kings not being trustworthy is because all the cities in the king's country were not submissive before, only knowing how to eat, drink, and indulge in the harem. I used strategies to suppress those powerful ministers, so that the country was stable, the people lived and worked in peace, and all recovered their original industries. The imperial foundation flourished, the people sang with joy, and the treasury was full, all thanks to my efforts. Now you want to kill me, you are going to repay my past kindness, so I say kings are not to be trusted. What I said about evil people being difficult to approach is because in the past there was a poor man traveling to other places

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客，來投王處乞求活命，王不見納遂至我邊，我見貧寒，給以衣食得存性命；不思恩分，今來殺我。言隱密事不語婦人者，王昔因朝告諸人曰：「若有密事誰可告知？」有云：「父母妻子等。」廣說如前。我云：「皆不可親，當審觀察王當目驗。」王家孔雀我實不食，別將余鳥令婦煮羹；王宮內人我無交涉，宮人瓔珞權假將來，暫借余女居我宅內。若不信者可喚將來。』王喚宮人，對觀無異。『言不負他糠麥者，王令魁膾將殺於我，其人遂至急捉衣裾，口云：「還我一升糠麥。」意道無悲不知機變，昔時乞麥見死來徴。』王聞頌義察其事已，知大藥無過歡喜釋放，便備盛禮拜為重臣。是時大藥稽首白王曰：『觀諸女人可共密言不？所賜女者於我無用，請即收取。我今自訪言行德義氏族相當，聰慧女人以充家室。』即辭王去作婆羅門像，手執凈瓶掛吉祥線，身著鹿皮面涂三畫，往本城中欲求其婦。

「路中日暮見婆羅門，彼便相問：『仁從何來？』大藥答曰：『我從鞞提醯城來。』『欲向何處？』答曰：『向滿財城。』問曰：『汝於此處頗有相識欲投宿耶？』答曰：『先無。』便將歸舍如法安置。大藥見彼婆羅門婦，知非貞素，既經宿已旦便欲去。婆羅門曰：『我此貧居即是君宅，往來停宿幸不為疑。』大藥便許

【現代漢語翻譯】 現代漢語譯本 『有一個人，來投奔國王尋求活命，國王不接納，於是來到我這裡。我見他貧寒，給他衣食，他才得以存活。但他卻不思感恩，現在來殺我。』 『他說我泄露秘密，不告訴婦人。國王以前在朝廷上問大家說：「如果有什麼秘密，可以告訴誰呢？」有人說：「父母妻子等。」』（像前面那樣詳細地說明） 我說：『這些人都不可以親近，應當仔細觀察，國王您應當親自驗證。王家的孔雀我確實沒有吃，只是另外拿了別的鳥讓婦人煮湯；王宮裡的女人我沒有不正當的交往，宮女的瓔珞是暫時借來用的，暫時借了別人的女兒住在我家裡。如果不相信，可以把她們叫來。』國王叫來宮女，仔細觀察，沒有什麼不同。 『他說我不欠他糠麥。國王命令劊子手來殺我，那個人就來抓住我的衣襟，口裡說：「還我一升糠麥。」他的意思是說我沒有悲傷，不知道隨機應變，以前乞討麥子，現在見我將死，就來討債。』 國王聽了大藥的辯解，查明了事情的真相，知道大藥沒有什麼過錯，非常高興地釋放了他，並準備了豐厚的禮物，拜他為重要的大臣。 當時，大藥向國王叩頭說：『觀察那些女人，可以和她們說秘密嗎？您賜給我的女子對我沒有用處，請您收回去。我現在要自己尋找言行有德義、氏族相當、聰明的女子來充實我的家庭。』 於是告別國王，扮成婆羅門的樣子，手裡拿著凈瓶，掛著吉祥線，身上穿著鹿皮，臉上塗著三道紋，前往本城，想要尋找他的妻子。 『在路上，天色已晚，他遇到一個婆羅門，那人便問他：「您從哪裡來？」大藥回答說：「我從鞞提醯城（Videha，古印度地名）來。」「您要到哪裡去？」回答說：「我要到滿財城（Bharukaccha，古印度地名）去。」那人問：「您在這裡有認識的人可以投宿嗎？」大藥回答說：「沒有。」於是那人便把他帶回家，像對待客人一樣安置他。大藥看到那個婆羅門婦人，知道她不是貞潔的，住了一夜，第二天早上就要離開。婆羅門說：「我這裡貧寒的住所就是您的家，您來來往往，住在這裡，希望您不要懷疑。」大藥便答應了。

【English Translation】 English version 'A man came to the king seeking refuge and a way to survive, but the king did not accept him, so he came to me. Seeing his poverty, I gave him food and clothing, and he was able to live. But he did not think of gratitude, and now he comes to kill me.' 'He says I revealed secrets and didn't tell women. The king once asked everyone in court, 'If there are secrets, who can you tell?' Someone said, 'Parents, wives, etc.' (Explain in detail as before).' I said, 'These people are not to be trusted. You should observe carefully, and the king should verify it himself. I really didn't eat the king's peacock, I just took other birds and had the woman make soup; I have no improper relations with the women in the palace, the palace maid's necklace was borrowed temporarily, and I temporarily borrowed someone else's daughter to live in my house. If you don't believe me, you can call them here.' The king called the palace maid and observed carefully, and there was nothing different. 'He says I don't owe him chaff and wheat. The king ordered the executioner to kill me, and that person came and grabbed my clothes, saying, 'Return my measure of chaff and wheat.' He meant that I had no sorrow and didn't know how to adapt to the situation. He begged for wheat in the past, and now that he sees I am about to die, he comes to collect the debt.' The king listened to Mahausadha's (大藥) defense, found out the truth of the matter, knew that Mahausadha (大藥) had done nothing wrong, and happily released him. He prepared generous gifts and appointed him as an important minister. At that time, Mahausadha (大藥) bowed to the king and said, 'Observing those women, can secrets be told to them? The woman you gave me is of no use to me, please take her back. I now want to find a woman myself who is virtuous in speech and conduct, of a suitable clan, and intelligent to fill my household.' Then he bid farewell to the king, disguised himself as a Brahmin, holding a clean bottle in his hand, hanging a lucky thread, wearing deerskin, and painting three lines on his face, and went to the city to seek his wife. 'On the road, as dusk fell, he met a Brahmin, who asked him, 'Where do you come from?' Mahausadha (大藥) replied, 'I come from Videha (鞞提醯城).' 'Where are you going?' He replied, 'I am going to Bharukaccha (滿財城).' The man asked, 'Do you know anyone here where you can stay?' Mahausadha (大藥) replied, 'No.' So the man took him home and settled him like a guest. Mahausadha (大藥) saw that the Brahmin's wife was not chaste, and after staying overnight, he wanted to leave the next morning. The Brahmin said, 'My poor dwelling is your home, you can come and go and stay here, I hope you don't doubt it.' Mahausadha (大藥) agreed.

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，執手而別。遂於前路于麥田中，見有少女，儀容端正似出良家，便生愛念問言：『賢首！汝名字何？』答曰：『我名毗舍佉。』『誰家少女？』答曰：『聚落中尊是我之父。』大藥唸曰：『雖有容儀未識其智，今可試之。』大藥即往刈麥田中，高舉兩手以腳蹂麥，毗舍佉曰：『已知護手，足亦宜然。』大藥唸曰：『此女有智。』即便告曰：『少女耳珰可愛光彩異常。』答曰：『為蓋臭身，有何好處？』又曰：『甚好容貌！』答曰：『父母所生，非關容飾。』問曰：『父何處去？』答曰：『一身兩事。』問曰：『此言何義？』答曰：『身行取棘，斷其舊道，更通新路。』『母在何處？』答曰：『歸家取種，欲植晚田。』問曰：『汝能與我為妻室不？』答曰：『此由父母，非我所知。』問曰：『向滿財城路在何處？平直柔軟復無棘刺，汝應指示令我安行。』女指曲路。即自前行，往至池邊變衣而坐，眇其一目，試彼大藥識知我不？須臾大藥行至池邊，遙見便識而說頌曰：

「『身著無縷不織衣，　　元非㲲線所成就； 　　一眼宜應指示我，　　何路當往妙花城？』

「是時少女聞其說已，微笑而言曰：

「『滑路宜應去，　　澀道不須行； 　　遙見大叢林，　　近邊而可過。 　　復見作麨地，　　有樹

【現代漢語翻譯】 現代漢語譯本：

兩人執手告別。於是大藥在前方的麥田中，看見一位少女，容貌端莊，像是出身良好的人家，便心生愛慕，問道：『賢首！你叫什麼名字？』少女回答說：『我叫毗舍佉（Vishakha）。』大藥又問：『是哪家的少女？』少女回答說：『聚落中受人尊敬的人是我的父親。』大藥心想：『雖然她有美麗的容貌，但還不知道她是否有智慧，現在可以試探一下。』

大藥隨即走到收割過的麥田中，高舉雙手，用腳踩踏麥子，毗舍佉說：『既然知道保護手，腳也應該一樣。』大藥心想：『這個女子有智慧。』便告訴她說：『少女的耳環可愛，光彩異常。』毗舍佉回答說：『只是爲了遮蓋身上的臭味，有什麼好處呢？』大藥又說：『容貌真好！』毗舍佉回答說：『是父母所生，與容貌的修飾無關。』

大藥問：『你父親去哪裡了？』毗舍佉回答說：『一身兩事。』大藥問：『這話是什麼意思？』毗舍佉回答說：『身體去拔除荊棘，砍斷舊路，開闢新路。』大藥問：『你母親在哪裡？』毗舍佉回答說：『回家取種子，想要種植晚季的田地。』大藥問：『你願意嫁給我做妻子嗎？』毗舍佉回答說：『這要由父母決定，不是我能知道的。』

大藥問：『通往滿財城（Purnadhananagara）的路在哪裡？要平坦柔軟，沒有荊棘，你應該指給我，讓我能安全地行走。』少女指了一條彎曲的路。然後自己先走，走到池塘邊，換了衣服坐下，瞇起一隻眼睛，試探大藥是否能認出自己。過了一會兒，大藥走到池塘邊，遠遠看見了她，立刻認了出來，並說了這首偈語：

『身著無縷不織衣， 元非㲲線所成就； 一眼宜應指示我， 何路當往妙花城（Pushpavati）？』

這時，少女聽了他的偈語，微笑著說：

『滑路宜應去， 澀道不須行； 遙見大叢林， 近邊而可過。 復見作麨地， 有樹』 English version:

They clasped hands and parted. Then, on the road ahead, in a wheat field, Datha (Datha) saw a young woman, dignified in appearance, seemingly from a good family. He was filled with affection and asked, 'Virtuous one! What is your name?' She replied, 'My name is Vishakha (Vishakha).' 'Whose daughter are you?' he asked. She replied, 'The respected one in the village is my father.' Datha thought, 'Although she has a beautiful appearance, I do not yet know her wisdom. Now I can test her.'

Datha then went to the harvested wheat field, raised both hands high, and trampled the wheat with his feet. Vishakha said, 'Since you know to protect your hands, your feet should be treated the same.' Datha thought, 'This woman has wisdom.' He then told her, 'Young woman, your earrings are lovely and exceptionally radiant.' She replied, 'They are merely to cover up the body's odor; what good are they?' He then said, 'Your appearance is very beautiful!' She replied, 'It is given by my parents and has nothing to do with adornment.'

Datha asked, 'Where has your father gone?' She replied, 'One body, two tasks.' Datha asked, 'What does that mean?' She replied, 'His body goes to remove thorns, cutting off the old path and opening a new one.' Datha asked, 'Where is your mother?' She replied, 'She has returned home to get seeds, wanting to plant a late-season field.' Datha asked, 'Would you be willing to marry me?' She replied, 'That is up to my parents; I cannot know.'

Datha asked, 'Where is the road to Purnadhananagara (Purnadhananagara)? It should be flat and soft, without thorns. You should point it out to me so that I can walk safely.' The girl pointed to a winding road. Then she went ahead herself, went to the pond, changed her clothes, and sat down, squinting one eye, to test whether Datha would recognize her. After a while, Datha came to the pond, saw her from afar, immediately recognized her, and spoke this verse:

'Wearing a garment without threads or weaving, Not made of wool or silk; One eye should point out to me, Which road leads to Pushpavati (Pushpavati)?'

At that time, the girl, hearing his verse, smiled and said:

'The smooth road is the one to take, The rough path is not to be traveled; From afar, you see a large forest, Pass by its near side. Again, you see a place where flour is made, There is a tree'

【English Translation】 English version:

They clasped hands and parted. Then, on the road ahead, in a wheat field, Datha (Datha) saw a young woman, dignified in appearance, seemingly from a good family. He was filled with affection and asked, 'Virtuous one! What is your name?' She replied, 'My name is Vishakha (Vishakha).' 'Whose daughter are you?' he asked. She replied, 'The respected one in the village is my father.' Datha thought, 'Although she has a beautiful appearance, I do not yet know her wisdom. Now I can test her.'

Datha then went to the harvested wheat field, raised both hands high, and trampled the wheat with his feet. Vishakha said, 'Since you know to protect your hands, your feet should be treated the same.' Datha thought, 'This woman has wisdom.' He then told her, 'Young woman, your earrings are lovely and exceptionally radiant.' She replied, 'They are merely to cover up the body's odor; what good are they?' He then said, 'Your appearance is very beautiful!' She replied, 'It is given by my parents and has nothing to do with adornment.'

Datha asked, 'Where has your father gone?' She replied, 'One body, two tasks.' Datha asked, 'What does that mean?' She replied, 'His body goes to remove thorns, cutting off the old path and opening a new one.' Datha asked, 'Where is your mother?' She replied, 'She has returned home to get seeds, wanting to plant a late-season field.' Datha asked, 'Would you be willing to marry me?' She replied, 'That is up to my parents; I cannot know.'

Datha asked, 'Where is the road to Purnadhananagara (Purnadhananagara)? It should be flat and soft, without thorns. You should point it out to me so that I can walk safely.' The girl pointed to a winding road. Then she went ahead herself, went to the pond, changed her clothes, and sat down, squinting one eye, to test whether Datha would recognize her. After a while, Datha came to the pond, saw her from afar, immediately recognized her, and spoke this verse:

'Wearing a garment without threads or weaving, Not made of wool or silk; One eye should point out to me, Which road leads to Pushpavati (Pushpavati)?'

At that time, the girl, hearing his verse, smiled and said:

'The smooth road is the one to take, The rough path is not to be traveled; From afar, you see a large forest, Pass by its near side. Again, you see a place where flour is made, There is a tree'

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著赤花； 　　棄左右邊行，　　當尋此道去。』

「大藥隨語尋路而去，至妙花城去城不遠，往毗舍佉宅不見父母，遂問城主曰：『君等若能與我毗舍佉者，深成恩造。』時彼諸人聞是語已，俱生忿怒，報言：『婆羅門！汝乞索人實無羞恥，因何造次求毗舍佉？此女儀容與天仙相似，即宜遠去離我城隅，若更重來令狗食汝。』時婆羅門既乖所望，還至毗舍佉所，女遙見已遂唱：『善來！』是時大藥具陳上事：『向問諸人，幾不被打。』女曰：『君作非理是無智計，求親之法不應如是。』大藥曰：『如何應作？』女曰：『先且相識，次當親附，后可延請設諸美食，有所陳者方具說之。』既聞告已，乃至設食次第皆作，后求毗舍佉，諸人告曰：『當隨汝意。』論此事時，父母來至，大藥遂與城主共到彼家，告其父母婚媾之事。答曰：『君等且住，待我思量。』諸人告曰：『無宜更思，此婆羅門少年端正博綜經書，四明五論無不通達，徒延歲月此輩難逢，即可娉與無宜更住。』是時諸人既對大藥誠言與女，即以為定，于其父母奉以上衣，毗舍佉亦留禮贈，還向鞞醯城，欲詣中興王處。

「于其中路遇他設會，得糠麥一升裹在衣裾，往先投宿婆羅門處扣門而喚，其婦出問：『汝是何人？』答曰：『是汝夫友。』

【現代漢語翻譯】 現代漢語譯本：

『穿著紅色的花；

拋棄左右兩邊的道路，應當尋找這條路走。』 『大藥（Mahausadha，人名）按照話語尋找道路而去，到達妙花城，離城不遠，前往毗舍佉（Visakha，人名）的住所，沒有見到她的父母，於是問城主說：『各位如果能把毗舍佉給我，我將深感恩德。』當時那些人聽到這話后，都非常憤怒，回答說：『婆羅門（Brahmin，印度教祭司種姓）！你這個乞討的人真是毫無羞恥，為何如此冒昧地求娶毗舍佉？這個女子容貌與天仙相似，你應該遠遠離開我們的城池，如果再來就讓狗吃了你。』當時婆羅門既沒有達到期望，回到毗舍佉那裡，女子遠遠地看見他，於是說：『歡迎你來！』這時大藥詳細地陳述了之前的事情：『之前問那些人，差點沒被打。』女子說：『你這樣做不合道理，是沒有智慧的，求親的方法不應該這樣。』大藥說：『應該怎麼做？』女子說：『先要互相認識，然後親近依附，之後可以邀請他們設定各種美食，有什麼要說的才可以詳細地說出來。』聽了這些話后，乃至設定食物等次第都照做了，之後求娶毗舍佉，那些人告訴他說：『可以隨你的意願。』討論這件事的時候，她的父母來了，大藥於是和城主一起到她家，告訴她的父母關於婚事的事情。回答說：『你們先住下，等我考慮一下。』那些人說：『不用再考慮了，這個婆羅門少年端正，博覽經書，精通四明五論，不要白白浪費時間，這樣的人很難遇到，可以嫁給他，不用再猶豫了。』這時那些人既然當著大藥的面誠懇地說要把女兒嫁給他，就這麼定下來了，對於她的父母，奉上好的衣服，毗舍佉也留下禮物贈送，然後返回鞞醯（Bheki）城，想要去中興王（Zhongxing Wang）那裡。 在其中路上遇到他人設宴聚會，得到一升糠麥裹在衣襟里，先去投宿在婆羅門處敲門呼喚，他的妻子出來問：『你是誰？』回答說：『是你的丈夫的朋友。』

【English Translation】 English version:

'Wearing red flowers;

Abandon the roads on the left and right, you should look for this road to go.' 'Mahausadha (a person's name) followed the words to find the road and went to the Wonderful Flower City, not far from the city. He went to Visakha's (a person's name) residence and did not see her parents, so he asked the city lord: 'If you can give me Visakha, I will be deeply grateful.' At that time, those people were very angry when they heard this, and replied: 'Brahmin (the priestly caste in Hinduism)! You beggar are really shameless, why do you ask to marry Visakha so rashly? This woman's appearance is similar to that of a celestial being, you should stay far away from our city, and if you come again, we will let the dogs eat you.' At that time, the Brahmin did not achieve his expectations and returned to Visakha. The woman saw him from afar and said, 'Welcome!' At this time, Mahausadha described the previous events in detail: 'I asked those people before, and I was almost beaten.' The woman said: 'What you did is unreasonable and unwise. The method of proposing marriage should not be like this.' Mahausadha said: 'What should I do?' The woman said: 'First, you must get to know each other, then be close and attached, and then you can invite them to set up various delicacies, and you can explain in detail what you want to say.' After hearing these words, he followed the order of setting up food, etc. After that, he asked to marry Visakha, and those people told him: 'You can do as you wish.' When discussing this matter, her parents came, so Mahausadha and the city lord went to her house together and told her parents about the marriage. They replied: 'You stay here first and wait for me to consider it.' Those people said: 'There is no need to consider it any further. This Brahmin is young, upright, well-read in scriptures, and proficient in the Four Lights and Five Treatises. Don't waste your time in vain. It is difficult to meet such a person. You can marry her to him without further hesitation.' At this time, since those people sincerely said in front of Mahausadha that they would marry their daughter to him, it was settled. To her parents, they offered good clothes, and Visakha also left gifts to give away, and then returned to Bheki city, wanting to go to Zhongxing Wang (a king's name) there. On the way, he encountered others holding a banquet, and got a liter of chaff and wheat wrapped in his lapel. He first went to stay at the Brahmin's place and knocked on the door to call. His wife came out and asked: 'Who are you?' He replied: 'I am a friend of your husband.'

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婦曰：『我夫不在，不納外人，可向余家以求宿處。』大藥便念：『此有何事不容我宿？』未及遠去，見有餘人進入其宅。大藥又念：『由有外人不令我入。』如是躊躇，其夫遂至即喚開門，婦聞婿聲魂神驚懾不知何計？遂以私人安小篅內。夫與大藥同時入門，大藥告曰：『我此糠麥何處得安？』婦曰：『可瀉于地。』答曰：『恐鼠侵食。』遂觀屋角及於床下一無所見，傍有小篅，大藥思量：『人定在此。』告其婦曰：『麥置篅中。』婦曰：『我家所有並安於此，如其著麥物慾如何？』夫曰：『此儜婦女！何不出物安麥篅中？』彼便逆拒不許近前，婦知意止無奈之何，遂便驚怖計無所出，報言：『篅濕恐當損麥。』大藥曰：『汝不須憂，我不令損。』即取柴草及干牛糞，于篅四邊欲以火炙，其婦心急恐被火燒，即令別人報彼父曰：『汝子遭厄，急即可來。』父聞走至，知子在篅，報大藥曰：『汝若須篅，我當酬直，可索幾多。』答曰：『金錢五百。』如是論時四邊然火，父曰：『我兒今死，何用錢為？』遂與金錢輿篅將去。大藥明日遂分一百留與主人，所有事緣悉皆告語：『汝婦惡行自可深防。』遂即裁書與婆羅門，令往妙花城，並附金錢四百與毗舍佉，並報城主云：『我非行客是王大臣，自為求婚前至於彼，其毗舍

【現代漢語翻譯】 現代漢語譯本： 婦人說：『我的丈夫不在家，不接待外人，你可以去別家找個住處。』大藥心想：『這裡有什麼事情不能讓我住下？』還沒走遠，就看見有其他人進入她家。大藥又想：『因為有外人，所以不讓我進去。』就這樣猶豫不決，她的丈夫就回來了，喊著開門，婦人聽到丈夫的聲音，魂飛魄散，不知如何是好？就把私情男子藏在一個小竹筐里。丈夫和大藥同時進門，大藥說：『我的這些糠麥放在哪裡好呢？』婦人說：『可以倒在地上。』大藥回答說：『恐怕老鼠會偷吃。』於是觀察屋角和床下，什麼也沒看見，旁邊有個小竹筐，大藥心想：『人一定在這裡面。』告訴婦人說：『把麥子放在筐里。』婦人說：『我家所有的東西都放在這裡面，如果放麥子，東西怎麼辦？』丈夫說：『你這愚蠢的女人！為什麼不把東西拿出來，把麥子放在筐里？』婦人就抗拒不讓靠近，婦人知道他的意圖，無可奈何，於是驚慌恐懼，不知如何是好，就說：『筐子潮濕，恐怕會損壞麥子。』大藥說：『你不用擔心，我不會讓麥子損壞的。』就拿來柴草和干牛糞，在筐子四周想要用火烤，婦人心急，恐怕裡面的人被火燒到，就讓別人去告訴她的父親說：『你的兒子遇到災難了，快點來。』父親聽到后跑來，知道兒子在筐里，告訴大藥說：『如果你需要筐子，我願意付錢，你要多少？』大藥回答說：『五百金錢。』正在爭論的時候，四周的火燒了起來，父親說：『我的兒子現在要死了，要錢有什麼用？』於是給了金錢，抬著筐子走了。大藥第二天就分出一百金錢留給主人，把所有的事情都告訴了他：『你的妻子行為不端，你自己要好好防備。』於是就寫了封信給婆羅門，讓他去妙花城，並附上四百金錢給毗舍佉（Visakha，人名），並告訴城主說：『我不是普通的旅客，是國王的大臣，自己爲了求婚才來到這裡，那個毗舍佉（Visakha）

【English Translation】 English version: The woman said, 'My husband is not home, and I don't accommodate strangers. You can seek lodging at another house.' Great Physician (Da Yao) thought, 'What is it here that prevents me from lodging?' Before he could go far, he saw someone else enter her house. Great Physician (Da Yao) thought again, 'Because there is a stranger, she won't let me in.' As he hesitated, her husband arrived and called for the door to be opened. The woman, hearing her husband's voice, was terrified and didn't know what to do. So she hid her lover inside a small bamboo basket. The husband and Great Physician (Da Yao) entered at the same time. Great Physician (Da Yao) said, 'Where can I put this chaff and wheat?' The woman said, 'You can pour it on the ground.' He replied, 'I'm afraid the rats will eat it.' So he looked at the corners of the room and under the bed, but saw nothing. Beside him was a small bamboo basket. Great Physician (Da Yao) thought, 'The person must be in here.' He told the woman, 'Put the wheat in the basket.' The woman said, 'Everything I own is stored in here. If you put the wheat in, what will happen to my things?' The husband said, 'You foolish woman! Why don't you take the things out and put the wheat in the basket?' She resisted and wouldn't let him near. The woman knew his intention and was helpless. So she was frightened and didn't know what to do, and said, 'The basket is damp, I'm afraid it will damage the wheat.' Great Physician (Da Yao) said, 'You don't need to worry, I won't let it be damaged.' He then took firewood and dry cow dung, and wanted to set fire around the basket. The woman was anxious, fearing that the person inside would be burned, so she had someone tell her father, 'Your son is in danger, come quickly.' The father heard and ran over, knowing that his son was in the basket. He told Great Physician (Da Yao), 'If you need the basket, I will pay you for it. How much do you want?' He replied, 'Five hundred gold coins.' As they were arguing, the fire around them started to burn. The father said, 'My son is about to die, what use is money?' So he gave the gold coins and carried the basket away. The next day, Great Physician (Da Yao) divided one hundred gold coins and left them for the host, telling him all the details: 'Your wife's behavior is immoral, you must be careful.' Then he wrote a letter to the Brahmin (a member of the highest Hindu caste), asking him to go to Wonderful Flower City (Miao Hua Cheng), and attached four hundred gold coins to Visakha (Visakha, a name), and told the city lord, 'I am not an ordinary traveler, but a minister of the king, and I came here myself to seek marriage. That Visakha (Visakha)'

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佉善當養護。』大藥便即往鞞提醯。其婆羅門持書及錢至毗舍佉處，授所持書及金錢三百。毗舍佉得書云：

「『四橛可成衣，　　少一不能織； 　　如其杙有闕，　　械足可令輸。』

「既讀書已次領金錢唯得三百，遂于床下求覓足械。使者問曰：『欲何所求？』答曰：『今有王家罪人，欲須械足。』既得械已報使者曰：『我不曾解若為安置？仁可引腳，我暫試看。』其婆羅門稟性愚直，遂便舒腳內彼械中，毗舍佉即以逆榍打令牢固，使者曰：『何故禁我？』報曰：『彼寄四百，汝偷百文。』使者唸曰：『此真希異，二俱有智，其事難欺。』便以百錢依數還了。父母既來，以錢呈示，報言：『前求我者非貧婆羅門，乃是鞞提醯國王大臣名曰大藥。』父母眷屬聞此言已皆大歡喜：『我等有福，得與如是第一大臣而為婚對，興隆家族冀在其人。』從是已后與毗舍佉，澡浴衣服飲食床座，悉皆精妙既豐資養，儀容倍常端嚴可愛。

「是時大藥行到本城，王及諸臣聞大藥至咸皆慶喜。既見王已，王問大藥：『求得妻不？』答言：『已得。』王曰：『何如？』答云：『少女容華顏貌超絕，總明多智辯慧殊倫，與我為妻是當其匹，我今啟王為將來不？』王曰：『卿是大臣更無過者，所須儀禮事在精奇，任意莊嚴

【現代漢語翻譯】 現代漢語譯本 『應當好好地供養和保護她。』大藥（Mahausadha，人名，意為『大藥』）便立即前往鞞提醯（Videha，古印度王國名）。那位婆羅門帶著書信和錢來到毗舍佉（Visakha，人名）處，將所帶的書信和三百金錢交給她。毗舍佉看了信，信上寫道： 『四根柱子可以織成布，少了一根就織不成；如果木樁有所缺失，就要用械具來束縛你的腳。』 讀完信后，她清點金錢，只有三百。於是她在床下尋找腳械。使者問道：『你想找什麼？』她回答說：『現在有個王家的罪人，需要用腳械。』找到腳械后，她告訴使者說：『我不會使用，不知道怎麼安裝。你可以把腳伸出來，我先試試看。』那位婆羅門天性愚笨老實，於是就伸出腳放進腳械中，毗舍佉立刻用楔子敲緊，使它牢固。使者說：『你為什麼要禁錮我？』她回答說：『他寄了四百，你偷了一百。』使者心想：『這真是稀奇，兩個人都有智慧，這件事難以欺騙。』於是就把一百錢如數還了。毗舍佉的父母回來后，她把錢拿給父母看，並告訴他們：『之前來求親的不是貧窮的婆羅門，而是鞞提醯國王的大臣，名叫大藥。』她的父母和親屬聽了這話都非常高興：『我們真有福氣，能和這樣第一的大臣結為婚姻，家族的興隆就寄託在他身上了。』從此以後，毗舍佉的洗浴、衣服、飲食、床座，都非常精緻美好，得到豐厚的資養，容貌也比平常更加端莊美麗，惹人喜愛。 這時，大藥回到了自己的城裡，國王和各位大臣聽說大藥回來了，都非常高興。見到國王后，國王問大藥：『求到妻子了嗎？』他回答說：『已經求到了。』國王問：『怎麼樣？』他回答說：『那位少女容貌美麗，才華超群，聰明多智，辯才出衆，與我為妻，真是門當戶對。我現在稟告大王，把她娶回來怎麼樣？』國王說：『你是我的大臣，沒有人能超過你，所需的禮儀務必精美奇異，任你安排。』

【English Translation】 English version 『She should be well cared for and protected.』 Mahausadha (a name, meaning 'great medicine') then immediately went to Videha (an ancient Indian kingdom). The Brahmin, carrying the letter and money, went to Visakha (a name), handed over the letter and three hundred gold coins. Visakha read the letter, which said: 『Four pillars are needed to weave a cloth; lacking one, it cannot be woven. If a stake is missing, shackles can be used to bind your feet.』 After reading the letter, she counted the money and found only three hundred. So she looked under the bed for foot shackles. The messenger asked, 『What are you looking for?』 She replied, 『There is a royal criminal who needs foot shackles.』 After finding the shackles, she told the messenger, 『I don't know how to use them, how to install them. You can stretch out your feet, and I'll try them out first.』 The Brahmin, being naturally foolish and honest, stretched out his feet and put them into the shackles. Visakha immediately hammered in wedges to secure them tightly. The messenger said, 『Why are you imprisoning me?』 She replied, 『He sent four hundred, and you stole one hundred.』 The messenger thought, 『This is truly strange, both of them are intelligent, and this matter is difficult to deceive.』 So he returned the hundred coins in full. When Visakha's parents returned, she showed them the money and told them, 『The one who came to propose marriage before was not a poor Brahmin, but a minister of the King of Videha, named Mahausadha.』 Her parents and relatives were all very happy when they heard this, 『We are so fortunate to be married to such a great minister, the prosperity of our family depends on him.』 From then on, Visakha's bathing, clothing, food, bedding, were all exquisite and beautiful. Receiving abundant nourishment, her appearance was even more dignified and lovely than usual. At this time, Mahausadha returned to his city. The king and all the ministers were very happy to hear that Mahausadha had returned. After seeing the king, the king asked Mahausadha, 『Have you found a wife?』 He replied, 『I have already found one.』 The king asked, 『How is she?』 He replied, 『That young woman is beautiful, talented, intelligent, and eloquent. She is a perfect match for me as my wife. I now report to the King, how about marrying her?』 The king said, 『You are my minister, and no one can surpass you. The required etiquette must be exquisite and extraordinary, arrange it as you wish.』

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令眾歡悅。』大藥承命，即與余臣婆羅門居士，及諸人眾象馬車步，率領四兵往妙花城，至毗舍佉處共為婚媾，禮事既畢將還鞞提醯歡樂而住。

「時有北方五百商人，皆為販馬來至鞞提醯。於此城中有五百淫女，儀貌端正庠序可觀，歌舞言詞並皆超絕，所有商客來至此者，凡是財貨皆令罄盡。五百倡女就五百人各為歡戲，唯商主一人未被惑亂，彼倡女中最第一者，往商主處求為親密。彼不見許，更與諸人日日來至，而彼商主貞確不移，更復頻來共為言笑。商主曰：『我無邪念徒勞往返。』倡女曰：『若君虧志與我何物？』答曰：『與上馬五匹。若無私過，汝當與我五百金錢。』作此契已，倍興方便來相媚諂，然不能使商主傾心。諸商人曰：『城中第一不可逆情。』商主報曰：『我于昨夜夢與交通，何勞親見？』諸人聞已，共報倡女。彼女即便將諸手力來徴商主：『當副前言與馬五匹，汝已虧志共我行非。』商主曰：『汝無羞恥誣枉好人。』便詣王家斷事官所，平章至暮勝負未分，『明日可來更為詳審。』

「大藥還家遲于常日，毗舍佉曰：『來何晚耶？』彼即具言：『猶未平斷。』婦曰：『君等諸人明閑道理，此尚不了，豈成智乎？』大藥曰：『我等未閑，汝能決不？』婦曰：『我試為斷，觀智如何？

【現代漢語翻譯】 現代漢語譯本：

『讓大家高興。』大藥接受命令，立即與其餘大臣、婆羅門（Brahman，印度教祭司階層）、居士（Upasaka，在家佛教徒），以及各種人眾、象、馬、車、步兵，率領四種軍隊前往妙花城，到毗舍佉（Visakha，人名）處共同舉行婚禮，禮儀完畢后，將她帶回鞞提醯（Videha，古印度王國名）快樂地居住。 當時有北方來的五百個商人，都是販賣馬匹來到鞞提醯（Videha，古印度王國名）。在這個城中有五百個女，容貌端正，舉止優雅，歌舞言辭都非常出色，所有來到這裡的商客，凡是有財物的都被她們耗盡。五百個女就各自與五百個商人尋歡作樂，只有商主一人沒有被迷惑。那些女中最出色的一個，前往商主處請求親近。商主不答應，她就每天都和一些人來到商主處，但商主仍然堅守貞操不動搖，女更加頻繁地來與他談笑。商主說：『我沒有邪念，你徒勞往返。』女說：『如果君你動了心，給我什麼？』商主回答說：『給你上等馬五匹。如果沒有私情，你應該給我五百金錢。』簽訂了這個契約后，女更加賣力地施展手段來引誘他，但仍然不能使商主動心。其他商人們說：『城裡最厲害的就是她，不能違揹她的意願。』商主說：『我昨晚夢見和她，何必真的見面呢？』眾人聽了，一起告訴了女。女立刻帶著一些打手來找商主：『應該兌現之前的承諾，給我五匹馬，你已經動心和我了。』商主說：『你不知羞恥，誣陷好人。』於是他們就到國王的斷事官那裡，爭論到晚上也沒有分出勝負，斷事官說：『明天再來詳細審理。』 大藥回家比平時晚了，毗舍佉（Visakha，人名）問：『為什麼回來這麼晚？』大藥就把事情的經過都說了：『還沒有判決。』妻子說：『你們這些人精通道理，這件事都不能解決，怎麼能算是聰明呢？』大藥說：『我們不精通，你能解決嗎？』妻子說：『我試著判決一下，看看我的智慧如何？』

【English Translation】 English version:

'To make everyone happy.' Dayao (Daya, a name) accepted the order and immediately, along with the other ministers, Brahmins (Brahman, the priestly class in Hinduism), Upasakas (Upasaka, lay Buddhists), and various people, elephants, horses, chariots, and infantry, led the four types of troops to Wonderful Flower City, to Visakha's (Visakha, a name) place to jointly hold the wedding ceremony. After the ceremony was completed, he brought her back to Videha (Videha, the name of an ancient Indian kingdom) to live happily. At that time, there were five hundred merchants from the north who came to Videha (Videha, the name of an ancient Indian kingdom) to sell horses. In this city, there were five hundred courtesans, with dignified appearances and elegant manners, whose singing, dancing, and speech were all outstanding. All the merchants who came here, whatever wealth they had, was exhausted by them. The five hundred courtesans each engaged in pleasure with five hundred merchants, but only the chief merchant was not bewitched. The most outstanding of those courtesans went to the chief merchant's place to request intimacy. The chief merchant did not agree, so she came to the chief merchant's place with some people every day, but the chief merchant still firmly maintained his chastity. The courtesan came even more frequently to talk and laugh with him. The chief merchant said, 'I have no evil thoughts, you are wasting your time coming and going.' The courtesan said, 'If you are moved, what will you give me?' The chief merchant replied, 'I will give you five top-quality horses. If there is no secret affair, you should give me five hundred gold coins.' After signing this agreement, the courtesan worked even harder to use her methods to seduce him, but she still could not move the chief merchant's heart. The other merchants said, 'The most powerful person in the city is her, you cannot go against her wishes.' The chief merchant said, 'I dreamed last night that I had intercourse with her, why bother meeting in person?' When the others heard this, they told the courtesan together. The courtesan immediately brought some thugs to demand from the chief merchant: 'You should fulfill your previous promise and give me five horses, you have been moved and had intercourse with me.' The chief merchant said, 'You are shameless, slandering a good person.' So they went to the king's judge, and after arguing until evening, no winner or loser was determined. The judge said, 'Come again tomorrow for a more detailed trial.' Dayao (Daya, a name) returned home later than usual, and Visakha (Visakha, a name) asked, 'Why are you back so late?' Dayao told her the whole story: 'There has been no verdict yet.' His wife said, 'You people are proficient in reason, but you cannot solve this matter, how can you be considered intelligent?' Dayao said, 'We are not proficient, can you solve it?' His wife said, 'I will try to judge it, let's see how my wisdom is?'

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君先奏王召諸臣眾，並牽五馬共至池邊，可於眾中喚彼倡女，問曰：「商主與汝實行非法，可將實馬；如其夢裡，池中影馬隨意牽歸。」若言：「影馬無實可持。」者，夢中行欲事亦同然。』大藥聞已，深生嗟嘆，即于明日奏王召臣，集諸人眾並及倡女共往池邊，五馬牽來於岸上立，如毗舍佉計次第咸問，王眾既聞皆生希有，王告大藥曰：『卿等昨朝作是斷者，無煩今日重集劬勞。此是誰計？』答曰：『是毗舍佉，我昨晚歸，具陳其事。』王等嗟異云：『毗舍佉有大智策。』名稱流佈遠近咸知。

「時有北方獻二草馬：一是母、一是女。形容大小毛色無殊，母之與女莫能分別，王眾同觀無人辨識。毗舍佉聞已告曰：『毛硬者是母，軟者是女。』眾嘆希奇。復于異時，有咒蛇人將二毒蛇來詣王所，形狀相似雄雌未識，人皆不委。大藥以事告毗舍佉，彼聞微笑，答曰：『君等迷此，何謂智人？王所識知？虛餐封祿。』大藥曰：『汝能知不？』答曰：『深識，應以軟物繫於杖頭，向蛇脊揩拭，脊若曲動者是雄，其不動者是雌。』即隨言作，目驗不虛，人皆嗟善。

「時有南國商人，將栴檀杖來至王所，兩頭相似本末難知，問毗舍佉，同前譏笑：『可將此杖置池水中，本即下沉、末便上出。』試果如言，人皆嘆美

【現代漢語翻譯】 現代漢語譯本：國王先召集大臣和民眾，並牽來五匹馬一同來到池邊，可以在眾人面前叫來那位歌女，問她說：『商主是否真的與你發生了不正當關係，如果是真的，你可以牽走一匹真馬；如果只是在夢裡，那麼池中的影子馬你可以隨意牽走。』如果她說：『影子馬沒有實體，無法牽走。』，那麼夢中行淫之事也是同樣的道理。』大藥聽后，深深地感嘆，於是在第二天上奏國王，召集大臣，聚集眾人，並帶上歌女一同前往池邊，將五匹馬牽到岸邊站立，按照毗舍佉（Visakha，人名）的計策依次詢問，國王和眾人都覺得非常稀奇，國王告訴大藥說：『你們昨天早上已經做了這樣的判斷，今天就不必再勞師動眾了。這是誰的計策？』大藥回答說：『是毗舍佉（Visakha），我昨晚回去，把事情都告訴了她。』國王等人驚歎道：『毗舍佉（Visakha）真是太有智慧了。』她的名聲傳遍遠近，大家都知道了。 當時有北方進獻了兩匹草馬：一匹是母馬，一匹是小馬。形狀大小和毛色都一樣，母馬和小馬沒有人能夠分辨出來，國王和眾人都觀看，沒有人能夠辨識。毗舍佉（Visakha）聽后說：『毛硬的是母馬，毛軟的是小馬。』眾人都驚歎稀奇。又在其他時候，有一個耍蛇人帶著兩條毒蛇來到國王這裡，形狀相似，無法分辨雌雄，大家都不知道。大藥把這件事告訴了毗舍佉（Visakha），她聽后微笑，回答說：『你們連這個都分辨不出來，還算什麼有智慧的人？國王所認識的人，難道都是白白享受俸祿的嗎？』大藥說：『你能知道嗎？』毗舍佉（Visakha）回答說：『我非常清楚，應該用柔軟的東西綁在棍子上，然後向蛇的脊背摩擦，脊背如果彎曲擺動的就是雄蛇，不動的則是雌蛇。』立即按照她說的去做，結果確實如此，大家都稱讚她。 當時有南方的商人，帶著一根栴檀（Candana，一種香木）木杖來到國王這裡，兩頭相似，無法分辨根部和末端，問毗舍佉（Visakha），她像之前一樣譏笑說：『可以把這根木杖放在池水中，先下沉的是根部，后浮上來的是末端。』試驗的結果正如她所說，大家都讚歎她。

【English Translation】 English version: The king first summoned the ministers and the people, and brought five horses together to the pond. He could call the singing girl in front of everyone and ask her: 'Did the merchant really have an improper relationship with you? If so, you can take a real horse; if it was just in a dream, then you can take any of the shadow horses in the pond.' If she says: 'The shadow horse has no substance and cannot be taken,' then the act of lust in the dream is the same. ' After Da Yao (name of a person) heard this, he deeply sighed and then reported to the king the next day, summoning the ministers, gathering the people, and bringing the singing girl to the pond together. He led the five horses to stand on the shore, and asked them in order according to Visakha's (Visakha, name of a person) plan. The king and the people all found it very strange. The king told Da Yao (name of a person): 'You made such a judgment yesterday morning, so there is no need to bother everyone today. Whose plan is this?' Da Yao (name of a person) replied: 'It is Visakha (Visakha), I went back last night and told her everything.' The king and others exclaimed: 'Visakha (Visakha) is so wise.' Her name spread far and wide, and everyone knew it. At that time, the north presented two grass horses: one was a mare and the other was a foal. The shapes, sizes, and colors were the same, and no one could distinguish between the mare and the foal. The king and the people all watched, but no one could identify them. After Visakha (Visakha) heard this, she said: 'The one with hard hair is the mare, and the one with soft hair is the foal.' Everyone exclaimed in surprise. At another time, a snake charmer brought two poisonous snakes to the king, their shapes were similar, and their genders could not be distinguished, and no one knew. Da Yao (name of a person) told Visakha (Visakha) about this, and she smiled and replied: 'You can't even tell this apart, what kind of wise people are you? Are the people the king knows all just enjoying their salaries for nothing?' Da Yao (name of a person) said: 'Can you tell?' Visakha (Visakha) replied: 'I know very well, you should tie something soft to the end of a stick, and then rub it against the snake's back. If the back bends and moves, it is a male snake, and if it doesn't move, it is a female snake.' They immediately did as she said, and the result was indeed as she said, and everyone praised her. At that time, a merchant from the south brought a sandalwood (Candana, a kind of fragrant wood) staff to the king. The two ends were similar, and it was difficult to distinguish the root from the end. He asked Visakha (Visakha), and she ridiculed him as before: 'You can put this staff in the pond, the root will sink first, and the end will float up later.' The result of the experiment was exactly as she said, and everyone praised her.

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。王作是念：『我今且欲試諸大臣誰最有智？』即于樓上更豎幢竿，竿頭安置光明寶珠，日光輝照影落池內，與珠不別。告諸人曰：『若入池中，得此珠者我當賜與。』人皆入池求不能得。大藥還報毗舍佉，彼便答曰：『可向上望尋得珠本。』隨言而取，王曰：『是誰上智？』答曰：『是毗舍佉。』王乃與珠，彌更稱善。

「時諸大臣見毗舍佉儀容挺特舉世無雙，皆悉有心共為私愛，以妙珠寶通使往還。然毗舍佉曾無異念，見求不已，告大藥曰：『于君國境有如斯事，見他好婦遂即私求，深誠鄙惡。』答曰：『此是世法人皆共傳，然彼婦女是貞確者即不隨從。』婦曰：『我欲辱彼，勿當見責。』答曰：『隨意。』婦曰：『君可稱病，我自知時。』大藥如言，辭之以疾，諸臣遣使問毗舍佉，報云：『夫患，我意無違。』即造木人形同大藥，臥在牀蓆覆以薄衣。報諸人云：『我夫病困形命無幾，可隨自力與我相親，勿令人見。』遂即造六大柜安六房中，大臣來者報云：『且藏此處恐有人知。』待入中已即牢鎖閑，如是六臣咸入于柜。告諸人曰：『大藥已亡。』王及諸臣中宮寮庶咸作是念：『如是勝人一朝殞歿。』各生憂苦號哭失聲。時毗舍佉便舁六柜，來至王所白言：『大王！大藥身死，所有珍貨咸在柜內，宜親領

【現代漢語翻譯】 現代漢語譯本：國王心想：『我現在要測試一下各位大臣，看誰最有智慧。』隨即在樓上又豎起一根旗桿，在旗桿頂端安置一顆光明的寶珠，日光輝映，寶珠的影子落在池塘里，和寶珠本身沒有區別。國王告訴眾人說：『如果有人能進入池塘，得到這顆寶珠，我就賞賜給他。』人們都進入池塘尋找，卻無法得到。大藥回去稟告毗舍佉（Vishakha，人名），毗舍佉便回答說：『可以向上看，尋找寶珠的本體。』人們按照她的話去做，就找到了寶珠。國王問：『是誰最有智慧？』回答說：『是毗舍佉。』國王於是把寶珠給了她，更加稱讚她。 當時各位大臣看到毗舍佉（Vishakha）容貌出衆，舉世無雙，都心生愛慕，用珍貴的珠寶作為媒介，互通使者往來。然而毗舍佉（Vishakha）從未有過非分之想，見他們求之不已，就告訴大藥（Mahauṣadha，人名）說：『在您的國境之內，竟然有這樣的事情，看到別人美麗的妻子就想私下追求，真是非常可鄙。』大藥（Mahauṣadha）回答說：『這是世俗之人普遍的做法，但如果那婦女是貞潔堅定的，就不會隨從他們。』毗舍佉（Vishakha）說：『我想羞辱他們，您不要責怪我。』大藥（Mahauṣadha）回答說：『隨您的意願。』毗舍佉（Vishakha）說：『您可以稱病，我自會把握時機。』大藥（Mahauṣadha）按照她的話，以生病為理由推辭。各位大臣派遣使者詢問毗舍佉（Vishakha），毗舍佉（Vishakha）回答說：『我的丈夫生病了，我不會違揹他的意願。』隨即製作了一個木頭人，樣子和大藥（Mahauṣadha）一樣，讓他躺在床上，蓋上薄薄的被子。她告訴眾人說：『我的丈夫病重，生命垂危，你們可以儘自己的力量和我親近，不要讓人看見。』於是製作了六個大櫃子，安置在六個房間里，大臣們來的時候，她就說：『先藏在這裡，恐怕有人知道。』等他們進入櫃子后，就牢牢地鎖上。就這樣，六位大臣都被關進了櫃子里。她告訴眾人說：『大藥（Mahauṣadha）已經去世了。』國王和各位大臣、後宮嬪妃、官吏百姓都這樣想：『像這樣傑出的人竟然突然去世了。』各自感到憂愁痛苦，號啕大哭。當時，毗舍佉（Vishakha）便抬著六個櫃子，來到國王面前稟告說：『大王！大藥（Mahauṣadha）去世了，所有的珍貴貨物都在櫃子里，應該親自清點。』

【English Translation】 English version: The king thought: 'I now want to test which of my ministers is the wisest.' Immediately, he erected another flagpole on the tower, placing a bright precious pearl at the top. The sunlight shone, and the pearl's reflection fell into the pond, indistinguishable from the pearl itself. He announced to the people: 'If anyone enters the pond and obtains this pearl, I will bestow it upon them.' People entered the pond to seek it but could not find it. Mahauṣadha (name of a person) returned and reported to Vishakha (name of a person), who replied: 'Look upwards to find the source of the pearl.' Following her words, they retrieved it. The king asked: 'Who is the wisest?' The answer was: 'It is Vishakha (name of a person).' The king then gave her the pearl, praising her even more. At that time, the ministers, seeing Vishakha's (name of a person) exceptional beauty, unparalleled in the world, all harbored secret affections for her, using precious jewels as intermediaries, sending messengers back and forth. However, Vishakha (name of a person) never had any improper thoughts. Seeing their persistent pursuit, she told Mahauṣadha (name of a person): 'Within your kingdom, such a thing is happening, seeing another's beautiful wife and seeking her privately, which is truly despicable.' Mahauṣadha (name of a person) replied: 'This is a common practice among worldly people, but if the woman is chaste and steadfast, she will not comply.' Vishakha (name of a person) said: 'I want to humiliate them; do not blame me.' Mahauṣadha (name of a person) replied: 'As you wish.' Vishakha (name of a person) said: 'You can feign illness, and I will seize the opportunity.' Mahauṣadha (name of a person), as she said, declined on the grounds of illness. The ministers sent messengers to inquire of Vishakha (name of a person), who replied: 'My husband is ill; I will not go against his wishes.' She then made a wooden figure resembling Mahauṣadha (name of a person), lying on the bed covered with a thin blanket. She told the people: 'My husband is critically ill, his life is nearing its end. You may approach me as you wish, but do not let anyone see.' She then made six large chests, placing them in six rooms. When the ministers came, she said: 'Hide here first, lest someone find out.' After they entered the chests, she locked them securely. Thus, the six ministers were all locked in the chests. She told the people: 'Mahauṣadha (name of a person) has passed away.' The king, ministers, palace women, and officials all thought: 'Such an outstanding person has suddenly died.' Each felt sorrow and grief, wailing loudly. At that time, Vishakha (name of a person) carried the six chests to the king and reported: 'Your Majesty! Mahauṣadha (name of a person) has died, and all his precious goods are in the chests. You should personally inspect them.'

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受。』並說二頌。王見悲慘，今日身亡便將物至。於時大藥從側門入，花纓飾體來詣王前，含笑而白王言：『於我愛念極深，才死不停，即收貲貨。』王曰：『非我索財，是毗舍佉身自持至，作如是語：

「『大王今當知！　　大藥身已謝， 　　此是彼珍寶，　　聞柜可親觀。 　　我夫形影沒，　　孤寡無依附； 　　恐有外人欺，　　失此王家物。』

「大藥曰：『若爾，王可開看，何物珍寶。』既開柜已，時六大臣各從中出。王問其故，六臣答曰：

「『我等由情慾，　　遂被女人欺； 　　愿乞大王恩，　　不敢更如是。』

「王曰：『世間輪轉皆由色慾，既遭此辱合受重愆。卿等且歸，后別量度。』王乃嘆曰：『嗚呼女人！能有如是貞素殊操，計策超倫昔未曾有，大臣輔相被辱至斯，因此便能制耽欲者。』王既慶悅，于毗舍佉倍加封祿，諸國普聞。

「是時大王作如是念：『大藥有福，感得如是智慧之妻。』便告大藥曰：『汝當爲我求一夫人具才智者，能令內外國政安寧，我唯端拱安樂而住。』大藥對曰：『何處可求？』王曰：『我聞半遮羅國王有一女名曰妙藥，儀容絕代雅思超群，宜往求婚理亦應得。』大藥答曰：『彼是鄰國，事若怨仇，先以方便，然後求及。』王令輔相自往

【現代漢語翻譯】 現代漢語譯本： 『接受。』並說了兩首偈頌。國王見此悲慘情景，認為大藥已經身亡，便要接收他的財物。這時，大藥從側門進入，身上裝飾著花環，來到國王面前，含笑對國王說：『您對我愛念極深，我才剛死，您就迫不及待地要收我的財產。』國王說：『不是我索要你的財產，是毗舍佉（Vishakha，人名）自己拿著東西來，並這樣說： 「『大王您現在應當知道！大藥（Mahauṣadha，人名）的身體已經逝去，這些是他的珍寶，請您親自檢視聞柜。我的丈夫已經去世，我孤寡無依無靠；恐怕有外人欺騙，失去這些王家的財物。』 大藥（Mahauṣadha，人名）說：『如果這樣，國王可以打開看看，裡面有什麼珍寶。』打開櫃子后，六位大臣各自從裡面出來。國王問他們緣故，六位大臣回答說： 『我們因為情慾，被女人欺騙；希望大王恩赦，不敢再這樣了。』 國王說：『世間的輪轉都是因為**（原文如此，此處可能指情慾），既然遭受這樣的羞辱，理應受到重罰。你們先回去，以後再做處理。』國王於是感嘆道：『唉，女人！能有這樣貞潔的品行和超群的計謀，以前從未有過，大臣輔相被羞辱到這種地步，因此便能制止沉迷於情慾的人。』國王非常高興，對毗舍佉（Vishakha，人名）加倍賞賜，各國都聽說了這件事。 這時，國王這樣想：『大藥（Mahauṣadha，人名）真有福氣，能得到這樣有智慧的妻子。』便告訴大藥（Mahauṣadha，人名）說：『你應該為我找一位夫人，具有才能和智慧，能使國內外的政事安定，我只要安穩快樂地生活。』大藥（Mahauṣadha，人名）回答說：『到哪裡去找呢？』國王說：『我聽說半遮羅（Pañcāla，地名）國王有一個女兒，名叫妙藥（Subhā，人名），容貌絕世，才思超群，去求婚應該可以成功。』大藥（Mahauṣadha，人名）回答說：『他們是鄰國，關係如同仇敵，先用方便之法，然後才能求婚。』國王命令輔相親自前往。

【English Translation】 English version: 『Receive.』 And he spoke two verses. The king, seeing the tragic scene and assuming that Mahauṣadha (Mahauṣadha, a name) had died, was about to seize his possessions. At that moment, Mahauṣadha (Mahauṣadha, a name) entered from the side door, adorned with flower garlands, and approached the king with a smile, saying, 『You have deep affection for me; I have barely died, and you are already eager to take my property.』 The king said, 『It is not I who am demanding your property, but Vishakha (Vishakha, a name) herself who brought the items and said this: 『O King, you should know now! Mahauṣadha (Mahauṣadha, a name)'s body has passed away; these are his treasures. Please inspect the scented chest yourself. My husband has departed, and I am a helpless widow; I fear that outsiders may deceive and lose these items belonging to the royal family.』 Mahauṣadha (Mahauṣadha, a name) said, 『If so, the king may open it and see what treasures are inside.』 After the chest was opened, the six ministers each emerged from within. The king asked them the reason, and the six ministers replied: 『We were deceived by a woman because of our lust; we hope for the king's pardon and dare not do so again.』 The king said, 『The cycle of the world is due to ** (original text, possibly referring to lust). Since you have suffered such humiliation, you deserve severe punishment. You may return for now, and we will deal with this later.』 The king then sighed, 『Alas, women! To have such chastity and extraordinary schemes, never seen before. The ministers and advisors were humiliated to this extent, and thus it can restrain those who indulge in lust.』 The king was very pleased and doubled Vishakha (Vishakha, a name)'s rewards, and all countries heard of this. At this time, the king thought, 『Mahauṣadha (Mahauṣadha, a name) is truly blessed to have such a wise wife.』 He then told Mahauṣadha (Mahauṣadha, a name), 『You should find me a queen who possesses talent and wisdom, capable of ensuring peace and stability in both domestic and foreign affairs, so that I may live in tranquility and happiness.』 Mahauṣadha (Mahauṣadha, a name) replied, 『Where can I find such a person?』 The king said, 『I have heard that the king of Pañcāla (Pañcāla, a place name) has a daughter named Subhā (Subhā, a name), whose beauty is unparalleled and whose intelligence is outstanding. Seeking her hand in marriage should be successful.』 Mahauṣadha (Mahauṣadha, a name) replied, 『They are neighboring countries, and their relationship is like that of enemies. We must first use skillful means before we can propose marriage.』 The king ordered his advisor to go personally.

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言婚，時彼王臣見使到已，便共議曰：『鞞提醯王多有兵力，共交婚者情事相親；彼若自來，吉兇之事隨意當作。』如是議已，即便許諾，卜選良晨，可於某日，宜來就此共作婚姻。使還白王：『求得彼女，當於某日期以禮成。』彼王至日，廣設珍饌，所有飲食皆和毒藥。時半遮羅王令使報鞞提醯曰：『我已備辦，當可速來。』其使至已，大藥白王：『未可倉卒，當善量議。鄰國為怨自古常事，每有諍陣難共相親。』王曰：『與誰評論？』答言：『大王！愿不為慮，我有鸚鵡名曰具相，有大智慧善識人情，使往彼城觀已還報。』王言：『任意。』是時鸚鵡既受言已，翔鳴騫翥到彼城中，依于樹杪四顧觀察，誰可量議通訊去來？誰堪委付？竟無一鳥共為籌度。遂入王宮，于竹林中見舍利鳥巢，即至巢邊共相慰問：『汝從何來？』具相答曰：『我從北方室利王處來，先是監園使者，以舍利為婦，年少容儀端正無比，恭勤智慧善解言詞，因暫出遊被鴟擒去，我為此故憂箭中心，隨處追求聯翩至此，我無儔匹愿汝為妻。』答曰：『我不曾聞亦所未見，鸚鵡之鳥以舍利為妻，但聞鸚鵡還將鸚鵡為婦。』是時具相更以種種方便言詞共相勸諭，而說頌言：

「『我是北邊王，　　室利守園使； 　　舍利為我婦，　　智慧有言詞。

【現代漢語翻譯】 現代漢語譯本：言及婚事，當時半遮羅（Pañcala）國王的大臣見到使者到來后，便共同商議說：『鞞提醯（Videha）國王擁有強大的兵力，與他聯姻可以使我們關係親密；如果他親自前來，我們就可以在吉兇之事上隨意行事。』這樣商議完畢，便答應了聯姻，占卜選擇良辰吉日，定於某日，請鞞提醯國王前來完婚。使者回去稟告國王：『已經求得婚約，將於某日以禮成婚。』鞞提醯國王到了那一天，廣設珍貴的宴席，所有的飲食都摻入了毒藥。當時半遮羅國王派使者告知鞞提醯國王說：『我已經準備妥當，您可以儘快前來。』使者到達后，大藥（Mahausadha）大臣對國王說：『不可輕率前往，應當仔細商議。鄰國成為仇敵自古以來是常有的事，常常發生爭鬥難以親近。』國王說：『與誰商議？』大藥回答說：『大王！請不要擔憂，我有一隻鸚鵡名叫具相（Gunavanta），它有大智慧，善於識別人情，派它前往半遮羅城觀察后回來稟報。』國王說：『就按你說的辦。』當時鸚鵡具相接受命令后，展翅高飛到達半遮羅城中，停留在樹梢上四處觀察，誰可以商議事情，傳遞資訊？誰可以信任？竟然沒有一隻鳥可以共同商量。於是進入王宮，在竹林中看見舍利鳥的巢穴，立即飛到巢邊互相慰問：『你從哪裡來？』具相回答說：『我從北方室利（Sri）國王那裡來，先前是看守花園的使者，娶舍利鳥為妻，她年輕貌美，端莊無比，恭敬勤勞，智慧聰敏，善解人意，因為暫時外出遊玩被老鷹抓走了，我為此憂心如箭，到處尋找才來到這裡，我沒有伴侶，希望你能做我的妻子。』舍利鳥回答說：『我不曾聽說，也從未見過，鸚鵡鳥娶舍利鳥為妻，只聽說鸚鵡鳥娶鸚鵡鳥為妻。』當時具相鸚鵡又用種種方便的言語勸說，並說了下面的偈頌： 『我是北邊王， 室利守園使； 舍利為我婦， 智慧有言詞。

【English Translation】 English version: When the matter of marriage was mentioned, the ministers of King Pañcala (Pañcala - name of a kingdom) saw the messenger arrive and discussed it together, saying: 'King Videha (Videha - name of a kingdom) has a strong military force, and marrying him will make our relationship close; if he comes in person, we can do whatever we want in auspicious or inauspicious matters.' After discussing this, they agreed to the marriage, divined and chose an auspicious day, setting it on a certain day for King Videha to come and complete the marriage. The messenger returned and reported to the king: 'We have obtained the marriage agreement and will be married with ceremony on a certain day.' When King Videha arrived on that day, he prepared a grand and precious banquet, with poison mixed into all the food and drink. At that time, King Pañcala sent a messenger to inform King Videha, saying: 'I have prepared everything, you can come as soon as possible.' After the messenger arrived, the minister Mahausadha (Mahausadha - name of a wise minister) said to the king: 'It is not advisable to go rashly, we should discuss it carefully. It is common for neighboring countries to become enemies since ancient times, and there are often disputes that make it difficult to be close.' The king said: 'Who should I discuss it with?' Mahausadha replied: 'Great King! Please do not worry, I have a parrot named Gunavanta (Gunavanta - name of a parrot), who has great wisdom and is good at understanding people's feelings. I will send it to Pañcala city to observe and report back.' The king said: 'Do as you say.' At that time, the parrot Gunavanta, having received the order, spread its wings and flew to Pañcala city, perched on the treetop and looked around, who could discuss matters and transmit information? Who could be trusted? There was not a single bird to discuss with. So it entered the palace and saw the nest of a Sarika (Sarika - name of a bird) bird in the bamboo forest, and immediately flew to the nest to greet each other: 'Where do you come from?' Gunavanta replied: 'I come from King Sri (Sri - name of a king) in the north, I was previously a gardener, and I married a Sarika bird as my wife. She is young and beautiful, dignified and unparalleled, respectful and diligent, intelligent and eloquent, because she went out for a walk and was caught by an eagle, I am worried about this like an arrow in my heart, and I have been searching everywhere until I came here. I have no companion, I hope you can be my wife.' The Sarika bird replied: 'I have never heard of, nor have I ever seen, a parrot bird marrying a Sarika bird, I have only heard of parrot birds marrying parrot birds.' At that time, Gunavanta parrot again used various expedient words to persuade her, and said the following verse: 'I am the king of the north, a gardener of Sri; Sarika is my wife, wise and eloquent.'

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暫因遊戲出，　　遂被鴟將去； 　　我緣求彼故，　　飄飖因至斯。』

「舍利答曰：

「『舍利鸚鵡妻，　　未曾聞是事； 　　還將鸚鵡對，　　智者所共知。』

「各說頌已，更復評論，得意相通便為妻室，既為交密情無間然。是時具相見彼王家，造作種種上妙餅食，色類眾多皆是希有，具相見已告舍利曰：『何意宮中營斯盛饌，我今頗得嘗其味不？』答曰：『雖有如是上妙餅食，悉皆安毒。』問言：『何故？』答曰：『為鞞提醯王欲來成禮作斯飲食，然有密意害彼王軍。』具相委問細察知已，而說頌曰：

「『咸云此王女，　　娉與鞞提醯； 　　雖有此傳聞，　　未知虛與實？』

「舍利答曰：

「『王不與彼女，　　愚者謾稱量； 　　以此為方便，　　意欲行誅戮。』

「是時鸚鵡知此事已，如大商主得上奇珍，踴躍歡欣，告舍利曰：

「『我今還北方，　　報室利國王； 　　得好聰明婦，　　相似解言詞。』

「舍利答曰：

「『聖子汝今去，　　見彼室利王； 　　七宿早須還，　　無宜更遲晚。』

「是時鸚鵡飛上虛空，不久便至大藥之所，以事具告，大藥次第悉以白王，勸不須往。是時彼王知此不去，整四兵眾詣鞞提醯，四面圍合

【現代漢語翻譯】 現代漢語譯本 『我暫時因為玩耍嬉戲出來，就被老鷹抓走了；我因為尋找它的緣故，才飄蕩流落到這裡。』

舍利（Śāri，智慧之意）回答說：

『舍利（Śāri，智慧之意）鸚鵡的妻子，我從未聽說過這件事；我將把鸚鵡帶去對質，這是智者們都知道的。』

各自說完偈頌后，又進一步評論，彼此心意相通，便結為夫妻，既然已經親密無間，情意自然沒有隔閡。這時，具相（Gùxiāng）看見王宮裡，製作各種精美可口的餅食，顏色種類繁多，都是難得一見的，具相（Gùxiāng）看完后告訴舍利（Śāri，智慧之意）說：『為什麼宮中要準備如此豐盛的食物，我現在可以嚐嚐它的味道嗎？』舍利（Śāri，智慧之意）回答說：『雖然有這樣精美可口的餅食，但都放了毒藥。』具相（Gùxiāng）問：『為什麼？』舍利（Śāri，智慧之意）回答說：『因為鞞提醯（Pí tí xī，地名）王將要來完成婚禮，所以準備這些飲食，但實際上是想用秘密手段來加害他的軍隊。』具相（Gùxiāng）詳細地詢問，仔細地瞭解后，說了這首偈頌：

『大家都說這位國王的女兒，要嫁給鞞提醯（Pí tí xī，地名）王；雖然有這樣的傳聞，但不知道是真是假？』

舍利（Śāri，智慧之意）回答說：

『國王不會把女兒嫁給他，愚蠢的人才會妄加猜測；這是國王爲了方便行事，實際上是想進行誅殺。』

這時，鸚鵡知道了這件事後，就像大商人得到了稀世珍寶一樣，高興地跳躍歡呼，告訴舍利（Śāri，智慧之意）說：

『我現在要回到北方，稟告室利（Shì lì，吉祥之意）國王；我得到了一位聰明賢惠的妻子，她也善於言辭。』

舍利（Śāri，智慧之意）回答說：

『聖子你現在去吧，去見室利（Shì lì，吉祥之意）國王；七天之內必須回來，不要再耽擱延誤。』

這時，鸚鵡飛上天空，不久便到達了大藥（Dà yào）所在的地方，把事情全部告訴了他，大藥（Dà yào）依次把事情稟告了國王，勸說國王不要前往。這時，國王知道了這件事後，決定不去，於是整頓軍隊前往鞞提醯（Pí tí xī，地名），從四面將它包圍起來。

【English Translation】 English version 'I temporarily came out for play and amusement, and was then taken away by a hawk; I drifted and wandered here because I was searching for it.'

Śāri (Śāri, meaning wisdom) replied:

'Śāri (Śāri, meaning wisdom) parrot's wife, I have never heard of such a thing; I will bring the parrot for confrontation, which is known to all wise people.'

After each recited their verses, they further discussed and commented, and when their minds were in harmony, they became husband and wife. Since they were already intimate and close, there was naturally no separation in their affection. At this time, Gùxiāng (Gùxiāng) saw in the royal palace the making of various exquisite and delicious cakes and foods, with many colors and varieties, all of which were rare and unusual. After Gùxiāng (Gùxiāng) had seen them, he said to Śāri (Śāri, meaning wisdom): 'Why is the palace preparing such a grand feast? May I now taste its flavor?' Śāri (Śāri, meaning wisdom) replied: 'Although there are such exquisite and delicious cakes and foods, they are all poisoned.' Gùxiāng (Gùxiāng) asked: 'Why?' Śāri (Śāri, meaning wisdom) replied: 'Because King Pí tí xī (Pí tí xī, a place name) is about to come to complete the wedding ceremony, so these foods are prepared, but in reality, there is a secret intention to harm his army.' Gùxiāng (Gùxiāng) inquired in detail and carefully understood the situation, and then spoke this verse:

'Everyone says that this king's daughter is to be married to King Pí tí xī (Pí tí xī, a place name); although there is such a rumor, it is not known whether it is true or false?'

Śāri (Śāri, meaning wisdom) replied:

'The king will not give his daughter to him; only fools would make such speculations; this is a convenient means for the king, who actually intends to carry out a massacre.'

At this time, when the parrot learned of this matter, he was like a great merchant who had obtained a rare treasure, jumping and rejoicing, and said to Śāri (Śāri, meaning wisdom):

'I am now returning to the north to report to King Shì lì (Shì lì, meaning auspiciousness); I have obtained a wise and virtuous wife who is also skilled in speech.'

Śāri (Śāri, meaning wisdom) replied:

'Holy son, you may go now to see King Shì lì (Shì lì, meaning auspiciousness); you must return within seven days, and should not delay any longer.'

At this time, the parrot flew into the sky, and soon arrived at the place where Dà yào (Dà yào) was, and told him everything. Dà yào (Dà yào) in turn reported the matter to the king, advising him not to go. At this time, the king, knowing this, decided not to go, and then prepared his army and went to Pí tí xī (Pí tí xī, a place name), surrounding it on all sides.

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進退無從。王與大藥共為謀計其欲如何？大藥曰：『不可交兵，應為離間。』時彼營內有五百大臣，皆以國家珍寶而重贈遺。諸臣既得，咸生異念不隨王語。大藥與王作斯事已，令使報曰：『非我不能與君共戰，既為妻父即是密親，當善思量身存為本。今至我所活不自由，若不信言當須親驗。我將某物與某大臣，其五百人皆受贈賜，可即搜問足了真虛。』彼即尋求悉皆是實，彼知事異中夜收軍，既至城已遂便總殺五百大臣，諸臣之子令繼父業。大藥白王：『事已如是，且無他難，我欲暫往求女為婚，得不未知須觀其意。』王曰：『隨去。』大藥將兵往半遮羅國園中停止，彼王便喚可入城來。答曰：『我不入城，且宜向彼大臣家住。』王曰：『隨意。』時諸臣子共作是議：『殺我等父皆由大藥，既是怨仇不應輒放。』臣白王曰：『鞞提醯王自無計策，興隆王業皆是大藥之功，由此不能有所侵掠，且留於此勿令四出，我將兵眾往破彼城。』王乃稱善，即領四兵至鞞提醯國圍繞其城。於時大藥知半遮王從某道去向鞞提醯，大藥訪知彼王珍寶咸在某處，並女妙藥一處同居。大藥即便強入宮中，將女妙藥及諸珍寶，總率兵眾別路而歸。既見王已，總集朝官慶喜無量。時半遮國使至奏王：『珍寶及女被他將去。』王得信已爰命旋師

【現代漢語翻譯】 現代漢語譯本 進退兩難。國王與大藥（Daya，人名）共同商議，想知道該如何是好？大藥說：『不可交戰，應該用離間的計策。』當時敵方營內有五百位大臣，都用國家珍寶重金賄賂他們。這些大臣得到好處后，都心生異念，不聽從國王的話。大藥與國王做了這件事後，派使者回報說：『不是我不能與您共同作戰，既然是妻子的父親，就是關係密切的親戚，應當好好考慮以保全自身為根本。現在到我這裡來，活著也不自由，如果不相信我的話，應當親自驗證。我將某物送給某大臣，那五百人都接受了贈送的財物，可以立即搜查詢問，就能完全瞭解事情的真假。』敵方國王立即搜查，發現全部是事實，他知道事情有變，半夜就收兵回城，回到城裡后，就將那五百位大臣全部殺掉，讓這些大臣的兒子繼承父業。大藥對國王說：『事情已經這樣了，暫時沒有其他困難，我想暫時去求娶您的女兒為妻，能不能成功還不知道，需要看看對方的意思。』國王說：『隨你便去吧。』大藥率領軍隊前往半遮羅國（Panchala，古印度地名）的園林中駐紮，半遮羅國王就派人來叫他進城。大藥回答說：『我不進城，應該到那些大臣的家裡去住。』國王說：『隨你的便。』當時那些大臣的兒子共同商議說：『殺害我們父親的都是因為大藥，既然是仇人，不應該輕易放過他。』大臣稟告國王說：『鞞提醯王（Videha，古印度地名）自己沒有計策，興隆王業都是大藥的功勞，因此不能有所侵犯掠奪，暫且把他留在這裡，不要讓他四處活動，我將率領軍隊去攻破他的城池。』國王稱讚說好，就率領四種軍隊前往鞞提醯國，包圍了它的城池。當時大藥知道半遮羅國王從某條道路前往鞞提醯國，大藥打聽到半遮羅國王的珍寶都藏在某個地方，和女兒妙藥（Myau-yao，人名）住在一起。大藥就強行進入宮中，將女兒妙藥和各種珍寶，全部率領軍隊從別的道路返回。見到國王后，聚集所有朝廷官員，慶賀喜悅，無法衡量。當時半遮羅國的使者來到，稟告國王說：『珍寶和女兒都被他搶走了。』國王得到訊息后，就命令軍隊立即返回。

【English Translation】 English version There was no way to advance or retreat. The king consulted with Daya (a personal name), wanting to know what to do. Daya said, 'We must not engage in battle; we should use a strategy of sowing discord.' At that time, there were five hundred ministers in the enemy camp, and they were heavily bribed with the kingdom's treasures. After receiving these gifts, the ministers harbored different intentions and did not listen to the king. After Daya and the king had done this, he sent a messenger to report, 'It is not that I cannot fight alongside you, but since I am the father of your wife, I am a close relative. You should carefully consider preserving yourself as the foundation. Coming to me now, you will not be free even if you live. If you do not believe my words, you should verify them yourself. I will give something to a certain minister; all five hundred of them have received gifts. You can immediately investigate and inquire to fully understand the truth.' The enemy king immediately investigated and found that everything was true. Knowing that things had changed, he withdrew his troops in the middle of the night. After returning to the city, he killed all five hundred ministers and had their sons succeed their fathers. Daya said to the king, 'Things are already like this, and there are no other difficulties for now. I want to temporarily go and seek your daughter in marriage. I don't know if I will succeed; I need to see what they think.' The king said, 'Go as you please.' Daya led his troops to a garden in the kingdom of Panchala (an ancient Indian place name) and camped there. The king of Panchala sent someone to summon him into the city. Daya replied, 'I will not enter the city; I should stay at the homes of those ministers.' The king said, 'As you wish.' At that time, the sons of those ministers discussed together, 'The killing of our fathers was all because of Daya. Since he is our enemy, we should not let him go easily.' The ministers reported to the king, 'The king of Videha (an ancient Indian place name) has no strategies of his own; the prosperity of his kingdom is all due to Daya's efforts. Therefore, we cannot invade or plunder him. Let's keep him here and not let him wander around. I will lead the troops to break down his city.' The king praised this and led four types of troops to the kingdom of Videha, surrounding its city. At that time, Daya knew that the king of Panchala was heading to Videha by a certain road. Daya found out that the king of Panchala's treasures were hidden in a certain place, living together with his daughter Myau-yao (a personal name). Daya then forcibly entered the palace, took the daughter Myau-yao and all the treasures, and led his troops back by a different route. After seeing the king, he gathered all the court officials, and their joy and celebration were immeasurable. At that time, the messenger from the kingdom of Panchala arrived and reported to the king, 'The treasures and your daughter have been taken away by him.' After receiving the news, the king ordered the troops to return immediately.

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。時此國王廣施大禮，婚媾已畢，即策妙藥為大夫人。時半遮王令使赍書與妙藥曰：『我懷憂悶汝豈不知，可細尋求誰傳此事，食和毒藥欲害彼王？』女得書已推察其事，知是大藥鸚鵡傳通密信，令使報父。父得書已，覆遣使報通此訊息：『皆由鸚鵡察知事已往還相報，遂致紛披喪亂家國，彼之鸚鵡可附將來。』女籠鸚鵡寄與父王，王見鸚鵡倍生瞋恚：『由此儜鳥亡國喪親，更勿評論即宜殺卻。』鳥乃稽首而白王曰：『幸愿依我祖父死法以取命終，死亦無恨。』王曰：『隨彼死法而斷其命。』屠者問曰：『死法如何？』鸚鵡答曰：『麻纏我尾灌以膏油，爇火令著任其自死。』屠者如言作已而放，鸚鵡遂即飛上虛空，奮迅毛羽火延空室燒盡無遺，遂入池中洗沐而去，騰雲振翼往鞞提醯。大藥問曰：『汝生還耶？』鸚鵡具答，大藥歡喜。

「半遮羅王瞋心猛熾，更與女書：『由此鸚鵡，燒我宮室。必須牢縛急送將來。』女即如言還送鸚鵡。王見大怒令燖毛羽煮以沸湯。屠者去毛棄之檐外，報言：『汝去。』飛鴟下見，撮以𣣋虛到一神祠。鴟便欲食，遂告鴟曰：『兄食我身肉才一日，如其見放，于日日中上好肉食常令飽滿。』鴟曰：『誰當信汝？』答曰：『為作盟要，又復我無翅羽不可飛空，一兩日間目觀虛實。』復

【現代漢語翻譯】 現代漢語譯本：當時，國王正在大肆舉辦慶典，婚禮完畢后，立即用妙藥為大夫人（國王的妻子）療傷。這時，半遮王（敵對國王的名字）派使者送給妙藥一封信，信中寫道：『我憂心忡忡，你難道不知道嗎？仔細尋找是誰傳出這件事，竟然有人下毒想要加害那個國王？』大夫人得到信后，推究事情的真相，得知是大藥（人名，大臣）的鸚鵡傳遞了秘密訊息，於是派使者回復她的父親。半遮王收到信后，再次派遣使者回復傳遞訊息：『都是因為鸚鵡察覺了事情，來回傳遞訊息，才導致紛爭混亂，喪失了家國，把那隻鸚鵡一併送來。』大夫人將鸚鵡關在籠子里寄給父王，國王見到鸚鵡，更加憤怒：『都是因為這隻可惡的鳥，導致國家滅亡，親人離散，不用再多說什麼，立刻殺掉它。』鸚鵡於是叩頭對國王說：『希望能夠按照我祖父的死法來結束生命，這樣死了也沒有遺憾。』國王說：『就按照它祖父的死法來處死它。』屠夫問道：『死法是怎樣的？』鸚鵡回答說：『用麻纏住我的尾巴，澆上油脂，點火燃燒，讓它自己死去。』屠夫按照鸚鵡說的話做了，然後放開它，鸚鵡立刻飛上天空，抖動羽毛，火焰蔓延到空蕩的房間，燒得一乾二淨，然後飛入池塘中洗浴后離去，騰雲駕霧，飛往鞞提醯（大藥所在的地方）。大藥問道：『你回來了？』鸚鵡詳細地回答了事情的經過，大藥非常高興。 半遮羅王（敵對國王的名字）怒火中燒，再次給女兒寫信：『都是因為這隻鸚鵡，燒燬了我的宮殿。必須牢牢地捆住它，立刻送來。』大夫人就按照父親說的，把鸚鵡送了回去。國王見到鸚鵡，非常憤怒，命令拔光它的羽毛，用沸水煮。屠夫拔光了鸚鵡的羽毛，扔到屋檐外，然後說：『你走吧。』一隻老鷹飛下來，抓起鸚鵡飛到一座神祠。老鷹想要吃掉鸚鵡，鸚鵡就對老鷹說：『您吃我的肉，一天就吃完了，如果放了我，我保證您每天都有上好的肉食，讓您吃飽。』老鷹說：『誰會相信你？』鸚鵡回答說：『我們可以立下盟約，而且我沒有翅膀，不能飛走，一兩天之內，您可以觀察事情的真假。』

【English Translation】 English version: At that time, the king was holding grand celebrations, and after the wedding was completed, he immediately used a miraculous medicine to treat the Great Lady (the king's wife). Then, King Bandhura (name of the opposing king) sent a messenger with a letter to the Great Lady, which read: 'I am worried, don't you know? Carefully seek out who spread this matter, that someone is poisoning to harm that king?' After the Great Lady received the letter, she investigated the truth of the matter and learned that it was the parrot of Mahausadha (name of a person, a minister) who had transmitted the secret message, so she sent a messenger to reply to her father. After King Bandhura received the letter, he sent a messenger again to reply with the message: 'It was all because the parrot perceived the matter and transmitted messages back and forth, which led to disputes and chaos, and the loss of the country. Send that parrot along with it.' The Great Lady put the parrot in a cage and sent it to her father. When the king saw the parrot, he became even more angry: 'It is all because of this hateful bird that the country has been destroyed and relatives have been scattered. There is no need to say more, kill it immediately.' The parrot then kowtowed and said to the king: 'I hope to end my life according to the way my grandfather died, so that I will have no regrets in death.' The king said: 'Then execute it according to the way its grandfather died.' The executioner asked: 'What is the way of death?' The parrot replied: 'Wrap my tail with hemp, pour oil on it, light it and let it die on its own.' The executioner did as the parrot said, and then released it. The parrot immediately flew into the sky, shook its feathers, and the flames spread to the empty room, burning it to ashes. Then it flew into the pond to bathe and left, soaring through the clouds and flying to Benares (the place where Mahausadha was). Mahausadha asked: 'Have you returned?' The parrot answered in detail about what had happened, and Mahausadha was very happy. King Bandhura (name of the opposing king) was furious and wrote to his daughter again: 'It is all because of this parrot that my palace has been burned down. It must be tied up securely and sent here immediately.' The Great Lady did as her father said and sent the parrot back. When the king saw the parrot, he was very angry and ordered that its feathers be plucked and boiled in boiling water. The executioner plucked the parrot's feathers and threw them outside the eaves, and then said: 'You go.' A kite flew down, grabbed the parrot and flew to a shrine. The kite wanted to eat the parrot, but the parrot said to the kite: 'If you eat my flesh, it will be finished in one day. If you let me go, I guarantee that you will have good meat every day, so that you will be full.' The kite said: 'Who will believe you?' The parrot replied: 'We can make a covenant, and I have no wings and cannot fly away. In a day or two, you can observe whether things are true or false.'

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告鴟曰：『雖是恩慈未得其處，持我至彼王天祠邊徐放于地。』鴟隨言作至神祠處，進其堂內入神背後一小穴中，其守天祠人以諸香花神前供養。鸚鵡言曰：『汝去報王，王有惡行諸神共瞋，比遭衰禍皆是我作，若不供養殃酷未休，可於日日多獻生肉，胡麻豆子各置一升，如是存誠我為思審。』時守護人便將此語白大王知，王曰：『若如是者，隨所言教，我當悉為作是祭神。』經多時節鴟食生肉，鸚鵡餐麻毛羽漸成，堪得飛飏欲有去意，告守護人曰：『汝可報王，爾所多時供養於我，更有一事汝不得違。王及中宮城隍寮庶，咸剃鬚發俱來我所，我當施與富樂無窮。』使者白王，王即隨作，盡除鬚髮至天祠中，禮天神足求哀懺謝。鸚鵡飛出，空中說頌曰：

「『凡事皆反報，　　無有不報者； 　　汝落我身毛，　　我今還剃汝。』

「作是語已搏霄而去。至大藥所，問曰：『何意遲遲令我見怪？』即便具說比所經事，大藥聞已極生歡悅具白王知，王嗟希有，報言：『大藥！汝真有福，所感眷屬皆悉聰明。毗舍佉神智過人，鸚鵡鳥世所難及。』

「後於異時王作是念：『于諸臣中誰最有智？』于諸大臣人付一狗令其養飼，齊爾許時教作人語。諸臣將狗各還其舍，倍加養飼，然無方法能令人語。大藥得狗亦

【現代漢語翻譯】 現代漢語譯本： 鴟（chī，貓頭鷹）對鸚鵡說：『即使是恩惠慈悲，也要用對地方。你帶著我到國王的天神祠旁邊，慢慢地放在地上。』貓頭鷹聽從鸚鵡的話，到了神祠之處，進入神堂裡面，藏在神像的背後。管理天神祠的人用各種香和花在神前供養。 鸚鵡說：『你去告訴國王，國王做了很多惡事，眾神都很生氣，最近遇到的衰敗災禍都是我造成的。如果不供養我，災禍不會停止。每天都要多獻上生肉，胡麻和豆子各一升，這樣誠心誠意地供養我，我會認真考慮。』當時守護神祠的人就把這些話告訴了大王，國王說：『如果真是這樣，就按照它說的去做，我全部照辦，祭祀神靈。』 經過很長時間，貓頭鷹吃生肉，鸚鵡吃胡麻，羽毛漸漸豐滿，可以飛翔了，想要離開。鸚鵡告訴守護人說：『你可以去告訴國王，你供養我這麼長時間，還有一件事你不能違背。國王和王后、城裡的官員百姓，都要剃光頭髮，一起來到我這裡，我將賜予你們無盡的財富和快樂。』 使者把這些話告訴國王，國王就照做了，剃光了所有人的頭髮，來到天神祠中，禮拜天神的腳，請求哀憐懺悔。鸚鵡飛了出來，在空中說了偈頌： 『凡事皆反報，無有不報者；汝落我身毛，我今還剃汝。』 說完這些話，鸚鵡就展翅高飛離開了。它飛到大藥（Dàyào，人名）那裡，問道：『為什麼遲遲不讓我見到你，讓我感到奇怪？』鸚鵡就把之前經歷的事情全部說了出來。大藥聽了之後非常高興，把事情全部告訴了國王，國王感嘆稀有，說：『大藥！你真是有福氣，所感召的眷屬都非常聰明。毗舍佉（Píshèqié，人名）神智過人，鸚鵡的智慧世間罕見。』 後來有一天，國王心想：『在所有大臣中，誰最有智慧？』於是給每個大臣一隻狗，讓他們餵養，約定時間教狗說話。大臣們把狗帶回家，加倍餵養，但是沒有辦法能讓狗說話。大藥得到的狗也...

【English Translation】 English version: The owl said to the parrot: 'Even kindness and compassion must be applied in the right place. Carry me to the side of the king's heavenly shrine and gently place me on the ground.' The owl followed the parrot's instructions, arrived at the shrine, entered the hall, and hid behind the statue. The person guarding the heavenly shrine offered various incense and flowers before the deity. The parrot said: 'Go and tell the king that he has committed many evil deeds, and the gods are angry. The recent misfortunes and calamities are all caused by me. If you do not worship me, the disasters will not cease. Every day, offer more raw meat, and one sheng (升，unit of volume) each of sesame seeds and beans. If you sincerely offer these to me, I will carefully consider it.' At that time, the guardian of the shrine told the king these words, and the king said: 'If that is the case, I will do as it says and perform the sacrifices to the deity.' After a long time, the owl ate raw meat, and the parrot ate sesame seeds. Its feathers gradually became full and it was able to fly, so it wanted to leave. The parrot told the guardian: 'You can tell the king that you have been worshiping me for so long, and there is one more thing you must not disobey. The king, the queen, the officials, and the common people of the city must all shave their heads and come to me. I will bestow upon you endless wealth and happiness.' The messenger told the king these words, and the king did as he was told, shaving everyone's heads and coming to the heavenly shrine, worshiping the feet of the heavenly deity, and begging for mercy and repentance. The parrot flew out and spoke a verse in the air: 'All deeds are reciprocated, none go unreturned; You plucked my feathers, now I shave your heads.' After saying these words, the parrot soared away. It flew to Dàyào's (大藥, a name) place and asked: 'Why did you delay in letting me see you, making me feel strange?' The parrot told him everything that had happened. Dàyào (大藥, a name) was very happy to hear this and told the king everything. The king exclaimed at the rarity and said: 'Dàyào (大藥, a name)! You are truly blessed, and the family members you have attracted are all very intelligent. Píshèqié (毗舍佉, a name) has extraordinary wisdom, and the parrot's intelligence is rare in the world.' Later, one day, the king thought: 'Among all the ministers, who is the most intelligent?' So he gave each minister a dog and asked them to raise it, agreeing on a time to teach the dog to speak. The ministers took the dogs home and fed them well, but there was no way to make the dog speak. The dog that Dàyào (大藥, a name) received also...

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將至家，去常食床不遠而系。其狗每見大藥食時芳香芬烈餅果盈前，雖有希望不與一片。但將粗食而養喂之，支濟性命不令其死，形容消瘦僅得存軀。王總命臣所養之狗可將來集，試復觀察解人語未？諸狗既至，悉皆肥悅並不解語，唯大藥狗羸瘠異常，王曰：『卿狗何瘦？』答言：『大王！我所食者常與同味。』狗便語曰：『此人妄語，我常受饑幾將至死。』大藥曰：『此解人言，王所親見。』王便大喜嗟異諸人。

「後於異時王試諸臣，誰有智慧？便以諸羊人與一口，報言：『養令肥盛，不得使其肉有脂膏。』諸人無智皆養令肥。大藥得羊常與飲食，令其飽足形貌肥壯，然刻木為豺時來恐怖，羊雖飽食脂膏不生。殺已共觀果如其事。王曰：『何意余羊有膏卿羊無耶？』以事具答。王曰：『深有奇智。』

「後於異時，諸大臣子數有五百，同集芳園共為歡會，言論之次各相問曰：『于誰室中有奇異事？或余處見？宜各說之。』是時諸人悉皆說已，次問大藥之子：『汝之宅中有何奇異？』答曰：『我家有石以咒力持，置在水中浮而不沒。』諸人報曰：『未曾聞見石浮水上。』即共立契賭五百金錢，子還報父：『我言：「浮石，賭五百金錢。」』父曰：『不應現石，將錢五百酬彼諸人。』大藥家中教一獼猴善

【現代漢語翻譯】 現代漢語譯本

將要到家時，（大藥）把（他）經常吃的床安置在不遠的地方並繫好。（大藥）所養的狗每次見到大藥吃東西的時候，（食物）芳香濃烈，餅和水果堆滿眼前，即使有希望（得到賞賜），也得不到一片。大藥只是用粗劣的食物來餵養它，維持它的性命不讓它死去，（導致）狗的形體消瘦，僅僅能夠保全軀體。國王命令大臣們把他們所養的狗都帶來集合，（國王）想再次觀察（大藥的狗）是否能聽懂人話。眾狗來到后，都長得肥胖快樂，沒有能聽懂人話的。只有大藥的狗瘦弱異常。國王說：『你的狗為什麼這麼瘦？』大藥回答說：『大王！我所吃的東西常常和它一起分享。』那隻狗便說：『這個人說謊，我經常捱餓，幾乎要餓死了。』大藥說：『這隻狗能聽懂人話，這是大王您親眼所見。』國王聽了非常高興，對其他人感到驚異。

後來在另一天，國王測試各位大臣，看誰有智慧。便交給每人一隻羊，並告知說：『把羊養得肥壯，但不能讓羊肉有脂肪。』其他大臣沒有智慧，都只是把羊養肥。大藥得到羊后，經常給羊吃喝，讓羊吃飽喝足，形貌肥壯，然後用木頭雕刻成豺狼，時常拿來恐嚇羊。羊雖然吃得飽，但脂肪卻長不出來。宰殺后大家一起觀看，果然如此。國王說：『為什麼其他人的羊有脂肪，你的羊卻沒有呢？』大藥把事情的經過全部回答了。國王說：『你真是非常有智慧。』

後來在另一天，各位大臣的兒子大約有五百人，聚集在芳園一起歡會，談論的時候，互相問道：『誰的家裡有奇異的事情？或者在其他地方見到過？應該各自說出來。』當時，眾人都已經說完了，輪到問大藥的兒子：『你的宅子里有什麼奇異的事情？』（大藥的兒子）回答說：『我家有一塊石頭，用咒語的力量加持過，放在水裡能夠漂浮而不沉沒。』眾人說：『從來沒有聽說過石頭能在水上漂浮。』於是大家共同立下契約，賭注是五百金錢。（大藥的）兒子回家告訴父親：『我說有「浮石」，和他們打了五百金錢的賭。』父親說：『不應該拿出石頭，拿五百金錢賠給他們。』大藥家裡教養了一隻獼猴，很擅長……

【English Translation】 English version

Upon arriving home, Da Yao would place his usual eating bed not far away and tether his dog. Every time the dog saw Da Yao eating, with fragrant and rich food, cakes and fruits piled high, it would hope for a share but receive not even a single piece. Da Yao would only feed it coarse food to sustain its life and prevent it from dying, causing it to become thin and emaciated, barely able to keep its body alive. The king ordered his ministers to bring all their dogs together, wanting to observe again whether Da Yao's dog could understand human speech. When the dogs arrived, they were all fat and happy, none of them able to understand human speech, except for Da Yao's dog, which was exceptionally thin and weak. The king said, 'Why is your dog so thin?' Da Yao replied, 'Your Majesty! I always share what I eat with it.' The dog then said, 'This man is lying; I am constantly hungry and almost starved to death.' Da Yao said, 'This dog understands human speech, as Your Majesty has seen with your own eyes.' The king was very pleased and amazed at the others.

Later, on another day, the king tested his ministers to see who had wisdom. He gave each of them a sheep and instructed them, 'Raise the sheep to be fat and strong, but do not let its meat have any fat.' The other ministers, lacking wisdom, simply fattened the sheep. Da Yao, after receiving his sheep, would regularly feed and water it, allowing it to eat and drink its fill, making it appear fat and strong. Then, he would carve a wooden jackal and use it to frighten the sheep from time to time. Although the sheep ate its fill, it did not develop any fat. After slaughtering it, everyone examined it together, and it was indeed as he had said. The king said, 'Why do the other sheep have fat, but yours does not?' Da Yao explained the entire process. The king said, 'You are indeed very wise.'

Later, on another day, the sons of the ministers, about five hundred in number, gathered in a fragrant garden for a joyful meeting. During their discussions, they asked each other, 'Who has a strange or unusual thing in their home? Or has seen something unusual elsewhere? Everyone should share.' At that time, everyone had already spoken, and it was Da Yao's son's turn to be asked, 'What strange thing is in your house?' He replied, 'My house has a stone that, through the power of a mantra (zhou li), can float on water without sinking.' The others said, 'We have never heard of a stone floating on water.' So they made a bet of five hundred gold coins. Da Yao's son returned home and told his father, 'I said we had a 'floating stone' and bet five hundred gold coins with them.' His father said, 'We should not show the stone; take five hundred gold coins and pay them back.' Da Yao's household had trained a monkey that was skilled at...

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閑音樂，告其子曰：『汝因集會可問諸人：「誰復見有奇異之事？」他皆說已汝當報曰：「我有獼猴善閑音樂，歌舞絲筑無不備解。」』諸人報曰：『前無浮石，已罰五百金錢。今若更虛倍輸千直；如其是實我出千錢。』便將獼猴共至王所，令作音樂，是事皆成，彼出千錢以酬賭直。王曰：『我曾不見如是之事。』生大慶悅廣賜珍財，嘆曰：『大藥之智于諸眾中最為第一。』

「時此城中有婆羅門，聰明睿智學善四明，娶妻未久便生一女，顏貌端正，名為烏曇。婆羅門自立要曰：『若有男子於我邊學，與我齊肩者，我此妙女當嫁與之。』女漸長大，於此國中有婆羅門生一男子，形容可惡具十八種醜陋之相，父母見已極生不樂，名曰惡相，雖漸童年不教為學，此兒醜惡令我羞恥。其兒長大自恨無識，遂入城中以求學問。至彼聰睿婆羅門所，禮而致白：『我來請益，幸見哀憐。』彼便納受，未久之間所有書論悉皆學盡。婆羅門便生是念：『我先立要，如其有人學盡我業者，我當以女妻之。此兒雖復容儀醜惡，難違本契；若負心者不得生天。設令諸人見笑於我，我無違要。』即為具禮以女娉之。其女威光儼然可畏，遂令惡相不敢近前。惡相唸曰：『我今為客情懷怯憚，宜將歸舍隨意所為。』是時烏曇既見惡相，心生不

【現代漢語翻譯】 現代漢語譯本 閑音樂，告訴他的兒子說：『你因此可以問問眾人：「誰再見到有什麼奇異的事情？」他們都說完了，你應當回報說：「我有一隻獼猴擅長音樂，唱歌跳舞彈奏樂器沒有不精通的。」』眾人回報說：『先前沒有浮石，已經被罰了五百金錢。現在如果再虛報，加倍輸一千金錢；如果確實是真的，我出千金。』便將獼猴一同帶到國王那裡，讓它演奏音樂，這些事情都成功了，那人拿出千金來償還賭注。國王說：『我從未見過這樣的事情。』（國王）非常高興，廣泛賞賜珍貴的財物，讚歎說：『大藥的智慧在眾人之中最為第一。』 『當時這個城中有一個婆羅門，聰明睿智，精通四吠陀，娶妻不久便生了一個女兒，容貌端正，名叫烏曇（Utpalā）。婆羅門自己立下誓約說：『如果有男子在我這裡學習，與我水平相當的，我這個美妙的女兒就嫁給他。』女兒漸漸長大，在這個國家中有一個婆羅門生了一個男子，形容醜陋，具有十八種醜陋的相貌，父母看見后非常不高興，給他取名叫惡相（Durlakshana），雖然漸漸長大，卻不教他學習，這個孩子醜陋讓我感到羞恥。這個孩子長大后，自己後悔沒有知識，於是進入城中尋求學問。到了那個聰明睿智的婆羅門那裡，行禮並稟告說：『我來請教，希望您能憐憫我。』婆羅門便接納了他，沒過多久，所有的書籍理論都被他學完了。婆羅門便產生這樣的想法：『我先前立下誓約，如果有人學完我的學業，我就把女兒嫁給他。這個孩子雖然容貌醜陋，難以違背當初的約定；如果違背誓約，就不能昇天。即使人們嘲笑我，我也不能違背誓約。』於是準備好禮儀，把女兒許配給他。這個女兒威嚴有光彩，讓人感到害怕，於是讓惡相不敢靠近。惡相心想：『我現在是客人，心裡膽怯害怕，應該帶她回家，隨心所欲。』當時烏曇（Utpalā）看見惡相，心裡生出不...

【English Translation】 English version Xian Yin Le (Name of a person), told his son: 'Because of this, you can ask people: "Has anyone seen any strange things again?" After they have all spoken, you should report back: "I have a macaque that is skilled in music, proficient in singing, dancing, and playing various instruments."』 The people reported: 『Previously, there was no floating stone, and a fine of five hundred gold coins has already been imposed. Now, if there is more false reporting, double the amount to one thousand gold coins; if it is indeed true, I will offer one thousand gold coins.』 Then he took the macaque together to the king's place, and had it perform music. These things were all successful, and that person took out one thousand gold coins to repay the bet. The king said: 『I have never seen such a thing before.』 (The king) was very happy, and widely bestowed precious treasures, praising: 『Da Yao's (Name of a person) wisdom is the most outstanding among all people.』 『At that time, in this city, there was a Brahmin, intelligent and wise, well-versed in the four Vedas, who married a wife and soon had a daughter, with a dignified appearance, named Utpala (Utpalā). The Brahmin made a vow himself, saying: 『If there is a man who studies with me and is on par with me, I will marry this wonderful daughter to him.』 The daughter gradually grew up, and in this country, a Brahmin had a son, with an ugly appearance, possessing the eighteen kinds of ugly features. After the parents saw him, they were very unhappy and named him Durlakshana (Durlakshana), although he gradually grew up, they did not teach him to study, this child's ugliness makes me feel ashamed. After this child grew up, he regretted his lack of knowledge, so he entered the city to seek knowledge. He went to that intelligent and wise Brahmin, paid his respects and reported: 『I have come to ask for instruction, I hope you can have compassion on me.』 The Brahmin accepted him, and before long, he had learned all the books and theories. The Brahmin then had this thought: 『I made a vow earlier, if someone learns all my studies, I will marry my daughter to him. Although this child has an ugly appearance, it is difficult to go against the original agreement; if I break the vow, I cannot ascend to heaven. Even if people laugh at me, I cannot break the vow.』 So he prepared the rituals and betrothed his daughter to him. This daughter was majestic and radiant, making Durlakshana (Durlakshana) afraid to approach. Durlakshana (Durlakshana) thought: 『I am a guest now, feeling timid and fearful, I should take her home and do as I please.』 At that time, Utpala (Utpalā), seeing Durlakshana (Durlakshana), felt a...

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悅作如是念：『我具容華夫便醜陋，為人所笑，生亦何顏？』惡相遂便將還本處，于其中路道糧皆盡，至一池邊為饑所逼。時有行人和麨欲飲，烏曇從乞彼便減與，惡相持將一邊自食，烏曇告曰：『宜分多少聊用充虛。』惡相告曰：『古仙有制，女不飲麨。為斯不與。』次於曠野忽逢遺肉，惡相取食不與烏曇，告曰：『此亦古仙不許女食。』烏曇唸曰：『我無福德，父母嫁我與此惡人。』深生悔恨。次至烏曇跋羅樹，惡相上樹取果而食，妻曰：『可打共餐，無宜獨食。』遂墮生果，熟者自食。報云：『可落熟者。』告曰：『若欲熟者，上樹自取。』彼為饑故即便上樹摘果而食。惡相見已便作是念：『我無相分，感得如斯輕躁之婦，自上高樹摘果而食。又復我身未能自濟，誰堪更養此無用妻。』既生嫌賤，便下取棘園樹而去。

「於時中興王因出遊獵至彼林邊，其女失夫情生苦惱大叫悲哭。王聞其聲，王便命曰：『此既空林，誰為啼哭？』尋聲遂至烏曇女邊，觀彼容儀疑是天女或是諸神，問言：『神仙何故來至於斯？』女以頌答：

「『大王今當知！　　我非是天女， 　　亦非諸神類，　　無夫受苦辛。』

「時王使人扶令下樹，歡懷莫逆宛若平生，遂與同車將入宮內。是時惡相隨路而行起悔恨心：『

【現代漢語翻譯】 現代漢語譯本：悅作（Yue Zuo，人名）這樣想：『我擁有美麗的容貌，丈夫卻如此醜陋，被人嘲笑，活著還有什麼意義？』惡相（E Xiang，人名，意為醜陋的相貌）於是打算返回原來的地方，但在路途中糧食都吃完了，走到一個池塘邊，因為飢餓所迫。當時有個行人帶著炒麵想要喝水，烏曇（Wu Tan，人名）向他乞討，那人便分給她一些，惡相拿著炒麵到一邊自己吃，烏曇告訴他：『應該分一些給我，稍微用來充飢。』惡相說：『古仙有規定，女人不能吃炒麵。因此不給你。』接著在曠野中忽然發現遺落的肉，惡相拿來吃，也不給烏曇，說：『這也古仙不允許女人吃的。』烏曇心想：『我沒有福德，父母把我嫁給這樣惡劣的人。』深感後悔。接著走到烏曇跋羅樹（Wu Tan Ba Luo Shu，樹名）旁，惡相上樹摘果子吃，妻子說：『可以打落一些一起吃，不要獨自吃。』惡相便丟下生的果子，自己吃熟的。烏曇說：『可以丟下熟的果子。』惡相說：『如果想要熟的，自己上樹去摘。』烏曇因為飢餓，便自己上樹摘果子吃。惡相看到后便這樣想：『我沒有享福的命，才感得這樣輕浮急躁的妻子，竟然自己爬上高樹摘果子吃。而且我自己都不能養活自己，哪裡還能養活這個沒用的妻子。』既然產生了嫌棄，便下樹，走進棘園離開了。 當時中興王（Zhong Xing Wang，國王名）因為出外打獵來到那片樹林邊，烏曇因為失去丈夫，心中苦惱，大聲悲哭。國王聽到她的哭聲，便命令說：『這裡是空曠的樹林，是誰在啼哭？』順著聲音找到了烏曇，看到她的容貌，懷疑是天女或是神仙，問道：『神仙為何來到這裡？』烏曇用偈頌回答： 『大王您要知道！我不是天女，也不是神仙，只是沒有丈夫，受盡苦難。』 當時國王讓人扶她下樹，對她非常親切，就像老朋友一樣，於是和她同乘一輛車，將她帶入宮中。這時惡相沿著路走，心中生起悔恨：

【English Translation】 English version: Yue Zuo (name, meaning 'Pleasing Action') thought to herself: 'I possess beautiful features, yet my husband is so ugly, ridiculed by others. What is the point of living?' E Xiang (name, meaning 'Ugly Appearance') then intended to return to his original place, but on the way, their provisions ran out. They arrived at a pond, driven by hunger. A traveler with roasted flour intended to drink water, and Wu Tan (name) begged from him. The traveler shared some, but E Xiang took the flour to one side and ate it himself. Wu Tan told him: 'You should share some with me, to at least fill my stomach.' E Xiang said: 'Ancient immortals have decreed that women cannot eat roasted flour. Therefore, I will not give it to you.' Later, in the wilderness, they suddenly found some discarded meat. E Xiang took it and ate it, without giving any to Wu Tan, saying: 'The ancient immortals also forbid women from eating this.' Wu Tan thought: 'I have no merit. My parents married me to such a wicked person.' She felt deep regret. Next, they arrived at a Wu Tan Ba Luo tree (name of a tree). E Xiang climbed the tree to pick fruit and eat it. His wife said: 'Knock some down so we can eat together. Don't eat it all yourself.' E Xiang threw down unripe fruit, eating the ripe ones himself. Wu Tan said: 'You could throw down the ripe ones.' E Xiang said: 'If you want the ripe ones, climb the tree and pick them yourself.' Because she was hungry, Wu Tan climbed the tree herself to pick and eat fruit. Seeing this, E Xiang thought: 'I am not destined for happiness, to be afflicted with such a frivolous and restless wife, who actually climbs a tall tree herself to pick fruit. Moreover, I cannot even support myself; how can I possibly support this useless wife?' Having developed contempt, he climbed down from the tree, entered a thorn garden, and left. At that time, King Zhong Xing (name of a king) was out hunting and came to the edge of that forest. Wu Tan, because of losing her husband, was distressed and cried out loudly in sorrow. The king heard her cries and ordered: 'This is a deserted forest; who is crying?' Following the sound, he found Wu Tan. Seeing her appearance, he suspected she was a celestial maiden or a goddess, and asked: 'Why has a goddess come to this place?' Wu Tan replied in verse: 'Great King, you should know! I am not a celestial maiden, nor am I a goddess. I am merely without a husband, enduring hardship.' At that time, the king had someone help her down from the tree. He was very kind to her, as if they were old friends. Then he shared his chariot with her and took her into the palace. At this time, E Xiang walked along the road, and regret arose in his heart:

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我為非法，如何曠野獨棄少妻！可覆取之相隨歸舍。』至彼樹下不見烏曇，餘人告言：『國王將去，與之同乘共入宮中。』惡相聞之倍生憂戚，詣王門所無由得進。見運磚人即便隨入，望見其婦與王歡戲，自念：『何緣暫得交語？』即托餘事高聲說頌，告曰：

「『汝在金床上，　　花靨自莊嚴； 　　不共我歡娛，　　巧匠持刀斧。』

「女聞報曰：

「『飢渴至池邊，　　從君覓麨飲， 　　報言女不合，　　長恨可鳴鼙。 　　同行經曠野，　　啖肉不相分， 　　念此至形枯，　　舞時須著節。 　　自上烏曇樹，　　熟果不相惠， 　　憶此身心悴，　　兩奶向前垂。』

「惡相報曰：

「『汝不憶念我，　　碩學多才智， 　　為人事少虧，　　棄我長離別。 　　登山自墜死，　　服毒取身亡， 　　殺罪汝身當，　　巧兒牢把鑿。』

「女人報曰：

「『任意山頭死，　　隨情食毒亡， 　　我愛汝見輕，　　奈何應打鼓。』

「(此中諸頌第四句，皆是當時取日前事而為，詞句意欲迷人，更無別義)

「時彼二人意托余言共相對答，王便問曰：『夫人言義何所談乎？我聞不解，可為申述。』烏曇即便向王具說：『此是我夫父母嫁與，有大智慧洞解四明，今

【現代漢語翻譯】 現代漢語譯本 『我犯了什麼罪，要在荒野拋棄年輕的妻子！可以回去把她接回來一起回家。』到了那棵樹下，卻不見了烏曇（Utpalavarna，指其妻子），其他人告訴他說：『國王帶她走了，和她一同乘車進入宮中。』惡相（指烏曇的丈夫）聽了更加憂愁悲傷，到王宮門前卻無法進去。他看見運磚的人，就跟著他們進入王宮，遠遠望見他的妻子與國王歡快嬉戲，心想：『怎樣才能有機會和她說句話呢？』於是假託其他事情，高聲吟唱道： 『你在金床上，花容月貌，自己打扮得漂漂亮亮；不和我一起歡娛，巧匠卻拿著刀斧。』 那女人聽了，迴應說： 『飢渴時來到池邊，向你討要炒麵和水喝，你卻說我不配，長久的怨恨可以敲響戰鼓。一起走過荒野，吃肉時也不互相分讓，想到這些，我形銷骨立，跳舞時也要注意節奏。獨自爬上烏曇樹，成熟的果實也不肯分給我，回憶這些，我身心憔悴，兩隻乳房向前下垂。』 惡相迴應說： 『你不記得我了嗎，我學識淵博，才智過人，為人處事很少有虧欠，你卻拋棄我，讓我長久離別。我因此登山自殺，服毒身亡，這殺人的罪過，都應該由你來承擔，聰明的工匠啊，牢牢地握緊你的鑿子吧。』 那女人迴應說： 『你隨意在山頭自殺吧，隨你的意願服毒身亡吧，我愛你，你卻輕視我，我又能怎麼樣呢，應該敲響戰鼓嗎？』 （這些詩句的第四句，都是當時借用過去的事情來說的，詞句的意思是爲了迷惑人，沒有別的意思。） 當時，這兩個人借用其他的話語互相回答，國王就問：『夫人說的是什麼意思呢？我聽了不明白，可以為我解釋一下嗎？』烏曇（Utpalavarna）就把事情的來龍去脈都告訴了國王：『這是我父母嫁給我的妻子，她有大智慧，通曉四明，現在

【English Translation】 English version 『What crime have I committed that I should abandon my young wife in the wilderness! I can go back and bring her back to live with me.』 He arrived at that tree but did not see Utpalavarna (Utpalavarna, referring to his wife). The others told him: 『The king has taken her away, and she has entered the palace with him in the same carriage.』 The evil-featured one (referring to Utpalavarna's husband) became even more sorrowful and distressed upon hearing this. He went to the palace gate but could not enter. He saw the brick carriers and followed them in, and from afar he saw his wife happily playing with the king, thinking: 『How can I get a chance to speak to her?』 So he pretended to have other business and loudly recited a verse, saying: 『You are on a golden bed, your flowery face is adorned; you do not rejoice with me, but the skilled craftsman holds a knife and axe.』 The woman heard this and replied: 『When hungry and thirsty, I came to the pond, asking you for roasted barley flour and water, but you said I was not worthy. Long-lasting resentment can sound the war drum. We walked together through the wilderness, sharing meat without dividing it. Thinking of these things, my form withers, and when dancing, I must pay attention to the rhythm. I climbed the Utpalavarna tree alone, and you did not share the ripe fruit with me. Recalling these things, my body and mind are weary, and my breasts droop forward.』 The evil-featured one replied: 『Do you not remember me, a scholar of great learning and talent, who rarely made mistakes in dealing with people, but you abandoned me, causing me to be separated for a long time. I will climb the mountain and fall to my death, take poison and die. The sin of killing will be on your head, clever craftsman, hold your chisel firmly.』 The woman replied: 『Die on the mountain as you please, take poison and die as you wish. I love you, but you despise me. What can I do? Should I sound the war drum?』 (The fourth line of these verses alludes to past events at that time, and the meaning of the words is to confuse people, with no other meaning.) At that time, these two people answered each other using other words. The king then asked: 『What is the meaning of what the lady is saying? I do not understand what I hear, can you explain it to me?』 Utpalavarna (Utpalavarna) then told the king the whole story: 『This is the wife my parents married to me, she has great wisdom and understands the fourfold knowledge, now

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為相求來至於此。』王曰：『汝可默然，無勞共語。又汝今日意欲如何？更與彼人存昔愛耶？』答曰：『寧有斯事？自當令彼於我生嫌。然此婆羅門多解咒術，不應造次苦責其人。』王即以緣報大藥知，大藥曰：『愿王勿憂，我令彼女于王愛重，其婆羅門身形鄙劣，夫人光彩超群不敢親附。』是時大藥報婆羅門曰：『仁來宮內欲何所求？』答曰：『我婦大王將入宮內。』問曰：『識汝婦不？』答曰：『我識。』大藥曰：『宮女五百皆喚來前，若是汝妻即當牽取。如其謬誤刀斬汝頭。』彼言：『隨教。』王敕宮人並皆莊飾來至我所，即皆總集如帝釋宮五百婇女，隨從烏曇皆詣王所。大藥遂報婆羅門曰：『識汝妻不？』惡相既見非常嚴飾，猶如龍蛇被咒所禁一無言說，又如赫日不敢目視。時婆羅門遙望而住，諸女皆過，有一從婢，形如餓鬼，在後而行，惡相捉之云：『是我婦。』大藥曰：『若是汝婦，隨意將行。』即便持取，而說頌曰：

「『上人還愛上，　　中人自愛中； 　　我是餓鬼形，　　還憐汝餓鬼。 　　棄此天宮處，　　相隨向鬼家； 　　色類正相當，　　求余不可得。』

「復于異時，大藥因有少過，王意不平遂不與語。王與宮女向苑園中竟日遊戲，是時夫人脫頸真珠瓔珞價直百千兩金，掛樹

【現代漢語翻譯】 現代漢語譯本： 爲了某種目的來到這裡。』國王說：『你安靜點，不要多說話。而且你今天想怎麼樣？還想和那個人重溫舊情嗎？』回答說：『怎麼會有這種事？我只會讓他對我產生懷疑。但是這個婆羅門很會使用咒語，不應該隨便責罰他。』國王就把情況告訴了大藥（Mahausadha，智慧大臣），大藥說：『希望國王不要擔心，我會讓那位夫人更加愛重國王，那個婆羅門相貌醜陋，夫人光彩照人，他不敢親近。』當時大藥告訴婆羅門說：『你來宮裡想要求什麼？』回答說：『我的妻子被大王帶進宮裡了。』大藥問：『你認識你的妻子嗎？』回答說：『我認識。』大藥說：『把五百名宮女都叫到前面來，如果是你的妻子就帶走。如果認錯了，就砍掉你的頭。』婆羅門說：『聽從您的吩咐。』國王命令宮女們都打扮好來到大藥這裡，她們聚集在一起就像帝釋天（Indra，佛教護法神）宮中的五百名婇女，跟隨烏曇（Uttama，人名）一起去見國王。大藥就告訴婆羅門說：『你認識你的妻子嗎？』婆羅門看到她們的惡劣相貌，又經過精心的打扮，就像龍蛇被咒語所禁錮一樣一句話也說不出來，又像面對太陽一樣不敢直視。當時婆羅門遠遠地站著，宮女們都走過去了，有一個做粗活的婢女，長得像餓鬼一樣，走在最後面，婆羅門抓住她說：『這是我的妻子。』大藥說：『如果是你的妻子，就隨便你帶走吧。』婆羅門就帶走了她，並且說了這首偈語： 『上等人還是愛上等人，中等人自然愛中等人； 我是餓鬼的模樣，還憐愛你這個餓鬼。 拋棄這天宮般的地方，相隨一起回到鬼的家； 顏色種類正相當，再求其他的不可得。』 又過了些時候，大藥因為犯了小過錯，國王心裡不高興，就不和他說話。國王和宮女們到苑園中玩了一整天，當時夫人脫下頸上的真珠瓔珞，價值百千兩黃金，掛在樹上。

【English Translation】 English version: He came here seeking something.』 The king said, 『You may be silent and not bother to speak. And what do you intend to do today? Do you still want to rekindle your old love with that person?』 He replied, 『How could such a thing be? I will only make him suspicious of me. However, this Brahmana (Brahmin, a member of the highest Hindu caste) is skilled in spells, and one should not rashly rebuke him.』 The king then informed Mahausadha (the wise minister) of the situation. Mahausadha said, 『May the king not worry, I will make the lady love the king even more. That Brahmana's appearance is base, and the lady's radiance is so outstanding that he dares not approach her.』 At that time, Mahausadha said to the Brahmana, 『What do you seek by coming to the palace?』 He replied, 『My wife has been brought into the palace by the king.』 He asked, 『Do you recognize your wife?』 He replied, 『I do.』 Mahausadha said, 『Summon all five hundred palace women here. If she is your wife, then take her away. If you are mistaken, your head will be cut off.』 He said, 『As you command.』 The king ordered the palace women to adorn themselves and come to me. They gathered together like the five hundred celestial maidens in the palace of Indra (the lord of the gods in Buddhism), following Uttama (a name) to the king. Mahausadha then said to the Brahmana, 『Do you recognize your wife?』 Having seen their ugly appearances and their elaborate adornments, he was speechless, as if a dragon or snake were bound by a spell, and he dared not look directly at them, as if facing the scorching sun. At that time, the Brahmana stood at a distance, and the women all passed by. A servant girl, shaped like a hungry ghost, walked behind, and the Brahmana seized her, saying, 『This is my wife.』 Mahausadha said, 『If she is your wife, take her away as you please.』 He then took her away and spoke this verse: 『The superior person still loves the superior, the middling person naturally loves the middling; I am in the form of a hungry ghost, and I pity you, a hungry ghost. Abandoning this heavenly palace, we will follow each other back to the ghost's home; Our colors and kinds are perfectly matched, and seeking anything else is impossible.』 At another time, Mahausadha made a small mistake, and the king was displeased and did not speak to him. The king and the palace women went to the garden to play all day. At that time, the lady took off her pearl necklace, worth hundreds of thousands of gold, and hung it on a tree.

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枝上忘而不取，日暮言歸，睡至中宵然後方憶。時彼真珠獼猴見之持上高樹，王令使去急可取珠，使去不獲。時有乞兒，拾殘食已將欲出園，使者遂執：『更無人入，還我珠瓔。』答曰：『我是乞人，不見瓔珞。』即便打拷將付禁官。乞者自念：『我今應設方便，若更住此被餓而亡。』告使者曰：『我得珠瓔，持與某甲長者之子。』使者即便收長者子，同一木枋而械其足。時長者子每至食時多持上味，乞人從覓，子乃吒曰：『汝為此故引我將來，不能與汝。』子既食罷欲去旋迴，答曰：『我時未至不能共去。』彼便愛語告曰：『可共我行，令汝安樂。』報曰：『可為要誓，當隨汝言。』彼既設誓遂共旋行。子報家人曰：『明日已后常將兩人食來。』乞人因此情生歡樂，作如是念：『我于昔時，遍行城郭尚不能得粗食充軀，今餐美味更何所少！然我不能獨身而臥。』即引城中第一倡女：『此亦共我分瓔珞珠。』女既至已同處禁身，便與交歡得意而住。乞人唸曰：『設禁我身，滿十二年亦未求出，然於五欲尚未圓滿，美妙音聲終須悅耳。』復引樂人共取瓔珞，彼雖稱枉不免禁身，音樂隨情更無所乏，如是遷延遂經多月。諸人勞倦共告乞人曰：『汝放我等，令汝安樂。』乞人自念：『斯等既出，豈復相憂？如我思忖，自非大

【現代漢語翻譯】 現代漢語譯本 有人把瓔珞掛在樹枝上，忘記取走，直到日暮才想起要回去，睡到半夜才猛然憶起。當時，一隻真珠獼猴看見了，把它拿到高高的樹上。國王命令使者去取回珠子，使者去了卻沒有找到。這時，有個乞丐撿完殘羹剩飯正要出園子，使者就抓住他：『沒人進來過，還我珠瓔。』乞丐回答說：『我是乞丐，沒看見什麼瓔珞。』使者不由分說，對他進行拷打，然後把他交給獄官關押起來。乞丐心想：『我現在應該想個辦法，如果繼續待在這裡，會被餓死的。』於是他告訴使者說：『我拿到了珠瓔，給了某甲（某甲：泛指某人）長者的兒子。』使者立刻抓了長者的兒子，用木枷鎖住他們的腳。當時，長者的兒子每次吃飯的時候，都會帶很多美味的食物，乞丐向他要，長者的兒子就責罵他說：『你就是爲了這個才把我牽連進來的，我不會給你的。』長者的兒子吃完飯要走動，乞丐回答說：『我的時機還沒到，不能和你一起走。』長者的兒子便用好話對乞丐說：『可以和我一起走，讓你安樂。』乞丐說：『可以發誓，我就聽你的。』長者的兒子發了誓，於是他們一起走動。長者的兒子告訴家人說：『明天以後，經常送兩個人的飯來。』乞丐因此心情愉快，心想：『我以前到處乞討，還不能得到粗糙的食物來填飽肚子，現在能吃到美味的食物，還缺少什麼呢！但是，我不能獨自睡覺。』於是他找來城裡第一名妓：『讓她也來分這瓔珞珠。』妓女來了之後，就一起被關押，便與乞丐交歡，得意地住著。乞丐心想：『即使把我關押十二年，也未必能求得出去，然而我對五欲（五欲：色、聲、香、味、觸）還沒有完全滿足，美妙的音樂終究需要悅耳。』又找來樂人一起分享瓔珞，他們雖然喊冤，也免不了被關押，音樂隨著心情，什麼都不缺乏，就這樣拖延了幾個月。這些人疲憊不堪，一起告訴乞丐說：『你放了我們，讓你安樂。』乞丐心想：『這些人一旦出去，哪裡還會顧念我？依我看來，如果不是大

【English Translation】 English version Someone hung a necklace on a branch, forgot to take it, and only remembered to go back at dusk, and suddenly remembered it in the middle of the night. At that time, a true pearl macaque saw it and took it to a high tree. The king ordered the envoy to retrieve the pearl, but the envoy went and did not find it. At this time, a beggar was picking up leftovers and was about to leave the garden, and the envoy grabbed him: 'No one has come in, return my necklace.' The beggar replied: 'I am a beggar, I have not seen any necklace.' The envoy beat him without saying a word, and then handed him over to the prison officer to be imprisoned. The beggar thought to himself: 'I should think of a way now, if I continue to stay here, I will starve to death.' So he told the envoy: 'I got the necklace and gave it to the son of a certain (某甲: a certain person) elder.' The envoy immediately grabbed the elder's son and locked their feet with wooden shackles. At that time, the elder's son would bring a lot of delicious food every time he ate, and the beggar asked him for it, and the elder's son scolded him: 'You are the one who implicated me for this, I will not give it to you.' After the elder's son finished eating, he wanted to move around, and the beggar replied: 'My time has not come yet, I cannot go with you.' The elder's son said to the beggar in a nice voice: 'You can go with me and make you happy.' The beggar said: 'You can swear, and I will listen to you.' The elder's son swore, so they moved around together. The elder's son told his family: 'From tomorrow onwards, always bring food for two people.' The beggar was happy because of this, and thought to himself: 'I used to beg everywhere, and I couldn't even get rough food to fill my stomach. Now I can eat delicious food, what else is lacking! However, I cannot sleep alone.' So he found the number one prostitute in the city: 'Let her also share this necklace pearl.' After the prostitute came, she was imprisoned together, and had intercourse with the beggar, living happily. The beggar thought to himself: 'Even if I am imprisoned for twelve years, I may not be able to get out, but I am not completely satisfied with the five desires (五欲: form, sound, smell, taste, and touch), and beautiful music must be pleasing to the ear in the end.' He also found musicians to share the necklace, and although they cried out for injustice, they could not avoid being imprisoned, and there was no lack of music according to their mood, and it dragged on for several months. These people were exhausted and told the beggar together: 'You let us go and make you happy.' The beggar thought to himself: 'Once these people go out, where will they care about me? In my opinion, if it is not a great'

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藥計策鑑明，能令我身免斯幽獄。』即引大藥之子亦共分珠。其子既禁，大藥便念：『我子被幽寧容閑住。』即入白王：『我雖有愆，子無過咎，因何我子輒復禁身？』王曰：『百千兩金真珠瓔珞，乞人將去于外共分。』具說所由以告大藥。即白王曰：『愿不須憂，此妙頸珠無人將去，以臣之計必望求得，其所繫人請皆放出。』王令釋放。大藥入園檢失珠處，仰觀高樹見有獼猴，念：『彼珠瓔是此將去，然須方便始可得之。』即白王曰：『還可如前宮人並出，頸下瓔珞咸悉莊嚴。』獼猴遙見，取珠掛頸。大藥曰：『宮人起舞。』猴見亦舞，大藥曰：『可並低頭。』猴亦低頭，珠便墮地。王見大喜，嗟其奇智，舍罪策功，重增封祿。

「時彼六臣因聚一處，共為議曰：『我等昔時王俱愛重，分強畫野並得安居，今日由斯貧賤下俚，數呈薄伎遂得當途，致令我等喪亡祿位，侵城奪邑知欲如何？』一臣告曰：『我等六人共為盟要，所有言契誓不相負，同心戮力杜絕怨仇，大藥及王於我無恨，可令祿位還復如先。』如是議已，明日六臣共詣園所。大藥既見六臣一處同聚，必有非常之議，便告具相鸚鵡曰：『汝往園中觀彼聚集，作何籌議？還來報我。』鸚鵡即去，隱影林中聽彼言說。時彼六臣既至園中，各以男女共為婚對

【現代漢語翻譯】 現代漢語譯本： 『藥計策鑑明（Yao Ji Ce Jian Ming，藥師的計策非常英明），能讓我免於這幽暗的監獄。』於是就讓大藥的兒子也一起分珠子。他的兒子被關押后，大藥心想：『我的兒子被囚禁，我怎麼能閑著呢。』於是就入宮稟告國王：『我雖然有罪過，但我的兒子沒有過錯，為何我的兒子也被囚禁？』國王說：『有人拿走了百千兩黃金和真珠瓔珞，說是要到外面一起分。』國王詳細地把事情的經過告訴了大藥。大藥就對國王說：『希望您不要憂慮，這珍貴的頸珠沒有人能拿走，憑我的計策一定能找回來，請把所有被牽連的人都放了吧。』國王下令釋放了他們。大藥進入花園尋找丟失的珠子的地方，抬頭看見高高的樹上有隻獼猴，心想：『珠子瓔珞一定是這隻猴子拿走的，但需要想個辦法才能得到。』於是就稟告國王說：『可以像之前一樣讓宮女們都出來，頸上都佩戴瓔珞。』獼猴遠遠地看見了，就取下珠子掛在自己的脖子上。大藥說：『宮女們開始跳舞。』猴子看見也跟著跳舞，大藥說：『可以一起低頭。』猴子也跟著低頭，珠子就掉在了地上。國王見了非常高興，讚歎他的奇妙智慧，赦免了他的罪過，獎勵了他的功勞，增加了他的封地和俸祿。

當時那六個大臣聚集在一起，共同商議說：『我們以前都受到國王的愛重，分地而治，各自安居，今天卻因為這個貧賤的下等人，屢次獻上微薄的技藝就得到了重用，導致我們喪失了官位，侵佔了我們的城池和封地，這該如何是好？』一個大臣說：『我們六個人要共同立下盟約，所有說的話都要遵守，不要互相辜負，同心協力杜絕怨恨和仇敵，大藥和國王對我們並沒有什麼仇恨，或許能讓我們的官位恢復如初。』這樣商議完畢后，第二天六個大臣一起去到園林。大藥看見六個大臣聚集在一起，必定有什麼不尋常的陰謀，就告訴鸚鵡具相（Ju Xiang，鸚鵡的名字）說：『你到園林中去觀察他們聚集在一起，在商量什麼？回來告訴我。』鸚鵡就去了，隱藏在樹林中偷聽他們說話。當時那六個大臣到了園林中，各自把自己的兒女互相婚配。

【English Translation】 English version: 'Yao Ji Ce Jian Ming (Yao Ji Ce Jian Ming, meaning Yao's strategy is very brilliant), can save me from this dark prison.' Then he let Dayao's son also share the beads. After his son was imprisoned, Dayao thought: 'My son is imprisoned, how can I be idle?' So he went to the palace to report to the king: 'Although I have committed a crime, my son has not, why is my son also imprisoned?' The king said: 'Someone took hundreds of thousands of taels of gold and pearl necklaces, saying that they would be shared outside.' The king told Dayao the whole story in detail. Dayao then said to the king: 'I hope you don't worry, no one can take this precious neck bead away, with my strategy I will definitely be able to find it back, please release all the people involved.' The king ordered their release. Dayao entered the garden to look for the place where the beads were lost, and looked up to see a macaque in a tall tree, thinking: 'The bead necklace must have been taken by this monkey, but I need to find a way to get it.' So he reported to the king: 'You can let the palace ladies come out as before, all wearing necklaces around their necks.' The macaque saw it from a distance, took off the beads and hung them around its neck. Dayao said: 'The palace ladies start dancing.' The monkey also danced along, Dayao said: 'You can all lower your heads together.' The monkey also lowered its head, and the beads fell to the ground. The king was very happy to see this, praised his wonderful wisdom, pardoned his sins, rewarded his merits, and increased his fiefdom and salary.

At that time, the six ministers gathered together and discussed: 'We used to be loved and valued by the king, dividing the land and governing, living in peace, but today, because of this poor and lowly person, who repeatedly offers meager skills and is reused, causing us to lose our official positions, and encroaching on our cities and fiefdoms, what should we do?' One minister said: 'We six people should make a common covenant, all the words we say must be obeyed, do not betray each other, work together to eliminate resentment and enemies, Dayao and the king have no hatred for us, perhaps we can restore our official positions as before.' After discussing this, the next day the six ministers went to the garden together. Dayao saw the six ministers gathered together, there must be some unusual conspiracy, so he told the parrot Ju Xiang (Ju Xiang, the name of the parrot): 'Go to the garden to observe them gathering together, what are they discussing? Come back and tell me.' The parrot went and hid in the woods to eavesdrop on their conversation. At that time, the six ministers arrived in the garden, and each married their sons and daughters to each other.

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，作如是語：『既為親密無復猜疑，謀計之事勿令外泄，以實相告。』一云：『我先曾食王家孔雀。』一云：『我與內人交通。』余並各述己情共為謀事。如是六人更相告語，便共同盤一處而食。鸚鵡聞已告大藥知，大藥入內具白王曰：『王之大臣如是忠素，伏惟思察事欲如何？』王具問知悉皆是實，即便擯斥驅逐邊方。」

佛告諸苾芻：「汝等勿生異念，往時大藥者即我身是，中興王者舍利子是，彼六大臣者即六師是。我于昔日擯彼六臣，今為三界最尊現大神通，還驅六師外道。汝等苾芻于善知識應當親近，然由智識聰敏通明一切，內外典籍終能成就如是盛德，汝當修學。」

根本說一切有部毗奈耶雜事卷第二十八 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第二十九

三藏法師義凈奉　制譯第六門第四子攝之餘明佛從天下等事

爾時佛在室羅伐城，既現大神通降伏諸外道，利益無量眾隨類悉歸依，一切人天咸令歡喜，遠近城邑婆羅門等及工巧人，並皆來集室羅伐城，於世尊處而為出家。時彼諸人所有眷屬，皆來尋覓至此城中，見已告曰：「仁等舍俗而來出家，欲令我等若為存活？」答曰：「汝若愛者，可住於斯當受其法

【現代漢語翻譯】 現代漢語譯本：他們這樣說道：『既然我們是親密的朋友，就不應該再互相猜疑，我們所謀劃的事情不要泄露出去，要如實相告。』其中一人說：『我曾經吃過國王家的孔雀。』另一人說：『我與國王的內人有染。』其餘的人也都各自述說自己的情況，共同謀劃事情。就這樣，六個人互相告知，然後共同在一個盤子里吃飯。鸚鵡聽到后告訴了大藥（Mahausadha，智慧之士）這件事，大藥入宮稟告國王說：『國王的大臣們如此不忠誠，希望您能明察此事，看該如何處理？』國王詳細詢問后得知一切都是事實，於是便將他們貶斥，驅逐到邊遠的地方。

佛陀告訴各位比丘（bhiksu，佛教出家男子）：『你們不要產生其他的想法，過去的大藥就是我的前身，中興的國王就是舍利子（Sariputra，佛陀十大弟子之一），那六位大臣就是六師外道（six heretical teachers）。我過去貶斥了那六個大臣，現在成為三界最尊貴的人，顯現大神通，同樣驅逐了六師外道。你們各位比丘應當親近善知識（kalyanamitra，引導他人向善的良師益友），因為有智慧的人聰敏通達一切，內外典籍最終都能成就這樣的盛德，你們應當努力修學。』

《根本說一切有部毗奈耶雜事》卷第二十八 大正藏第24冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第二十九

三藏法師義凈（I-ching，唐代著名譯經師）奉旨翻譯 第六門第四子攝之餘明佛從天下等事

當時，佛陀在室羅伐城（Sravasti，古印度城市），顯現大神通降伏了各位外道，利益了無量的眾生，他們都隨各自的根器歸依佛法，一切人天都感到歡喜。遠近城邑的婆羅門（Brahman，印度教祭司）等以及工匠藝人，都聚集到室羅伐城，在世尊處出家。當時，那些出家人的所有家眷，都來尋找他們到了這座城中，見到他們后說道：『你們捨棄世俗而來出家，想讓我們這些人如何生存呢？』出家人回答說：『如果你們願意，可以住在這裡，我們將接受佛法。』

【English Translation】 English version: They spoke thus: 'Since we are close friends, there should be no more suspicion. Do not let the matters we are planning leak out; tell each other the truth.' One said, 'I once ate the king's peacock.' Another said, 'I had relations with the king's consort.' The rest each described their own situations and plotted together. Thus, the six men told each other their secrets and then ate together from the same plate. The parrot heard this and told Mahausadha (wisdom personified). Mahausadha entered the palace and reported to the king, saying, 'Your Majesty's ministers are so disloyal. I beseech you to consider this matter carefully. What should be done?' The king inquired in detail and learned that everything was true. He immediately banished them and drove them to the border regions.

The Buddha told the bhiksus (Buddhist monks): 'Do not entertain other thoughts. The Mahausadha of the past was my former self, the king who revived the kingdom was Sariputra (one of the Buddha's ten principal disciples), and those six ministers were the six heretical teachers. I banished those six ministers in the past, and now, as the most honored one in the three realms, I manifest great supernatural powers and likewise drive out the six heretical teachers. You bhiksus should be close to kalyanamitras (spiritual friends), because wise people are intelligent and understand everything. The internal and external scriptures will ultimately enable them to achieve such great virtue. You should diligently study.'

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 28 Taisho Tripitaka Volume 24, No. 1451 Mulasarvastivada Vinaya Miscellaneous Matters

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 29

Translated under imperial decree by the Tripitaka Master I-ching (famous translator monk in Tang Dynasty) The remaining matters of the fourth son of the sixth gate, clarifying the Buddha's descent from the heavens, etc.

At that time, the Buddha was in Sravasti (ancient Indian city), manifesting great supernatural powers to subdue the various heretics, benefiting countless beings who, according to their respective capacities, took refuge in the Dharma. All humans and devas were delighted. Brahmans (Hindu priests) and artisans from cities near and far gathered in Sravasti and renounced their homes to become monks at the place of the World Honored One. At that time, all the family members of those who had renounced their homes came to this city seeking them. Upon seeing them, they said, 'You have abandoned the secular world to become monks. How do you expect us to survive?' The monks replied, 'If you wish, you can stay here and we will receive the Dharma.'

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。」彼曰：「善哉！我當修學。」即皆出家。時婆羅門等見已譏嫌：「此等工人出家舍俗，我有作務欲使何人？」時諸苾芻以緣白佛，佛作是念：「工巧之人來出家后，還畜昔時所有作具，由是因緣致生譏丑。」告諸苾芻曰：「既出家后不應更畜工巧之具，若仍畜者得惡作罪。」佛制戒后，時有醫人既出家已，隨處遊行至室羅伐。有舊苾芻身嬰苦病，見客苾芻來，報言：「具壽！可為我治。」答曰：「佛不許我先是醫人更畜醫具，欲將何物而療病耶？」以緣白佛，佛言：「我今聽許諸苾芻輩，先是醫人得持針刺物，若是書吏得持筆墨，若剃髮人得畜剪刀子。」

緣處同前，現神變後人天歡悅，佛及苾芻多獲利養。爾時世尊為欲斷其利養過故，遂升三十三天，于玉石殿上三月安居，近圓生樹為母說法，並余天眾。具壽大目連在逝多林而作安居。是時四眾既無世尊，咸悉共詣大目連所，頭面禮足在一面坐。尊者見來即為說法，隨機演暢示教利喜默然而住。是時四眾各從座起，偏袒右肩合掌恭敬，白尊者曰：「大德頗聞，如來大師今於何處而作安居？」尊者答曰：「我聞佛往三十三天，于玉石殿上而作安居，近圓生樹為母說法。」是時四眾既得聞法，知世尊所在深生歡喜，禮足而去。至安居竟四眾還來，禮尊者足在一

【現代漢語翻譯】 現代漢語譯本：他們說：『太好了！我們應當修習佛法。』隨即都出家了。當時，婆羅門（Brahman，印度教僧侶）等人看見后譏諷道：『這些人都是工人，出家捨棄世俗，我們有工作要找誰去做呢？』當時，眾比丘（Bhikkhu，佛教僧侶）將此事稟告佛陀，佛陀心想：『這些工匠之人出家之後，還保留著以前所有的工具，因此才導致了這些譏諷和醜聞。』於是告訴眾比丘說：『既然已經出家，就不應該再保留工匠的工具，如果仍然保留，就會犯下惡作罪（Dukkata，輕罪）。』佛陀制定戒律后，當時有一位醫生出家后，到處遊方來到了室羅伐（Sravasti，古印度城市）。一位年老的比丘身患疾病，看見這位新來的比丘，就對他說：『具壽（Ayushman，對僧侶的尊稱）！你能否為我治療？』新比丘回答說：『佛陀不允許我這個以前是醫生的人再保留醫療工具，我拿什麼來給你治病呢？』於是將此事稟告佛陀，佛陀說：『我現在允許各位比丘，以前是醫生的人可以持有針刺的工具，如果是書吏可以持有筆墨，如果是剃頭的人可以持有剪刀。』

地點和之前一樣，佛陀顯現神通變化后，人天都非常歡喜，佛陀和比丘們獲得了大量的供養。當時，世尊爲了斷絕這種因供養過多而產生的過失，於是升到三十三天（Trayastrimsa，佛教宇宙觀中的一個天界），在玉石殿上安居了三個月，在近圓生樹（Parijataka tree，天界中的樹）下為母親說法，以及其餘的天眾。具壽大目連（Mahamaudgalyayana，佛陀的弟子）在逝多林（Jetavana，祇園精舍）中安居。當時，四眾弟子（佛教中的四類信徒：比丘、比丘尼、優婆塞、優婆夷）因為沒有世尊在，都一同前往大目連處，頂禮他的雙足，在一旁坐下。尊者看見他們來了，就為他們說法，隨機應變地闡述教義，開示教導，使他們歡喜，然後默然不語。當時，四眾弟子各自從座位上站起，袒露右肩，合掌恭敬，對尊者說：『大德，您是否知道，如來大師（Tathagata，佛陀的稱號）現在在哪裡安居？』尊者回答說：『我聽說佛陀前往三十三天，在玉石殿上安居，在近圓生樹下為母親說法。』當時，四眾弟子聽聞佛法，得知世尊的所在，都深感歡喜，頂禮他的雙足后離去。等到安居結束后，四眾弟子又再次前來，頂禮尊者的雙足，在一旁坐下。

【English Translation】 English version: He said, 'Excellent! We should practice and study.' Then they all renounced their homes and became monks. At that time, Brahmins (Brahman, Hindu priests) and others saw this and ridiculed them, saying, 'These people are laborers who have renounced the world to become monks. Who will we get to do our work?' Then the Bhikkhus (Bhikkhu, Buddhist monks) told the Buddha about this. The Buddha thought, 'These craftsmen, after becoming monks, still keep their former tools, which causes ridicule and scandal.' He told the Bhikkhus, 'Since you have renounced the world, you should no longer keep the tools of a craftsman. If you still keep them, you will commit a Dukkata (Dukkata, minor offense).' After the Buddha established the precepts, there was a doctor who, after becoming a monk, traveled to Sravasti (Sravasti, ancient Indian city). An old Bhikkhu was suffering from illness. Seeing the visiting Bhikkhu, he said, 'Ayushman (Ayushman, honorific title for a monk)! Can you treat me?' The visiting Bhikkhu replied, 'The Buddha does not allow me, a former doctor, to keep medical tools. What can I use to treat you?' He told the Buddha about this. The Buddha said, 'I now allow the Bhikkhus who were formerly doctors to keep needles for piercing. If they were scribes, they can keep pens and ink. If they were barbers, they can keep scissors.'

The location is the same as before. After the Buddha displayed his miraculous powers, humans and gods were delighted, and the Buddha and the Bhikkhus received many offerings. At that time, the World-Honored One, in order to cut off the fault of excessive offerings, ascended to Trayastrimsa (Trayastrimsa, a heaven in Buddhist cosmology) and stayed there for three months in the Jade Stone Palace, teaching the Dharma to his mother and the other gods near the Parijataka tree (Parijataka tree, a tree in the heavenly realm). The Venerable Mahamaudgalyayana (Mahamaudgalyayana, a disciple of the Buddha) was staying in Jetavana (Jetavana, the Jetavana monastery). At that time, the fourfold assembly (the four types of Buddhist followers: Bhikkhus, Bhikkhunis, Upasakas, Upasikas), since the World-Honored One was not there, all went to Mahamaudgalyayana, bowed their heads to his feet, and sat on one side. The Venerable One, seeing them coming, taught them the Dharma, expounding the teachings according to their capacity, instructing and delighting them, and then remained silent. At that time, the fourfold assembly rose from their seats, bared their right shoulders, joined their palms respectfully, and said to the Venerable One, 'Venerable One, do you know where the Tathagata (Tathagata, title of the Buddha) is staying now?' The Venerable One replied, 'I heard that the Buddha went to Trayastrimsa and is staying in the Jade Stone Palace, teaching the Dharma to his mother near the Parijataka tree.' At that time, the fourfold assembly, having heard the Dharma and knowing where the World-Honored One was, were deeply delighted, bowed to his feet, and left. After the retreat was over, the fourfold assembly came again, bowed to the Venerable One's feet, and sat on one side.

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面坐。尊者為說法已，大眾各起禮足白言：「大德！諸人久不見佛咸生渴仰，我等愿欲奉見世尊。善哉大德！不憚勞者，愿為我等至世尊處，傳我等言頂禮佛足，伏惟大師自一夏來，起居輕利無病少惱安樂住不？復更為白贍：『部洲內所有四眾，久違聖顏咸希親奉。我等四眾無有神通，能至三十三天禮世尊足親覲供養；然彼天眾得來至此。愿佛慈悲哀愍我等。』」時大目連默許其請，眾知許已禮辭而去。

尊者觀知大眾去已，即入勝定，猶如壯士屈申臂頃，即於此沒至三十三天現，遙見世尊于玉石殿，為諸天眾無量無邊說微妙法。時大目連不覺微笑作如是念：「世尊至此諸天圍繞，猶如贍部四眾無邊。」爾時世尊知大目連心之所念，告言：「目連！此之大眾非自能來，皆由我力而有來去。」是時目連既至佛所，禮雙足已退坐一面，普觀大眾白言：「世尊！念此大眾甚奇希有，悉皆雲集。由彼前身於佛、法、僧、清凈聖戒生不壞信深心成就，于彼命過來生於此。」佛告目連：「如是，如是！此諸大眾，由彼前身於佛、法、僧、清凈聖戒起不壞信深心成就，于彼命過得來生此。」時天帝釋見佛世尊與大目連有所論說，即于佛前告大目連：「重敘其事，由其敬信三寶、清凈聖戒，廣說乃至得來生此。」復有天子告大目

【現代漢語翻譯】 現代漢語譯本： 摩訶目犍連（Maha Maudgalyayana）尊者安詳地坐著。尊者為大眾說法完畢后，大家各自起身，禮拜尊者的雙足，稟告說：『大德！我們這些人很久沒有見到佛陀了，都非常渴求瞻仰佛陀的尊容。我們希望大德您不要怕辛苦，為我們到世尊那裡去，轉達我們頂禮佛足的問候，並問候大師自從夏季安居以來，起居是否安好，身體是否輕健，有沒有疾病或煩惱，是否安樂地居住？』又進一步稟告說：『在贍部洲（Jambudvipa）內的所有四眾弟子，很久沒有見到佛陀的聖顏，都希望能夠親自瞻仰。我們四眾弟子沒有神通，不能到三十三天去禮拜世尊的雙足，親自覲見供養；然而那些天眾卻可以來到這裡。希望佛陀慈悲憐憫我們。』當時，大目犍連默許了他們的請求，大家知道尊者已經答應，就禮拜告辭離開了。 尊者觀察到大眾已經離去，就進入殊勝的禪定，就像壯士屈伸手臂那樣迅速，就在此地消失，出現在三十三天。遠遠地看見世尊在玉石殿中，為諸天大眾宣說無量無邊的微妙佛法。當時，大目犍連不由得微笑，心中這樣想：『世尊來到這裡，被諸天圍繞，就像在贍部洲被四眾弟子圍繞一樣，無邊無際。』這時，世尊知道大目犍連心中所想，就告訴他說：『目連！這些大眾不是自己能夠來的，都是由於我的力量才能來去。』當時，目連來到佛陀那裡，禮拜佛陀的雙足后，退到一旁坐下，環顧大眾，稟告說：『世尊！想到這些大眾，真是非常稀有難得，全部都聚集在這裡。他們都是因為前世對佛、法、僧（Buddha, Dharma, Sangha）、清凈的聖戒生起不退轉的信心，並且深深地成就了這種信心，因此在他們命終之後，才能來到這裡。』佛陀告訴目連：『是的，是的！這些大眾，都是因為前世對佛、法、僧、清凈的聖戒生起不退轉的信心，並且深深地成就了這種信心，因此在他們命終之後，才能得以來到這裡。』當時，天帝釋（Śakra）看見佛陀世尊與大目犍連在談論，就在佛陀面前告訴大目犍連：『請您重新敘述這件事，是因為他們敬信三寶、清凈聖戒，』廣泛地敘述，乃至『才能得以來到這裡。』又有天子告訴大目犍連

【English Translation】 English version: Maha Maudgalyayana sat in peace. After the Venerable One had expounded the Dharma, the assembly rose, bowed at his feet, and said, 'Venerable Sir! We have not seen the Buddha for a long time and are eager to behold him. We wish that you, Venerable Sir, would not spare your effort and go to the World Honored One on our behalf, conveying our greetings of reverence at his feet. We humbly inquire whether the Master has been well and comfortable since the summer retreat, whether his body is light and healthy, free from illness and affliction, and whether he dwells in peace. ' They further requested, 'All the fourfold assembly within Jambudvipa have long been deprived of seeing the holy countenance and eagerly wish to behold it in person. We, the fourfold assembly, do not possess supernatural powers to go to the Trayastrimsa Heaven to worship the World Honored One's feet and personally attend and make offerings; however, those heavenly beings are able to come here. May the Buddha have compassion and pity on us.' At that time, Maha Maudgalyayana silently granted their request, and knowing that he had agreed, they bowed and took their leave. The Venerable One, observing that the assembly had departed, entered into a sublime samadhi, and as quickly as a strong man bends and stretches his arm, he vanished from that place and appeared in the Trayastrimsa Heaven. From afar, he saw the World Honored One in the jade palace, expounding the subtle Dharma to the immeasurable and boundless assembly of heavenly beings. At that time, Maha Maudgalyayana could not help but smile and thought to himself, 'The World Honored One has come here, surrounded by heavenly beings, just as he is surrounded by the boundless fourfold assembly in Jambudvipa.' Then, the World Honored One, knowing what Maha Maudgalyayana was thinking, said to him, 'Maudgalyayana! These beings are not able to come here on their own; it is all due to my power that they are able to come and go.' At that time, Maudgalyayana arrived at the Buddha's place, bowed at his feet, and sat to one side, surveying the assembly. He said, 'World Honored One! Thinking of this assembly, it is truly rare and wonderful that they have all gathered here. It is because in their previous lives they generated unwavering faith and profound accomplishment in the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha), and the pure precepts, that they were able to be reborn here after their lives ended.' The Buddha told Maudgalyayana, 'So it is, so it is! These beings, because in their previous lives they generated unwavering faith and profound accomplishment in the Buddha, Dharma, and Sangha, and the pure precepts, were able to be reborn here after their lives ended.' At that time, Sakra (Śakra), the Lord of the Devas, seeing the World Honored One in discussion with Maha Maudgalyayana, said to Maha Maudgalyayana in the Buddha's presence, 'Please recount the matter, it is because of their reverence and faith in the Triple Gem, the pure precepts,' extensively recounting, even to 'being able to be reborn here.' Another deva told Maha Maudgalyayana

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連：「重敘其事，廣說乃至來生於此。」

復有天子從座而起，偏袒右肩合掌恭敬，白佛言：「世尊！我由前身於佛深信，于彼命過來生於此。」復有餘天作如是語：「我由前身於法、于僧、于清凈聖戒深生凈信具足受持，于彼命過來生於此。」時有無量百千天眾，親于佛前悉皆證得預流果，各禮佛足隱而不現。

爾時目連見眾去已，即從座起偏袒右肩，合掌向佛白言：「世尊！贍部洲中所有四眾，各並虔誠來至我所作如是語：『大德！我等久不見佛咸生渴仰，我等愿欲奉見世尊。善哉大德！不憚勞者，愿為我等至世尊處，傳我等言頂禮佛足，伏惟大師自一夏來，起居輕利無病少惱安樂住不？我等四眾無有神通能往三十三天禮世尊足親覲供養，然彼諸天能來至此。』善哉世尊！慈悲哀愍，從彼天處下贍部洲。」作此白已，爾時世尊告目連曰：「汝今可往贍部洲中告諸四眾，滿彼七日已，佛從天處向贍部洲，于僧羯奢城清凈曠野烏曇跋羅樹邊而下。」時大目連聞佛語已，頂禮佛足即還入定，猶如壯士屈申臂頃，於三十三天沒贍部洲中出，告諸四眾：「滿此七日已，佛從天處來贍部洲烏曇跋羅樹邊而下。」時諸四眾各持香花，往僧羯奢城。時彼城中所有人眾，聞佛將至皆大歡喜，凈除諸穢掃飾街衢，灑以香水

【現代漢語翻譯】 連長老說：『重新敘述這件事，廣泛地宣說，乃至（他們是由於前世的善因而）來生於此。』

這時，又有一位天子從座位上站起來，袒露右肩，合掌恭敬地對佛說：『世尊！我是由於前世對佛陀深信不疑，因此從那個生命結束後轉生到這裡。』又有其他的天人這樣說：『我是由於前世對佛法、對僧團、對清凈的聖戒深生凈信，並且具足受持，因此從那個生命結束後轉生到這裡。』當時，有無數百千的天眾，親自在佛陀面前都證得了預流果（Sotapanna，須陀洹果，小乘四果中的初果），他們各自禮拜佛足后就隱身不見了。

這時，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）看到天眾離去後，就從座位上站起來，袒露右肩，合掌向佛稟告說：『世尊！贍部洲（Jambudvipa，指我們所居住的這個世界）中的所有四眾弟子，都非常虔誠地來到我這裡，這樣對我說：「大德！我們很久沒有見到佛陀了，都非常渴求仰慕，我們希望能夠奉見世尊。善哉大德！如果不怕辛勞，希望您能為我們到世尊那裡，轉達我們頂禮佛足的問候，並且問候大師自從一個夏天以來，起居是否輕快順利，有沒有疾病或煩惱，是否安樂居住？我們四眾弟子沒有神通，不能前往三十三天（Trayastrimsa，欲界六天中的第二天）禮拜世尊的足，親自覲見供養，然而那些天人卻能來到這裡。」善哉世尊！請您慈悲哀憫，從那天界降臨到贍部洲。』說完這些話后，

這時，世尊告訴目連說：『你現在可以前往贍部洲中告訴四眾弟子，七日過後，佛陀將從天界降臨到贍部洲，在僧羯奢城（Samkasya，古印度城市）清凈空曠的烏曇跋羅樹（Udumbara，優曇花樹）旁邊降下。』當時，大目連聽到佛陀的話后，頂禮佛足，立即入定，就像壯士屈伸手臂那樣迅速，從三十三天消失，出現在贍部洲中，告訴四眾弟子：『七日過後，佛陀將從天界降臨到贍部洲烏曇跋羅樹旁邊。』當時，四眾弟子各自拿著香花，前往僧羯奢城。當時，那個城中的所有民眾，聽到佛陀將要到來，都非常歡喜，清掃乾淨所有的污穢，打掃裝飾街道，灑上香水。

【English Translation】 Then Venerable Maudgalyayana said, 'Recounting the event, extensively explaining, even to the point of being reborn here (due to past merits).'

Then, another Deva (celestial being) rose from his seat, bared his right shoulder, and with palms joined respectfully, said to the Buddha, 'Venerable One! Due to my deep faith in the Buddha in my previous life, I was reborn here after that life ended.' Other Devas spoke similarly, 'Due to my deep and pure faith in the Dharma (teachings), the Sangha (community), and the pure precepts of the Holy Life in my previous life, and having fully upheld them, I was reborn here after that life ended.' At that time, countless hundreds of thousands of Devas, personally in the presence of the Buddha, all attained the fruit of Stream-entry (Sotapanna, the first stage of enlightenment in Theravada Buddhism), each bowing at the Buddha's feet and disappearing from sight.

Then, Maudgalyayana, seeing the assembly depart, rose from his seat, bared his right shoulder, and with palms joined, addressed the Buddha, 'Venerable One! All the fourfold assembly (monks, nuns, laymen, and laywomen) in Jambudvipa (the continent where we live) have come to me with great reverence, saying, 「Venerable Sir! We have not seen the Buddha for a long time and are filled with longing. We wish to behold the World-Honored One. Excellent Sir! If you would not mind the labor, please go to the World-Honored One on our behalf, conveying our greetings of bowing at the Buddha's feet, and inquiring whether the Great Master has been well and comfortable since the summer retreat, free from illness and affliction, and dwelling in peace? We, the fourfold assembly, do not have the supernatural powers to go to the Trayastrimsa Heaven (the Heaven of the Thirty-three Gods) to bow at the World-Honored One's feet, to personally pay homage and make offerings, but those Devas are able to come here.」 Excellent Venerable One! Please have compassion and descend from that heavenly realm to Jambudvipa.' After making this request,

Then, the World-Honored One said to Maudgalyayana, 'You may now go to Jambudvipa and inform the fourfold assembly that after seven days, the Buddha will descend from the heavenly realm to Jambudvipa, near the Udumbara tree (a type of fig tree) in the pure and open wilderness of Samkasya (an ancient Indian city).' At that time, the Great Maudgalyayana, hearing the Buddha's words, bowed at the Buddha's feet and immediately entered into Samadhi (meditative state), as quickly as a strong man bends and stretches his arm, disappearing from the Trayastrimsa Heaven and appearing in Jambudvipa, announcing to the fourfold assembly, 'After seven days, the Buddha will descend from the heavenly realm to Jambudvipa near the Udumbara tree.' At that time, the fourfold assembly, each carrying incense and flowers, went to Samkasya. At that time, all the people in that city, hearing that the Buddha was about to arrive, were greatly rejoiced, cleaning away all impurities, sweeping and decorating the streets, and sprinkling them with fragrant water.

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名花遍佈，幢幡繒蓋處處莊嚴，如歡喜園誠可愛樂，於一勝處敷妙高座企想如來。

是時如來為三十三天眾，說當機法示教利喜已，即於此沒，將諸天眾至夜摩天為說法已，即於此沒，復將天眾至睹史多天為其說法，如是至於化樂、他化、自在、梵眾、梵輔、大梵、少光、無量光、光音、少凈、無量凈、遍凈、無雲、福生、廣果、無煩、無熱、善見、善現，至色究竟天皆為說法示教利喜已，即於此沒至善現天，如是向下乃至三十三天。是時帝釋白佛言：「世尊！今欲詣贍部洲？」答言：「我去。」白言：「為作神通？為以足步？」答言：「足步。」帝釋即命巧匠天子曰：「汝應化作三道寶階，黃金、吠琉璃、蘇頗胝迦。」答言：「大善！」即便化作三種寶階。世尊處中躡琉璃道，索訶世界主大梵天王于其右邊蹈黃金道，手執微妙白拂價直百千兩金，並色界諸天而為侍從。天帝釋于其左邊蹈頗胝迦道，手擎百支傘蓋價直百千兩金而覆世尊，並欲界諸天而為侍從。佛作是念：「我但步去者，恐外道見議：『沙門喬答摩以神通力往三十三天，見彼妙色心生愛著，神通即失足步而還。』若以神通徒煩天匠。我今宜可半以神通半為足步往贍部洲。」

爾時世尊循寶階下，去此十二逾善那，人氣上薰如死屍臭，令彼諸

【現代漢語翻譯】 現代漢語譯本：名花遍地，幢幡（zhuàng fān，佛教用語，裝飾用的旗幟）繒（zēng，絲織品）蓋處處莊嚴，如同歡喜園一般，實在可愛令人快樂，在一處殊勝之地鋪設精妙高座，期盼如來降臨。

這時如來為三十三天（佛教宇宙觀中的欲界六天之一）的大眾，宣說應機的佛法，開示教導，使他們得到利益和歡喜之後，就從三十三天隱沒，帶領諸天眾到夜摩天（佛教宇宙觀中的欲界六天之一）為他們說法后，又從夜摩天隱沒，再次帶領天眾到兜率天（dōushuàitiān，佛教宇宙觀中的欲界六天之一）為他們說法，像這樣一直到化樂天（佛教宇宙觀中的欲界六天之一）、他化自在天（佛教宇宙觀中的欲界六天之一）、梵眾天（fànzhòngtiān，色界第一禪天之一）、梵輔天（fànfǔtiān，色界第一禪天之一）、大梵天（dàfàntiān，色界第一禪天之一）、少光天（shǎoguāngtiān，色界第二天之一）、無量光天（wúliàngguāngtiān，色界第二天之一）、光音天（guāngyīntiān，色界第二天之一）、少凈天（shǎojìngtiān，色界第三天之一）、無量凈天（wúliàngjìngtiān，色界第三天之一）、遍凈天（biànjìngtiān，色界第三天之一）、無雲天（wúyúntiān，色界第四天之一）、福生天（fúshēngtiān，色界第四天之一）、廣果天（guǎngguǒtiān，色界第四天之一）、無煩天（wúfántiān，色界第五天之一）、無熱天（wúrètiān，色界第五天之一）、善見天（shànjiàntiān，色界第五天之一）、善現天（shànxiàntiān，色界第五天之一），直到色究竟天（sèjiūjìngtiān，色界第五天之一），都為他們說法，開示教導，使他們得到利益和歡喜之後，就從色究竟天隱沒，回到善現天，像這樣向下直到三十三天。這時帝釋（dìshì，佛教護法神）稟告佛說：『世尊！現在想前往贍部洲（zhānbùzhōu，四大部洲之一，我們所居住的這個世界）嗎？』佛回答說：『我前往。』帝釋問：『是用神通前往？還是用步行前往？』佛回答說：『用步行。』帝釋立即命令巧匠天子說：『你應該化作三道寶階，用黃金、吠琉璃（fèiliúlí，一種寶石）、蘇頗胝迦（sūpōdījiā，水晶）來做。』巧匠天子回答說：『非常好！』就立即化作三種寶階。世尊走在中間的琉璃道上，索訶（suǒhē，佛教宇宙觀中的一個世界）世界主大梵天王在他右邊走在黃金道上，手執精妙的白拂（báifú，一種拂塵），價值百千兩黃金，並與梵眾諸天作為侍從。天帝釋在他左邊走在頗胝迦道上，手擎百支傘蓋，價值百千兩黃金，遮蓋在世尊頭上，並與欲界諸天作為侍從。佛心想：『如果我只用步行前往，恐怕外道看見會議論說：『沙門喬答摩（shāménqiáodá mó，釋迦摩尼佛的稱號之一）用神通力前往三十三天，看見那裡的美妙景色，心生愛戀執著，神通就消失了，只能步行返回。』如果只用神通，又徒勞煩擾天匠。我現在應該一半用神通，一半用步行前往贍部洲。』

這時世尊沿著寶階向下走，距離贍部洲還有十二逾繕那（yúshànnà，古印度長度單位），人間的氣息向上散發，像死屍的臭味一樣，使那些...

【English Translation】 English version: Flowers of renown were everywhere, and banners, pennants, and canopies were solemn and magnificent in every place, like the delightful Pleasure Garden, truly lovely and joyous. In a superior location, a wondrous high seat was arranged, anticipating the arrival of the Tathagata (rúlái, 'Thus Come One', an epithet of the Buddha).

At that time, the Tathagata, for the assembly of the Thirty-three Heavens (Trāyastriṃśa, one of the heavens in Buddhist cosmology), having expounded the Dharma appropriate to the occasion, instructing and benefiting them, then vanished from there. Leading the heavenly assembly to the Yama Heaven (one of the heavens in Buddhist cosmology), having taught the Dharma, he vanished from there. Again, leading the heavenly assembly to the Tuṣita Heaven (one of the heavens in Buddhist cosmology), he taught the Dharma. Thus, reaching the Nirmāṇarati Heaven (one of the heavens in Buddhist cosmology), the Paranirmita-vaśavartin Heaven (one of the heavens in Buddhist cosmology), the Brahmakāyika Heaven (one of the heavens in Buddhist cosmology), the Brahmapurohita Heaven (one of the heavens in Buddhist cosmology), the Mahābrahman Heaven (one of the heavens in Buddhist cosmology), the Parīttābha Heaven (one of the heavens in Buddhist cosmology), the Apramāṇābha Heaven (one of the heavens in Buddhist cosmology), the Ābhāsvara Heaven (one of the heavens in Buddhist cosmology), the Parīttaśubha Heaven (one of the heavens in Buddhist cosmology), the Apramāṇaśubha Heaven (one of the heavens in Buddhist cosmology), the Śubhakṛtsna Heaven (one of the heavens in Buddhist cosmology), the Anabhraka Heaven (one of the heavens in Buddhist cosmology), the Puṇyaprasava Heaven (one of the heavens in Buddhist cosmology), the Bṛhatphala Heaven (one of the heavens in Buddhist cosmology), the Avṛha Heaven (one of the heavens in Buddhist cosmology), the Atapa Heaven (one of the heavens in Buddhist cosmology), the Sudṛśa Heaven (one of the heavens in Buddhist cosmology), the Sudarśana Heaven (one of the heavens in Buddhist cosmology), up to the Akaniṣṭha Heaven (one of the heavens in Buddhist cosmology), he taught the Dharma, instructing and benefiting them. Then, vanishing from there, he returned to the Sudarśana Heaven, and thus downwards to the Thirty-three Heavens. At that time, Indra (dìshì, a protective deity in Buddhism) said to the Buddha: 'World-Honored One! Do you now wish to go to Jambudvīpa (zhānbùzhōu, one of the four continents, the world we live in)?' The Buddha replied: 'I am going.' Indra asked: 'Will you go by means of supernatural powers? Or by walking?' The Buddha replied: 'By walking.' Indra immediately commanded the celestial artisan, saying: 'You should transform three jeweled stairways, made of gold, vaiḍūrya (fèiliúlí, a type of gemstone), and sphaṭika (sūpōdījiā, crystal).' The celestial artisan replied: 'Very well!' And immediately transformed three kinds of jeweled stairways. The World-Honored One walked on the middle stairway of lapis lazuli, and the Lord of the Sahā (suǒhē, a world in Buddhist cosmology) World, the Great Brahma King, walked on the golden stairway on his right, holding a subtle white whisk (báifú, a type of duster) worth a hundred thousand pieces of gold, accompanied by the Brahma assembly of devas (gods). The celestial Indra walked on the crystal stairway on his left, holding a hundred-ribbed umbrella worth a hundred thousand pieces of gold, covering the World-Honored One, accompanied by the devas of the Desire Realm. The Buddha thought: 'If I only go by walking, I fear that the heretics will criticize, saying: 'The Śramaṇa Gautama (shāménqiáodá mó, one of the titles of Shakyamuni Buddha) went to the Thirty-three Heavens by means of supernatural powers, saw the wonderful sights there, and developed attachment and desire, so his supernatural powers disappeared, and he had to return by walking.' If I only use supernatural powers, it would be a futile trouble for the celestial artisan. I should now go to Jambudvīpa half by supernatural powers and half by walking.'

At that time, the World-Honored One descended the jeweled stairway. Twelve yojanas (yúshànnà, an ancient Indian unit of length) away from Jambudvīpa, the human scent rose upwards like the stench of a corpse, causing those...

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天不能鼻嗅。世尊知已化作牛頭旃檀香林，令氣芬馥聞者歡喜。佛作是念：「若贍部洲男見天女、女見天男，情生愛染，由淫慾心極熾盛故，便毆熱血悶絕命終。我今宜可以神通力令男見天男、女觀天女。如是作已，不令染愛擾嬈其心。」

爾時具壽須菩提，在一樹下晝日閑居，遙見世尊諸天大眾恭敬圍繞，威德尊重從三十三天而來至此，便作是念：「所有此等大德諸天，悉皆辭佛當往天處，此諸人眾百年之中，並皆身死。佛化緣盡亦復涅槃，斯等威嚴無不磨滅。善哉世尊！處處慇勤作如是語：『諸行無常，體恒變易。生滅之法是可惡事。』我今於此深起厭心，於五取蘊觀察無常苦空無我。」如是知已，以智金剛杵摧二十種有身見山，獲預流果得不壞信，即便速疾舍加趺坐，右膝著地合掌恭敬，遙禮世尊瞻仰而住。

爾時嗢缽羅苾芻尼作如是念：「佛從天上下贍部洲，作何方便我得最初禮世尊足？大眾皆集無地旋踵，若其直爾作苾芻尼形者，人皆見輕莫由進路，我今宜可現大神通。」即以自身化為輪王，七寶前導，九十九億軍眾圍繞，千子具足，微妙莊嚴如半月形，詣世尊處。時有無量億眾沙門婆羅門外道內道無邊四眾，悉皆影附，嘆未曾有。上持白蓋翊從云奔，猶如白日放千光明，朗月澄輝出於星漢。

【現代漢語翻譯】 現代漢語譯本：天不能用鼻子嗅聞。世尊知道后，變化成牛頭旃檀香林，使香氣芬芳，聞到的人都心生歡喜。佛這樣想：『如果贍部洲（Jambudvipa，指我們所居住的這個世界）的男子見到天女，女子見到天男，心中生起愛戀，因為淫慾心非常強盛的緣故，就會吐血悶絕而死。我現在應該用神通力讓男子見到天男，女子看到天女。』 這樣做之後，不讓愛戀之心擾亂他們的心。 當時，具壽須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）在一棵樹下白天閑居，遠遠地看見世尊被諸天大眾恭敬圍繞，以威嚴尊重的姿態從三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）而來。他便這樣想：『所有這些有大德行的諸天，都將告別佛陀返回天界，這些人眾百年之內，都將身死。佛陀的教化因緣結束，也將涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），這些威嚴都將磨滅。』 善哉世尊！處處慇勤地說：『諸行無常，本體恒常變易。生滅之法是可厭惡的事情。』 我現在對此深深厭惡，對五取蘊（Panca-upadanakkhandha，佛教術語，指色、受、想、行、識五種構成生命的要素）觀察其無常、苦、空、無我。」 這樣知道后，用智慧金剛杵摧毀二十種有身見山，獲得預流果（Srotapanna，佛教四果位中的第一個果位），得到不壞的信心，便迅速捨棄跏趺坐，右膝著地，合掌恭敬，遙遠地禮拜世尊，瞻仰而立。 當時，嗢缽羅苾芻尼（Utpalavarna，蓮花色比丘尼，佛陀時代著名的女弟子）這樣想：『佛陀從天上下到贍部洲，用什麼方法我才能最先禮拜世尊的腳？大眾都聚集在一起，沒有地方可以轉身，如果直接以比丘尼的形象出現，人們都會輕視我，沒有辦法前進，我現在應該顯現大神通。』 於是她將自身變化為輪王（Cakravartin，擁有統治世界的輪寶的理想君主），七寶（Sapta-ratna，轉輪王擁有的七種寶物）在前引導，九十九億軍眾圍繞，擁有一千個兒子，以微妙的莊嚴如半月形，前往世尊所在之處。當時有無量億的沙門（Sramana，佛教出家修行者）、婆羅門（Brahmana，印度教祭司階層）、外道（Tirthika，指佛教以外的其他宗教或哲學流派）、內道（指佛教內部）無邊的四眾弟子，都像影子一樣依附著，讚歎從未有過。上面舉著白色的傘蓋，像云一樣奔涌，猶如白日放出千萬光明，明亮的月亮澄澈光輝從星漢中顯現出來。

【English Translation】 English version: The heavens cannot be smelled by the nose. The World-Honored One, knowing this, transformed into a forest of ox-head sandalwood, causing the fragrance to be pleasant and those who smelled it to rejoice. The Buddha thought, 'If men of Jambudvipa (the continent where we live) see heavenly women, and women see heavenly men, love and attachment will arise in their hearts. Because of the intense desire, they will vomit blood, faint, and die. Now, I should use my supernatural powers to allow men to see heavenly men and women to see heavenly women.' Having done this, he prevented the disturbance of love and attachment from troubling their minds. At that time, the Venerable Subhuti (one of the ten great disciples of the Buddha, known for his understanding of emptiness) was dwelling in leisure under a tree during the day. From afar, he saw the World-Honored One respectfully surrounded by a great assembly of devas (gods), arriving from the Trayastrimsa Heaven (the heaven located on the summit of Mount Sumeru in Buddhist cosmology) with majesty and reverence. He thought, 'All these devas of great virtue will bid farewell to the Buddha and return to their heavenly abodes. Within a hundred years, these people will all die. When the Buddha's karmic connection to transform beings is exhausted, he will also enter Nirvana (the state of liberation from the cycle of birth and death). All this majesty will be extinguished.' Well done, World-Honored One! Everywhere, he earnestly says, 'All conditioned things are impermanent, and their essence is constantly changing. The law of arising and ceasing is detestable.' Now, I deeply abhor this, and I contemplate the impermanence, suffering, emptiness, and non-self of the five aggregates of clinging (Panca-upadanakkhandha, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute a being).』 Having understood this, he used the vajra (diamond) pestle of wisdom to destroy the mountain of twenty kinds of views of self, attained the fruit of Stream-enterer (Srotapanna, the first stage of enlightenment in Buddhism), and gained indestructible faith. He quickly abandoned the lotus position, knelt on his right knee, joined his palms in reverence, and respectfully bowed to the World-Honored One from afar, gazing at him. At that time, the Bhikkhuni Utpalavarna (a famous female disciple of the Buddha known for her lotus-like complexion) thought, 'The Buddha has descended from the heavens to Jambudvipa. What means can I use to be the first to pay homage to the feet of the World-Honored One? The assembly is crowded, and there is no room to turn around. If I appear directly in the form of a Bhikkhuni (Buddhist nun), people will despise me, and there will be no way to advance. Now, I should manifest great supernatural powers.' So, she transformed herself into a Cakravartin (a universal monarch who possesses the wheel jewel), with the seven treasures (Sapta-ratna, the seven treasures of a Chakravartin) leading the way, surrounded by ninety-nine billion troops, possessing a thousand sons, with subtle adornments like a half-moon, and approached the place where the World-Honored One was. At that time, countless billions of Sramanas (Buddhist renunciates), Brahmanas (Hindu priests), Tirthikas (non-Buddhist ascetics), and the boundless fourfold assembly of inner followers (referring to the Buddhist community), all clung to her like shadows, praising what had never been seen before. Above, they held white canopies, rushing like clouds, like the sun emitting thousands of rays of light, the bright moon shining clearly from the starry sky.

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如是嚴飾壯麗難思至世尊所，大眾見已皆生希有，瞻仰忘疲各生異念：「何處得有如是國王軍容可愛，多是他方輪王帝主？」既見是已各生求愿：「如何令我得受斯樂？」大眾開路令彼近前。爾時鄔陀夷苾芻在斯眾會，告諸人曰：「此非輪王，乃是嗢缽羅苾芻尼，自現神通來禮佛足。」時眾問曰：「大德！云何知是嗢缽羅尼耶？」答曰：「嗢缽羅花香氣芬馥，嗢缽羅色舉眾同然，故知是彼現斯神變。」時苾芻尼既至佛所便攝神通，前禮佛足在一面住。

爾時世尊既安坐已，告嗢缽羅尼曰：「汝今可去！勿苾芻尼當我前立。尼對大師現神通者是非理事。」被佛訶已便詣一邊。佛作是念：「尼對佛前現神通者，有如是過。彼制諸尼于大師前不現神力。」告諸苾芻曰：「從今已后諸苾芻尼，不應于大師前而現神通，作者得越法罪。」

爾時大眾見此輪王有大威勢，心生愿樂求生人道；或見諸天光明可愛，皆生愿樂求往天中。爾時世尊見斯事已，為欲遮其人天愿故，隨彼機緣為說妙法，彼聞法已得豫流果，或一來果及不還果，或有出家斷諸煩惱獲阿羅漢果，或發聲聞菩提心者，或發獨覺菩提心者，或發無上大菩提心者，或發暖頂所有善根，或發中下忍心，皆令大眾歸信三寶。

爾時世尊即以此緣而說頌曰：

【現代漢語翻譯】 現代漢語譯本 如是莊嚴裝飾，難以思議地來到世尊所在之處，大眾見了都覺得稀有，仰望而忘記疲倦，各自產生不同的想法：『哪裡能有如此國王的軍隊儀容可愛，莫非是其他地方的轉輪王帝主？』 既然見到了，各自產生願望：『如何能讓我得到這樣的快樂？』 大眾開出道路讓他們靠近。當時鄔陀夷比丘（Udayi Bhiksu）在這次集會中，告訴眾人說：『這不是轉輪王，而是嗢缽羅比丘尼（Utpalavarna Bhiksuni），自己顯現神通來禮拜佛足。』 當時眾人問道：『大德！您怎麼知道是嗢缽羅尼呢？』 回答說：『嗢缽羅花（Utpala）香氣芬芳，嗢缽羅（Utpala）的顏色大家都一樣，所以知道是她顯現這種神通變化。』 當時比丘尼（Bhiksuni）既然到了佛所在之處，便收起神通，上前禮拜佛足，在一旁站立。

當時世尊已經安坐，告訴嗢缽羅尼（Utpalavarna Bhiksuni）說：『你現在可以離開！不要比丘尼（Bhiksuni）站在我面前。尼（Bhiksuni）在大師面前顯現神通，是不合道理的事情。』 被佛呵斥后，便到一邊去了。佛這樣想：『尼（Bhiksuni）在佛前顯現神通，有這樣的過失。應該禁止尼（Bhiksuni）在大師面前不顯現神力。』 告訴眾比丘（Bhiksus）說：『從今以後，各位比丘尼（Bhiksuni）不應該在大師面前顯現神通，違犯者會得到越法罪。』

當時大眾見到這位轉輪王有大威勢，心中產生願望，希望投生人道；或者見到諸天光明可愛，都產生願望，希望前往天界。當時世尊見到這件事後，爲了阻止他們求人天福報的願望，隨著他們的根器和機緣，為他們宣說微妙的佛法，他們聽聞佛法后，有的證得預流果（Srota-apanna），或者一來果（Sakrdagamin），以及不還果（Anagamin），或者有出家斷除各種煩惱，獲得阿羅漢果（Arhat），或者發起聲聞菩提心（Sravaka Bodhicitta）的人，或者發起獨覺菩提心（Pratyekabuddha Bodhicitta）的人，或者發起無上大菩提心（Anuttara-samyak-sambodhi-citta）的人，或者發起暖位、頂位的各種善根，或者發起中品、下品的忍心，都讓大眾歸信三寶。

當時世尊就因為這件事，而說了偈頌：

【English Translation】 English version Thus, adorned and magnificently, she arrived at the place where the World Honored One was. The assembly, upon seeing this, all felt it was rare and wonderful, gazing without weariness, each giving rise to different thoughts: 'Where could such a king's army and appearance be so lovely? Could it be a Chakravarti (Wheel-turning King) Emperor from another realm?' Having seen this, they each gave rise to the wish: 'How can I receive such joy?' The assembly made way for them to approach. At that time, the Bhiksu (Monk) Udayi (Udayi Bhiksu) was in the assembly, and told the people: 'This is not a Chakravarti (Wheel-turning King), but the Bhiksuni (Nun) Utpalavarna (Utpalavarna Bhiksuni), who has manifested her supernatural powers to pay homage to the Buddha's feet.' Then the assembly asked: 'Venerable One! How do you know it is Utpalavarna (Utpalavarna Bhiksuni)?' He replied: 'The Utpala (Utpala) flower has a fragrant scent, and the color of the Utpala (Utpala) is the same for everyone, so I know it is she who has manifested this miraculous transformation.' Then the Bhiksuni (Nun), having arrived at the Buddha's place, withdrew her supernatural powers, stepped forward to bow at the Buddha's feet, and stood to one side.

At that time, the World Honored One, having sat down in peace, said to Utpalavarna (Utpalavarna Bhiksuni): 'You may now leave! Do not, as a Bhiksuni (Nun), stand before me. For a Bhiksuni (Nun) to display supernatural powers before the Master is not proper.' Having been rebuked by the Buddha, she went to one side. The Buddha thought: 'For a Bhiksuni (Nun) to display supernatural powers before the Buddha has such faults. He should prohibit the Bhiksunis (Nuns) from displaying supernatural powers before the Master.' He told the Bhiksus (Monks): 'From now on, Bhiksunis (Nuns) should not display supernatural powers before the Master; whoever does so will incur a transgression.'

At that time, the assembly, seeing this Chakravarti (Wheel-turning King) with great power and majesty, had a wish in their hearts to be reborn in the human realm; or seeing the Devas (Gods) with their lovely light, they all had a wish to go to the heavens. At that time, the World Honored One, seeing this, in order to prevent their wishes for human and heavenly rewards, according to their capacities and opportunities, spoke the wonderful Dharma for them. After hearing the Dharma, some attained the Srota-apanna (Stream-enterer) fruit, or the Sakrdagamin (Once-returner) fruit, and the Anagamin (Non-returner) fruit, or some renounced their homes, cut off all afflictions, and attained the Arhat (Arhat) fruit, or some aroused the Sravaka Bodhicitta (Hearer Bodhicitta), or some aroused the Pratyekabuddha Bodhicitta (Solitary Buddha Bodhicitta), or some aroused the Anuttara-samyak-sambodhi-citta (Unsurpassed Perfect Enlightenment Mind), or some aroused the various roots of goodness of the Warmth and Peak stages, or some aroused the Middle and Lower forbearance, all causing the assembly to take refuge in the Triple Gem.

At that time, the World Honored One, because of this circumstance, spoke the following verse:

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「設作轉輪王，　　或復生天上， 　雖得於勝定，　　不如預流果。」

爾時世尊為諸大眾示教利喜說妙法已，時諸苾芻咸皆有疑，請世尊曰：「何意具壽鄔陀夷聞嗢缽羅香氣知是彼尼？」佛告諸苾芻：「非但今日聞香得知，於過去時亦曾聞香而知其事。汝等應聽。於過去世婆羅痆斯城有一商主，娶妻未久便即有娠。是時商主欲入大海求覓珍寶，告其妻曰：『賢首！我向他方求妙寶貨，汝看家室宜可用心。』答曰：『聖子！若如是者我亦隨去。』答曰：『誰當與汝共相供給？』彼便啼泣。徒伴見悲，問言：『何故？』答曰：『欲得共我一處同行，我不見隨為此渧淚。』伴曰：『彼意欲去，何不隨之？』答曰：『誰相供給？』伴曰：『但令共去，我為相供。』即便將去。既入大海，被摩竭魚破其船舶。是時商主因此命終，餘人亦死，其婦伶俜，遇得一版，幸因風便飄至海洲。有金翅鳥王於此居住，遂將此女以充妻室。未久之間昔所懷娠，誕生一子顏貌端正。後於異時復生鳥子，形如金翅，其父遂亡。是時眾鳥立子為王，母告子曰：『汝承父族身得為王。此是汝兄，今可將去向婆羅痆斯，于眾人中立為國主。』答言：『國母！我當爲立。』時婆羅痆斯城現有國王名曰梵授，以法化世安隱豐樂，廣如余說。王于

【現代漢語翻譯】 現代漢語譯本 『即使做了轉輪聖王（統治世界的理想君主），或者往生到天界，即使獲得了殊勝的禪定，也不如證得預流果（佛教修行中的第一個果位）。』

當時，世尊為大眾開示教法，使他們獲得利益和喜悅，宣說了微妙的佛法。這時，眾比丘都心存疑問，請問世尊說：『因為什麼緣故，具壽（對年長有德者的尊稱）鄔陀夷聞到優缽羅花（一種藍色蓮花）的香氣，就知道是某位比丘尼呢？』 佛告訴眾比丘說：『不只是今天聞到香氣才知道，在過去世也曾經聞到香氣而知道事情。你們應該聽著。在過去世，波羅奈斯城（古印度城市）有一位商人，娶妻不久妻子就懷孕了。當時，商人想要進入大海去尋找珍寶，告訴他的妻子說：『賢首（對妻子的尊稱）！我將前往他方去尋求美好的寶物，你看管家務應該用心。』 妻子回答說：『聖子（對丈夫的尊稱）！如果這樣，我也要跟隨你去。』商人回答說：『誰來為你提供供給呢？』她便啼哭起來。同伴們看到她悲傷，問道：『為什麼？』她回答說：『想要和他一起同行，因為我不能跟隨他而為此流淚。』同伴們說：『她想去，為什麼不讓她去呢？』商人回答說：『誰來供給她呢？』同伴們說：『只要讓她去，我來為她提供供給。』 於是就帶著她去了。進入大海后，被摩竭魚（海中一種巨大的魚類）破壞了他們的船隻。當時，商人因此喪命，其他人也死了，他的妻子孤苦伶仃，幸運地得到一塊木板，依靠風的便利漂流到海島上。有一隻金翅鳥王（一種神鳥）居住在那裡，於是將這個女子帶去作為妻子。不久之後，她懷的孕，生下一個兒子，容貌端正。後來在其他時候又生下鳥的兒子，形狀像金翅鳥，他的父親就去世了。 當時，眾鳥擁立鳥的兒子為王，母親告訴兒子說：『你繼承父親的族系而成為國王。這是你的哥哥，現在可以帶他去波羅奈斯城，在眾人中擁立他為國王。』鳥的兒子回答說：『國母！我應當為他擁立。』當時，波羅奈斯城現有的國王名叫梵授（人名），用正法教化世人，使人民安穩豐樂，廣泛的情況如同其他經典所說。'

【English Translation】 English version 『Even if one becomes a Chakravartin (an ideal universal ruler), or is reborn in the heavens, even if one attains superior Samadhi (a state of meditative consciousness), it is not as good as the fruit of a Stream-enterer (the first stage of enlightenment in Buddhism).』

At that time, the World-Honored One (世尊) taught and benefited the assembly, delighting them with the wonderful Dharma (佛法). Then, the Bhikshus (苾芻, Buddhist monks) all had doubts and asked the World-Honored One: 『For what reason did the Venerable (具壽) Udayi (鄔陀夷) know that it was a certain Bhikshuni (比丘尼, Buddhist nun) when he smelled the fragrance of the Utpala flower (嗢缽羅, a blue lotus)?』 The Buddha (佛) told the Bhikshus: 『It is not only today that he knows by smelling the fragrance, but in the past he also knew things by smelling the fragrance. You should listen. In the past, in the city of Varanasi (婆羅痆斯), there was a merchant who married a wife, and soon after she became pregnant. At that time, the merchant wanted to enter the sea to seek treasures, and he told his wife: 『Virtuous One (賢首, a term of respect for one's wife)! I am going to another place to seek wonderful treasures, you should take care of the household with diligence.』 The wife replied: 『Noble One (聖子, a term of respect for one's husband)! If that is the case, I will also go with you.』 The merchant replied: 『Who will provide for you?』 She then began to weep. The companions saw her sadness and asked: 『Why?』 She replied: 『I want to go with him, and I am shedding tears because I cannot follow him.』 The companions said: 『She wants to go, why not let her go?』 The merchant replied: 『Who will provide for her?』 The companions said: 『Just let her go, I will provide for her.』 So they took her with them. After entering the sea, their ship was destroyed by Makara fish (摩竭魚, a type of large sea creature). At that time, the merchant died as a result, and the others also died. His wife was left alone and helpless, but fortunately, she found a plank and drifted to an island due to the favorable wind. A Garuda King (金翅鳥王, a mythical bird) lived there, and he took this woman as his wife. Before long, she gave birth to a son with a handsome appearance. Later, at another time, she gave birth to a bird son, shaped like a Garuda, and his father died. At that time, the birds enthroned the bird son as king. The mother told her son: 『You have inherited your father's lineage and become king. This is your older brother, now you can take him to the city of Varanasi and enthrone him as king among the people.』 The bird son replied: 『Royal Mother (國母)! I shall enthrone him.』 At that time, the current king of the city of Varanasi was named Brahmadatta (梵授), and he ruled the world with Dharma (正法), bringing peace and prosperity to the people, as described extensively in other scriptures.

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朝集在眾中坐，時金翅鳥王以雙足爪，擒其兩臂棄于大海，諸妙瓔珞莊嚴其兄，將至王城置師子座上。告諸臣曰：『此是汝王，好當伏事，如有相違，還令汝等俱淪大海。』人皆畏懼奉教而行，臣亦不敢告令斯事，眾人皆謂是梵授王。時王報金翅鳥曰：『於時時間，與我相見。』答言：『我來！』後於異時，王有母象月滿生兒，但現其頭身不能出，臣白王知，王曰：『牽入後宮，令諸宮人作實語盟，要使其速出應如是咒：「若除王外無男子者，宜令象子安隱生出。」』即便牽入。時諸內人皆作盟誓：『若我除王更無人者，像子宜出。』雖作此誓像極辛苦兒不能生，人皆大叫不知如何？時有牧牛女宅去斯不遠，聞人叫聲問其所以：『何故宮內有大叫聲？』諸人具告，牧牛女曰：『我為盟要能使象兒安隱得出。』諸人聞已具告大臣，大臣白王遂喚入內，女即便以實語象前為要：『我從生來除一夫外無別男子，此事實者即愿象子安隱產生。』作是語已像便生子而尾不出，女見微笑作如是語：『此之小過亦不相容。』內人問曰：『爾有何過？』答曰：『我于先時抱他孩子，其兒失尿流入我陰，當爾之時似如受樂，緣此小過尾不隨身。』由斯實語尾亦隨出。臣報王曰：『象子已生。』王曰：『誰能令出？』於時大臣以事具白。王

【現代漢語翻譯】 現代漢語譯本 朝集（Chaoji，人名）在眾人之中坐著，當時金翅鳥王（Garuda，佛教護法神）用雙足的爪子，抓住他的兩臂丟棄到大海里，用各種美妙的瓔珞裝飾他的哥哥，將他帶到王城安置在獅子座上。金翅鳥王告訴眾臣說：『這是你們的國王，好好地侍奉他，如果有人違抗，就讓你們都沉入大海。』人們都畏懼，聽從他的命令而行事，大臣也不敢告訴國王這件事，眾人都認為他是梵授王（Brahmadatta，國王名）。當時國王告訴金翅鳥王說：『在適當的時候，和我相見。』金翅鳥王回答說：『我會來的！』 後來在另一天，國王有一頭母象名叫月滿（Chandra-purna，母象名）要生產，但是象寶寶只露出頭和身體卻不能出來，大臣稟告國王，國王說：『把母象牽入後宮，讓後宮的妃嬪們發真實的誓言，一定要讓象寶寶迅速生出來，應該這樣唸誦咒語：「如果除了國王之外沒有其他男子，就讓象寶寶平安順利地生出來。」』於是就把母象牽入後宮。當時後宮的妃嬪們都發誓說：『如果我除了國王之外沒有其他男子，像寶寶就應該生出來。』雖然發了這樣的誓言，母象還是非常痛苦，像寶寶還是不能生出來，人們都大聲叫喊，不知道該怎麼辦？ 當時有一個牧牛女，她的家離這裡不遠，聽到人們的叫喊聲，就問他們原因：『為什麼宮內有這麼大的叫喊聲？』人們把事情的經過都告訴了她，牧牛女說：『我發誓，能讓象寶寶平安順利地生出來。』人們聽了之後，把這件事告訴了大臣，大臣稟告國王，於是國王就把牧牛女召入後宮，牧牛女就用真實的話語在母象面前發誓說：『我從出生以來，除了一個丈夫之外沒有其他男子，如果這是事實，就希望象寶寶平安地生出來。』說了這句話之後，母象就生下了象寶寶，但是尾巴沒有出來，牧牛女看到后微微一笑，說：『這一點小小的過錯也是不能容忍的。』後宮的人問她說：『你有什麼過錯？』她回答說：『我以前抱過別人的孩子，那個孩子撒尿，尿流到我的陰部，當時我好像感覺很舒服，因為這個小小的過錯，所以尾巴沒有出來。』因為這句真實的話，尾巴也跟著出來了。大臣稟告國王說：『象寶寶已經生出來了。』國王問：『是誰讓它生出來的？』當時大臣把事情的經過都告訴了國王。

【English Translation】 English version Chaoji (a personal name) was sitting among the crowd when the Garuda King (Garuda, a protective deity in Buddhism) used his claws to seize both of his arms and throw him into the sea. He adorned his brother with various exquisite ornaments and brought him to the royal city, placing him on the lion throne. The Garuda King told the ministers, 'This is your king, serve him well. If anyone disobeys, I will have you all sink into the sea.' The people were all fearful and obeyed his commands. The ministers did not dare to inform the king about this matter, and everyone believed him to be King Brahmadatta (Brahmadatta, a king's name). At that time, the king told the Garuda King, 'Meet with me at an appropriate time.' The Garuda King replied, 'I will come!' Later, on another day, one of the king's female elephants named Chandra-purna (Chandra-purna, a female elephant's name) was about to give birth, but the baby elephant only showed its head and body and could not come out. The ministers reported this to the king, and the king said, 'Lead the female elephant into the inner palace and have the concubines make a truthful vow. They must ensure that the baby elephant is born quickly. They should recite this mantra: 'If there is no man other than the king, may the baby elephant be born safely and smoothly.'' So they led the female elephant into the inner palace. At that time, the concubines all vowed, 'If I have no man other than the king, the baby elephant should be born.' Although they made this vow, the female elephant was still in great pain, and the baby elephant could not be born. The people were all shouting loudly, not knowing what to do. At that time, there was a cowherd girl whose home was not far from there. Hearing the shouts, she asked them the reason: 'Why is there such loud shouting in the palace?' The people told her the whole story, and the cowherd girl said, 'I can make a vow that will allow the baby elephant to be born safely and smoothly.' After hearing this, the people told the ministers, and the ministers reported it to the king. So the king summoned the cowherd girl into the inner palace. The cowherd girl then made a truthful vow in front of the female elephant, saying, 'Since I was born, I have had no man other than one husband. If this is true, I hope the baby elephant will be born safely.' After saying this, the female elephant gave birth to the baby elephant, but the tail did not come out. The cowherd girl smiled slightly when she saw this and said, 'This small fault cannot be tolerated either.' The people in the inner palace asked her, 'What fault do you have?' She replied, 'I once held another person's child, and that child urinated, and the urine flowed into my vagina. At that time, I seemed to feel pleasure. Because of this small fault, the tail did not come out.' Because of this truthful statement, the tail also came out. The ministers reported to the king, 'The baby elephant has been born.' The king asked, 'Who made it come out?' At that time, the ministers told the king the whole story.

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遂傷曰：『我之宮女咸不貞良，唯牧牛人獨見清白。』王曰：『喚牛女來我須自問。』女至，王問：『汝以實言令象生子耶？』答曰：『如是。』王作是念：『母既賢善，女亦應然。我試問之。』『汝有女不？』答王言：『有。』『其字如何？』答名：『妙容。』『曾與人未？』答：『未曾與。』『阿母！若如是者，當可與我。』答：『隨王意。』即辦儀禮娶入宮中。王復唸曰：『宮女非貞已虧盟誓，若令住此必行非法。』后因金翅鳥來，王即具告其事：『弟宜晝日將我婦去安海洲上，夜可持來。』答言：『善好。』遂便以婦付與金翅，如其言契晝去夜來。

「時彼海洲有好香花名曰去醫，婦便日日結此花鬘送與梵授。時婆羅痆斯有婆羅門子，因取樵木須往山林，見緊那羅神女，遂將婆羅門子入石龕中，便與交通共相得意。其女若出求花果時，自既出已便將大石掩閉其門，人不能動。后經多時誕生一子，其子行時身形速疾，遂與立字名為速疾。父于子前每常嘆說：『婆羅痆斯是好住處，汝今應知。』子問父曰：『父何處生？』答曰：『婆羅痆斯是本生處。』答曰：『若爾，何不還鄉？』父曰：『汝母若出求花果時，必將大石掩其穴口，我不能動，欲逃無路。』答曰：『我當爲開。』父言：『大善！』子便數數取

【現代漢語翻譯】 現代漢語譯本 於是國王傷心地說：『我的宮女們都不貞潔善良，只有牧牛女顯得清白。』國王說：『把牧牛女叫來，我需要親自問她。』牧牛女來了，國王問：『你真的能讓象生子嗎？』她回答說：『是的。』國王心想：『母親既然賢良，女兒也應該如此。我試著問問她。』『你有女兒嗎？』她回答國王說：『有。』『她叫什麼名字？』回答說：『妙容。』『她有沒有和人發生過關係？』回答說：『沒有。』『阿母！如果這樣的話，可以嫁給我。』回答說：『隨國王的意願。』於是準備好禮儀，將她娶入宮中。國王又想：『宮女們不貞潔，已經違背了誓言，如果讓她住在這裡，一定會做出不合法的事情。』後來因為金翅鳥來了，國王就把這件事全部告訴了它：『你白天把我的妻子帶到安海洲上，晚上再帶回來。』金翅鳥回答說：『好的。』於是就把妻子交給金翅鳥，按照約定白天帶走晚上帶回。

『當時那個海洲有一種好香花，名叫去醫，妻子便每天編織這種花鬘送給梵授。當時在婆羅痆斯（Varanasi）有一個婆羅門（Brahmin）的兒子，因為要砍柴去山林，見到了緊那羅（Kinnara）神女，於是緊那羅神女就把婆羅門兒子帶到石龕中，便與他交合，彼此都很滿意。這個緊那羅神女如果出去尋找花果時，自己出去後便用大石頭堵住石龕的門，別人無法移動。後來經過很長時間，生了一個兒子，這個兒子行走時身形非常迅速，於是給他取名叫速疾。父親在兒子面前常常嘆息說：『婆羅痆斯是個好地方，你現在應該知道。』兒子問父親說：『父親在哪裡出生的？』回答說：『婆羅痆斯是我的出生地。』兒子說：『如果是這樣，為什麼不回家鄉呢？』父親說：『你母親如果出去尋找花果時，一定會用大石頭堵住石龕的門，我不能移動，想逃也無路可逃。』兒子回答說：『我來幫你打開。』父親說：『太好了！』兒子便多次取

【English Translation】 English version Then the king said sadly: 'My palace women are all unchaste and not virtuous, only the cowherd girl appears pure and innocent.' The king said: 'Summon the cowherd girl, I need to ask her myself.' The cowherd girl arrived, and the king asked: 'Can you really make an elephant give birth?' She replied: 'Yes.' The king thought: 'Since the mother is virtuous, the daughter should be as well. I'll try asking her.' 'Do you have a daughter?' She replied to the king: 'Yes.' 'What is her name?' She replied: 'Miaorong (Wonderful Appearance).' 'Has she ever had relations with anyone?' She replied: 'No.' 'Amu! If that's the case, then she can marry me.' She replied: 'As the king wishes.' So he prepared the rituals and married her into the palace. The king thought again: 'The palace women are unchaste and have already broken their vows, if I let her stay here, she will definitely do unlawful things.' Later, because the Garuda (Golden Winged Bird) came, the king told it everything: 'During the day, take my wife to Anhai Island, and bring her back at night.' The Garuda replied: 'Okay.' So he entrusted his wife to the Garuda, who took her away during the day and brought her back at night as agreed.

'At that time, there was a fragrant flower on that island called Quyi (Remove Illness), and the wife would weave garlands of this flower every day and send them to Brahma-datta (Given by Brahma). At that time, in Varanasi (City in India) there was a Brahmin (Priestly caste) son who went to the mountains to collect firewood and saw a Kinnara (Mythical being, half-human, half-bird) goddess. The Kinnara goddess took the Brahmin son into a stone cave and had intercourse with him, and they were both very happy. When this Kinnara goddess went out to find flowers and fruits, she would block the door of the stone cave with a large stone, which no one could move. After a long time, she gave birth to a son, who was very fast when he walked, so he was named Suji (Quick). The father often sighed in front of his son and said: 'Varanasi is a good place to live, you should know that now.' The son asked his father: 'Where was father born?' He replied: 'Varanasi is my birthplace.' The son said: 'If that's the case, why don't you go back to your hometown?' The father said: 'When your mother goes out to find flowers and fruits, she will definitely block the door of the stone cave with a large stone, I can't move it, and there's no way to escape.' The son replied: 'I will open it for you.' The father said: 'Great!' The son then repeatedly took

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石試之，乃至力成能排大石，報其父曰：『戶既得開共父逃走。』父曰：『汝母暫為花果須出，急即還來無由得去。若其于路逢見我者必定相害。』答曰：『我作方便令彼遲來。』父言：『好事。』母持果至，子便取啖嚼而吐出，母曰：『何意如是，豈不美耶？』答曰：『母懶遠去近覓苦果，誰復能餐？故須棄卻。』母曰：『若爾，我當遠去覓好果來。』答曰：『善哉！』為覓好者，母至明日即便遠去，子報父曰：『今是走時，無宜更晚。』遂去其石父子俱逃，至婆羅痆斯父生之處。其母來至見石室空虛，椎胸大哭。鄰人問曰：『何意啼耶？』即以事具答。鄰人曰：『彼是人類走向人間，亦何事憂苦？』母曰：『我不憂此相與別離，但恨未曾教其一伎令得活命。』彼便答曰：『我亦數向婆羅痆斯，若有活緣汝可與我，我若見時轉授于子。』其母即以箜篌授之，報言：『姊妹！若見我兒面親付與。語言：「汝可彈此箜篌以自活命，其第一弦指不應觸，若觸著者必有損害。」』彼即持去。時婆羅門將兒速疾付師受學，師即教詔。兒因暇日即疾入山採取薪木，遇見鄰人，問速疾曰：『汝比何如？』答曰：『常受饑苦，知欲如何？』報曰：『汝母相憶泣涕恒流，何不往彼？』答曰：『彼是藥叉，誰能共住？』答曰：『若不能去

【現代漢語翻譯】 現代漢語譯本 石試其力，乃至能夠推動大石，告訴他的父親說：『門已經打開，我們可以一起逃走了。』父親說：『你母親暫時出去尋找花果，很快就會回來，我們沒有機會逃走。如果她在路上遇到我，一定會加害於我。』兒子回答說：『我會想辦法讓她晚點回來。』父親說：『好主意。』母親拿著果子回來，兒子便拿來吃，嚼了又吐出來，母親說：『你這是什麼意思，難道不好吃嗎？』兒子回答說：『母親你懶得走遠，只找來這些苦澀的果子，誰能吃得下？所以要扔掉。』母親說：『既然這樣，我應當走遠一點，去找好吃的果子來。』兒子回答說：『好啊！』爲了尋找好果子，母親第二天就走遠了，兒子告訴父親說：『現在是逃走的時機，不宜再晚了。』於是移開石頭，父子一起逃走，到了波羅奈斯（Bārāṇasī，古印度城市名，也稱瓦拉納西），父親出生的地方。他的母親回來，看到石室空空如也，捶胸大哭。鄰居問她說：『你為什麼哭啊？』她就把事情的經過都說了。鄰居說：『他們是人類，走向人間，有什麼可憂愁的呢？』母親說：『我不是憂愁與他們分別，只是遺憾沒有教他一門技藝，讓他能夠活命。』鄰居回答說：『我也經常去波羅奈斯，如果有什麼活命的技藝，你可以告訴我，我如果見到你的兒子，就轉交給他。』母親就把箜篌（一種絃樂器）交給她，告訴她說：『姐妹！如果見到我的兒子，請親手交給他。告訴他：「你可以彈奏這把箜篌來謀生，但是第一根弦不要碰，如果碰了，一定會受到損害。」』那人就拿著箜篌走了。當時，婆羅門（Brāhmaṇa，印度教的祭司）很快地把兒子交給老師學習，老師就教導他。兒子趁著空閑時間，就很快地進山去砍柴，遇見了鄰居，問他過得怎麼樣，回答說：『經常受饑捱餓，又能怎麼樣呢？』兒子說：『你母親想念你，常常哭泣，為什麼不回去看看她呢？』回答說：『她是藥叉（Yakṣa，一種鬼神），誰能和她住在一起呢？』兒子說：『如果不能回去

【English Translation】 English version Shi tried his strength, even to the point of being able to move a large stone. He told his father, 'The door is open, we can escape together.' The father said, 'Your mother has gone out to find flowers and fruits and will return soon. We have no chance to escape. If she meets me on the road, she will definitely harm me.' The son replied, 'I will find a way to delay her return.' The father said, 'Good idea.' The mother returned with fruits, and the son took them, chewed them, and spat them out. The mother said, 'What do you mean by this? Are they not delicious?' The son replied, 'Mother, you are too lazy to go far and only find these bitter fruits. Who can eat them? So I must throw them away.' The mother said, 'In that case, I should go further to find good fruits.' The son replied, 'Good!' To find good fruits, the mother went far away the next day. The son told his father, 'Now is the time to escape, we should not delay any longer.' So they moved the stone, and the father and son escaped together to Bārāṇasī (an ancient Indian city, also known as Varanasi), the place where the father was born. His mother returned and saw the stone chamber was empty, and she beat her chest and cried loudly. The neighbor asked her, 'Why are you crying?' She told her the whole story. The neighbor said, 'They are humans, going to the human world, what is there to worry about?' The mother said, 'I am not worried about being separated from them, but I regret not teaching him a skill so that he can make a living.' The neighbor replied, 'I also often go to Bārāṇasī. If there is any skill to make a living, you can tell me, and if I see your son, I will pass it on to him.' The mother gave her a Konghou (a type of stringed instrument), and told her, 'Sister! If you see my son, please hand it to him personally. Tell him, "You can play this Konghou to make a living, but do not touch the first string, if you touch it, you will definitely be harmed."' The person took the Konghou and left. At that time, the Brāhmaṇa (a Hindu priest) quickly sent his son to a teacher to study, and the teacher taught him. The son took advantage of his free time to quickly go into the mountains to chop firewood, and met the neighbor, who asked him how he was doing. He replied, 'I am often hungry and suffering, what can I do?' The son said, 'Your mother misses you and often cries, why don't you go back to see her?' He replied, 'She is a Yakṣa (a type of ghost), who can live with her?' The son said, 'If you cannot go back'

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，我今與汝活命之物，不得與他。』答言：『不與。』即授箜篌，報言：『彈此而為活命，其第一弦指不應觸，若觸著者必有損害。』答曰：『善哉！我如是作。』即持箜篌至學堂處見諸同侶，彼便問曰：『汝來何遲？』答曰：『見我母友授此箜篌。』諸人問曰：『汝能彈不？』答言：『我能。』『汝可為彈，我等共聽。』彼即為彈，初弦不觸，彼言：『何故不觸初弦？』答言：『觸者必生過患。』『汝今但觸，何過之有？』即便指觸，時諸學生不能自持，悉皆起舞，緣斯日晚至先生處。問曰：『何遲？』彼即具答，先生問曰：『汝能彈不？』答曰：『我能。』『若爾，為彈一曲。』彼即為彈，初弦不觸，先生曰：『何意初弦不以指觸？』答言：『若觸恐有過生。』『汝但指觸，斯有何過？』即便彈觸，先生及婦悉皆起舞不能自持，所居屋舍悉皆崩倒，甕器之屬盡破無遺。先生大瞋，即扼其項驅出村外。既被斥逐隨處孤遊，唯彈箜篌而自活命。

「時有五百商人赍持貨物慾入大海，諸人議曰：『眾事皆有，但無音樂，何以自娛？至大海中誰解憂悶？』一人報曰：『速疾婆羅門子解擘箜篌，可相隨去。』即將速疾共至舶中。于大海內諸人告曰：『汝擘箜篌，共相娛樂。』即便為彈初弦不觸，諸人問曰：『何不觸弦

。』答曰：『若觸有過。』彼言：『但觸，能作何過？』即為彈觸，其時船舶跳躑海中遂便破碎，所有商人悉皆漂沒同時命過。唯有速疾一人得存，遇版逢風天緣命活，遂便吹至金翅鳥洲。於一園中更無男子，唯見梵授王婦妙容女人，因與言交共行稠密。晝日相見夜即別離。問言：『汝每於夜何處去來？』彼既通懷悉皆具告，答言：『賢首！若如是者，何不將我共至波羅痆斯？』女答言：『好！共汝俱行。』問男：『何字？』『我名速疾。汝復何名？』『我字妙容。』其女即便漸持小石，乃至與人輕重相似，斟酌得去即喚速疾，同乘金翅向婆羅痆斯。女曰：『爾可閤眼，開即損睛。』欲至城邊聞人叫向，遂作是念：『彷彿欲至。』開眼瞻望，鳥急𣣋風兩目便瞎。於時妙容置之園內，自向王邊。后至春時名花盡發眾鳥哀鳴，王與宮人入園遊觀。時妙容女亦在其中，速疾聞彼去醫花香，即為頌曰：

「『風吹去醫花，　　芳香真可愛； 　　猶如海洲上，　　與妙容同居。』

「時梵授王聞此頌聲，敕內人曰：『遍可觀察誰作此聲？』諸人答曰：『有患眼人作斯聲向。』王便喚至問曰：『汝作頌聲？』答言：『我作。』『汝應更作，我試聽之。』便作是念：『豈非雅頌王樂聽聞，我為作之或容賞賜。』即還說頌

【現代漢語翻譯】 現代漢語譯本：』回答說：『如果觸控會有過錯。』那人說：『只是觸控，能有什麼過錯？』隨即就彈觸他，當時船隻在海中劇烈搖晃，隨即破碎，所有商人都被淹沒同時喪命。只有一人因為行動迅速得以倖存，遇到一塊木板，憑藉風力和天意活了下來，隨即被吹到金翅鳥洲（Garuda continent）。在一個園林中，沒有其他男子，只見到梵授王（Brahmadatta）的妃子妙容（Myo-yo）女子，於是和她交談，關係變得親密。白天相見，夜晚就分離。速疾（Sok-jit）問她：『你每天晚上都從哪裡來去？』妙容對他推心置腹，全部告訴了他，回答說：『賢首（Xian-shou，尊稱）！如果這樣，為什麼不帶我一起去波羅痆斯（Varanasi）？』女子回答說：『好！和你一起去。』速疾問女子：『你叫什麼名字？』妙容回答說：『我叫妙容。』那女子隨即逐漸拿來小石頭，直到重量和一個人差不多，估摸著可以走了，就叫速疾，一同乘坐金翅鳥（Garuda）前往波羅痆斯。女子說：『你可以閉上眼睛，睜開就會損傷眼睛。』快到城邊時，聽到人們的叫喊聲，速疾心想：『好像快到了。』睜眼觀看，金翅鳥急速扇動翅膀，他的兩隻眼睛就瞎了。當時妙容將他安置在園林內，自己去到國王身邊。後來到了春天，名花全部盛開，各種鳥兒哀鳴，國王和宮人進入園林遊玩觀賞。當時妙容女子也在其中，速疾聞到他們身上的醫藥花香，就作頌說道： 『風吹去醫花， 芳香真可愛； 猶如海洲上， 與妙容同居。』 當時梵授王聽到這頌聲，命令身邊的人說：『四處觀察是誰發出這種聲音？』眾人回答說：『有個眼睛有病的人發出這種聲音。』國王就叫他過來問道：『你作了這頌聲？』速疾回答說：『是我作的。』國王說：『你應該再作一首，我來聽聽。』速疾心想：『難道是雅頌是國王喜歡聽的，我為他作一首，或許能得到賞賜。』隨即又說頌道：

【English Translation】 English version: 'He replied, 'If there is fault in touching.' The other said, 'What fault can mere touching cause?' Immediately he was touched, and at that moment the ship rocked violently in the sea and was shattered, and all the merchants were drowned and died at the same time. Only one person survived because of his swiftness, encountering a plank, and by the grace of wind and fate, he lived, and was blown to the Garuda continent (Garuda continent). In a garden, there were no other men, only Brahmadatta's (Brahmadatta) consort, the woman Myo-yo (Myo-yo), so he spoke with her and they became intimate. They met during the day and separated at night. Sok-jit (Sok-jit) asked her, 'Where do you come and go every night?' Myo-yo confided in him and told him everything, replying, 'Virtuous one (Xian-shou, honorific title)! If that is so, why not take me with you to Varanasi (Varanasi)?' The woman replied, 'Alright! I will go with you.' Sok-jit asked the woman, 'What is your name?' Myo-yo replied, 'My name is Myo-yo.' The woman then gradually brought small stones, until the weight was similar to that of a person, estimating that they could leave, and called Sok-jit, and together they rode the Garuda (Garuda) towards Varanasi. The woman said, 'You must close your eyes, opening them will damage your eyes.' As they approached the city, he heard people shouting, and Sok-jit thought, 'It seems we are almost there.' He opened his eyes to look, and the Garuda flapped its wings rapidly, and both his eyes went blind. At that time, Myo-yo placed him in the garden, and went to the king herself. Later, in the spring, the famous flowers were all in bloom and the various birds were singing mournfully, and the king and his palace women entered the garden to stroll and admire. At that time, the woman Myo-yo was also among them, and Sok-jit smelled the medicinal fragrance of the flowers on them, and composed a verse, saying: 'The wind blows the medicinal flowers, Their fragrance is truly lovely; It is like being on a sea island, Living with Myo-yo.' At that time, King Brahmadatta heard this verse and ordered his attendants, 'Search everywhere to see who is making this sound?' The people replied, 'There is a person with diseased eyes making this sound.' The king then summoned him and asked, 'Did you compose this verse?' Sok-jit replied, 'I did.' The king said, 'You should compose another one, and I will listen to it.' Sok-jit thought, 'Could it be that elegant verses are what the king likes to hear, if I compose one for him, perhaps I will receive a reward.' Then he spoke another verse:

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「『風吹去醫花，　　芳香真可愛； 　　猶如海洲上，　　與妙容同居。』

「時王問曰：『言海洲者，去斯遠近？』以頌答曰：

「『妙容所居處，　　去斯有百驛， 　　超過於大海，　　有洲真可愛。』

「王既聞已，以頌答曰：

「『汝頗曾聞見，　　我所愛樂者， 　　若是妙容身，　　汝可說其相。』

「是時盲人以頌答曰：

「『腰間有萬字，　　胸前有一旋， 　　常結去醫花，　　寄來與人主。』

「王聞語已便作是念：『此人惡行，雖安海島亦復通私，既無所用，宜應與此忿恨居懷。』乃為頌曰：

「『妙容具瓔珞，　　付與此盲人， 　　宜可遣乘驢，　　驅之出城郭。』

「於時二人被王擯出，盲人將婦隨處棲遑，至日暮時投大聚落，于空天廟權且居停。時有群賊五百夜入此村，諸人覺知悉皆除剪，唯有賊帥一人，走入天廟反閉其戶。村人來問：『廟中者誰？』盲人答曰：『我是客人，非關賊類。』諸人告曰：『若有賊者即宜遣出。』是時賊帥報妙容曰：『汝何用此盲瞎人乎？宜可出之與我同活。』妙容便許，推出盲人。村人見之，遂斬其首。既至天曉，賊帥便將妙容而去，至一河邊無有船筏不能得渡。賊報婦曰：『賢首！河既泛漲無由共過。

【現代漢語翻譯】 現代漢語譯本 『風吹落醫花，芳香真是可愛；猶如海洲之上，與妙容（形容女子容貌美好）一同居住。』

國王當時問道：『你說的海洲，距離這裡有多遠？』盲人以頌回答說：

『妙容所居住的地方，距離這裡有一百驛（古代的里程單位），超過於大海，那裡的洲島真是可愛。』

國王聽聞之後，以頌回答說：

『你是否曾經聽聞或見過，我所愛慕的人，如果是妙容，你可以說說她的相貌。』

這時盲人以頌回答說：

『她的腰間有萬字（佛教中的吉祥符號），胸前有一旋（指毛髮的漩渦），常常編結醫花，寄來給國王您。』

國王聽了這話，便這樣想：『這個人行為不端，即使安置在海島上也會通姦，既然沒有什麼用處，不如讓他和這懷有怨恨的女子一起生活。』於是作頌說：

『妙容佩戴著瓔珞（一種裝飾品），交給這個盲人，應該讓他騎著驢，把他驅逐出城。』

當時，這兩人被國王驅逐出去，盲人帶著妻子隨處流浪，到了日暮時投宿在一個大的村落，在空曠的天廟裡暫時居住。當時有五百個盜賊夜裡進入這個村莊，村民們發覺后將他們全部殺光，只有盜賊頭領一人，逃入天廟反鎖了廟門。村民們來問：『廟裡的人是誰？』盲人回答說：『我是客人，不是盜賊。』村民們說：『如果裡面有盜賊，就應該把他趕出來。』這時盜賊頭領對妙容說：『你留著這個瞎子有什麼用呢？不如把他趕出去，和我一起活命。』妙容便答應了，把盲人推了出去。村民們看見盲人，就砍下了他的頭。到了天亮，盜賊頭領便帶著妙容離開了，來到一條河邊，沒有船隻無法渡河。盜賊對妙容說：『賢首（對妻子的尊稱）！河水氾濫，沒有辦法一起過去。

【English Translation】 English version 『The wind blows away the yihua (medicinal flower), its fragrance is truly lovely; it is like being on haizhou (sea island), living together with Miaorong (beautiful countenance).』

Then the king asked: 『How far away is this haizhou (sea island) you speak of?』 He replied in verse:

『The place where Miaorong (beautiful countenance) dwells is a hundred yi (ancient unit of distance) from here, beyond the great sea, there is an island truly lovely.』

Having heard this, the king replied in verse:

『Have you ever heard or seen the one I love, if it is Miaorong (beautiful countenance), you may describe her appearance.』

At that time, the blind man replied in verse:

『She has a wanzi (swastika, a Buddhist auspicious symbol) on her waist, a xuan (whorl of hair) on her chest, she often ties yihua (medicinal flower), and sends them to the ruler.』

Having heard these words, the king then thought: 『This person's conduct is wicked, even if placed on an island, he will still commit adultery, since he is of no use, he should live with this resentful woman.』 Then he composed a verse:

『Miaorong (beautiful countenance) wears yingluo (necklace), give her to this blind man, he should be made to ride a donkey, and driven out of the city.』

At that time, the two were banished by the king, the blind man took his wife and wandered aimlessly, until at dusk they took shelter in a large village, temporarily residing in an empty temple. At that time, five hundred bandits entered this village at night, the villagers discovered them and killed them all, only the bandit leader escaped into the temple and locked the door from the inside. The villagers came and asked: 『Who is in the temple?』 The blind man replied: 『I am a guest, not a bandit.』 The villagers said: 『If there is a bandit inside, he should be sent out.』 At that time, the bandit leader said to Miaorong (beautiful countenance): 『What use do you have for this blind man? You should send him out and live with me.』 Miaorong (beautiful countenance) then agreed and pushed the blind man out. The villagers saw the blind man and cut off his head. When dawn arrived, the bandit leader took Miaorong (beautiful countenance) and left, arriving at a riverbank with no boats to cross. The bandit said to the woman: 『Virtuous one! The river is flooded, there is no way to cross together.』

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汝且住此洗浴身體，所有瓔珞我先將過，安彼岸已還來相取。』婦言：『隨意。』便脫衣裳及諸瓔珞與其賊帥，入水而坐，即作是念：『豈不此人將我物走？』遙告彼曰：

「『大河今泛漲，　　瓔珞汝持將； 　　我生如是心，　　恐汝今偷去。』

「賊帥聞已以頌遙報

「『汝夫無過令他殺，　　誰信於我有親心？ 　　所有瓔珞我持行，　　恐汝得便還傷我。』

「是時賊帥即便將物棄婦而行，其女遂即露體出河入草而住。去此不遠有老野干，口銜肉臠循河而去。時有一魚從水踴出擲身岸上，野干見已棄所銜肉慾取其魚，魚入水中肉被鴟撥，兩事俱失垂耳而愁。於時妙容於草叢內，遙見野干即說頌曰：

「『肉被鴟將去，　　魚復入河中； 　　兩事並皆亡，　　愁苦知何益？』

「是時野干聞頌聲已，四顧而望不見一人，乃為頌曰：

「『我不為歡笑，　　亦不作歌舞； 　　誰在草叢中，　　以言相調戲？』

「妙容聞已，在草叢中報野干曰：『我是妙容。』野干聞聲即瞋罵曰：『汝罪過物，不自羞恥及來相調。』以頌答曰：

「『舊婿已殺卻，　　新夫將物行； 　　彼此無歸伏，　　愁怨草中鳴。』

「妙容聞已即以頌答：

「『我今還本舍，　　貞心事

【現代漢語翻譯】 現代漢語譯本： 『你先在這裡洗浴身體，所有的瓔珞（裝飾品）我先拿過去，放在河對岸后就回來給你。』婦人說：『隨你便。』於是脫下衣服和各種瓔珞交給賊首，走進水中坐下，心中想：『難道這個人不會拿著我的東西逃走嗎？』便遙遙地告訴他說： 『大河現在漲水了，瓔珞你拿著；我生出這樣的心思，是擔心你現在偷走。』 賊首聽了，用偈頌遙遠地回答： 『你丈夫沒有過錯卻被我殺了，誰會相信我對你有親近之心？所有的瓔珞我拿著走，是擔心你方便的時候反而傷害我。』 這時，賊首就拿著東西拋棄婦人離開了，那婦人於是就裸露身體走出河，進入草叢中住下。離這裡不遠的地方，有一隻老野干（豺狼），口裡叼著一塊肉沿著河邊走。這時，有一條魚從水中跳出來，落在岸上，野干看見后，丟掉所叼的肉去取那條魚，魚卻跳回水中，肉被老鷹叼走了，兩樣東西都失去了，垂著耳朵發愁。這時，妙容在草叢中，遠遠地看見野干，就說了這首偈頌： 『肉被老鷹叼走了，魚又跳回河中；兩樣東西都失去了，發愁有什麼用呢？』 這時，野干聽到偈頌的聲音，四處張望卻看不見一個人，於是用偈頌說： 『我不高興歡笑，也不唱歌跳舞；誰在草叢中，用言語來調戲我？』 妙容聽了，在草叢中回答野干說：『我是妙容。』野干聽見聲音，就生氣地罵道：『你這罪過的東西，不感到羞恥，竟然來調戲我。』用偈頌回答說： 『舊丈夫已經被殺掉了，新丈夫拿著東西走了；彼此都沒有歸宿，在草叢中愁怨地鳴叫。』 妙容聽了，就用偈頌回答：

【English Translation】 English version: 'You should stay here and bathe your body. I will take all your ornaments first, place them on the other shore, and then come back to retrieve them for you.' The woman said, 'As you wish.' Then she took off her clothes and various ornaments and gave them to the bandit leader, entered the water and sat down, thinking: 'Wouldn't this person run away with my things?' She then remotely told him: 'The great river is now flooded, you hold the ornaments; I have such thoughts, fearing that you will steal them now.' The bandit leader heard this and replied remotely with a verse: 'Your husband was killed by me without fault, who would believe that I have affection for you? I am taking all the ornaments, fearing that you might take the opportunity to harm me.' At this time, the bandit leader then abandoned the woman and left with the things. The woman then exposed her body, came out of the river, and lived in the grass. Not far from here, there was an old jackal, carrying a piece of meat in its mouth, walking along the river. At this time, a fish jumped out of the water and landed on the shore. The jackal saw it, abandoned the meat it was carrying to take the fish, but the fish jumped back into the water, and the meat was snatched away by an eagle. Both things were lost, and it drooped its ears in sorrow. At this time, Miaorong (name of the woman) in the grass, saw the jackal from afar, and said this verse: 'The meat was taken away by the eagle, and the fish returned to the river; both things are lost, what is the use of sorrow?' At this time, the jackal heard the sound of the verse, looked around but did not see anyone, and then said in verse: 'I am not happy and laughing, nor am I singing and dancing; who is in the grass, teasing me with words?' Miaorong heard this and replied from the grass, 'I am Miaorong.' The jackal heard the voice and angrily scolded, 'You sinful thing, you are not ashamed and you come to tease me.' It replied in verse: 'The old husband has already been killed, the new husband has taken the things and left; neither of us has a place to return to, wailing mournfully in the grass.' Miaorong heard this and replied in verse:

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一夫； 　　恐損於宗族，　　不復作狂愚。』

「是時野干亦以頌答：

「『假使弶伽水，　　逆流烏鳥白； 　　贍部生多羅，　　汝能專守一。 　　烏與鵂鹠鳥，　　同共一樹棲； 　　彼此相順從，　　汝能專守一。 　　假使蛇鼠狼，　　共在一穴游； 　　二物情相愛，　　汝能專守一。 　　假使用龜毛，　　織成上妙服， 　　寒時可披著，　　汝乃有貞一。 　　假使蚊蚋足，　　可使成樓觀， 　　堅固不搖動，　　汝能專守一。 　　假使蓮花莖，　　作橋令眾渡， 　　大象亦能過，　　汝能專守一。 　　假使大海中，　　水中生火聚； 　　諸人皆共向，　　汝能專守一。』

「是時野干說是頌已告妙容曰：『我且作斯戲調之語，我能令汝還得依舊為國夫人，將何酬報？』答曰：『知識若能令我還如昔者，我當日日供給肉食不使乏少。』野干曰：『若如是者當用我言，應入弶伽河內令水至咽，合掌向日念天而住，我為報王。』野干便去，至王聞處出大叫聲，作如是語：『妙容今在弶伽河中洗心練行，宜疾喚取還入後宮。』王先曾學野干之語，既聞其事告大臣曰：『卿今宜往弶伽河邊，我聞妙容在彼勤苦改心易操，即可將來與我相見。』時諸大臣既見妙容，即以瓔珞衣服

【現代漢語翻譯】 現代漢語譯本 一夫： 『恐怕會損害宗族，不再做瘋狂愚蠢的事。』 這時，野干（Jackal）也用頌歌回答： 『即使弶伽水（Ganga River）倒流，烏鴉變白；贍部（Jambudvipa，閻浮提，指我們所居住的這個世界）長出多羅樹（tala tree，棕櫚樹），你才能專一守貞。 烏鴉和鵂鹠鳥（owl）同在一棵樹上棲息；彼此相順從，你才能專一守貞。 即使蛇、老鼠和狼，共在一個洞穴里遊玩；這三種動物彼此相愛，你才能專一守貞。 即使能用烏龜毛，織成上好的衣服，寒冷時可以披著，你才算有貞節。 即使蚊蚋的腳，可以建成樓閣，堅固不搖動，你才能專一守貞。 即使用蓮花的莖，做成橋樑讓眾人渡河，大象也能通過，你才能專一守貞。 即使在大海中，水中生出火堆；眾人都朝著它，你才能專一守貞。』 這時，野干（Jackal）說完頌歌后告訴妙容（Miaorong）說：『我只是開個玩笑，我能讓你恢復以前的身份，重新成為王后，你打算如何報答我？』妙容（Miaorong）回答說：『如果知識（指野干）能讓我恢復如初，我願意每天都提供肉食，不會讓你缺少。』野干（Jackal）說：『如果這樣，就聽我的話，應該進入弶伽河（Ganga River）中，讓水淹到喉嚨，合掌向著太陽唸誦天神，我為你稟告國王。』野干（Jackal）便離開了，到了國王能聽到的地方，大聲叫喊，說：『妙容（Miaorong）現在在弶伽河（Ganga River）中洗心革面，應該趕快把她叫回來，讓她回到後宮。』國王之前學過野干（Jackal）的語言，聽到這件事後告訴大臣們說：『你們現在應該去弶伽河（Ganga River）邊，我聽說妙容（Miaorong）在那裡勤苦修行，改變心意和行為，可以把她帶回來與我相見。』當時，各位大臣見到妙容（Miaorong）后，就用瓔珞和衣服

【English Translation】 English version 『Husband: 『Fearing harm to the clan, I will no longer act foolishly.』 At that time, the Jackal also responded with a verse: 『Even if the waters of the Ganga (Ganga River) flow backward and crows turn white; if Jambudvipa (the world we live in) grows tala trees (palm trees), then you can be truly devoted and chaste. If crows and owls dwell together on the same tree; if they are mutually compliant, then you can be truly devoted and chaste. Even if snakes, rats, and wolves play together in the same cave; if these three creatures love each other, then you can be truly devoted and chaste. Even if one could weave exquisite garments from tortoise hair, which could be worn for warmth in the cold, then you could be considered truly chaste. Even if the legs of mosquitoes and gnats could be used to build pavilions, firm and unshakeable, then you can be truly devoted and chaste. Even if lotus stems could be used to build a bridge for all to cross, and even elephants could pass over it, then you can be truly devoted and chaste. Even if in the great ocean, a fire could arise from the water; and all people turn towards it, then you can be truly devoted and chaste.』 At that time, the Jackal, having spoken this verse, said to Miaorong (Miaorong): 『I was merely jesting. I can restore you to your former status as the Queen. How will you repay me?』 Miaorong (Miaorong) replied: 『If you (referring to the Jackal) can restore me to my former state, I will provide you with meat daily, ensuring you never lack.』 The Jackal said: 『If that is the case, heed my words. You should enter the Ganga River (Ganga River), let the water reach your throat, join your palms, face the sun, and recite the names of the gods. I will inform the King on your behalf.』 The Jackal then departed and, reaching a place where the King could hear, shouted loudly, saying: 『Miaorong (Miaorong) is now in the Ganga River (Ganga River), cleansing her heart and reforming her conduct. You should quickly summon her back to the inner palace.』 The King, having previously learned the Jackal's language, upon hearing this, said to his ministers: 『You should now go to the banks of the Ganga River (Ganga River). I have heard that Miaorong (Miaorong) is diligently cultivating herself there, changing her mind and behavior. You may bring her back to see me.』 At that time, the ministers, upon seeing Miaorong (Miaorong), adorned her with necklaces and garments.

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嚴身，將至王所。王見歡悅，還依昔日為大夫人，遂日日中常以好肉供給野干，后便即絕。是時野干還伺王宮相近之處，叫聲告曰：『妙容！汝不以肉共相供者，我當令王熟打于汝與舊不殊。』夫人聞怖，即還給與野干之肉。汝等苾芻！勿作余念。往時妙容者即嗢缽羅苾芻尼是，彼時速疾者即鄔陀夷是。往時聞去醫花香氣知是妙容，今聞嗢缽花香知是彼尼。汝等苾芻如是應知，一切事業皆是串習以為因緣。」大眾聞已歡喜奉行。

第六門第五子攝頌曰：

度尼八敬法，　　尼欲依次坐； 　二部事各殊，　　還俗尼不度。

佛在劫比羅城多根樹園。時大世主與五百釋女往詣佛所，禮雙足已退坐一面，佛即為說種種妙法示教利喜。爾時大世主既聞法已，深心歡慶從座而起，合掌向佛白言：「世尊！頗有女人于佛法中出家近圓成苾芻尼性，堅修梵行得第四沙門果不？」佛言：「大世主！汝應在家著白衣服，修諸梵行純一圓滿清凈無染，此能獲得長夜安隱利益快樂。」如是三請佛皆不許，頂禮佛足奉辭而去。

爾時世尊著衣持缽，出劫比羅城往販葦聚落。時大世主聞佛去已，與五百釋女自剃頭髮，皆著赤色僧伽胝衣，常隨佛后隔宿而去。世尊到彼住相思林中，時大世主涉路疲極塵土蒙身，便詣佛所禮

【現代漢語翻譯】 嚴身（人名），將要到國王那裡去。國王見到她非常高興，恢復她像以前一樣做大夫人，於是每天中午經常用好的肉供給野干（一種動物，類似狐貍）。後來就停止了供給。當時野干還在王宮附近窺伺，叫著說：『妙容（人名）！你不給我肉吃，我就要讓國王狠狠地打你，讓你和以前一樣。』夫人聽了很害怕，就又開始給野乾肉吃。你們這些苾芻（和尚）！不要有其他的想法。以前的妙容就是嗢缽羅（Utpala）苾芻尼（比丘尼），當時的速疾者就是鄔陀夷（Udayi）。以前聞到醫花（一種花）的香氣就知道是妙容，現在聞到嗢缽羅花的香氣就知道是那個比丘尼。你們這些苾芻應該這樣知道，一切事業都是串習（長期習慣）作為因緣造成的。」大眾聽了以後，歡喜地接受並實行。

第六門第五子的攝頌說：

度尼八敬法，尼欲依次坐；二部事各殊，還俗尼不度。

佛陀在劫比羅城（Kapilavastu）的多根樹園。當時大世主（Mahaprajapati，佛陀的姨母）與五百位釋迦族的女子前往佛陀那裡，頂禮佛的雙足後退坐在一旁，佛陀就為她們宣說種種微妙的佛法，開示教導，令她們歡喜。當時大世主聽了佛法后，內心非常歡喜，從座位上站起來，合掌向佛陀稟告說：「世尊！有沒有女人在佛法中出家，達到近圓（受具足戒）成為比丘尼，堅定地修持梵行，證得第四沙門果（阿羅漢果）的？」佛陀說：「大世主！你應該在家穿著白色的衣服，修持各種梵行，純潔圓滿，清凈沒有污染，這樣能夠獲得長夜的安穩、利益和快樂。」這樣三次請求，佛陀都沒有允許，頂禮佛足后告辭離去。

當時世尊穿著衣服，拿著缽，離開劫比羅城前往販葦聚落。當時大世主聽說佛陀離開了，就和五百位釋迦族的女子自己剃了頭髮，都穿著紅色的僧伽胝衣（一種袈裟），經常跟在佛陀後面，隔著一天的路程。世尊到達那裡，住在相思林中，當時大世主因為長途跋涉非常疲憊，身上沾滿了塵土，就前往佛陀那裡頂禮。

【English Translation】 Yanshen (name of a person) was about to go to the king. The king was very pleased to see her and restored her to her former position as the chief consort. So, every day at noon, she would regularly provide good meat to the jackal (an animal similar to a fox). Later, she stopped providing it. At that time, the jackal was still lurking near the royal palace, shouting: 'Miaorong (name of a person)! If you don't give me meat, I will make the king beat you severely, making you just like before.' The consort was very frightened when she heard this, so she started giving the jackal meat again. You Bhikshus (monks)! Do not have other thoughts. The Miaorong of the past was the Bhikshuni (nun) Utpala (Utpala), and the Sujita of that time was Udayi (Udayi). In the past, one knew it was Miaorong by smelling the fragrance of the medical flower (a type of flower), and now one knows it is that Bhikshuni by smelling the fragrance of the Utpala flower. You Bhikshus should know this, that all actions are caused by long-term habit as a condition.' The assembly, having heard this, joyfully accepted and practiced it.

The summary verse of the fifth son of the sixth gate says:

Passing the eight respectful Dharmas to the nuns, the nuns wish to sit in order; the affairs of the two assemblies are different, and nuns who have returned to lay life are not ordained.

The Buddha was in the Many-Rooted Tree Garden in Kapilavastu (Kapilavastu). At that time, Mahaprajapati (Mahaprajapati, Buddha's aunt) and five hundred Shakya women went to the Buddha, prostrated themselves at his feet, and sat to one side. The Buddha then spoke to them about various wonderful Dharmas, instructing and delighting them. At that time, Mahaprajapati, having heard the Dharma, was deeply joyful and arose from her seat, put her palms together, and said to the Buddha: 'World Honored One! Is there any woman who, having left home in the Buddha's Dharma, attains near-ordination (receiving full ordination) and becomes a Bhikshuni, firmly cultivating pure conduct and attaining the fourth Samana fruit (Arhat fruit)?' The Buddha said: 'Mahaprajapati! You should stay at home wearing white clothes, cultivate various pure practices, purely and completely, clean and without defilement, and this can obtain long nights of peace, benefit, and happiness.' After requesting three times in this way, the Buddha did not allow it. She prostrated at the Buddha's feet and took her leave.

At that time, the World Honored One, wearing his robes and carrying his bowl, left Kapilavastu and went to the Reed-Selling Village. At that time, Mahaprajapati, having heard that the Buddha had left, shaved her head with five hundred Shakya women, all wearing red Sanghati robes (a type of kasaya), and often followed behind the Buddha, separated by a day's journey. The World Honored One arrived there and stayed in the Acacia Forest. At that time, Mahaprajapati was very tired from the long journey and covered in dust, so she went to the Buddha and prostrated herself.

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佛足已退坐一面。爾時世尊為說妙法示教利喜。時大世主既聞法已，從座而起合掌白言：「世尊！頗有女人于佛善說法律之中出家受近圓成苾芻尼性，堅修梵行證得第四沙門果不？」佛言：「大世主！宜應剃髮著縵條衣，乃至盡形堅修梵行，純一圓滿清凈無染，此能獲得長夜安隱利益快樂。」如是三請佛皆不許。

時大世主知佛世尊頻請不許，遂于門外啼淚而立。時具壽阿難陀見已問言：「喬答彌！因何啼泣而立？」答言：「尊者！我等女人，世尊不許出家作苾芻尼，是故啼泣。」阿難陀報言：「喬答彌！可住於此，我問如來。」爾時阿難陀詣世尊所，頂禮足已在一面立，白佛言：「世尊！頗有女人于佛善說法律中出家近圓成苾芻尼，堅修梵行證得第四沙門果不？」佛言：「得有。」「若如是者，愿許女人出家。」佛言：「阿難陀！汝今勿請女人於我善說法律之中出家近圓成苾芻尼性。何以故？若許女人為出家者，佛法不久住。譬如人家男少女多，即被惡賊破其家宅。女人出家破壞正法，亦復如是。又復阿難陀！如作田家苗稼成熟，忽被風雨霜雹所損。女人出家損壞正法，亦復如是。又復阿難陀！如甘蔗田成熟之時，遭赤節病便被損壞無有遺余。若聽女人出家，損壞正法不得久住速當滅盡，亦復如是。」具壽阿

【現代漢語翻譯】 現代漢語譯本：佛陀退到一旁坐下。這時，世尊為他說微妙的佛法，開示教導，令他歡喜。當時，大世主聽聞佛法后，從座位上站起來，合掌稟告佛陀：『世尊！有沒有女人在佛陀善說的法律中出家，受持具足戒成為比丘尼，堅定地修持梵行，證得第四沙門果（阿羅漢果）的？』佛陀說：『大世主！應該剃除頭髮，穿上縵條衣（袈裟），乃至終身堅定地修持梵行，純潔圓滿，清凈沒有染污，這樣才能獲得長夜的安穩、利益和快樂。』像這樣三次請求，佛陀都沒有允許。

當時，大世主知道佛陀世尊多次請求都不允許，於是在門外啼哭流淚地站著。這時，具壽阿難陀（佛陀的堂弟及十大弟子之一）看見后問道：『喬答彌（大世主的名字）！因為什麼啼哭而站在這裡？』回答說：『尊者！我們女人，世尊不允許出家做比丘尼，所以啼哭。』阿難陀回答說：『喬答彌！可以住在這裡，我去問如來（佛陀的稱號）。』當時，阿難陀前往世尊處，頂禮佛足后在一旁站立，稟告佛陀：『世尊！有沒有女人在佛陀善說的法律中出家，受持具足戒成為比丘尼，堅定地修持梵行，證得第四沙門果的？』佛陀說：『有。』『如果這樣，希望允許女人出家。』佛陀說：『阿難陀！你現在不要請求允許女人在我善說的法律中出家，受持具足戒成為比丘尼。為什麼呢？如果允許女人出家，佛法不能長久住世。譬如人家裡男的少，女的多，就會被強盜破壞家宅。女人出家破壞正法，也是這樣。又，阿難陀！如同農家田里的莊稼成熟了，忽然被風雨霜雹所損害。女人出家損壞正法，也是這樣。又，阿難陀！如同甘蔗田成熟的時候，遭到赤節病就被損壞，沒有剩餘。如果聽任女人出家，損壞正法，不能長久住世，很快就會滅盡，也是這樣。』具壽阿

【English Translation】 English version: The Buddha withdrew and sat to one side. At that time, the World-Honored One spoke the wonderful Dharma, instructing and gladdening him. Then, the great world-lord, having heard the Dharma, rose from his seat, put his palms together, and said to the Buddha: 'World-Honored One! Is there any woman who, having left home in the well-spoken law of the Buddha, received the full ordination to become a Bhikshuni (fully ordained female monastic), firmly cultivated pure conduct, and attained the fourth fruit of a Shramana (ascetic, referring to Arhatship)?' The Buddha said: 'Great world-lord! One should shave their head, wear the patched robe, and even to the end of their life, firmly cultivate pure conduct, purely and completely, clean and without defilement; this can obtain long nights of peace, benefit, and happiness.' He requested in this way three times, but the Buddha did not permit it.

Then, the great world-lord, knowing that the Buddha World-Honored One would not permit it after repeated requests, stood outside the door weeping. Then, the Venerable Ananda (Buddha's cousin and one of the ten principal disciples), seeing this, asked: 'Gotami (the great world-lord's name)! Why are you standing here weeping?' She replied: 'Venerable One! We women, the World-Honored One does not permit to leave home and become Bhikshunis, therefore I weep.' Ananda replied: 'Gotami! You may stay here, I will ask the Tathagata (another title for the Buddha).' Then, Ananda went to the World-Honored One, bowed at his feet, stood to one side, and said to the Buddha: 'World-Honored One! Is there any woman who, having left home in the well-spoken law of the Buddha, received the full ordination to become a Bhikshuni, firmly cultivated pure conduct, and attained the fourth fruit of a Shramana?' The Buddha said: 'There is.' 'If that is so, I wish you would permit women to leave home.' The Buddha said: 'Ananda! You should not now request that women be permitted to leave home in my well-spoken law and receive the full ordination to become Bhikshunis. Why? If women are permitted to leave home, the Buddhadharma will not abide for long. For example, if a household has few men and many women, it will be destroyed by evil thieves. Women leaving home destroys the True Dharma, it is also like that. Furthermore, Ananda! Like a farmer whose crops are ripe, but are suddenly damaged by wind, rain, frost, and hail. Women leaving home damages the True Dharma, it is also like that. Furthermore, Ananda! Like a sugarcane field that is ripe, but is damaged by red rot disease, leaving nothing remaining. If women are allowed to leave home, the True Dharma will be damaged and will not abide for long, it will quickly perish, it is also like that.' Venerable A

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難陀復白佛言：「是大世主於世尊處誠有大恩，佛母命終乳養至大，豈不世尊慈悲攝受？」佛告阿難陀：「實有斯事，於我有恩我已報訖，由因我故得知三寶，歸佛法僧受五學處，於四諦理無復疑惑，得預流果當盡苦際證會無生。如是之恩更為難報，非衣食等可相比喻。」

爾時世尊告阿難陀曰：「汝為女人，求請出家成苾芻尼者，我今為制八尊敬法，盡壽修行不得違越。我此所制如種田人，夏末秋初河渠之處，堅修堤堰不使水流，溉灌田苗隨處充足，八尊敬法亦復如是。云何為八？阿難陀！諸苾芻尼，當從苾芻求出家受近圓成苾芻尼性，此是最初敬法。事不應違，乃至盡形諸苾芻尼當勤修學。

「阿難陀！半月半月當從苾芻求請教授，此是第二敬法。事不應違，乃至盡形當勤修學。

「阿難陀！無苾芻處不得安居，此是第三敬法。事不應違，乃至盡形當勤修學。

「阿難陀！苾芻尼不得詰問苾芻，憶念苾芻所有過失，謂毀戒、見、威儀、正命。阿難陀！若苾芻尼見苾芻戒見儀命有毀犯處，不應詰責，苾芻見尼有毀犯處應為詰責。阿難陀！此是第四敬法。事不應違，乃至盡形當勤修學。

「阿難陀！苾芻尼不得罵詈瞋恚訶責苾芻，苾芻于尼得為此事，此是第五敬法。事不應違，乃至盡

【現代漢語翻譯】 現代漢語譯本： 難陀（Ananda）再次對佛說：『這位大世主（Mahaprajapati，佛的姨母）對世尊您確實有很大的恩情，佛母（Maya，佛的生母）去世后，她乳養您長大，難道世尊您不應該以慈悲之心攝受她嗎？』佛告訴阿難陀（Ananda）：『確實有這件事，她對我的恩情我已經報答完畢。因為我的緣故，她得以知曉三寶（Triratna，佛、法、僧），皈依佛、法、僧，受持五戒（Panca-sila），對於四諦（Four Noble Truths）的道理不再有疑惑，證得預流果（Sotapanna），最終將斷盡痛苦，證悟無生。這樣的恩情更加難以報答，不是衣食等可以相比的。』

這時，世尊告訴阿難陀（Ananda）說：『你爲了女人，請求允許她們出家成為比丘尼（Bhiksuni），我現在為她們制定八敬法（Eight Garudhammas），終身修行不得違越。我所制定的這些，就像種田的人，在夏末秋初河渠的地方，堅固地修築堤壩，不讓水流走，灌溉田地，使各處都充足一樣，八敬法也是如此。』什麼是八敬法呢？阿難陀（Ananda）！所有的比丘尼（Bhiksuni），應當從比丘（Bhikkhu）處請求出家，受具足戒，成就比丘尼（Bhiksuni）的身份，這是最初的敬法。此事不應違背，乃至終身，所有的比丘尼（Bhiksuni）都應當勤奮修學。

『阿難陀（Ananda）！每半個月，應當從比丘（Bhikkhu）處請求教授，這是第二敬法。此事不應違背，乃至終身都應當勤奮修學。

『阿難陀（Ananda）！沒有比丘（Bhikkhu）的地方，不得安居，這是第三敬法。此事不應違背，乃至終身都應當勤奮修學。

『阿難陀（Ananda）！比丘尼（Bhiksuni）不得詰問比丘（Bhikkhu），不得憶念比丘（Bhikkhu）的過失，比如毀戒、見解、威儀、正命。阿難陀（Ananda）！如果比丘尼（Bhiksuni）看到比丘（Bhikkhu）在戒律、見解、威儀、生活方面有毀犯之處，不應該詰責，比丘（Bhikkhu）看到比丘尼（Bhiksuni）有毀犯之處，應當詰責。阿難陀（Ananda）！這是第四敬法。此事不應違背，乃至終身都應當勤奮修學。

『阿難陀（Ananda）！比丘尼（Bhiksuni）不得謾罵、嗔恚、呵責比丘（Bhikkhu），比丘（Bhikkhu）對於比丘尼（Bhiksuni）可以做這些事，這是第五敬法。此事不應違背，乃至終身都應當勤

【English Translation】 English version: Ananda then said to the Buddha: 'That Mahaprajapati (the Buddha's aunt and foster mother) has indeed shown great kindness to the World Honored One. After the Buddha's mother (Maya, the Buddha's birth mother) passed away, she nursed you to adulthood. Shouldn't the World Honored One compassionately accept her?' The Buddha told Ananda: 'Indeed, this is true. I have already repaid her kindness. Because of me, she has come to know the Three Jewels (Triratna, Buddha, Dharma, Sangha), taken refuge in the Buddha, Dharma, and Sangha, observed the Five Precepts (Panca-sila), and has no more doubts about the Four Noble Truths. She has attained the Stream-enterer fruit (Sotapanna), and will eventually end suffering and realize non-arising. Such kindness is even more difficult to repay, and cannot be compared to things like clothing and food.'

At that time, the World Honored One said to Ananda: 'Because you requested for women to be allowed to leave home and become Bhikkhunis (nuns), I now establish the Eight Garudhammas (Eight Weighty Rules) for them, which they must practice throughout their lives without transgression. What I have established is like a farmer who, at the end of summer and the beginning of autumn, firmly builds embankments along the canals to prevent water from flowing away, irrigating the fields and ensuring abundance everywhere. The Eight Garudhammas are also like this.' What are the Eight Garudhammas? Ananda! All Bhikkhunis (nuns) should request ordination from Bhikkhus (monks) and receive full ordination, thus achieving the status of Bhikkhuni (nun). This is the first Garudhamma. This matter should not be violated, and all Bhikkhunis (nuns) should diligently study it throughout their lives.

'Ananda! Every half month, they should request instruction from Bhikkhus (monks). This is the second Garudhamma. This matter should not be violated, and they should diligently study it throughout their lives.

'Ananda! They should not reside in a place where there are no Bhikkhus (monks). This is the third Garudhamma. This matter should not be violated, and they should diligently study it throughout their lives.

'Ananda! Bhikkhunis (nuns) should not question Bhikkhus (monks), nor should they remember the faults of Bhikkhus (monks), such as violations of precepts, views, demeanor, or livelihood. Ananda! If a Bhikkhuni (nun) sees a Bhikkhu (monk) violating precepts, views, demeanor, or livelihood, she should not rebuke him. If a Bhikkhu (monk) sees a Bhikkhuni (nun) violating these things, he should rebuke her. Ananda! This is the fourth Garudhamma. This matter should not be violated, and they should diligently study it throughout their lives.

'Ananda! Bhikkhunis (nuns) should not revile, be angry with, or scold Bhikkhus (monks). Bhikkhus (monks) may do these things to Bhikkhunis (nuns). This is the fifth Garudhamma. This matter should not be violated, and they should diligently

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形當勤修學。

「阿難陀！若苾芻尼，雖受近圓已經百歲，若見新受近圓苾芻，應當尊重合掌迎接恭敬頂禮，此是第六敬法。事不應違，乃至盡形當勤修學。

「阿難陀！苾芻尼若犯眾教法者，應二眾中半月行摩那[卑*也]，此是第七敬法。事不應違，乃至盡形當勤修學。

「阿難陀！若苾芻尼夏安居已，於二眾中以三事見聞疑作隨意事，此是第八敬法。事不應違，乃至盡形當勤修學。」

根本說一切有部毗奈耶雜事卷第二十九 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十

三藏法師義凈奉　制譯

內攝頌曰：

近圓從苾芻、　　半月請教授、 　依苾芻坐夏、　　見過不應言、 　不瞋訶禮少、　　意喜兩眾中、 　隨意對苾芻，　　斯名八尊法。

「阿難陀！我今已制苾芻尼八尊敬法，皆不應違。若大世主喬答彌能奉持此八敬法者，即是出家受近圓成苾芻尼性。」時具壽阿難陀聞佛所說八尊敬法，頂禮佛足奉辭而去，詣大世主處作如是語：「大世主當知！世尊已許女人于佛所說善法律中出家受近圓成苾芻尼性。然佛世尊制諸苾芻尼行八尊敬法事不應違，乃至盡形當勤修學。我今為說世尊

【現代漢語翻譯】 現代漢語譯本 應當勤奮地學習這些行爲規範。

『阿難陀（Ānanda，佛陀的十大弟子之一）！如果比丘尼（bhikṣuṇī，佛教女性出家眾），即使受具足戒（upasampadā，佛教出家眾所受的最高戒律）已經一百年，如果見到新受具足戒的比丘（bhikṣu，佛教男性出家眾），應當尊重地合掌迎接，恭敬地頂禮，這是第六個敬法。這些事情不應該違背，乃至終身都應當勤奮地學習。』

『阿難陀！比丘尼如果觸犯了僧團的教法，應當在兩個僧團中進行半個月的摩那埵（mānatta，一種懺悔罪行的儀式），這是第七個敬法。這些事情不應該違背，乃至終身都應當勤奮地學習。』

『阿難陀！如果比丘尼在雨季安居（varṣa，佛教僧侶在雨季停止遊歷，集中修行）結束后，在兩個僧團中通過三種方式，即見、聞、疑，進行自恣（pravāraṇā，僧侶互相指出過失的儀式），這是第八個敬法。這些事情不應該違背，乃至終身都應當勤奮地學習。』

根本說一切有部毗奈耶雜事卷第二十九 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十

三藏法師義凈（Yijing，唐代著名譯經師）奉 敕譯

內攝頌曰：

受具足戒從比丘， 半月請求教授， 依比丘坐夏， 見過不應說， 不嗔訶禮少， 意喜兩眾中， 自恣對比丘， 這就是八尊重法。

『阿難陀！我現在已經制定了比丘尼的八尊重法，都不應該違背。如果大世主喬答彌（Mahāpajāpatī Gotamī，佛陀的姨母，也是第一位比丘尼）能夠奉持這八尊重法，就是出家受具足戒，成為比丘尼。』當時，具壽阿難陀聽到佛陀所說的八尊重法，頂禮佛足，告辭離去，前往大世主處，這樣說道：『大世主應當知道！世尊已經允許女人在佛陀所說的善法律中出家受具足戒，成為比丘尼。然而，佛世尊制定了諸位比丘尼要奉行八尊重法，這些事情不應該違背，乃至終身都應當勤奮地學習。我現在為您宣說世尊

【English Translation】 English version One should diligently study these practices throughout their life.

『Ānanda! If a bhikṣuṇī (Buddhist nun), even having received full ordination (upasampadā, the highest level of ordination in Buddhism) for a hundred years, upon seeing a newly ordained bhikṣu (Buddhist monk), should respectfully greet them with joined palms, reverently bow, this is the sixth rule of reverence. These matters should not be violated, and one should diligently study them throughout their life.』

『Ānanda! If a bhikṣuṇī violates the teachings of the Sangha (Buddhist monastic community), she should undergo mānatta (a period of penance) for half a month in both Sanghas, this is the seventh rule of reverence. These matters should not be violated, and one should diligently study them throughout their life.』

『Ānanda! If a bhikṣuṇī, having completed the summer retreat (varṣa, the rainy season retreat for Buddhist monastics), performs the pravāraṇā (a ceremony where monastics point out each other's faults) in both Sanghas based on three grounds—what was seen, heard, or suspected—this is the eighth rule of reverence. These matters should not be violated, and one should diligently study them throughout their life.』

Mūlasarvāstivāda Vinaya Miscellaneous Matters, Volume 29 Taishō Tripiṭaka, Volume 24, No. 1451, Mūlasarvāstivāda Vinaya Miscellaneous Matters

Mūlasarvāstivāda Vinaya Miscellaneous Matters, Volume 30

Translated under Imperial Decree by the Tripiṭaka Master Yijing (a famous Tang Dynasty translator)

Summary Verse:

Full ordination from bhikṣus, Requesting instruction every half month, Dwelling during summer retreat relying on bhikṣus, Not speaking of faults seen, Not being angry, scolding, or bowing less, Rejoicing in both assemblies, Pravāraṇā towards bhikṣus, These are called the eight rules of respect.

『Ānanda! I have now established the eight rules of reverence for bhikṣuṇīs, none of which should be violated. If Mahāpajāpatī Gotamī (Buddha's aunt and the first Buddhist nun) can uphold these eight rules of reverence, she will be considered to have received full ordination and become a bhikṣuṇī.』 At that time, the Venerable Ānanda, having heard the eight rules of reverence spoken by the Buddha, bowed at the Buddha's feet, took his leave, and went to Mahāpajāpatī, saying thus: 『Great Lady, know that the World-Honored One has permitted women to leave home in the well-taught Dharma and Vinaya spoken by the Buddha, receiving full ordination and becoming bhikṣuṇīs. However, the World-Honored One has established that all bhikṣuṇīs must practice the eight rules of reverence, and these matters should not be violated, and one should diligently study them throughout their life. I now declare to you what the World-Honored One

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所制八尊敬法，今應諦聽善思念之！」時大世主言：「愿為我說一心聽受。」尊者告曰：「如世尊說，諸苾芻尼當從苾芻求出家受近圓成苾芻尼性，此最初敬法。事不應違，乃至盡形諸苾芻尼當勤修學。」如是至終一一具告。時大世主聞尊者阿難陀說敬法已，深心歡喜頂戴奉持，白阿難陀言：「大德！譬如貴族四姓家女，澡浴身體拭以涂香，凈治發爪衣服鮮潔。時有餘人以占博迦嗢缽羅等，結作花鬘持授彼女，是時女人既見花來，歡喜而受置於頂上。大德！我亦如是，以身語心頂受如來八尊敬法。」時大世主受敬法時，及五百釋女，即是出家近圓成苾芻尼性。

爾時具壽鄔波離請世尊曰：「如佛所說：若大世主受持敬法，是則出家、是則圓具成苾芻尼者，未審自余女眾其事云何？」佛告鄔波離：「自余女眾，如法次第當與出家及授近圓。」時諸女人聞是教已，不知云何是其次第？以緣白佛，佛言：「大世主為首及五百釋女受尊敬法，是則出家近圓成苾芻尼性。自余女人皆當如是，次第受之。若有女人求出家者，詣一尼所申禮敬已，彼尼即應問其障法，若無難者應可攝受，授以三歸併五學處，先禮尊像、次禮其師，宜令合掌教作是語：『阿遮利耶存念。我某甲始從今日乃至命存，歸依佛陀兩足中尊、歸依達摩離欲

【現代漢語翻譯】 現代漢語譯本：所制定的八尊敬法（Ashta Gurudharma，八條重要的尊敬之法），現在應當仔細聆聽並善加思念！』當時大世主（Mahaprajapati，佛陀的姨母）說：『愿您為我講述，我將一心聽受。』尊者阿難陀（Ananda，佛陀的十大弟子之一）告訴她說：『正如世尊（Bhagavan，佛陀的稱號）所說，所有的比丘尼（Bhikkhuni，女性出家人）應當從比丘（Bhikkhu，男性出家人）處求受出家，受持近圓戒（Upasampada，佛教中的高級戒律），成就比丘尼的身份，這是最初的敬法。此事不應違背，乃至終身，所有的比丘尼都應當勤奮修學。』就這樣，阿難陀一一詳細地告知了大世主。當時，大世主聽聞尊者阿難陀所說的敬法后，內心深感歡喜，頂戴奉持，對阿難陀說：『大德（Bhadanta，對有德長老的尊稱）！譬如貴族四姓（印度種姓制度中的四個等級）家的女子，沐浴身體，用涂香塗抹，清潔頭髮和指甲，衣服鮮艷潔凈。這時，有人用占博迦（Champaka，一種花名）、嗢缽羅（Utpala，青蓮花）等花，結成花鬘，拿來送給她，這時，女子見到花來，歡喜地接受，並將花鬘戴在頭頂上。大德！我也像這樣，以身語意頂受如來的八尊敬法。』當時，大世主受持敬法時，以及五百位釋迦族的女子，當下就出家，受持近圓戒，成就了比丘尼的身份。 當時，具壽鄔波離（Upali，佛陀的十大弟子之一，持戒第一）請問世尊說：『正如佛陀所說：如果大世主受持敬法，那麼她就出家、就圓滿具足，成就比丘尼的身份，不知道其餘的女子們，這件事該如何處理呢？』佛陀告訴鄔波離說：『其餘的女子們，應當按照如法的次第，給予她們出家和授予近圓戒。』當時，眾女子聽聞這個教導后，不知道什麼是其次第？因此將情況稟告佛陀，佛陀說：『以大世主為首的五百位釋迦族女子，受持尊敬法，她們就出家，受持近圓戒，成就比丘尼的身份。其餘的女子們都應當像這樣，依次受持。如果有女子請求出家，前往一位比丘尼處，表達敬意后，那位比丘尼就應當詢問她是否有出家障礙，如果沒有障礙，就應當接納她，授予三歸依（Trisarana，歸依佛、法、僧）和五學處（Panca-sila，不殺生、不偷盜、不邪淫、不妄語、不飲酒），先禮拜佛像，然後禮拜她的老師，應該讓她合掌，教她說這樣的話：『阿遮利耶（Acariya，軌範師）請存念。我某甲從今天開始，乃至生命存在，歸依佛陀，兩足中尊、歸依達摩（Dharma，佛法），離欲

【English Translation】 English version: 'The eight Garudhammas (Ashta Gurudharma, eight important rules of respect) that have been established, now you should listen carefully and contemplate them well!' At that time, Mahaprajapati (佛陀's aunt) said, 'May you tell me, I will listen with one mind.' The Venerable Ananda (Ananda, one of the ten great disciples of the Buddha) told her, 'As the Bhagavan (Bhagavan, an epithet of the Buddha) said, all Bhikkhunis (Bhikkhuni, female renunciants) should seek ordination from Bhikkhus (Bhikkhu, male renunciants), receive Upasampada (Upasampada, higher ordination in Buddhism), and attain the status of Bhikkhuni. This is the first Garudhamma. This should not be violated, and throughout their lives, all Bhikkhunis should diligently study it.' Thus, Ananda told Mahaprajapati in detail one by one. At that time, after hearing the Garudhammas spoken by the Venerable Ananda, Mahaprajapati was deeply delighted, respectfully accepted and upheld them, and said to Ananda, 'Bhadanta (Bhadanta, an honorific for virtuous elders)! It is like a woman from a noble family of the four castes (the four classes in the Indian caste system), who bathes her body, anoints it with fragrant oils, cleans her hair and nails, and wears bright and clean clothes. Then, someone makes a garland of Champaka (Champaka, a type of flower), Utpala (Utpala, blue lotus), and other flowers, and presents it to her. When the woman sees the flowers, she joyfully accepts them and places the garland on her head. Bhadanta! I am also like this, accepting the eight Garudhammas of the Tathagata (Tathagata, 'the one who has thus come,' an epithet of the Buddha) with my body, speech, and mind.' At that time, when Mahaprajapati received the Garudhammas, along with five hundred Shakya women, they immediately renounced the world, received Upasampada, and attained the status of Bhikkhunis. At that time, the Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) asked the Bhagavan, 'As the Buddha said, if Mahaprajapati receives the Garudhammas, then she is ordained, then she is fully accomplished, and attains the status of Bhikkhuni. I wonder, what about the other women, how should this matter be handled?' The Buddha told Upali, 'The other women should be given ordination and Upasampada according to the proper order.' At that time, the women, after hearing this teaching, did not know what the proper order was. Therefore, they reported the situation to the Buddha. The Buddha said, 'Mahaprajapati and the five hundred Shakya women who received the Garudhammas, they are ordained, received Upasampada, and attained the status of Bhikkhunis. The other women should all receive them in this order. If a woman requests ordination, after going to a Bhikkhuni and expressing respect, that Bhikkhuni should ask her if she has any obstacles to ordination. If there are no obstacles, she should accept her, give her the Three Refuges (Trisarana, refuge in the Buddha, Dharma, and Sangha) and the Five Precepts (Panca-sila, abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), first bow to the Buddha image, then bow to her teacher, and should have her join her palms and teach her to say these words: 'Acariya (Acariya, preceptor), please remember. I, so-and-so, from today until my life exists, take refuge in the Buddha, the supreme among two-legged beings, take refuge in the Dharma (Dharma, Buddhist teachings), free from desire.'

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中尊、歸依僧伽諸眾中尊。』如是三說。師云：『好。』答云：『善。』

「次授五學處，教作是語：『阿遮利耶存念。如諸聖阿羅漢，乃至命存不殺生、不偷盜、不欲邪行、不虛誑語、不飲諸酒。我某甲始從今日乃至命存，不殺生、不偷盜、不欲邪行、不虛誑語不飲諸酒亦如是，此即是我五支學處，是諸聖阿羅漢之所學處，我當隨學隨作隨持。』如是三說。『愿阿遮利耶證知我是鄔波斯迦，歸依三寶、受五學處。』師云：『好。』答云：『善。』」

緣在室羅伐城，爾時世尊令大世主喬答彌及五百釋女受八尊敬法，佛聽即是出家近圓成苾芻尼性。因此尼眾轉授餘人出家近圓成苾芻尼性，如是展轉更授餘人，尼眾增盛。後於異時諸上座苾芻尼，詣大世主喬答彌所作如是言：「善哉聖者當知！我等苾芻尼眾出家已久，諸餘苾芻年少出家近圓未久，令依大小互相恭敬。」作是語已，時大世主喬答彌言：「諸妹！可待須臾，我詣聖者阿難陀處咨問斯事。」即往具壽阿難陀所說如上事，阿難陀曰：「大世主！且待少時，我往白佛。」時阿難陀即詣佛所，頭面禮足在一面立，白言：「世尊！諸上座苾芻尼眾出家已久，有餘年少苾芻近圓未久，令依大小互相恭敬，是事得不？」佛告阿難陀：「汝今不應口說斯事。何以

【現代漢語翻譯】 現代漢語譯本：『中尊，歸依僧伽諸眾中尊。』這樣說了三遍。師父說：『好。』弟子回答說：『善。』 接著傳授五學處，教導說：『阿遮利耶（Achariya，導師）存念。如同諸聖阿羅漢（Arhat，已證悟的聖者），乃至生命存在期間，不殺生、不偷盜、不邪淫、不妄語、不飲酒。我某甲從今天開始，乃至生命存在期間，不殺生、不偷盜、不邪淫、不妄語、不飲酒也像他們一樣，這就是我的五支學處，是諸聖阿羅漢所修學的，我應當隨之學習、隨之實踐、隨之奉持。』這樣說了三遍。『愿阿遮利耶證知我是鄔波斯迦（Upasaka，在家男居士），歸依三寶、受持五學處。』師父說：『好。』弟子回答說：『善。』 事情發生在室羅伐城（Sravasti，古印度城市）。當時，世尊（Buddha，佛陀）允許大世主喬答彌（Mahapajapati Gotami，佛陀的姨母）和五百位釋迦族女子受持八尊敬法（Eight Garudhammas，比丘尼必須遵守的八條戒律），佛陀允許她們這樣就等同於出家並獲得近圓戒（Upasampada，受具足戒）成為比丘尼。因此，這些比丘尼們輾轉相授，使其他人也能出家並獲得近圓戒成為比丘尼，就這樣輾轉相授，比丘尼僧團日益壯大。後來，在某個時候，一些上座比丘尼（Theri Bhikkhuni，資深的比丘尼）前往大世主喬答彌處，這樣說道：『善哉，聖者應當知道！我們比丘尼僧團出家已經很久了，而有些年輕的比丘（Bhikkhu，出家男眾）出家受戒的時間不長，應該讓他們依據年齡大小互相恭敬。』說完這些話后，大世主喬答彌說：『諸位姐妹！請稍等片刻，我前往阿難陀（Ananda，佛陀的十大弟子之一）尊者那裡請教此事。』於是前往具壽阿難陀處，說了上述的事情，阿難陀說：『大世主！請稍等片刻，我前去稟告佛陀。』當時，阿難陀就前往佛陀處，頂禮佛足後站在一旁，稟告說：『世尊！諸位上座比丘尼出家已經很久了，而有些年輕的比丘受戒的時間不長，是否應該讓他們依據年齡大小互相恭敬呢？』佛陀告訴阿難陀：『你不應該說這件事。為什麼呢？』

【English Translation】 English version: 『Venerable Sir, I take refuge in the Sangha, the venerable assembly.』 He repeats this three times. The teacher says, 『Good.』 The disciple replies, 『Excellent.』 Next, he imparts the five training precepts, instructing him to say: 『Achariya (Achariya, teacher), please remember. As the noble Arhats (Arhat, enlightened beings) do, for as long as life lasts, I will not kill, I will not steal, I will not engage in sexual misconduct, I will not lie, and I will not drink intoxicants. I, so-and-so, from this day forward, for as long as life lasts, will not kill, I will not steal, I will not engage in sexual misconduct, I will not lie, and I will not drink intoxicants, just as they do. This is my five-fold training, which the noble Arhats practice. I will learn it, practice it, and uphold it.』 He repeats this three times. 『May the Achariya know that I am a Upasaka (Upasaka, male lay devotee), taking refuge in the Triple Gem and observing the five training precepts.』 The teacher says, 『Good.』 The disciple replies, 『Excellent.』 The event occurred in Sravasti (Sravasti, ancient Indian city). At that time, the Blessed One (Buddha, the enlightened one) allowed Mahapajapati Gotami (Mahapajapati Gotami, Buddha's foster mother) and five hundred Shakyan women to receive the Eight Garudhammas (Eight Garudhammas, eight rules to be observed by bhikkhunis), which the Buddha considered equivalent to ordination and full acceptance (Upasampada, full ordination) as bhikkhunis. Consequently, these bhikkhunis transmitted the ordination to others, enabling them to become bhikkhunis through ordination and full acceptance. In this way, the bhikkhuni Sangha grew. Later, at one point, some senior bhikkhunis (Theri Bhikkhuni, senior bhikkhunis) went to Mahapajapati Gotami and said: 『Good, venerable one, know that we bhikkhunis have been ordained for a long time, while some young bhikkhus (Bhikkhu, ordained male) have not been ordained for long. They should respect each other according to seniority.』 After saying this, Mahapajapati Gotami said: 『Sisters, please wait a moment, I will go to Venerable Ananda (Ananda, one of the Buddha's ten chief disciples) and inquire about this matter.』 She went to the venerable Ananda and told him the above matter. Ananda said: 『Great lady, please wait a moment, I will go and inform the Buddha.』 Then Ananda went to the Buddha, prostrated at his feet, stood to one side, and said: 『Venerable Sir, the senior bhikkhunis have been ordained for a long time, while some young bhikkhus have not been ordained for long. Should they respect each other according to seniority?』 The Buddha told Ananda: 『You should not say this. Why?』

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故？若其女人不于善法律中而出家者，諸有信心長者婆羅門等，見諸苾芻咸持美食，共相給施令無闕乏。阿難陀！復有信心長者婆羅門等，以新凈白疊敷在街衢，作如是語：『愿仁沙門蹈斯疊上，令我長夜獲大利益，長得安樂。』阿難陀！復有信心長者婆羅門等，以發佈地作如是語：『愿仁沙門足蹈我發，令我長夜獲大利益長得安樂。』複次阿難陀！若其女人於我所說善法律中不出家者，我諸弟子所有威德，假令日月具大光明不能映蔽，況余死屍外道之類。複次阿難陀！若其女人不出家者，我之教法滿一千年，具足清凈無諸染污；由出家故減五百年。是故阿難陀！我令百歲近圓苾芻尼，應當尊重合掌迎接恭敬頂禮新受近圓苾芻。」

緣處同前。時諸苾芻尼，有四人眾事、五人眾事、十二人眾事起，彼便總集二部僧伽。事務既多，遂妨教授讀誦思惟。時諸苾芻以緣白佛，佛言：「二眾事別，唯除出罪、近圓及半月等法事須共為，余皆別作。」

爾時室羅伐城有一長者，娶妻未久遂即有娠，月滿生女。生已父亡，母養既大其母亦終。后時吐罹難陀尼因乞食入其舍，見女問曰：「汝屬於誰？」答言：「聖者！我無依怙曾未屬人。」報言：「若如是者何不出家？」女曰：「誰與我出家？」尼曰：「我能與汝，可隨

【現代漢語翻譯】 現代漢語譯本： 『如果那些女子不在我善妙的律法中出家，那麼所有有信心的長者（Gṛhapati，富有的居士）和婆羅門（Brāhmaṇa，祭司階層）等，看見比丘（Bhikṣu，出家男眾）們拿著美食，共同給予他們供養，使他們沒有缺乏。阿難陀（Ānanda，佛陀的十大弟子之一）！又有些有信心的長者和婆羅門等，用新而乾淨的白布鋪在街道上，說這樣的話：『愿仁慈的沙門（Śrāmaṇa，出家修行者）踏在這布上，使我長夜獲得大利益，長久得到安樂。』阿難陀！又有些有信心的長者和婆羅門等，用頭髮鋪在地上，說這樣的話：『愿仁慈的沙門用腳踩在我的頭髮上，使我長夜獲得大利益，長久得到安樂。』 再者，阿難陀！如果那些女子不在我所說的善妙律法中出家，我所有弟子的威德，即使日月具有巨大的光明也不能遮蔽，更何況其餘的死屍外道之類。再者，阿難陀！如果那些女子不出家，我的教法可以完整一千年，具足清凈沒有各種染污；由於女子出家，會減少五百年。因此，阿難陀！我命令百歲戒臘的比丘尼（Bhikṣuṇī，出家女眾），應當尊重合掌迎接，恭敬頂禮新受具足戒的比丘。』 因緣和地點與之前相同。當時，一些比丘尼出現了四人眾的事、五人眾的事、十二人眾的事，她們便總集兩部僧伽（Saṃgha，僧團）。事務既然很多，就妨礙了教授、讀誦和思惟。當時，比丘們將情況稟告佛陀，佛陀說：『兩眾的事要分開，只有出罪、受具足戒以及半月誦戒等法事需要共同進行，其餘的都各自進行。』 當時，室羅伐悉底城（Śrāvastī，古印度城市）有一位長者，娶妻不久妻子就懷孕了，滿月後生了一個女兒。女兒出生後父親就去世了，母親將她養大后也去世了。後來，吐罹難陀尼（Thullanandā，比丘尼的名字）因為乞食進入她的家，看見她就問：『你是屬於誰的？』她回答說：『聖者！我沒有依靠，從來沒有屬於任何人。』比丘尼說：『如果這樣，為什麼不出家呢？』女子說：『誰能為我出家呢？』比丘尼說：『我能為你出家，可以跟隨我。』

【English Translation】 English version: 'If those women do not leave home within my good Dharma and Vinaya, then all faithful Gṛhapatis (householders) and Brāhmaṇas (priestly class), seeing the Bhikṣus (monks) holding delicious food, will together give them offerings, ensuring they lack nothing. Ānanda (one of the ten principal disciples of the Buddha)! Furthermore, some faithful Gṛhapatis and Brāhmaṇas will spread new, clean white cloths on the streets, saying these words: 'May the benevolent Śrāmaṇas (ascetics) step on these cloths, so that I may obtain great benefit for a long night and attain lasting happiness.' Ānanda! Furthermore, some faithful Gṛhapatis and Brāhmaṇas will spread their hair on the ground, saying these words: 'May the benevolent Śrāmaṇas step on my hair, so that I may obtain great benefit for a long night and attain lasting happiness.' Moreover, Ānanda! If those women do not leave home within the good Dharma and Vinaya I have spoken of, the power and virtue of all my disciples, even if the sun and moon possess great light, cannot obscure, let alone the corpses and heretics. Furthermore, Ānanda! If those women do not leave home, my teachings will last for a full thousand years, complete, pure, and without any defilement; because of women leaving home, it will be reduced by five hundred years. Therefore, Ānanda! I command that Bhikṣuṇīs (nuns) who are a hundred years in seniority should respect, greet with folded hands, and reverently bow to the newly ordained Bhikṣus.' The circumstances and location are the same as before. At that time, some Bhikṣuṇīs had matters involving four, five, or twelve people, so they gathered both Saṃghas (communities). Since there were many affairs, it hindered teaching, recitation, and contemplation. At that time, the Bhikṣus reported the situation to the Buddha, and the Buddha said: 'The affairs of the two communities should be separate, only matters such as confession, full ordination, and the fortnightly recitation of precepts need to be done together; the rest should be done separately.' At that time, in the city of Śrāvastī (ancient Indian city), there was a Gṛhapati who married a wife, and soon after she became pregnant, giving birth to a daughter after a full term. After the daughter was born, the father died, and the mother raised her until she also passed away. Later, Thullanandā (name of a Bhikṣuṇī) entered her house while begging for food, saw her, and asked: 'To whom do you belong?' She replied: 'Venerable one! I have no support and have never belonged to anyone.' The Bhikṣuṇī said: 'If that is so, why don't you leave home?' The woman said: 'Who will ordain me?' The Bhikṣuṇī said: 'I can ordain you; you can follow me.'

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我去。」彼即隨行，至尼住處便與出家，后被煩惱之所牽纏遂便還俗。時吐罹難陀尼因出乞食遇見其女，問言：「少女！如何得活？」答言：「聖者！我無依怙，辛苦存生。」報言：「若爾，何故更不出家？」答曰：「我已還俗，誰與出家？」尼曰：「我能。」即與出家遂行乞食。長者婆羅門見已皆共譏嫌：「諸釋迦女能為善事，或時出家而修梵行，或時罷道還染俗塵，隨情所為豈非善事。」諸尼聞已白諸苾芻，苾芻白佛，佛作是念：「由還俗尼有如是過，從今已去諸還俗尼更不得出家。其長者等善為譏笑損壞我法，是故苾芻尼一舍法服已歸俗者，不應更令出家。若與出家者，師主得越法罪。」

第六門第六子攝頌曰：

因度喬答彌，　　出家有五利， 　可於五眾內，　　訶責事應知。

緣處同前。爾時婆羅痆斯有一長者名瞿答摩，大富多財，娶妻未久便持財貨往得叉城而為興易，既至彼已便詣一家而求住止。時彼主人長者號曰名稱，見唱：「善來！」歡懷命坐，因即相知共為交密。時瞿答摩賣舊持新還歸故邑。後於異時主人長者，因為興易到婆羅痆斯，遂投瞿答摩家而為停止，彼見驚喜唱言：「善來！」共申久好。時得叉長者告瞿答摩曰：「作何方便，我等歿后所有子孫共為親愛不相疏隔？」瞿

【現代漢語翻譯】 現代漢語譯本： 『我去。』那人便跟隨她去，到了尼姑的住處就為他剃度出家，後來被煩惱所牽纏就還俗了。當時吐罹難陀尼（Thullananda，比丘尼的名字）出去乞食，遇見那個女子，問道：『少女！你如何生活？』回答說：『聖者！我無依無靠，辛苦地活著。』吐罹難陀尼說：『如果這樣，為什麼不再出家呢？』女子回答說：『我已經還俗了，誰會給我剃度出家呢？』尼姑說：『我能。』就為她剃度出家，一起去乞食。長者和婆羅門看見后都一起譏諷：『這些釋迦族的女子真能做好事，有時出家修行梵行，有時又放棄修行還俗，隨心所欲，豈不是好事。』那些尼姑聽了后告訴了比丘，比丘告訴了佛陀，佛陀這樣想：『因為還俗的尼姑有這樣的過失，從今以後，還俗的尼姑不得再次出家。那些長者等人善於譏笑，損壞我的佛法，所以比丘尼一旦捨棄法服還俗，就不應該再讓她出家。如果為她剃度出家，師父就要受到越法的罪責。』 第六門第六子攝頌說： 因為度喬答彌（Gotami，佛陀的姨母），出家有五種利益，可以在五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）內，呵責的事情應該知道。 緣起和之前一樣。當時在婆羅痆斯（Varanasi，古印度城市）有一位長者名叫瞿答摩（Gotama，人名），非常富有，娶妻不久就帶著財物前往得叉尸羅城（Taxila，古印度城市）去做生意，到達那裡后就到一家人家請求住宿。當時那家的主人長者名叫名稱（Namam，人名），見到瞿答摩就說：『歡迎！』高興地請他坐下，因此互相認識，關係密切。當時瞿答摩賣掉舊的貨物，買進新的貨物，返回故鄉。後來在另一段時間，主人長者因為做生意來到婆羅痆斯，就到瞿答摩家請求住宿，瞿答摩見到他非常高興，說：『歡迎！』互相問候，表達長久的友誼。當時得叉尸羅的長者告訴瞿答摩說：『用什麼方法，才能讓我們死後，所有的子孫互相親愛，不相疏遠呢？』

【English Translation】 English version: 『I will go.』 That person then followed her, and upon arriving at the nun's residence, she ordained him. Later, entangled by afflictions, he returned to lay life. At that time, Thullananda (Thullananda, name of a Bhikkhuni) went out for alms and encountered that woman, asking, 『Young woman! How do you live?』 She replied, 『Venerable one! I have no support and live a hard life.』 Thullananda said, 『If so, why not become a nun again?』 The woman replied, 『I have already returned to lay life; who would ordain me?』 The nun said, 『I can.』 She then ordained her and went begging for alms together. The elders and Brahmins, upon seeing this, all ridiculed them, saying, 『These daughters of the Sakyas are capable of good deeds, sometimes becoming nuns and practicing the Brahma-faring, and sometimes abandoning the path and returning to worldly dust, doing as they please; is this not a good deed?』 The nuns, upon hearing this, told the Bhikkhus, and the Bhikkhus told the Buddha. The Buddha thought, 『Because a nun who has returned to lay life has such faults, from now on, a nun who has returned to lay life must not be ordained again. Those elders and others are good at ridiculing and damaging my Dharma; therefore, a Bhikkhuni who has abandoned the Dharma robes and returned to lay life should not be ordained again. If one ordains her, the preceptor will incur a transgression.』 The sixth verse of the sixth chapter says: Because of ordaining Gotami (Gotami, Buddha's aunt), there are five benefits to ordination; within the five assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramanerikas, and Siksamana), matters of rebuke should be known. The circumstances are the same as before. At that time, in Varanasi (Varanasi, ancient Indian city), there was an elder named Gotama (Gotama, a personal name), who was very wealthy. Not long after marrying, he took his wealth to Taxila (Taxila, ancient Indian city) to do business. Upon arriving there, he went to a house and requested lodging. The host, an elder named Namam (Namam, a personal name), seeing Gotama, said, 『Welcome!』 and happily invited him to sit down. Thus, they became acquainted and developed a close relationship. At that time, Gotama sold his old goods, bought new goods, and returned to his hometown. Later, at another time, the host elder came to Varanasi to do business and requested lodging at Gotama's house. Gotama was very happy to see him and said, 『Welcome!』 They greeted each other and expressed their long-standing friendship. At that time, the elder of Taxila told Gotama, 『What method can we use so that after we die, all our descendants will love each other and not become estranged?』

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答摩曰：「善哉斯語！今可共作指腹之親，我等二家若生男女共為婚媾。」彼言：「可爾，我意同然。」時彼長者賣舊持新遂歸本宅。其婦有娠月滿生男，經三七日聚會諸親，與兒作字名曰遊方。於時婆羅痆斯瞿答摩，聞彼生男情甚歡悅，便作是念：「得叉長者共我交親，今既生男，我當生女，彼是女夫可作嚴身瓔珞衣服。」令使送去並持書曰：「聞君生男情甚欣悅，今送衣服愿垂納受。」得叉長者得書領信，還以書答。時瞿答摩得書表意情求于女，未久之頃婦遂有娠，月滿生女，雖儀貌端正而瘦減常人，諸親總集與之立字，眾皆議曰：「此女形瘦，是瞿答摩女，應與立字號曰瘦瞿答彌。」時彼長者聞其生女，作如是念：「我友生女，豈得徒然，可奇衣瓔用申歡慶，彼即是我新婦何疑？」遂裁書曰：「聞君誕女慶喜交懷，聊寄衣瓔用申欣賀，幸當爲受冀表不空。」彼覽書已報書答曰：「許作交親今皆遂願，各待成立共媾婚姻。」時瞿答摩既披書已，女漸成笄教其學識，得叉長者亦復教兒令解眾藝。

長者先時有私通淫女，以兒付彼令學陰書，此論女人與男女交通，私密矯誑難知之事，多時學已報言：「阿母！我已學得今欲還家。」其母報曰：「汝可善學且勿歸家。」答言：「阿母！我已善學憶舍須歸。」母即私

【現代漢語翻譯】 現代漢語譯本 瞿答摩說：『說得好啊！現在我們可以結為指腹為婚的親家，我們兩家如果生了男孩女孩，就讓他們結為夫妻。』 得叉長者說：『可以，我也是這個意思。』 當時這位長者賣掉舊物，購置新的物品，然後回到自己的家。他的妻子懷孕，足月後生了一個男孩，過了三七二十一天，聚集各位親戚，給孩子取名為遊方（traveler）。當時波羅痆斯（Varanasi）的瞿答摩（Gautama）聽說得叉長者生了男孩，心裡非常高興，就想：『得叉長者和我交好，現在他生了男孩，我應當生個女孩，讓他做我女兒的丈夫，可以為女兒準備裝飾身體的瓔珞和衣服。』 於是派使者送去，並附上一封信說：『聽說您生了男孩，我心裡非常高興，現在送上一些衣服，希望您能接受。』 得叉長者收到信，領受了禮物，回信答謝。當時瞿答摩得到回信，表達了想要女兒的心願，沒過多久，他的妻子就懷孕了，足月後生了一個女孩，雖然容貌端正，但是比一般人瘦弱。各位親戚聚集在一起，為她取名字，大家商議說：『這個女孩形體瘦弱，是瞿答摩的女兒，應該給她取名為瘦瞿答彌（Thin Gautami）。』 當時得叉長者聽說他生了女兒，就想：『我的朋友生了女兒，怎麼能空手而去呢？應該送些珍奇的衣服和瓔珞來表達我的祝賀，她就是我的兒媳婦，還有什麼可懷疑的呢？』 於是寫了一封信說：『聽說您生了女兒，我心裡非常高興，略微寄上一些衣服和瓔珞，用來表達我的祝賀，希望您能接受，不要讓我空手而歸。』 瞿答摩看完信后回信說：『許諾結為親家，現在都如願以償了，各自等待孩子長大，共同締結婚姻。』 當時瞿答摩看完信后，女兒漸漸長大成人，教她學習知識，得叉長者也教導兒子，讓他懂得各種技藝。 長者之前與私通，把兒子託付給她，讓他學習房中術，這些講述女人與男女交合，私密欺騙難以知曉的事情。過了很長時間，兒子學完后告訴說：『母親！我已經學會了，現在想回家。』 他的母親回答說：『你應該好好學習，不要急著回家。』 兒子回答說：『母親！我已經學好了，想念家，必須回去。』 母親就私下裡...

【English Translation】 English version Gotama said, 'Excellent! Now we can arrange a marriage agreement between our children. If our two families have a boy and a girl, they will marry each other.' Dittha said, 'Agreed, that is also my intention.' At that time, this elder sold his old possessions and bought new ones, then returned to his home. His wife became pregnant and, after the full term, gave birth to a boy. After three weeks, he gathered all the relatives and named the child 'Yu Fang' (Traveler). At that time, Gotama (Gautama) of Varanasi (Benares), hearing that Dittha (Dirgha) had a son, was very happy and thought, 'Dittha is my friend, and now that he has a son, I should have a daughter, so he can be her husband. I can prepare ornaments, necklaces, and clothes for her.' So he sent a messenger with a letter saying, 'Hearing that you have a son, I am very happy. I am sending some clothes, I hope you will accept them.' Dittha received the letter and the gifts, and replied with a letter of thanks. At that time, Gotama received the reply, expressing his desire for a daughter. Not long after, his wife became pregnant and, after the full term, gave birth to a girl. Although she was beautiful, she was thinner than usual. All the relatives gathered together to name her, and they all said, 'This girl is thin, she is Gotama's daughter, she should be named Thin Gautami (Khujjuttara).' At that time, Dittha heard that he had a daughter and thought, 'My friend has a daughter, how can I go empty-handed? I should send some rare clothes and necklaces to express my congratulations, she is my daughter-in-law, what is there to doubt?' So he wrote a letter saying, 'Hearing that you have a daughter, I am very happy. I am sending some clothes and necklaces to express my congratulations, I hope you will accept them, and not let me return empty-handed.' Gotama read the letter and replied, 'Promising to become relatives, now all wishes are fulfilled, let us each wait for the children to grow up and jointly establish the marriage.' At that time, Gotama read the letter, and his daughter gradually grew up, teaching her knowledge. Dittha also taught his son, letting him understand various arts. The elder had previously had an affair with a , and entrusted his son to her to learn the secret arts of love, which discussed women and the secret, deceptive, and difficult-to-know matters of men and women's intercourse. After a long time, the son finished learning and told the : 'Mother! I have learned it, and now I want to go home.' His mother replied, 'You should study hard and don't rush home.' The son replied, 'Mother! I have learned it well, I miss home and must return.' The mother then secretly...

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把紫礦綿團，告言：「汝若定去不肯住者，我自打頭令破流血。」答言：「阿母！必苦相留我且未去。」母曰：「寒窮物自言善學陰私書者，汝尚不知。豈有我為他兒自打頭破，我擬將濕紫礦綿，于頭上按令赤汁流下，人見謂血。汝實無智，未可言歸。」既聞母語遂且停留，未久之間復言：「阿母！我欲還家。」其母報曰：「汝應且住！」答言：「我去。」母曰：「汝若去者，我投井死。」答言：「阿母！必其如此，我不歸家。」母曰：「愚癡物自言善解陰私書者，汝尚不知，豈有我為他兒自投井死，我擬井中多置草褥投身而下，人見謂死。汝實無智，未可言歸。」復經少時又言：「阿母！我欲還家。」母曰：「汝已慇勤再三言去。若不住者我作乳糜，食訖方去。乳糜熟已盛銅槃中，多安酥蜜對兒盡食，食已還復吐著槃中。」命言：「汝食。」答言：「阿母！吐出之食，云何復食？」母便啼泣，鄰家聞已皆來共問：「何意啼哭？」母便具告鄰人答曰：「為汝作糜，何因不食？」報言：「此是吐出，云何可食？」母即槌胸大哭告諸人曰：「豈有吐食持與人乎？」鄰人皆集強令其食，彼兒見逼遂欲餐糜。母便捉手掌打其面，報言：「癡人！自謂善解陰私之書，汝實無智，寧容目擊吐食而便食之。」因即驅出不與同住。

【現代漢語翻譯】 現代漢語譯本：母親拿著紫礦綿團，告訴兒子說：『你如果一定要走不肯留下，我就自己打破頭讓血流出來。』兒子回答說：『母親！如果一定要苦苦挽留我，我就暫且不走。』母親說：『你這個愚蠢的東西，自以為很會學那些陰謀詭計，連這都不知道。難道我會爲了別的兒子真的自己打破頭嗎？我打算把濕的紫礦綿放在頭上按，讓紅色的汁液流下來，別人看見了會以為是血。你真是沒有智慧，還不能回家。』兒子聽了母親的話，就暫時留了下來。沒過多久，又說：『母親！我想回家。』母親回答說：『你應該暫且住下！』兒子回答說：『我一定要走。』母親說：『你如果一定要走，我就投井自殺。』兒子回答說：『母親！如果一定要這樣，我就不回家了。』母親說：『你這個愚蠢的東西，自以為很會學那些陰謀詭計，連這都不知道，難道我會爲了別的兒子真的投井自殺嗎？我打算在井裡多放些草墊，然後跳下去，別人看見了會以為我死了。你真是沒有智慧，還不能回家。』又過了不久，兒子又說：『母親！我想回家。』母親說：『你已經慇勤地說了好幾次要走。如果一定要走，我就做乳糜（一種粥），吃完再走。』乳糜煮好后，盛在銅盤中，放了很多酥油和蜂蜜，讓兒子吃完，吃完后又讓他吐回盤子里。』命令說：『你吃吧。』兒子回答說：『母親！吐出來的食物，怎麼能再吃呢？』母親便哭了起來，鄰居們聽見了，都來問：『為什麼哭？』母親便把事情的經過告訴了鄰居。鄰居們回答說：『為你做了乳糜，為什麼不吃？』兒子回答說：『這是吐出來的東西，怎麼能吃？』母親就捶著胸大哭，告訴大家說：『哪有把吐出來的食物給人吃的？』鄰居們都聚攏來，強迫他吃，那兒子看見被逼迫，就想要吃乳糜。母親便抓住他的手掌打他的臉，說：『癡人！自以為很會學那些陰謀詭計，你真是沒有智慧，怎麼能眼睜睜地看著吐出來的食物就吃下去呢？』於是就把他趕了出去，不讓他一起住了。 English version: The mother, holding a purple mineral cotton wad, said to her son: 'If you are determined to leave and refuse to stay, I will break my own head and let blood flow.' The son replied: 'Mother! If you insist on keeping me, I will not leave for now.' The mother said: 'You foolish thing, you think you are good at learning secret schemes, but you don't even know this. Would I really break my own head for another son? I plan to put the wet purple mineral cotton on my head and press it, letting the red juice flow down, so people will think it's blood. You are truly without wisdom, and cannot return home yet.' Hearing his mother's words, the son stayed for the time being. After a short while, he said again: 'Mother! I want to go home.' The mother replied: 'You should stay for now!' The son replied: 'I am going.' The mother said: 'If you leave, I will throw myself into the well and die.' The son replied: 'Mother! If that's the case, I won't go home.' The mother said: 'You foolish thing, you think you are good at learning secret schemes, but you don't even know this, would I really throw myself into the well and die for another son? I plan to put a lot of straw mats in the well and then jump down, so people will think I'm dead. You are truly without wisdom, and cannot return home yet.' After a while, the son said again: 'Mother! I want to go home.' The mother said: 'You have earnestly said several times that you want to leave. If you must go, I will make milk congee (ru mi), and you can leave after eating it.' After the milk congee was cooked, it was placed in a copper plate, with a lot of ghee and honey, and the son was asked to eat it all. After eating, he was asked to spit it back into the plate. The mother commanded: 'Eat it.' The son replied: 'Mother! How can I eat food that has been spat out?' The mother then began to cry, and the neighbors heard and came to ask: 'Why are you crying?' The mother then told the neighbors what had happened. The neighbors replied: 'You made milk congee for him, why doesn't he eat it?' The son replied: 'This is something that has been spat out, how can I eat it?' The mother then beat her chest and cried loudly, telling everyone: 'Who would give someone food that has been spat out?' The neighbors all gathered around and forced him to eat it. Seeing that he was being forced, the son wanted to eat the milk congee. The mother then grabbed his palm and slapped his face, saying: 'Fool! You think you are good at learning secret schemes, but you are truly without wisdom, how can you eat food that you have seen spat out?' Thereupon, she drove him out and would not let him live with her.

【English Translation】 The mother, holding a 'purple mineral cotton wad', told her son: 'If you are determined to leave and refuse to stay, I will break my own head and let blood flow.' The son replied: 'Mother! If you insist on keeping me, I will not leave for now.' The mother said: 'You foolish thing, you think you are good at learning secret schemes, but you don't even know this. Would I really break my own head for another son? I plan to put the wet 'purple mineral cotton' on my head and press it, letting the red juice flow down, so people will think it's blood. You are truly without wisdom, and cannot return home yet.' Hearing his mother's words, the son stayed for the time being. After a short while, he said again: 'Mother! I want to go home.' The mother replied: 'You should stay for now!' The son replied: 'I am going.' The mother said: 'If you leave, I will throw myself into the well and die.' The son replied: 'Mother! If that's the case, I won't go home.' The mother said: 'You foolish thing, you think you are good at learning secret schemes, but you don't even know this, would I really throw myself into the well and die for another son? I plan to put a lot of straw mats in the well and then jump down, so people will think I'm dead. You are truly without wisdom, and cannot return home yet.' After a while, the son said again: 'Mother! I want to go home.' The mother said: 'You have earnestly said several times that you want to leave. If you must go, I will make 'ru mi' (milk congee), and you can leave after eating it.' After the 'ru mi' was cooked, it was placed in a copper plate, with a lot of 'ghee' and honey, and the son was asked to eat it all. After eating, he was asked to spit it back into the plate. The mother commanded: 'Eat it.' The son replied: 'Mother! How can I eat food that has been spat out?' The mother then began to cry, and the neighbors heard and came to ask: 'Why are you crying?' The mother then told the neighbors what had happened. The neighbors replied: 'You made 'ru mi' for him, why doesn't he eat it?' The son replied: 'This is something that has been spat out, how can I eat it?' The mother then beat her chest and cried loudly, telling everyone: 'Who would give someone food that has been spat out?' The neighbors all gathered around and forced him to eat it. Seeing that he was being forced, the son wanted to eat the 'ru mi'. The mother then grabbed his palm and slapped his face, saying: 'Fool! You think you are good at learning secret schemes, but you are truly without wisdom, how can you eat food that you have seen spat out?' Thereupon, she drove him out and would not let him live with her.

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時長者子既被斥逐，遂還故居自為商主，將五百商人多持賄貨南之中國。每對諸人說厭女色，漸次遊行至婆羅痆斯。時諸商人往還來去，皆與淫女共作交通，由聽善言不入淫舍。淫女議曰：「姊妹當知！北地商人先多交往，今並離欲不復相看。」一女告曰：「我聞商主善解陰書，于諸女人極生厭賤，由是諸人皆絕還往。」眾中有一年老淫女，問諸人曰：「彼是丈夫不？」答：「是丈夫，諸根具足。」報言：「我女若能誘得彼者，于眾女中立為眾首。」答言：「如其得者立為第一，若不得者其欲如何？」答曰：「當酬汝等五百金錢。」眾人曰：「善。」其母即便就商主邊賃宅而住，多貯眾貨不令闕乏。商主家人時來店所有所求覓。老母問曰：「汝屬誰家？」報言：「我屬商主。」母曰：「我兒持貨，亦向他方自為商主，豈不如此求及他人？汝從今日來我家中，若有所須皆隨意取。」既聞此言數數來取，商主遂怪問家人曰：「汝於何處得斯異物？」家人白言：「去此不遠，有一老母所住之家多貯眾貨，自言：『我兒持貨，亦向他方自為商主，豈不如此求及他人？汝等所須來隨意取。』我有所須即從彼覓。」商主聞已，于其母所情生愛念，告家人曰：「其母既能如此資給，事同我母。」家人往彼報其母曰：「商主于母深

【現代漢語翻譯】 現代漢語譯本 時長者（長者的兒子）被斥逐后，便回到原來的住所，自己做起了商人，帶領五百個商人帶著大量的財物前往南方的中國。他經常對眾人說自己厭惡女色，逐漸到達了婆羅痆斯（Varanasi）。當時，許多來往的商人都與妓女（指從事性服務的女性）有交往，但因為聽了他的勸告，沒有進入妓院。妓女們商議說：『姐妹們應該知道！北方的商人以前經常來往，現在都遠離女色，不再光顧我們了。』一個妓女說：『我聽說這位商主精通房中術，對女人非常厭惡，因此大家都斷絕了來往。』眾人中有一個年老的妓女，問大家說：『他是個男人嗎？』回答說：『是的，是個男人，而且諸根具足。』老妓女說：『我的女兒如果能引誘到他，就在我們妓女中立為首領。』回答說：『如果能引誘到，就立為第一，如果不能引誘到，又該如何？』老妓女說：『我願意付給你們五百金錢。』眾人說：『好。』老妓女便在商主旁邊租了一間房子住下，儲存了大量的貨物，不讓缺少。商主的家人時常到老妓女的店裡去索取東西。老妓女問他們說：『你們是哪家的人？』回答說：『我們是商主家的人。』老妓女說：『我的兒子也帶著貨物，到其他地方做商人去了，難道不應該這樣幫助別人嗎？你們從今天開始到我家來，如果有什麼需要的，都可以隨意拿取。』商主的家人聽了這話，就經常去拿東西，商主覺得奇怪，問家人說：『你們從哪裡得到這些稀奇的東西？』家人回答說：『離這裡不遠，有一個老婦人住的家裡儲存了很多貨物，她說：『我的兒子也帶著貨物，到其他地方做商人去了，難道不應該這樣幫助別人嗎？你們有什麼需要的，都可以隨意拿取。』我們有什麼需要的就從她那裡拿。』商主聽了之後，對老婦人產生了愛慕之情，告訴家人說：『她既然能這樣資助我們，就和我的母親一樣。』家人就到老婦人那裡告訴她說：『商主對您非常』

【English Translation】 English version After the son of the wealthy elder was expelled, he returned to his former residence and became a merchant himself, leading five hundred merchants with abundant goods to southern China. He often told everyone that he was weary of female allurements, and gradually arrived at Varanasi. At that time, many merchants who came and went had dealings with courtesans (referring to women engaged in sexual services), but because they listened to his advice, they did not enter brothels. The courtesans discussed among themselves, saying, 'Sisters, you should know! Northern merchants used to come and go frequently, but now they have all turned away from desire and no longer patronize us.' One courtesan said, 'I heard that this merchant is well-versed in the art of lovemaking but extremely disgusted with women, so everyone has cut off contact.' Among the crowd, there was an old courtesan who asked everyone, 'Is he a man?' The answer was, 'Yes, he is a man, and all his faculties are complete.' The old courtesan said, 'If my daughter can seduce him, she will be established as the leader among us courtesans.' The reply was, 'If she can seduce him, she will be established as the first, but if she cannot seduce him, what should be done?' The old courtesan said, 'I am willing to pay you five hundred gold coins.' Everyone said, 'Good.' The old courtesan then rented a house next to the merchant's residence and stored a large amount of goods, ensuring that nothing was lacking. The merchant's family members often went to the old courtesan's shop to ask for things. The old courtesan asked them, 'Whose family do you belong to?' The reply was, 'We belong to the merchant's family.' The old courtesan said, 'My son also took goods and went to other places to be a merchant himself. Shouldn't we help others in this way? From today onwards, come to my house, and if you need anything, you can take it as you please.' After hearing these words, the merchant's family members frequently went to take things. The merchant felt strange and asked his family members, 'Where did you get these strange things?' The family members replied, 'Not far from here, there is an old woman living in a house that stores a lot of goods. She said, 'My son also took goods and went to other places to be a merchant himself. Shouldn't we help others in this way? If you need anything, you can take it as you please.' We take whatever we need from her.' After hearing this, the merchant developed affection for the old woman and told his family members, 'Since she can support us in this way, she is like my mother.' The family members then went to the old woman and told her, 'The merchant has great'

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生愛念與母不殊。」老母曰：「何時當得見子面耶？」答曰：「善哉！我報商主。」即便還報，商主聞已報言：「善事！」遂即行詣老母店中，既相見已歡笑迎接，母便問曰：「汝名字何？」答曰：「我字遊方。」母曰：「我子商主亦同此名，汝即是彼體無差異，往來我處勿作他心。」答言：「如是，情無間別。」母命其女：「汝可進來與兄相見。」女即出來共相致問。於時商主見彼女來，儀貌端嚴舉世無匹，便生愛著如猛風吹，不自覺知何所投措。片時醒悟告其母曰：「誰家少女？」報言：「愛子！是汝之妹。」問曰：「已屬他不？」答曰：「未有所屬。」報言：「阿母！若爾，何不與我？」母曰：「欲令事汝，不擬與他。然有一過使我懷疑，歡合暫時欲去便棄。」答言：「阿母！頗能相與必不棄遺。」母曰：「若如是者，所有財物將入我家，方信汝心言無有二。」答言：「可爾。」遂將財貨運入其家，家有後門入即將出，知物盡已，告曰：「宜選吉日可共成親。」母即遂報諸淫女等：「可於某日各自嚴身，著上妙服咸至我家共為歡會。」至成親日商主見怪，問言：「阿母！何因大會，更無男子唯有女人？」老母矯言：「男子未至。」時有一女遂共商主耳語：「君可不知我等並是淫女耶？」商主唸曰：「我被淫女之

【現代漢語翻譯】 現代漢語譯本： 『（我對你的）愛念和母親沒有什麼不同。』老母問：『什麼時候才能見到你的面呢？』（遊方）回答說：『很好！我稟告商主。』隨即回去稟告，商主聽后回答說：『好事！』於是就前往老母的店中，見面后歡笑迎接，老母便問：『你叫什麼名字？』（遊方）回答說：『我叫遊方。』老母說：『我的兒子商主也叫這個名字，你就是他，沒有什麼不同，以後來我這裡不要有其他的想法。』（遊方）回答說：『是的，情意沒有隔閡。』老母命令她的女兒：『你可以進來和哥哥相見。』女兒就出來一起互相問候。當時商主看見這個女子走來，容貌端莊美麗，世上沒有可以相比的，便產生了愛戀，就像被猛烈的風吹一樣，不知道該怎麼辦。過了一會兒醒悟過來，告訴老母說：『這是誰家的少女？』老母回答說：『我親愛的兒子！這是你的妹妹。』（商主）問：『已經許配給別人了嗎？』回答說：『還沒有許配給別人。』（商主）說：『阿母！如果這樣，為什麼不嫁給我呢？』老母說：『想讓她服侍你，不打算嫁給別人。但是有一點讓我懷疑，歡合只是暫時的，想走就走。』（商主）回答說：『阿母！如果能相與，我一定不會拋棄她。』老母說：『如果像你說的這樣，把所有的財物都搬到我家來，才能相信你真心實意。』（商主）回答說：『可以。』於是就把財物搬到她家，她家有個後門，搬進去就從後門搬出來，知道財物都搬空了，就告訴（商主）說：『應該選擇吉日，可以一起成親。』老母就告訴各位（妓女）等：『可以在某日各自打扮好，穿上最好的衣服，都到我家來一起歡會。』到了成親那天，商主覺得奇怪，問道：『阿母！為什麼這麼多人聚會，而且沒有男子，只有女人？』老母假裝說：『男子還沒到。』這時有一個女子悄悄地對商主說：『你難道不知道我們都是（妓女）嗎？』商主心想：『我被**（妓女）騙了！』

【English Translation】 English version: 'My love and thoughts for you are no different from those for my mother.' The old mother said, 'When will I be able to see your face?' (You Fang) replied, 'Excellent! I will report to the merchant.' He immediately went back to report, and the merchant, upon hearing this, replied, 'A good thing!' So he went to the old mother's shop, and upon meeting, they greeted each other with joy. The mother then asked, 'What is your name?' (You Fang) replied, 'My name is You Fang.' The old mother said, 'My son, the merchant, also has this name. You are him, there is no difference. When you come here, do not have other thoughts.' (You Fang) replied, 'Yes, there is no separation in affection.' The old mother ordered her daughter, 'You may come in and meet your brother.' The daughter came out and greeted him. At that time, the merchant saw this woman coming, her appearance was dignified and beautiful, unparalleled in the world. He developed love for her, like being blown by a strong wind, not knowing what to do. After a moment of awakening, he told the old mother, 'Whose daughter is this?' The old mother replied, 'My dear son! This is your sister.' (The merchant) asked, 'Has she been betrothed to someone else?' She replied, 'She has not been betrothed to anyone.' (The merchant) said, 'Mother! If that is the case, why not marry her to me?' The old mother said, 'I want her to serve you, I do not plan to marry her to someone else. But there is one thing that makes me doubt, the joy of union is only temporary, and she will leave whenever she wants.' (The merchant) replied, 'Mother! If we can be together, I will definitely not abandon her.' The old mother said, 'If it is as you say, bring all your wealth into my house, then I will believe that you are sincere.' (The merchant) replied, 'Okay.' So he moved the wealth into her house. Her house had a back door, and what was moved in was immediately moved out through the back door. Knowing that all the wealth was gone, she told (the merchant), 'We should choose an auspicious day to get married.' The old mother then told the various prostitutes () and others, 'You can all dress up on a certain day, put on your best clothes, and come to my house to celebrate together.' On the day of the wedding, the merchant felt strange and asked, 'Mother! Why are there so many people gathered, and there are no men, only women?' The old mother pretended to say, 'The men have not arrived yet.' At this time, a woman whispered to the merchant, 'Don't you know that we are all prostitutes ()?' The merchant thought, 'I have been deceived by prostitutes (**)!'

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所欺誑。」其女交歡已經多日，報商主曰：「與我金錢。」答曰：「我之財貨併入汝家，更從我索何物相與？」女即默然。

后時商主因酒睡著，遂將蘧蒢裹束送著街衢，天曉人行即便睡覺，見身如此深生悔惱，泣淚橫流飢火所燒，為求飲食，遂往傭力人邊覓雇身處。於時瞿答摩長者更造新舍，多雇作人，令往廛中隨處求覓，喚長者子來。時瞿答摩見彼容儀極為軟弱，告使者曰：「我觀此人似未曾作，更覓餘人。」彼聞語時重加憂惱，悲淚交流觀長者面。長者便怪問言：「汝誰家子？從何處來？名字何等？」彼即哽咽聲嘶答言：「阿父當知！我是北方，得叉邑人名曰遊方，我以天緣來至於此。我今不知何所趣向？今遭苦難死活難期。」時瞿答摩見語悲哀情生愍念，問曰：「汝識得叉城人名稱長者不？」答言：「阿父！我薄福人，彼即是父。」時瞿答摩聞說父已，知是舊親更鐘慈愛，美言告曰：「汝可無畏勿生悲慘，當作女夫，是汝舍宅。」既蒙安慰遂息愁懷，長者即便賜以衣服嚴身之物，澡浴涂香飲食房舍，凡是所須皆令無乏。復告婦曰：「汝可為女備辦瓔珞莊飾之具，女夫既至當作婚姻。」遂對宗親，告遊方曰：「今是吉辰，共為婚媾。」遊方答言：「阿父！我未成親，且求財貨。」長者告曰：「宅中財物隨

【現代漢語翻譯】 現代漢語譯本 『被欺騙了。』他的女兒與商主交歡多日後，對商主說：『給我金錢。』商主回答說：『我的財物都歸你家所有，還向我索要什麼東西呢？』女兒聽后便不再說話。

後來，商主因為喝酒睡著了，女兒便用粗席將他裹起來，送到街上。天亮後人們開始行走，商主醒來，看到自己這樣，深感後悔惱恨，眼淚橫流，又被飢餓所困擾。爲了尋找食物，他便到傭工的地方尋找僱傭的機會。當時，瞿答摩（Gutama，人名）長者正在建造新房，僱傭了許多工人，並派人到市場中到處尋找，並叫來了長者的兒子。當時，瞿答摩看到遊方（Youfang，人名）容貌儀態非常柔弱，告訴使者說：『我看這個人好像沒做過工，再找其他人吧。』遊方聽到這話，更加憂愁惱恨，悲傷地流著眼淚看著長者的臉。長者感到奇怪，便問他說：『你是誰家的孩子？從哪裡來？叫什麼名字？』遊方哽咽著聲音嘶啞地回答說：『父親啊，您應該知道！我是北方得叉邑（Taxila，地名）人，名叫遊方，我是因為天緣來到這裡的。我現在不知道該去哪裡？現在遭遇苦難，生死難料。』當時，瞿答摩見他說話悲哀，心生憐憫，問道：『你認識得叉城裡名叫長者的人嗎？』遊方回答說：『父親啊！我真是個薄福之人，他就是我的父親。』當時，瞿答摩聽到他說父親，知道是舊時的親人，更加鍾愛他，用美好的言語告訴他說：『你不要害怕，不要悲傷，就做我的女婿，這裡就是你的家。』遊方得到安慰，便消除了愁緒。長者立刻賜給他衣服和裝飾身體的物品，為他洗澡、涂香，提供飲食和房舍，凡是他所需要的，都讓他不缺乏。又告訴妻子說：『你為女兒準備好瓔珞和裝飾的物品，女婿既然來了，就舉行婚禮。』於是，瞿答摩對宗族親戚說，並告訴遊方說：『今天是吉日，我們一起舉行婚禮。』遊方回答說：『父親啊！我還沒有成親，先求些財物吧。』長者告訴他說：『宅中的財物隨你』

【English Translation】 English version 『deceived.』 After his daughter had been intimate with the merchant for many days, she said to him, 『Give me gold and money.』 The merchant replied, 『All my wealth belongs to your family, what else are you asking me for?』 The daughter then remained silent.

Later, the merchant fell asleep after drinking wine. The daughter wrapped him in a coarse mat and sent him to the street. When people began to walk around at dawn, the merchant woke up and, seeing himself in this state, felt deep regret and resentment. Tears streamed down his face, and he was tormented by hunger. In order to find food, he went to the place where laborers were hired to look for employment. At that time, the elder Gutama (Gutama, personal name) was building a new house and had hired many workers, sending people to search everywhere in the market and calling for the elder's son. When Gutama saw that Youfang's (Youfang, personal name) appearance was very weak, he told the messenger, 『I think this person has never worked before, find someone else.』 When Youfang heard this, he became even more worried and resentful, and looked at the elder's face with tears of sorrow. The elder felt strange and asked him, 『Whose child are you? Where do you come from? What is your name?』 Youfang answered in a choked and hoarse voice, 『Father, you should know! I am from the northern city of Taxila (Taxila, place name), my name is Youfang, and I came here because of fate. I don't know where to go now? I am now in distress, and it is difficult to predict whether I will live or die.』 At that time, Gutama saw that he spoke sadly and felt compassion, and asked, 『Do you know a person named Elder in the city of Taxila?』 Youfang replied, 『Father! I am a person with little fortune, he is my father.』 At that time, Gutama heard him say father, knew that he was an old relative, and loved him even more, telling him in beautiful words, 『You should not be afraid, do not be sad, be my son-in-law, this is your home.』 Youfang was comforted and dispelled his sorrow. The elder immediately gave him clothes and ornaments for his body, bathed him, applied fragrance, and provided food and housing, so that he lacked nothing he needed. He also told his wife, 『You should prepare necklaces and ornaments for your daughter, and since the son-in-law has arrived, we will hold a wedding.』 Then, Gutama said to the relatives of the clan and told Youfang, 『Today is an auspicious day, let's hold a wedding together.』 Youfang replied, 『Father! I am not yet married, let me ask for some wealth first.』 The elder told him, 『The wealth in the house is at your disposal』

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意所須，既無乏少更求何用？」然遊方本意往淫女舍欲報私仇，答言：「阿父！我成親日廣備禮儀，豈等凡流隨宜嫁娶。」長者默然。

是時遊方出城遊觀，于大河中見有死屍隨流而去，岸上烏鳥欲餐其肉，舒嘴不及遙望河邊，遂以爪捉箸揩拭其嘴，嘴便長去食其死肉。食肉足已復將一箸，揩嘴令縮如故無異。遊方見已取箸而歸，遂將五百金錢往淫女舍，報言：「賢首！往以無錢縛我畀出，今有錢物可共同歡。」女見有錢遂便共聚。是時遊方既得其便，即將一箸揩彼鼻樑，其鼻遂出長十尋許。時家驚怖總命諸醫令其救療，竟無一人能令依舊，醫皆棄去。女見醫去更益驚惶，報遊方曰：「聖子慈悲！幸忘舊過勿念相負，為我治之。」遊方答曰：「先當立誓，我為汝治，先奪我財並相還者我當爲療。」答言：「若令差者倍更相還，對眾明言敢相欺負。」即取一箸揩彼鼻樑，平復如故，女所得物並出相還。得物歸家廣為婚會，命聚宗族娶婦成親。時瞿答摩城外有宅，報女夫曰：「汝可將婦詣彼停居，彼有村坊悉皆給汝。」既至彼已安樂而住，未經多日婦即有娠，欲至生時報其夫曰：「我欲歸家今母看養。」答言：「隨意。」既到舍已便即生男，遂將此子還向舊居。未經多時復有娠體，欲至生日復更同前，求還母處。即

【現代漢語翻譯】 現代漢語譯本： 『既然你什麼都不缺，又何必再求什麼呢？』然而，遊方本來的目的是去**（地名，此處應為某個地點，原文未明確）報私仇，他回答說：『父親！我成親之日要廣備禮儀，怎能像普通人一樣隨便嫁娶呢？』長者聽了，沉默不語。

這時，遊方出城遊玩，在大河中看見一具死屍順流而下，岸上的烏鴉想吃尸肉，但嘴夠不著，只能遙望河邊。於是烏鴉用爪子抓起一根樹枝，擦拭自己的嘴，嘴就變長了，可以吃到死肉。吃飽后，又用一根樹枝擦拭嘴，使嘴恢復原樣，和以前一樣。遊方看到后，撿起樹枝回家，帶著五百金錢去**（地名，此處應為某個地點，原文未明確）的住所，對女子說：『賢首！以前你因為我沒錢而把我綁起來趕走，現在我有錢了，可以一起享樂。』女子見他有錢，就和他聚在一起。這時，遊方趁機用樹枝擦拭女子的鼻樑，她的鼻子立刻伸長了十尋（古代長度單位）左右。女子家人驚恐萬分，請來許多醫生救治，但沒有一個人能使她的鼻子恢復原樣，醫生們都放棄了。女子見醫生走了，更加驚慌，對遊方說：『聖子慈悲！希望你忘記過去的恩怨，不要計較我的辜負，為我治好鼻子吧。』遊方回答說：『先要立下誓言，我為你治療，你必須先歸還奪走的我的錢財，我才為你治療。』女子回答說：『如果能治好，我加倍奉還，當著大家的面說清楚，絕不敢欺騙你。』遊方就拿起樹枝擦拭女子的鼻樑，鼻子恢復如初，女子把所得的財物全部拿出來歸還。遊方拿回財物回到家中，大辦婚宴，召集宗族，娶妻成親。當時，在瞿答摩（Gotama，人名，即喬達摩·悉達多，釋迦牟尼佛）城外有一處宅院，遊方告訴女子的丈夫說：『你可以帶著妻子去那裡居住，那裡有村莊，一切都會供給你們。』他們到達那裡后，安樂地居住下來。沒過多久，女子就懷孕了，快要生產時，她告訴丈夫說：『我想回家讓母親照顧我。』丈夫回答說：『隨你的便。』女子回到家中，就生了一個男孩，然後帶著孩子回到原來的住處。沒過多久，女子又懷孕了，快要生產時，又像上次一樣，要求回到母親那裡。

【English Translation】 English version: 『Since you lack nothing, what more do you need to seek?』 However, Youfang's (遊方, personal name) original intention was to go to ** (location name, unspecified in the original text) to avenge a personal grudge. He replied, 『Father! On my wedding day, I will prepare grand ceremonies. How can I be like ordinary people who marry casually?』 The elder remained silent.

At that time, Youfang went out of the city for a stroll and saw a corpse floating down a large river. Crows on the bank wanted to eat the flesh, but their beaks couldn't reach. They looked towards the riverbank and used their claws to grab a chopstick, wiping their beaks with it. Their beaks then grew longer, allowing them to eat the dead flesh. After eating their fill, they used another chopstick to wipe their beaks, shrinking them back to their original size. Youfang, seeing this, picked up the chopstick and returned home. He took five hundred gold coins to the woman's residence in ** (location name, unspecified in the original text) and said, 『Virtuous one! You once tied me up and drove me away because I had no money. Now I have money, we can enjoy ourselves together.』 Seeing the money, the woman gathered with him. At that moment, Youfang took the opportunity to wipe the woman's nose bridge with the chopstick, and her nose immediately extended about ten xun (尋, ancient unit of length). The family was terrified and summoned many doctors to treat her, but no one could restore her nose to its original state. The doctors all gave up. Seeing the doctors leave, the woman became even more panicked and said to Youfang, 『Merciful one! I hope you forget the old grievances and do not mind my betrayal. Please heal my nose.』 Youfang replied, 『First, you must make a vow. I will heal you, but you must first return the wealth you took from me before I will treat you.』 The woman replied, 『If you can heal me, I will return it twofold. I will say it clearly in front of everyone, and I dare not deceive you.』 Youfang then took the chopstick and wiped the woman's nose bridge, and her nose returned to normal. The woman took out all the possessions she had obtained and returned them. Youfang took the wealth back home and held a grand wedding feast, gathering his clan and marrying a wife. At that time, there was a residence outside the city of Gotama (瞿答摩, personal name, i.e., Gautama Siddhartha, Shakyamuni Buddha). Youfang told the woman's husband, 『You can take your wife to live there. There are villages there, and everything will be provided for you.』 After they arrived there, they lived happily. Not long after, the woman became pregnant. When she was about to give birth, she told her husband, 『I want to go home and have my mother take care of me.』 The husband replied, 『As you wish.』 The woman returned home and gave birth to a boy, then took the child back to their original residence. Not long after, the woman became pregnant again. When she was about to give birth, she again, as before, requested to return to her mother's place.

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將一子共夫乘車，遂于路中夫乃下車，詣一樹下縱身而睡，毒蛇來蜇因此命終。婦在車中便誕一子，生已下車便至樹邊，報夫主曰：「我已生兒，君宜慶喜。」大喚不語，后以手觸方知命終，號哭槌胸痛惱憂塞。時有強賊盜其牛去，唯有空車重增悲咽，四向顧望不復見人。攜抱二兒卻還本所，行至中路遇大風雨，河水泛漲求進無由，即作是念：「若將二子一時渡者，我及於子俱並不存。」遂留大子，懷抱小兒，既得渡河置於岸上，回取大兒浮至中流，有野干來遂銜小子，子啼作聲母遙叫喚。大子意謂其母相喚，擲身入水因即命終。母急上岸趁彼野干，遂得其兒看已命過，遂便號哭棄彼河中。復見大男隨流而去，情為猶活即入水浮，觀之知死痛切悲啼，速便上岸。夫兒離背獨行曠野，唯著一衣號慟而去，椎胸懊惱不能自裁，時行時坐宛轉于地。是故苾芻當知！先業果報熟時，必須身受無可逃避。當爾之時在家父母並諸親屬，俱遭霹靂咸悉命終，唯有一奴得存余命，悲號啼哭急走而來。女見問之：「汝何行急？」彼便倒地悲叫而言：「所有家親咸遭霹靂，唯我一身得全余命。」女聞號叫悲不自勝，說伽他曰：

「我于先世中，　　曾作何惡業， 　夫兒及父母，　　眷屬一時終？ 　我是薄福人，　　獨行隨處去， 　

【現代漢語翻譯】 現代漢語譯本：一個女人和她的丈夫共乘一輛車，走到半路，她的丈夫下了車，走到一棵樹下，縱身睡去，結果被毒蛇咬死。婦人在車中生下一個孩子，生完孩子後下了車，走到樹邊，告訴她的丈夫說：『我已經生了孩子，你應該高興。』她大聲呼喚，丈夫卻沒有迴應，用手觸控才知道他已經死了，於是號啕大哭，捶胸頓足，悲痛欲絕。這時，一個強盜偷走了他們的牛，只剩下一輛空車，更增添了她的悲傷，她四處張望，卻再也看不到人。她抱著兩個孩子，準備回到原來的地方，走到半路，遇到了大風雨，河水氾濫，無法前進，她心想：『如果我同時帶著兩個孩子過河，我和孩子們都會沒命。』於是她留下大兒子，抱著小兒子，成功渡河后將小兒子放在岸上，然後回去接大兒子，當她抱著大兒子游到河中央時，一隻野獸叼走了小兒子，小兒子啼哭，母親在遠處呼喚。大兒子以為母親在叫他，就跳入水中，結果淹死了。母親急忙上岸去追趕那隻野獸，奪回了小兒子，卻發現他已經死了，於是她放聲大哭，將小兒子丟棄在河中。她又看到大兒子順著水流漂走，以為他還活著，就跳入水中去救他，發現他也死了，悲痛欲絕，趕緊上岸。就這樣，她失去了丈夫和兒子，獨自一人走在荒野中，只穿著一件衣服，哭喊著離去，捶胸頓足，悲痛欲絕，時而行走，時而坐下，在地上打滾。因此，比丘（Bhikkhu，佛教僧侶）們應當知道！過去的業報成熟時，必須親自承受，無法逃避。就在那時，她的父母和所有親屬，都遭到了雷擊，全部喪命，只有一個奴僕倖存下來，他悲傷地哭喊著跑來。女人問他：『你為何如此匆忙？』奴僕倒在地上，悲痛地說道：『所有的家人都遭到了雷擊，只有我一個人活了下來。』女人聽了，悲痛得無法自持，於是說了這首伽陀（Gatha，偈頌）：

『我于先世中，曾作何惡業， 夫兒及父母，眷屬一時終？ 我是薄福人，獨行隨處去，』 English version: A woman and her husband were riding in a cart together. Halfway there, the husband got out of the cart and went to a tree, where he lay down and fell asleep, only to be bitten by a poisonous snake and die. While still in the cart, the woman gave birth to a son. After giving birth, she got out of the cart and went to her husband by the tree, telling him, 'I have given birth to a son, you should be happy.' She called out loudly, but her husband did not respond. Touching him, she realized he was dead, and she began to wail, beating her chest in anguish. At that moment, a thief stole their ox, leaving only an empty cart, which added to her sorrow. She looked around, but could see no one. Carrying her two children, she prepared to return to where they had come from. Halfway there, she encountered a great storm, and the river flooded, making it impossible to proceed. She thought to herself, 'If I try to cross the river with both children at once, both they and I will perish.' So she left her elder son behind, carried the younger son across the river, and placed him on the bank. Then she went back to get the elder son. As she was swimming back across the river with the elder son, a jackal came and snatched the younger son. The younger son cried out, and the mother called out from afar. The elder son, thinking his mother was calling him, threw himself into the water and drowned. The mother rushed ashore to chase after the jackal, recovered her younger son, but found that he was already dead. She began to wail and threw the younger son into the river. Then she saw her elder son floating away in the water, and thinking he was still alive, she jumped into the water to save him, only to find that he was dead as well. Overcome with grief, she quickly went ashore. Having lost her husband and sons, she walked alone into the wilderness, wearing only one garment, crying out as she went, beating her chest in anguish, sometimes walking, sometimes sitting, rolling on the ground. Therefore, Bhikkhus (Buddhist monks), you should know! When the fruits of past karma ripen, one must bear them oneself, and there is no escape. At that very moment, her parents and all her relatives were struck by lightning and all perished, except for one servant who survived. He came running, crying out in sorrow. The woman asked him, 'Why are you in such a hurry?' The servant fell to the ground and said in grief, 'All the members of your family have been struck by lightning, and only I have survived.' Hearing this, the woman was overcome with grief and spoke this Gatha (verse):

'In my past life, What evil deeds did I commit, That husband, sons, and parents, All relatives perished at once? I am a person of little merit, Walking alone, going everywhere,'

【English Translation】 A woman and her husband were riding in a cart together. Halfway there, the husband got out of the cart and went to a tree, where he lay down and fell asleep, only to be bitten by a poisonous snake and die. While still in the cart, the woman gave birth to a son. After giving birth, she got out of the cart and went to her husband by the tree, telling him, 'I have given birth to a son, you should be happy.' She called out loudly, but her husband did not respond. Touching him, she realized he was dead, and she began to wail, beating her chest in anguish. At that moment, a thief stole their ox, leaving only an empty cart, which added to her sorrow. She looked around, but could see no one. Carrying her two children, she prepared to return to where they had come from. Halfway there, she encountered a great storm, and the river flooded, making it impossible to proceed. She thought to herself, 'If I try to cross the river with both children at once, both they and I will perish.' So she left her elder son behind, carried the younger son across the river, and placed him on the bank. Then she went back to get the elder son. As she was swimming back across the river with the elder son, a jackal came and snatched the younger son. The younger son cried out, and the mother called out from afar. The elder son, thinking his mother was calling him, threw himself into the water and drowned. The mother rushed ashore to chase after the jackal, recovered her younger son, but found that he was already dead. She began to wail and threw the younger son into the river. Then she saw her elder son floating away in the water, and thinking he was still alive, she jumped into the water to save him, only to find that he was dead as well. Overcome with grief, she quickly went ashore. Having lost her husband and sons, she walked alone into the wilderness, wearing only one garment, crying out as she went, beating her chest in anguish, sometimes walking, sometimes sitting, rolling on the ground. Therefore, Bhikkhus (Buddhist monks), you should know! When the fruits of past karma ripen, one must bear them oneself, and there is no escape. At that very moment, her parents and all her relatives were struck by lightning and all perished, except for one servant who survived. He came running, crying out in sorrow. The woman asked him, 'Why are you in such a hurry?' The servant fell to the ground and said in grief, 'All the members of your family have been struck by lightning, and only I have survived.' Hearing this, the woman was overcome with grief and spoke this Gatha (verse):

'In my past life, What evil deeds did I commit, That husband, sons, and parents, All relatives perished at once? I am a person of little merit, Walking alone, going everywhere,'

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親族皆零落，　　何面欲求生？ 　寧在於山藪，　　曠野無人處， 　不住於家宅，　　憂愁日夜增。」

說是頌已即與奴別，隨意東西唯獨一身，至一聚落遇到一家，見有老母捻劫貝線權寄停止，母遂相容，便到母邊共其捻線。有一織師少年，時來母處買劫貝線，母于異時便持細縷往少年處。彼問阿母：「昔日縷粗，今何細妙？」母曰：「此非我作。」問：「是誰為？」答：「有客人彼能妙作。」報言：「阿母！我獨一身，更無兼手何不見與，我以衣食相供。」答言：「我歸問彼，知意報來。」即貴價取縷設好飲食，香花莊飾令母還歸。瘦瞿答彌見而問曰：「阿母！何處賣線得錢身香花彩？」答言：「少女！非直貴價得錢，身服花彩，更乃飽餐美食歡喜歸來。」女曰：「我怪非常，為此相問。」即于女前說織師好，復言：「少女！彼之織師未有妻室，汝能共活衣食相供。」答言：「阿母！勿說斯語，我於家室深生厭患，隨宜活命更不求余。」母曰：「女人無依理難存濟，宜覓處所以自安身。」遂說百種因緣令其改嫁，女便心變從彼所求，織師既知以禮迎去。

時彼織師性多毒害，雖無罪過常行杖楚，其女即往告老母曰：「何意將我付與藥叉？常受苦楚知欲何計。」報言：「少女！汝勿懷憂，若有男女

【現代漢語翻譯】 現代漢語譯本： 『親族全都凋零散落，還有什麼顏面茍且偷生？ 寧願身處山林草莽，曠野無人之處， 也不願居住在家宅，只會日夜增加憂愁。』

說完這首偈頌，瘦瞿曇彌就與女奴告別，隨意東西，獨自一人。她來到一個村落，遇到一家人家，看見一位老母親在捻紡劫貝線（一種麻線），便暫時寄住下來。老母親也接納了她，於是瘦瞿曇彌就在老母親身邊一起捻線。有一個織工少年，時常來老母親這裡購買劫貝線。老母親在另一天拿著細線去少年那裡。 少年問老母親：『以前的線很粗，現在為什麼這麼細緻精妙？』老母親說：『這不是我做的。』少年問：『是誰做的？』老母親回答：『有個客人，她能做得非常精妙。』少年說：『阿母！我獨自一人，沒有幫手，為什麼不讓我見見她呢？我願意用衣食供養她。』老母親回答說：『我回去問問她，知道了她的意思再來告訴你。』於是少年用高價買下線，準備了好的飲食，用香花裝飾，讓老母親帶回去。瘦瞿曇彌看見了，問道：『阿母！在哪裡賣線，得了錢，身上又有香花裝飾？』老母親回答說：『少女！不只是用高價賣了錢，身上穿戴了花朵，而且還飽餐了一頓美食，歡歡喜喜地回來了。』少女說：『我感到非常奇怪，所以才問你。』老母親就在少女面前說了織工的好處，又說：『少女！那個織工還沒有妻子，你能和他一起生活，衣食無憂。』瘦瞿曇彌回答說：『阿母！不要說這樣的話，我對家庭生活深感厭倦，隨隨便便活命就好，不再奢求其他。』老母親說：『女人沒有依靠，很難生存下去，應該找個地方來安身。』於是說了各種各樣的因緣，讓她改嫁。瘦瞿曇彌便改變了心意，答應了織工的請求，織工知道后，就用禮節迎娶了她。

當時，那個織工天性惡毒，即使沒有過錯，也經常鞭打她。瘦瞿曇彌就去告訴老母親說：『為什麼要將我託付給藥叉（惡鬼）？經常遭受痛苦，真不知道該怎麼辦才好。』老母親回答說：『少女！你不要憂愁，如果生了男孩女孩，

【English Translation】 English version: 'My relatives have all scattered and fallen away, What face do I have left to seek life? I would rather be in the mountains and forests, In the desolate wilderness where there is no one, Than to live in a house, Where sorrow increases day and night.'

Having spoken this verse, she bid farewell to the female servant and went east and west as she pleased, alone. She came to a village and encountered a family. Seeing an old mother spinning thread from kashaya (a type of linen), she temporarily lodged there. The old mother accepted her, and so Kisa Gotami joined her in spinning thread. There was a young weaver who often came to the mother's place to buy kashaya thread. One day, the mother took fine thread to the young man's place. The young man asked the mother, 'The thread used to be coarse, why is it so fine and exquisite now?' The mother said, 'This is not my work.' He asked, 'Who made it?' The mother replied, 'There is a guest who can make it very exquisitely.' He said, 'Mother! I am alone and have no help. Why don't you let me meet her? I will provide her with food and clothing.' The mother replied, 'I will go back and ask her, and let you know her intentions.' So the young man bought the thread at a high price, prepared good food and drink, and decorated with fragrant flowers, and let the mother return home. Kisa Gotami saw this and asked, 'Mother! Where did you sell the thread to get money and wear fragrant flowers?' The mother replied, 'Young woman! It's not just that I sold the thread at a high price and wore flowers, but I also had a delicious meal and returned happily.' The young woman said, 'I find it very strange, that's why I asked you.' The mother then told the young woman about the weaver's good qualities, and said, 'Young woman! That weaver does not have a wife. You can live with him and be provided with food and clothing.' Kisa Gotami replied, 'Mother! Do not say such things. I am deeply weary of family life. I just want to live as I can, and I don't seek anything else.' The mother said, 'A woman without support is difficult to survive. You should find a place to settle down.' So she spoke of all kinds of reasons to persuade her to remarry. Kisa Gotami then changed her mind and agreed to the weaver's request. When the weaver knew this, he welcomed her with proper ceremony.

At that time, the weaver was by nature very malicious. Even without any fault, he often beat her. Kisa Gotami then went to tell the old mother, 'Why did you entrust me to a yaksha (a type of demon)? I am constantly suffering. I don't know what to do.' The mother replied, 'Young woman! Do not worry. If you have a son or a daughter,

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自相憐愛，家產資財並皆屬汝。」其女未久便即有娠，其夫知已不加楚毒，妻生慢意不併尋常，織師覺已懷恨而住。后諸織師共為聚集，酒醉還家扣門而喚，其時婦屬產期閉門而坐，雖聞叫喚無由出看。織師性惡復加酒醉，懷恨在心更增忿怒，婦生子畢方與開門，告夫主曰：「我已生兒君宜喜慶。」夫聞斯語懷毒在心，便作是念：「有娠之時已慢於我，今既生子更長高心，若不殺之必為仇隙。」即報妻曰：「汝速然釜以油置中。」見油沸已告其婦曰：「汝可以兒投于釜內。」妻曰：「此是君兒新生無識，有何過失而欲殺之？是不可也。」即以粗杖打其脊上，世間憐愛無過自身，不能受苦，遂即舉兒置油釜內。夫見熟已報云：「汝今可食此肉。」答曰：「我欲如何自餐子肉？」夫遂倍常苦楚逼害，忍苦不已遂餐其肉。如世尊說：

「染欲是小過，　　愚者亦能除； 　瞋癡是大殃，　　智者當速離。」

於時織師遂生悔恨，坐臥不安如火燒心，極懷憂惱煩怨睡著，妻作是念：「其人殺子令我食肉，人中藥叉可宜逃避。」即持道糧走出城外。時有北方商人慾還本國，便共為伴隨時活命。彼大商主見此女人，容儀端正便生愛念，問言：「少女！汝屬於誰？欲何所適？」報曰：「我先有夫毒蛇蜇死、一子新生被野干所

【現代漢語翻譯】 現代漢語譯本：互相憐愛，家裡的財產都歸你所有。』他的妻子不久就懷孕了，她的丈夫知道后沒有對她施加虐待，妻子因此怠慢了他，不像往常一樣。織工發覺後心懷怨恨地住在家裡。後來，織工們聚在一起喝酒，醉醺醺地回家敲門呼喚。當時，他的妻子正值產期，關著門坐在裡面，雖然聽到了叫喊聲，卻無法出去看。織工因為本性兇惡，又加上喝醉了酒，心中懷恨，更加憤怒。妻子生完孩子后才打開門，告訴丈夫說：『我已經生了孩子，你應該高興慶祝。』丈夫聽到這話，心中充滿惡意，便這樣想：『她懷孕的時候已經怠慢我了，現在生了孩子，更加驕傲自大，如果不殺了這個孩子，將來一定會成為仇人。』於是就告訴妻子說：『你快點燒熱鍋，把油放在裡面。』看到油燒開了，就告訴他的妻子說：『你可以把孩子扔到鍋里了。』妻子說：『這是你的孩子，剛出生，什麼都不懂，有什麼過錯你要殺了他？這絕對不行。』丈夫就用粗棍子打她的背，世間憐愛沒有超過自身的，不能忍受痛苦，於是就把孩子扔進了油鍋里。丈夫看到肉已經煮熟了，就說：『你現在可以吃這肉了。』妻子回答說：『我怎麼能自己吃孩子的肉呢？』丈夫就更加殘酷地逼迫她，她忍受不了痛苦，最終吃了孩子的肉。正如世尊所說： 『染欲是小過，愚者亦能除；瞋癡是大殃，智者當速離。』 當時，織工就產生了悔恨，坐立不安，像火燒心一樣，非常憂愁煩惱，怨恨地睡著了。妻子心想：『這個人殺了我的孩子，讓我吃他的肉，簡直是人中的夜叉，我應該逃避他。』於是就帶著乾糧逃出了城外。當時，有北方的商人要回自己的國家，她就和他們結伴同行，靠他們活命。那位大商人看到這個女人容貌端正，就產生了愛慕之情，問道：『少女！你是屬於誰的？要到哪裡去？』她回答說：『我原來有個丈夫，被毒蛇咬死了，還有一個剛出生的孩子被野干（一種野獸）所…』

【English Translation】 English version: 'Love each other, and all the family property and wealth will belong to you.' His wife soon became pregnant, and her husband, knowing this, did not inflict any cruelty upon her. The wife, therefore, became neglectful and not as usual. The weaver, realizing this, harbored resentment and stayed at home. Later, the weavers gathered together, and drunk, returned home, knocking and calling at the door. At that time, his wife was in labor, sitting behind closed doors, and although she heard the calls, she could not come out to see. The weaver, being of evil nature and further intoxicated, harbored resentment in his heart and became even more angry. After the wife gave birth, she opened the door and told her husband, 'I have given birth to a child, you should rejoice and celebrate.' Upon hearing these words, the husband's heart was filled with malice, and he thought, 'When she was pregnant, she was already neglectful of me, and now that she has given birth to a child, she is even more arrogant. If I do not kill this child, he will surely become an enemy in the future.' So he told his wife, 'Quickly heat the pot and put oil in it.' Seeing that the oil was boiling, he told his wife, 'You can throw the child into the pot.' The wife said, 'This is your child, newly born and without understanding. What fault has he committed that you want to kill him? This is absolutely not allowed.' He then struck her back with a rough stick. In this world, there is no love greater than self-love, and unable to endure the pain, she then threw the child into the oil pot. Seeing that the meat was cooked, the husband said, 'Now you can eat this meat.' The wife replied, 'How can I eat the flesh of my own child?' The husband then cruelly forced her even more, and unable to bear the pain, she finally ate the flesh of her child. As the World Honored One said: 'Lust is a small fault, which even the foolish can remove; Anger and delusion are great calamities, which the wise should quickly abandon.' At that time, the weaver felt remorse, restless and uneasy as if his heart was burning. He was extremely worried and troubled, and resentfully fell asleep. The wife thought, 'This man killed my child and made me eat his flesh, he is like a Yaksha (a type of demon) among men, I should escape from him.' So she took provisions and fled outside the city. At that time, there were merchants from the north who wanted to return to their country, so she joined them and relied on them for survival. The great merchant saw that this woman had a beautiful appearance and developed feelings of love for her, asking, 'Young woman! To whom do you belong? Where do you want to go?' She replied, 'I used to have a husband, but he was bitten to death by a poisonous snake, and a newborn child was taken by a jackal (a type of wild animal)…'

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害、一子兩歲溺水而亡，父母親知咸遭霹靂，我無依託隨處遊行，且寄商人以求活命。」商主唸曰：「此女容儀卒求難得。」即便納受以為己妻。忽于中路狂賊破營，財物並將、夫身被殺。賊帥見女儀容可愛，給以衣食遂納為妻。后被北方國主誅其賊帥，遂將此女為大夫人。未經多時王便崩背，於時臣佐作大禮儀，準其國法以人殉死。王及妃后葬入陵中，被賊破陵穿孔已穴，瘦瞿答彌在於墓中，土塵入鼻即便啑噴。群賊聞聲悉皆驚怖，謂起尸鬼四散奔馳。時瘦瞿答彌見墓開明方從孔出，既出外已四顧忙然，憂惱百端求生無路，加以飢渴內迫身心，因即癲狂不記先後，遍體泥塗手足皴裂，露形而去。漸漸孤行，途經萬里至室羅伐。如世尊說：「眾生業報難可思議，先所作業悉皆自受，惡緣斯盡善果方生。」次復前行至逝多林所。爾時世尊大眾圍繞為說妙法，彼遙見佛三十二相八十種好，周遍嚴身世間無匹，圓明赫奕超日千光，如寶山王觀者忘倦。女極瞻仰遂得本心，睹己形容深生羞恥，即便坐地不敢遊行。於一切時如來大師無不知見，恒起大悲饒益一切，于救護中最為第一，最為雄猛無有二言，依定慧住顯發三明，善修三學善調三業，渡四瀑流安四神足，于長夜中修四攝行，舍除五蓋遠離五支超越五道，六根具足六度圓

【現代漢語翻譯】 現代漢語譯本：唉，一個孩子兩歲時溺水而亡，父母親知道后都像遭受雷擊一樣悲痛。我無依無靠，只能隨處流浪，暫時寄身於商人那裡以求活命。商人心想：『這個女子的容貌儀態很難找到。』 於是就接納她，娶她為妻。不料在半路上，強盜攻破了營地，財物被搶光，丈夫也被殺害。強盜頭領見這女子容貌可愛，就給她衣食，然後娶她為妻。後來，北方的國王誅殺了強盜頭領，於是就把這個女子作為大夫人。沒過多久，國王就去世了，當時的臣子們舉行盛大的葬禮，按照他們國家的法律，要用活人殉葬。國王和妃子被埋葬在陵墓中，盜賊挖開了陵墓，打通了孔洞。瘦瞿答彌（Ksama，忍辱）在墓中，泥土灰塵進入鼻孔，她就打了個噴嚏。群賊聽到聲音，都非常驚恐，以為是殭屍復活，四處逃散。這時，瘦瞿答彌看到墓穴透進光明，才從孔洞中爬了出來。出來后，她茫然四顧，憂愁煩惱，百般涌上心頭，求生無路，加上飢渴交迫，身心俱疲，於是就精神失常，不記得先後發生的事情，全身泥濘，手腳皴裂，赤身裸體地走著。漸漸地，她孤身一人走了萬里路，來到了室羅伐（Śrāvastī）。正如世尊所說：『眾生的業報真是不可思議，先前所造的業都要自己承受，惡緣消盡，善果才能產生。』 接著，她繼續前行，到達了逝多林（Jetavana）。當時，世尊被大眾圍繞著，正在宣說妙法。她遠遠地看見佛的三十二相、八十種好，週身莊嚴，世間無與倫比，圓滿光明，超過千個太陽的光芒，像寶山一樣，讓人看了忘記疲倦。這女子極目瞻仰，於是恢復了本性，看到自己的形容，深感羞恥，就坐在地上不敢靠近。在任何時候，如來大師無所不知，無所不見，總是生起大悲心，饒益一切眾生，在救護眾生中最為第一，最為雄猛，沒有二話，安住于定慧之中，顯發三明，善於修習三學，善於調伏三業，度過四種瀑流，安住於四神足，在漫長的黑夜中修習四攝法，捨棄五蓋，遠離五支，超越五道，六根完具，六度圓滿。 正如世尊所說：『眾生的業報真是不可思議，先前所造的業都要自己承受，惡緣消盡，善果才能產生。』

【English Translation】 English version: Alas, a child drowned at the age of two, and when the parents found out, they were struck with grief as if by lightning. I was destitute and wandered everywhere, temporarily lodging with a merchant to make a living. The merchant thought, 'This woman's appearance and demeanor are hard to come by.' So he accepted her and took her as his wife. Unexpectedly, on the way, bandits broke into the camp, plundered the property, and killed her husband. The bandit leader, seeing the woman's lovely appearance, provided her with food and clothing and then took her as his wife. Later, the king of the north executed the bandit leader, and so he took this woman as his chief consort. Not long after, the king passed away, and the ministers of the time held a grand funeral, according to their country's laws, with live human sacrifice. The king and his consorts were buried in the mausoleum, and thieves broke into the mausoleum, drilling holes. Ksama (瘦瞿答彌, Patience) was in the tomb, and dirt and dust entered her nostrils, so she sneezed. The bandits, hearing the sound, were terrified, thinking it was a zombie rising, and scattered in all directions. At this time, Ksama saw light coming through the tomb and crawled out of the hole. After coming out, she looked around blankly, with worries and anxieties flooding her heart, with no way to survive, and with hunger and thirst pressing her, her body and mind were exhausted, so she became mentally deranged, not remembering what happened before or after, her whole body covered in mud, her hands and feet chapped, walking naked. Gradually, she walked alone for tens of thousands of miles, arriving at Śrāvastī (室羅伐). As the World Honored One said, 'The karmic retribution of sentient beings is truly inconceivable; one must bear the karma one has created, and only when bad karma is exhausted can good fruit arise.' Then, she continued on her way and arrived at Jetavana (逝多林). At that time, the World Honored One was surrounded by the assembly, expounding the wonderful Dharma. From afar, she saw the Buddha's thirty-two marks and eighty minor characteristics, his body adorned with majesty, unparalleled in the world, his perfect radiance surpassing the light of a thousand suns, like a precious mountain, making those who saw him forget their weariness. The woman gazed up at him with utmost reverence, and thus regained her original mind, seeing her own appearance, she felt deeply ashamed, and sat on the ground, not daring to approach. At all times, the Tathagata Master knows and sees everything, always arising with great compassion, benefiting all beings, being the foremost in protecting beings, being the most valiant, without a second word, abiding in samadhi and wisdom, manifesting the three insights, skillfully practicing the three learnings, skillfully subduing the three karmas, crossing the four torrents, abiding in the four bases of miraculous power, practicing the four means of attraction in the long night, abandoning the five coverings, distancing from the five branches, transcending the five paths, with the six faculties complete, and the six perfections fulfilled. As the World Honored One said, 'The karmic retribution of sentient beings is truly inconceivable; one must bear the karma one has created, and only when bad karma is exhausted can good fruit arise.'

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滿，七財普施開七覺花，離於八難樂八正路，永斷九結明閑九定，滿足十力名聞十方，于諸自在最為殊勝，得法無畏降伏魔怨，震大雷音作師子吼，晝夜六時常以佛眼觀諸世間，誰增？誰減？誰遭苦厄？誰向惡趣？誰陷欲泥？誰能受化？作何方便拔濟令出？無聖財者令得聖財，以智安膳那破無明膜，無善根者令種善根，有善根者令得增長，置人天路安隱無礙趣涅槃城。如有頌言：

「假使大海潮，　　或失於期限； 　佛于所化者，　　濟度不過時。 　佛于諸有情，　　慈悲不捨離； 　思濟其苦難，　　如母牛隨犢。」

爾時世尊告阿難陀曰：「汝向眾外，可以上衣授與商主之婦瘦瞿答彌，令其披著將來聽法。」時具壽阿難陀奉佛教已，即行詣彼舍衣覆之，將至佛所，禮雙足已退坐一面。如來大師觀彼根性隨機說法，於四諦理令其解悟，以智金剛杵摧二十種有身見山，獲預流果。既得果已便從座起，合掌向佛嘆未曾有，白言：「世尊！唯愿慈悲，許我于佛法律舍俗出家，成苾芻尼而修梵行。」世尊知已付與大世主。彼既得已即令出家並授近圓，教讀毗奈耶如法教誨。彼即策勤一心無倦，觀知五趣輪轉不停，諸行無常畢歸磨滅，斷三界惑破五趣輪，證得阿羅漢果，三明六通具八解脫，得如實知：我生已盡、

【現代漢語翻譯】 現代漢語譯本 圓滿具足，以七聖財普遍佈施，開啟七覺支之花；遠離八難，安樂於八正道；永遠斷除九結，明瞭閑靜的九次第定；滿足十力，名聞十方。在一切自在之中，最為殊勝，獲得佛法無畏，降伏魔怨，發出巨大的雷音，作獅子吼。日夜六時，常以佛眼觀察世間，誰在增長？誰在減少？誰遭遇苦難？誰走向惡趣？誰陷入慾望的泥潭？誰能夠被教化？用什麼方法救拔他們出來？對於沒有聖財的人，讓他們獲得聖財；用智慧的眼藥（Anjana）打破無明的薄膜；沒有善根的人，讓他們種植善根；有善根的人，讓他們增長善根，安置於人天之路，安穩無礙地趣向涅槃之城。正如頌文所說： 『縱然大海的潮水，或許會失去期限；佛陀對於所要教化的人，救濟度化不會錯過時機。 佛陀對於一切有情眾生，慈悲不捨離；想著救濟他們的苦難，就像母牛跟隨小牛一樣。』 當時，世尊告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『你到大眾之外，可以將上衣授予商主之婦瘦瞿答彌（Sujata，商主之妻的名字），讓她披上衣服前來聽法。』當時，具壽阿難陀（Ananda）奉行佛的教導后，就去到那裡，用衣服覆蓋她，將她帶到佛陀那裡，禮拜佛的雙足後退到一旁坐下。如來大師觀察她的根性，隨機說法，對於四諦之理讓她理解領悟，用智慧的金剛杵摧毀二十種有身見山，獲得預流果。得到果位后，她便從座位上站起來，合掌向佛，讚歎前所未有，說道：『世尊！唯愿您慈悲，允許我在佛的法律中捨棄世俗出家，成為比丘尼（Bhikkhuni，女性出家人）而修清凈梵行。』世尊知道后，將她託付給大世主（Mahapajapati，佛陀的姨母）。她得到允許后，就讓她出家並授予近圓戒（Upasampada，比丘尼的具足戒），教導她學習毗奈耶（Vinaya，戒律），如法教誨。她就策勵勤奮，一心無倦，觀察得知五趣（五道輪迴）輪轉不停，諸行無常最終歸於磨滅，斷除三界之惑，破除五趣之輪，證得阿羅漢果（Arahat，斷盡煩惱的聖者），具有三明六通八解脫，如實知曉：我生已盡、梵行已立、所作已辦、不受後有。

【English Translation】 English version Perfectly complete, bestowing the seven noble treasures universally, opening the flowers of the seven factors of enlightenment; departing from the eight adversities, finding joy in the Noble Eightfold Path; eternally severing the nine fetters, understanding the tranquil nine successive stages of concentration; fulfilling the ten powers, renowned in the ten directions. Among all freedoms, the most supreme, attaining fearlessness in the Dharma, subduing demonic adversaries, emitting a great thunderous sound, roaring like a lion. Day and night, during the six periods, constantly observing the world with the Buddha-eye, who is increasing? Who is decreasing? Who is encountering suffering? Who is heading towards evil realms? Who is trapped in the mire of desire? Who can be taught? What means can be employed to rescue them and lead them out? For those without noble wealth, enabling them to acquire noble wealth; using the wisdom of Anjana (eye ointment) to break through the membrane of ignorance; for those without good roots, enabling them to plant good roots; for those with good roots, enabling them to increase good roots, placing them on the path of humans and gods, peacefully and without obstruction leading them towards the city of Nirvana. As the verse says: 'Even if the ocean's tide, should miss its appointed time; the Buddha, for those to be transformed, will not miss the opportunity to deliver them. The Buddha, for all sentient beings, is compassionate and does not abandon them; thinking of relieving their suffering, like a mother cow following her calf.' At that time, the World Honored One said to Ananda (one of the Buddha's ten great disciples): 'Go outside the assembly, and you may give the upper garment to Sujata (name of the merchant's wife), the wife of the merchant, and have her wear it to come and listen to the Dharma.' At that time, the Venerable Ananda, having received the Buddha's instruction, went there, covered her with the garment, and brought her to the Buddha, bowed at the Buddha's feet, and sat down to one side. The Tathagata, the great teacher, observed her disposition and taught the Dharma accordingly, enabling her to understand and comprehend the Four Noble Truths, using the vajra (diamond) of wisdom to destroy the mountain of the twenty kinds of self-views, and attain the fruit of Stream-entry. Having attained the fruit, she arose from her seat, joined her palms towards the Buddha, and exclaimed that it was unprecedented, saying: 'World Honored One! May you be compassionate and allow me to renounce the world and leave home in the Buddha's law, to become a Bhikkhuni (female monastic) and practice pure conduct.' The World Honored One, knowing this, entrusted her to Mahapajapati (Buddha's aunt). Having received permission, she was allowed to leave home and was given the Upasampada (full ordination for Bhikkhunis), taught to study the Vinaya (monastic rules), and instructed according to the Dharma. She then exerted herself diligently, with unwavering focus, observing and understanding that the five realms (of samsara) revolve without ceasing, that all conditioned things are impermanent and ultimately return to destruction, severing the delusions of the three realms, breaking the wheel of the five realms, attaining the fruit of Arhat (a perfected being who has extinguished all defilements), possessing the three kinds of knowledge, the six supernormal powers, and the eight liberations, knowing truly: 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming into being.'

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梵行已立、所作已辦、不受後有。心無障礙如手撝空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。爾時世尊告諸苾芻：「於我弟子苾芻尼中，瘦瞿答彌持律第一。」

是時諸尼聞佛記已，有諸尼眾詣瘦瞿答彌聽其說法。時瞿答彌欲令諸尼生厭離故，即便為說本業因緣，諸尼聞已便向苾芻廣說其事。後於異時瘦瞿答彌來禮佛足，諸苾芻見共相耳語說彼業緣，時瘦瞿答彌禮佛足已奉辭而去。

爾時世尊知而故問阿難陀曰：「是諸苾芻共相耳語為說何事？」時阿難陀以緣白佛，佛告阿難陀：「眾生業報難可思議，由心造作一切世間，皆因業生依業而住，凡自作業當受其報。」時諸苾芻咸皆有疑，請世尊曰：「大德世尊，此瘦瞿答彌先作何業？夫被蛇蜇而死、一子野干所害、一子溺水而亡，父母親知咸遭霹靂，自食子肉心亂癲狂，漸漸遊行來詣佛所，善法律中出家近圓，斷諸煩惱證阿羅漢，蒙佛授記于尼眾中持律第一。」佛言：「汝等苾芻當知！此尼由先作業，果報熟時皆須自受，非外四大等，乃至說頌，廣如余處。汝等苾芻當一心聽。往古昔時於一聚落，有長者住大富多財，娶妻經久迥無兒息，心懷憂惱：『我有多財了無繼嗣，身亡之後併入官收。』婦問：『何憂？』夫以

事答，婦作是念：『我今未知由夫薄業我無福耶？不生子息，豈非夫主於我情生異念更覓余妻，親對我前掌頰而住，廣說愁詞。我宜自行不勞他遣。』告其夫曰：『我有惡業不懷男女，可更覓婦男女當生。』報言：『賢首！汝豈不聞，家有二婦欲將冷水飲麨無由，于其宅中常為斗諍，共相惱亂無有停歇。』妻作矯情，報言：『聖子！宜可娶來，彼若年顏與妹同者，我便於彼如妹看之，與女相似如女瞻養。』夫聞此語遂更求妻。于異聚落有一長者，妻生一女復有二子，女既長大父母並亡。其人遂來至二弟處求姊為妻，彼便見與，作大禮儀共相婚媾。人皆法爾得新忘舊不念前妻，舊婦腹中先有惡病不生男女，見夫棄擲極生嫉妒，因即病差便即有娠。報夫主曰：『我今有娠，君當喜慶。』夫曰：『賢首！汝若生子，我歿世后得為繼嗣自作家主。』婦曰：『誠如所說。君之後妻若不藥我墮胎，必有斯理。』夫曰：『賢首！我先語汝：「家有兩婦定相惱亂。」汝今無事早發斯言。』婦便默爾。月滿生兒，母便唸曰：『此子幸蒙天緣得生，必被後妻之所損害，我今付彼令養為兒。』作是念已語後妻曰：『小妹！此兒與汝共作養育，俱為己子情勿間然。』彼言：『善事。』遂共恩養，未經多時遂生惡意，作如是念：『此非我子豈繼我

家，若長成日，母作夫人子為曹主，我充婢使，此必無疑。何用養怨？宜當早殺。』既生惡念，如火益薪其焰轉熾，懷毒噁心亦復如是，遂以竹籤刺兒喉內，子患楚痛極苦號啼，問後母曰：『何意孩子悲啼？』答言：『不知。』母即抱持哀憐撫拍，子懷苦楚啼泣更增，即便以奶置彼口中，方見竹籤驚忙拔出，其兒因此便即命終。母懷痛切悲啼號哭槌胸叫喚，親鄰來集問其所以，答言：『我兒後母嫉妒，竹籤其口苦楚命終。』親鄰聞已悉皆驚集，問言：『何意啼淚交流？』具以事答，遠近鄰伍諸人咸萃，共瞋後母，告言：『小兒無過，何因苦殺？』彼既聞已槌胸作誓：『我若嫉心殺此兒者，當令夫主毒蛇蜇死、一子野干所害、一子溺水而亡，父母親知咸遭霹靂，我食子肉心亂癲狂，赤體遊行無所知覺。』汝等苾芻于意云何？其長者後妻豈異人乎？此瘦瞿答彌尼是。由彼往昔極毒害心，殺他兒子重為言誓，由此業故夫被蛇蜇，一子野干所害，一子溺水而亡，父母親知咸遭霹靂，自食子肉心亂癲狂，露形而去無所覺知。

「又諸苾芻！乃往迦葉波佛時，此瘦瞿答彌于彼佛法出家為尼，乃至命終修治梵行無所證獲。依止一尼為鄔波馱耶，彼佛法中持律第一，彼佛世尊亦與授記。瘦瞿答彌臨終發願：『我于迦葉波如來無上

【現代漢語翻譯】 現代漢語譯本： 『如果孩子長大，日子久了，母親（指我）就會變成夫人，孩子成為家裡的主人，我則淪為婢女，這毫無疑問。為何要養著這個禍患？不如早點殺了他。』 既然產生了惡念，就像火上澆油，火焰越燒越旺，懷著惡毒的心也是如此。於是她用竹籤刺入孩子的喉嚨，孩子痛苦萬分，號啕大哭，問後母說：『為什麼孩子哭得這麼傷心？』 後母回答說：『不知道。』 母親（指生母）立刻抱起孩子，憐愛地撫摸拍打，孩子因為痛苦哭得更厲害，便把奶放到他嘴裡，這才發現竹籤，驚慌地拔了出來，孩子因此就斷氣了。母親悲痛欲絕，捶胸頓足，號啕大哭，親戚鄰居都趕來詢問原因，她回答說：『我的孩子被後母嫉妒，用竹籤刺傷喉嚨，痛苦地死去了。』 親戚鄰居聽了都非常震驚，聚集起來問：『為什麼哭得這麼傷心？』 她把事情的經過詳細地說了出來，遠近的鄰居們都聚集在一起，一起責罵後母，說：『小孩子沒有過錯，為什麼要殘忍地殺害他？』 後母聽了，捶胸發誓：『如果我是因為嫉妒而殺了這個孩子，就讓我丈夫被毒蛇咬死，一個兒子被野獸吃掉，一個兒子溺水而亡，父母親戚朋友都被雷劈死，我吃掉自己的孩子，精神錯亂發瘋，赤身裸體，什麼都不知道。』 你們這些比丘，你們認為怎麼樣？那個長者的後妻是別人嗎？就是這個瘦瞿答彌（Śyāmāvatī，釋迦牟尼佛時憍薩羅國波斯匿王之妃）。由於她過去懷著極度惡毒的心，殺害別人的孩子，並且發下重誓，因此，因為這個業報，她的丈夫被蛇咬死，一個兒子被野獸吃掉，一個兒子溺水而亡，父母親戚朋友都被雷劈死，她自己吃掉自己的孩子，精神錯亂發瘋，赤身裸體地走開，什麼都不知道。

『還有各位比丘！在過去迦葉波佛（Kāśyapa Buddha，過去七佛之一）時期，這個瘦瞿答彌在那位佛的佛法中出家為尼，直到去世，都在修行梵行，但沒有證得任何果位。她依止一位尼姑作為鄔波馱耶（Upādhyāya，親教師），那位尼姑是佛法中持戒第一的，那位佛世尊也為她授記。瘦瞿答彌臨終時發願：『我在迦葉波如來（Kāśyapa Buddha）的無上

【English Translation】 English version: 'If the child grows up, as time passes, the mother (referring to me) will become the lady of the house, and the child will become the master, while I will be reduced to a servant. There is no doubt about this. Why nurture a source of resentment? It is better to kill him early.' Once the evil thought arose, it was like adding fuel to a fire, the flames growing ever stronger. Holding a malicious heart was the same. So she used a bamboo skewer to stab the child's throat. The child suffered extreme pain and cried loudly, asking the stepmother, 'Why is the child crying so sadly?' The stepmother replied, 'I don't know.' The mother (referring to the birth mother) immediately picked up the child, lovingly caressing and patting him. The child cried even more because of the pain, so she put milk in his mouth. Only then did she discover the bamboo skewer and frantically pull it out. The child died as a result. The mother was heartbroken, beating her chest and wailing loudly. Relatives and neighbors came to ask the reason, and she replied, 'My child was envied by the stepmother, who stabbed his throat with a bamboo skewer, causing him to die in agony.' The relatives and neighbors were shocked and gathered together, asking, 'Why are you crying so sadly?' She explained the whole situation in detail. Neighbors from far and near gathered together and scolded the stepmother, saying, 'The child was innocent, why did you cruelly kill him?' Upon hearing this, the stepmother beat her chest and swore, 'If I killed this child out of jealousy, may my husband be bitten to death by a poisonous snake, one son be killed by a jackal, one son drown, my parents and relatives be struck by lightning, I eat my own child, become mentally deranged and go mad, and run around naked, unaware of anything.' What do you think, O Bhikshus? Is that elder's stepwife someone else? It is this Śyāmāvatī (Queen consort of King Prasenajit of Kosala during the time of Shakyamuni Buddha). Because she harbored an extremely malicious heart in the past, killing another person's child and making a solemn oath, therefore, due to this karma, her husband was bitten to death by a snake, one son was killed by a jackal, one son drowned, her parents and relatives were struck by lightning, she ate her own child, became mentally deranged and went mad, and ran away naked, unaware of anything.

'Furthermore, O Bhikshus! In the time of the past Kāśyapa Buddha (one of the Seven Buddhas of the Past), this Śyāmāvatī renounced the household life in that Buddha's Dharma and became a nun. Until her death, she practiced the Brahma-conduct, but did not attain any fruit. She relied on a nun as her Upādhyāya (preceptor), who was the foremost in upholding the precepts in that Buddha's Dharma. That Buddha, the World-Honored One, also gave her a prediction. Śyāmāvatī, at the time of her death, made a vow: 'In the unsurpassed

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等覺教法之中，至盡形壽修治梵行所有善根，如迦葉波佛授摩納婆，當來之世人百歲時，得成正覺名釋迦牟尼。我願于彼如來法中而得出家，斷諸煩惱證阿羅漢，如迦葉波佛說我鄔波馱耶于諸尼中持律第一，我亦如是蒙佛記為持律第一。』」

時諸苾芻復白佛言：「大德！彼之父母，先作何業咸遭霹靂？夫造何罪被毒蛇蜇？二子何愆？一被野干損害、一為溺水而亡。」佛告苾芻：「各自作業，皆悉成熟，廣如前說。汝等苾芻當一心聽！此賢劫中人壽二萬歲時，有迦葉波如來、應、正等覺，十號具足，出現於世，在婆羅痆斯仙人墮處施鹿林中。爾時於此城中有一長者大富多財，去城不遠，于河彼岸造一住處，諸方僧來咸住於此，長者以財付與村人令其興易。時有一人三度將財並皆散失，長者喚問：『汝無智慧，三度將財並皆散失。若不還我，不放汝歸。』答言：『長者！更容一度將財興易，若不總還，夫妻二子沒為奴婢。』遂作明契，長者與財。復還散失，長者即便收其夫妻及子，充寺凈人在城居止。每日渡河向寺供給，身常煮飯，妻及二子雜營諸味。時有羅漢苾芻知僧撿挍，時逢天雨河水泛溢，夫妻及子並皆不至，時阿羅漢怪其不來，即往告曰：『日時將至何故不行？欲令眾僧悉皆闕食。』聞是語已悉生瞋恚，

【現代漢語翻譯】 現代漢語譯本：在等覺教法中，直至生命終結都修持梵行所積累的所有善根，就像迦葉波佛（Kāśyapa Buddha，過去七佛之一）授記摩納婆（Māṇava，年輕的婆羅門）一樣，預言他未來在人類壽命達到一百歲時，將成就正覺，名為釋迦牟尼（Śākyamuni）。我願在那位如來的教法中出家，斷除一切煩惱，證得阿羅漢果位，就像迦葉波佛說我的鄔波馱耶（Upādhyāya，親教師）在所有比丘尼中持戒第一一樣，我也像這樣蒙佛授記為持戒第一。'

當時，各位比丘又對佛說：'大德！那對父母，先前造了什麼業，竟然遭受雷擊？又造了什麼罪，被毒蛇咬傷？他們的兩個兒子又有什麼過錯？一個被野獸傷害，一個溺水而亡。' 佛告訴比丘們：'各自所造的業，都會成熟，詳細情況如前所述。你們各位比丘應當一心聽！在這個賢劫（Bhadrakalpa，現在這個賢劫）中，人類壽命達到二萬歲時，有迦葉波如來（Kāśyapa Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha），十號具足，出現在世間，在波羅奈斯（Varanasi）仙人墮處施鹿林（Mrigadava）中。當時在這個城中，有一位長者，非常富有，離城不遠，在河的對岸建造了一處住所，各方的僧人都住在這裡，長者把錢財交給村裡人，讓他們經營貿易。當時有一個人，三次拿錢都全部賠光了，長者叫來問他：'你沒有智慧，三次拿錢都全部賠光了。如果不還我錢，就不放你走。' 他回答說：'長者！請再容許我一次拿錢經營貿易，如果不能全部還清，我和我的妻子、兩個兒子就沒入為奴婢。' 於是寫了契約，長者給了他錢。他又賠光了，長者就把他的妻子和兒子都抓了起來，充當寺院的凈人，住在城裡。每天渡河到寺院供給，他自己煮飯，妻子和兩個兒子做各種菜餚。當時有一位阿羅漢比丘，負責僧團的檢查管理，當時遇到下雨，河水氾濫，夫妻和兒子都沒能到寺院，當時阿羅漢奇怪他們為什麼沒來，就去告訴他們說：'時間快到了，為什麼還不去？想讓所有的僧人都沒飯吃嗎？' 聽到這些話后，他們都生起了嗔恨心。

【English Translation】 English version: 'Within the teachings of Perfect Enlightenment, all the roots of virtue accumulated from practicing Brahmacharya (pure conduct) until the end of one's life, just as Kāśyapa Buddha (one of the seven Buddhas of the past) prophesied to Māṇava (a young Brahmin), foretelling that in the future, when human lifespan reaches one hundred years, he will attain Perfect Enlightenment and be named Śākyamuni (Sage of the Śākyas). I aspire to ordain within the Dharma of that Tathagata (Thus Gone One), sever all afflictions, and attain the state of Arhat (Worthy One), just as Kāśyapa Buddha said that my Upādhyāya (preceptor) is foremost in upholding the Vinaya (monastic discipline) among all Bhikshunis (nuns), I too am thus prophesied by the Buddha to be foremost in upholding the Vinaya.'

At that time, the Bhikshus (monks) further asked the Buddha: 'Great Virtue! What deeds did those parents commit in the past that they suffered being struck by lightning? What sins did they commit to be stung by poisonous snakes? What faults did their two sons have? One was harmed by a wild animal, and the other drowned.' The Buddha told the Bhikshus: 'Each person's actions ripen, all complete, as explained in detail previously. You Bhikshus should listen attentively! In this Bhadrakalpa (Fortunate Aeon), when human lifespan reaches twenty thousand years, there will be a Kāśyapa Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), complete with the ten titles, appearing in the world, in the Deer Park (Mrigadava) at the Isipatana (place where sages landed) in Varanasi (Benares). At that time, in this city, there was a wealthy householder, not far from the city, who built a residence on the other side of the river, where monks from all directions resided. The householder entrusted money to the villagers, allowing them to engage in trade. At that time, one person lost all the money three times. The householder summoned him and asked: 'You have no wisdom, losing all the money three times. If you do not repay me, I will not let you go.' He replied: 'Householder! Please allow me one more chance to take the money and engage in trade. If I cannot repay it all, my wife, my two sons, and I will be enslaved.' So he made a clear agreement, and the householder gave him the money. Again, he lost it all. The householder then seized his wife and sons, employing them as temple servants, residing in the city. Every day, they crossed the river to supply the temple, he himself cooking the rice, and his wife and two sons preparing various dishes. At that time, there was an Arhat Bhikshu (monk), responsible for the inspection and management of the Sangha (monastic community), who encountered rain, and the river flooded, so the husband, wife, and sons were unable to reach the temple. The Arhat was surprised that they had not come and went to tell them: 'The time is approaching, why have you not gone? Do you want all the monks to have no food?' Upon hearing these words, they all became angry.

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父母親識聞已咒言：『彼人無事共相苦切，何故不遭霹靂而死？』夫作是語：『此在路來，何不被毒蛇蜇死？』一子復言：『何不溺水而死？』一子又言：『何不被野干所殺？』汝等苾芻勿生余念，往時凈人者豈異人乎？即夫妻是，彼父母等即霹靂死者是，彼時夫者即被蛇蜇死者是，彼時二子者即溺水死及野干害者是。此等皆由過去于羅漢處以毒害心出粗惡語，皆受斯報。汝等苾芻！由是因緣，我常宣說黑業得黑報，白業得白報，雜業得雜報。汝等應當勤修白業，離黑雜業。」時諸苾芻聞佛所說，皆大歡喜信受奉行，頂禮佛足奉辭而去。

緣處同前。爾時愚癡惡生，釋子無辜咸被誅戮，釋女尊親兄弟姊妹及以夫主悉皆喪滅，各懷憂苦，于佛所說善法律中來求出家。得出家已，譬如鈴向憂想漸除，后為欲纏煩惱還盛不能禁止。如世尊說：「大黑毒蛇有五過失。云何為五？一者多瞋；二者結恨；三者怨仇；四者無恩；五者惡毒。女人亦爾。瞋恨多仇無恩惡毒。女人毒者，謂有一類多欲染心。」時諸釋女苾芻尼共集議論，往吐罹難陀苾芻尼所，到已頂禮一邊而坐，白言：「聖者！欲心煩惱實難禁制，常惱女人，云何能止？」報言：「姊妹！更欲何為？汝等少年可舍學處，宜覓商人少年男子，多有財者共作交通，煩惱欲

【現代漢語翻譯】 現代漢語譯本 父母親聽到這些話后，便用惡毒的咒語詛咒說：『那個人沒事找事，互相為難，為什麼不被雷劈死？』丈夫也惡狠狠地說：『他走在路上，為什麼不被毒蛇咬死？』一個兒子又說：『為什麼不淹死在水裡？』另一個兒子又說：『為什麼不被野獸咬死？』你們這些比丘不要胡思亂想，當時的那個凈人難道是別人嗎？就是這對夫妻啊。他們的父母就是那些被雷劈死的人，當時的丈夫就是那個被毒蛇咬死的人，當時的兩個兒子就是那個被水淹死和被野獸咬死的人。這些人都是因為過去在阿羅漢（Arahan）那裡，心懷惡意，口出惡語，所以才受到這樣的報應。你們這些比丘！因為這個緣故，我常常說黑業得黑報，白業得白報，雜業得雜報。你們應當努力修行白業，遠離黑業和雜業。』當時，所有的比丘聽了佛陀所說的話，都非常高興，相信並奉行，頂禮佛足，告辭離去。 故事發生的地點和之前一樣。當時，愚蠢邪惡的惡生（name of a person），無辜的釋迦族（Sakya）人被殘忍殺害，釋迦族的婦女們，她們的親人兄弟姐妹以及丈夫都喪命了，她們各自懷著憂愁和痛苦，來到佛陀所說的善良的法律中，尋求出家。出家之後，就像鈴鐺的聲音一樣，憂愁的思緒漸漸消失，後來又因為慾望的纏繞，煩惱再次變得強烈，無法控制。正如世尊所說：『大黑毒蛇有五種過失。哪五種呢？第一是多嗔恨；第二是結怨；第三是怨恨仇敵；第四是不懂感恩；第五是惡毒。女人也是這樣。嗔恨多，怨恨多，仇敵多，不懂感恩，惡毒。女人的毒，指的是有一類人，她們的慾望和染著心很重。』當時，一些釋迦族的比丘尼們聚集在一起議論，前往吐罹難陀（Tulananda）比丘尼那裡，到達后頂禮，在一旁坐下，說道：『聖者！慾望的煩惱實在難以控制，常常困擾著女人，怎樣才能止息呢？』吐罹難陀比丘尼回答說：『姐妹們！你們還想怎麼樣呢？你們還年輕，可以捨棄學處，應該尋找商人或者年輕男子，多有錢財的人，和他們交往，滿足煩惱和慾望。

【English Translation】 English version After hearing these words, the parents cursed with venomous spells, saying, 'That person is making trouble for no reason, causing each other suffering. Why hasn't he been struck by lightning and died?' The husband also said fiercely, 'He was walking on the road, why wasn't he bitten to death by a poisonous snake?' One son added, 'Why didn't he drown?' Another son said, 'Why wasn't he killed by a jackal?' You monks, do not entertain other thoughts. Was the former layperson someone else? It was this couple. Their parents were those who were struck by lightning and died. The husband at that time was the one who was bitten to death by a snake. The two sons at that time were the ones who drowned and were killed by jackals. All of these were because in the past, they harbored malicious intentions and uttered harsh words towards the Arahat (Arahan), and thus received such retribution. You monks! Because of this reason, I often say that black karma yields black results, white karma yields white results, and mixed karma yields mixed results. You should diligently cultivate white karma and stay away from black and mixed karma.' At that time, all the monks, hearing what the Buddha said, were very happy, believed and practiced accordingly, prostrated at the Buddha's feet, and took their leave. The setting is the same as before. At that time, the foolish and wicked Aggasena (name of a person), the innocent Sakyas (Sakya) were cruelly slaughtered, the Sakya women, their relatives, brothers, sisters, and husbands all perished. Each of them, harboring sorrow and suffering, came to the good law spoken by the Buddha, seeking ordination. After being ordained, like the sound of a bell, the thoughts of sorrow gradually disappeared, but later, due to the entanglement of desire, the afflictions became strong again, unable to be controlled. Just as the World Honored One said, 'The great black poisonous snake has five faults. What are the five? First is much anger; second is bearing grudges; third is resentment and enmity; fourth is ingratitude; fifth is wickedness. Women are also like this: much anger, much resentment, much enmity, ingratitude, and wickedness. The poison of women refers to a type of person who has strong desires and attachments.' At that time, some Sakya bhikkhunis gathered together to discuss and went to the bhikkhuni Tulananda (Tulananda). After arriving, they prostrated and sat to one side, saying, 'Venerable one! The afflictions of desire are truly difficult to control, often troubling women. How can they be stopped?' Tulananda bhikkhuni replied, 'Sisters! What else do you want? You are young, you can abandon the training and should seek merchants or young men, those with much wealth, and associate with them to satisfy your afflictions and desires.

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心自然止息，我若少年共汝同去。」諸尼聞已禮足而還，遂更共議：「諸姊妹等！聖者吐罹難陀作如是語，我等云何欲為安處？」或有說言：「吐罹難陀所言極善，我等宜行求覓其事。」或有說言：「諸姊妹！女人于佛善說法中得出家者甚為難遇，宜可往問聖者瘦瞿答彌。」咸云：「可爾。」即共詣彼頂禮雙足，白言：「聖者！欲心煩惱實難禁制，常惱女人，我等云何方便能止？」報言：「諸妹！勿道欲名。何以故？其味甚少過患極多。如世尊說：『諸有智人，于淫慾處知有五失，故不應為。云何為五？一者觀欲少味多過常有眾苦；二者行欲之時常被纏縛；三者行欲之人永無厭足；四者行欲之人無惡不造；五者于諸欲境，諸佛世尊及聲聞眾並諸勝人得正見者，以無量門說欲過失，是故智者不應習欲。又復智人知出家者有五勝利。云何為五？一者出家功德是我自利不共他有，是故智者應求出家。二者自知我是卑下之人被他驅使，既出家后受人供養禮拜稱讚，是故智者應求出家。三者從此命終當生天上離三惡道，是故智者應求出家。四者由舍俗故出離生死，當得安隱無上涅槃，是故智者應求出家。五者常為諸佛及聲聞眾，諸勝上人之所讚歎，是故智者應求出家。』汝等應可觀斯利益，以殷重心舍諸俗網求大功德。汝等姊妹

【現代漢語翻譯】 現代漢語譯本： 『如果你的心自然止息，我就像少年一樣與你一同離去。』眾比丘尼聽后，向她頂禮雙足后離開，然後一起商議：『各位姊妹！聖者吐罹難陀（Tullananda）說了這樣的話，我們該如何安身呢？』有人說：『吐罹難陀（Tullananda）所說極好，我們應該去尋找解決這件事的方法。』有人說：『各位姊妹！女人能在佛陀善妙的教法中出家是非常難得的，應該去請教聖者瘦瞿答彌（Sronakotavimsa）。』大家都說：『可以。』於是她們一起去拜見瘦瞿答彌（Sronakotavimsa），頂禮她的雙足，說道：『聖者！慾念的煩惱實在難以抑制，常常困擾著我們女人，我們該用什麼方法才能止息呢？』瘦瞿答彌（Sronakotavimsa）回答說：『各位姊妹！不要說「欲」這個字。為什麼呢？因為它的滋味很少，過患卻極多。正如世尊所說：『有智慧的人，對於淫慾之處知道有五種過失，所以不應該去做。哪五種呢？一是觀察淫慾少有滋味而多有禍患，常常伴隨著各種痛苦；二是行淫慾的時候常常被纏縛；三是行淫慾的人永遠沒有滿足的時候；四是行淫慾的人什麼壞事都做得出來；五是對於各種慾望的境界，諸佛世尊以及聲聞眾和各種殊勝的人，以無量的方法說明淫慾的過失，所以有智慧的人不應該習染淫慾。』 『而且有智慧的人知道出家有五種勝利。哪五種呢？一是出家的功德是我自己獨有的利益，不與他人共有，所以有智慧的人應該尋求出家。二是自知我是卑賤的人被他人驅使，出家后卻能受到他人的供養、禮拜和稱讚，所以有智慧的人應該尋求出家。三是從此命終后將往生天上，遠離三惡道，所以有智慧的人應該尋求出家。四是因為捨棄世俗的緣故，出離生死，將獲得安穩無上的涅槃，所以有智慧的人應該尋求出家。五是常常受到諸佛以及聲聞眾，各種殊勝上人的讚歎，所以有智慧的人應該尋求出家。』你們應該觀察這些利益，以殷重的心捨棄各種世俗的束縛，尋求大的功德。你們這些姊妹！'

【English Translation】 English version: 『If your minds naturally cease, I will go with you like a young man.』 Having heard this, the nuns bowed at her feet and departed. Then they conferred together, saying, 『Sisters! The venerable Tullananda (Tullananda) has spoken thus; how shall we find a place of refuge?』 Some said, 『What Tullananda (Tullananda) has said is excellent; we should go and seek a way to resolve this matter.』 Others said, 『Sisters! It is very rare for a woman to be able to renounce the household life within the Buddha's well-taught Dharma; we should go and ask the venerable Sronakotavimsa (Sronakotavimsa).』 All agreed, 『Let it be so.』 Then they went together to see Sronakotavimsa (Sronakotavimsa), bowed at her feet, and said, 『Venerable one! The afflictions of desire are truly difficult to restrain, and they constantly trouble us women; what skillful means can we use to stop them?』 She replied, 『Sisters! Do not speak the name of 『desire.』 Why? Because its taste is very little, and its faults are extremely many. As the World-Honored One has said: 『Those who are wise know that there are five faults in the realm of lust, therefore one should not engage in it. What are the five? First, observing that lust has little taste but many faults, and is constantly accompanied by various sufferings; second, when engaging in lust, one is constantly bound; third, those who engage in lust never have enough; fourth, those who engage in lust commit all kinds of evil deeds; fifth, regarding the various realms of desire, the Buddhas, World-Honored Ones, as well as the assembly of Sravakas and various superior beings, explain the faults of lust through countless means, therefore the wise should not indulge in lust.』 『Moreover, the wise know that there are five benefits to renouncing the household life. What are the five? First, the merit of renunciation is my own unique benefit, not shared with others, therefore the wise should seek renunciation. Second, knowing that I am a lowly person driven by others, yet after renouncing the household life, I can receive offerings, prostrations, and praise from others, therefore the wise should seek renunciation. Third, after this life, I will be reborn in the heavens, far from the three evil paths, therefore the wise should seek renunciation. Fourth, because of abandoning the secular life, one is liberated from birth and death, and will attain the secure and unsurpassed Nirvana, therefore the wise should seek renunciation. Fifth, one is constantly praised by the Buddhas, the assembly of Sravakas, and various superior beings, therefore the wise should seek renunciation.』 You should observe these benefits, and with earnest hearts abandon the various secular bonds and seek great merit. You sisters!'

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！為當欲聞我于先世習欲之時所有過患？為於今生習欲苦惱？」諸尼答曰：「且止先世，愿說今生。」時瘦瞿答彌即宣說：「自一生來喪失父母，夫主兒子死亡，並食子肉生入墓中，癲狂迷亂次第為說。」諸尼聞已悉皆愁怖身毛驚豎，便用心聽視瘦瞿答彌面。時瞿答彌觀其根性隨機說法，於四聖諦令彼開悟，彼等聞法獲預流果，廣如前說。既得果已白瘦瞿答彌：「幾將失我，被吐罹難陀陷欲泥中永沉生死。」瘦瞿答彌問曰：「彼作何事？」即具陳如上，報曰：「姊妹！知欲如何？」彼為惡行損壞佛法，少欲諸尼共生嫌恥：「云何苾芻尼令他舍學與俗交通？」時苾芻尼白諸苾芻，苾芻以緣白佛，佛言：「苾芻尼不應教他舍其學處勸令歸俗，若相勸者得吐羅底也罪。」

緣處同前。爾時有一苾芻尼訶罵苾芻，苾芻羞恥便即默然。時諸苾芻以緣白佛，佛言：「苾芻尼不應訶罵苾芻，若犯者得越法罪。如尼不得訶罵苾芻，如是亦復不應訶罵苾芻尼及正學女、求寂男、求寂女。如是下三眾，各低頭不應訶罵五眾，皆得越法罪。」

根本說一切有部毗奈耶雜事卷第三十 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十一

三藏法師義凈奉　制

【現代漢語翻譯】 現代漢語譯本 『你們想聽我說我前世沉溺於慾望時所犯下的過錯嗎？還是想聽我說今生沉溺於慾望的苦惱？』眾尼姑回答說：『先世的事情暫且不提，我們想聽你說今生的事情。』於是瘦瞿答彌就開始講述：『我一生下來就喪失了父母，丈夫和兒子也相繼死亡，甚至還吃過自己孩子的肉，活著就被埋入墳墓中，癲狂迷亂。』她依次講述了自己的遭遇。眾尼姑聽了之後，都感到愁苦和害怕，渾身汗毛都豎了起來，便專心致志地看著瘦瞿答彌的臉。這時，瘦瞿答彌觀察她們的根性，隨機說法，使她們在四聖諦（苦、集、滅、道）上開悟。她們聽了佛法后，獲得了預流果（須陀洹果），具體情況如前所述。獲得果位后，她們對瘦瞿答彌說：『我們差點就迷失了，被吐罹難陀（Tulananda）陷在慾望的泥潭中，永遠沉淪於生死輪迴。』瘦瞿答彌問道：『她做了什麼事？』她們便詳細地陳述瞭如上的事情，並說道：『姊妹！你知道慾望是多麼可怕了嗎？』吐罹難陀的惡行損壞了佛法，那些少欲的尼姑們都感到羞恥：『怎麼會有比丘尼教別人捨棄學業，與世俗之人交往呢？』於是，比丘尼們將此事稟告了諸位比丘，比丘們又將此事稟告了佛陀。佛陀說：『比丘尼不應該教別人捨棄學處，勸人還俗，如果勸人還俗，就犯了吐羅底也（Thullaccaya）罪。』 事情發生的地點和之前一樣。當時，有一位比丘尼呵斥辱罵比丘，比丘感到羞恥，便沉默不語。這時，諸位比丘將此事稟告了佛陀。佛陀說：『比丘尼不應該呵斥辱罵比丘，如果違反，就犯了越法罪（Atikrama）。正如尼姑不得呵斥辱罵比丘一樣，同樣也不應該呵斥辱罵比丘尼以及正學女（Siksamana）、求寂男（Sramanera）、求寂女（Sramanerika）。像這樣，下三眾（正學女、求寂男、求寂女）都應該低下頭，不應該呵斥辱罵五眾（比丘、比丘尼、正學女、求寂男、求寂女），否則都犯越法罪。』 根本說一切有部毗奈耶雜事卷第三十 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事 根本說一切有部毗奈耶雜事卷第三十一 三藏法師義凈奉　制

【English Translation】 English version 『Do you want to hear about the faults I committed in my past life when I was addicted to desire? Or do you want to hear about the suffering of being addicted to desire in this life?』 The nuns replied, 『Let's put aside the past life for now, we want to hear about this life.』 Then Theri Gotami (Sronakotikarna) began to narrate: 『From the moment I was born, I lost my parents, and my husband and sons died one after another. I even ate the flesh of my own child and was buried alive in a tomb, driven mad and confused.』 She recounted her experiences in detail. After hearing this, the nuns all felt sorrow and fear, and the hairs on their bodies stood on end. They intently watched Theri Gotami's face. At this time, Theri Gotami observed their dispositions and taught the Dharma accordingly, enabling them to awaken to the Four Noble Truths (suffering, accumulation, cessation, and path). After hearing the Dharma, they attained the Stream-enterer fruit (Sotapanna), as described earlier. After attaining the fruit, they said to Theri Gotami, 『We were almost lost, trapped by Tulananda (Tulananda) in the mud of desire, forever sinking into the cycle of birth and death.』 Theri Gotami asked, 『What did she do?』 They then described the above matters in detail and said, 『Sister! Do you know how terrible desire is?』 Tulananda's evil deeds damaged the Dharma, and those nuns with few desires felt ashamed: 『How can a Bhikkhuni teach others to abandon their studies and associate with worldly people?』 Thereupon, the Bhikkhunis reported this matter to the Bhikkhus, who in turn reported it to the Buddha. The Buddha said, 『Bhikkhunis should not teach others to abandon their training and encourage them to return to lay life. If they encourage others to return to lay life, they commit the Thullaccaya (Thullaccaya) offense.』 The location of the incident was the same as before. At that time, a Bhikkhuni scolded and insulted a Bhikkhu, who felt ashamed and remained silent. Thereupon, the Bhikkhus reported this matter to the Buddha. The Buddha said, 『Bhikkhunis should not scold or insult Bhikkhus. If they violate this, they commit the Atikrama (Atikrama) offense. Just as nuns must not scold or insult Bhikkhus, they also should not scold or insult Bhikkhunis, as well as Siksamana (Siksamana), Sramanera (Sramanera), and Sramanerika (Sramanerika). In this way, the lower three groups (Siksamana, Sramanera, Sramanerika) should all lower their heads and not scold or insult the five groups (Bhikkhu, Bhikkhuni, Siksamana, Sramanera, Sramanerika), otherwise they will all commit the Atikrama offense.』 Mūlasarvāstivāda Vinaya Miscellaneous Matters, Volume 30 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda Vinaya Miscellaneous Matters Mūlasarvāstivāda Vinaya Miscellaneous Matters, Volume 31 Translated by the Tripiṭaka Master Yijing under Imperial Decree

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譯

第六門第七子攝頌曰：

尼不在前行、　　見僧應起敬、 　白僧半加坐、　　歸俗詰無緣。

緣處同前。爾時具壽大迦攝波，在鹿子母東林住處，于小食時著衣持缽入城乞食。吐罹難陀尼亦復乞食，遙見大迦攝波便作是念：「我今宜可治此愚人。」若迦攝波次第至家，吐罹難陀即先入其舍，在門扇后立。迦攝波來，告言：「聖者！宜過家，無熟食。」尊者即去。作是語已還至余家，迦攝波來同前言告。如是展轉乃至多家，皆聞斯語情生怪異。若阿羅漢不豫觀者於事不知，便即入定觀誰惱我？見吐罹難陀苾芻尼，告言：「姊妹！汝今無愆，然是具壽阿難陀作斯過失，強請世尊令如是等惡行女類出家近圓。」諸苾芻聞以緣白佛，佛作是念：「由苾芻尼多有過患，苾芻乞食處苾芻尼不應前行。」作是念已告諸苾芻：「迦攝波善說其事，是故我今制諸苾芻尼，苾芻乞食尼不前行。」諸苾芻尼便不敢行，因此乞求難得。向苾芻說，苾芻以緣白佛，佛言：「苾芻乞處，苾芻尼避應行。」

緣處同前。時吐罹難陀苾芻尼，在無量百千大眾之中而為說法。爾時具壽大迦攝波，因行至彼，眾見皆起，吐罹難陀端坐不動。眾人即白吐罹難陀曰：「聖者！大迦攝波人天恭敬，我等遙見咸悉驚起，聖者端然不移于

座，極為不善。」答曰：「彼乃元是外道邪徒，極愚極鈍而來出家，我是釋女從佛出家，博通三藏善閑說法，契合真理問答無滯，何合見彼從坐起焉？」時眾聞已皆悉譏嫌。苾芻以緣白佛，佛言：「信心長者婆羅門等善作譏嫌，從今已后苾芻尼遙見苾芻應從坐起。若有犯者得越法罪。」如世尊說若見苾芻從坐起者，後於異時蓮華色苾芻尼，于寺門首為諸大眾演說法要。時具壽阿難陀因行乞食至尼住處，蓮華色尼遙見彼來急從座起。阿難陀來即坐其座，問言：「姊妹！汝為大眾說何教法？」報言：「演說某經。」於時具壽阿難陀即為大眾廣說其義，蓮華色尼一心佇立聽其說法。阿難陀為貪說法不令尼坐，久立疲倦被日照身熱悶倒地。是時眾中無信心者共相議曰：「我聞蓮華色尼無諸染欲，今見阿難陀美貌容儀遂生異念，慾火燒心便即倒地。」諸苾芻聞以緣白佛，佛言：「汝等苾芻！諸長者婆羅門善說其過，從今已后若苾芻尼于苾芻處來聽法時，應言：『姊妹！就座而坐。』苾芻若為說法忘命令坐，苾芻尼應可白知，隨處安坐。」

緣處同前。如世尊說：「汝等苾芻！由此譬喻能解其義，汝等應聽我略教誨。言日出者，謂是如來出現於世，喻如日出放大光明。眾鳥皆鳴者，謂說法人挍量義理。農夫耕作者，謂是諸餘

【現代漢語翻譯】 現代漢語譯本： 比丘尼說：『坐在那裡，非常不合適。』回答說：『他們原本是外道邪徒，極其愚蠢遲鈍才來出家，我是釋迦族的女子，跟隨佛陀出家，博通三藏，擅長說法，契合真理，問答沒有滯礙，怎麼能因為見到他們就從座位上站起來呢？』當時大眾聽了都譏諷嫌棄。比丘將此事稟告佛陀，佛陀說：『有信心的長者、婆羅門等善於譏諷嫌棄，從今以後，比丘尼遠遠地見到比丘應該從座位上站起來。如果有人違犯，就犯了越法罪。』正如世尊所說，如果見到比丘從座位上站起來，後來在另一時，蓮華色（Utpalavarna，比丘尼的名字，意為蓮花色）比丘尼在寺廟門口為大眾演說佛法要義。當時具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）因為乞食來到比丘尼的住處，蓮華色尼遠遠地見到他來，急忙從座位上站起來。阿難陀來了就坐在她的座位上，問道：『姊妹！你為大眾說什麼教法？』回答說：『演說某某經典。』當時具壽阿難陀就為大眾廣泛地解說其中的意義，蓮華色尼一心一意地站立著聽他說法。阿難陀因為貪戀說法，沒有讓比丘尼坐下，她站立很久，疲倦不堪，被太陽照射，感到悶熱，倒在地上。這時大眾中沒有信心的人互相議論說：『我聽說蓮華色尼沒有各種染欲，現在看到阿難陀美貌的容儀，就產生了異樣的念頭，慾火燒心，便立刻倒地。』諸位比丘聽說了，將此事稟告佛陀，佛陀說：『你們這些比丘！那些長者、婆羅門善於說出其中的過失，從今以後，如果比丘尼到比丘處來聽法時，應該說：『姊妹！請就座而坐。』比丘如果因為說法忘記讓比丘尼坐下，比丘尼應該可以告知，隨意安坐。』

事情發生的地點和之前一樣。正如世尊所說：『你們這些比丘！通過這個譬喻能夠理解其中的意義，你們應該聽我簡略的教誨。』所說的太陽出來，是指如來（Tathagata，佛陀的稱號之一，意為如實而來）出現在世間，比喻如同太陽出來，放出巨大的光明。眾鳥鳴叫，是指說法的人衡量義理。農夫耕作，是指其他的各種...

【English Translation】 English version: The Bhikshuni (Buddhist nun) said, 'Sitting there is extremely inappropriate.' She replied, 'They were originally heretical outsiders, extremely foolish and dull, who came to renounce the world. I am a Shakya woman who renounced the world following the Buddha, well-versed in the Tripitaka (the three baskets of Buddhist scriptures), skilled in expounding the Dharma (Buddhist teachings), in harmony with the truth, and answering questions without hindrance. How could I rise from my seat upon seeing them?' At that time, the assembly all ridiculed and disliked her. The Bhikshu (Buddhist monk) reported this matter to the Buddha, who said, 'Believers, elders, Brahmins, and others are good at ridiculing and disliking. From now on, when a Bhikshuni sees a Bhikshu from afar, she should rise from her seat. If anyone violates this, they will commit a transgression.' As the World-Honored One (another title for the Buddha) said, if one sees a Bhikshu rise from his seat, later at another time, the Bhikshuni Utpalavarna (Utpalavarna, name of a Bhikshuni, meaning lotus-colored) was expounding the essentials of the Dharma to the assembly at the temple gate. At that time, the Venerable Ananda (Ananda, one of the Buddha's ten great disciples, known for his strong memory) was going for alms and arrived at the Bhikshuni's residence. Bhikshuni Utpalavarna saw him coming from afar and quickly rose from her seat. Ananda came and sat in her seat, asking, 'Sister! What teachings are you expounding to the assembly?' She replied, 'Expounding such-and-such sutra.' At that time, the Venerable Ananda extensively explained the meaning of it to the assembly, and Bhikshuni Utpalavarna stood attentively listening to his explanation. Because Ananda was engrossed in explaining the Dharma, he did not ask the Bhikshuni to sit down. She stood for a long time, became tired, was exposed to the sun, felt hot and faint, and fell to the ground. At that time, those without faith in the assembly discussed among themselves, saying, 'I heard that Bhikshuni Utpalavarna has no defilements or desires, but now seeing Ananda's beautiful appearance, she developed strange thoughts, and her heart burned with desire, so she immediately fell to the ground.' The Bhikshus heard this and reported the matter to the Buddha, who said, 'You Bhikshus! Those elders and Brahmins are good at pointing out faults. From now on, if a Bhikshuni comes to a Bhikshu to listen to the Dharma, she should say, 'Sister! Please take a seat.' If the Bhikshu forgets to ask the Bhikshuni to sit down while explaining the Dharma, the Bhikshuni should inform him and sit down wherever she is comfortable.'

The location of the event is the same as before. As the World-Honored One said, 'You Bhikshus! Through this parable, you can understand its meaning. You should listen to my brief teachings.' The saying 'the sun rises' refers to the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'one who comes as is') appearing in the world, which is like the sun rising and emitting great light. The birds chirping refers to those who expound the Dharma weighing the meaning of the teachings. The farmers plowing refers to the various other...

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信施檀越，於我弟子營福智田。群賊皆散者，謂是魔軍及諸外道悉皆逃迸。如是苾芻，如來大師于諸聲聞弟子所應作者教令疾作，為欲哀愍以大悲心成就利益，所應作事我已作訖，汝等作者自可修行，當離諠鬧獨處閑居，往空林中在一樹下，或空室內或在山崖或依坎窟，或在草積，或於露地，或向冢間，或尸林處，隨宜臥具趣得支身。如是等處當可端心，勤修靜慮莫為放逸，勿於後時情生悔恨。此則是我之所教誡。」時諸苾芻聞佛說已，便往山林坎窟之中，茂林清沼華果勝處，一心靜慮遠離放逸。諸苾芻尼亦近王園，于闇林中或在余處，受用隨時供身臥具加趺而坐宴默思惟。遂有蟲來入小便處，因生苦惱。世尊聞已告諸苾芻：「諸尼不應加趺而坐，以修寂定應半加坐。」是時諸尼奉教而作，尚有細蟲入身相惱，佛言：「應以故破衣及以軟葉而為掩蔽，方始半加當修寂定。」

緣處同前。具壽鄔波離請世尊曰：「大德！若苾芻尼舍戒歸俗重求出家，得與出家近圓不？」佛言：「鄔波離！一經舍戒更不應出家。」

緣處同前。具壽鄔波離請世尊曰：「大德！先制苾芻尼不得詰問苾芻所有過失，所謂破戒、破見、破威儀、破正命者，頗有餘緣，諸苾芻尼得請問苾芻諸過失不？」佛告鄔波離：「必無因緣，諸苾芻

【現代漢語翻譯】 現代漢語譯本： 信施檀越（施主），為我的弟子們營造積累福德和智慧的田地。群賊都已潰散，這裡所說的群賊，指的是魔軍以及各種外道，他們都已逃離潰散。像這樣的比丘（出家修行的男子），如來大師對於諸位聲聞弟子應該做的事情，都已迅速地教導完成，爲了哀憐你們，以大悲心成就利益，我所應該做的事情已經做完。你們自己可以修行，應當遠離喧鬧，獨自居住在清凈的地方，前往空曠的樹林中，在一棵樹下，或者在空房間里，或者在山崖邊，或者依靠山洞，或者在草堆旁，或者在露天的地方，或者朝著墳墓之間，或者在屍體林地，隨意選擇適合自己的臥具，能夠維持身體即可。在這些地方，應當端正心念，勤奮地修習禪定，不要放逸，不要在以後的時候產生後悔。這些就是我對你們的教誡。』當時，各位比丘聽了佛的教導后，便前往山林、山洞之中，在茂盛的樹林、清澈的水池、鮮花和果實美好的地方，一心一意地修習禪定，遠離放逸。各位比丘尼（出家修行的女子）也靠近王園，在黑暗的樹林中或者在其他地方，使用隨時可以得到的供養身體的臥具，跏趺而坐，安靜地思惟。於是有蟲子進入小便之處，因此產生痛苦煩惱。世尊聽了之後，告訴各位比丘：『各位比丘尼不應該跏趺而坐，爲了修習寂靜的禪定，應該半跏趺坐。』當時，各位比丘尼遵照佛的教導去做，仍然有細小的蟲子進入身體，使她們感到煩惱。佛說：『應該用破舊的衣服以及柔軟的樹葉來遮蓋，然後才開始半跏趺坐，修習寂靜的禪定。』 緣起的地方和前面一樣。具壽鄔波離（佛陀的弟子）請問世尊說：『大德！如果比丘尼捨棄戒律還俗，之後又重新請求出家，可以允許她出家受具足戒嗎？』佛說：『鄔波離！一旦捨棄戒律，就不應該再次出家。』 緣起的地方和前面一樣。具壽鄔波離請問世尊說：『大德！之前制定了比丘尼不得詰問比丘的所有過失，例如破戒、破見、破威儀、破正命等，是否還有其他原因，使得比丘尼可以請問比丘的過失呢？』佛告訴鄔波離：『絕對沒有因緣，使得比丘尼可以詰問比丘的過失。』

【English Translation】 English version: The generous donors are cultivating fields of merit and wisdom for my disciples. The hordes of thieves have scattered, referring to the armies of Mara (demon) and various heretics who have all fled and dispersed. Such Bhikshus (monks), the Tathagata (Buddha), the great teacher, has swiftly completed the teachings that should be done for all Shravaka (listeners) disciples, out of compassion and with great compassion to achieve benefits, what I should do has been completed. You can cultivate yourselves, you should stay away from the hustle and bustle, live alone in a quiet place, go to the empty forest, under a tree, or in an empty room, or on a cliff, or rely on a cave, or next to a pile of grass, or in an open place, or towards the tombs, or in the corpse forest, choose bedding that suits you, enough to support your body. In these places, you should straighten your mind, diligently cultivate meditation, do not be negligent, do not regret it later. These are my teachings to you.』 At that time, the Bhikshus, after hearing the Buddha's teachings, went to the mountains and forests, caves, in the lush forests, clear pools, beautiful flowers and fruits, wholeheartedly cultivated meditation, away from negligence. The Bhikshunis (nuns) also approached the royal garden, in the dark forest or elsewhere, using the bedding that can be obtained at any time to support the body, sitting in the lotus position, quietly contemplating. Then insects came into the place of urination, causing suffering and annoyance. After the World Honored One (Buddha) heard this, he told the Bhikshus: 『The Bhikshunis should not sit in the lotus position, in order to cultivate quiet meditation, they should sit in the half-lotus position.』 At that time, the Bhikshunis followed the Buddha's teachings, but there were still small insects entering their bodies, causing them annoyance. The Buddha said: 『You should cover them with old torn clothes and soft leaves, and then start sitting in the half-lotus position to cultivate quiet meditation.』 The place of origin is the same as before. The Venerable Upali (Buddha's disciple) asked the World Honored One: 『Great Virtue! If a Bhikshuni abandons the precepts and returns to lay life, and then requests to become a monk again, can she be allowed to become a monk and receive full ordination?』 The Buddha said: 『Upali! Once you abandon the precepts, you should not become a monk again.』 The place of origin is the same as before. The Venerable Upali asked the World Honored One: 『Great Virtue! It was previously stipulated that Bhikshunis should not question all the faults of Bhikshus, such as breaking precepts, breaking views, breaking demeanor, and breaking right livelihood. Is there any other reason why Bhikshunis can ask about the faults of Bhikshus?』 The Buddha told Upali: 『There is absolutely no reason why Bhikshunis can question the faults of Bhikshus.』

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尼得有詰責苾芻如前罪類所有過失。」

第六門第八子攝頌曰：

長者與殘食、　　殘觸不相避、 　不問隱屑事、　　近圓座應知。

緣處同前。有一長者大富多財，娶妻已久不生男女，后時財物悉皆散盡，告其婦曰：「我今年老不能求財，欲往逝多林為出家事。」妻言：「聖子！君若出家，我何依託，亦去出家。」夫言：「賢首！可共同去。」長者將妻往大世主喬答彌處，頂禮雙足白言：「聖者！此是我婦，樂於善說法律之中而為出家，愿慈納受。我今亦往逝多林所而求出家。」答曰：「善哉男子！夫妻能發此勝妙心，俱共出家斯為好事。如世尊說：『出家之人有五勝利，功德無邊聖所稱歎。五勝利者如前廣說。』汝今可去，我與出家。」時大世主喬答彌即與落髮。長者即往逝多林處，求一苾芻為作出家。於時城中遠近咸聞皆言：「長者有福今得出家，多獲勝妙四事供食。」後於異時入城乞食，妻苾芻尼亦來乞食，時世饑饉乞求難得，遇見其妻，問言：「仁者！若為存濟？」妻曰：「時世饑饉乞求難得辛苦存生。」便即告言：「我今多得飲食供養，若佛聽者減半相與。」時苾芻尼還至本處，向諸尼眾具陳其事。尼既聞已向苾芻說，苾芻白佛，佛言：「若諸苾芻有如此苾芻尼，時世饑饉乞求難得者

【現代漢語翻譯】 現代漢語譯本：尼得有詰責苾芻，如同之前罪行種類中的所有過失一樣。」

第六門第八子攝頌說：

『長者與殘食，殘觸不相避，不問隱屑事，近圓座應知。』

緣起和之前一樣。有一位長者（Gṛhapati，富裕的居士）非常富有，娶妻很久卻沒有生育子女。後來，他的財產都散盡了，就告訴他的妻子說：『我今年紀大了，不能再去求財了，我想去逝多林（Jetavana，祇園精舍）出家。』妻子說：『聖子！如果您出家了，我依靠誰呢？我也去出家。』丈夫說：『賢首！我們可以一起去。』長者帶著妻子去見大世主喬答彌（Mahāprajāpatī Gautamī，佛陀的姨母），頂禮她的雙足，說道：『聖者！這是我的妻子，她喜歡在善說法律的教誨中出家，希望您慈悲地接納她。我現在也想去逝多林出家。』喬答彌回答說：『善哉男子！夫妻能夠發起這樣殊勝的心，一起出家，這是好事。正如世尊（Bhagavan，佛陀）所說：『出家之人有五種勝利，功德無邊，為聖者所稱讚。』五種勝利就像之前廣泛敘述的那樣。你現在可以去了，我為她出家。』當時，大世主喬答彌就為她剃度了。長者就去了逝多林，請求一位苾芻（Bhikṣu，比丘）為他出家。當時，城中遠近的人都聽說了，都說：『長者有福，現在能夠出家，多獲殊勝的四事供養。』後來，在另一天，他入城乞食，他的妻子，也就是那位苾芻尼（Bhikṣuṇī，比丘尼）也來乞食。當時世道饑荒，乞討很難得到食物，他遇見了他的妻子，問道：『仁者！您靠什麼維持生活？』妻子說：『時世饑荒，乞討很難得到食物，辛苦地維持生命。』他就告訴她說：『我現在得到很多飲食供養，如果佛陀（Buddha，覺悟者）允許，我可以分一半給你。』當時，那位苾芻尼回到她住的地方，向其他的尼眾詳細地講述了這件事。尼眾聽了之後，就向苾芻說了這件事，苾芻稟告了佛陀，佛陀說：『如果各位苾芻有這樣的苾芻尼，在時世饑荒，乞討很難得到食物的情況下，

【English Translation】 English version: 'Nidde should rebuke the Bhikṣu (monk) for all the faults of the previous types of offenses.'

The eighth verse of the sixth chapter says:

'The Gṛhapati (householder) shares leftover food, does not avoid leftover touch, does not ask about hidden trivial matters, the seat of ordination should be known.'

The circumstances are the same as before. There was a wealthy Gṛhapati (householder) who had been married for a long time but had no children. Later, all his wealth was exhausted, and he said to his wife, 'I am old this year and cannot seek wealth anymore. I want to go to Jetavana (grove of Jeta) to become a monk.' His wife said, 'Holy son! If you become a monk, who will I rely on? I will also go to become a nun.' The husband said, 'Worthy one! We can go together.' The Gṛhapati (householder) took his wife to Mahāprajāpatī Gautamī (Buddha's aunt), prostrated at her feet, and said, 'Holy one! This is my wife, she enjoys becoming a nun in the teachings of the well-spoken Dharma (teachings), I hope you will compassionately accept her. I also want to go to Jetavana (grove of Jeta) to seek ordination.' Gautamī replied, 'Good man! It is good that husband and wife can develop such a wonderful mind and become monks together. As the Bhagavan (Buddha) said, 'Those who renounce the world have five victories, their merits are boundless and praised by the saints.' The five victories are as described extensively before. You can go now, I will ordain her.' At that time, Mahāprajāpatī Gautamī shaved her head. The Gṛhapati (householder) then went to Jetavana (grove of Jeta) and asked a Bhikṣu (monk) to ordain him. At that time, people near and far in the city heard about it and said, 'The Gṛhapati (householder) is blessed to be able to become a monk now, and he will receive abundant and wonderful four kinds of offerings.' Later, on another day, he entered the city to beg for food, and his wife, the Bhikṣuṇī (nun), also came to beg for food. At that time, there was a famine and it was difficult to beg for food. He met his wife and asked, 'Virtuous one! How do you survive?' His wife said, 'In this time of famine, it is difficult to beg for food, and I am struggling to survive.' He then told her, 'I am now receiving many food offerings, and if the Buddha (Buddha) allows, I can share half with you.' At that time, the Bhikṣuṇī (nun) returned to her place and told the other nuns about this in detail. After the nuns heard about it, they told the Bhikṣu (monk) about it, and the Bhikṣu (monk) reported it to the Buddha (Buddha), who said, 'If the Bhikṣus (monks) have such Bhikṣuṇīs (nuns) who are in a time of famine and it is difficult to beg for food,'

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，苾芻有食應可相與，勿致疑惑。」如世尊說，若苾芻有如此苾芻尼，時世饑饉乞求難得，有食相與勿致疑惑者，苾芻乞食得已，便即減半與，苾芻尼恒來就食。乃於他日，其苾芻尼別處得食而不來就，苾芻作念：「尼應余處得食，為此不來，何勞留分？」思惟是已便不出分。尼于明日遂來覓食，報言：「仁者！昨不見來遂不出食，今雖有者已成殘宿惡觸，不堪受用。」尼聞斯語禮足而還，至尼住處具說其事。尼白苾芻，苾芻白佛，佛言：「從今已后，苾芻殘觸苾芻尼得食，苾芻尼殘苾芻得食。」

緣處同前。時有苾芻于僧眾中，問苾芻尼與僧不同隱屑之事，尼聞羞恥俯面而住。時諸苾芻以緣白佛，佛言：「苾芻不應問苾芻尼所有隱屑之事，然苾芻尼自可相問。苾芻若問得越法罪。」苾芻又問同戒隱事，彼復羞慚，佛言：「可令尼隔方問彼尼，彼以其事告彼隔者，隔尼聞已方報苾芻。由不對言少羞慚故。」

緣處同前。具壽舍利子等，與一苾芻尼受近圓已，說頌告言：

「汝于最勝教，　　具足受尸羅， 　至心當奉持，　　無障身難得。 　端正者出家，　　清凈者圓具， 　實語者所說，　　正覺之所知。」

說是語已，時苾芻尼月期忽下，舍利子告言：「姊妹！汝可起去。」尼為羞恥便不

【現代漢語翻譯】 現代漢語譯本： 『比丘有食物應該可以互相給予，不要產生疑惑。』如世尊所說，如果比丘有這樣的比丘尼，時局饑荒乞討難以獲得食物，有食物互相給予不要產生疑惑，比丘乞食得到食物后，便立即分一半給比丘尼，比丘尼經常來獲取食物。直到有一天，這位比丘尼在別處得到食物而不來獲取，比丘心想：『尼姑應該在其他地方得到食物，因此不來，何必留給她那一份？』思考完畢便不再分食物。尼姑第二天來尋找食物，（比丘）回答說：『仁者！昨天不見你來所以沒有分食物，現在即使有也已經變成殘羹剩飯，不適合享用。』尼姑聽了這些話，行禮后離開，回到尼姑的住所詳細地說了這件事。尼姑稟告比丘，比丘稟告佛陀，佛陀說：『從今以後，比丘剩下的食物比丘尼可以食用，比丘尼剩下的食物比丘可以食用。』

緣起的地方和之前一樣。當時有一位比丘在僧眾中，詢問比丘尼與僧侶不同的隱秘之事，尼姑聽了感到羞恥，低著頭站在那裡。當時各位比丘將情況稟告佛陀，佛陀說：『比丘不應該詢問比丘尼所有的隱秘之事，然而比丘尼之間可以互相詢問。比丘如果詢問會犯越法罪。』比丘又詢問同戒的隱秘之事，那位比丘尼再次感到羞慚，佛陀說：『可以令尼姑隔著屏障詢問那位尼姑，那位尼姑將事情告訴隔著屏障的尼姑，隔著屏障的尼姑聽了之後再告訴比丘。因為不對著說話可以減少羞慚。』

緣起的地方和之前一樣。具壽舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）等，為一位比丘尼授了近圓戒（Upasampada，佛教中的高級戒律，標誌著正式成為比丘尼）后，說了偈頌告訴她：

『你于最殊勝的教法中， 具足地接受了戒律， 至誠地應當奉行和保持， 沒有障礙的身體難以獲得。 端莊美麗的人出家， 清凈無染的人受具足戒， 真實不妄語的人所說， 正覺者（指佛陀）所知曉。』

說完這些話后，當時那位比丘尼月經突然來了，舍利子（Sariputra）告訴她說：『姊妹！你可以起身離開了。』那位比丘尼因為感到羞恥便不（離開）。

【English Translation】 English version: 『A Bhikkhu (Buddhist monk) should be able to share food with another, without causing doubt.』 As the World Honored One (Buddha) said, if a Bhikkhu has such a Bhikkhuni (Buddhist nun), and the times are famine-stricken and begging for food is difficult, they should share food without causing doubt. When a Bhikkhu obtains food by begging, he should immediately give half to the Bhikkhuni, and the Bhikkhuni should regularly come for food. Until one day, the Bhikkhuni obtained food elsewhere and did not come. The Bhikkhu thought: 『The nun must have obtained food elsewhere, therefore she is not coming. Why bother saving her portion?』 Having thought this, he did not set aside a portion. The next day, the nun came seeking food, and he replied: 『Virtuous one! Yesterday I did not see you come, so I did not set aside food. Now, even if there is any, it has become leftover and stale, unsuitable for consumption.』 Upon hearing these words, the nun paid her respects and left, returning to her dwelling and recounting the matter in detail. The nun reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha said: 『From now on, a Bhikkhu's leftovers may be eaten by a Bhikkhuni, and a Bhikkhuni's leftovers may be eaten by a Bhikkhu.』

The setting is the same as before. At that time, a Bhikkhu in the Sangha (Buddhist monastic community) asked a Bhikkhuni about private matters that differed from those of the monks. The nun, hearing this, felt ashamed and stood there with her face downcast. The Bhikkhus reported the situation to the Buddha, who said: 『A Bhikkhu should not ask a Bhikkhuni about her private matters; however, Bhikkhunis may ask each other. If a Bhikkhu asks, he commits an offense.』 The Bhikkhu then asked about private matters related to the precepts. The Bhikkhuni again felt ashamed. The Buddha said: 『The nun may ask the other nun from behind a screen, and that nun may tell the matter to the one behind the screen, who, having heard it, may then tell the Bhikkhu. Because they are not speaking face to face, there will be less shame.』

The setting is the same as before. The Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) and others, after giving Upasampada (Upasampada, the higher ordination in Buddhism, marking formal acceptance as a Bhikkhuni) to a Bhikkhuni, spoke a verse to her, saying:

『In the most excellent teaching, You have fully received the precepts, You should sincerely uphold and maintain them, A body without obstacles is difficult to obtain. A beautiful person has left home, A pure person has received full ordination, What is spoken by a truthful person, Is known by the Perfectly Awakened One (referring to the Buddha).』

After saying these words, the Bhikkhuni suddenly began menstruating. Sariputra (Sariputra) told her: 『Sister! You may rise and leave.』 The Bhikkhuni, feeling ashamed, did not (leave).

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肯起，時舍利子觀知所以，即便起去。諸苾芻尼曰：「姊妹！才受近圓未離壇場，豈合惱亂阿遮利耶，令起不起。」答言：「姊妹！彼是大人，不容見我猥屑之事，仁等可不自知更責於我，我為蹲踞於前而坐，月期忽下云何起去？」諸尼聞已向苾芻說，苾芻白佛，佛言：「自今已后與女近圓，勿令蹲踞可坐磚上，或坐草座或復小褥子上，由諸女人身柔軟故。」

第六門第九子攝頌曰：

苾芻余臥具，　　應與苾芻尼； 　尼不蹋橋板，　　不著裝身物。

緣處同前。爾時大世主喬答彌，與五百苾芻尼遊行人間，日將欲暮到逝多林，作如是念：「時今已過日既將暮不暇入城，我等宜共隨時居止，待至天曉方可入城。」即于寺中露地而眠，所有衣服為塵土所污。至天曉已復作是念：「若不頂禮大師，至城還須重來。」即詣佛所，頂禮佛足在一面坐。佛見衣服塵土所污，知而故問喬答彌曰：「衣服何因被塵土污？」即以事具白。於時佛告具壽阿難陀曰：「苾芻所有餘長臥具，不與苾芻尼耶？」白言：「不與。」佛告阿難陀：「從今已后苾芻受用余殘臥具，應與苾芻尼，勿致疑惑。」如世尊說：應與苾芻尼臥具者，時諸苾芻分臥具時皆取下惡，留上好者與苾芻尼，佛言：「不應好者留與苾芻尼，應與粗者，隨

【現代漢語翻譯】 現代漢語譯本：肯起（Kenqi，人名），當時舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）觀察到事情的緣由，就立刻起身離開了。一些比丘尼（bhikkhuni，佛教女性出家眾）說：『姐妹們！才剛剛受完近圓戒（upasampadā，佛教中的高級出家戒），還沒有離開壇場，怎麼可以惱亂阿遮利耶（ācārya，軌範師，導師），讓他不得不離開。』回答說：『姐妹們！他是大人，不能容忍看到我這些不雅的事情，你們難道自己不知道還要責怪我嗎？我正蹲坐在那裡，月事突然來了，怎麼能站起來離開？』那些比丘尼聽了之後告訴了比丘（bhikkhu，佛教男性出家眾），比丘稟告了佛陀（Buddha，覺悟者）。佛陀說：『從今以後為女子授近圓戒，不要讓她們蹲著，可以坐在磚上，或者坐在草墊上，或者坐在小褥子上，因為女人的身體比較柔軟。』

第六門第九子攝頌說：

比丘多餘的臥具，應該給比丘尼；比丘尼不要踩橋板，不要穿戴裝飾品。

事情的緣起和之前一樣。當時大世主喬答彌（Mahāprajāpatī Gautamī，佛陀的姨母，也是第一位比丘尼），和五百位比丘尼一起在人間游化，天色將晚的時候到達逝多林（Jetavana，祇園精舍，佛陀常住的精舍）。她這樣想：『時間已經過了，天色將晚，來不及進城了，我們應該隨處安住，等到天亮再進城。』於是就在寺院的露天地上睡覺，所有的衣服都被塵土弄髒了。到了天亮之後又這樣想：『如果不去頂禮大師（佛陀），到了城裡還要重新回來。』於是就去佛陀那裡，頂禮佛足后在一旁坐下。佛陀看到她的衣服被塵土弄髒了，明知故問喬答彌說：『衣服為什麼被塵土弄髒了？』她就把事情的經過全部說了出來。當時佛陀告訴具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力著稱）說：『比丘多餘的臥具，不給比丘尼嗎？』阿難陀回答說：『不給。』佛陀告訴阿難陀：『從今以後比丘受用后多餘的臥具，應該給比丘尼，不要產生疑惑。』就像世尊（Bhagavān，佛陀的稱號之一）所說：應該給比丘尼臥具，當時比丘們分臥具的時候都拿走差的，留下好的給比丘尼，佛陀說：『不應該把好的留給比丘尼，應該給粗糙的，隨便給。』

【English Translation】 English version: Kenqi (Kenqi, a name), at that time, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) observed the reason and immediately got up and left. Some bhikkhunis (bhikkhuni, female Buddhist monastics) said, 'Sisters! We have just received the upasampadā (upasampadā, the higher ordination in Buddhism) and have not yet left the altar. How can we disturb the ācārya (ācārya, preceptor, teacher), causing him to leave?' One replied, 'Sisters! He is a great man and cannot tolerate seeing my indecent affairs. Don't you know yourselves and blame me? I was squatting there, and my period suddenly came. How could I stand up and leave?' When the bhikkhunis heard this, they told the bhikkhus (bhikkhu, male Buddhist monastics), and the bhikkhus reported it to the Buddha (Buddha, the awakened one). The Buddha said, 'From now on, when giving upasampadā to women, do not let them squat. They can sit on a brick, or sit on a grass mat, or sit on a small cushion, because women's bodies are relatively soft.'

The ninth son of the sixth gate says in the summary:

The leftover bedding of the bhikkhus should be given to the bhikkhunis; bhikkhunis should not step on bridge planks, and should not wear ornaments.

The circumstances are the same as before. At that time, Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī, the Buddha's aunt and the first bhikkhuni), together with five hundred bhikkhunis, were traveling in the human world. As evening approached, they arrived at Jetavana (Jetavana, the Jetavana Monastery, where the Buddha often resided). She thought, 'The time has passed, and it is getting late. There is no time to enter the city. We should stay wherever we are and enter the city at dawn.' So they slept in the open ground of the monastery, and all their clothes were soiled by dust. When dawn came, she thought again, 'If I do not pay homage to the Master (the Buddha), I will have to come back again after reaching the city.' So she went to the Buddha, prostrated at his feet, and sat to one side. The Buddha saw that her clothes were soiled by dust and, knowing the reason, deliberately asked Gautamī, 'Why are your clothes soiled by dust?' She told him the whole story. At that time, the Buddha said to the Venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his memory), 'Do the bhikkhus not give their leftover bedding to the bhikkhunis?' Ānanda replied, 'They do not give it.' The Buddha told Ānanda, 'From now on, the leftover bedding that the bhikkhus have used should be given to the bhikkhunis. Do not have doubts.' As the Bhagavan (Bhagavān, one of the titles of the Buddha) said: The bedding should be given to the bhikkhunis. At that time, when the bhikkhus were distributing the bedding, they all took the inferior ones and left the good ones for the bhikkhunis. The Buddha said, 'The good ones should not be left for the bhikkhunis. The rough ones should be given, give them casually.'

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時供給勿令闕事。須食應與。」

緣處同前。爾時具壽大迦攝波，于小食時著衣持缽入城乞食。時吐罹難陀苾芻尼，從外而來欲入住處，遇河水泛溢，見迦攝波在板橋上，吐罹難陀作如是念：「此愚鈍物今可治之。」速往橋邊用力踏板，時迦攝波遂即落河，衣服並濕缽沉水底錫杖隨流。迦攝波曰：「姊妹！汝無過犯，乃是具壽阿難陀作斯過失，強請世尊度如斯類惡行之女，于佛法內出家為尼。」苾芻聞已以緣白佛，佛作是念：「由苾芻尼多生過失。」告言：「自今已后，苾芻尼不應共苾芻同橋上行，若行得越法罪。」如世尊說：苾芻尼不得共苾芻同橋行者，時有大橋安隱廣大，諸苾芻尼不敢共行，佛言：「如是寬廣大橋共行無過。」

緣處同前。爾時吐罹難陀苾芻尼，于小食時著衣持缽入城乞食，次第行至勝鬘夫人處。夫人見已唱言：「善來！」即敷座令坐共為言議。時吐罹難陀尼問勝鬘曰：「姊妹！何故骻粗腰細耶？」答言：「聖者！何須問此？我但以物結束，為悅王意。」尼曰：「我今等閑且問。」答言：「聖者！我用物纏是故粗也。」尼曰：「由此眾人見者相愛。」勝鬘默爾。尼至住處亦著此衣，諸尼問曰：「此非法衣豈合尼畜？」白諸苾芻，苾芻白佛，佛言：「此非法衣，著者得越法罪。」

【現代漢語翻譯】 現代漢語譯本：按時供給，不要讓他們缺少任何東西。需要食物就應該給他們。'

事情的緣起和之前一樣。當時，具壽（Bhikkhu，比丘的尊稱）大迦葉波（Mahākāśyapa）在小食時穿好衣服，拿著缽進入城裡乞食。這時，吐罹難陀（Thullanandā）比丘尼（Bhikkhuni，女比丘）從外面回來，想要進入住處，遇到河水氾濫，看見迦葉波在木板橋上，吐罹難陀心想：『這個愚笨的東西現在可以整治他。』 於是快速走到橋邊，用力踩踏木板，當時迦葉波就立刻掉進河裡，衣服都濕了，缽沉入水底，錫杖也隨著水流走了。迦葉波說：『姊妹！你沒有過錯，是具壽阿難陀（Ānanda）犯了這樣的過失，他強行請求世尊（Bhagavān，佛的尊稱）度化像這樣惡行的女子，在佛法內出家為尼。』 比丘們聽了之後，將事情的緣由稟告了佛陀，佛陀心想：『因為比丘尼多生事端。』 於是告誡說：『從今以後，比丘尼不應該和比丘在同一座橋上行走，如果行走，就犯了越法的罪。』 就像世尊所說：比丘尼不得和比丘在同一座橋上行走，當時有一座大橋，既安全又寬廣，比丘尼們不敢一起行走，佛陀說：『像這樣寬廣的大橋，一起行走沒有過錯。』

事情的緣起和之前一樣。當時，吐罹難陀比丘尼在小食時穿好衣服，拿著缽進入城裡乞食，依次走到勝鬘（Śrīmālā）夫人的住處。夫人看見后，說道：『歡迎！』 於是鋪設座位讓她坐下，一起交談。當時，吐罹難陀尼問勝鬘說：『姊妹！為什麼你的臀部粗大，腰卻很細呢？』 勝鬘回答說：『聖者！何必問這個？我只是用東西束縛，爲了取悅國王。』 比丘尼說：『我今天只是隨便問問。』 勝鬘回答說：『聖者！我是用東西纏繞，所以才顯得粗大。』 比丘尼說：『因此，眾人看見的人都會愛慕你。』 勝鬘沉默不語。比丘尼回到住處后，也穿上這樣的衣服，其他比丘尼問她說：『這種非法的衣服，怎麼能讓比丘尼穿戴呢？』 於是稟告了各位比丘，比丘們稟告了佛陀，佛陀說：『這種非法的衣服，穿戴的人就犯了越法的罪。』

【English Translation】 English version: 'Provide for them regularly, ensuring they lack nothing. If they need food, it should be given.'

The circumstances are the same as before. At that time, the venerable Mahākāśyapa (Mahākāśyapa, a title of respect for a Bhikkhu) put on his robes and, carrying his bowl, entered the city to beg for alms during the minor meal time. At that time, the Bhikkhuni (Bhikkhuni, a female Bhikkhu) Thullanandā (Thullanandā) was returning from outside, intending to enter the dwelling. She encountered the river overflowing and saw Kāśyapa on a plank bridge. Thullanandā thought to herself, 'This dullard can be dealt with now.' She quickly went to the edge of the bridge and forcefully stomped on the plank. Consequently, Kāśyapa immediately fell into the river, his clothes became wet, his bowl sank to the bottom, and his staff floated away with the current. Kāśyapa said, 'Sister! You are not at fault; it is the venerable Ānanda (Ānanda) who committed this error by forcefully requesting the Bhagavan (Bhagavān, the Blessed One, a title for the Buddha) to ordain such wicked women within the Dharma to become nuns.' The Bhikkhus, having heard this, reported the matter to the Buddha, who thought, 'Because the Bhikkhunis cause many troubles.' He then instructed, 'From now on, Bhikkhunis should not walk on the same bridge with Bhikkhus. If they do, they commit a transgression.' As the Bhagavan said: Bhikkhunis must not walk on the same bridge with Bhikkhus. At that time, there was a large bridge that was safe and wide, but the Bhikkhunis did not dare to walk on it together. The Buddha said, 'Walking together on such a wide bridge is not a transgression.'

The circumstances are the same as before. At that time, the Bhikkhuni Thullanandā put on her robes and, carrying her bowl, entered the city to beg for alms during the minor meal time. She went in order to the residence of Lady Śrīmālā (Śrīmālā). Upon seeing her, the lady exclaimed, 'Welcome!' She then spread out a seat for her to sit and engaged in conversation. At that time, the Bhikkhuni Thullanandā asked Śrīmālā, 'Sister! Why are your hips so broad and your waist so slender?' Śrīmālā replied, 'Venerable one! Why ask such a thing? I merely bind myself with cloth to please the king.' The Bhikkhuni said, 'I am just asking casually today.' Śrīmālā replied, 'Venerable one! I use cloth to wrap myself, hence the broadness.' The Bhikkhuni said, 'Therefore, all who see you will be enamored.' Śrīmālā remained silent. The Bhikkhuni returned to her dwelling and also wore such clothing. The other Bhikkhunis asked her, 'How can a Bhikkhuni wear such unlawful clothing?' They reported this to the Bhikkhus, who reported it to the Buddha. The Buddha said, 'Wearing such unlawful clothing is a transgression.'

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緣處同前。爾時吐罹難陀苾芻尼，又見夫人乳房圓正，問答同前，夫人曰：「我著覆乳房衣。」又見夫人著承乳房衣、又見著勒腰衣，吐罹難陀見皆借問，如上具答，尼即學作著用此衣。佛言：「皆不合，著用者得越法罪。」

第六門第十子攝頌曰：

不濽水污衣、　　不持死胎子、 　不吞于不凈、　　觸己子非他。

緣處同前。爾時吐罹難陀苾芻尼入城乞食。時大迦攝波在城乞食臨渠塹行，吐羅尼見便作是念：「我今宜可治此愚人。」遂持大磚速至傍邊遙擲塹內，穢惡臭水污其衣服，迦攝波曰：「汝無愆犯，然是阿難陀作斯過失。」具說如上。諸苾芻聞，以緣白佛，佛言：「苾芻尼不應以穢惡水污苾芻衣服，若犯者得越法罪。」

緣處同前。爾時有一長者，大富多財娶妻未久，將諸財貨出外興易。妻啖好食著妙衣裳，欲心熾盛，遂共一男而作私通，因即有娠。既經多月而作是念：「我宜墮胎，若不落者，夫到之日必當害我。」遂即墮胎。情懷憂念：「我今落訖，何處安置？」時吐罹難陀苾芻尼，因乞食入其舍，告言：「妙相！可與缽食。」答言：「聖者！可去，無授食人，我懷憂惱。」報言：「妙相！可有人亡？」答言：「無有人亡，然我墮胎不知欲棄何處？」報言：「妙相！我若為

【現代漢語翻譯】 緣起和之前一樣。當時，吐罹難陀比丘尼又看見那位夫人乳房圓潤端正，問答和之前一樣，夫人說：『我穿著覆蓋乳房的衣服。』又看見夫人穿著承托乳房的衣服、又看見穿著束腰的衣服，吐罹難陀看見都借來詢問，像上面一樣詳細回答，比丘尼就學習製作穿著這些衣服。佛說：『都不合規，穿著的人犯越法罪。』

第六門第十子的攝頌說：

不浸水弄污衣服、 不持有死胎的女子、 不吞食不凈之物、 接觸自己的孩子而非他人。

緣起和之前一樣。當時，吐罹難陀比丘尼進城乞食。當時，大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）在城裡乞食，沿著水渠行走，吐罹難陀看見后就想：『我現在應該懲治這個愚人。』於是拿著大磚頭迅速走到旁邊，遠遠地扔進水渠里，污穢惡臭的水濺污了他的衣服，迦葉說：『你沒有罪過，但這都是阿難陀（Ananda，佛陀十大弟子之一，以多聞第一著稱）造成的過失。』詳細情況如上所述。眾比丘聽聞后，將此事稟告佛陀，佛說：『比丘尼不應該用污穢惡臭的水弄髒比丘的衣服，如果觸犯者，得越法罪。』

緣起和之前一樣。當時，有一位長者，非常富有，娶妻不久，帶著財物外出經商。妻子吃著美味的食物，穿著華麗的衣裳，慾念熾盛，就與一個男子私通，因此懷了身孕。經過幾個月后，她就想：『我應該墮胎，如果不墮掉，丈夫回來之日必定會殺了我。』於是就墮了胎。心中憂慮：『我現在墮胎完畢，應該安置在哪裡呢？』當時，吐罹難陀比丘尼，因為乞食進入她的家，告訴她說：『妙相！可以給我缽里的食物嗎？』回答說：『聖者！請離開吧，沒有施食的人，我懷著憂愁煩惱。』（比丘尼）回答說：『妙相！可有人去世？』回答說：『沒有人去世，但我墮了胎，不知道要丟棄在哪裡？』（比丘尼）回答說：『妙相！如果我為你』

【English Translation】 The circumstances were the same as before. At that time, the Bhikshuni (Buddhist nun) Tulananda, again saw that lady's breasts were round and upright, the questions and answers were the same as before, the lady said: 'I am wearing a breast-covering garment.' Again, she saw the lady wearing a breast-supporting garment, and again saw her wearing a waist-cinching garment. Tulananda saw all of these and borrowed them to ask about them, and she answered in detail as above. The Bhikshuni then learned to make and wear these garments. The Buddha said: 'None of these are appropriate, those who wear them commit a transgression.'

The tenth verse of the sixth section says:

Do not soak and stain clothes with water, do not carry a dead fetus, Do not swallow impure things, touch one's own child and not another's.

The circumstances were the same as before. At that time, the Bhikshuni Tulananda entered the city to beg for food. At that time, Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) was begging for food in the city, walking along a canal. Tulananda saw him and thought: 'I should punish this fool now.' So she took a large brick and quickly went to the side, throwing it far into the canal, and the foul-smelling water splashed on his clothes. Kasyapa said: 'You are not at fault, but this is all Ananda's (one of the Buddha's ten great disciples, known for his great learning) fault.' The details were as described above. When the Bhikshus heard this, they reported the matter to the Buddha, who said: 'Bhikshunis should not defile Bhikshus' clothes with foul-smelling water. If they do, they commit a transgression.'

The circumstances were the same as before. At that time, there was a wealthy householder who had married a wife not long ago. He took his wealth and goods to go abroad to trade. The wife ate delicious food and wore beautiful clothes, and her desires became intense. She had an affair with a man, and as a result, she became pregnant. After several months, she thought: 'I should have an abortion, for if I do not, my husband will surely kill me when he returns.' So she had an abortion. She was worried: 'Now that I have had an abortion, where should I put it?' At that time, the Bhikshuni Tulananda, while begging for food, entered her house and said to her: 'Beautiful one! Can you give me food in my bowl?' She replied: 'Reverend one! Please leave, there is no one to give food, I am filled with sorrow and distress.' (The Bhikshuni) replied: 'Beautiful one! Has someone died?' She replied: 'No one has died, but I had an abortion and do not know where to discard it.' (The Bhikshuni) replied: 'Beautiful one! If I do it for you'

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棄，頗能常供乞缽食不？」答言：「我與。」「我之侍者及知事人亦能與不？」答言：「並與。」即以大缽盛彼死胎，向空舍中而為棄擲。時彼舍內先有眾多漫行男子，室中聚立見而問曰：「禿頭釋女欲何所作答？」曰：「只由汝等無賴狂夫通他婦女，造斯過失令我棄胎。」男子聞已惡罵而去。時彼男子路逢諸尼，報言：「罪過物！汝吐罹難陀尼，現作如是棄胎惡業。」諸尼默爾。尼白苾芻，苾芻白佛，佛作是念：「尼畜大缽有如是過，是故諸尼不持大缽。」告諸苾芻：「吐罹難陀作非沙門行，當知諸尼不應作此非法之事，不持大缽。若尼持大缽作如是事者，得越法罪。」如佛所制尼不持大缽者，諸尼不知持何等缽？佛言：「苾芻小缽是尼大缽。」

緣處同前。時笈多尼既將一渧不凈置在口中，復將一渧置下根內，眾生業報難可思議，遂即懷娠生童子迦攝波。時笈多尼不敢手觸，兒便啼哭。諸親問言：「何故兒哭？」尼聞默爾。余尼答曰：「世尊制戒不許觸男，故不敢近，為此啼哭。」彼即答言：「世尊大悲，云何己子不聽手觸？母不觸者豈可命存？」尼聞稱善，往告苾芻。苾芻白佛，佛言：「己子應觸，長養抱持無有過失。」

緣處同前。佛言：己子應觸長養抱持者，女人多愛便捉此兒，從肩至肩競共

【現代漢語翻譯】 現代漢語譯本： 佛問：『你，吐罹難陀尼（Thullananda，比丘尼的名字），頗能經常供養乞討來的食物嗎？』她回答說：『我能。』佛又問：『我的侍者和知事人也能供養嗎？』她回答說：『都能。』於是，她用大缽盛著那個死胎，向空屋中丟棄。當時，那屋裡先前有很多遊手好閒的男子，在屋裡聚集站立，看見了就問：『禿頭釋迦女想做什麼？』她回答說：『只因爲你們這些無賴狂徒與他人婦女私通，才造成這種過失，讓我丟棄胎兒。』男子們聽了，惡狠狠地罵著離開了。 當時，那些男子在路上遇見了眾比丘尼，就告知她們說：『罪過的東西！你們的吐罹難陀尼，現在做出這樣丟棄胎兒的惡業。』比丘尼們默默不語。比丘尼將此事稟告比丘，比丘稟告佛陀，佛陀這樣想：『比丘尼持有大缽有這樣的過失，所以比丘尼不應持有大缽。』告訴眾比丘：『吐罹難陀做出非沙門的行為，應當知道比丘尼不應該做這種非法的事情，不應持有大缽。如果比丘尼持有大缽做這種事，就犯了越法罪。』因為佛陀制定了比丘尼不應持有大缽的戒律，比丘尼們不知道應該持有什麼樣的缽？佛說：『比丘的小缽就是比丘尼的大缽。』

事情發生的地點和之前一樣。當時，笈多尼（Guptani，比丘尼的名字）將一滴不凈之物放在口中，又將一滴放在下體中，眾生的業報真是難以思議，於是就懷孕生下了童子迦攝波（Kashyapa）。當時，笈多尼不敢用手觸控孩子，孩子便啼哭。親戚們問道：『為什麼孩子哭？』比丘尼聽了默默不語。其他的比丘尼回答說：『世尊制定戒律不允許觸控男子，所以不敢靠近，因此啼哭。』他們就回答說：『世尊大慈大悲，怎麼能連自己的孩子都不讓觸控？母親不觸控，孩子怎麼能活命？』比丘尼聽了稱讚說好，前往稟告比丘。比丘稟告佛陀，佛說：『自己的孩子應該觸控，撫養抱持沒有過失。』

事情發生的地點和之前一樣。佛說：自己的孩子應該觸控撫養抱持，女人大多喜愛，便抱著這個孩子，從肩到肩爭相...

【English Translation】 English version: The Buddha asked: 'You, Thullananda (Thullananda, the name of a Bhikkhuni), are you quite capable of regularly providing alms-food?' She replied: 'I am.' The Buddha further asked: 'Are my attendants and administrators also able to provide?' She replied: 'All are.' Thereupon, she filled a large bowl with that dead fetus and discarded it in an empty house. At that time, there were many idle men in that house, gathered and standing in the room, who saw it and asked: 'What does the bald-headed Shakya woman intend to do?' She replied: 'It is only because you rascally, mad men have illicit relations with other women, causing this fault, that I discard the fetus.' The men, hearing this, cursed fiercely and left. At that time, those men met the Bhikkhunis on the road and informed them, saying: 'Sinful beings! Your Thullananda is now committing such an evil deed of discarding a fetus.' The Bhikkhunis remained silent. The Bhikkhuni reported this to the Bhikkhu, and the Bhikkhu reported it to the Buddha. The Buddha thought thus: 'The Bhikkhuni holding a large bowl has such a fault, therefore the Bhikkhunis should not hold a large bowl.' He told the Bhikkhus: 'Thullananda is engaging in non-ascetic conduct. It should be known that Bhikkhunis should not do such unlawful things and should not hold a large bowl. If a Bhikkhuni holds a large bowl and does such a thing, she commits an offense against the law.' Because the Buddha had established the precept that Bhikkhunis should not hold a large bowl, the Bhikkhunis did not know what kind of bowl they should hold. The Buddha said: 'The small bowl of the Bhikkhu is the large bowl of the Bhikkhuni.'

The location of the event is the same as before. At that time, Guptani (Guptani, the name of a Bhikkhuni) placed a drop of impurity in her mouth and then placed a drop in her lower body. The karmic retribution of sentient beings is truly inconceivable, and she became pregnant and gave birth to the boy Kashyapa (Kashyapa). At that time, Guptani did not dare to touch the child with her hands, and the child cried. The relatives asked: 'Why is the child crying?' The Bhikkhuni heard this and remained silent. The other Bhikkhunis replied: 'The World-Honored One has established a precept that does not allow touching a male, so she does not dare to approach, and therefore he is crying.' They then replied: 'The World-Honored One is greatly compassionate, how can he not even allow touching one's own child? If the mother does not touch him, how can the child survive?' The Bhikkhuni heard this and praised it as good, and went to report it to the Bhikkhu. The Bhikkhu reported it to the Buddha, and the Buddha said: 'One's own child should be touched, and there is no fault in nurturing and holding him.'

The location of the event is the same as before. The Buddha said: One's own child should be touched, nurtured, and held. Women mostly love, and then hold this child, vying from shoulder to shoulder...

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抱持，其兒便瘦。諸親見問：「何意如是？」彼遂具說，咸共譏嫌。以緣白佛，佛言：「諸尼不應觸他孩子，若觸得越法罪。」

第七門總攝頌曰：

笈多尼不住、　　僧腳崎二形、 　道小羯磨時、　　沽酒尼根轉、 　寺外不以骨，　　第七攝應知。

第七門第一子攝頌曰：

笈多與兒宿，　　王舍藥叉神， 　施兒衣系項，　　稱名與祭食。

緣處同前。如世尊說：「苾芻尼不得與男同一室宿。」時笈多苾芻尼，遣童子迦攝波出外令宿，子即啼哭。諸親聞已問笈多曰：「童子迦攝波小兒夜何啼哭？」尼默不對。諸尼報曰：「世尊不令苾芻尼與男子同一室宿，為此令出，由是夜啼。」諸親曰：「世尊大悲，若童子小兒不與母宿當招禍患。可白世尊。」諸尼向苾芻說。苾芻白佛，佛言：「笈多尼應從僧伽乞與子同室宿羯磨。應如是乞，敷坐、鳴揵稚、尼眾集已，笈多合掌隨應致禮，于上座前，或於草坐、磚上或褥上坐，合掌而住作如是白：『大德尼僧伽聽！我笈多苾芻尼生男，欲與子同一室宿。今從尼僧伽乞與子同一室宿羯磨。愿尼僧伽與我與子同室宿羯磨，憐愍故。』如是三說已，次令笈多尼離聞處著見處，須一苾芻尼作白羯磨，應如是作：

「『大德尼僧伽聽！此笈多苾芻尼

【現代漢語翻譯】 現代漢語譯本：抱持嬰兒，她的兒子就變得瘦弱。親戚們見了便問：『為什麼會這樣？』她便把實情都說了，大家一起譏諷責怪她。她把這件事稟告佛陀，佛陀說：『比丘尼不應該觸碰別人的孩子，如果觸碰了，就犯了越法罪。』

第七門總攝頌說：

笈多尼不住、僧腳崎二形、道小羯磨時、沽酒尼根轉、寺外不以骨，第七攝應知。

第七門第一子攝頌說：

笈多與兒宿、王舍藥叉神、施兒衣系項、稱名與祭食。

事情發生的地點和之前一樣。正如世尊所說：『比丘尼不得與男子同在一個房間里睡覺。』當時笈多（Gipta，比丘尼的名字）比丘尼，讓童子迦攝波（Kashyapa）出去睡，孩子就啼哭。親戚們聽到了就問笈多說：『童子迦攝波小兒為什麼夜裡啼哭？』笈多沉默不答。其他比丘尼就說：『世尊不允許比丘尼與男子同在一個房間里睡覺，因此讓她（迦攝波）出去，所以夜裡啼哭。』親戚們說：『世尊真是大慈大悲，如果童子小兒不和母親一起睡，會招致禍患的。可以稟告世尊。』其他比丘尼向比丘說了這件事。比丘稟告佛陀，佛陀說：『笈多尼應該從僧伽（Samgha，僧團）乞求允許和兒子同在一個房間里睡覺的羯磨（Karma，儀式）。應該這樣乞求：鋪設座位、敲擊犍稚（Ghandi，報時用具）、比丘尼眾集合完畢，笈多合掌，按照適當的禮儀致敬，在上座（長老）前，或者在草墊上、磚上或者褥子上坐下，合掌而立，這樣稟告：『大德尼僧伽聽著！我笈多比丘尼生了一個男孩，想要和兒子同在一個房間里睡覺。現在我從尼僧伽乞求允許和兒子同在一個房間里睡覺的羯磨。愿尼僧伽允許我和兒子同在一個房間里睡覺，因為憐憫我的緣故。』這樣說了三遍之後，讓笈多尼離開能聽到的地方，到能看到的地方，需要一位比丘尼來做白羯磨（宣佈羯磨），應該這樣做：

『大德尼僧伽聽著！這位笈多比丘尼』

【English Translation】 English version: Holding the child, her son became thin. When the relatives saw this, they asked: 'Why is it like this?' She then told them everything, and they all ridiculed and blamed her. She reported this matter to the Buddha, and the Buddha said: 'Bhikkhunis should not touch other people's children; if they do, they commit an offense against the Dharma.'

The seventh section's summary verse says:

Gipta (Gipta nun) does not stay, Sanghakaki (Samghakaki, name of a nun) two forms, the path is small when performing Karma (Karma, ritual), the wine-selling nun's root turns, outside the temple not with bones, the seventh collection should be known.

The first subsection of the seventh section's summary verse says:

Gipta sleeps with her child, the Yaksha (Yaksa, a type of spirit) god of Rajagrha (Rajagrha, ancient city), gives the child clothes tied around the neck, calls the name and offers sacrificial food.

The location of the event is the same as before. As the Blessed One said: 'Bhikkhunis must not sleep in the same room with a man.' At that time, the Bhikkhuni Gipta sent the boy Kashyapa (Kashyapa, name of a boy) out to sleep, and the child cried. When the relatives heard this, they asked Gipta: 'Why is the boy Kashyapa crying at night?' Gipta remained silent. The other Bhikkhunis said: 'The Blessed One does not allow Bhikkhunis to sleep in the same room with a man, so she sent him (Kashyapa) out, and that is why he is crying at night.' The relatives said: 'The Blessed One is truly compassionate; if a young child does not sleep with his mother, it will bring misfortune. You should report this to the Blessed One.' The other Bhikkhunis told the Bhikkhus about this. The Bhikkhus reported to the Buddha, and the Buddha said: 'Gipta should request from the Samgha (Samgha, monastic community) a Karma (Karma, ritual) to be allowed to sleep in the same room with her son. She should request in this way: set up seats, strike the Ghandi (Ghandi, a time-keeping instrument), the Bhikkhuni assembly is complete, Gipta joins her palms, pays respects according to the appropriate etiquette, sits before the most senior (elder), or on a grass mat, brick, or cushion, joins her palms and stands, and says this: 'Venerable Bhikkhuni Samgha, listen! I, the Bhikkhuni Gipta, have given birth to a boy and want to sleep in the same room with my son. Now I request from the Bhikkhuni Samgha a Karma to be allowed to sleep in the same room with my son. May the Bhikkhuni Samgha grant me permission to sleep in the same room with my son, out of compassion for me.' After saying this three times, let Gipta leave the place where she can be heard and go to a place where she can be seen, and one Bhikkhuni needs to perform the White Karma (announcement of the Karma), and it should be done like this:

'Venerable Bhikkhuni Samgha, listen! This Bhikkhuni Gipta'

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，為自生男。此笈多今從僧伽乞與子同室宿羯磨。若僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與笈多與子同室宿羯磨。白如是。』次作羯磨：『大德尼僧伽聽！此笈多苾芻尼，為自生男。此笈多今從苾芻尼僧伽乞與子同室宿羯磨。苾芻尼僧伽今與笈多與子同室宿羯磨。若諸苾芻尼僧伽聽與笈多與子同室宿者默然，若不許者說。』『苾芻尼僧伽已與笈多與子同室宿羯磨竟，苾芻尼僧伽已聽許，由其默然故，我今如是持。』

「若苾芻尼已蒙僧伽作與子同室宿羯磨竟，宜應與子同室而宿，勿致疑惑。」其笈多伴尼亦共同宿，尼白苾芻，苾芻白佛，佛言：「其有子尼應與子宿，非是餘人。共餘人宿者得越法罪。」是時笈多子年長大猶共同宿，尼白苾芻，苾芻白佛，佛言：「尼若子大不應同宿。」

佛在王舍城竹林園住。時此城內於一山邊，有藥叉神而為居止名曰娑多，此常擁護影勝大王、中宮妃后、王臣、宰輔及諸人眾。由彼力故，王及諸人悉皆安樂，時降甘雨苗稼善成，華果泉池在處充滿，常無饑儉乞求易得。諸有沙門婆羅門、貧窮孤獨、商估之類，悉皆來湊摩揭陀國，時此藥叉亦皆覆護。娑多遂于自類族中娶妻同住。是時北方健陀羅國，復有藥叉名半遮羅，恒住于彼亦常能擁護，令彼國中安隱豐樂，與

【現代漢語翻譯】 現代漢語譯本：『爲了（她）自己生下的兒子。這個笈多（Guptā，人名）現在從僧伽（Saṃgha，僧團）請求允許和兒子同室居住的羯磨（Karma，業）。如果僧伽認為時機已到可以聽取，比丘尼僧伽（Bhikṣuṇī Saṃgha，比丘尼僧團）應該允許比丘尼僧伽現在給予笈多和兒子同室居住的羯磨。如是稟白。』接著進行羯磨：『大德尼僧伽聽！這個笈多比丘尼，爲了（她）自己生下的兒子。這個笈多現在從比丘尼僧伽請求允許和兒子同室居住的羯磨。比丘尼僧伽現在給予笈多和兒子同室居住的羯磨。如果各位比丘尼僧伽聽許給予笈多和兒子同室居住，就默然不語；如果不允許，就請說出來。』『比丘尼僧伽已經給予笈多和兒子同室居住的羯磨完畢，比丘尼僧伽已經聽許，因為她們默然不語的緣故，我現在就這樣記住。』 『如果比丘尼已經蒙僧伽作了允許和兒子同室居住的羯磨完畢，就應該和兒子同室而住，不要產生疑惑。』這個笈多的同伴尼姑也共同居住，尼姑稟告比丘（Bhikṣu，出家男眾），比丘稟告佛陀（Buddha，覺悟者），佛陀說：『有兒子的尼姑應該和兒子同住，不是其他人。和其它人同住的，犯越法罪。』當時笈多的兒子年紀大了仍然共同居住，尼姑稟告比丘，比丘稟告佛陀，佛陀說：『尼姑如果兒子大了，不應該同住。』 佛陀住在王舍城（Rājagṛha）的竹林園（Veṇuvana）。當時這座城市裡，在一座山邊，有一個藥叉神（Yakṣa，守護神）居住，名叫娑多（Satata）。他經常擁護影勝大王（Bimbisāra）、中宮妃后、王臣、宰輔以及各位民眾。由於他的力量，國王和各位人民都安樂，時常降下甘美的雨水，莊稼生長良好，花果泉池到處充滿，經常沒有饑荒，乞求容易得到。各位沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、貧窮孤獨的人、商人和旅客之類，都聚集到摩揭陀國（Magadha），這時這個藥叉也全都覆護他們。娑多於是從自己的同類族中娶妻同住。當時北方健陀羅國（Gandhāra），又有一個藥叉名叫半遮羅（Pañcāla），經常住在那裡，也經常能夠擁護，使那個國家安穩豐樂，和

【English Translation】 English version: 'For her own son. This Guptā (name) now requests from the Saṃgha (community) to be allowed to perform the Karma (action) of residing in the same room with her son. If the Saṃgha deems it timely to listen, the Bhikṣuṇī Saṃgha (community of nuns) should permit the Bhikṣuṇī Saṃgha to now grant Guptā the Karma of residing in the same room with her son. Let it be announced thus.' Then perform the Karma: 'Venerable Saṃgha of nuns, listen! This Bhikṣuṇī Guptā, for her own son. This Guptā now requests from the Bhikṣuṇī Saṃgha to be allowed to perform the Karma of residing in the same room with her son. The Bhikṣuṇī Saṃgha now grants Guptā the Karma of residing in the same room with her son. If any of you Bhikṣuṇī Saṃgha agree to grant Guptā to reside in the same room with her son, remain silent; if you do not agree, please speak.' 'The Bhikṣuṇī Saṃgha has completed the Karma of granting Guptā to reside in the same room with her son, the Bhikṣuṇī Saṃgha has agreed, because of their silence, I now remember it thus.' 'If a Bhikṣuṇī has received the Karma from the Saṃgha to be allowed to reside in the same room with her son, she should reside in the same room with her son, without any doubt.' Guptā's fellow nuns also resided together, the nuns reported to the Bhikṣus (monks), the Bhikṣus reported to the Buddha (the awakened one), the Buddha said: 'A nun with a son should reside with her son, not with others. Those who reside with others commit a transgression.' At that time, Guptā's son was grown but they still resided together, the nuns reported to the Bhikṣus, the Bhikṣus reported to the Buddha, the Buddha said: 'If a nun's son is grown, they should not reside together.' The Buddha was residing in the Bamboo Grove (Veṇuvana) in Rājagṛha (city). At that time, within this city, on the side of a mountain, there was a Yakṣa (guardian deity) residing, named Satata. He constantly protected King Bimbisāra, the queen consort, the royal ministers, the chief ministers, and all the people. Because of his power, the king and all the people were at peace, sweet rain fell frequently, crops grew well, flowers, fruits, springs, and ponds were everywhere, there was no famine, and requests were easily granted. All the Śrāmaṇas (ascetics), Brāhmaṇas (priests), the poor and lonely, merchants, and travelers gathered in Magadha (kingdom), and this Yakṣa protected them all. Satata then married a wife from his own clan and lived with her. At that time, in the northern Gandhāra (country), there was another Yakṣa named Pañcāla, who constantly resided there and was also able to protect, making that country peaceful and prosperous, and

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摩揭陀境事無差異，時彼藥叉亦于同類娶妻共居。後於異時諸方藥叉共為聚會，此二藥叉得申歡愛共為親友，執別之後各還故居。娑多藥叉取摩揭陀上妙華果送與半遮羅，彼以北方所出華果送與娑多，如是多時共申情好。復因聚會重得交歡，是時娑多語半遮羅曰：「作何方便？我等歿后所有子孫，共為親愛不相疏隔。」半遮羅曰：「善哉斯語！我意同爾。」娑多曰：「今可共作指腹之親，我等二門若生男女，共為婚媾。」彼言：「可爾。」時娑多妻未經多時，遂有娠體，月滿生女，容貌端嚴見者愛樂，其女生時諸藥叉眾咸皆歡慶，諸親立字名曰歡喜。於時半遮羅聞彼生女，情甚歡悅便作是念：「娑多藥叉是我親友，今既生女我當生男，彼即是我所愛新婦，可作嚴身瓔珞衣服。」令使送去並持書曰：「聞君生女情甚歡悅，今送衣服愿垂納受。」時娑多得書領信還以書答。然半遮羅意唯求男子，未久之頃婦遂有娠，月滿生兒與其立字，既是半遮羅子應號半支迦。時娑多藥叉聞半遮羅生一男子，便作是念：「我友生男豈得徒然，可寄衣瓔用申歡慶，彼即是我女夫何疑？」遂裁書曰：「聞君誕子，慶喜交懷，聊寄衣纓用申欣賀，幸當爲受冀表不空。」彼覽書已，報書答曰：「許作交親今皆遂願，各待成立共作婚姻。」時娑多藥

【現代漢語翻譯】 現代漢語譯本 在摩揭陀國（Magadha，古印度十六雄國之一）境內發生的事情沒有什麼不同，那時那個藥叉（Yaksa，一種守護神）也和同類的藥叉結婚共同生活。後來在不同的時間，各方的藥叉共同聚會，這兩個藥叉得以表達愛意，成為親密的朋友，分別之後各自回到原來的住所。娑多藥叉（Sata Yaksa）取摩揭陀國上好的花果送給半遮羅藥叉（Pancala Yaksa），半遮羅藥叉用北方出產的花果送給娑多藥叉，像這樣長時間地互相表達情意。又因為聚會而再次相遇，重歸於好，這時娑多藥叉對半遮羅藥叉說：『用什麼方法才能使我們死後，所有的子孫後代，都能互相親愛而不疏遠隔閡呢？』半遮羅藥叉說：『說得好啊！我的想法和你一樣。』娑多藥叉說：『現在可以結為指腹為婚的親家，我們兩家如果生下男孩女孩，就讓他們結為婚姻。』半遮羅藥叉說：『可以。』當時娑多藥叉的妻子沒過多久，就懷了身孕，足月後生下女兒，容貌端莊美麗，見到的人都喜愛，這個女孩出生時，眾藥叉都歡欣慶祝，親戚們給她取名為歡喜（Happiness）。這時半遮羅藥叉聽說娑多藥叉生了女兒，心情非常高興，就想：『娑多藥叉是我的朋友，現在既然生了女兒，我應當生個兒子，她就是我所喜愛的新娘，可以做些裝飾身體的瓔珞衣服。』於是派使者送去，並帶去書信說：『聽說您生了女兒，心情非常高興，現在送去衣服，希望您能接受。』當時娑多藥叉收到書信，看完后回信答覆。然而半遮羅藥叉的心意只求生個男孩，沒過多久，他的妻子就懷了身孕，足月後生了個兒子，給他取名，既然是半遮羅藥叉的兒子，就應該叫半支迦（Pancika）。這時娑多藥叉聽說半遮羅藥叉生了一個男孩，就想：『我的朋友生了兒子，怎麼能空手而去呢，可以寄些衣服瓔珞，表達我的歡慶之情，他就是我女兒的丈夫，這還有什麼疑問呢？』於是寫信說：『聽說您生了兒子，慶賀的心情難以言表，略寄些衣服瓔珞，表達我的欣喜之情，希望您能接受，不要讓我空手而歸。』半遮羅藥叉看完信后，回信答覆說：『答應結為親家，現在都如願以償了，各自等待孩子長大成人，共同舉辦婚禮。』當時娑多藥叉

【English Translation】 English version In the realm of Magadha (one of the sixteen great kingdoms of ancient India), things were no different. At that time, that Yaksa (a type of guardian spirit) also married and lived with a Yaksa of the same kind. Later, at different times, Yaksas from various regions gathered together. These two Yaksas were able to express their love and become close friends, and after parting, they each returned to their original abodes. Sata Yaksa took the finest flowers and fruits of Magadha and sent them to Pancala Yaksa, who sent flowers and fruits produced in the north to Sata Yaksa. In this way, they expressed their affection for a long time. They met again due to a gathering and renewed their friendship. At this time, Sata Yaksa said to Pancala Yaksa, 'What method can we use so that after we die, all our descendants will be loving and not estranged from each other?' Pancala Yaksa said, 'Well said! My thoughts are the same as yours.' Sata Yaksa said, 'Now we can become betrothed while still in the womb. If our two families have sons and daughters, let them marry each other.' Pancala Yaksa said, 'Agreed.' At that time, not long after, Sata Yaksa's wife became pregnant. After a full term, she gave birth to a daughter, whose appearance was dignified and beautiful, and everyone who saw her loved her. When this girl was born, all the Yaksas rejoiced and celebrated. The relatives gave her the name Happiness (Ananda). At this time, Pancala Yaksa heard that Sata Yaksa had given birth to a daughter and was very happy. He thought, 'Sata Yaksa is my friend. Now that he has given birth to a daughter, I should have a son. She will be my beloved bride. I can make some ornaments and clothes to adorn her.' So he sent a messenger to deliver them, along with a letter saying, 'I heard that you gave birth to a daughter and I am very happy. Now I am sending clothes, and I hope you will accept them.' At that time, Sata Yaksa received the letter, read it, and replied with a letter. However, Pancala Yaksa's intention was only to have a son. Not long after, his wife became pregnant. After a full term, she gave birth to a son and named him. Since he was the son of Pancala Yaksa, he should be called Pancika. At this time, Sata Yaksa heard that Pancala Yaksa had given birth to a son and thought, 'My friend has given birth to a son, how can I go empty-handed? I can send some clothes and ornaments to express my joy. He is my daughter's husband, what doubt is there?' So he wrote a letter saying, 'I heard that you gave birth to a son, and my joy is indescribable. I am sending some clothes and ornaments to express my joy. I hope you will accept them and not let me return empty-handed.' After reading the letter, Pancala Yaksa replied, 'I agreed to become relatives, and now all wishes have been fulfilled. Let us each wait for the children to grow up and hold the wedding together.' At that time, Sata Yaksa

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叉婦還有娠，其時諸山出聲如大象吼，月滿生時其山復吼，諸親議曰：「此之孩子，托胎之日及以生時山皆鳴吼，既是娑多之子，應名娑多山。」既長大已父遂身亡，自為家主，是時歡喜年既長成，報其弟曰：「我今欲得游王舍城，現有諸人所生男女悉皆取食。」弟言：「大姊！曾聞我父於此城主及諸人眾常皆擁護，令得安樂離諸憂惱，我今宜可更加守衛，此則是我所防境界，若有餘人為損害者我應遮護。爾今何得生此噁心？宜除此念。」然藥叉女由於前身發惡邪愿習氣力故，復告其弟說如前事。弟知姊意事難回改，作如是念：「我力不能遮其惡念，然父在日許嫁與他，我今宜可作婚姻事。」即便裁書與半遮羅藥叉曰：「我姊歡喜年既長成，宜可為親當速來此。」彼得書已便為盛禮，至王舍城娶婦歸故。

既至本城經多時已，與其夫主情義相得，作如是語：「仁者當知！我意欲得王舍城中現在人眾所生男女皆取食之。」答言：「賢首！彼皆是汝家族住處，余來侵害尚欲相遮，寧容汝今輒為酷虐興斯惡念？勿更再言。」由彼前身所發邪愿熏習力故，作不忍聲懷瞋且默。後於異時便生一子，如是次第更生五百，其最小者名曰愛兒。時五百兒威勢成立，母恃豪強欲行非法，夫頻勸誨竟不受言，夫知彼心默爾而住。是時

【現代漢語翻譯】 現代漢語譯本 藥叉女當時已經懷孕，懷孕期間，群山發出如大象吼叫般的聲音。滿月生產時，山也再次吼叫。親戚們商議說：『這個孩子，自從托胎之日以及出生之時，山都鳴叫吼動，既然是娑多（Sata，意為『山』）的兒子，應該命名為娑多山。』長大成人後，她的父親就去世了，她自己成為一家之主。這時，歡喜年（Yakshini』s name）已經長大成人，告訴她的弟弟說：『我現在想要去王舍城（Rajagrha），把現在那裡出生的人的子女全部抓來吃掉。』弟弟說：『姐姐！我曾聽說我們的父親經常擁護這座城的城主和所有民眾，讓他們安樂，遠離憂愁煩惱。我現在應該更加守衛這裡，這裡是我所防守的境界，如果有其他人來損害他們，我應該遮擋保護。你現在怎麼能生出這種惡毒的心呢？應該消除這個念頭。』然而藥叉女由於前世所發的惡毒邪愿的習氣力量，又告訴她的弟弟，說了和之前一樣的事情。弟弟知道姐姐的心意難以改變，這樣想：『我沒有力量阻止她的惡念，但是父親在世的時候已經答應把她嫁給別人，我現在應該為她辦理婚姻的事情。』於是立刻寫信給半遮羅藥叉（Pancala Yaksha）說：『我的姐姐歡喜年已經長大成人，應該為她成親，請你趕快到這裡來。』半遮羅藥叉收到信后，就準備了豐盛的禮物，到王舍城迎娶歡喜年回去了。

回到本城過了很久之後，她和她的丈夫感情很好，對她的丈夫說：『你應該知道，我想要把王舍城中現在出生的人的子女全部抓來吃掉。』她的丈夫回答說：『賢首（賢德的妻子）！他們都是你的家族居住的地方，別人來侵犯我都想要遮擋保護，怎麼能容許你現在就這麼殘酷暴虐，產生這種惡毒的念頭呢？不要再說了。』由於她前世所發的邪惡願望的熏習力量，她發出了不耐煩的聲音，懷著嗔恨沉默不語。後來在其他的時候，她生了一個兒子，像這樣依次又生了五百個兒子，其中最小的兒子名叫愛兒（Piyaka）。當時這五百個兒子都很有威勢，母親仗著他們的豪強勢力想要做非法的事情，丈夫多次勸說，她都不聽從，丈夫知道她的心意，就默默地住在一邊。這時

【English Translation】 English version The Yakshini was pregnant at that time. During her pregnancy, the mountains emitted sounds like the roar of elephants. When she gave birth on the full moon, the mountains roared again. The relatives discussed, 'This child, from the day of conception and at the time of birth, the mountains have been roaring and shaking. Since she is the son of Sata (meaning 'mountain'), she should be named Sata Mountain.' After she grew up, her father passed away, and she became the head of the household herself. At this time, Hwanhsi Nian (Yakshini』s name) had grown up and told her younger brother, 'I now want to go to Rajagrha (Wangshecheng) and capture all the children born there to eat.' The younger brother said, 'Sister! I have heard that our father often protects the lord of this city and all the people, so that they are peaceful and free from worries and troubles. I should now guard this place even more. This is the territory I defend. If others come to harm them, I should protect them. How can you have such an evil thought? You should eliminate this idea.' However, due to the force of the evil vows she made in her previous life, the Yakshini told her younger brother again, saying the same thing as before. The younger brother knew that his sister's intention was difficult to change, and thought, 'I have no power to stop her evil thoughts, but my father promised to marry her to someone else when he was alive. I should now arrange her marriage.' So he immediately wrote a letter to Pancala Yaksha (Banzheluo Yaksha), saying, 'My sister Hwanhsi Nian has grown up and should be married. Please come here quickly.' After receiving the letter, Pancala Yaksha prepared lavish gifts and went to Rajagrha to marry Hwanhsi Nian and return to his home.

After returning to his city and spending a long time there, she and her husband had a good relationship. She said to her husband, 'You should know that I want to capture all the children born in Rajagrha now to eat.' Her husband replied, 'Virtuous one! They are all the places where your family lives. I would want to protect them from others who come to invade, how can I allow you to be so cruel and tyrannical now, and have such evil thoughts? Don't say it again.' Due to the force of the evil vows she made in her previous life, she made an impatient sound, and remained silent with anger. Later, at other times, she gave birth to a son, and in this way she gave birth to five hundred sons, the youngest of whom was named Piyaka (Aier). At that time, these five hundred sons were very powerful, and the mother, relying on their power, wanted to do illegal things. The husband repeatedly advised her, but she did not listen. The husband knew her intentions and stayed silently on the side. At this time,

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歡喜便於王舍城中隨來去處，現在人眾所生男女為次食之。爾時城中既失男女，所有人眾皆共白王：「臣等男女皆被盜將，不知是誰作斯巨害？痛惱中極欲遣如何？愿王慈悲善為尋察。」王即敕令諸處街衢，四面城門令兵守捉。時諸兵士亦被偷將，日覺少人不知去處？婦人懷娠者咸亦被偷，將向余處。於時王舍城中大災盛起，諸王臣佐重啟大王：「今此國中生大災難，具說上事。」王聞驚怪即喚卜師問其所以，答曰：「斯之災橫皆是藥叉所作，宜可速辦諸妙飲食而為祭祀。」王下明敕擊鼓宣令，告諸人曰：「無問主客在我境者，皆須備辦飲食香華，掃灑街衢城隍聚落，種種嚴飾鼓樂音聲鈴鐸幡幢。」於時王舍城人既奉王敕，各以精心備辦飲食香華等物，嚴飾街衢如歡喜園處處祭祀。雖勞備設災橫不除，苦惱憂惶莫知所計。

於時守護王舍城天神，于睡夢中告諸人曰：「汝等男女咸被歡喜藥叉之所食啖，汝等宜可往世尊處，所有災苦佛當調伏。」諸人報神曰：「此既取我男女充食，則是惡賊藥叉，何名歡喜？」因此諸人皆喚為訶利底藥叉女。王舍城人聞是事已，皆往佛所頂禮佛足，白言：「世尊！此訶利底藥叉女，于王舍城所居人眾，便於長夜作不饒益。我等於彼先無惡念，然彼於我懷毒害心，所生男女咸悉盜去

【現代漢語翻譯】 現代漢語譯本：歡喜（指訶利底藥叉女，意為『喜歡』）常常在王舍城中來來往往，把現在人們所生的男孩女孩當作食物。當時城中不斷丟失孩子，所有人都告訴國王：『我們的孩子都被盜走了，不知道是誰做了這樣大的禍害？痛苦難耐，真不知道該怎麼辦？希望大王慈悲，好好地調查這件事。』國王就下令各處街道、四面城門都要派兵把守。當時士兵們也被偷走，每天都覺得少了人，不知道去了哪裡？甚至懷孕的婦女也被偷走，帶到別的地方。當時王舍城中發生了巨大的災難，各位大臣再次稟告大王：『現在國家裡發生了巨大的災難，』並詳細地說了以上的事情。國王聽了非常驚訝，就叫來占卜師詢問原因，占卜師回答說：『這些災禍都是藥叉（一種鬼神）所為，應該趕快準備各種美味的食物來進行祭祀。』國王下令擊鼓，宣告眾人說：『無論是本地人還是外地人，只要在我國境內，都要準備食物、香花，打掃街道、城隍、村落，用各種東西裝飾，還要有鼓樂、鈴鐺、旗幟。』當時王舍城的人們都遵照國王的命令，各自盡心盡力地準備食物、香花等物品，裝飾街道，像歡喜園一樣，到處進行祭祀。雖然勞累地準備了這些，災禍卻沒有消除，人們苦惱憂愁，不知道該怎麼辦。 當時守護王舍城的天神，在睡夢中告訴人們說：『你們的孩子都被歡喜藥叉（指訶利底藥叉女）吃掉了，你們應該去世尊（指佛陀）那裡，所有的災難痛苦佛陀都能調伏。』人們告訴天神說：『她既然拿我們的孩子當食物，那就是惡賊藥叉，為什麼叫歡喜呢？』因此人們都叫她訶利底藥叉女（意為『奪子』）。王舍城的人們聽到這件事後，都去佛陀那裡，頂禮佛足，稟告說：『世尊！這個訶利底藥叉女，對於居住在王舍城的人們，常常在漫長的夜晚做不利的事情。我們對她先前並沒有惡意，但是她卻對我們懷有毒害之心，把我們所生的孩子都偷走了。』

【English Translation】 English version: Hāritī (meaning 'joyful') often went to and fro in Rājagṛha (name of a city), taking the boys and girls born to the people there as food. At that time, the city was losing children, and everyone told the king: 'Our children have been stolen, and we don't know who has done such a great harm? We are in extreme pain and don't know what to do? We hope that the Great King will be compassionate and investigate this matter thoroughly.' The king then ordered that soldiers be stationed at all the streets and four city gates. At that time, the soldiers were also being stolen, and every day they felt that there were fewer people, and they didn't know where they had gone? Even pregnant women were being stolen and taken to other places. At that time, a great disaster arose in Rājagṛha, and the ministers again reported to the Great King: 'Now a great disaster has occurred in the country,' and they explained the above matters in detail. The king was very surprised to hear this, and he summoned the diviners to ask the reason. The diviners replied: 'These disasters are all caused by Yakshas (a type of spirit), and it is appropriate to quickly prepare various delicious foods for sacrifice.' The king issued an order to beat the drums and announce to the people: 'Whether you are locals or foreigners, as long as you are within our territory, you must prepare food, incense, and flowers, clean the streets, city gods, and villages, decorate them with various things, and have drums, music, bells, flags, and banners.' At that time, the people of Rājagṛha followed the king's orders, and each of them did their best to prepare food, incense, flowers, and other items, decorating the streets like the Joyful Garden, and performing sacrifices everywhere. Although they worked hard to prepare these things, the disaster was not eliminated, and people were distressed and worried, not knowing what to do. At that time, the guardian deity of Rājagṛha told the people in a dream: 'Your children have all been eaten by the Joyful Yaksha (referring to Hāritī). You should go to the World Honored One (referring to the Buddha), and the Buddha can subdue all disasters and sufferings.' The people told the deity: 'Since she takes our children as food, then she is an evil thief Yaksha, why is she called Joyful?' Therefore, people call her Hāritī (meaning 'child-snatcher'). After the people of Rājagṛha heard about this, they all went to the Buddha, prostrated themselves at his feet, and reported: 'World Honored One! This Hāritī, for the people living in Rājagṛha, often does unfavorable things in the long night. We had no malice towards her before, but she has a poisonous heart towards us, and she has stolen all the children we have given birth to.'

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以充飲食。唯愿世尊憐愍我等為作調伏。」爾時世尊默然受請。彼等咸知佛受請已，頂禮雙足奉辭而去。至明清旦，佛即著衣持缽入城乞食，次第乞已還至本處，飯食訖即往訶利底藥叉住處。時藥叉女出行不在，小子愛兒留在家內，世尊即以缽覆其上。如來威力令兄不見弟、弟見諸兄。時藥叉女回至住處不見小兒，即大驚忙觸處尋覓，及問諸子愛兒何在？答言：「我等並皆不見。」便自捶胸悲泣交流，唇口乾燋精神迷亂，情懷痛切速趣王城，遍行諸坊康莊道路，園林池沼天廟神堂，客舍空房皆求不得。更加痛切便即癲狂，脫去衣裳大聲號叫，唱言：「愛兒！汝今何在？」遂出城外巡歷村莊，大聚落中皆覓不得，即往四方乃至四海亦皆不見，被髮露形宛轉于地，肘行膝步蹲踞而坐，如是漸次到贍部洲、七大黑山、七大金山、七大雪山、無熱池、香醉山覓皆不得，情懷苦惱氣咽不通。又往東方毗提訶、西瞿陀尼、北俱盧洲亦皆不見。便往等活、黑繩、眾合、叫喚、大叫喚、熱、極熱、阿鼻止、頞部陀、尼剌部陀、阿吒吒、呵呵、婆呼呼婆、青蓮花、紅蓮花、大紅蓮花，如是等十六大地獄皆亦不見。又往妙高山處先登下層、次登第二、第三層，直過多聞天宮，至妙高山頂，先入眾車園、次入雜粗歡喜皆覓不見，即往圓生樹下

【現代漢語翻譯】 現代漢語譯本 『以供我們飲食所需。唯愿世尊憐憫我們，為我們調伏（煩惱）。』當時，世尊默然接受了他們的請求。他們都知道佛陀已經接受了邀請，便頂禮佛的雙足，告辭離去。到了第二天清晨，佛陀便穿上袈裟，拿著缽，進入城中乞食。依次乞食完畢后，回到原來的地方。用完餐后，便前往訶利底（Hariti，鬼子母）藥叉女的住所。當時，藥叉女外出不在家，只有她的小兒子留在家中，世尊便用缽蓋在他的頭上。如來的威力使得哥哥們看不見弟弟，弟弟也看不見哥哥們。當時，藥叉女回到住所，不見了小兒子，非常驚慌，到處尋找，並問其他的孩子們：『我的愛子在哪裡？』孩子們回答說：『我們都沒有看見。』藥叉女便捶胸頓足，悲傷哭泣，口唇乾裂，精神迷亂，心中痛苦萬分，急忙趕往王城，走遍了各個街巷、寬闊的道路、園林池沼、天廟神堂、客舍空房，都找不到。她更加痛苦，甚至變得癲狂，脫去衣裳，大聲號叫，喊道：『愛兒！你現在在哪裡？』於是走出城外，巡視各個村莊，在大聚落中也找不到，又前往四方，乃至四海，也都看不見。她披頭散髮，赤身裸體，在地上打滾，用肘和膝蓋行走，蹲踞而坐。就這樣，她逐漸地到了贍部洲（Jambudvipa，閻浮提）、七大黑山、七大金山、七大雪山、無熱池（Anavatapta，阿那婆達多池）、香醉山，尋找都找不到，心中苦惱，氣息哽咽不通。又前往東方毗提訶（Purva-videha，東勝身洲）、西瞿陀尼（Apara-godaniya，西牛賀洲）、北俱盧洲（Uttarakuru，北俱盧洲），也都沒有看見。便前往等活地獄（Samjiva）、黑繩地獄（Kalasutra）、眾合地獄（Samghata）、叫喚地獄（Raurava）、大叫喚地獄（Maharaurava）、熱地獄（Tapana）、極熱地獄（Pratapana）、阿鼻地獄（Avici）、頞部陀地獄（Arbuda）、尼剌部陀地獄（Nirarbuda）、阿吒吒地獄（Atata）、呵呵地獄（Hahava）、婆呼呼婆地獄（Huhuva）、青蓮花地獄（Utpala）、紅蓮花地獄（Padma）、大紅蓮花地獄（Mahapadma），像這樣的十六大地獄，也都看不見。又前往妙高山（Mount Meru，須彌山）處，先登上底層，再登上第二層、第三層，直接經過多聞天（Vaisravana，毗沙門天）的宮殿，到達妙高山頂，先進入眾車園、再進入雜粗歡喜園，都找不到，便往圓生樹下（Parijataka tree）尋找。

【English Translation】 English version 『To provide us with food and drink. We beseech the World-Honored One to have compassion on us and subdue (our afflictions).』 At that time, the World-Honored One silently accepted their request. They all knew that the Buddha had accepted the invitation, so they bowed at his feet and took their leave. The next morning, the Buddha put on his robes, carried his bowl, and entered the city to beg for food. After begging in order, he returned to his original place. After finishing his meal, he went to the dwelling of Hariti (Hariti, Mother of Demons) the Yaksha woman. At that time, the Yaksha woman was out and not at home, only her youngest son was left at home. The World-Honored One then covered him with his bowl. By the power of the Tathagata, the brothers could not see their younger brother, and the younger brother could not see his brothers. When the Yaksha woman returned to her dwelling and did not see her youngest son, she was greatly alarmed and searched everywhere, asking her other children, 『Where is my beloved son?』 The children replied, 『We have not seen him.』 The Yaksha woman then beat her chest and wept bitterly, her lips parched, her mind confused, her heart filled with pain. She rushed to the royal city, searching through every street, wide road, garden, pond, heavenly temple, shrine, guest house, and empty room, but could not find him. Her pain increased, and she became deranged, tearing off her clothes and crying out loudly, 『My beloved son! Where are you now?』 Then she went outside the city, searching through every village and large settlement, but could not find him. She went in all directions, even to the four seas, but still could not find him. Her hair was disheveled, her body naked, she rolled on the ground, crawling on her elbows and knees, squatting and sitting. In this way, she gradually reached Jambudvipa (Jambudvipa), the seven great Black Mountains, the seven great Golden Mountains, the seven great Snow Mountains, Anavatapta Lake (Anavatapta), and Xiangzui Mountain, but could not find him. Her heart was filled with suffering, and her breath was choked. She also went to Purva-videha (Purva-videha), Apara-godaniya (Apara-godaniya), and Uttarakuru (Uttarakuru), but did not see him. Then she went to the Samjiva Hell (Samjiva), Kalasutra Hell (Kalasutra), Samghata Hell (Samghata), Raurava Hell (Raurava), Maharaurava Hell (Maharaurava), Tapana Hell (Tapana), Pratapana Hell (Pratapana), Avici Hell (Avici), Arbuda Hell (Arbuda), Nirarbuda Hell (Nirarbuda), Atata Hell (Atata), Hahava Hell (Hahava), Huhuva Hell (Huhuva), Utpala Hell (Utpala), Padma Hell (Padma), and Mahapadma Hell (Mahapadma), the sixteen great hells, but did not see him. She also went to Mount Meru (Mount Meru), first ascending the lower level, then the second and third levels, passing directly through the palace of Vaisravana (Vaisravana), reaching the summit of Mount Meru, first entering the Garden of Many Chariots, then the Garden of Mixed Joy, but could not find him. Then she went to the Parijataka tree.

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乃至善法堂中。入善見城欲入帝釋最勝殿中，時有金剛大神，與無量藥叉守門而住。見彼來入便即驅出善見城外，情加痛切。至多聞天處，于大石上投身躄地，悲啼號哭。白言：「大將軍！我小子愛兒被他盜去，莫知何在？愿見施我。」多聞天曰：「姊妹！不須憂惱自作癲狂，汝今且觀近汝家室，晝日遊處誰來居止？」答言：「大將軍！沙門喬答摩在彼而住。」報曰：「若如是者，宜可速往彼世尊所而作歸向，彼當令汝得見愛兒。」彼聞斯語情生歡喜，如死再生還來本處。遙見世尊三十二相，八十種好莊嚴其身，圓明赫奕超日千光如妙寶山，深生渴仰憂惱悉除情同得子。既至佛所頂禮佛足，退坐一面白言：「世尊！我久離別小子愛兒，唯愿慈悲令我得見。」佛告訶利底藥叉女：「汝有幾子？」答言：「我有五百兒。」佛言：「訶利底！五百子中一子若無，有何所苦？」答言：「世尊！我若今日不見愛兒，必吐熱血而取命終。」佛言：「訶利底！五百子中不見一兒受如是苦，況他一子汝偷取食，此苦如何？」答言：「此苦倍多於我。」佛言：「訶利底！汝既審知愛別離苦，云何食他男女耶？」答言：「唯愿世尊示誨於我。」佛言：「訶利底！可受我戒，王舍城中現在人眾皆施無畏。若能如是，不起此坐得見愛兒。」答言

【現代漢語翻譯】 現代漢語譯本 乃至善法堂中。將要進入善見城，進入帝釋（Indra，佛教的守護神）最勝殿中時，有金剛（Vajra，一種法器）大神，與無量的藥叉（Yaksa，一種鬼神）守門而住。他們看見她要進來，便立即將她驅逐出善見城外，毫不留情。她來到多聞天（Vaisravana，佛教的護法神）處，在大石上投身倒地，悲傷地啼哭。她哭訴道：『大將軍！我的小兒子被人偷走了，不知道在哪裡？希望您能讓我見到他。』多聞天說：『姊妹！不必憂愁煩惱，以至癲狂，你現在且看看你家附近，白天遊玩的地方是誰在那裡居住？』她回答說：『大將軍！沙門喬答摩（釋迦牟尼佛的尊稱）在那裡居住。』多聞天告訴她：『如果這樣，你應該趕快去到那位世尊（Bhagavan，對佛的尊稱）那裡歸依求助，他會讓你見到你的愛兒。』她聽了這話，心中充滿歡喜，如同死而復生，回到原來的地方。遠遠地看見世尊三十二相，八十種好莊嚴其身，光明圓滿，超過太陽的光芒，像一座美妙的寶山，心中深深地渴慕，憂愁煩惱全部消除，心情如同找到了兒子。到達佛所后，頂禮佛足，退到一旁坐下，說道：『世尊！我很久沒有見到我的小兒子了，只希望您能慈悲，讓我得見。』佛告訴訶利底（Hariti，鬼子母）藥叉女：『你有幾個兒子？』她回答說：『我有五百個兒子。』佛說：『訶利底！五百個兒子中少了一個，你尚且如此痛苦，那麼別人只有一個兒子，你卻偷來吃了，這痛苦又該如何？』她回答說：『這痛苦比我的痛苦還要多。』佛說：『訶利底！你既然已經知道愛別離的痛苦，為什麼還要吃別人的孩子呢？』她回答說：『只希望世尊能夠教誨我。』佛說：『訶利底！可以接受我的戒律，王舍城（Rajagrha，古代印度城市）中現在的人們都將得到無畏的保護。如果能做到這樣，你不用離開這個座位，就能見到你的愛兒。』她回答說：

【English Translation】 English version Even to the hall of good Dharma. When about to enter the city of Good Vision, desiring to enter the most excellent palace of Indra (Indra, a guardian deity in Buddhism), there was a Vajra (Vajra, a ritual implement) great deity, dwelling with countless Yakshas (Yaksa, a type of ghost or spirit) guarding the gate. Seeing her coming in, they immediately drove her out of the city of Good Vision, showing no mercy. She went to the place of Vaisravana (Vaisravana, a protector deity in Buddhism), threw herself down on a large stone, and wept bitterly. She cried out, saying: 'Great General! My young son has been stolen away, and I do not know where he is. I wish to see him returned to me.' Vaisravana said: 'Sister! There is no need to worry and become frantic. Now, look closely at the area near your home. Who is dwelling in the place where you usually play during the day?' She replied: 'Great General! The Shramana Gautama (a respectful title for Shakyamuni Buddha) is dwelling there.' He told her: 'If that is so, you should quickly go to that Bhagavan (Bhagavan, a title for the Buddha) and seek refuge. He will allow you to see your beloved son.' Hearing these words, her heart filled with joy, as if she had been brought back to life from death, and she returned to her original place. From afar, she saw the Bhagavan adorned with the thirty-two marks and eighty minor marks, his radiance complete, surpassing the light of a thousand suns, like a wondrous jeweled mountain. Her heart was filled with deep longing, and all her worries and anxieties were dispelled, her mood like that of finding her son. Having arrived at the Buddha's place, she prostrated herself at his feet, retreated to one side, and said: 'Bhagavan! I have been separated from my young son for a long time. I only hope that you will be compassionate and allow me to see him.' The Buddha said to Hariti (Hariti, the demoness of children) Yaksha woman: 'How many sons do you have?' She replied: 'I have five hundred sons.' The Buddha said: 'Hariti! If you are missing one son out of five hundred, you suffer so much. What about others who have only one child, and you steal and eat them? How great is their suffering?' She replied: 'That suffering is many times greater than mine.' The Buddha said: 'Hariti! Since you already know the suffering of separation from loved ones, why do you still eat the children of others?' She replied: 'I only hope that the Bhagavan will instruct me.' The Buddha said: 'Hariti! You can receive my precepts, and the people in Rajagrha (Rajagrha, an ancient Indian city) will now be granted fearlessness. If you can do this, you will see your beloved son without leaving this seat.' She replied:

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：「世尊！我從今已去依佛教敕，王舍城中現在諸人皆施無畏。」作是語已，時佛令彼得見愛兒，於時訶利底歸依如來請受禁戒，城中人眾皆得安樂離諸憂惱。

時訶利底母親于佛所受三歸依並五學處，不殺生乃至不飲酒，前白佛言：「世尊！我及諸兒從今已去何所食啖？」佛言：「善女！汝不須憂，于贍部洲所有我諸聲聞弟子，每於食次出衆生食，並於行末設食一盤，呼汝名字並諸兒子，皆令飽食永無饑苦。若復有餘現在眾生，及江山海處諸鬼神等而應食者，皆悉運心令其飽足。」佛告訶利底：「又復我今付囑于汝，於我法中若諸伽藍僧尼住處，汝及諸兒常于晝夜勤心擁護，勿令衰損令得安樂。乃至我法未滅已來，于贍部洲應如是作。」爾時世尊說是語已，時訶利底母五百諸兒，及以諸來藥叉等眾，皆大歡喜頂禮奉行。

時諸苾芻聞佛說已，咸皆有疑，請世尊曰：「訶利底母先作何業？生五百兒吸人精氣，食王舍城人所生男女。」佛告諸苾芻：「汝等諦聽！此藥叉女及此城人，先所作業還須自受。

「汝等苾芻！乃往過去王舍城中有牧牛人，娶妻未久遂即有娠，是時無佛但有獨覺出現人間，樂居寂靜，受用隨宜邊際臥具，世間唯有此一福田。時此獨覺遊行人間至王舍城，為大設會，有五百人各各

【現代漢語翻譯】 現代漢語譯本：'世尊！我從今以後遵從佛教的教誨，在王舍城中，現在的所有人都將施予無畏。'說完這些話后，佛陀讓訶利底見到了她心愛的兒子。當時，訶利底皈依瞭如來，請求接受禁戒，城中的人們都得到了安樂，遠離了憂愁煩惱。 當時，訶利底的母親在佛陀那裡接受了三皈依和五學處，即不殺生，乃至不飲酒。她向前稟告佛陀說：'世尊！我和我的孩子們從今以後吃什麼呢？'佛陀說：'善女！你不用擔憂。在贍部洲，所有我的聲聞弟子，每次吃飯時都會拿出眾生食，並且在行末設定一盤食物，呼喚你的名字和所有孩子們的名字，讓他們都吃飽，永遠沒有飢餓的痛苦。如果還有其他現在的眾生，以及江山海處的諸鬼神等應該食用這些食物的，都用心念讓他們飽足。'佛陀告訴訶利底：'而且我現在囑託你，在我的佛法中，如果有什麼伽藍（僧院）僧尼居住的地方，你和你的孩子們常常在白天和夜晚勤奮地擁護，不要讓他們衰敗損失，讓他們得到安樂。乃至我的佛法沒有滅亡之前，在贍部洲都應該這樣做。'當時，世尊說完這些話后，訶利底母和她的五百個孩子們，以及前來的藥叉（Yaksha，一種守護神）等眾，都非常歡喜，頂禮佛陀並遵照執行。 當時，各位苾芻（Bhiksu，比丘）聽了佛陀所說的話后，都感到疑惑，請問世尊說：'訶利底母先前做了什麼業？生了五百個孩子，吸取人的精氣，吃王舍城人所生的男女。'佛陀告訴各位苾芻：'你們仔細聽！這個藥叉女和這座城裡的人，先前所造的業，還需要自己承受。' '各位苾芻！過去在王舍城中，有一個牧牛人，娶妻不久就懷孕了。當時沒有佛陀，只有獨覺（Pratyekabuddha，辟支佛）出現在人間，喜歡居住在寂靜的地方，受用隨意的邊際臥具，世間只有這一塊福田。當時，這位獨覺在人間來到王舍城，爲了一個大的設會，有五百個人各自...'

【English Translation】 English version: 'World Honored One! From this day forward, I will abide by the Buddha's teachings, and all the people in Rajagriha (Wangshecheng, city of kings) will be given fearlessness.' After saying these words, the Buddha allowed Hariti (Helidi, a female demon) to see her beloved son. At that time, Hariti took refuge in the Tathagata (Rulai, thus come one) and requested to receive the precepts, and the people in the city all obtained peace and happiness, free from worries and afflictions. At that time, Hariti's mother received the Three Refuges and the Five Precepts from the Buddha, namely, not to kill, and even not to drink alcohol. She reported to the Buddha, saying: 'World Honored One! What will I and my children eat from now on?' The Buddha said: 'Good woman! You need not worry. In Jambudvipa (Yanfuti, continent south of Mount Meru), all my Shravaka (Shengwen, disciple who learns by hearing) disciples will take out food for sentient beings at each meal, and at the end of the meal, they will set out a plate of food, calling your name and the names of all your children, so that they will all be full and never suffer from hunger. If there are any other present sentient beings, as well as ghosts and spirits in the rivers, mountains, seas, and other places who should eat this food, they will all use their minds to make them full.' The Buddha told Hariti: 'Moreover, I now entrust you with this: in my Dharma, if there are any monasteries (Galan, sangharama) where monks and nuns reside, you and your children should always diligently protect them day and night, so that they do not decline or suffer loss, and that they may obtain peace and happiness. Until my Dharma is extinguished, you should do this in Jambudvipa.' At that time, after the World Honored One spoke these words, Hariti's mother and her five hundred children, as well as the Yakshas (Yaksha, a type of guardian spirit) and other beings who came, were all very happy, prostrated themselves before the Buddha, and followed his instructions. At that time, the Bhikshus (Bichu, monks) heard what the Buddha said and were all doubtful, so they asked the World Honored One: 'What karma did Hariti's mother create in the past? She gave birth to five hundred children who suck people's essence and eat the men and women born in Rajagriha.' The Buddha told the Bhikshus: 'Listen carefully! This Yaksha woman and the people in this city must bear the karma they created in the past themselves.' 'Bhikshus! In the past, in Rajagriha, there was a cowherd who married a wife, and she became pregnant not long after. At that time, there was no Buddha, but a Pratyekabuddha (Pizhi fo, one who attains enlightenment on their own) appeared in the world, who liked to live in quiet places and use convenient bedding on the outskirts. The world only had this field of merit. At that time, this Pratyekabuddha came to Rajagriha in the human world for a large gathering, and there were five hundred people each...'

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嚴身，咸持飲食並將音樂共詣芳園。于其路中，逢見懷娠牧牛之女持酪漿瓶，諸人告言：『姊妹！可來舞蹈共為歡樂。』女見相喚便起欲心，舉目揚眉共為舞蹈。由其疲頓遂即墮胎。城中諸人皆向園內，女懷憂惱掌頰而住，便以酪漿買得五百庵沒羅果。時彼獨覺來至女傍，其女遙見身心寂定，威儀庠序在路而行，情生敬仰遂即近前，頂禮雙足持香美果奉施聖人。諸獨覺者但以身化口不說法，欲饒益彼女人故，如大鵝王開舒兩翼，上升虛空現諸神變。凡夫之人見神通時，心便歸向如大樹崩，投身於地合掌發願：『我今於此真實福田所施功德，愿我當來生王舍城，於此城中現在人眾所生男女我皆取食。』汝等苾芻于意云何？彼牧牛女豈異人乎？即訶利底藥叉女是，由彼往昔奉施獨覺五百庵沒羅果發惡愿故，今生王舍城作藥叉女生五百子，吸人精氣食啖城中所有男女。汝等苾芻！我常宣說：黑業黑報、雜業雜報、白業白報。汝等應當勤修白業離黑雜業，乃至果報還其自受。」時諸苾芻聞佛說已，心大歡喜，頂禮佛足，奉辭而去。

緣處同前。時訶利底既受如來三歸五戒已，遂被諸餘藥叉神等而作災難，即將諸子施與眾僧。若見苾芻行乞食時，皆化作小兒隨後而去。王舍城中女人見時，多生憐愛即來抱持，彼便隱沒。時

【現代漢語翻譯】 現代漢語譯本：嚴身等人帶著食物和音樂，一同前往芳園。在路上，他們遇到一個懷有身孕的牧牛女，她拿著一瓶酪漿。眾人對她說：『姐妹！來跳舞一起歡樂吧。』那女子聽到召喚，便動了心，眉飛色舞地跳起舞來。由於疲勞過度，她隨即流產。城裡的人都去了園內，那女子憂愁地用手捂著臉頰站在那裡，然後用酪漿買了五百個庵沒羅果（一種水果）。這時，一位獨覺（獨自覺悟者）來到女子身旁。女子遠遠地看見他身心寂靜，威儀有序地走在路上，心中生起敬仰之情，便走上前去，頂禮他的雙足，並將香甜的果實供養給聖人。那些獨覺通常以身示現，不開口說法，但爲了饒益那個女人，就像大鵝王一樣展開雙翅，上升到空中，顯現各種神通變化。凡夫俗子見到神通時，心便歸向正道，如同大樹崩塌一般，投身於地，合掌發願：『我今天在這真實的福田（指獨覺）所做的功德，愿我將來生在王舍城，將這座城中現在人們所生的男女都取來吃掉。』你們這些比丘（佛教出家人），你們認為如何？那個牧牛女難道是別人嗎？她就是訶利底（鬼子母）藥叉女。由於她往昔供養獨覺五百個庵沒羅果，卻發了惡愿，所以今生在王舍城做藥叉女，生了五百個兒子，吸食人的精氣，吃掉城中所有的男女。你們這些比丘！我常常宣說：黑業（惡業）有黑報（惡報），雜業（善惡混雜的業）有雜報（善惡混雜的報應），白業（善業）有白報（善報）。你們應當勤修白業，遠離黑業和雜業，乃至果報最終還是自己承受。』當時，眾比丘聽了佛的教誨，心中非常歡喜，頂禮佛足，告退離去。 緣起和之前一樣。當時，訶利底（鬼子母）接受了如來的三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）后，便受到其他藥叉神等的災難，於是將她的孩子們施捨給僧眾。如果她看見比丘們去乞食，就變化成小孩子跟在後面。王舍城中的女人看見了，大多心生憐愛，便上前抱住他們，那些孩子就消失不見了。當時

【English Translation】 English version: Strict-body and others, holding food and music, went together to the fragrant garden. On their way, they encountered a pregnant cow-herding woman holding a bottle of milk. The people told her, 'Sister! Come dance and rejoice with us.' The woman, hearing the call, was moved and began to dance, raising her eyebrows and eyes. Due to exhaustion, she immediately had a miscarriage. The people in the city all went to the garden, and the woman stood there, worried and holding her cheek, and then used the milk to buy five hundred Amra fruits (a type of fruit). At this time, a Pratyekabuddha (a solitary enlightened one) came to the woman's side. The woman saw him from afar, his body and mind serene, his demeanor orderly as he walked on the road, and she felt reverence in her heart. She went forward, prostrated at his feet, and offered the fragrant fruits to the holy man. Those Pratyekabuddhas usually manifest through their bodies and do not speak, but in order to benefit that woman, like a great goose king spreading its wings, he rose into the sky and displayed various miraculous transformations. Ordinary people, seeing the miraculous powers, turned their hearts towards the right path, like a great tree collapsing, throwing themselves to the ground, joining their palms and making a vow: 'The merit I make today in this true field of blessings (referring to the Pratyekabuddha), may I be born in Rajagriha (the city of kings) in the future, and may I take and eat all the men and women born to the people in this city.' You Bhikshus (Buddhist monks), what do you think? Is that cow-herding woman someone else? She is Hariti (Mother of Demons), the Yaksha woman. Because she offered five hundred Amra fruits to the Pratyekabuddha in the past, but made an evil vow, she is now born in Rajagriha as a Yaksha woman, giving birth to five hundred children, sucking people's essence and eating all the men and women in the city. You Bhikshus! I often proclaim: black karma (evil deeds) has black retribution (evil consequences), mixed karma (a mixture of good and evil deeds) has mixed retribution (a mixture of good and evil consequences), white karma (good deeds) has white retribution (good consequences). You should diligently cultivate white karma, stay away from black and mixed karma, and ultimately the consequences will be borne by yourselves.' At that time, the Bhikshus, hearing the Buddha's teachings, were very happy, prostrated at the Buddha's feet, and took their leave. The circumstances are the same as before. At that time, after Hariti (Mother of Demons) received the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants) from the Tathagata (Buddha), she was subjected to disasters by other Yaksha gods, so she gave her children to the Sangha (monastic community). If she saw the Bhikshus going to beg for food, she would transform into small children and follow behind them. The women in Rajagriha, seeing them, mostly felt pity and went forward to hug them, and those children would disappear. At that time

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諸女人白苾芻曰：「此是誰子？」答言：「訶利底兒。」女人報曰：「此是怨家毒害藥叉所生子耶？」苾芻報曰：「彼已皆舍毒害之心，為諸藥叉與作災難，為此將來施與我等。」女人作念：「藥叉之女，能捨噁心將子奉施，我等諸子何不施與？」遂將男女施與僧伽，僧伽不受。女人白言：「聖者！尚能納受毒害藥叉女兒，何故不受我等男女？」時諸苾芻以緣白佛，佛言：「應受。」諸苾芻奉教雖受，不為守護，縱其自意隨處遊行。諸苾芻白佛，佛言：「若將一男施與僧伽，一苾芻為受，以故袈裟片系其頂上而為守護。若多施與，于上中下座隨意受之，同前守護勿致疑惑。」時諸父母遂將財物，還來贖取，諸苾芻不受，佛言：「應受。」彼於後時情生愛戀，復將衣物施與苾芻希報恩故，苾芻知心而不為受，佛言：「應受。」如世尊說應受贖兒財物者，時六眾苾芻遂從父母要索全價，佛言：「不應索價，應隨彼意知足受取。」

緣處同前。時訶利底藥叉女，既將諸子施與僧伽，夜臥患饑啼泣至曉。時諸苾芻以緣白佛，佛言：「晨朝應持飲食，稱其名字而祭祀之。」或有欲得齋時而食，佛言：「應與。」或有非時欲得飲食，佛言：「應與。」或有欲得食苾芻缽中殘食，佛言：「應與。」或有欲得食諸不凈，佛言：「

【現代漢語翻譯】 現代漢語譯本 眾婦女問比丘（bhiksu，佛教出家男眾）說：『這是誰的孩子？』比丘回答說：『是訶利底（Hariti，鬼子母）的兒子。』婦女們說：『這是怨家、毒害、藥叉（yaksa，一種鬼神）所生的孩子嗎？』比丘回答說：『她已經捨棄了毒害之心，因為藥叉們製造災難，所以她將來把孩子施捨給我們。』婦女們心想：『藥叉的女兒，能夠捨棄噁心將孩子奉獻出來，我們這些人的孩子為什麼不能施捨出去呢？』於是將自己的兒女施捨給僧伽（samgha，佛教僧團），僧伽不接受。婦女們說：『聖者！尚且能夠接受毒害藥叉的女兒，為什麼不接受我們的兒女呢？』當時，眾比丘將此事稟告佛陀，佛陀說：『應該接受。』眾比丘奉佛的教導雖然接受了，卻不為他們守護，任憑他們隨意到處遊蕩。眾比丘將此事稟告佛陀，佛陀說：『如果將一個男孩施捨給僧伽，一個比丘應當接受，用袈裟的一片繫在他的頭頂上作為守護。如果施捨的男孩很多，就由上座、中座、下座的比丘隨意接受，同樣用袈裟守護，不要引起疑惑。』當時，那些父母拿著財物，回來贖取自己的孩子，眾比丘不接受，佛陀說：『應該接受。』後來，父母對孩子產生了愛戀之情，又將衣物施捨給比丘，希望報答恩情，比丘知道他們的心意而不接受，佛陀說：『應該接受。』正如世尊所說應該接受贖兒的財物，當時六眾比丘（指六群惡比丘）就向父母索要全部的贖金，佛陀說：『不應該索要贖金，應該隨他們的心意，知足地接受。』

事情的起因和地點與之前相同。當時，訶利底藥叉女，既然將自己的孩子們施捨給了僧伽，晚上睡覺時因為飢餓而啼哭到天亮。眾比丘將此事稟告佛陀，佛陀說：『早晨應該拿著飲食，稱念她的名字來祭祀她。』如果她想在齋戒的時候吃東西，佛陀說：『應該給她。』如果她想在非時（非正餐時間）得到飲食，佛陀說：『應該給她。』如果她想吃比丘缽中的殘食，佛陀說：『應該給她。』如果她想吃那些不乾淨的東西，佛陀說：

【English Translation】 English version The women said to the bhiksus (bhiksu, Buddhist monks): 'Whose child is this?' The bhiksus replied: 'It is the son of Hariti (Hariti, the demoness who eats children, later converted to Buddhism as a protector of children).' The women said: 'Is this the child born of an enemy, a poison, a yaksa (yaksa, a type of spirit)?' The bhiksus replied: 'She has already abandoned her poisonous heart. Because the yaksas create disasters, she will offer her child to us in the future.' The women thought: 'The daughter of a yaksa is able to abandon her evil heart and offer her child. Why can't we offer our children?' Thereupon, they gave their sons and daughters to the samgha (samgha, the Buddhist monastic community), but the samgha did not accept them. The women said: 'Holy ones! You are able to accept the daughter of a poisonous yaksa, why do you not accept our sons and daughters?' At that time, the bhiksus reported this matter to the Buddha. The Buddha said: 'You should accept them.' Although the bhiksus accepted them according to the Buddha's teachings, they did not protect them, allowing them to wander around as they pleased. The bhiksus reported this matter to the Buddha. The Buddha said: 'If one boy is given to the samgha, one bhiksu should accept him, tying a piece of his kasaya (kasaya, monastic robe) on his head as protection. If many boys are given, then the senior, middle, and junior bhiksus should accept them as they wish, protecting them in the same way, without causing doubt.' At that time, the parents brought wealth and came to redeem their children. The bhiksus did not accept it, but the Buddha said: 'You should accept it.' Later, the parents developed affection for their children and again offered clothing to the bhiksus, hoping to repay their kindness. The bhiksus knew their intentions but did not accept it. The Buddha said: 'You should accept it.' Just as the World Honored One said that the wealth for redeeming children should be accepted, at that time the six-group bhiksus (referring to the group of six wicked bhiksus) demanded the full price from the parents. The Buddha said: 'You should not demand a price, but should accept it contentedly according to their wishes.'

The circumstances and location are the same as before. At that time, Hariti, the yaksa woman, having given her children to the samgha, cried from hunger at night until dawn. The bhiksus reported this matter to the Buddha. The Buddha said: 'In the morning, you should hold food and offer it to her, calling out her name.' If she wants to eat during the fast, the Buddha said: 'You should give it to her.' If she wants to get food at the wrong time (outside of meal times), the Buddha said: 'You should give it to her.' If she wants to eat the leftovers in the bhiksus' bowls, the Buddha said: 'You should give it to her.' If she wants to eat those unclean things, the Buddha said:

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應與。」

根本說一切有部毗奈耶雜事卷第三十一 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十二

三藏法師義凈奉　制譯

第七門第二子攝頌曰：

尼不住蘭若，　　不居城外寺， 　不許門前望，　　亦不視窗中。

佛在王舍城竹林園。於此城中有一淫女名蓮華色，炫色為業以自活命。時有婆羅門來告言：「少女好不？汝可與我行歡愛事。」報曰：「汝有錢不？」答言：「我無。」女曰：「可去覓錢後來相見。」答言：「我覓。」便往南方隨處經紀，得五百金錢還來女處。時蓮華色由依尊者目連善知識故，因即出家近圓得阿羅漢果，隨情所樂出王舍城向室羅伐。爾時世尊未遮苾芻尼住阿蘭若，時蓮華色遂往闇林，于閑靜處宴坐入定受解脫樂。時婆羅門持五百金錢，至王舍城問諸人曰：「蓮華色女今何處去？」答言：「彼已於釋子法中而為出家向室羅伐。」彼聞告已即往逝多林問苾芻曰：「聖者！王舍城女名蓮華色，遊行至此今在何處？」答言：「彼女已舍非法而為出家，在闇林中專修妙觀。」彼便往就報言：「少女！先有誠言，今持錢至，汝可與我共為歡樂。」報言：「婆羅門！我已棄捨罪惡之業，汝今宜去

【現代漢語翻譯】 現代漢語譯本：『應該給。』

《根本說一切有部毗奈耶雜事》卷第三十一 大正藏第24冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第三十二

三藏法師義凈奉 旨譯

第七門第二子攝頌說：

比丘尼不應住在蘭若（遠離人煙的處所），不應住在城外的寺廟，不允許在門前張望，也不允許在窗戶中窺視。

佛陀在王舍城（Rājagṛha）的竹林園（Veṇuvana）中。在這個城中，有一個名叫蓮華色（Utpalavarṇā），以賣弄姿色為生。當時有一個婆羅門（Brāhmana）來告訴她說：『少女，你好嗎？你可以和我行歡愛之事嗎？』蓮華色回答說：『你有錢嗎？』婆羅門回答說：『我沒有。』蓮華色說：『你可以去尋找錢，然後回來相見。』婆羅門回答說：『我去尋找。』便前往南方隨處經商，得到五百金錢，回來到蓮華色處。當時蓮華色由於依止尊者目連（Maudgalyāyana）善知識的緣故，因此就出家，不久證得阿羅漢（Arhat）果位，隨心所欲地離開王舍城前往室羅伐（Śrāvastī）。當時世尊（Buddha）還沒有禁止比丘尼（Bhikṣuṇī）住在阿蘭若（araṇya），當時蓮華色就前往幽暗的樹林，在閑靜的地方宴坐入定，享受解脫的快樂。當時婆羅門拿著五百金錢，到達王舍城，問人們說：『蓮華色女現在在哪裡？』人們回答說：『她已經在釋迦牟尼（Śākya）的教法中出家，前往室羅伐了。』婆羅門聽了之後，就前往逝多林（Jetavana），問比丘（Bhikṣu）說：『聖者！王舍城有個名叫蓮華色的來到這裡，現在在哪裡？』比丘回答說：『她已經捨棄了非法的行業而出家，在幽暗的樹林中專心修習妙觀。』婆羅門便前往找到蓮華色，對她說：『少女！先前有約，現在拿著錢來了，你可以和我一起享受歡樂。』蓮華色回答說：『婆羅門！我已經拋棄了罪惡的行業，你現在應該離開。』

【English Translation】 English version: 'You should give it.'

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 31 Taisho Tripitaka Volume 24 No. 1451 Vinaya Miscellaneous Matters of the Mūlasarvāstivāda

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 32

Translated under Imperial Order by the Tripiṭaka Master Yijing

Chapter 7, Second Section, Summary Verse:

Nuns should not dwell in araṇyas (secluded places), nor reside in monasteries outside the city. They are not allowed to gaze from the doorway, nor to look out from the window.

The Buddha was in the Bamboo Grove Garden (Veṇuvana) in Rājagṛha (王舍城). In this city, there was a courtesan named Utpalavarṇā (蓮華色), who made a living by displaying her beauty. At that time, a Brāhmana (婆羅門) came and said to her, 'Young woman, how are you? Can you engage in acts of pleasure with me?' Utpalavarṇā replied, 'Do you have money?' The Brāhmana replied, 'I do not.' The woman said, 'You can go and find money, and then come back to see me.' The Brāhmana replied, 'I will go find it.' He then went south to conduct business everywhere, obtained five hundred gold coins, and returned to Utpalavarṇā's place. At that time, because Utpalavarṇā relied on the Venerable Maudgalyāyana (目連) as a virtuous friend, she then renounced the world, soon attained the fruit of Arhat (阿羅漢), and freely left Rājagṛha for Śrāvastī (室羅伐). At that time, the Buddha (世尊) had not yet forbidden Bhikṣuṇīs (比丘尼) from living in araṇyas (阿蘭若), so Utpalavarṇā went to a dark forest, where she sat in meditation in a quiet place, enjoying the bliss of liberation. At that time, the Brāhmana, holding five hundred gold coins, arrived in Rājagṛha and asked people, 'Where has the woman Utpalavarṇā gone?' The people replied, 'She has already renounced the world in the Dharma of Śākya (釋迦牟尼) and gone to Śrāvastī.' After hearing this, the Brāhmana went to Jetavana (逝多林) and asked the Bhikṣus (比丘), 'Venerable ones! A courtesan from Rājagṛha named Utpalavarṇā came here. Where is she now?' The Bhikṣus replied, 'She has abandoned her unlawful profession and renounced the world, and is now diligently practicing profound contemplation in a dark forest.' The Brāhmana then went to find Utpalavarṇā and said to her, 'Young woman! We had an agreement before. Now I have brought the money. Can you enjoy pleasure with me?' Utpalavarṇā replied, 'Brāhmana! I have already abandoned sinful deeds. You should leave now.'

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。」報言：「少女！汝雖舍我，我不捨汝。宜可起來，必不相放。」報言：「汝於我身何處支體偏生愛樂？」答曰：「我愛汝眼。」即以神力抉其兩眼而授與之。時婆羅門便作是念：「此禿沙門女能作如是妖術之法。」拳打尼頭棄之出去。即以此緣告諸尼眾。尼白苾芻，苾芻白佛，佛作是念：「由苾芻尼住阿蘭若有如是過，自今已后苾芻尼不應逐靜在闇林中及空野處。若有住者得越法罪。」

緣在室羅伐城。如世尊說：「苾芻尼不應住阿蘭若。」時諸苾芻尼便在街衢坊巷，坐修禪寂還招前過，以緣白佛，佛言：「苾芻尼應居寺內修習。」時有信心俗人聞佛令尼于寺中修定，遂于城外為造尼寺，尼來居止，還被諸賊及儜惡人來共相侵嬈。苾芻白佛，佛言：「不應城外安置尼寺，應在城中。」

緣處同前。時吐罹難陀苾芻尼，于尼寺門前佇望而立，見有人來即便調弄。時諸俗旅皆共譏嫌，苾芻白佛，佛作是念：「尼住門前有如是過，故尼不應住在門下。若苾芻尼在門前立者得越法罪。」

緣處同前。如佛所制諸尼不應立門首者，便於窗中而望，遙相調弄起過同前，佛言：「此亦如前得越法罪。」

第七門第三子攝頌曰：

許著僧腳崎，　　有男池不浴， 　交衢不應越，　　宜在一邊行。

【現代漢語翻譯】 現代漢語譯本：他說：『少女！即使你捨棄我，我也不捨棄你。你應該起來，我一定不會放你走。』少女問：『你對我身體的哪個部位特別喜愛呢？』他回答說：『我愛你眼睛。』少女立即用神力挖出自己的雙眼，交給他。當時，那個婆羅門就想：『這個禿頭的沙門尼（指比丘尼）會使用這樣的妖術。』於是用拳頭打比丘尼的頭，把她丟了出去。比丘尼就把這件事告訴了其他的尼眾。尼眾告訴了比丘，比丘稟告了佛陀，佛陀心想：『由於比丘尼住在阿蘭若（Aranya，意為寂靜處）有這樣的過失，從今以後，比丘尼不應該獨自在黑暗的森林中和空曠的野外居住。如果有人居住，就犯了越法罪。』

事情發生在室羅伐城（Sravasti）。正如世尊所說：『比丘尼不應該住在阿蘭若。』當時，各位比丘尼便在街衢坊巷（街巷）中坐著修習禪定，還是招致了之前的過失，於是將此事稟告佛陀，佛陀說：『比丘尼應該住在寺內修習。』當時，有具信心的在家信徒聽到佛陀讓比丘尼在寺中修定，便在城外建造了尼寺，比丘尼來此居住，卻又被盜賊和兇惡之人侵擾。比丘將此事稟告佛陀，佛陀說：『不應該在城外安置尼寺，應該在城中。』

事情發生地同前。當時，吐罹難陀（Thullananda）比丘尼在尼寺門前佇立觀望，見到有人來就調戲戲弄。當時，各位俗人旅客都共同譏諷嫌棄，比丘將此事稟告佛陀，佛陀心想：『尼眾住在門前有這樣的過失，所以尼眾不應該住在門下。如果比丘尼在門前站立，就犯了越法罪。』

事情發生地同前。正如佛陀所制定，各位尼眾不應該站在門前，她們便在窗戶中觀望，遙相調戲，引起的過失和之前一樣，佛陀說：『這也和之前一樣，犯了越法罪。』

第七門第三子攝頌說：

允許穿僧人的腳崎（腳上的飾品），有男人的池塘不洗浴， 交叉路口不應該越過，應該在路的一邊行走。

【English Translation】 English version: He said, 'Young woman! Even if you abandon me, I will not abandon you. You should get up; I will certainly not let you go.' The young woman asked, 'Which part of my body do you particularly love?' He replied, 'I love your eyes.' Immediately, she used her supernatural power to gouge out her own eyes and give them to him. At that time, the Brahmin thought, 'This bald Shramana nun (referring to Bhikshuni) can perform such demonic arts.' So he punched the nun's head and threw her out. The Bhikshuni then told the other nuns about this incident. The nuns told the Bhikshu, and the Bhikshu reported it to the Buddha. The Buddha thought, 'Because Bhikshunis living in Aranya (Aranya, meaning a quiet place) have such faults, from now on, Bhikshunis should not live alone in dark forests and open fields. If anyone lives there, they will commit a transgression.'

The incident occurred in Sravasti (Sravasti). As the World Honored One said, 'Bhikshunis should not live in Aranya.' At that time, the Bhikshunis sat in the streets and alleys, practicing meditation, but still incurred the previous faults. So they reported this matter to the Buddha. The Buddha said, 'Bhikshunis should live in temples and practice.' At that time, faithful laypeople heard that the Buddha had instructed the Bhikshunis to practice meditation in temples, so they built nunneries outside the city. The Bhikshunis came to live there, but were harassed by thieves and wicked people. The Bhikshu reported this matter to the Buddha. The Buddha said, 'Nunneries should not be located outside the city; they should be located in the city.'

The location of the incident is the same as before. At that time, the Bhikshuni Thullananda (Thullananda) stood and watched in front of the nunnery gate, and when she saw someone coming, she would tease and flirt with them. At that time, all the lay travelers ridiculed and disliked her. The Bhikshu reported this matter to the Buddha. The Buddha thought, 'Nuns living in front of the gate have such faults, so nuns should not live under the gate. If a Bhikshuni stands in front of the gate, she will commit a transgression.'

The location of the incident is the same as before. As the Buddha had decreed that nuns should not stand in front of the gate, they looked out from the windows, teasing and flirting with each other from afar, causing the same faults as before. The Buddha said, 'This is also the same as before, committing a transgression.'

The seventh gate, the third son's summary says:

It is permissible to wear the monk's foot ornaments (foot ornaments), not to bathe in ponds with men, Crossroads should not be crossed, one should walk on one side of the road.

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緣處同前。時諸苾芻尼于寺院內，便著五衣作諸事業，熱悶疲勞因此羸弱，即白苾芻。苾芻白佛，佛言：「尼于寺內，應披僧腳崎作諸事業。」俗人來見遂起欲意，信心者見共作譏嫌。苾芻白佛，佛言：「諸俗人等若嫌斯事，從今已去苾芻尼對長者婆羅門，不應著僧腳崎而為事業。若著者得越法罪。若對俗人作者，可用僧腳崎覆兩肩臂，披五條衣然後執作。」

緣處同前。時吐罹難陀苾芻尼，遂往男子洗浴之處而為洗浴。有諸少年男子亦來洗浴，見尼入水共相議曰：「觀此禿沙門女身如野水牛。」尼白苾芻，苾芻白佛，佛作是念：「由苾芻尼往男子浴處有斯過失。從今已去苾芻尼不應往男子浴處洗身。若往者得越法罪。」

緣處同前。吐罹難陀苾芻尼，立在四衢道中，見俗人來即便調弄。諸人報曰：「禿沙門女！豈合於四衢道中調弄我等？」尼白苾芻，苾芻白佛，佛言：「自今已去苾芻尼不應驀四衢道過，應近一邊取便而去。若直過者得越法罪。」

第七門第四子攝頌曰：

若是二形女、　　或是合道類、 　或常血流出，　　及是無血人。

緣處同時。時有苾芻尼，與二形女而為出家，見余尼來便現異相。彼問言：「妹！汝是何人？」答言：「姊！我是二形人。」尼白苾芻，苾

【現代漢語翻譯】 現代漢語譯本 因緣和之前一樣。當時，一些比丘尼（bhikshuni，佛教女出家人）在寺院內，穿著五衣（一種袈裟）做各種事情，因為天氣悶熱而疲勞，身體變得虛弱，於是告訴了比丘（bhikshu，佛教男出家人）。比丘稟告佛陀，佛陀說：『比丘尼在寺院內，應該披著僧腳崎（samghati，一種袈裟）做各種事情。』俗人來看到后，便生起慾念，有信心的人看到后，共同譏諷嫌棄。比丘稟告佛陀，佛陀說：『如果俗人等嫌棄這件事，從今以後，比丘尼在長者（富人）或婆羅門（婆羅門種姓的人）面前，不應該穿著僧腳崎做事情。如果穿著，就犯了越法罪（違背戒律的罪過）。如果對著俗人做事情，可以用僧腳崎遮蓋兩肩和手臂，披上五條衣（一種袈裟），然後進行工作。』 因緣和之前一樣。當時，吐罹難陀（Tulananda，人名）比丘尼，竟然去男子洗浴的地方洗澡。一些年輕男子也來洗澡，看到比丘尼進入水中，互相議論說：『看這個禿頭的沙門（sramana，出家人）女人，身體像野水牛一樣。』比丘尼稟告比丘，比丘稟告佛陀，佛陀這樣想：『因為比丘尼去男子洗浴的地方，才會有這樣的過失。從今以後，比丘尼不應該去男子洗浴的地方洗澡。如果去，就犯了越法罪。』 因緣和之前一樣。吐罹難陀（Tulananda，人名）比丘尼，站在四通八達的道路中間，看到俗人來就調戲他們。那些人抱怨說：『禿頭的沙門（sramana，出家人）女人！怎麼可以在四通八達的道路中間調戲我們？』比丘尼稟告比丘，比丘稟告佛陀，佛陀說：『從今以後，比丘尼不應該直接穿過四通八達的道路，應該靠近一邊，方便地走過去。如果直接穿過，就犯了越法罪。』 第七門第四子攝頌說： 如果是雙性人（ubhayavyañjanaka，具有男女兩性性徵的人），或者是混合道（合道類，指性行為不端正的人），或者經常流血（指患有婦科疾病的女性），以及是沒有血的人（指月經不來的女性）。 因緣和時間都和之前一樣。當時，有一位比丘尼（bhikshuni，佛教女出家人），給一個雙性人（ubhayavyañjanaka，具有男女兩性性徵的人）剃度出家，（這個雙性人）看到其他比丘尼來，就顯現出奇怪的形態。其他比丘尼問她：『妹妹！你是什麼人？』她回答說：『姐姐！我是雙性人。』比丘尼稟告比丘。

【English Translation】 English version The circumstances and place are the same as before. At that time, some bhikshunis (bhikshuni, Buddhist nuns) in the monastery were wearing five-piece robes (a type of kasaya) and doing various tasks. They became weak due to the heat and fatigue, so they told the bhikshus (bhikshu, Buddhist monks). The bhikshus reported to the Buddha, and the Buddha said: 'Nuns in the monastery should wear the samghati (samghati, a type of kasaya) while doing various tasks.' When laypeople came and saw this, they developed lustful thoughts, and those with faith jointly criticized and disliked it. The bhikshus reported to the Buddha, and the Buddha said: 'If laypeople dislike this, from now on, bhikshunis should not wear the samghati while doing tasks in front of elders (rich people) or Brahmins (people of the Brahmin caste). If they do, they commit a transgression (a sin of violating the precepts). If they are doing tasks in front of laypeople, they can cover their shoulders and arms with the samghati, put on the five-piece robe (a type of kasaya), and then work.' The circumstances and place are the same as before. At that time, the bhikshuni Tulananda (Tulananda, a personal name) actually went to a place where men bathed to bathe. Some young men also came to bathe, and when they saw the bhikshuni entering the water, they discussed among themselves, saying: 'Look at this bald sramana (sramana, renunciate) woman, her body is like a wild water buffalo.' The bhikshuni reported to the bhikshus, the bhikshus reported to the Buddha, and the Buddha thought: 'Because the bhikshuni went to the place where men bathe, there was such a fault. From now on, bhikshunis should not go to the place where men bathe to wash themselves. If they go, they commit a transgression.' The circumstances and place are the same as before. The bhikshuni Tulananda (Tulananda, a personal name) was standing in the middle of a crossroads, and when she saw laypeople coming, she teased them. Those people complained, saying: 'Bald sramana (sramana, renunciate) woman! How can you tease us in the middle of a crossroads?' The bhikshuni reported to the bhikshus, the bhikshus reported to the Buddha, and the Buddha said: 'From now on, bhikshunis should not cross the crossroads directly, but should go near one side and go conveniently. If they cross directly, they commit a transgression.' The seventh gate, the fourth son's summary verse says: If it is a hermaphrodite (ubhayavyañjanaka, a person with both male and female sexual characteristics), or a mixed path (referring to people with improper sexual behavior), or constantly bleeding (referring to women suffering from gynecological diseases), and those without blood (referring to women who do not menstruate). The circumstances and time are the same as before. At that time, there was a bhikshuni (bhikshuni, Buddhist nun) who ordained a hermaphrodite (ubhayavyañjanaka, a person with both male and female sexual characteristics). When (this hermaphrodite) saw other bhikshunis coming, (this hermaphrodite) showed strange forms. The other bhikshunis asked her: 'Sister! Who are you?' She replied: 'Sister! I am a hermaphrodite.' The bhikshuni reported to the bhikshus.

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芻白佛，佛言：「此是非男非女不應出家，縱受近圓不發律儀護，可速擯出。自今已去若有女人來求出家，應須先問：『汝非二形不？』若不問與出家者，師主得越法罪。」

緣處同前。時有苾芻尼與二道合女出家，若小行時大便俱出污其處所。余尼來入見已問言：「誰污處所？」答言：「姊妹！我本無心欲污其處，為二道合欲小行時大便俱出。」尼白苾芻，苾芻白佛，佛言：「此是非男非女不應出家，縱受近圓不發律儀護，可速擯出。從今已去若有女人來求出家，應須先問：『汝非二道合不？』若不問與出家者，師主得越法罪。」

緣處同前。時有苾芻尼與常流血女出家，裙衣點污多有蠅附。諸尼問曰：「妹！身常流血耶？」答言：「我是常流血女。」尼白苾芻，苾芻白佛，佛言：「此亦同前不堪共住。」

緣處同前。時有苾芻尼與無血女出家，見有餘尼於時時中月期水現，遂生嫌恥，報言：「小妹！汝有邪思不能離欲，於時時中有月期現。」答言：「阿姊！何故見嫌？此是女人常法，汝可無耶？」答言：「我無血人何有斯事？」尼白苾芻，苾芻白佛，佛言：「此是黃門女，宜應擯去不生善法。若見有女求出家時，應可問言：『汝非無血不？』若不問者得越法罪。」

第七門第五子攝頌曰

【現代漢語翻譯】 現代漢語譯本 芻（chú）白佛（向佛稟告），佛言：『此是非男非女（指生理性別不明確的人）不應出家，縱然已經受了近圓戒（比丘或比丘尼受具足戒），也不能生起守護戒律的功用，應該儘快驅逐出去。從今以後，如果有女人來請求出家，應該先問：『你不是雙性人吧？』如果不問就讓她出家，師父和主持者會犯越法罪。』

緣起和地點與之前相同。當時，有比丘尼讓一個有兩個性器官的女子出家，這個女子小便的時候，大便也會一起排出，弄髒了地方。其他比丘尼進來看到后問：『是誰弄髒了地方？』她回答說：『姐妹們！我本來無心弄髒，因為有兩個性器官，小便的時候大便也會一起排出。』比丘尼稟告比丘，比丘稟告佛，佛說：『此是非男非女不應出家，縱然已經受了近圓戒，也不能生起守護戒律的功用，應該儘快驅逐出去。從今以後，如果有女人來請求出家，應該先問：『你不是有兩個性器官的人吧？』如果不問就讓她出家，師父和主持者會犯越法罪。』

緣起和地點與之前相同。當時，有比丘尼讓一個經常流血的女子出家，裙子和衣服被血玷汙，引來很多蒼蠅。其他比丘尼問：『妹妹！你經常流血嗎？』她回答說：『我是經常流血的女子。』比丘尼稟告比丘，比丘稟告佛，佛說：『這種情況和之前一樣，不適合一起居住。』

緣起和地點與之前相同。當時，有比丘尼讓一個沒有月經的女子出家，看到其他比丘尼在月經期間有經血，就產生了嫌棄和羞恥，責備說：『小妹！你一定有邪念，不能斷除慾望，所以才會經常有月經。』她回答說：『阿姐！為什麼要嫌棄我？這是女人的常態，難道你沒有嗎？』回答說：『我是沒有月經的人，怎麼會有這種事？』比丘尼稟告比丘，比丘稟告佛，佛說：『這是黃門女（指生理上有缺陷的女子），應該驅逐出去，不能生起善法。如果看到有女子來請求出家，應該問：『你不是沒有月經的人吧？』如果不問，就會犯越法罪。』

第七門第五子攝頌說：

【English Translation】 English version Chuba (Chuba) reported to the Buddha, and the Buddha said: 'Those who are neither male nor female (referring to people with ambiguous physiological genders) should not become monks or nuns. Even if they have received the Upasampada (full ordination for monks or nuns), they cannot generate the protective power of the precepts and should be expelled quickly. From now on, if a woman comes to request ordination, you should first ask: 'Are you not a hermaphrodite?' If you allow her to be ordained without asking, the teacher and the abbot will commit a transgression.'

The circumstances and location are the same as before. At that time, a Bhikkhuni (Buddhist nun) allowed a woman with two sets of sexual organs to be ordained. When this woman urinated, feces would also be discharged, soiling the place. Other Bhikkhunis came in and asked: 'Who soiled the place?' She replied: 'Sisters! I didn't mean to soil it, but because I have two sets of sexual organs, feces are discharged along with urine when I urinate.' The Bhikkhuni reported to the Bhikkhu (Buddhist monk), and the Bhikkhu reported to the Buddha. The Buddha said: 'Those who are neither male nor female should not become monks or nuns. Even if they have received the Upasampada, they cannot generate the protective power of the precepts and should be expelled quickly. From now on, if a woman comes to request ordination, you should first ask: 'Are you not a person with two sets of sexual organs?' If you allow her to be ordained without asking, the teacher and the abbot will commit a transgression.'

The circumstances and location are the same as before. At that time, a Bhikkhuni allowed a woman who constantly bled to be ordained. Her skirts and clothes were stained with blood, attracting many flies. The other Bhikkhunis asked: 'Sister! Do you constantly bleed?' She replied: 'I am a woman who constantly bleeds.' The Bhikkhuni reported to the Bhikkhu, and the Bhikkhu reported to the Buddha. The Buddha said: 'This situation is the same as before; it is not suitable to live together.'

The circumstances and location are the same as before. At that time, a Bhikkhuni allowed a woman without menstruation to be ordained. Seeing that other Bhikkhunis had menstrual blood during their periods, she felt disgusted and ashamed, and reproached them, saying: 'Little sister! You must have evil thoughts and cannot renounce desire, which is why you have menstruation.' She replied: 'Sister! Why do you despise me? This is a normal condition for women. Don't you have it?' The other Bhikkhuni replied: 'I am a woman without menstruation, how could I have such a thing?' The Bhikkhuni reported to the Bhikkhu, and the Bhikkhu reported to the Buddha. The Buddha said: 'This is a eunuch (referring to a woman with physiological defects), and she should be expelled because she cannot generate good Dharma. If you see a woman requesting ordination, you should ask: 'Are you not a woman without menstruation?' If you do not ask, you will commit a transgression.'

The seventh section, fifth chapter, summary verse says:

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：

道小著內衣、　　近苾芻不唾、 　僧尼不對說、　　當於自眾邊。

緣處同前。時有苾芻尼度道小女出家，時彼女人向小行處久而方出，余尼問曰：「何遲出耶？」答曰：「知欲如何？我身道小根不具足，是故遲耳！」尼白苾芻，苾芻白佛，佛言：「此是黃門女即應擯棄。」

緣處同前。時有諸尼為月期下，污衣臥具多有蠅附，雖加浣染還同前污。佛知告曰：「如此色類，應著內衣。」諸尼便著。時吐罹難陀苾芻尼，亦著此衣入城乞食，街中墮落。諸人見問：「此是何物遺在地上？」尼瞋答曰：「惡生種！宜可速問汝家母姊，當爲汝說。」佛言：「若苾芻尼著內衣，應須安帶繫腰不生此過。若不安帶繫腰得越法罪。」

緣處同前。時具壽大迦攝波，于小食時著衣持缽入城乞食，吐罹難陀尼見速至傍邊唾地，唱言：「極愚極鈍物。」迦攝波曰：「此非汝愆，然是阿難陀過，令惡行女人于善法律中強請出家。」苾芻以緣白佛，佛言：「吐羅尼所為非沙門法，諸淫女人于苾芻處尚不出此鄙惡之言。從今已去苾芻尼見苾芻，不應唾地唱言極愚極鈍。若作者得越法罪。」

緣處同前。時有苾芻犯過，見苾芻尼來便喚令坐。彼問：「聖者！欲作何事？」報言：「我為犯罪，今欲說悔。」尼即對

【現代漢語翻譯】 現代漢語譯本：

道小應穿內衣，     靠近比丘不應吐唾，
僧尼不應面對面說話，      應當在自己的僧團旁邊。

事情發生的地點和之前一樣。當時有一位比丘尼度一位名叫道小的女子出家，當時這個女子去小便的地方很久才出來，其他的比丘尼問她說：『為什麼這麼久才出來呢？』她回答說：『知道想怎麼樣嗎？我的身體構造很小，而且生理構造不完整，所以才這麼久！』比丘尼將此事稟告比丘，比丘稟告佛陀，佛陀說：『這是黃門女，應當擯棄。』

事情發生的地點和之前一樣。當時有一些比丘尼因為月經來潮，弄髒了衣服和臥具，有很多蒼蠅附著在上面，即使清洗染色后還是和之前一樣臟。佛陀知道后告訴她們說：『像這種情況，應該穿內衣。』比丘尼們就穿上了內衣。當時吐罹難陀（Thullananda）比丘尼，也穿著這件內衣進城乞食，在街上掉落了。人們看見后問：『這是什麼東西遺落在地上？』比丘尼生氣地回答說：『惡劣的種姓！應該趕快去問你家的母親姐妹，她們會為你說明。』佛陀說：『如果比丘尼穿內衣，應該要安上帶子繫在腰間，就不會發生這種過失。如果不安帶子繫在腰間，就會犯越法罪。』

事情發生的地點和之前一樣。當時具壽大迦葉波（Mahakasyapa），在小食的時候穿著衣服拿著缽進城乞食，吐罹難陀尼看見后迅速走到旁邊吐唾沫，並且大聲說：『極其愚蠢極其遲鈍的東西。』迦葉波說：『這不是你的過錯，而是阿難陀（Ananda）的過錯，讓行為惡劣的女人在善良的法律中強行請求出家。』比丘將事情的緣由稟告佛陀，佛陀說：『吐羅尼所做的事情不是沙門應該做的，其他的女人在比丘面前尚且不會說出這種鄙視惡劣的話。從今以後比丘尼看見比丘，不應該吐唾沫並且大聲說極其愚蠢極其遲鈍。如果這樣做，就會犯越法罪。』

事情發生的地點和之前一樣。當時有一位比丘犯了過錯，看見比丘尼來了就叫她坐下。比丘尼問：『聖者！想要做什麼事情？』比丘回答說：『我因為犯了罪，現在想要說出懺悔。』比丘尼就對著

English version:

The *bhikkhuni* with a small *dao* (referring to the female genitalia) should wear an undergarment; a *bhikkhuni* should not spit near a *bhikkhu* (Buddhist monk);
*Bhikkhunis* and *bhikkhus* should not speak face to face; it should be done near their own *sangha* (community).

The setting is the same as before. At that time, there was a *bhikkhuni* who ordained a girl named Dao Xiao. At that time, this woman took a long time to come out from the small lavatory. The other *bhikkhunis* asked her: 'Why did you take so long to come out?' She replied: 'What do you want to know? My body structure is small, and my physiological structure is incomplete, that's why it took so long!' The *bhikkhuni* reported this matter to the *bhikkhus*, and the *bhikkhus* reported it to the Buddha. The Buddha said: 'This is a eunuch woman, she should be expelled.'

The setting is the same as before. At that time, some *bhikkhunis* had their menstrual periods, and their clothes and bedding were soiled, with many flies attached to them. Even after washing and dyeing, they were still as dirty as before. When the Buddha knew about it, he told them: 'In this case, you should wear undergarments.' The *bhikkhunis* then wore undergarments. At that time, *Thullananda* (*Thullananda*) *bhikkhuni* also wore this undergarment and went into the city to beg for food, and it fell on the street. When people saw it, they asked: 'What is this thing left on the ground?' The *bhikkhuni* angrily replied: 'Vile offspring! You should quickly ask your mother and sisters, and they will explain it to you.' The Buddha said: 'If a *bhikkhuni* wears an undergarment, she should attach a belt to tie around her waist, and this fault will not occur. If she does not attach a belt to tie around her waist, she will commit a transgression.'

The setting is the same as before. At that time, the venerable *Mahakasyapa* (*Mahakasyapa*), during the small meal time, wore his robes and carried his bowl into the city to beg for food. *Thullananda* *bhikkhuni* saw him and quickly went to the side and spat on the ground, and loudly said: 'Extremely foolish and extremely dull thing.' *Kasyapa* said: 'This is not your fault, but the fault of *Ananda* (*Ananda*), who allowed wicked women to forcibly request ordination in the good law.' The *bhikkhus* reported the reason for the matter to the Buddha. The Buddha said: 'What *Thullananda* did is not what a *sramana* (ascetic) should do. Other women would not say such contemptuous and vile words in front of a *bhikkhu*. From now on, when a *bhikkhuni* sees a *bhikkhu*, she should not spit and loudly say extremely foolish and extremely dull. If she does so, she will commit a transgression.'

The setting is the same as before. At that time, a *bhikkhu* committed a fault, and when he saw a *bhikkhuni* coming, he asked her to sit down. The *bhikkhuni* asked: 'Venerable one! What do you want to do?' The *bhikkhu* replied: 'I have committed a sin, and now I want to confess.'

【English Translation】 English version:

The bhikkhuni with a small dao (referring to the female genitalia) should wear an undergarment; a bhikkhuni should not spit near a bhikkhu (Buddhist monk); Bhikkhunis and bhikkhus should not speak face to face; it should be done near their own sangha (community).

The setting is the same as before. At that time, there was a bhikkhuni who ordained a girl named Dao Xiao. At that time, this woman took a long time to come out from the small lavatory. The other bhikkhunis asked her: 'Why did you take so long to come out?' She replied: 'What do you want to know? My body structure is small, and my physiological structure is incomplete, that's why it took so long!' The bhikkhuni reported this matter to the bhikkhus, and the bhikkhus reported it to the Buddha. The Buddha said: 'This is a eunuch woman, she should be expelled.'

The setting is the same as before. At that time, some bhikkhunis had their menstrual periods, and their clothes and bedding were soiled, with many flies attached to them. Even after washing and dyeing, they were still as dirty as before. When the Buddha knew about it, he told them: 'In this case, you should wear undergarments.' The bhikkhunis then wore undergarments. At that time, Thullananda (Thullananda) bhikkhuni also wore this undergarment and went into the city to beg for food, and it fell on the street. When people saw it, they asked: 'What is this thing left on the ground?' The bhikkhuni angrily replied: 'Vile offspring! You should quickly ask your mother and sisters, and they will explain it to you.' The Buddha said: 'If a bhikkhuni wears an undergarment, she should attach a belt to tie around her waist, and this fault will not occur. If she does not attach a belt to tie around her waist, she will commit a transgression.'

The setting is the same as before. At that time, the venerable Mahakasyapa (Mahakasyapa), during the small meal time, wore his robes and carried his bowl into the city to beg for food. Thullananda bhikkhuni saw him and quickly went to the side and spat on the ground, and loudly said: 'Extremely foolish and extremely dull thing.' Kasyapa said: 'This is not your fault, but the fault of Ananda (Ananda), who allowed wicked women to forcibly request ordination in the good law.' The bhikkhus reported the reason for the matter to the Buddha. The Buddha said: 'What Thullananda did is not what a sramana (ascetic) should do. Other women would not say such contemptuous and vile words in front of a bhikkhu. From now on, when a bhikkhuni sees a bhikkhu, she should not spit and loudly say extremely foolish and extremely dull. If she does so, she will commit a transgression.'

The setting is the same as before. At that time, a bhikkhu committed a fault, and when he saw a bhikkhuni coming, he asked her to sit down. The bhikkhuni asked: 'Venerable one! What do you want to do?' The bhikkhu replied: 'I have committed a sin, and now I want to confess.'

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坐，苾芻白言：「阿離移迦存念！我苾芻某甲犯某罪，我今對阿離移迦發露說罪不覆藏，由發露故得安樂住。」尼言：「聖者亦犯如是過耶？斯非善事。」苾芻默恥。苾芻白佛，佛言：「苾芻不應向苾芻尼邊說罪，宜於清凈苾芻見解同者發露說罪。若作者得越法罪。」

緣處同前。時有苾芻尼犯罪，見苾芻來虔誠恭敬，頂禮雙足合掌請言：「聖者！憐愍我故，愿見少坐。」苾芻問曰：「欲何所為？」答言：「聖者！我為犯罪，今欲對說。」苾芻對坐，尼即合掌白言：「聖者存念！我某甲苾芻尼犯某罪。」廣如上說，佛言：「苾芻尼不應向苾芻邊發露，宜於清凈苾芻尼邊說罪。若作者得越法罪。」

第七門第六子攝頌曰：

苾芻作羯磨，　　尼可用心聽， 　敷座令人坐，　　尼座應分別。

緣處同前。如世尊說：苾芻、苾芻尼羯磨事別，除共羯磨者，尼在僧中作羯磨時，不能無畏作法不成。苾芻白佛，佛言：「苾芻應為作羯磨，苾芻尼應聽。」諸尼不知云何諦聽？佛言：「至心善思念之，告言：『此是初羯磨竟。』第二、第三應如是作(謂是二眾受尼戒也)。」

緣處同前。如世尊說應可誦經者，時諸苾芻不敷座席，佛言：「應敷。」後於異時尼來聽法便坐好座，時有一尼月期忽下，污

【現代漢語翻譯】 現代漢語譯本 比丘坐下，對比丘尼說：『阿離移迦（Ariyika，尼姑的尊稱）請聽！我，比丘某甲，犯了某罪。我現在向阿離移迦坦白我的罪過，不隱瞞，因為坦白罪過才能安樂。』尼姑說：『聖者也會犯這樣的過錯嗎？這可不是好事。』比丘感到羞愧，沉默不語。比丘將此事稟告佛陀，佛陀說：『比丘不應該向比丘尼坦白罪過，應該向清凈且見解相同的比丘坦白罪過。如果這樣做，就犯了越法罪。』

事情發生的地點和起因與之前相同。當時，有一位比丘尼犯了罪，看到比丘前來，非常虔誠恭敬，頂禮比丘的雙足，合掌請求說：『聖者！請您憐憫我，請稍坐片刻。』比丘問道：『您想做什麼？』比丘尼回答說：『聖者！我犯了罪，現在想向您坦白。』比丘坐下，比丘尼合掌說道：『聖者請聽！我，比丘尼某甲，犯了某罪。』（內容與上面所說相似）。佛陀說：『比丘尼不應該向比丘坦白罪過，應該向清凈的比丘尼坦白罪過。如果這樣做，就犯了越法罪。』

第七門第六子攝頌說：

比丘作羯磨（Karma，業，此處指僧團的事務），尼姑可以用心聽， 鋪設座位請人坐，尼姑的座位應該有所區別。

事情發生的地點和起因與之前相同。正如世尊所說：比丘和比丘尼的羯磨事務是不同的，除非是共同的羯磨。尼姑在僧團中作羯磨時，如果不能無所畏懼地依法行事，羯磨就不能成立。比丘將此事稟告佛陀，佛陀說：『比丘應該為尼姑作羯磨，比丘尼應該聽。』尼姑們不知道該如何認真聽取。佛陀說：『要至誠用心思考，並告知說：「這是第一個羯磨結束。」第二個、第三個也應該這樣做（指的是二眾受尼戒）。』

事情發生的地點和起因與之前相同。正如世尊所說，應該允許誦經的人。當時，比丘們沒有鋪設座位，佛陀說：『應該鋪設。』後來，在另一時間，尼姑來聽法，便坐在好的座位上，這時有一位尼姑月經突然來了，弄髒了座位。

【English Translation】 English version A Bhikshu (Buddhist monk) sat down and said to a Bhikshuni (Buddhist nun): 'Ariyika (a respectful term for a nun), please listen! I, Bhikshu so-and-so, have committed a certain offense. I now confess my offense to Ariyika, without concealing it, because by confessing my offense, I can live in peace.' The nun said: 'Even a venerable one commits such a transgression? This is not a good thing.' The Bhikshu felt ashamed and remained silent. The Bhikshu reported this matter to the Buddha, and the Buddha said: 'A Bhikshu should not confess his offenses to a Bhikshuni, but should confess his offenses to a pure Bhikshu who shares the same views. If he does so, he commits a transgression of the law.'

The place and cause of the event are the same as before. At that time, a Bhikshuni committed an offense. Seeing a Bhikshu approaching, she was very devout and respectful, prostrated at the Bhikshu's feet, and requested with palms together: 'Venerable one! Please have mercy on me and sit for a moment.' The Bhikshu asked: 'What do you wish to do?' The Bhikshuni replied: 'Venerable one! I have committed an offense and now wish to confess to you.' The Bhikshu sat down, and the Bhikshuni said with palms together: 'Venerable one, please listen! I, Bhikshuni so-and-so, have committed a certain offense.' (The content is similar to what was said above). The Buddha said: 'A Bhikshuni should not confess her offenses to a Bhikshu, but should confess her offenses to a pure Bhikshuni. If she does so, she commits a transgression of the law.'

The seventh chapter, sixth section, summarizes:

When Bhikshus perform Karma (actions, here referring to the affairs of the Sangha), nuns can listen attentively, Setting up seats for people to sit, the seats for nuns should be distinct.

The place and cause of the event are the same as before. As the World Honored One said: The Karma affairs of Bhikshus and Bhikshunis are different, unless it is a shared Karma. When a nun performs Karma in the Sangha, if she cannot act fearlessly according to the law, the Karma cannot be established. The Bhikshu reported this matter to the Buddha, and the Buddha said: 'Bhikshus should perform Karma for the nuns, and the Bhikshunis should listen.' The nuns did not know how to listen attentively. The Buddha said: 'Be sincere and think carefully, and announce: "This is the end of the first Karma." The second and third should be done in the same way (referring to the two assemblies receiving the Bhikshuni precepts).'

The place and cause of the event are the same as before. As the World Honored One said, those who can recite scriptures should be allowed. At that time, the Bhikshus did not set up seats, and the Buddha said: 'They should be set up.' Later, at another time, a nun came to listen to the Dharma and sat in a good seat. At this time, a nun suddenly had her menstrual period and soiled the seat.

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其座褥聽訖便去，知事人來欲收舉置見多蠅附，以緣白佛，佛言：「尼來聽法不應令坐好座。」如世尊說，苾芻尼不得坐好座聽法者，時有尼來即與小座。時大世主喬答彌因來聽法，令坐小座。大世主曰：「我在俗時尚不曾坐如此小座，況今能坐？」諸苾芻言：「大世主！是世尊教，不令苾芻尼坐好座聽法。」大世主曰：「我豈同彼有可惡過，由彼前尼心不存念故有過生。」苾芻以緣白佛，佛言：「我今聽許。若苾芻尼心存念者來聽法時，應與好座勿生疑惑。」

第七門第七子攝頌曰：

沽酒淫女舍、　　途中不觸女、 　隨時開內衣、　　歌舞不應作。

緣處同前。時吐罹難陀苾芻尼，于小食時著衣持缽次第乞食，見一俗女著妙衣瓔，問曰：「少女！因何得此上妙衣瓔？」答言：「聖者！我因沽酒得此衣瓔。」尼便作念：「此好方便。」心緣不捨前行乞食。又逢一女著弊故衣羸弱而去。問曰：「汝屬誰家？」答言：「聖者！我無所屬，但得衣食我即與作。」尼曰：「若爾，何不沽酒？」答言：「聖者！如我之類豈能沽酒，凡沽酒家須得寬宅，床榻座席盞杓盤樽，錢本多停供承如法，客來無乏方有利潤。」尼曰：「若爾，所須之物我為汝辦，所得之財能與我不？」答言：「我與。」便近尼寺造一大宅

【現代漢語翻譯】 現代漢語譯本： 聽完講座后，她離開了座位。知事僧來收拾座位時，發現有很多蒼蠅附著在上面，於是將此事稟告了佛陀。佛陀說：『不應該讓比丘尼坐好座位來聽法。』因為世尊說過，比丘尼不得坐好座位聽法，所以當有比丘尼來聽法時，就只給她小座位。當時，大世主喬答彌（Mahaprajapati Gotami，佛陀的姨母及養母）前來聽法，也被安排坐在小座位上。大世主說：『我在家時都不曾坐過如此小的座位，更何況現在？』眾比丘說：『大世主！這是世尊的教導，不允許比丘尼坐好座位聽法。』大世主說：『難道我和那些犯過錯的比丘尼一樣嗎？是因為之前的比丘尼心中沒有正念才犯了錯。』比丘將此事稟告佛陀，佛陀說：『我現在允許，如果比丘尼心中有正念來聽法時，應該給她好座位，不要產生疑惑。』

第七門第七子攝頌說：

『賣酒的**舍（此處原文缺失，指場所），途中不觸控女子，隨時敞開內衣，歌舞不應該做。』

事情的起因與之前相同。當時，吐罹難陀（Thullananda，一位比丘尼的名字）比丘尼在小食時穿著袈裟，拿著缽，依次乞食。她看見一位俗家女子穿著華麗的衣服和瓔珞，便問：『少女！你為何能得到如此上妙的衣服和瓔珞？』女子回答說：『聖者！我因為賣酒才得到這些衣服和瓔珞。』比丘尼心想：『這是個好辦法。』她心中想著這件事，繼續前行乞食。又遇到一位女子穿著破舊的衣服，身體虛弱地走著。比丘尼問：『你屬於誰家？』女子回答說：『聖者！我無所歸屬，只要能得到衣食，我就為他們做事。』比丘尼說：『既然如此，你為何不賣酒呢？』女子回答說：『聖者！像我這樣的人怎麼能賣酒呢？凡是賣酒的人家，都需要寬敞的宅子，床榻、座位、酒杯、酒勺、盤子和酒桶，還要準備充足的本錢，提供周到的服務，客人來了不會感到缺少什麼，這樣才會有利潤。』比丘尼說：『既然如此，所需的物品我為你準備，所得的錢財你能給我嗎？』女子回答說：『我給你。』於是，比丘尼靠近尼寺建造了一座大宅子。

【English Translation】 English version: After listening to the discourse, she left her seat. The monastic officer came to tidy up and saw many flies attached to it. He reported this to the Buddha. The Buddha said, 'Nuns should not be allowed to sit on good seats to listen to the Dharma.' As the World Honored One had said that nuns should not sit on good seats to listen to the Dharma, when a nun came to listen, she was given a small seat. At that time, Mahaprajapati Gotami (the Buddha's maternal aunt and foster mother) came to listen to the Dharma and was also asked to sit on a small seat. Mahaprajapati said, 'Even when I was a layperson, I had never sat on such a small seat, let alone now!' The monks said, 'Great Lady! This is the teaching of the World Honored One, not allowing nuns to sit on good seats to listen to the Dharma.' Mahaprajapati said, 'Am I the same as those who have committed reprehensible offenses? It is because the previous nuns did not maintain mindfulness that offenses arose.' The monks reported this matter to the Buddha. The Buddha said, 'I now permit that if a nun comes to listen to the Dharma with mindfulness, she should be given a good seat, and no doubt should arise.'

The seventh verse of the seventh chapter states:

'The tavern (**missing word in original text, referring to a place), not touching women on the road, opening the inner garment at any time, singing and dancing should not be done.'

The circumstances are the same as before. At that time, the nun Thullananda (name of a Bhikkhuni) was wearing her robes and carrying her bowl, begging for food in order, during the time for light refreshments. She saw a laywoman wearing beautiful clothes and jewelry and asked, 'Young woman! How did you obtain these excellent clothes and jewelry?' The woman replied, 'Venerable One! I obtained these clothes and jewelry by selling wine.' The nun thought, 'This is a good method.' With this thought in mind, she continued begging for food. She then encountered a woman wearing tattered clothes, walking weakly. The nun asked, 'To whom do you belong?' The woman replied, 'Venerable One! I belong to no one. As long as I can get food and clothing, I will work for them.' The nun said, 'In that case, why don't you sell wine?' The woman replied, 'Venerable One! How can someone like me sell wine? Those who sell wine need a spacious house, beds, seats, cups, ladles, plates, and barrels. They also need to prepare sufficient capital and provide attentive service. When guests come, they should not lack anything, so that there will be profit.' The nun said, 'In that case, I will provide you with the necessary items. Can you give me the money you earn?' The woman replied, 'I will give it to you.' So, the nun built a large house near the nunnery.

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，所須排程皆悉與之，多與本錢令其沽酒。諸有飲者多來於此，余沽酒家皆起嫉妒。時吐罹難陀苾芻尼多獲財利，后時王設大會皆喚沽酒家，諸人報言：「吐罹難陀苾芻尼寺邊，有大店肆多酤美酒，諸人皆飲多收利物，何不喚來，偏苦我等？」使者既聞往擒其女，即便大叫告言：「聖者吐罹難陀！王家使人枉相牽捉，愿見出來。」尼聞速出便即罵言：「儜惡物！汝何所為牽我女兒？」使者答言：「聖者！豈合置店沽酒耶？」報曰：「我以腳蹋怨家項上，作沽酒業何關汝事？」問言：「聖者！亦有怨家乎？」答曰：「汝即是怨，將我女去。」因此斗諍。諸長者婆羅門見，問言：「何故？」廣說其事，共作譏嫌：「諸釋迦女自為掉舉作非法事，禿沙門女不遵凈行而為沽酒。」苾芻以緣白佛，佛作是念：「吐罹難陀尼所為之事非釋女法，從今已去苾芻尼不應沽酒。若沽者得越法罪。」

緣處同前。時吐罹難陀苾芻尼，著衣持缽次第乞食。見一淫女著好衣瓔，問曰：「少女！何處得此上妙衣瓔？」答言：「聖者！我炫賣色而得此衣。」尼作是念：「此好方便，我今試看得出生不？」心緣此事而行乞食，遂於一處見少年女，衣服垢膩形帶飢色，行步虛羸體骨端正，問言：「少女！汝屬誰家？」答曰：「我無所屬，但得衣食

【現代漢語翻譯】 現代漢語譯本：國王所需的一切排程都全部給她，還給了她很多本錢讓她去賣酒。很多喝酒的人都來這裡，其他的賣酒人家都開始嫉妒。當時，吐罹難陀（Turananda，比丘尼名）比丘尼獲得了許多財利。後來，國王舉辦大型集會，召集了所有的賣酒人家，眾人稟告說：『吐罹難陀比丘尼的寺廟旁邊，有一家很大的店舖，賣很多美酒，人們都去喝，她賺了很多錢，為什麼不叫她來，而只讓我們受苦呢？』使者聽了之後，就去抓她的女兒，她的女兒就大叫著說：『聖者吐罹難陀！王家的使者冤枉地抓我，希望您出來。』比丘尼聽了之後，迅速出來，就罵道：『你這沒用的東西！你為什麼要抓我的女兒？』使者回答說：『聖者！難道可以開店賣酒嗎？』比丘尼回答說：『我用腳踩在怨家的頭上，做賣酒的生意，關你什麼事？』使者問道：『聖者！您也有怨家嗎？』比丘尼回答說：『你就是怨家，抓走我的女兒。』因此發生了爭鬥。各位長者、婆羅門看見了，問道：『什麼緣故？』詳細說了這件事，大家一起譏諷：『這些釋迦族的女子自己放蕩，做不合法的事情，這些禿頭的沙門女子不遵守清凈的修行，竟然賣酒。』比丘向佛陀稟告了這件事，佛陀這樣想：『吐罹難陀比丘尼所做的事情不是釋迦族女子應該做的，從今以後，比丘尼不應該賣酒。如果賣酒，就犯了越法罪。』

事情發生的地點和之前一樣。當時，吐罹難陀（Turananda，比丘尼名）比丘尼，穿著衣服，拿著缽，依次乞食。看見一個少女穿著華麗的衣服和瓔珞，問道：『少女！你在哪裡得到這些上好的衣服和瓔珞？』少女回答說：『聖者！我出賣色相而得到這些衣服。』比丘尼這樣想：『這真是個好辦法，我今天試試看能不能也這樣做。』心裡想著這件事而行乞食，於是在一個地方看見一個年輕的女子，衣服骯髒破舊，面帶飢色，走路虛弱無力，但是體格和骨骼端正，問道：『少女！你是誰家的？』回答說：『我沒有歸屬，只要有衣服和食物就行了』

【English Translation】 English version: All the necessary provisions were given to her, and she was also given a lot of capital to sell wine. Many drinkers came to her place, and the other wine sellers became jealous. At that time, the Bhikkhuni Turananda (Turananda, name of a Bhikkhuni) gained a lot of wealth. Later, the king held a large gathering and summoned all the wine sellers. The people reported, 'Next to the temple of Bhikkhuni Turananda, there is a large shop that sells a lot of fine wine. People all go there to drink, and she earns a lot of money. Why not call her, and only make us suffer?' After hearing this, the messenger went to arrest her daughter. Her daughter shouted, 'Venerable Turananda! The king's messenger is wrongly arresting me, I hope you will come out.' After hearing this, the Bhikkhuni quickly came out and scolded, 'You useless thing! Why are you arresting my daughter?' The messenger replied, 'Venerable! Is it appropriate to open a shop to sell wine?' The Bhikkhuni replied, 'I am stepping on the head of my enemy, and doing the business of selling wine, what does it have to do with you?' The messenger asked, 'Venerable! Do you also have enemies?' The Bhikkhuni replied, 'You are the enemy, taking my daughter away.' Therefore, a fight broke out. The elders and Brahmins saw this and asked, 'What is the reason?' After explaining the matter in detail, everyone ridiculed, 'These women of the Shakya clan are indulging themselves and doing illegal things. These bald Shramana women do not follow pure practice and are actually selling wine.' The Bhikkhu reported this matter to the Buddha, and the Buddha thought, 'What Bhikkhuni Turananda is doing is not what women of the Shakya clan should do. From now on, Bhikkhunis should not sell wine. If they sell wine, they will commit a transgression.'

The place where the incident occurred was the same as before. At that time, the Bhikkhuni Turananda (Turananda, name of a Bhikkhuni), wearing her robes and carrying her bowl, was begging for food in order. She saw a young girl wearing gorgeous clothes and jewelry and asked, 'Young girl! Where did you get these excellent clothes and jewelry?' The girl replied, 'Venerable! I got these clothes by selling my beauty.' The Bhikkhuni thought, 'This is a good method, I will try it today to see if I can also do it.' Thinking about this matter, she went begging for food. Then, in one place, she saw a young girl, her clothes dirty and tattered, her face showing hunger, walking weakly, but her figure and bones were well-proportioned. She asked, 'Young girl! Who do you belong to?' The girl replied, 'I do not belong to anyone, as long as I have clothes and food.'

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我便屬彼。」答言：「若爾，何因不作淫女業耶？」彼便即以兩手掩耳，報言：「聖者！我之家族未曾聞作如斯惡事。」尼言：「少女！凡是女人多為此業，汝非王女亦非長者婆羅門等貴族所生。然諸女人皆愛男子，我不出家亦當自作。」彼聞詃誘便答尼曰：「聖者！若作淫女可即得耶？眾緣備具方辦其事，先須廣宅衣服鮮華，瓔珞莊嚴見者愛念。若有男子來入舍時，隨其貴賤飲食香鬘皆須供給。」尼言：「少女！凡是所須，我皆為辦與汝衣食。所得財物能與我不？」答言：「悉與。」尼于近寺造一大宅，所須之物悉皆備辦，澡浴香華衣服瓔珞皆給與之，恣口所餐容儀肥盛，諸淫女中最為第一，遂使諸人皆來臻湊。彼諸淫女見此事時共生嫉妒，吐罹難陀尼多獲財物。后時王設大會多用涂香，使者即便集諸淫女共作涂香，諸女讒言告使者曰：「吐罹難陀尼寺邊，亦有淫女宜可喚來。」使者既去喚女擒來，彼便大叫告言：「聖者！今有王臣撮我將去。」尼便疾出語使者曰：「汝儜惡人將我女去。」答言：「聖者！亦作淫家。」報曰：「我以腳蹋怨家項上，作淫女業何于汝事？」廣說如前，乃至佛言：「從今已去諸苾芻尼不應作淫女業。若有違者得吐羅底也罪。」

緣處同前。時吐罹難陀苾芻尼將一少女，于林野處大

【現代漢語翻譯】 現代漢語譯本： 我說：『我願意聽從您的。』她回答說：『如果這樣，為什麼不做業呢？』那女子立刻用雙手摀住耳朵，回答說：『聖者！我的家族從未聽說過做這種惡事。』尼姑說：『少女！凡是女人大多做這種事，你不是王女，也不是長者、婆羅門等貴族所生。而且所有女人都愛慕男子，我不出家也會自己做的。』那女子聽了誘導后回答尼姑說：『聖者！如果做可以立刻得到好處嗎？但這件事需要很多條件才能辦成，首先需要寬敞的住宅、華麗的衣服、用瓔珞裝飾，讓見到的人都喜愛。如果有男子來到家中，無論其貴賤，都要提供飲食和香鬘。』尼姑說：『少女！凡是你所需要的，我都可以為你辦到，給你衣食。所得的財物能給我嗎？』回答說：『全部給您。』尼姑在寺廟附近建造了一座大宅，所需的物品全部準備好，沐浴用的香料、鮮花、衣服、瓔珞都給她，讓她盡情享用美食，容貌變得豐腴，成為所有中最出色的一個，於是很多人都來聚集。 那些看到這件事後，都嫉妒吐罹難陀尼姑獲得很多財物。後來國王舉辦大型聚會，需要用到很多涂香，使者就召集所有一起製作涂香，那些女子就進讒言告訴使者說：『吐罹難陀尼姑的寺廟旁邊，也有一位，應該把她叫來。』使者就去把那女子抓來，她便大聲呼叫說：『聖者！現在有王臣抓我走了。』尼姑立刻出來對使者說：『你這個惡人，竟敢抓我的女子。』使者回答說：『聖者！她也做淫業。』尼姑說：『我用腳踩在怨家的頭上，做業與你何干？』詳細情況如前所述，乃至佛陀說：『從今以後，所有比丘尼都不應該做業。如果有違犯者，將得到吐羅底也罪。』 事情發生的地點和之前一樣。當時，吐罹難陀比丘尼帶著一個少女，在林野之處大

【English Translation】 English version: I said, 'I will belong to you.' She replied, 'If so, why not engage in ** work?' The girl immediately covered her ears with both hands and replied, 'Holy one! My family has never heard of doing such an evil thing.' The nun said, 'Girl! Most women do this kind of work. You are neither a princess nor born into a wealthy, Brahmin, or other noble family. Moreover, all women love men. If I were not a renunciate, I would do it myself.' After hearing this enticement, the girl replied to the nun, 'Holy one! If I engage in ** work, can I get immediate benefits? But this matter requires many conditions to be fulfilled. First, I need a spacious house, gorgeous clothes, and to be adorned with necklaces so that those who see me will love me. If a man comes into the house, regardless of his status, I must provide him with food, drink, and fragrant garlands.' The nun said, 'Girl! Whatever you need, I can provide for you, giving you food and clothing. Can you give me the money you earn?' She replied, 'I will give it all to you.' The nun built a large house near the temple, prepared all the necessary items, provided her with fragrant bathing powders, flowers, clothes, and necklaces, and allowed her to indulge in delicious food, making her appearance plump and becoming the most outstanding of all the s, so that many people came to gather. When those s saw this, they were all jealous of the wealth that the nun Thullananda had obtained. Later, the king held a large gathering and needed a lot of scented paste. The messenger gathered all the s to make the scented paste together. Those women slandered and told the messenger, 'Next to the temple of the nun Thullananda, there is also a , and she should be called here.' The messenger went and seized the girl, and she shouted loudly, 'Holy one! Now a royal official is taking me away.' The nun immediately came out and said to the messenger, 'You wicked man, how dare you take my girl away?' The messenger replied, 'Holy one! She also engages in prostitution.' The nun said, 'I trample on the head of my enemy, what does engaging in ** work have to do with you?' The details are as described before, until the Buddha said, 'From now on, all Bhikkhunis should not engage in ** work. If anyone violates this, they will receive a Thullattya offense.' The location of the incident is the same as before. At that time, the Bhikkhuni Thullananda took a young girl to a large

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路之次，炫色為業因此求財。為他所執，尼便惡罵廣說如前。乃至「若有作者，得吐羅底也罪。」

緣在王舍城。時六眾苾芻每於伎樂人中共作歌舞，共相議曰：「諸大德！我等常被樂人使作歌舞者，皆由十二眾苾芻尼。彼若不將衣缽等物私與伎兒令惱我者，彼即不能令我作樂。宜可治罰，今正是時可為計挍。」鄔波難陀曰：「宜可共打。」咸言：「可爾。」遂便同往，遙見吐罹難陀苾芻尼，共相謂曰：「此尼是頭首，宜可苦治。」即前共捉，或有拳打頭上、或以腳蹋腰間、或用錫杖而為打拍，遍體青腫不復能行，以油揩身臥在牀蓆。諸尼見問：「何故如此？」答言：「被打。」問曰：「是誰？」報云：「尊者六眾。」「汝作何過？」答曰：「彼是法兄，我是法妹，共相教誨，自是常途。豈比餘人，何勞問過？」諸尼聞已咸共譏嫌：「云何苾芻打諸尼眾？」白諸苾芻，苾芻白佛，佛作是念：「由諸苾芻若打尼時觸其身體。」告諸苾芻：「若打尼者是不應為，得越法罪。」

緣在室羅伐城，如世尊說尼著內衣者，雖著此衣仍猶點血，污諸臥具多有蠅蟲，遂生厭賤憂惱居懷。尼白苾芻，苾芻白佛，佛言：「我今許尼，內衣之上更著覆裙。」諸尼即便奉教而著，衣仍點污，佛言：「於時時中當爲浣染，于眠臥時

【現代漢語翻譯】 現代漢語譯本 還有一種情況是，有些比丘以展示各種色彩為手段來謀取錢財。如果比丘尼被這些人糾纏，就會像之前說的那樣惡語謾罵。甚至說：『如果有人這樣做，就會犯下吐羅底也罪（Turotiya，一種較輕的罪名）。』

這件事發生在王舍城（Rajagrha）。當時，六眾比丘（指六個行為不端的比丘）經常和樂工們一起唱歌跳舞，他們互相商議說：『各位大德！我們經常被樂工們使喚著唱歌跳舞，都是因為十二眾比丘尼（指十二個行為不端的比丘尼）。如果她們不把衣缽等東西私下送給樂工，讓他們來煩擾我們，樂工們就不能讓我們表演。應該懲罰她們，現在正是可以算計她們的時候。』鄔波難陀（Upananda，比丘名）說：『應該一起打她們。』大家都說：『可以。』於是就一起去了，遠遠地看見吐罹難陀比丘尼（Thullananda，比丘尼名），就互相說：『這個尼姑是頭目，應該狠狠地懲治她。』隨即上前抓住她，有的用拳頭打她的頭，有的用腳踢她的腰，有的用錫杖敲打她，打得她遍體青腫，不能行走，只能用油塗抹身體，躺在牀蓆上。其他比丘尼看見了，問她：『為什麼會這樣？』她回答說：『被打了。』問：『是誰打的？』她回答說：『是尊者六眾。』『你犯了什麼錯？』她回答說：『他們是我的法兄，我是他們的法妹，互相教誨，這是常有的事。和別人不一樣，何必問我犯了什麼錯？』其他比丘尼聽了，都一起譏諷責怪：『怎麼能讓比丘打比丘尼呢？』她們把這件事告訴了比丘們，比丘們又告訴了佛陀，佛陀心想：『因為比丘打比丘尼的時候會觸碰到她們的身體。』於是告誡比丘們：『如果打比丘尼是不應該的，會犯越法罪（越法罪，指違背佛法的罪過）。』

這件事發生在室羅伐城（Sravasti）。世尊說比丘尼穿內衣，即使穿了內衣，仍然會沾染經血，弄髒臥具，滋生很多蠅蟲，因此感到厭惡憂愁。比丘尼把這件事告訴了比丘們，比丘們又告訴了佛陀，佛陀說：『我現在允許比丘尼在內衣外面再穿一件覆裙。』比丘尼們就按照佛陀的教導穿了，但是衣服仍然會被弄髒。佛陀說：『要經常清洗和染色，睡覺的時候

【English Translation】 English version Furthermore, some monks seek wealth by displaying various colors as a profession. If a Bhikkhuni is harassed by them, she will curse and scold as before. Even saying: 'If anyone does this, they will commit a Turotiya (a minor offense).' (Turotiya, a minor offense).'

This occurred in Rajagrha (王舍城). At that time, the group of six Bhikkhus (六眾比丘, referring to six misbehaving monks) often sang and danced with musicians. They discussed among themselves, saying: 'Venerable ones! We are often made to sing and dance by musicians because of the group of twelve Bhikkhunis (十二眾比丘尼, referring to twelve misbehaving nuns). If they did not secretly give robes and bowls to the musicians to bother us, the musicians would not make us perform. They should be punished; now is the time to plot against them.' Upananda (鄔波難陀, a monk's name) said: 'We should all beat them.' Everyone said: 'Agreed.' So they went together and saw Thullananda Bhikkhuni (吐罹難陀, a nun's name) from afar. They said to each other: 'This nun is the leader; she should be severely punished.' They went forward and grabbed her. Some punched her head, some kicked her waist, and some struck her with their staffs. Her body was bruised and swollen, and she could not walk. She could only apply oil to her body and lie on her bed. The other nuns saw her and asked: 'Why is this happening?' She replied: 'I was beaten.' They asked: 'Who did it?' She replied: 'The venerable group of six.' 'What wrong did you do?' She replied: 'They are my Dharma brothers, and I am their Dharma sister. We teach each other; this is common practice. It is different from others, so why ask what wrong I did?' The other nuns heard this and all ridiculed and blamed: 'How can Bhikkhus beat Bhikkhunis?' They told the Bhikkhus about this, and the Bhikkhus told the Buddha. The Buddha thought: 'Because when Bhikkhus beat Bhikkhunis, they touch their bodies.' So he warned the Bhikkhus: 'It is not proper to beat Bhikkhunis; it is a transgression (越法罪, an offense against the Dharma).'

This occurred in Sravasti (室羅伐城). The World Honored One said that even if Bhikkhunis wear undergarments, they will still be stained with menstrual blood, dirtying the bedding and breeding many flies, causing them to feel disgusted and worried. The Bhikkhunis told the Bhikkhus about this, and the Bhikkhus told the Buddha. The Buddha said: 'I now allow Bhikkhunis to wear an overskirt over their undergarments.' The Bhikkhunis followed the Buddha's teachings and wore them, but the clothes were still stained. The Buddha said: 'They should be washed and dyed frequently, and when sleeping

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常須繫念。若不爾者得越法罪。」

緣在王舍城。時有苾芻名曰本勝，身死之後舁至尸林以火焚葬。時十二眾苾芻尼，即于其傍自為歌舞。諸尼嫌恥以事白佛，佛言：「尼法不應自作歌舞。作者得越法罪。」

第七門第八子攝頌曰：

僧尼根若轉、　　至三皆擯出、 　廣說法與緣，　　蓮華色為使。

緣處同前。時具壽鄔波離請世尊曰：「大德！尼若根轉，其事云何？」佛言：「同舊近圓，及依夏次，移向僧寺。」復白佛言：「世尊！尼轉根時即依本夏送向僧寺；僧若轉根，還依本夏向尼寺不？」佛言：「此亦送向尼寺。」「大德！此之二人至彼處已，根還復轉，其事云何？」佛言：「隨其所應還歸本處。」「大德！此復更轉如是至三，此復云何？」佛言：「若至三轉即非僧尼，當須擯棄，勿懷疑惑。」

緣處同前。時有長者名曰天與，大富多財娶妻而住。復於一處有一長者名曰鹿子，彼亦大富娶妻而住。此之二家共夸財富各言己勝，后為親友昵好往來，但有異物必相贈遺。時此城中諸人有事，至芳園所悉皆集會，籌議既畢各並還家。時二長者天與、鹿子于園中住，共為談說，天與告曰：「作何方便，我等歿后所有子孫，共為親愛不相疏隔？」鹿子曰：「善哉斯語！今可共作指腹之親

【現代漢語翻譯】 現代漢語譯本： '必須經常憶念此事。如果不這樣，就會犯越法罪。'

'這件事發生在王舍城（Rājagṛha）。當時有一位比丘（bhikṣu）名叫本勝，死後被抬到尸林（śivavana）火葬。當時十二位比丘尼（bhikṣuṇī）就在旁邊唱歌跳舞。這些比丘尼感到羞恥，便將此事稟告佛陀。佛陀說：『比丘尼的戒律不允許自己唱歌跳舞。違犯者會犯越法罪。』'

'第七門第八子攝頌說：'

'僧尼如果轉根（根指性器官），到第三次都要被擯出僧團。' '廣泛說法與緣起，蓮華色（Utpalavarṇā）尊者作為使者。'

'這件事發生在之前提到的地方。當時，具壽鄔波離（Upāli）請問世尊：『大德！如果比丘尼轉根，該如何處理？』佛陀說：『和之前受過具足戒（upasampadā），以及依夏季安居（varṣa）次序的比丘尼一樣，將她送到僧寺。』又稟告佛陀說：『世尊！比丘尼轉根時，就按照她安居的順序送到僧寺；如果比丘轉根，是否也按照他安居的順序送到尼寺？』佛陀說：『這也送到尼寺。』『大德！這兩個人到了那裡之後，根又轉了回來，該如何處理？』佛陀說：『根據情況，送回原來的地方。』『大德！如果又轉了回來，這樣反覆三次，又該如何處理？』佛陀說：『如果轉了三次，就不是僧尼了，應當擯棄，不要懷疑。』'

'這件事發生在之前提到的地方。當時有一位長者（gṛhapati）名叫天與，非常富有，娶妻而住。另外在一個地方，也有一位長者名叫鹿子，他也非常富有，娶妻而住。這兩家互相誇耀財富，都說自己更勝一籌，後來因為親友的關係，彼此友好往來，只要有特別的東西，必定互相贈送。當時城中的人們有事，都到芳園（Ārāma）聚集，商議完畢后各自回家。當時兩位長者天與、鹿子在園中住下，共同談論，天與說：『用什麼方法，才能使我們死後，所有的子孫仍然親愛，不相疏遠呢？』鹿子說：『這話很好！現在可以結為指腹為婚的親家。』

【English Translation】 English version: 'One must constantly keep this in mind. Otherwise, one will commit a transgression of the law.'

'The incident occurred in Rājagṛha (王舍城). At that time, there was a bhikṣu (比丘) named Bena-sena, who after his death was carried to the śivavana (尸林) to be cremated. Then twelve bhikṣuṇīs (比丘尼), right beside the cremation site, began to sing and dance. The nuns felt ashamed and reported the matter to the Buddha. The Buddha said, 'It is not proper for nuns to sing and dance on their own. Those who do so commit a transgression of the law.'

'The seventh chapter, eighth section, summary verse says:'

'If a monk or nun changes their root (referring to sexual organs), they should be expelled after the third time.' 'Extensive teachings and conditions, with Venerable Utpalavarṇā (蓮華色) as the messenger.'

'The incident occurred in the same place as before. At that time, the Venerable Upāli (鄔波離) asked the World Honored One, 'Great Virtue! If a nun changes her root, what should be done?' The Buddha said, 'The same as those who have previously received full ordination (upasampadā), and according to the summer retreat (varṣa) order, send her to the sangha monastery.' He further asked the Buddha, 'World Honored One! When a nun changes her root, she is sent to the sangha monastery according to her retreat order; if a monk changes his root, is he also sent to the nunnery according to his retreat order?' The Buddha said, 'He is also sent to the nunnery.' 'Great Virtue! If these two people, after arriving there, change their roots again, what should be done?' The Buddha said, 'According to the situation, send them back to their original place.' 'Great Virtue! If they change again, and this happens three times, what should be done?' The Buddha said, 'If it happens three times, they are no longer monks or nuns, and should be expelled without doubt.'

'The incident occurred in the same place as before. At that time, there was a householder (gṛhapati) named Deva-datta, who was very wealthy and lived with his wife. In another place, there was also a householder named Mriga, who was also very wealthy and lived with his wife. These two families boasted about their wealth, each claiming to be superior. Later, due to friendly relations, they visited each other, and whenever they had something special, they would give it to each other. At that time, the people in the city had matters to discuss, so they gathered in the Ārāma (芳園), and after the discussion, they returned home. Then the two householders, Deva-datta and Mriga, stayed in the garden and talked together. Deva-datta said, 'What method can we use to ensure that after we die, all our descendants will still be loving and not estranged from each other?' Mriga said, 'That's a good idea! We can arrange a marriage between our children while they are still in the womb.'

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，我等二家若生男女共為婚媾。」彼言：「可爾！我意同然。」作此議已各還本處。后時天與妻生一女，容儀端正超絕常倫而性多啼哭。若有苾芻來至宅中為父說法，孩子不啼攝耳專聽。三七日後諸親歡會為女立名，共相議曰：「此女愛法攝耳專聽，天與之女可名法與。」付八養母恩慈撫育，速便長大如蓮出水。時鹿子長者聞彼生女作如是念：「我友生女豈得徒然，可送衣瓔用申歡慶，彼即是我新婦何疑？」並傳語曰：「聞君誕女慶喜交懷，聊寄衣瓔用申欣賀，幸當爲受冀表不空。」天與領信還以語答：「彼若生男定為婚媾。」於時鹿子得語表心情求男子，未久之頃婦遂有娠月滿生男，三七日後諸親歡會，為兒立名共相議曰：「此兒生日屬毗舍佉星，應名毗舍佉。」亦付八母抱持養育。時天與長者聞鹿子生男作如是念：「鹿子長者共我交親，今既生男我已生女，彼是女夫可作嚴身瓔珞衣服，令使送去。」並傳語曰：「聞君生男情甚欣悅，今送衣服愿垂納受。」彼得信已傳語報曰：「久許交親今皆遂願，各待成立共作婚姻。」法與長大情樂出家，跪白父曰：「我今情樂善說法律而為出家。」父曰：「小女！我有先言：『以汝嫁與鹿子長者子毗舍佉。』彼即是夫，誠為不可。」

蓮華色尼是其門師時來相問，法與白

【現代漢語翻譯】 現代漢語譯本： 『我們兩家如果生了男孩女孩，就結為婚姻。』對方說：『可以，我也是這樣想的。』 達成這個協議后，各自回到自己的住所。後來，天與（Devadatta，人名，提婆達多）的妻子生了一個女兒，容貌端莊美麗，超越常人，但經常啼哭。如果有比丘（Bhikkhu，佛教僧侶）來到家中為父親說法，孩子就不哭，側耳傾聽。二十一天後，親戚們聚會為女孩取名，商議說：『這個女孩喜歡佛法，側耳傾聽，天與的女兒可以叫法與（Dhammadinnā，法與）。』 於是交給八個保姆慈愛地撫養，很快就長大了，像蓮花出水一樣。當時，鹿子（Migāra，人名，彌伽羅）長者聽說他生了女兒，心想：『我的朋友生了女兒，我不能空手而去，可以送些衣服首飾去表示祝賀，她就是我的兒媳婦，這還有什麼疑問呢？』 並且捎話說：『聽說您生了女兒，我非常高興，略備衣飾，用表祝賀，希望您能接受，不要讓我空手而歸。』 天與收到禮物，回話說：『如果他生了男孩，一定結為婚姻。』 當時，鹿子得到訊息，心情愉快，盼望生個男孩，不久，他的妻子就懷孕了，足月生了一個男孩。二十一天後，親戚們聚會為孩子取名，商議說：『這個孩子出生的日子屬於毗舍佉星（Visakha，星名，尾宿星），應該叫毗舍佉（Visākha，人名，毗舍佉）。』 也交給八個保姆抱持養育。當時，天與長者聽說鹿子生了男孩，心想：『鹿子長者和我關係親密，現在他生了男孩，我生了女孩，他是女兒的丈夫，可以做些裝飾身體的瓔珞衣服，派人送去。』 並且捎話說：『聽說您生了男孩，我非常高興，現在送些衣服，希望您能接受。』 他收到信后，回話說：『早就答應結為親家，現在都如願以償了，各自等待孩子長大，一起舉辦婚禮。』 法與長大后，喜歡出家，跪著對父親說：『我現在喜歡聽聞善說法律而出家。』 父親說：『女兒！我之前有約定：『要把你嫁給鹿子長者的兒子毗舍佉。』 他就是你的丈夫，實在是不可以。』 蓮華色尼（Uppalavanna，人名，優缽羅）是她的老師，當時來探望，法與告訴她：

【English Translation】 English version: 'If we two families have a son and a daughter, we will arrange a marriage between them.' He said, 'Agreed! That is also my intention.' After making this agreement, they each returned to their own places. Later, Devadatta's wife gave birth to a daughter, whose appearance was dignified and beautiful, surpassing ordinary people, but she often cried. If a Bhikkhu came to the house to preach the Dharma to her father, the child would not cry but would listen attentively. After twenty-one days, the relatives gathered to name the girl, and they discussed, 'This girl loves the Dharma and listens attentively, Devadatta's daughter can be named Dhammadinnā.' She was entrusted to eight nurses to be raised with kindness, and she quickly grew up like a lotus emerging from the water. At that time, the elder Migāra heard that he had a daughter and thought, 'My friend has a daughter, I cannot go empty-handed, I can send some clothes and jewelry to express my congratulations, she is my daughter-in-law, what doubt is there?' And he sent a message saying, 'I heard that you gave birth to a daughter, I am very happy, I have prepared some clothes and jewelry to express my congratulations, I hope you can accept them and not let me go back empty-handed.' Devadatta received the gift and replied, 'If he has a son, we will definitely arrange a marriage.' At that time, Migāra received the message and was happy, hoping to have a son, and soon his wife became pregnant and gave birth to a son after a full term. After twenty-one days, the relatives gathered to name the child, and they discussed, 'The day this child was born belongs to the Visakha star, he should be named Visākha.' He was also entrusted to eight nurses to hold and raise him. At that time, the elder Devadatta heard that Migāra had a son and thought, 'The elder Migāra and I are close friends, now that he has a son and I have a daughter, he is the husband of my daughter, I can make some ornaments and clothes to decorate his body and send them to him.' And he sent a message saying, 'I heard that you gave birth to a son, I am very happy, I am sending some clothes now, I hope you will accept them.' After receiving the letter, he replied, 'I have long promised to become in-laws, and now all my wishes have been fulfilled, let us each wait for the children to grow up and hold a wedding together.' When Dhammadinnā grew up, she liked to renounce the world, and knelt down and said to her father, 'I now like to hear the well-spoken law and renounce the world.' The father said, 'Daughter! I had an agreement before: 'I will marry you to the son of the elder Migāra, Visākha.' He is your husband, it is really not possible.' Uppalavanna, who was her teacher, came to visit at that time, and Dhammadinnā told her:

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言：「聖者！我于善說法律情樂出家而受近圓成苾芻尼性，愿來於此密與出家。何以故？我父遮制無由得出。」尼曰：「善哉！少女能發此心樂為出家，諸欲味少過患極多。如世尊說：『諸有智人，于淫慾處知有五失。故不應為。云何為五？一者觀欲少味多過常有眾苦；二者行欲之人常被纏縛；三者行欲之人永無厭足；四者行欲之人無惡不造；五者于諸欲境。諸佛世尊及聲聞眾並諸勝人得正見者，以無量門說欲過失，是故智者不應習欲。又復智人知出家者有五勝利。云何為五？一者出家功德是我自利不共他有，是故智者應求出家。二者自知我是卑下之人被他驅使，既出家后受人供養禮拜稱讚，是故智者應求出家。三者從此命終當生天上離二惡道，是故智者應求出家。四者由舍俗故出離生死，當得安隱無上涅槃，是故智者應求出家。五者常為諸佛及聲聞眾，諸勝上人之所讚歎，是故智者應求出家。』汝今應可觀斯利益，以殷重心舍諸俗網求大功德，是故我今度汝出家。且應住此，我往白佛。」

時蓮華色尼至世尊所，頂禮雙足在一面立，合掌白言：「大德世尊！天與長者女名法與，于佛所說善法律中情樂出家並受近圓成苾芻尼性，為父先擬嫁與鹿子男毗舍佉，父母遮護不聽出家。」於時佛告具壽阿難陀：「汝往告

【現代漢語翻譯】 現代漢語譯本： 她說：『聖者！我對於善說法律（指佛陀所說的教法）心生歡喜，想要出家並受具足戒，成為比丘尼，希望您能秘密地為我剃度出家。因為我的父親禁止我，我無法自己出來。』 尼師說：『善哉！少女你能發起這樣的心，喜歡出家，要知道諸欲的滋味很少，過患卻極多。正如世尊所說：『有智慧的人，對於淫慾之處，知道有五種過失，所以不應該去做。哪五種呢？一是觀察慾望，滋味很少，過患很多，常常伴隨著各種痛苦；二是行淫慾的人常常被纏縛；三是行淫慾的人永遠沒有滿足的時候；四是行淫慾的人什麼惡事都做得出來；五是對於各種慾望的境界，諸佛世尊以及聲聞眾（指佛陀的弟子），還有各種殊勝的人，得到正見的人，用無量的方法來說明慾望的過失，所以智者不應該習染慾望。』 『而且有智慧的人知道出家有五種勝利。哪五種呢？一是出家的功德是我自己獲得利益，不與他人共有，所以智者應該尋求出家。二是自己知道我是卑下的人，被他人驅使，既然出家之後，就能受到他人的供養、禮拜和稱讚，所以智者應該尋求出家。三是從此命終之後，將往生天上，遠離地獄、餓鬼兩種惡道，所以智者應該尋求出家。四是因為捨棄世俗的緣故，就能出離生死，當得到安穩無上的涅槃（指解脫），所以智者應該尋求出家。五是常常被諸佛以及聲聞眾，各種殊勝上人所讚歎，所以智者應該尋求出家。』 『你現在應該觀察這些利益，用殷重的心捨棄各種世俗的束縛，尋求大的功德，所以我現在為你剃度出家。你先住在這裡，我前去稟告佛陀。』 當時，蓮華色尼（Utpalavarna，一位著名的比丘尼）來到世尊那裡，頂禮佛的雙足，站在一旁，合掌稟告說：『大德世尊！天與長者（Devadatta，人名）的女兒，名字叫法與（Dharmadatta，人名），對於佛所說的善法律中，心生歡喜，想要出家並受具足戒，成為比丘尼，她的父親先前已經打算把她嫁給鹿子男毗舍佉（Mrigara-putra Visakha，人名），父母遮攔守護，不讓她出家。』 當時，佛告訴具壽阿難陀（Ananda，佛陀的侍者）說：『你前去告訴……』

【English Translation】 English version: She said: 'Venerable one! I am delighted with the well-spoken Dharma and Vinaya (the teachings spoken by the Buddha), and I wish to renounce the world and receive full ordination to become a Bhikshuni (a fully ordained female monastic). I wish to secretly ordain here because my father forbids me, and I cannot leave on my own.' The Bhikshuni said: 'Excellent! It is good that you have developed such a mind, delighting in renunciation. Know that the taste of desires is small, but the faults are many. As the Blessed One said: 'Wise people know that there are five disadvantages in the realm of sexual desire, and therefore should not engage in it. What are the five? First, observing desires, the taste is small, the faults are many, and they are always accompanied by various sufferings. Second, those who engage in sexual desire are constantly bound. Third, those who engage in sexual desire are never satisfied. Fourth, those who engage in sexual desire will commit any evil deed. Fifth, regarding the various realms of desire, the Buddhas, World Honored Ones, as well as the Shravakas (disciples of the Buddha), and various superior beings who have attained right view, explain the faults of desire in countless ways. Therefore, the wise should not indulge in desire.' 'Moreover, wise people know that there are five benefits of renunciation. What are the five? First, the merit of renunciation is my own benefit, not shared with others, so the wise should seek renunciation. Second, I know myself to be a lowly person, driven by others. Having renounced the world, I will receive offerings, prostrations, and praise, so the wise should seek renunciation. Third, after this life, I will be reborn in the heavens, away from the two evil realms of hell and hungry ghosts, so the wise should seek renunciation. Fourth, by abandoning the secular, I will be liberated from birth and death, and attain the peaceful and unsurpassed Nirvana (liberation), so the wise should seek renunciation. Fifth, I am constantly praised by the Buddhas, the Shravakas, and various superior beings, so the wise should seek renunciation.' 'You should now observe these benefits, and with a sincere heart, abandon the various secular bonds and seek great merit. Therefore, I will now ordain you. You should stay here for now, and I will go and report to the Buddha.' At that time, Bhikshuni Utpalavarna (Utpalavarna, a famous Bhikshuni) went to the World Honored One, prostrated at his feet, stood to one side, and with palms joined, reported: 'Great Virtue, World Honored One! The daughter of the elder Devadatta (Devadatta, a name), named Dharmadatta (Dharmadatta, a name), is delighted with the well-spoken Dharma and Vinaya spoken by the Buddha, and wishes to renounce the world and receive full ordination to become a Bhikshuni. Her father had previously intended to marry her to Mrigara-putra Visakha (Mrigara-putra Visakha, a name), and her parents are preventing her from renouncing the world.' At that time, the Buddha said to the Venerable Ananda (Ananda, the Buddha's attendant): 'Go and tell...'

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諸尼眾，天與長者女法與情樂出家，可使蓮華色尼往法與處，告其女曰：『奉世尊教，與汝受三歸護並五學處。』即於家中剃髮出家受其十學。」時阿難陀奉世尊教告彼尼眾，諸尼共集遣蓮華色尼，至彼告言：「少女！今尼僧伽奉世尊教，使我於此與汝出家，先受三歸併五學處，當用心受。」既為受已，告言：「汝今是近事女，次授十學處。」語言：「汝已出家訖，當勤修學，如世尊教依法護持。」時女欣悅深生渴仰一心聽受，蓮華色尼觀其根性隨機說法，於四諦理令彼開悟，以智金剛杵摧二十種有身見山，獲預流果。

時蓮華色尼來白世尊：「奉大師教所作已訖。」佛告具壽阿難陀曰：「汝往告諸尼眾，可使蓮華色尼往彼家中，授法與六法、六隨法二年正學。」時阿難陀如世尊教告諸尼眾：「使蓮華色尼至法與處，依佛教敕授與六法、六隨法。」告言：「汝今已是正學女，應二年中奉教修學，如世尊教依法護持。」復更隨機為說妙法，彼聞法已獲一來果。

是時法與於二歲中，學六法、六隨法，年漸長大容儀挺秀超絕常倫，時諸親族共來瞻視。鹿子長者知女長成，令使往告天與長者曰：「男女成立宜共成親，可選吉辰式修盛禮。」天與答曰：「善哉！斯事應如是為。」即便召集諸陰陽師佔其吉日，其天

【現代漢語翻譯】 現代漢語譯本 諸位比丘尼，天與（Devadatta，人名）長者的女兒法與（Dharmadatta，人名）因為愛慕佛法和出家的快樂而出家，可以派蓮華色尼（Uppalavanna，人名，一位著名的比丘尼）去法與那裡，告訴她說：『奉世尊的教導，為你授三歸依和五戒。』然後在她家中為她剃度出家，授予她十戒。」當時阿難陀（Ananda，人名，佛陀的侍者）奉世尊的教導告訴那些比丘尼，眾比丘尼共同派遣蓮華色尼，到法與那裡告訴她說：「少女！現在比丘尼僧團奉世尊的教導，讓我在這裡為你出家，先受三歸依和五戒，應當用心領受。」為她授完戒后，告訴她說：「你現在是近事女（Upasika，在家女信徒），接下來授予你十戒。」又說：「你已經出家完畢，應當勤奮修學，如世尊教導的那樣依法護持。」當時法與欣喜若狂，內心深切渴望，一心聽受教誨，蓮華色尼觀察她的根性，隨機說法，用四諦的道理使她開悟，用智慧金剛杵摧毀二十種有身見山，獲得了預流果（Sotapanna，佛教修行 प्रथम 階段的果位）。 當時蓮華色尼來稟告世尊：「奉大師的教導，所要做的事情已經做完了。」佛告訴具壽阿難陀說：「你前往告訴眾比丘尼，可以派蓮華色尼到法與家中，授予法與六法（Chadhamma，六種應學習的戒條）、六隨法（Chadhamma，六種隨順於戒律的修行方法）和兩年的正學（Sikkhamana，預備比丘尼的兩年學習期）。」當時阿難陀按照世尊的教導告訴眾比丘尼：「派蓮華色尼到法與那裡，依照佛教的教敕授予她六法、六隨法。」告訴她說：「你現在已經是正學女，應該在兩年中奉行教導修習，如世尊教導的那樣依法護持。」又隨機為她說微妙的佛法，她聽聞佛法后獲得了一來果（Sakadagami，佛教修行第二階段的果位）。 這時法與在兩歲中，學習六法、六隨法，年齡漸漸長大，容貌儀態挺拔秀麗，超越常人，當時親戚們都來觀看她。鹿子（Mrgaja，人名）長者知道女兒已經長大成人，派人去告訴天與長者說：「男女已經長大成人，應該共同成親，可以選擇吉日，舉行盛大的婚禮。」天與回答說：「好啊！這件事應該這樣做。」隨即召集陰陽師占卜吉日，那天...

【English Translation】 English version O nuns, Dharmadatta (Dharmadatta, name), the daughter of the elder Devadatta (Devadatta, name), has gone forth out of faith and delight in the Dharma. Let Uppalavanna (Uppalavanna, name, a famous bhikkhuni) go to Dharmadatta and tell her: 『Following the Blessed One』s teaching, I will administer to you the Three Refuges and the Five Precepts.』 Then, in her home, shave her head, let her go forth, and administer to her the Ten Precepts.』 Then Ananda (Ananda, name, Buddha's attendant), following the Blessed One』s teaching, told the nuns, and the nuns together sent Uppalavanna to her, saying: 『Young woman! Now the Sangha of nuns, following the Blessed One』s teaching, has sent me here to let you go forth. First, receive the Three Refuges and the Five Precepts; you should receive them mindfully.』 Having administered them, she told her: 『Now you are a female lay follower (Upasika, female lay devotee). Next, administer to her the Ten Precepts.』 She said: 『You have now gone forth; you should diligently train, and protect them according to the Dharma, as the Blessed One taught.』 Then the girl was overjoyed, deeply yearning, and listened with one mind. Uppalavanna observed her faculties and taught the Dharma accordingly, causing her to awaken to the Four Noble Truths, and with the diamond club of wisdom, she shattered the mountain of the twenty kinds of personality belief, and attained the fruit of Stream-entry (Sotapanna, the first stage of enlightenment in Buddhism). Then Uppalavanna came and reported to the Blessed One: 『Following the Master』s teaching, what was to be done has been done.』 The Buddha told the venerable Ananda: 『Go and tell the nuns that Uppalavanna may go to Dharmadatta』s home and administer to Dharmadatta the Six Dharmas (Chadhamma, six precepts to be learned), the Six Supplementary Dharmas (Chadhamma, six practices that support the precepts), and the two years of Probation (Sikkhamana, a two-year training period for prospective bhikkhunis).』 Then Ananda, following the Blessed One』s teaching, told the nuns: 『Send Uppalavanna to Dharmadatta and, according to the Buddha』s command, administer to her the Six Dharmas and the Six Supplementary Dharmas.』 She told her: 『Now you are a Probationary Nun; you should practice the teachings for two years, and protect them according to the Dharma, as the Blessed One taught.』 Again, she taught her the wonderful Dharma according to her faculties, and after hearing the Dharma, she attained the fruit of Once-returning (Sakadagami, the second stage of enlightenment in Buddhism). At this time, Dharmadatta, during the two years, learned the Six Dharmas and the Six Supplementary Dharmas. As she grew older, her appearance became outstanding and surpassed ordinary people. At that time, relatives came to see her. The elder Mrgaja (Mrgaja, name) knew that his daughter had grown up, and sent a messenger to tell the elder Devadatta: 『The young man and woman have grown up and should be married. You can choose an auspicious day and hold a grand wedding.』 Devadatta replied: 『Good! This matter should be done in this way.』 Then he summoned the diviners to determine an auspicious day, and that day...

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與長者遠近親族令使告知：「我女法與某日成禮，若長若幼皆須總集共申歡慶，諸莊嚴具皆可持來。」時鹿子長者亦告親知，然彼宗親眷屬廣博，咸來集會滿室羅伐城。時憍薩羅主勝光大王乃至中宮及諸寮庶，皆聞天與長者女法與嫁與鹿子長者兒，某日吉辰共為婚會，諸親總集闐噎城中。王告大臣：「卿等亦應共彼相助。」於時大臣頒宣王命，令其境內聚落村坊諸貴豪族，所有嚴飾奇異之物，咸可赍持助長者婚會。時諸貴族聞王命已，咸持種種奇異之物皆來藉助。是時城隍康莊巷陌人眾充滿，掃灑嚴飾無諸雜穢，燒香普馥散以名華，如歡喜園皆可愛樂。

法與遙見怪其奇異，問家人曰：「今欲非時為白花會耶？」家人答曰：「由汝福報，為此非時作白花會與汝成禮。」女聞斯語情生憂惱，速詣父所跪白父言：「我於五欲情無愛樂，愿父聽我詣王園伽藍苾芻尼處。」父曰：「汝未生日我有誠言：『嫁與鹿子長者男毗舍佉。』彼是汝夫，今不由我。然憍薩羅主勝光大王寮庶貴賤，咸悉知聞汝嫁與鹿子男毗舍佉，彼豈容汝詣王園寺耶？汝欲令我及諸宗親囚禁牢獄？明日婚姻，勿為造次。」又諸親族咸來告言：「少女！汝今不應為倉卒事，汝既盛年梵行難立。」彼聞告已即便策勵，作意勤修專求聖道，竟未能得離欲方便

【現代漢語翻譯】 現代漢語譯本： 長者派人告知遠近親族：『我的女兒法與將在某日舉行婚禮，無論年長年幼，都請大家聚集在一起共同慶祝，各種裝飾品都可以帶來。』當時，鹿子長者也告知了他的親友，然而他的宗親眷屬眾多，都來到**滿室羅伐城（梵文：Śrāvastī，古印度城市，是古代拘薩羅國的首都，也是佛教的中心之一）。當時，憍薩羅（梵文：Kośala，古印度十六雄國之一）的國王勝光大王（梵文：Prasenajit）乃至後宮以及各位官員，都聽說法與長者的女兒法與要嫁給鹿子長者的兒子，在某日吉時舉行婚禮，各位親戚都聚集在城中，人聲鼎沸。國王告訴大臣：『你們也應該去幫助他們。』當時，大臣頒佈國王的命令，讓國內的村莊和城鎮中的各位貴族豪紳，將所有華麗奇異的物品都拿來幫助長者的婚禮。當時，各位貴族聽到國王的命令后，都拿著各種奇異的物品前來幫助。當時，城墻內外、寬闊的道路和小巷都擠滿了人，打掃得乾乾淨淨，沒有污穢之物，焚燒著香，到處散發著名貴的鮮花，像歡喜園（梵文：Nandana，帝釋天的花園）一樣可愛。

法與遠遠地看到這種奇異的景象，問家人說：『現在是要非時舉行白花會（一種慶祝活動）嗎？』家人回答說：『因為你的福報，所以現在非時舉行白花會，為你舉行婚禮。』女兒聽到這些話，心中憂愁煩惱，趕緊到父親那裡跪下，對父親說：『我對五欲（色、聲、香、味、觸）沒有愛戀，希望父親允許我去王園伽藍（梵文：ārāma，佛教寺院）的比丘尼（梵文：bhikkhunī，佛教女出家人）那裡。』父親說：『你還沒出生的時候，我就有承諾：『要把你嫁給鹿子長者的兒子毗舍佉（梵文：Visakha）。』他就是你的丈夫，現在不由我做主。而且憍薩羅國的勝光大王，從官員到百姓，都知道你要嫁給鹿子長者的兒子毗舍佉，他們怎麼會允許你去王園寺呢？你想讓我和各位親戚被囚禁在監獄裡嗎？明天就要結婚了，不要輕舉妄動。』各位親戚也來勸告說：『少女！你現在不應該做倉促的事情，你正值盛年，梵行（清凈的行為）難以建立。』她聽到這些話后，就激勵自己，努力修行，專心尋求聖道，最終未能得到脫離慾望的方法。

【English Translation】 English version: The elder instructed messengers to inform relatives and close family, both near and far, saying, 'My daughter, Dharma, will be married on a certain day. Whether old or young, all must gather together to celebrate joyfully, and all kinds of decorations may be brought.' At that time, the elder Loka also informed his relatives and acquaintances. However, his kinsmen and family were numerous, and they all came to Śrāvastī (a city in ancient India, the capital of the ancient Kosala kingdom, and a center of Buddhism), filling the city. At that time, King Prasenajit (the ruler of Kosala), even the central palace and all the officials and commoners, heard that the daughter of the elder, Dharma, was to be married to the son of the elder Loka, and that on a certain auspicious day, a wedding ceremony would be held, with all relatives gathering in the city, creating a bustling atmosphere. The king told his ministers, 'You should also assist them.' At that time, the ministers proclaimed the king's command, ordering all the noble and wealthy families in the villages and towns within the kingdom to bring all kinds of ornate and extraordinary objects to assist in the elder's wedding. When the nobles heard the king's command, they all brought various extraordinary objects to help. At that time, the city walls, wide roads, and narrow lanes were filled with people, swept clean and adorned without any impurities, burning incense and scattering famous flowers everywhere, as lovely and delightful as the Nandana (the garden of Indra).

Dharma, seeing this extraordinary scene from afar, asked her family, 'Is it now time to hold a White Flower Festival (a type of celebration) out of season?' The family replied, 'Because of your merit, this White Flower Festival is being held out of season to celebrate your wedding.' Upon hearing these words, the daughter felt worried and distressed. She quickly went to her father, knelt down, and said, 'I have no love for the five desires (form, sound, smell, taste, and touch). I wish father would allow me to go to the bhikkhunī (Buddhist nun) at the ārāma (Buddhist monastery) in the King's Garden.' The father said, 'Before you were born, I made a sincere promise: 'To marry you to Visakha (name of a person), the son of the elder Loka.' He is your husband, and now it is not up to me. Moreover, King Prasenajit of Kosala, from officials to commoners, all know that you are to marry Visakha, the son of Loka. How could they allow you to go to the King's Garden Temple? Do you want me and all my relatives to be imprisoned? The wedding is tomorrow, do not act rashly.' The relatives also came to advise her, saying, 'Young lady! You should not do anything hastily now. You are in your prime, and it is difficult to establish brahmacharya (pure conduct).' After hearing these words, she encouraged herself, diligently practiced, and single-mindedly sought the holy path, but ultimately failed to find a way to escape desire.

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。於此時中世尊大師無不知見。諸佛常法，恒起大悲饒益一切，于救護中最為第一，最為雄猛無有二言，依定慧住顯發三明，善修三學善調三業，渡四瀑流安四神足，于長夜中修四攝行，舍除五蓋遠離五支超越五道，六根具足六度圓滿，七財普施開七覺華，離於八難樂八正路，永斷九結明閑九定，滿足十力名聞十方，于諸自在最為殊勝，得法無畏降伏魔怨，震大雷音作師子吼，晝夜六時常以佛眼觀諸世間，誰增？誰減？誰遭苦厄？誰向惡趣？誰陷欲泥？誰能受化？作何方便拔濟令出？無聖財者令得聖財，以智安膳那破無明膜。無善根者令種善根，有善根者令得增長，向人天路安隱無礙趣涅槃城。如有說言：

「假使大海潮，　　或失於期限； 　佛于所化者，　　濟度不過時。 　佛于諸有情，　　慈悲不捨離； 　思濟其苦難，　　如母牛隨犢。」

爾時世尊于經行所，遂便微笑口出五色微妙光明，或時下照或覆上升。其光下者至無間獄並餘地獄，見受炎熱普得清涼，若處寒冰便獲溫暖，彼諸有情各得安樂，皆作是念：「我與汝等，為從地獄死生余處耶？」爾時世尊令彼有情，生信心已復現余相。彼見相已皆作是念：「我等不於此死而生余處，然我定由無上大聖威德力故，令我身心現受安樂。」既生敬信能

【現代漢語翻譯】 現代漢語譯本：此時此刻，世尊大師對於一切無所不知，無所不見。諸佛通常的做法是，總是生起大慈悲心，饒益一切眾生，在救護眾生之中最為第一，最為雄猛，沒有第二種說法。依靠禪定和智慧安住，顯發宿命明、天眼明、漏盡明這三種智慧。善於修習戒、定、慧這三學，善於調伏身、口、意這三業，渡過見瀑流、欲瀑流、有瀑流、無明瀑流這四種瀑流，安住于欲如意足、精進如意足、心如意足、觀如意足這四神足，在漫長的輪迴中修習佈施、愛語、利行、同事這四攝行，捨棄貪慾蓋、嗔恚蓋、睡眠蓋、掉舉蓋、疑悔蓋這五蓋，遠離色蘊、受蘊、想蘊、行蘊、識蘊這五蘊，超越地獄道、餓鬼道、畜生道、人道、天道這五道，六根（眼、耳、鼻、舌、身、意）具足，佈施、持戒、忍辱、精進、禪定、智慧這六度圓滿，信財、戒財、慚財、愧財、聞財、舍財、慧財這七財普遍施捨，開啟念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支這七覺悟之花，遠離八無暇（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）的苦難，安樂於正見、正思惟、正語、正業、正命、正精進、正念、正定這八正道，永遠斷除身見結、戒禁取結、疑結、貪慾結、嗔恚結、色愛結、無色愛結、掉舉結、無明結這九結，明白通曉初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定、非想非非想處定、滅盡定這九種禪定，滿足如來十力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根上下智力、遍趣行智力、靜慮解脫等持等至雜染清凈智力、宿住隨念智力、死生智力、漏盡智力），名聲傳遍十方，在一切自在之中最為殊勝，獲得佛法的無畏，降伏魔王的怨恨，發出巨大的雷鳴之音，作獅子吼，日夜六時常用佛眼觀察世間，誰在增長？誰在減少？誰遭遇苦難？誰走向惡趣？誰陷入慾望的泥潭？誰能夠接受教化？用什麼方法來救拔他們，讓他們脫離苦海？對於沒有聖財的人，讓他們獲得聖財，用智慧的安膳那（眼藥）來破除無明的薄膜。對於沒有善根的人，讓他們種下善根，對於有善根的人，讓他們得到增長，走向人天之路，安穩無礙地趣向涅槃之城。如果有人說： 『假使大海的潮水，或許會失去期限；佛對於所要教化的人，救度不會錯過時機。佛對於一切有情眾生，慈悲心不會捨棄離開；想著救濟他們的苦難，就像母牛跟隨小牛一樣。』 這時，世尊在經行的地方，於是微笑，口中發出五種顏色的微妙光明，有時向下照耀，有時向上升起。那光向下照耀，到達無間地獄以及其餘地獄，看到正在遭受炎熱之苦的眾生普遍得到清涼，如果處在寒冰地獄，便獲得溫暖，那些有情眾生各自得到安樂，都這樣想：『我和你們，是從地獄死去而生到其他地方了嗎？』這時，世尊讓那些有情眾生生起信心后，又顯現其他的景象。他們看到這些景象后，都這樣想：『我們不是在這裡死去而生到其他地方，而是我們一定是因為無上大聖的威德力量，才讓我們身心現在感受到安樂。』既然生起了敬信，能夠...

【English Translation】 English version: At this very moment, the World Honored One, the Great Master, has complete knowledge and vision of everything. It is the constant practice of all Buddhas to always generate great compassion, benefiting all beings. Among those who offer protection, they are the foremost, the most valiant, and there is no second opinion. Relying on Samadhi (concentration) and Prajna (wisdom), they manifest the Threefold Wisdom (Threefold Clear Vision): the knowledge of past lives, the knowledge of the future, and the extinction of outflows. They are skilled in cultivating the Three Learnings (sila-morality, samadhi-concentration, prajna-wisdom), skilled in taming the Three Karmas (body, speech, and mind), crossing the Four Torrents (the torrents of views, desire, existence, and ignorance), abiding in the Four Bases of Supernatural Power (desire, effort, mind, and investigation), cultivating the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) throughout the long night, abandoning the Five Coverings (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), distancing themselves from the Five Aggregates (form, feeling, perception, mental formations, and consciousness), transcending the Five Paths (hell, hungry ghosts, animals, humans, and devas), with the Six Roots (eye, ear, nose, tongue, body, and mind) complete, the Six Paramitas (giving, morality, patience, effort, concentration, and wisdom) perfected, the Seven Treasures (faith, morality, shame, remorse, learning, generosity, and wisdom) universally bestowed, opening the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity), departing from the Eight Difficulties (being born in hell, as a hungry ghost, as an animal, in long-lived deva realms, in border regions, with impaired faculties, with worldly cleverness, or when a Buddha does not appear), delighting in the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), forever severing the Nine Bonds (self-view, clinging to rites and rituals, doubt, sensual desire, ill-will, craving for form, craving for formlessness, conceit, and ignorance), clearly understanding the Nine Attainments (the four dhyanas, the four formless attainments, and cessation), fulfilling the Ten Powers of a Tathagata (knowledge of what is possible and impossible, knowledge of the maturation of karma, knowledge of various elements, knowledge of various inclinations, knowledge of superior and inferior faculties, knowledge of all paths, knowledge of defilement and purification in dhyana, liberation, concentration, and attainment, knowledge of past lives, knowledge of death and rebirth, and knowledge of the extinction of outflows), their name heard in the ten directions, most supreme among all who are free, attaining fearlessness in the Dharma, subduing the hatred of Mara (the Evil One), emitting a great thunderous sound, roaring like a lion, constantly observing the world with the Buddha-eye during the six periods of the day and night, who is increasing? Who is decreasing? Who is encountering suffering? Who is heading towards evil realms? Who is trapped in the mud of desire? Who is capable of being transformed? What means can be used to rescue them and lead them out? For those without noble wealth, enabling them to attain noble wealth, using the Anjana (eye ointment) of wisdom to break through the membrane of ignorance. For those without good roots, enabling them to plant good roots, for those with good roots, enabling them to increase them, heading towards the path of humans and devas, peacefully and without obstruction, proceeding towards the city of Nirvana. As someone said: 『Even if the tides of the great ocean, should miss their appointed time; the Buddha, in saving those to be transformed, will not miss the opportune moment. The Buddha, towards all sentient beings, does not abandon compassion; thinking of relieving their suffering, like a mother cow following her calf.』 At that time, the World Honored One, in the place of walking meditation, then smiled, from his mouth emitting five-colored subtle light, sometimes shining downwards, sometimes rising upwards. The light shining downwards reached the Avici Hell (hell of incessant suffering) and the other hells, seeing those suffering from heat, they universally obtained coolness, if in the ice hells, they obtained warmth, those sentient beings each obtained peace and happiness, all thinking: 『Have I and you, died from hell and been born elsewhere?』 At that time, the World Honored One, after causing those sentient beings to generate faith, again manifested other appearances. After seeing those appearances, they all thought: 『We have not died here and been born elsewhere, but we must be due to the power of the unsurpassed Great Sage, that our bodies and minds are now experiencing peace and happiness.』 Having generated reverence and faith, able to...

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滅諸苦，於人天趣受勝妙身，當爲法器見真諦理。其上升者至色究竟天，光中演說苦空無常無我等法，並說二伽他曰：

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

時彼光明，遍照三千大千世界還至佛所。若佛世尊說過去事光從背入，若說未來事光從胸入，若說地獄事光從足下入，若說傍生事光從足跟入，若說餓鬼事光從足指入，若說人事光從膝入，若說力輪王事光從左手掌入，若說轉輪王事光從右手掌入，若說天事光從臍入，若說聲聞事光從口入，若說獨覺事光從眉間入，若說阿耨多羅三藐三菩提事光從頂入。是時光明繞佛三匝從口而入。時具壽阿難陀合掌恭敬而白佛言：「世尊！如來、應、正等覺熙怡微笑，非無因緣。」即說伽他而請佛曰：

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

【現代漢語翻譯】 現代漢語譯本 滅除種種痛苦，在人道和天道中享受殊勝美妙的身體，應當成為能夠領悟真諦的法器。那些上升的眾生到達色究竟天（Rūpāgrakoti-deva，色界最高的禪天），在光明中演說苦、空、無常、無我等佛法，並且說了兩首偈頌： 『你們應當尋求出離，在佛教中勤奮修行， 降伏生死大軍，就像大象摧毀草屋。 在這佛法戒律中，常常保持不放逸， 能夠竭盡煩惱之海，終將到達痛苦的邊際。』 當時，那光明遍照三千大千世界，然後回到佛陀那裡。如果佛世尊說過去的事情，光明就從背後進入；如果說未來事情，光明就從胸前進入；如果說地獄的事情，光明就從腳下進入；如果說傍生（動物）的事情，光明就從腳跟進入；如果說餓鬼的事情，光明就從腳趾進入；如果說人事，光明就從膝蓋進入；如果說力輪王的事情，光明就從左手掌進入；如果說轉輪王的事情，光明就從右手掌進入；如果說天道的事情，光明就從肚臍進入；如果說聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）的事情，光明就從口中進入；如果說獨覺（Pratyekabuddha，不依賴他人教導而獨自證悟的修行者）的事情，光明就從眉間進入；如果說阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即最高的智慧和覺悟）的事情，光明就從頭頂進入。這時，光明圍繞佛陀三圈，然後從口中進入。當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）合掌恭敬地對佛說：『世尊！如來、應供、正等覺（Tathāgata, Arhat, Samyak-saṃbuddha，佛陀的三種稱號）喜悅微笑，一定不是沒有原因的。』於是說了偈頌來請問佛陀： 『口中發出種種美妙光明，流滿大千世界，呈現出各種不同的景象； 周遍十方各個剎土，就像日光照耀整個虛空。 佛陀是眾生最殊勝的原因，能夠去除驕慢和憂愁； 沒有因緣不會開啟金口，微笑必定要演說稀有奇特的事情。 安詳審諦的牟尼尊（Muni，聖者，這裡指佛陀），渴望聽聞的人請您為他們解說； 就像獅子王發出巨大的吼聲，愿您為我們決斷心中的疑惑。 就像大海中的妙高山王（Sumeru，須彌山，佛教宇宙觀中的中心山），如果沒有因緣不會搖動； 自在慈悲的佛陀顯現微笑，請為渴求仰慕的人們解說其中的因緣。』

【English Translation】 English version Eliminating all sufferings, and receiving excellent and wonderful bodies in the realms of humans and gods, they should become vessels of the Dharma capable of seeing the truth. Those who ascend reach the Akanistha Heaven (Rūpāgrakoti-deva, the highest heaven in the Realm of Form), where in the light, they expound the Dharma of suffering, emptiness, impermanence, and non-self, and recite two Gathas: 'You should seek liberation, diligently cultivate in the Buddha's teachings, Subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma and discipline, always be diligent, Able to exhaust the sea of afflictions, you will reach the end of suffering.' At that time, the light illuminated the entire three thousand great thousand worlds and then returned to the Buddha. If the World Honored One spoke of past events, the light entered from the back; if speaking of future events, the light entered from the chest; if speaking of hellish realms, the light entered from below the feet; if speaking of the realms of animals, the light entered from the heels; if speaking of the realms of hungry ghosts, the light entered from the toes; if speaking of human affairs, the light entered from the knees; if speaking of the affairs of a Cakravarti king of strength, the light entered from the left palm; if speaking of the affairs of a Cakravarti king, the light entered from the right palm; if speaking of heavenly affairs, the light entered from the navel; if speaking of the affairs of a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings), the light entered from the mouth; if speaking of the affairs of a Pratyekabuddha (a solitary Buddha who attains enlightenment independently), the light entered from between the eyebrows; if speaking of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), the light entered from the crown of the head. At this time, the light circled the Buddha three times and entered from the mouth. Then, the Venerable Ānanda (one of the Buddha's ten principal disciples, known for his excellent memory) joined his palms respectfully and said to the Buddha: 'World Honored One! The Tathāgata, Arhat, Samyak-saṃbuddha (three titles of the Buddha) smiles with joy, surely not without a reason.' Then he spoke a Gatha to request the Buddha: 'From your mouth emanate various wonderful lights, flowing throughout the great thousand worlds, displaying diverse appearances; Pervading all Buddha-lands in the ten directions, like the sunlight illuminating all of space. The Buddha is the most excellent cause for sentient beings, able to remove arrogance and sorrow; Without a cause, you would not open your golden mouth; your smile must reveal something rare and wonderful. Peaceful and discerning Muni (sage, here referring to the Buddha), those who desire to hear, please explain for them; Like the lion king roaring greatly, may you resolve the doubts in our hearts. Like the wonderful Mount Sumeru (the central mountain in Buddhist cosmology) within the great ocean, it does not shake without a cause; The self-existent, compassionate one reveals a smile, please explain the cause for those who thirst and yearn.'

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爾時世尊告阿難陀曰：「如是，如是！阿難陀！非無因緣如來、應、正等覺輒現微笑。阿難陀！汝見法與童女，我付苾芻尼眾次第授與三歸、五戒、十戒，作式叉摩拏於二年中學六法、六隨法不？明日出嫁眷屬皆集？」阿難陀曰：「我皆已見。」佛言：「阿難陀！無容得有住其家內食殘宿食，不久即應證不還果及阿羅漢果。汝今應往告諸尼曰：『法與已於二歲正學六法、六隨法，尼眾應遣蓮華色尼為使者，往彼家中作梵行本法。』」時阿難陀告諸尼已，尼眾共集令蓮華色至其家內與作本法已，告法與曰：「汝今不久當受近圓。」又復更為隨機說法，得不還果發生神力。時蓮華色尼往白世尊，佛告阿難陀：「汝往苾芻尼處，傳我所教作如是語：『僧尼二眾應授法與近圓，以蓮華色尼為使者。』」時阿難陀承佛教已，往告尼眾並集僧伽，於二部中以蓮華色尼為使者，即于其處授法與近圓。眾作法已，時蓮華色往彼，告言：「少女！二部僧伽已與汝受近圓竟，佛所聽許當善奉行。」又為說法，彼聞法已深起厭心，於五取蘊觀察無常苦空無我。如是知已，以智金剛杵壞諸煩惱，獲阿羅漢果三明六通，具八解脫得如實知：我生已盡、梵行已立、所作已辦、不受後有。心無障礙如手撝空，刀割香涂愛憎不起，觀金與土等無

【現代漢語翻譯】 現代漢語譯本 這時，世尊告訴阿難陀說：『是的，是的！阿難陀！不是沒有原因，如來、應供、正等覺才會顯現微笑。阿難陀！你看見法與童女，我讓比丘尼眾依次傳授三歸、五戒、十戒，讓她作為式叉摩拏（受過訓練的女子）在兩年內學習六法、六隨法嗎？明天她就要出嫁，眷屬都聚集了嗎？』 阿難陀回答說：『我都已經看見了。』佛說：『阿難陀！不可能讓她住在家裡吃剩下的食物和過夜，不久她就應該證得不還果和阿羅漢果。你現在應該去告訴各位比丘尼說：「法與已經在兩年內正確地學習了六法、六隨法，比丘尼眾應該派遣蓮華色尼作為使者，去她家中進行梵行本法（清凈行為的根本）。」』 當時，阿難陀告訴各位比丘尼后，比丘尼眾一起讓蓮華色尼到她家中進行本法，並告訴法與說：『你不久就應當受近圓（受具足戒）。』又進一步為她隨機說法，使她證得不還果，並生起神通力。當時，蓮華色尼去稟告世尊，佛告訴阿難陀：『你到比丘尼處，傳達我所教導的話，這樣說：「僧尼二眾應該授予法與近圓，以蓮華色尼作為使者。」』 當時，阿難陀接受佛的教導后，去告訴比丘尼眾並召集僧伽，在僧尼二眾中以蓮華色尼作為使者，就在那裡授予法與近圓。大眾做法完畢后，當時蓮華色去到她那裡，告訴她說：『少女！僧尼二眾已經為你授了近圓，佛所允許的應當好好奉行。』又為她說法，她聽聞佛法后，內心深感厭離，對五取蘊（色、受、想、行、識）觀察無常、苦、空、無我。這樣瞭解后，用智慧金剛杵摧毀各種煩惱，獲得阿羅漢果，具足三明六通，具備八解脫，如實地知道：我生已經盡了，清凈的行為已經建立，該做的已經做完，不再受後有（輪迴）。心無障礙如同用手揮動天空，刀割香涂，愛憎不起，看待黃金和泥土一樣。

【English Translation】 English version At that time, the World Honored One said to Ānanda: 'So it is, so it is! Ānanda! It is not without cause that a Tathāgata, Arhat, Samyak-saṃbuddha (perfectly enlightened one) shows a smile. Ānanda! Have you seen Dharma and the maiden, and that I instructed the Bhikṣuṇī (female monastic) Sangha to successively transmit the three refuges, five precepts, and ten precepts to her, making her a Śikṣamāṇā (a female trainee monastic) to study the six dharmas and six accompanying dharmas for two years? Is it true that her relatives are gathered for her wedding tomorrow?' Ānanda replied: 'I have seen all of that.' The Buddha said: 'Ānanda! It is impossible for her to stay in her home eating leftover food and staying overnight. Before long, she should attain the Anāgāmin (non-returner) fruit and the Arhat fruit. You should now go and tell the Bhikṣuṇīs: 「Dharma has correctly studied the six dharmas and six accompanying dharmas for two years. The Bhikṣuṇī Sangha should send the Bhikṣuṇī Lotus Color as a messenger to her home to perform the fundamental dharma of Brahmacarya (pure conduct).」' At that time, after Ānanda told the Bhikṣuṇīs, the Bhikṣuṇī Sangha together sent the Bhikṣuṇī Lotus Color to her home to perform the fundamental dharma, and told Dharma: 'You should soon receive Upasaṃpadā (full ordination).' Furthermore, she taught her according to her capacity, causing her to attain the Anāgāmin fruit and develop supernatural powers. At that time, the Bhikṣuṇī Lotus Color went to report to the World Honored One. The Buddha told Ānanda: 'Go to the Bhikṣuṇīs and convey my teachings, saying: 「The Sangha of monks and nuns should grant Dharma Upasaṃpadā, with the Bhikṣuṇī Lotus Color as the messenger.」' At that time, after Ānanda received the Buddha's teachings, he went to tell the Bhikṣuṇī Sangha and gathered the Sangha. In the two assemblies of monks and nuns, with the Bhikṣuṇī Lotus Color as the messenger, he granted Dharma Upasaṃpadā right there. After the assembly completed the ceremony, the Bhikṣuṇī Lotus Color went to her and said: 'Young woman! The Sangha of monks and nuns has already granted you Upasaṃpadā. You should diligently practice what the Buddha has permitted.' She also taught her the Dharma. After hearing the Dharma, she felt deep revulsion and contemplated the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness) as impermanent, suffering, empty, and without self. Having understood this, she destroyed all afflictions with the diamond thunderbolt of wisdom, attained the Arhat fruit, possessing the three kinds of knowledge and six supernatural powers, and being equipped with the eight liberations, she truly knew: My birth is exhausted, the pure conduct is established, what needed to be done is done, and there is no more future existence. Her mind was without obstruction, like waving a hand in the sky. Cutting with a knife or applying fragrant ointment, love and hatred did not arise. She viewed gold and earth as equal.

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有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。無容得有阿羅漢尼，諸漏已盡處白衣家，食殘宿食受行俗法。於時法與既得果已，白父母曰：「二親當知！我已獲得阿羅漢果，今欲往詣王園尼寺。」父母告曰：「若如是者，恐被王法罪及我身，可為設計與佛同去。」答言：「善哉！愿為方便。」

時天與長者即請世尊及苾芻僧，令使復告鹿子長者曰：「善友！當知我女法與，不樂為俗必定出家，宜可早來強為婚媾。」於時鹿子啟憍薩羅主勝光大王言：「臣共天與先有誠言指腹為親，彼女今欲舍俗出家，臣將諸親強為婚媾。」王曰：「隨意。」是時長者即命宗親擬為婚事。其天與長者辦諸飲食，令使白佛：「供設已辦，愿佛知時。」於時世尊著衣持缽，將苾芻眾赴天與家就座而坐，諸餘僧伽各依次坐。天與長者共諸親眷，咸持種種上妙飲食，供佛及僧皆令飽足。時鹿子長者並諸眷屬，王子大臣及諸人眾，將毗舍佉備設禮儀，來至門首欲為婚娶。時天與長者知佛大眾飯食了澡漱訖收缽已，坐卑下席，並諸眷屬於大師前聽說法要。爾時世尊為說妙法，示教利喜已從座而去。時法與尼斷三界惑得無所畏，嫁娶之事覆在目前，王子大臣及諸人眾，並毗舍佉與其親族，備設音樂佇立相待。時法與尼隨世尊后出至門前，時毗舍

【現代漢語翻譯】 現代漢語譯本 對於各種名利，她沒有不拋棄的，釋天、梵天等諸天都恭敬她。不可能有阿羅漢尼（漏盡比丘尼）住在白衣家，吃剩餘的食物，接受世俗的禮法。當時，法與（名字，意為「法給予」）已經證得果位，告訴父母說：『二位親人應當知道！我已經獲得了阿羅漢果，現在想要前往王園尼寺。』父母告訴她說：『如果這樣，恐怕會被王法牽連，罪及我們自身，可以設計一下，與佛一同前往。』她回答說：『很好！願意為此想辦法。』 當時，天與長者（人名）就邀請世尊（佛陀）和比丘僧眾，並且讓使者告訴鹿子長者（人名）說：『好朋友！應當知道我的女兒法與，不喜歡過世俗生活，必定要出家，你應該早點來強行為她舉辦婚禮。』當時，鹿子啟稟憍薩羅主勝光大王（國王名）說：『我與天與先前有約定，指腹為親，她的女兒現在想要捨棄世俗出家，我將帶領親屬強行為她舉辦婚禮。』國王說：『隨你便。』當時，長者就命令宗族親屬準備婚禮事宜。天與長者準備各種飲食，讓使者告訴佛陀：『供養已經準備完畢，希望佛陀知道時間。』當時，世尊穿好衣服，拿著缽，帶領比丘眾前往天與家就座而坐，其餘僧伽各自依次坐下。天與長者與各位親眷，都拿著各種上好的飲食，供養佛陀和僧眾，都讓他們飽足。當時，鹿子長者和各位眷屬，王子大臣以及各位人眾，帶著毗舍佉（人名）準備好的禮儀，來到門前想要迎娶。當時，天與長者知道佛陀大眾飯食完畢，洗漱完畢，收好缽，坐在低下的座位上，與各位眷屬在大師（佛陀）面前聽聞佛法要義。這時，世尊為他們宣說妙法，開示教導，使他們歡喜，然後從座位上離開。當時，法與尼斷除了三界（欲界、色界、無色界）的迷惑，獲得了無所畏懼的境界，而嫁娶之事就在眼前，王子大臣以及各位人眾，還有毗舍佉和她的親族，準備好音樂，佇立等待。當時，法與尼跟隨世尊之後，走出到門前，當時毗舍

【English Translation】 English version She abandoned all fame and gain, and was revered by Śakra (釋天, deity in Buddhism), Brahma (梵天, a creator deity), and all the devas (諸天, deities). It was impossible for an Arhat nun (阿羅漢尼, a female enlightened being who has extinguished all defilements) to live in a layman's house, eat leftover food, and follow secular customs. At that time, Dharma-datta (法與, 'Given by Dharma'), having attained the fruit (果, the result of practice), said to her parents, 'Parents, you should know that I have attained the fruit of Arhatship (阿羅漢果, the state of being an Arhat), and now I want to go to the nunnery in the King's Garden (王園尼寺).' Her parents told her, 'If that is the case, I am afraid that the King's law will implicate us. You can devise a plan to go with the Buddha (佛).' She replied, 'Excellent! I am willing to find a way.' At that time, Datta (天與長者, name of an elder) invited the World-Honored One (世尊, the Buddha) and the Bhikshu Sangha (苾芻僧, community of monks), and also sent a messenger to tell Mrigara (鹿子長者, name of an elder), 'Good friend! You should know that my daughter Dharma-datta does not like secular life and is determined to renounce the world. You should come early to force her into marriage.' At that time, Mrigara reported to King Prasenajit (憍薩羅主勝光大王, King of Kosala), 'I had an agreement with Datta to betroth our children when they were in the womb. His daughter now wants to renounce the world and become a renunciate. I will lead my relatives to force her into marriage.' The King said, 'As you wish.' At that time, the elder ordered his relatives to prepare for the wedding. Datta prepared various foods and sent a messenger to tell the Buddha, 'The offerings are ready. I hope the Buddha knows the time.' At that time, the World-Honored One put on his robes, carried his bowl, and led the Bhikshu Sangha to Datta's house, where they sat down. The rest of the Sangha sat down in order. Datta and his relatives brought various excellent foods to offer to the Buddha and the Sangha, satisfying them all. At that time, Mrigara and his relatives, princes, ministers, and other people, brought Visakha (毗舍佉, a female disciple of the Buddha) with the prepared ceremonies, and came to the gate to welcome the bride. At that time, Datta knew that the Buddha and the Sangha had finished eating, washed their mouths, and put away their bowls. He sat on a low seat with his relatives and listened to the Dharma from the Master (大師, the Buddha). Then, the World-Honored One spoke the wonderful Dharma for them, instructing and delighting them, and then left his seat. At that time, Dharma-datta had cut off the delusions of the three realms (三界, desire realm, form realm, formless realm) and attained fearlessness. The marriage was imminent. The princes, ministers, and other people, as well as Visakha and her relatives, prepared music and waited. At that time, Dharma-datta followed the World-Honored One and came out to the gate, when Visakha

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佉既見法與，遂便舒手捉法與臂，無量百千大眾俱見。於時法與即現神通，如大鵝王舒張兩翼，上升空界為神變事。是時王臣及毗舍佉，所有眷屬並諸人眾，見神變已皆生希有，舉身投地如大樹崩，遙禮彼足而申懺謝，唱言：「聖女！證悟如是殊妙勝德，欲令在家受諸欲樂食殘宿食，理所不應。」是時法與縱身而下，為諸大眾宣說妙法，其聽法者無量百千得殊勝解，有得預流、一來、不還果者，或有于佛法中出家斷諸煩惱得阿羅漢果，或發聲聞獨覺大菩提心，復令大眾歸依三寶求出生死。時法與尼既獲大利，往詣佛所禮足而去。爾時世尊告諸苾芻：「於我法中聲聞尼眾，善說法者即法與尼最為第一。」

時諸苾芻聞佛說已，咸皆有疑，請世尊曰：「此法與尼曾作何業？于其本宅而為出家，蒙佛開許遣使得戒，即于其處獲阿羅漢果，說法人中最為第一。唯愿慈悲說其本業。」佛告諸苾芻：「法與前身所作之業，果報熟時還須自受非於余處。廣說如余乃至頌曰：

「假令經百劫，　　所作業不亡； 　因緣會遇時，　　果報還自受。

「汝等苾芻！此賢劫中人壽二萬歲時，有佛在世名迦攝波如來、應、正等覺，十號具足，住仙人墮處施鹿林中。爾時婆羅痆斯有一長者，大富多財娶妻未久，遂即有娠月滿生女

【現代漢語翻譯】 現代漢語譯本：佉（Khya，人名）見到法與（Dharmadatta，比丘尼名），便伸出手抓住法與的手臂，無數的大眾都看到了。當時，法與立即顯現神通，像大鵝王一樣舒展開雙翅，上升到空中示現神變。那時，國王大臣和毗舍佉（Visakha，人名），所有的眷屬以及所有的人眾，看到神變后都覺得非常稀有，全身倒地像大樹崩塌一樣，遙遠地禮拜她的腳並懺悔謝罪，說道：『聖女！證悟瞭如此殊勝美妙的功德，卻還想在家享受各種欲樂，吃殘羹剩飯，這實在是不應該的。』當時，法與從空中下來，為大眾宣說妙法，聽法的人中有無數百千人獲得了殊勝的解脫，有的證得了預流果（Sotapanna）、一來果（Sakadagami）、不還果（Anagami），有的在佛法中出家斷除各種煩惱證得了阿羅漢果（Arhat），有的發起了聲聞（Sravaka）、獨覺（Pratyekabuddha）、大菩提心（Mahabodhi-citta），又讓大眾皈依三寶（Triratna），尋求脫離生死輪迴。當時，法與比丘尼獲得了巨大的利益，前往佛陀處禮拜佛足后離開了。這時，世尊告訴各位比丘：『在我的佛法中，聲聞比丘尼眾中，善於說法的人，法與比丘尼最為第一。』 當時各位比丘聽了佛陀所說的話后，都感到疑惑，請問世尊說：『這位法與比丘尼曾經做了什麼業？在本來的家中出家，蒙受佛陀開許讓她得到戒律，就在那個地方獲得了阿羅漢果，在說法的人中最為第一。唯愿您慈悲地講述她過去所造的業。』佛陀告訴各位比丘：『法與前世所造的業，果報成熟時還是需要自己承受，不會在其他地方。』廣泛地說就像其他經典所說的那樣，乃至用偈頌說： 『即使經過百千劫，所造的業也不會消亡；因緣聚會的時候，果報還是自己承受。』 『各位比丘！在這個賢劫中，人的壽命有二萬歲的時候，有佛出世，名為迦攝波如來（Kasyapa Tathagata），應供（Arhat），正等覺（Samyaksambuddha），十號具足，住在仙人墮落的地方施鹿林中。當時在波羅奈斯（Varanasi）有一位長者，非常富有，娶妻不久，妻子就懷孕了，足月後生了一個女兒。

【English Translation】 English version: When Khya saw Dharmadatta, she stretched out her hand and grasped Dharmadatta's arm, which was seen by countless thousands of people. At that time, Dharmadatta immediately manifested her supernatural powers, like a great goose king spreading its wings, rising into the sky to display miraculous transformations. Then, the king, ministers, Visakha, all their relatives, and all the people, seeing the miraculous transformations, felt it was extremely rare. They threw themselves to the ground like collapsing trees, remotely prostrated at her feet, and repented and apologized, saying, 'Holy woman! Having attained such extraordinary and wonderful virtues, it is truly inappropriate to still desire to enjoy various pleasures at home, eating leftovers and stale food.' At that time, Dharmadatta descended from the sky and proclaimed the wonderful Dharma to the masses. Among those who listened to the Dharma, countless thousands attained extraordinary liberation. Some attained the fruit of Stream-enterer (Sotapanna), Once-returner (Sakadagami), or Non-returner (Anagami). Some renounced their homes in the Buddha's Dharma, severed all afflictions, and attained the fruit of Arhat. Some aroused the minds of Sravaka, Pratyekabuddha, and the Great Bodhi-citta. She also led the masses to take refuge in the Three Jewels (Triratna), seeking to escape from the cycle of birth and death. At that time, the Bhikkhuni Dharmadatta obtained great benefits and went to the Buddha, prostrated at his feet, and departed. Then, the World Honored One told the Bhikkhus, 'Among the Bhikkhunis in my Dharma, Dharmadatta is the foremost in skillfully expounding the Dharma.' At that time, the Bhikkhus, hearing what the Buddha said, were all filled with doubt and asked the World Honored One, 'What deeds did this Bhikkhuni Dharmadatta perform? She renounced her home in her own house, received permission from the Buddha to receive the precepts, and attained the fruit of Arhat in that very place, being the foremost among those who expound the Dharma. We beseech you to compassionately tell us about the deeds she performed in the past.' The Buddha told the Bhikkhus, 'The deeds that Dharmadatta performed in her previous life, when the karmic retribution ripens, she must bear it herself, not elsewhere.' Speaking broadly, as it is said in other sutras, even to the point of saying in verse: 'Even if hundreds of kalpas pass, the deeds performed will not perish; when the conditions meet, the karmic retribution will still be borne by oneself.' 'Bhikkhus! In this Bhadrakalpa, when people's lifespan is twenty thousand years, there was a Buddha in the world named Kasyapa Tathagata, Arhat, Samyaksambuddha, complete with the ten titles, residing in the Deer Park in the place where the immortals fell. At that time, in Varanasi, there was a wealthy householder who married a wife not long ago, and she soon became pregnant and gave birth to a daughter after the full term.'

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。其女長大情樂出家，父母不聽。時有老尼是其門師，女即白言：『聖者！頗能於此與我出家，而受近圓成苾芻尼性不？』尼曰：『我往白佛，汝且安住。』便至佛所以事白知。佛即使尼往至家中與女出家，授三歸依並五學處及正學法，二部僧伽亦復使尼與授近圓已。於時老尼觀彼根性隨機說法，即於家中證阿羅漢果，彼佛稱讚說法尼中最為第一。是時老尼便作是念：『此女出家並受近圓，聞法解悟獲阿羅漢果，皆由依我得此勝利。』作此念已便即發願：『我于迦攝波如來、應、正等覺教法之中，至盡形壽修治梵行所有善根，如迦攝波佛授摩納婆，當來之世人百歲時得成正覺名釋迦牟尼。我願于彼如來法中，如此女人不離本宅，而得出家受諸學處，聞法解悟斷除煩惱獲阿羅漢。如迦攝波佛稱讚此尼，說法尼中最為第一，愿我當來亦復如是。』汝等苾芻！于意云何？其老尼者豈異人乎？此法與是。由彼往昔迦攝波佛教法之中，至盡形壽修治梵行，所有善根迴向發願，在宅因使得為出家，受諸學處成苾芻尼，斷諸煩惱證阿羅漢果，蒙佛記為說法第一。汝等苾芻！由是我說：黑業得黑報、雜業得雜報、白業得白報。汝等應當勤修白業，離黑雜業。乃至說頌。」時諸苾芻聞佛所說，皆大歡喜信受奉行，頂禮佛足奉辭而去。

【現代漢語翻譯】 現代漢語譯本： 她的女兒長大后，心生歡喜想要出家，但父母不允許。當時有一位老尼姑是她家的老師，女兒就對她說：『聖者！您能否在這裡為我出家，並授予我比丘尼的具足戒？』尼姑說：『我先去稟告佛陀，你暫且安心等待。』於是她就去到佛陀那裡，將此事詳細稟告。佛陀就讓尼姑回到家中為這個女子出家，授予三歸依和五學處以及正學法，又讓二部僧伽也讓這位尼姑為她授予具足戒。當時，老尼姑觀察她的根性，隨機說法，她就在家中證得了阿羅漢果位，當時的佛陀稱讚這位尼姑是說法尼中最為第一。這時，老尼姑便這樣想：『這個女子出家並受具足戒，聽聞佛法，理解領悟，獲得阿羅漢果，都是因為依靠我才得到這樣的殊勝利益。』產生這個想法后，她就發願說：『我在迦攝波（Kasyapa，過去七佛之一）如來、應供、正等覺的教法之中，直至生命終結都修持梵行所積累的所有善根，就像迦攝波佛為摩納婆（Manava，人）授記一樣，將來在人壽百歲時得成正覺，名號為釋迦牟尼（Sakyamuni，能仁寂默）。我願在彼如來的教法中，像這個女人一樣，不離開自己的家，就能出家，受持各種學處，聽聞佛法，理解領悟，斷除煩惱，獲得阿羅漢果。就像迦攝波佛稱讚這位尼姑，是說法尼中最為第一，我願將來也像這樣。』 『你們這些比丘！你們認為如何？那位老尼姑難道是別人嗎？』佛陀說，『就是這位法與比丘尼。由於她往昔在迦攝波佛教法之中，直至生命終結都修持梵行，所有善根迴向發願，因此在俗家因緣中得以出家，受持各種學處，成為比丘尼，斷除各種煩惱，證得阿羅漢果，蒙佛授記為說法第一。你們這些比丘！因此我說：黑業得黑報、雜業得雜報、白業得白報。你們應當勤奮修持白業，遠離黑業和雜業。』乃至說了偈頌。」 當時，各位比丘聽聞佛陀所說，都非常歡喜，信受奉行，頂禮佛足，告辭離去。

【English Translation】 English version: Her daughter grew up and desired to renounce the household life with joy, but her parents did not allow it. At that time, there was an old nun who was her family's teacher. The daughter then said to her: 'Venerable one! Are you able to ordain me here and confer upon me the full ordination of a Bhikshuni?' The nun said: 'I will go and report to the Buddha; you should remain in peace for now.' Then she went to the Buddha and reported the matter in detail. The Buddha then instructed the nun to return to the house and ordain the woman, granting her the Three Refuges, the Five Precepts, and the rules of a novice nun, and also instructed the two assemblies of the Sangha to have the nun confer the full ordination upon her. At that time, the old nun observed her disposition and taught the Dharma accordingly. She attained the fruit of Arhat right in her home. The Buddha at that time praised this nun as the foremost among the nuns who preach the Dharma. At this time, the old nun thought: 'This woman's renunciation and full ordination, her hearing of the Dharma, her understanding and realization, and her attainment of the fruit of Arhat are all due to relying on me that she has obtained such excellent benefits.' Having generated this thought, she made a vow: 'Within the teachings of Kasyapa (Kasyapa, one of the past seven Buddhas), the Tathagata, Arhat, Perfectly Enlightened One, all the roots of virtue that I have accumulated by practicing the pure conduct until the end of my life, just as Kasyapa Buddha prophesied to Manava (Manava, person), in the future, when people live to be a hundred years old, I will attain perfect enlightenment and be named Sakyamuni (Sakyamuni, the capable and silent sage). I vow that within the Dharma of that Tathagata, like this woman, without leaving her own home, she will be able to renounce the household life, uphold all the precepts, hear the Dharma, understand and realize it, cut off afflictions, and attain the fruit of Arhat. Just as Kasyapa Buddha praised this nun as the foremost among the nuns who preach the Dharma, I vow that in the future I will also be like that.' 'What do you think, Bhikshus? Is that old nun someone else?' The Buddha said, 'It is this Dharma and Bhikshuni. Because in the past, within the teachings of Kasyapa Buddha, she practiced the pure conduct until the end of her life, and all the roots of virtue she dedicated to making vows, therefore, in the conditions of lay life, she was able to renounce the household life, uphold all the precepts, become a Bhikshuni, cut off all afflictions, attain the fruit of Arhat, and be prophesied by the Buddha as the foremost in preaching the Dharma. You Bhikshus! Therefore, I say: black karma yields black results, mixed karma yields mixed results, white karma yields white results. You should diligently cultivate white karma, and stay away from black and mixed karma.' And then he spoke a verse.」 At that time, all the Bhikshus, hearing what the Buddha had said, were very happy, accepted it with faith, practiced accordingly, prostrated at the Buddha's feet, and took their leave.

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根本說一切有部毗奈耶雜事卷第三十二 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十三

三藏法師義凈奉　制譯

第七門第九子攝頌曰：

寺外不為懺，　　獨不令剃髮， 　不賃尼寺屋，　　磚等不揩身。

緣處同前。有一苾芻尼詣苾芻處從其受學，尼有過失訶責令去，便往寺中委脅而臥。其親教師見而問曰：「何因委臥？」答言：「阿遮利耶見責於我，知欲如何？」師言：「少女！更何所作？彼軌範師令法住故訶責于汝，宜應速去從乞歡喜。」答曰：「善哉！我往請謝。」向逝多林房中不見，遂即求覓，見在寺外隨處經行，便就禮足。彼不為受棄之而去。諸男女見，謂欲染纏心，告其尼曰：「我知聖者懺謝之意，彼不受者可來相就，仁有所須我當爲覓。」尼懷羞恥默然歸寺。尼告苾芻，苾芻白佛，佛作是念：「由諸苾芻不受尼懺，致使耽欲昏迷男女起惡分別。」告諸苾芻：「苾芻尼不應寺外從苾芻乞歡喜，苾芻應受懺謝不得棄去。若不依者俱得越法罪。」

緣處同前。諸苾芻尼令剃髮人凈除其發，尼見少年心生欲染。苾芻以緣白佛，佛言：「汝諸苾芻尼心常躁動，若不繫心恒被誑惑，女人之性慾心猛利。

【現代漢語翻譯】 現代漢語譯本

根本說一切有部毗奈耶雜事卷第三十二 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十三

三藏法師義凈奉　制譯

第七門第九子攝頌曰：

寺外不為懺，　　獨不令剃髮， 不賃尼寺屋，　　磚等不揩身。

緣起的地方和之前一樣。有一個比丘尼去比丘那裡求學，比丘尼有了過失，比丘訶責她讓她離開，她就到寺院裡委身倒臥。她的親教師看見了，問她說：『什麼原因讓你這樣倒臥？』她回答說：『阿遮利耶（Achariya， आचार्य， 導師）責備我，我不知道該怎麼辦？』老師說：『少女！你還能做什麼呢？那位軌範師（規範行爲的老師）爲了讓佛法住世才責備你，你應該趕快去向他請求歡喜（懺悔）。』她回答說：『好啊！我去請罪。』她到逝多林（Jetavana，祇園精舍）的房中，沒有看見那位比丘，於是就尋找他，看見他在寺外隨處經行，就去禮拜他的腳。那位比丘不接受她的懺悔，把她丟下離開了。一些男女看見了，認為她想用愛慾纏繞比丘，就對比丘尼說：『我知道聖者（指比丘）不接受你懺悔的意思，你可以來找我，你有什麼需要的，我當爲你尋找。』比丘尼感到羞恥，默默地回到寺院。比丘尼告訴了比丘這件事，比丘稟告了佛陀，佛陀這樣想：『由於比丘不接受比丘尼的懺悔，導致耽於愛慾的昏迷男女產生惡的分辨。』佛陀告訴各位比丘：『比丘尼不應該在寺外向比丘請求歡喜（懺悔），比丘應該接受懺悔，不得丟棄離去。如果不按照這樣做，雙方都犯越法罪。』

緣起的地方和之前一樣。一些比丘尼讓剃頭的人為她們凈除頭髮，比丘尼看見少年，心中生起愛慾。比丘把這件事稟告佛陀，佛陀說：『你們這些比丘尼的心常常躁動，如果不約束自己的心，常常會被迷惑，女人的貪慾之心非常強烈。

【English Translation】 English version

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 32 Taisho Tripitaka, Volume 24, No. 1451, Vinaya Miscellaneous Matters of the Mūlasarvāstivāda

Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 33

Translated under Imperial Order by the Tripiṭaka Master Yijing

The ninth sub-section of the seventh section contains the following verses:

Confession is not done outside the monastery, Shaving the head alone is not allowed, Monasteries for nuns are not to be rented out, Bricks and the like are not to be used for rubbing the body.

The setting is the same as before. There was a Bhikṣuṇī (भिक्षुणी, female monastic) who went to a Bhikṣu (भिक्षु, male monastic) to study. The Bhikṣuṇī had a fault, and the Bhikṣu rebuked her and told her to leave. She then went to the monastery and lay down with her body prostrate. Her preceptor saw her and asked, 'What is the reason for your prostration?' She replied, 'The Achariya (Achariya, आचार्य, teacher) has blamed me, and I don't know what to do.' The teacher said, 'Young woman! What else can you do? That disciplinarian (teacher of normative behavior) rebuked you for the sake of the Dharma's (法, teachings) endurance. You should quickly go and ask him for joy (repentance).' She replied, 'Good! I will go and ask for forgiveness.' She went to the Jetavana (Jetavana, 祇園精舍) room but did not see him. So she searched for him and saw him walking around outside the monastery. She went to prostrate at his feet. He did not accept her repentance and abandoned her. Some men and women saw this and thought she wanted to entangle the Bhikṣu with desire. They said to the Bhikṣuṇī, 'I know that the Holy One (referring to the Bhikṣu) does not accept your repentance. You can come to me. Whatever you need, I will find for you.' The Bhikṣuṇī felt ashamed and silently returned to the monastery. The Bhikṣuṇī told the Bhikṣu about this, and the Bhikṣu reported it to the Buddha. The Buddha thought, 'Because the Bhikṣus do not accept the Bhikṣuṇīs' repentance, confused men and women who are addicted to desire will develop evil discriminations.' The Buddha told the Bhikṣus, 'Bhikṣuṇīs should not ask Bhikṣus for joy (repentance) outside the monastery. Bhikṣus should accept repentance and must not abandon them. If they do not follow this, both parties will commit a transgression.'

The setting is the same as before. Some Bhikṣuṇīs had barbers shave their heads. The Bhikṣuṇīs saw the young men and developed desire in their hearts. The Bhikṣu reported this matter to the Buddha. The Buddha said, 'Your minds, O Bhikṣuṇīs, are always restless. If you do not restrain your minds, you will always be deceived. Women's desires are very strong.'

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從今已去苾芻尼不應獨令他人剃髮。若剃髮時應令一尼近邊而坐，其剃髮人若生慾念現異相者，彼尼報言：『賢首！當知女身骨肉假成虛妄不實，于苾芻尼勿生異念招地獄苦。』若苾芻尼作邪思者，應言：『小妹！汝已舍家棄俗緣務，汝當憶念，於二眾中受近圓時作何要誓？如世尊說諸欲染者少味多過。汝今宜可棄捨惡念存出家心。』如是說者善，若不告者，伴尼得越法罪。」

緣處同前。時吐罹難陀苾芻尼，勸一長者為造尼寺，有多尼眾於此居停。後於異時五百商估人從南方來向室羅伐，欲求停處而不能得，即于街衢權且停息。日將欲暮天覆降雨，各懷憂愁掌頰而住。時吐羅尼見而問曰：「賢首！天既降雨，何不急收所將貨物覓停寄處？」答言：「聖者！我等客人遍求停止，今此城人不存仁義，房不肯賃知欲如何？」尼曰：「諸子！夜既侵星天今降雨，何故不言多與價直？若不收舉所有財貨，悉皆損壞誰當肯取？」答言：「聖者！觀此人情難為籌度，縱與倍直亦不容受。是我惡業，知欲何言？忍至天明方可移覓。」尼曰：「諸子！必能倍與可入寺中。」答言：「善哉！如聖者言。」即移入寺。時吐羅尼亦入寺內，所居尼眾悉皆驅出賃與商人，諸尼散出泥雨夜黑，散向余寺衣服濕徹。既至寺已彼尼問言：「姊妹

【現代漢語翻譯】 現代漢語譯本 從今以後，比丘尼不應該獨自讓別人剃髮。如果剃髮的時候，應該讓一位比丘尼在旁邊坐著，如果剃髮的人產生慾念，顯現出異樣的神色，那位比丘尼就應該告訴他：『賢首（對剃髮者的尊稱）！應當知道女身是由骨肉假合而成，虛妄不實，不要對比丘尼產生非分之想，以免招致地獄之苦。』如果比丘尼自己產生邪念，應該告訴她：『小妹！你已經捨棄家庭，拋棄世俗的事務，你應該記得，在二眾（比丘和比丘尼）中受具足戒的時候，發過什麼誓言？正如世尊所說，各種慾望的染著，滋味很少，過患很多。你現在應該拋棄惡念，保持出家人的心。』這樣勸說是好的，如果不告知，同伴的比丘尼就犯了越法罪。

事情的起因和地點與之前相同。當時，吐罹難陀（Thullananda）比丘尼勸說一位長者為尼眾建造寺廟，有很多比丘尼在這裡居住。後來，在另一個時候，五百個商人從南方來到室羅伐（Sravasti），想要尋找住處卻找不到，就在街上暫時停留。天色將晚，又下起了雨，各自懷著憂愁，用手托著臉頰。當時，吐羅尼（Thullani）看見了，就問：『賢首（對商人的尊稱）！天已經下雨了，為什麼不趕快收拾你們的貨物，尋找可以停放的地方？』他們回答說：『聖者！我們這些客人到處尋找住處，可是這個城市的人沒有仁義，不肯出租房屋，我們該怎麼辦呢？』吐羅尼（Thullani）說：『各位！夜晚已經來臨，天又下著雨，為什麼不說多給一些價錢呢？如果不收拾你們的財物，全部損壞了，誰會要呢？』他們回答說：『聖者！看這些人的情形，很難商量，即使給雙倍的價錢也不會答應。這是我們的惡業，還能說什麼呢？只能忍耐到天亮再尋找了。』吐羅尼（Thullani）說：『各位！如果能給雙倍的價錢，就可以進入寺廟。』他們回答說：『好啊！就按照聖者您說的。』於是就搬進了寺廟。當時，吐羅尼（Thullani）也進入寺廟，把居住在寺廟裡的所有比丘尼都趕了出去，把寺廟租給了商人，比丘尼們散落在泥濘的雨夜裡，衣服都濕透了，分散到其他的寺廟。到達寺廟后，那些比丘尼問：『姊妹

【English Translation】 English version From now on, Bhikkhunis should not allow others to shave their heads alone. If shaving is to be done, a Bhikkhuni should sit nearby. If the person shaving develops lustful thoughts and shows unusual signs, that Bhikkhuni should say: 'Virtuous one! Know that the female body is a false and unreal composition of bones and flesh. Do not harbor improper thoughts towards the Bhikkhuni, lest you invite the suffering of hell.' If the Bhikkhuni herself develops impure thoughts, she should be told: 'Young sister! You have already left home and abandoned worldly affairs. You should remember what vows you made when receiving full ordination in the two assemblies (of Bhikkhus and Bhikkhunis). As the World Honored One (世尊, The Buddha) said, the defilements of desires have little taste but many faults. You should now abandon evil thoughts and maintain the mind of a renunciate.' It is good to say this. If it is not reported, the companion Bhikkhuni commits an offense against the Dharma.

The circumstances and location are the same as before. At that time, Bhikkhuni Thullananda (吐罹難陀, name of a Bhikkhuni) persuaded a wealthy man to build a monastery for the Bhikkhunis, and many Bhikkhunis resided there. Later, at another time, five hundred merchants came from the south to Sravasti (室羅伐, ancient Indian city), seeking lodging but unable to find it, so they temporarily stayed in the streets. As evening approached and rain began to fall, they were all worried and rested their chins on their hands. Then, Thullani (吐羅尼, shortened name of Thullananda) saw them and asked: 'Virtuous ones! Since it is raining, why don't you quickly gather your goods and find a place to stay?' They replied: 'Venerable one! We guests have searched everywhere for lodging, but the people of this city have no kindness and refuse to rent out their houses. What can we do?' Thullani (吐羅尼) said: 'Gentlemen! The night is approaching and it is raining. Why don't you offer to pay more? If you don't gather your belongings, they will all be damaged. Who will want them then?' They replied: 'Venerable one! Judging by the attitude of these people, it is difficult to negotiate. Even if we offer double the price, they will not accept. It is our bad karma. What can we say? We can only endure until dawn and then look again.' Thullani (吐羅尼) said: 'Gentlemen! If you can pay double the price, you can enter the monastery.' They replied: 'Good! As you say, Venerable one.' So they moved into the monastery. At that time, Thullani (吐羅尼) also entered the monastery and drove out all the Bhikkhunis residing there, renting the monastery to the merchants. The Bhikkhunis scattered in the muddy, rainy night, their clothes soaked through, dispersing to other monasteries. Upon arriving at the monasteries, those Bhikkhunis asked: 'Sisters

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！何故夜深沖雨而至？」皆即廣陳上事。諸少欲尼聞如是語各共譏嫌：「云何苾芻尼施主造寺，驅尼令出賃與俗人？」以緣白佛，佛言：「不應以寺賃與俗人，賃者得越法罪。」

緣處同前。時吐罹難陀苾芻尼，男子洗處遂入其中，以磚揩身而為洗浴。諸男子見便起欲心，共相議曰：「看此禿尼學我洗浴。」因生譏笑。以緣白佛，佛言：「不應於此淫慾亂心愚闇人中，揩身洗浴。苾芻尼磚揩身者得越法罪。」

第七門第十子攝頌曰：

不以骨及石，　　若木或拳揩； 　唯用手摩身，　　余物皆不合。

緣處同前。佛不許尼磚揩身者，尼便以骨以石以木及拳而揩身體，還同前過，佛言：「應用手揩。除手已外用余物揩身者，得越法罪。」

第八門總攝頌曰：

除塔懺門前，　　被差不應畜； 　不共女由婦，　　寫藥三衣蛇。

第八門第一子攝頌曰：

除塔損波離，　　僧制不應越， 　尼無難聽入，　　教誡等隨時。

緣處同前。時本勝苾芻身亡之後焚燒既畢，十二眾尼收其餘骨，于廣博處造窣堵波，以妙繒彩幢蓋花鬘置於塔上，栴檀香水而為供養。又差二尼能讚唄者，于日日中常持土屑及以凈水，若見余處客苾芻來，便與土水令洗手足，授以香花引前唄讚旋繞

【現代漢語翻譯】 現代漢語譯本：『為何深夜冒雨前來？』她們都詳細地陳述了上述事情。那些少欲的尼姑聽了這些話，都一起譏諷嫌棄：『為何比丘尼（Bhiksuni，女性出家人）讓施主建造寺廟，卻驅趕尼姑出去，把寺廟租給俗人？』她們將此事稟告佛陀，佛陀說：『不應該把寺廟租給俗人，出租者犯越法罪。』

事情發生的地點與之前相同。當時，吐罹難陀（Tulananda）比丘尼進入男子洗浴的地方，用磚頭擦拭身體進行洗浴。一些男子看見后便生起淫慾之心，互相議論說：『看這個禿頭尼姑學我們洗浴。』因此產生譏笑。她們將此事稟告佛陀，佛陀說：『不應該在這種容易引起淫慾和迷惑心智的人群中，用磚頭擦拭身體洗浴。比丘尼用磚頭擦拭身體的，犯越法罪。』

第七門第十子的總結偈頌說：

不用骨頭和石頭，也不用木頭或拳頭擦拭；只用手摩擦身體，其他東西都不合適。

事情發生的地點與之前相同。佛陀不允許尼姑用磚頭擦拭身體，尼姑們便用骨頭、石頭、木頭以及拳頭來擦拭身體，情況和之前一樣。佛陀說：『應該用手擦拭。除了手以外，用其他東西擦拭身體的，犯越法罪。』

第八門總的總結偈頌說：

除了佛塔、懺悔之處和門前，被指派的（比丘尼）不應該持有（某些東西）；不與女人、由婦人（陪伴），抄寫藥物，三衣和蛇。

第八門第一子的總結偈頌說：

除了佛塔、損壞的波離（容器），不應該違越僧團的規定，尼姑在沒有困難的情況下可以進入，教誡等事情要隨時進行。

事情發生的地點與之前相同。當時，本勝（Bensheng）比丘去世火化后，十二位尼姑收集了他的遺骨，在一個寬廣的地方建造了窣堵波（Stupa，佛塔），用精美的絲綢綵帶、幢幡、傘蓋和花鬘裝飾在塔上，用栴檀香水供養。又指派兩位擅長讚唄的尼姑，每天拿著土屑和凈水，如果看到有其他地方來的比丘，就給他們土和水洗手洗腳，獻上香花，引導他們在前面讚唄繞塔。

【English Translation】 English version: 'Why have you come in the deep night, braving the rain?' They all recounted the aforementioned events in detail. Upon hearing these words, the nuns who desired little all mocked and resented: 'Why did the Bhiksuni (female monastic) have the benefactor build a monastery, only to drive the nuns out and rent the monastery to laypeople?' They reported this matter to the Buddha, who said: 'One should not rent the monastery to laypeople; the one who rents it commits an offense against the Dharma.'

The setting is the same as before. At that time, the Bhiksuni Tulananda entered the place where men bathed and used a brick to scrub her body while bathing. When some men saw this, they developed lustful thoughts and discussed among themselves, saying: 'Look at this bald nun imitating us bathing.' As a result, they mocked and laughed. They reported this matter to the Buddha, who said: 'One should not scrub one's body and bathe in a place where people are easily aroused and confused. A Bhiksuni who scrubs her body with a brick commits an offense against the Dharma.'

The summary verse of the tenth sub-section of the seventh section says:

Do not use bone or stone, nor wood or fist to scrub; only use the hand to rub the body, other things are not suitable.

The setting is the same as before. The Buddha did not allow nuns to scrub their bodies with bricks, so the nuns used bones, stones, wood, and fists to scrub their bodies, the situation being the same as before. The Buddha said: 'One should use the hand to scrub. Apart from the hand, using other things to scrub the body commits an offense against the Dharma.'

The general summary verse of the eighth section says:

Except for stupas, places of repentance, and in front of the gate, those who are assigned (bhikshunis) should not possess (certain things); not with women, accompanied by women, copying medicine, the three robes, and snakes.

The summary verse of the first sub-section of the eighth section says:

Except for stupas, damaged bowls (pari), one should not violate the Sangha's regulations; nuns can enter without difficulty, and teachings should be given at any time.

The setting is the same as before. At that time, after the Bhikshu Bensheng passed away and was cremated, twelve nuns collected his remains and built a Stupa (Buddhist monument) in a wide open space, adorning the stupa with exquisite silk ribbons, banners, canopies, and garlands, and offering sandalwood-scented water. They also appointed two nuns skilled in chanting, who would daily hold soil dust and clean water, and if they saw a Bhikshu from another place arrive, they would give them soil and water to wash their hands and feet, offer them incense and flowers, and lead them in chanting and circumambulating the stupa.

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其塔。後於異時，有一羅漢苾芻名劫卑德，與五百門徒遊行人間，至室羅伐路在塔邊。若阿羅漢不觀察時不知前事，遙見彼塔作如是念：「誰復於此新造如來爪發之塔？我行禮敬。」即便往就。時彼二尼見其至已，與土及水令洗手足，授與香花讚唄前行，引五百人旋繞其塔禮已而去。去塔不遠尊者鄔波離，於一樹下宴坐而住，見而問曰：「具壽劫卑德！應可觀察禮誰塔耶？」便作是念：「具壽鄔波離！何故令我存念觀誰塔耶？」即便觀察，見其塔內有本勝苾芻骸骨，由彼尚有瞋習氣故，便生不忍卻回報言：「具壽鄔波離！仁住於此，佛法皰生舍而不問？」鄔波離聞默然不對。時阿羅漢告諸門徒曰：「具壽！汝等若能敬受大師教法者，宜可共往于磚聚處，人持一磚毀破其塔。」時眾門徒既奉師教，各取一磚，于少時間悉皆毀壞。二苾芻尼見是事已失聲啼哭，速往告彼諸餘尼眾。時十二眾尼及余未離欲尼，既聞毀塔高聲大哭：「今日我兄始為命過。」時吐罹難陀苾芻尼便問二尼：「小妹！誰向彼說？」答言：「大姊！彼是客僧無由得知，尊者鄔波離不遠而住向客人說。」時吐罹難陀尼報言：「小妹！我才聞說，即知是彼先剃髮人有斯惡行，雖復出俗本性不移，宜可苦治令其失壞。如世尊說：『壞徒眾者眾不應留。』我今宜

【現代漢語翻譯】 現代漢語譯本 其塔（佛塔）。後來在不同的時間，有一位名叫劫卑德（Kalpika）的阿羅漢比丘，帶領五百名弟子在人間游化，來到了室羅伐悉底（Śrāvastī），住在佛塔旁邊。如果阿羅漢不進行觀察，就無法知道過去的事情。他遠遠地看見那座佛塔，心想：『是誰在這裡新建瞭如來的爪發塔呢？我應該前去禮敬。』於是就前往佛塔。當時，那兩位比丘尼看見他來了，就拿來泥土和水給他洗手洗腳，獻上香和花，唱著讚歌在前面引路，帶領五百人繞塔禮拜后離去。離佛塔不遠的地方，尊者鄔波離（Upāli）在一棵樹下靜坐，看見他們后問道：『劫卑德具壽！你應該觀察一下你禮拜的是誰的佛塔啊？』劫卑德心想：『鄔波離具壽！為什麼讓我存念觀察是誰的佛塔呢？』於是就開始觀察，看見佛塔內有以前一位好勝比丘的骸骨，因為他還有嗔恨的習氣，心中不忍，就反過來說：『鄔波離具壽！你住在這裡，佛法的苗芽被毀壞了，你卻不聞不問嗎？』鄔波離聽了，沉默不語。當時，阿羅漢告訴他的弟子們說：『各位具壽！你們如果能夠敬受大師的教法，就應該一起去那堆磚頭的地方，每人拿一塊磚頭毀壞那座佛塔。』弟子們聽從師父的教導，各自拿了一塊磚頭，在很短的時間內就把佛塔全部毀壞了。兩位比丘尼看見這件事後失聲痛哭，趕緊去告訴其他的比丘尼們。當時，十二眾的比丘尼以及其他尚未斷除慾望的比丘尼，聽見佛塔被毀壞，都高聲大哭：『今天我們的師兄才剛剛去世啊！』吐罹難陀（Thullanandā）比丘尼就問那兩位比丘尼：『小妹！是誰向他們說的？』回答說：『大姊！他們是外來的僧人，不可能知道這件事，是尊者鄔波離住在不遠的地方告訴他們的。』當時，吐罹難陀比丘尼說道：『小妹！我才一聽說，就知道是那個先剃度的人做了這種惡行，即使出了家，本性也不會改變，應該嚴厲懲治他，讓他身敗名裂。正如世尊所說：『破壞僧團的人，僧團不應該留下他。』我現在應該……』

【English Translation】 English version The Stupa (Buddhist shrine). Later, at a different time, there was an Arhat Bhikshu named Kalpika (劫卑德), who, with five hundred disciples, traveled in the human realm and arrived at Śrāvastī (室羅伐悉底), residing near the stupa. If an Arhat does not observe, he cannot know past events. He saw the stupa from afar and thought: 'Who has newly built this stupa of the Tathagata's nail and hair here? I should go and pay homage.' So he went to the stupa. At that time, the two Bhikshunis saw him coming, brought earth and water for him to wash his hands and feet, offered incense and flowers, and led the way singing praises, guiding the five hundred people to circumambulate the stupa and pay homage before leaving. Not far from the stupa, Venerable Upāli (鄔波離) was sitting in meditation under a tree. Seeing them, he asked: 'Venerable Kalpika! You should observe whose stupa you are paying homage to?' Kalpika thought: 'Venerable Upāli! Why are you asking me to contemplate whose stupa it is?' So he began to observe and saw that inside the stupa were the bones of a former competitive Bhikshu. Because he still had the habit of anger, he felt resentment and retorted: 'Venerable Upāli! You live here, and the sprout of the Dharma is being destroyed, yet you do not ask about it?' Upāli listened and remained silent. At that time, the Arhat told his disciples: 'Venerable ones! If you can respectfully receive the teachings of the Master, you should all go to that pile of bricks, each take a brick, and destroy the stupa.' The disciples obeyed their teacher's instructions, each took a brick, and in a short time, they completely destroyed the stupa. The two Bhikshunis saw this and burst into tears, hurrying to tell the other Bhikshunis. At that time, the Bhikshunis of the twelve groups and other Bhikshunis who had not yet severed their desires, hearing that the stupa had been destroyed, cried out loudly: 'Today our brother has just passed away!' The Bhikshuni Thullanandā (吐罹難陀) then asked the two Bhikshunis: 'Younger sisters! Who told them?' They replied: 'Elder sister! They are foreign monks and could not have known about this. It was Venerable Upāli who lives not far away who told them.' At that time, the Bhikshuni Thullanandā said: 'Younger sisters! As soon as I heard about it, I knew that it was that person who was tonsured first who committed this evil deed. Even if he has left the household life, his nature will not change. We should severely punish him and ruin his reputation. As the World Honored One said: 'Those who destroy the Sangha, the Sangha should not keep them.' I should now...'

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去，豈得舍之。」發大瞋恚便持利刀鐵錐木鉆，往尊者所欲斷其命。時鄔波離遙見諸尼疾疾而來，便作是念：「觀此諸尼形勢匆速，必有異意欲害於我，宜可觀察。」即便入定，觀見諸尼各懷瞋恚欲來相害。於時尊者情生匆速，不以神力加被大衣，便即斂心入滅盡定。諸尼既至以刀亂斫，鐵錐木鉆遍體镵刺。爾時尊者由定力故，更無喘息與死不殊。諸尼議曰：「我等已殺惡行怨家，報仇既了宜可歸寺。」作此語已舍之而去。時具壽鄔波離從定而出，見衣損壞即還住處。諸苾芻見，問言：「具壽！何故如此？」答言：「具壽！諸苾芻尼幾殺於我。」問言：「何故？」尊者即便具陳上事。諸少欲苾芻既聞斯說咸共譏嫌，共相議曰：「大德當知！若苾芻尼于苾芻處，設有瞋恨但應不禮恭敬問訊，豈合造次手執利刀鐵錐木鉆往殺具壽鄔波離幾將斷命，何有斯理？」一人告曰：「諸大德！此事已去不可更追，從今已往欲何所作答？」曰：「此欲如何？宜行白佛。」又曰：「何須白佛，且立條章，勿使諸尼來入逝多林內。」諸人既共作明制已，諸尼既聞悉皆不入不生恭敬。時大世主常法如是，于日日中來禮佛足方隨意去，彼入寺時苾芻告曰：「喬答彌！眾僧立制不許尼入寺中，遮不聽入。」答言：「聖者！我豈同彼作大過失？」報

【現代漢語翻譯】 現代漢語譯本 『走開，怎麼能捨棄呢？』她們勃然大怒，拿著利刀、鐵錐、木鉆，前往鄔波離尊者所在之處，想要斷其性命。當時，鄔波離遠遠地看見那些比丘尼急匆匆地趕來，便心想：『看這些比丘尼的樣子如此匆忙，必定心懷異念，想要加害於我，應該觀察一下。』於是他便入定，觀見那些比丘尼各自懷著嗔恨心，想要前來加害。當時，尊者情知事態緊急，沒有用神通加持大衣，便立刻收攝心念，進入滅盡定。那些比丘尼趕到后，用刀亂砍，用鐵錐木鉆遍體刺扎。當時，尊者由於定力的緣故，沒有了呼吸，與死人無異。那些比丘尼商議說：『我們已經殺了作惡的仇人，報仇已經了結，應該回寺了。』說完這些話，便捨棄尊者離開了。當時，具壽鄔波離從定中出來，看見衣服損壞了，便回到住處。眾比丘看見后，問道：『具壽！為什麼會這樣？』答道：『具壽！那些比丘尼差點殺了我。』問道：『為什麼？』尊者便把上面的事情詳細地說了出來。那些少欲的比丘聽了這些話，都一起譏諷責怪，共同議論說：『大德應當知道！如果比丘尼對比丘心懷嗔恨，也應該只是不禮敬問訊，怎麼能貿然手持利刀、鐵錐、木鉆，前往殺害具壽鄔波離，差點斷了他的性命，哪有這樣的道理？』一人說道：『諸位大德！這件事已經過去了，無法再追究，從今以後應該怎麼辦呢？』答道：『這件事該怎麼辦？應該稟告佛陀。』又有人說：『何必稟告佛陀，先制定條章，不要讓那些比丘尼進入逝多林內。』眾人共同制定了明文規定后，那些比丘尼聽說了，都不再進入逝多林，也不再生起恭敬心。當時，大世主（Mahaprajapati，摩訶波阇波提，佛陀的姨母）按照慣例，每天都來禮拜佛足，然後才隨意離開。她進入寺院時，比丘告訴她說：『喬答彌（Gotami，瞿曇彌，佛陀的姨母）！僧眾已經立下規定，不允許比丘尼進入寺中，禁止你進入。』她回答說：『聖者！難道我和那些犯下大過失的人一樣嗎？』

【English Translation】 English version 『Go away, how can you abandon it?』 They became greatly enraged and, holding sharp knives, iron awls, and wooden drills, went to where the Venerable Upali was, intending to take his life. At that time, Upali saw those Bhikkhunis coming quickly from afar and thought to himself: 『Seeing these Bhikkhunis rushing so hastily, they must have different intentions and want to harm me; I should observe them.』 Then he entered into meditation and saw that those Bhikkhunis each harbored anger and wanted to come and harm him. At that time, the Venerable One, realizing the urgency of the situation, did not use his supernatural power to protect his outer robe, but immediately composed his mind and entered into the cessation meditation (Nirodha-samāpatti). When the Bhikkhunis arrived, they slashed wildly with knives and pierced his body all over with iron awls and wooden drills. At that time, due to the power of his meditation, the Venerable One had no breath and was no different from a dead person. The Bhikkhunis discussed, saying: 『We have already killed the evil enemy, and revenge is complete; we should return to the monastery.』 After saying these words, they abandoned him and left. At that time, the Venerable Upali emerged from his meditation, saw that his robe was damaged, and returned to his dwelling. The Bhikkhus saw him and asked: 『Venerable One! Why is it like this?』 He replied: 『Venerable Ones! The Bhikkhunis almost killed me.』 They asked: 『Why?』 The Venerable One then recounted the above events in detail. Those Bhikkhus with few desires, upon hearing these words, all criticized and blamed, and discussed together, saying: 『Venerable Ones should know! If Bhikkhunis harbor anger towards a Bhikkhu, they should only refrain from greeting and paying respects, how could they rashly hold sharp knives, iron awls, and wooden drills to kill the Venerable Upali, almost taking his life, how can there be such a thing?』 One person said: 『Venerable Ones! This matter has already passed and cannot be pursued further, what should be done from now on?』 They replied: 『What should be done about this? It is appropriate to report to the Buddha.』 Another said: 『Why report to the Buddha, let us first establish rules, and not allow those Bhikkhunis to enter Jetavana (Jetavana, 祇園精舍).』 After everyone had jointly established clear regulations, the Bhikkhunis heard about it and no longer entered Jetavana, nor did they generate respect. At that time, Mahaprajapati (Mahaprajapati, 摩訶波阇波提, Buddha's aunt) as was her usual practice, came daily to pay homage to the Buddha's feet before leaving as she pleased. When she entered the monastery, a Bhikkhu told her: 『Gotami (Gotami, 瞿曇彌, Buddha's aunt)! The Sangha has established a rule not allowing Bhikkhunis to enter the monastery, prohibiting you from entering.』 She replied: 『Venerable One! Am I the same as those who have committed great offenses?』

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曰：「眾僧作制，我欲如何？」尼即卻回還其住處。爾時世尊知而故問阿難陀曰：「豈大世主身有病耶？」答言：「無病。」「若爾，何故不來？」時阿難陀以事白佛，佛言：「阿難陀！是諸苾芻擅作斯制。然諸苾芻尼系屬苾芻，若不入寺不生恭敬。從今已去諸苾芻尼若入僧寺，應須白知守門苾芻方可得入，亦復不應教誡于尼。」

如世尊說：白知方入不為教授者，諸尼不知云何為白？佛言：「尼入寺時當如是白：『聖者當觀，我欲入寺。』守門苾芻應問尼言：『姊妹！汝不懷障難持刀錐者聽入。』若不白知入僧寺者得越法罪。」苾芻見尼入寺，不問亦同前罪。如世尊說：苾芻不應教誡諸苾芻尼者，時六眾苾芻教誡不息，佛言：「若苾芻尼有過，苾芻僧伽未與歡喜輒為教誡，得越法罪。如教誡法，長凈、隨意亦皆準此。」

第八門第二子攝頌曰：

尼懺不應輕，　　隨意不長凈， 　更互當收謝，　　尼眾坐應知。

緣處同前。時有一尼就苾芻受業，因不可意訶責令去，既至寺中師問令懺，至房請謝廣說如前。是時苾芻見來禮懺，以腳驀頭棄之而去，尼即默然還歸寺內。諸尼見問：「小妹！從軌範師已收謝訖？」答曰：「莫更逢見如是之師。」問言：「何故？」即以事具答。諸尼聞已皆共譏嫌

【現代漢語翻譯】 現代漢語譯本：他說：『眾僧已經制定了規矩，我又能怎麼樣呢？』於是比丘尼就返回了自己的住處。當時，世尊明知故問阿難陀說：『難道大世主生病了嗎？』阿難陀回答說：『沒有生病。』世尊說：『如果沒生病，為什麼不來呢？』這時，阿難陀把事情的經過告訴了佛。佛說：『阿難陀！這些比丘擅自製定這樣的規矩。然而，這些比丘尼是隸屬於比丘的，如果不進入寺院就不會產生恭敬心。從今以後，比丘尼如果進入僧寺，應該先告知守門的比丘才能進入，也不應該教誡比丘尼。』 正如世尊所說：告知后才能進入，不被教授的比丘尼不知道應該如何告知。佛說：『比丘尼進入寺院時應當這樣告知：『聖者請注意，我想要進入寺院。』守門的比丘應該問比丘尼說：『姊妹！你沒有攜帶障礙物，也沒有攜帶刀錐，可以進入。』如果不告知就進入僧寺的，就犯了越法罪。』比丘見到比丘尼進入寺院，不詢問也同樣犯前罪。正如世尊所說：比丘不應該教誡比丘尼，當時六眾比丘不停地教誡比丘尼，佛說：『如果比丘尼有過錯，比丘僧伽還沒有同意就擅自教誡，就犯了越法罪。像教誡法一樣，長凈（Posadha，佛教術語，指每半月舉行的誦戒儀式）、隨意（Pravarana，佛教術語，指雨季安居結束時的自恣儀式）也都要按照這個準則。』 第八門第二子攝頌說： 比丘尼的懺悔不應輕視，隨意儀式不舉行長凈，應該互相接受謝罪，比丘尼眾的座位應該知道。 事情的起因和之前一樣。當時，有一位比丘尼向比丘學習，因為一些不合意的事情被呵斥離開，回到寺院后，她的老師讓她懺悔，到房間里請求謝罪，詳細情況和之前一樣。當時，比丘見到比丘尼前來禮拜懺悔，用腳踩她的頭，把她扔了出去，比丘尼默默地回到寺院。其他比丘尼問她：『小妹！從軌範師那裡已經謝罪了嗎？』她回答說：『再也不想見到這樣的老師了。』問：『為什麼？』她就把事情的經過詳細地說了出來。其他比丘尼聽了之後都一起譏諷他。

【English Translation】 English version: He said, 'The Sangha (community of monks) has already made rules, what can I do?' Then the Bhikkhuni (Buddhist nun) returned to her residence. At that time, the World Honored One (世尊, term for the Buddha) knowingly asked Ananda (阿難陀, one of the principal disciples of the Buddha), 'Is the great benefactor ill?' Ananda replied, 'No, he is not ill.' 'If he is not ill, why hasn't he come?' Then Ananda told the Buddha about the matter. The Buddha said, 'Ananda! These Bhikkhus (Buddhist monks) have presumptuously made such rules. However, these Bhikkhunis are subordinate to the Bhikkhus, and if they do not enter the monastery, they will not generate respect. From now on, if Bhikkhunis enter the Sangha monastery, they should inform the gatekeeper Bhikkhu before entering, and they should not instruct the Bhikkhunis.' As the World Honored One said: Those who inform before entering and are not being instructed, the Bhikkhunis do not know how to inform. The Buddha said: 'When a Bhikkhuni enters the monastery, she should inform like this: 'Venerable one, please note, I wish to enter the monastery.' The gatekeeper Bhikkhu should ask the Bhikkhuni: 'Sister! You are not carrying obstacles, nor are you carrying knives or awls, you may enter.' If one enters the Sangha monastery without informing, one commits a transgression. If a Bhikkhu sees a Bhikkhuni entering the monastery and does not ask, he commits the same transgression. As the World Honored One said: Bhikkhus should not instruct Bhikkhunis. At that time, the six-group Bhikkhus were constantly instructing Bhikkhunis. The Buddha said: 'If a Bhikkhuni has a fault, and the Bhikkhu Sangha has not yet agreed, and one instructs her without authorization, one commits a transgression. Like the teaching of the law, the Posadha (長凈, Buddhist term referring to the bi-monthly recitation of monastic rules) and Pravarana (隨意, Buddhist term referring to the end-of-rainy-season ceremony) should also follow this principle.' The second sonnet of the eighth gate says: The Bhikkhuni's confession should not be taken lightly, the Pravarana ceremony should not be held without the Posadha, they should accept apologies from each other, and the Bhikkhuni Sangha's seating arrangement should be known. The cause of the matter is the same as before. At that time, a Bhikkhuni was learning from a Bhikkhu, and because of some unpleasant matters, she was scolded and told to leave. After returning to the monastery, her teacher asked her to confess, and she went to the room to ask for forgiveness, the details being the same as before. At that time, the Bhikkhu saw the Bhikkhuni coming to prostrate and confess, stepped on her head with his foot, and threw her out. The Bhikkhuni silently returned to the monastery. The other Bhikkhunis asked her: 'Little sister! Have you received forgiveness from the preceptor?' She replied: 'I never want to see such a teacher again.' They asked: 'Why?' She told them the details of the matter. The other Bhikkhunis all ridiculed him together after hearing this.

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：「姊妹！當觀輕蔑女人，乞歡喜時而不為受，又復以腳驀頭而去。」尼白苾芻，苾芻白佛，佛言：「諸尼眾等正合譏嫌，從今已去尼來懺時，不應驀頭棄之而去，如是作者得越法罪。尼被責時不應造次即求懺謝，然須次第方求懺摩。」彼皆不知如何次第？「應可先遣苾芻，若苾芻尼鄔波索迦、鄔波斯迦，至其師處善為方便，令彼心喜方為懺謝。」

緣處同前。如佛所說當於三處謂見、聞、疑為隨意事，苾芻夏罷作隨意了復為長凈，有苾芻曰：「我觀長凈及以隨意皆為清凈，故知長凈即是隨意。」或有說云：「隨意、長凈，二事各別。」白佛，佛言：「二事雖殊，皆為清凈，是故當知作隨意已無勞長凈。」

緣處同前。時諸苾芻先有瑕隙，情生不忍共相覓過，于隨意時在大眾中，更相憶念互為詰責，于戒見儀命各說犯科。於時所有得意知識，及以二師諸同學等，各為朋扇因此斗競，大破僧伽別生異見。有處中人共相遮止，告言：「諸具壽！勿為斗諍，住出家心。如世尊說：『若於其處有諸苾芻共為斗諍，各相論說忿競而住者，我于其處尚不樂聞，況當往彼，事若銷停我即當往。若彼苾芻棄捨三法多作三法。云何棄捨三法？所謂棄捨無貪善根、無瞋善根、無癡善根。云何多作三法？所謂多作貪不善根、瞋不

【現代漢語翻譯】 現代漢語譯本： 『姐妹們！應當觀察輕視女人的行為，當（有人）爲了取悅（她們）而乞求歡心時，不要接受，又用腳踩踏（她們的）頭然後離開。』有尼姑這樣做了，（其他）比丘（Bhikkhu，男性出家人）稟告佛陀（Buddha），佛陀說：『這些尼姑（Bhikkhuni，女性出家人）的行為確實應該受到指責。從今以後，有尼姑前來懺悔時，不應該踩踏她們的頭然後離開。這樣做的人犯了越法罪。尼姑被責備時，不應該立刻草率地請求懺謝，而應該按照一定的順序再請求懺摩（Kshama，梵文音譯，意為寬恕，饒恕）。』她們都不知道應該如何按順序進行？『應該先派遣比丘，或者比丘尼、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），到她的師父那裡，好好地想辦法，讓她心裡高興了，然後再進行懺謝。』

事情發生的地點和之前一樣。正如佛陀所說，應當在三種情況下，即見、聞、疑，進行隨意事（Pravāraṇā，僧團自恣儀式）。比丘們在結夏安居（Varṣa，雨季安居）結束后，舉行了隨意事，之後又想進行長凈（Pariśuddhi，僧團的清凈羯磨）。有比丘說：『我認為長凈和隨意都是爲了清凈，所以知道長凈就是隨意。』也有人說：『隨意和長凈，是兩件不同的事情。』（他們）稟告佛陀，佛陀說：『這兩件事雖然不同，但都是爲了清凈。所以應當知道，做了隨意事之後，就不需要再做長凈了。』

事情發生的地點和之前一樣。當時，一些比丘之前就有嫌隙，心生不忍，互相尋找對方的過失，在隨意事的時候，在大眾中，互相回憶（對方的過失），互相詰責，在戒律、見解、威儀、生活等方面，各自說對方犯了戒條。當時，所有得意的朋友，以及兩位老師的同學們，各自結成朋黨，因此爭鬥，大大破壞了僧伽（Saṃgha，僧團），產生了不同的見解。有處事公正的人互相勸阻，告訴他們：『各位具壽（Ayushman，對年長出家者的尊稱）！不要爭鬥，保持出家人的心。正如世尊（Bhagavan，佛陀的尊稱）所說：『如果在某個地方，有比丘們互相爭鬥，各自爭論，忿恨地住著，我對於那個地方尚且不樂意聽聞，更何況前往那裡。事情如果平息了，我就會前往。如果那些比丘捨棄三種法，多做三種法。』『什麼是捨棄三種法？所謂捨棄無貪善根（Alobha）、無瞋善根（Adveṣa）、無癡善根（Amoha）。什麼是多做三種法？所謂多做貪不善根（Lobha）、瞋不善根（Dveṣa）……』

【English Translation】 English version: 'Sisters! One should observe the act of despising women, not accepting when (someone) begs for pleasure to please (them), and then stepping on (their) heads and leaving.' A Bhikkhuni (female monastic) did this, and the Bhikkhus (male monastics) reported it to the Buddha. The Buddha said, 'These Bhikkhunis' actions are indeed worthy of censure. From now on, when a Bhikkhuni comes to confess, one should not step on her head and leave. Whoever does so commits a transgression. When a Bhikkhuni is blamed, she should not immediately and hastily ask for forgiveness, but should ask for Kshama (forgiveness) in a proper order.' They all did not know how to proceed in order? 'One should first send a Bhikkhu, or a Bhikkhuni, an Upasaka (male lay follower), or an Upasika (female lay follower), to her teacher, to find a good way to make her happy, and then ask for forgiveness.'

The location of the event is the same as before. As the Buddha said, one should perform Pravāraṇā (invitation) in three situations, namely seeing, hearing, and suspecting. After the Bhikkhus finished the Varṣa (rain retreat), they held Pravāraṇā, and then wanted to perform Pariśuddhi (purification). Some Bhikkhus said, 'I think that both Pariśuddhi and Pravāraṇā are for purification, so I know that Pariśuddhi is Pravāraṇā.' Some said, 'Pravāraṇā and Pariśuddhi are two different things.' (They) reported it to the Buddha. The Buddha said, 'Although these two things are different, they are both for purification. Therefore, one should know that after doing Pravāraṇā, there is no need to do Pariśuddhi.'

The location of the event is the same as before. At that time, some Bhikkhus had previous grudges, and were unwilling to bear it, searching for each other's faults. During Pravāraṇā, in the assembly, they recalled (each other's faults), and questioned each other, each saying that the other had violated the precepts in terms of discipline, views, demeanor, and livelihood. At that time, all the proud friends, and the classmates of the two teachers, each formed factions, and thus fought, greatly destroying the Saṃgha (community), and generating different views. Some impartial people dissuaded each other, telling them, 'Venerable Ayushmans (term of respect for senior monastics)! Do not fight, maintain the mind of a renunciate. As the Bhagavan (Buddha) said, 'If in a certain place, there are Bhikkhus fighting each other, arguing with each other, and dwelling in anger, I am not even happy to hear about that place, let alone go there. If the matter is settled, I will go there. If those Bhikkhus abandon three dharmas and do three dharmas more.' 'What is abandoning three dharmas? It is abandoning the good roots of Alobha (non-greed), Adveṣa (non-hatred), and Amoha (non-delusion). What is doing three dharmas more? It is doing the unwholesome roots of Lobha (greed), Dveṣa (hatred)...'

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善根、癡不善根。彼諸苾芻即便忿競共為斗諍，更相論說懷恨而住。若彼苾芻棄捨三法多作三法。云何棄捨三法？所謂棄捨貪瞋癡三不善根。云何多作三法？所謂多作無貪、瞋、癡三種善根。此諸苾芻即不忿競共為斗諍更相論說懷恨而住。是故汝等苾芻！當舍惡法修行善事。』」時諸苾芻斗諍不息，有處中人共相遮止，告言：「具壽！勿為斗諍，住出家心。」彼諸苾芻懷瞋不歇更相鬥諍。諸俗旅見共生譏恥：「此禿沙門作隨意時，無出家心常懷斗諍。」苾芻以緣白佛，佛言：「諸苾芻、長者、婆羅門理合譏嫌。從今已去若苾芻知苾芻有瑕隙者，不應一處共為隨意，先須懺謝方可共為。」時諸苾芻作隨意日而為懺謝，更增忿競心不能捨，佛言：「作隨意日不應懺謝，七八日前宜須預懺。」如世尊說：七八日前宜預懺者，時諸苾芻皆共懺謝，佛言：「一切苾芻不應為懺，于有瑕隙情相違者，而為懺謝共乞歡喜。」

緣處同前。如世尊說：「五年應作頂髻大會。」時諸婆羅門長者居士各諍勝上，作無遮大會，二部僧伽悉皆雲集。如世尊說：「各依夏次而坐。」是時諸尼依夏坐時便大喧鬧，佛言：「女人性貪，于大會時，應二三四依次而坐，自余諸尼于相知處隨情而坐。」

第八門第三子攝頌曰：

門前不長

【現代漢語翻譯】 現代漢語譯本 『善根（kuśala-mūla，善的根源）、癡不善根（moha-akuśala-mūla，由愚癡產生的惡的根源）。那些比丘們因此忿怒爭鬥，互相爭論懷恨在心。如果那些比丘捨棄三種法而多做三種法，什麼是捨棄三種法呢？就是捨棄貪（rāga，貪慾）、嗔（dveṣa，嗔恨）、癡（moha，愚癡）這三種不善根。什麼是多做三種法呢？就是多做無貪（alobha，不貪婪）、無嗔（adveṣa，不嗔恨）、無癡（amoha，不愚癡）這三種善根。這些比丘們就不會忿怒爭鬥，互相爭論懷恨在心。所以你們這些比丘！應當捨棄惡法，修行善事。』當時，比丘們爭鬥不休，有公正的人互相勸阻，告訴他們：『具壽（āyuṣmat，對年長僧侶的尊稱）！不要爭鬥，保持出家人的心。』那些比丘懷著嗔恨不停止，繼續爭鬥。一些在家的俗人看到后譏諷說：『這些禿頭的沙門（śrāmaṇa，出家修行者）在作隨意（pravāraṇā，僧團自恣）時，沒有出家人的心，總是懷著爭鬥。』比丘們將此事稟告佛陀，佛陀說：『諸位比丘，長者（gṛhapati，有地位的居士）、婆羅門（brāhmaṇa，古印度祭司階層）理應譏嫌。從今以後，如果比丘知道其他比丘有瑕疵，不應該一起作隨意，必須先懺謝（kṣamāpana，請求寬恕）才能一起作隨意。』當時，比丘們在作隨意日進行懺謝，反而更加增添了忿怒爭競之心，無法捨棄。佛陀說：『在作隨意日不應該懺謝，應該提前七八天進行懺謝。』正如世尊所說：應該提前七八天進行懺謝，當時比丘們都一起懺謝，佛陀說：『不應該所有比丘都一起懺謝，應該由有瑕疵、心懷不滿的人進行懺謝，互相請求歡喜。』 緣起和地點與之前相同。正如世尊所說：『五年應該舉行頂髻大會。』當時，婆羅門、長者、居士們各自爭奪上座，舉行無遮大會（apratigha-mahāsamāja，沒有限制的大會），兩部僧伽（saṃgha，僧團）全部聚集。正如世尊所說：『各自按照夏次（varṣa，戒臘）而坐。』當時，比丘尼（bhikṣuṇī，女性出家人）們按照夏次就坐時，非常喧鬧，佛陀說：『女人天性貪婪，在大會時，應該二三四人依次而坐，其餘的比丘尼在相熟的地方隨意而坐。』 第八門第三子攝頌說： 門前不長

【English Translation】 English version 'Virtuous roots (kuśala-mūla), and non-virtuous roots of delusion (moha-akuśala-mūla). Those monks then became angry and quarrelsome, arguing with each other and harboring resentment. If those monks abandon three things and cultivate three things, what is abandoning three things? It is abandoning the three non-virtuous roots of greed (rāga), hatred (dveṣa), and delusion (moha). What is cultivating three things? It is cultivating the three virtuous roots of non-greed (alobha), non-hatred (adveṣa), and non-delusion (amoha). These monks would then not be angry and quarrelsome, arguing with each other and harboring resentment. Therefore, you monks! Should abandon evil deeds and cultivate good deeds.' At that time, the monks continued to quarrel, and some impartial people tried to stop them, saying: 'Venerable ones (āyuṣmat), do not quarrel, maintain the mind of a renunciant.' Those monks, harboring anger, did not stop and continued to quarrel. Some laypeople saw this and ridiculed them, saying: 'These bald-headed śrāmaṇas (monks) during the pravāraṇā (invitation), do not have the mind of a renunciant and are always quarreling.' The monks reported this matter to the Buddha, who said: 'Monks, householders (gṛhapati), and Brahmins (brāhmaṇa) are right to criticize. From now on, if a monk knows that another monk has faults, they should not perform the pravāraṇā together; they must first ask for forgiveness (kṣamāpana) before performing it together.' At that time, the monks performed the kṣamāpana on the day of the pravāraṇā, but it only increased their anger and contention, and they could not let go. The Buddha said: 'You should not perform the kṣamāpana on the day of the pravāraṇā; you should perform it seven or eight days in advance.' As the Blessed One said: You should perform the kṣamāpana seven or eight days in advance. At that time, the monks all performed the kṣamāpana together. The Buddha said: 'Not all monks should perform the kṣamāpana together; those who have faults and harbor resentment should perform the kṣamāpana and ask each other for joy.' The setting and location are the same as before. As the Blessed One said: 'The hair-knot festival should be held every five years.' At that time, Brahmins, householders, and laypeople each competed for the best seats, holding an unrestricted assembly (apratigha-mahāsamāja), and both sanghas (saṃgha) gathered. As the Blessed One said: 'Each should sit according to their years of ordination (varṣa).' At that time, when the bhikṣuṇīs (nuns) sat according to their years of ordination, there was a great commotion. The Buddha said: 'Women are naturally greedy; during the assembly, they should sit in order of two, three, or four at a time, and the rest of the bhikṣuṇīs should sit wherever they are familiar and comfortable.' The third sonnet of the eighth gate says: Not long in front of the door

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凈，　　當須差二尼； 　若至長凈時，　　差人待尼白。

緣處同前。如世尊說：苾芻羯磨別、尼羯磨別，除共羯磨者，時長凈日諸苾芻尼悉皆來至逝多林所而為長凈，苾芻與尼于大門首共為長凈。諸長者婆羅門等見其喧鬧，皆來共觀彼立而住。佛問是已告諸苾芻：「勿于門首而為長凈。」時諸苾芻即與尼眾寺內長凈，因共聚集多為言話，以緣白佛，佛言：「由是苾芻不應與尼于其寺中而為長凈。」諸尼不知還來寺內，佛言：「尼來半路，苾芻往彼共為長凈。」時諸苾芻奉教而作。時有婆羅門長者在道遊行，中路遇見苾芻與尼而為長凈，遂生異念起邪分別，共相議曰：「此禿沙門男與禿沙門女談說何事？」一人謂曰：「且觀此意況更何所論？我等在傢俬說言語尼曾默聽，於此空處向苾芻說。苾芻聞已向王家說，王於我等所有科罰，皆是禿男禿女而為讒構。」苾芻白佛，佛言：「不應半路而為長凈，于長凈日當差二尼半月半月往至僧中，告其清凈請教授事。」諸尼遂遣無勢力者，往至僧中不肯申說清凈之事，佛言：「應遣能者。」二人難得，佛言：「一人有力得往僧中。」彼雖至寺見佛及僧大眾威重，欲向何人而告清凈？即爾還來，是時尼眾不為長凈。白佛，佛言：應差一人尼來白者，眾雖差一尼，復不知，還

【現代漢語翻譯】 凈（jing）：應當派遣兩位比丘尼； 若到了長凈日（chang jing ri），派遣人等待比丘尼報告。

緣起和之前一樣。如世尊所說：比丘（biqiu）的羯磨（jiemo，佛教儀式）和比丘尼（biqiuni）的羯磨（jiemo）是分開的，除了共同的羯磨（jiemo）。在長凈日（chang jing ri）這天，所有的比丘尼（biqiuni）都來到逝多林（shiduolin）進行長凈（chang jing），比丘（biqiu）和比丘尼（biqiuni）在大門口一起進行長凈（chang jing）。一些長者（zhangzhe）、婆羅門（poluomen）等看到他們喧鬧，都來觀看並站在那裡。佛陀問了這件事後，告訴比丘（biqiu）們：『不要在大門口進行長凈（chang jing）。』當時，比丘（biqiu）們就在寺廟內和比丘尼（biqiuni）們一起進行長凈（chang jing），因為聚集在一起，說了許多話，因此稟告了佛陀。佛陀說：『因此，比丘（biqiu）不應該在寺廟中和比丘尼（biqiuni）一起進行長凈（chang jing）。』比丘尼（biqiuni）們不知道，又回到寺廟內，佛陀說：『比丘尼（biqiuni）們走到半路，比丘（biqiu）們去那裡和她們一起進行長凈（chang jing）。』當時，比丘（biqiu）們遵照佛陀的教導去做。當時，有一位婆羅門（poluomen）長者（zhangzhe）在道路中間，遇到比丘（biqiu）和比丘尼（biqiuni）一起進行長凈（chang jing），於是產生了奇怪的想法，起了邪惡的分別心，互相議論說：『這些禿頭的沙門（shamen），男人和禿頭的沙門（shamen）女人在談論什麼？』一個人說：『且看他們的意圖，還說什麼呢？我們在家私下說話，尼姑們曾經默默地聽著，在這裡空曠的地方向比丘（biqiu）說。比丘（biqiu）聽了之後向王家說，國王對我們所有的懲罰，都是這些禿頭男人和禿頭女人進讒言構陷。』比丘（biqiu）稟告了佛陀，佛陀說：『不應該在半路進行長凈（chang jing），在長凈日（chang jing ri）應該派遣兩位比丘尼（biqiuni），每半個月去僧團中，報告她們的清凈，請求教授。』比丘尼（biqiuni）們於是派遣沒有勢力的人，去僧團中不肯申說清凈的事情，佛陀說：『應該派遣有能力的人。』兩個人很難找到，佛陀說：『一個人有能力去僧團中就行了。』那位比丘尼（biqiuni）雖然到了寺廟，看到佛陀和僧眾威嚴隆重，想要向誰報告清凈呢？就那樣回來了，當時比丘尼（biqiuni）們沒有進行長凈（chang jing）。稟告佛陀，佛陀說：應該派遣一位比丘尼（biqiuni）來報告，大家雖然派遣了一位比丘尼（biqiuni），又不知道，還是回來了。

【English Translation】 凈 (Jing): Two Bhikshunis (biqiuni, Buddhist nuns) should be appointed; If it is the day of Chang Jing (chang jing, purification ceremony), send someone to wait for the Bhikshunis (biqiuni) to report.

The cause and condition are the same as before. As the World Honored One said: The Karma (jiemo, Buddhist ritual) of Bhikshus (biqiu, Buddhist monks) and the Karma (jiemo) of Bhikshunis (biqiuni) are separate, except for the common Karma (jiemo). On the day of Chang Jing (chang jing), all the Bhikshunis (biqiuni) came to Jeta Grove (shiduolin) to perform Chang Jing (chang jing). The Bhikshus (biqiu) and Bhikshunis (biqiuni) performed Chang Jing (chang jing) together at the gate. Some elders (zhangzhe), Brahmins (poluomen), etc., saw them making noise and came to watch and stood there. After the Buddha asked about this, he told the Bhikshus (biqiu): 'Do not perform Chang Jing (chang jing) at the gate.' At that time, the Bhikshus (biqiu) performed Chang Jing (chang jing) with the Bhikshunis (biqiuni) inside the temple. Because they gathered together, they said many words, so they reported to the Buddha. The Buddha said: 'Therefore, Bhikshus (biqiu) should not perform Chang Jing (chang jing) with Bhikshunis (biqiuni) in the temple.' The Bhikshunis (biqiuni) did not know and returned to the temple. The Buddha said: 'The Bhikshunis (biqiuni) are halfway there, and the Bhikshus (biqiu) go there to perform Chang Jing (chang jing) with them.' At that time, the Bhikshus (biqiu) followed the Buddha's teachings. At that time, there was a Brahmin (poluomen) elder (zhangzhe) in the middle of the road who encountered Bhikshus (biqiu) and Bhikshunis (biqiuni) performing Chang Jing (chang jing) together, so he had strange thoughts and evil discriminations, and discussed with each other: 'What are these bald Shamen (shamen, monks), men and bald Shamen (shamen) women talking about?' One person said: 'Let's look at their intentions, what else is there to say? We speak privately at home, and the nuns used to listen silently. Here in this empty place, they speak to the Bhikshus (biqiu). After the Bhikshus (biqiu) hear it, they tell the royal family. All the punishments the king imposes on us are because these bald men and bald women are slandering and framing us.' The Bhikshus (biqiu) reported to the Buddha, and the Buddha said: 'Chang Jing (chang jing) should not be performed halfway. On the day of Chang Jing (chang jing), two Bhikshunis (biqiuni) should be sent to the Sangha (seng, monastic community) every half month to report their purity and request instruction.' The Bhikshunis (biqiuni) then sent powerless people to the Sangha (seng) who were unwilling to declare the matter of purity. The Buddha said: 'Capable people should be sent.' It was difficult to find two people. The Buddha said: 'It is enough for one person to be able to go to the Sangha (seng).' Although that Bhikshuni (biqiuni) arrived at the temple, seeing the Buddha and the Sangha (seng) with great dignity, who should she report purity to? She just returned like that. At that time, the Bhikshunis (biqiuni) did not perform Chang Jing (chang jing). They reported to the Buddha, and the Buddha said: A Bhikshuni (biqiuni) should be sent to report, but although everyone sent a Bhikshuni (biqiuni), she did not know what to do and returned.

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同前過。佛言：「被差苾芻應在門下，彼來當白。先受白已當告僧伽，僧伽即應以白二法差教授人。」

第八門第四子攝頌曰：

被差不避去，　　當問教師名， 　著帽為缽囊，　　結鬘尼不合。

緣處同前。佛言：苾芻差人待尼告凈者，雖在門首尼來到時，報言：「莫近我！莫觸我！」即便走去。尼待不得還本寺中，因此尼眾不得長凈。苾芻白佛，佛言：「被差苾芻不應走去。當須為受，作如是語：『姊妹！當坐，莫近觸我，可告清凈。』若不為受即走去者得越法罪。」

如世尊說：應可差人住在門所待尼教授者，被差之人遲至門首。時有露形通披毛緂，于其門下觀生死輪，尼見作念：「我應就彼告其清凈。」即便禮足合掌蹲踞，白言：「聖者存念！」彼即默唸：「我今且觀彼禿沙門女說何言語？」「王園寺尼故遣我來，請問頂禮逝多林中聖眾足下，少病少惱起居輕利，氣力勝常安樂行不？褒灑陀日苾芻尼眾並告清凈。」外道聞已不識其言默爾而住。尼便教曰：「聖者！應言：『可爾。』」彼聞不解，佯作[口*庵]聲點頭而去。時此二尼即還本寺，其教授尼人後至門所，暫時相待見無尼至，還向房中。若說戒者作單白已，其授事人白大眾曰：「誰將尼眾告凈事來？」眾中無人答言：「是

【現代漢語翻譯】 現代漢語譯本：和前面一樣。佛說：『被指派的比丘應該在門口等候，她們來了就應該稟告。先接受稟告之後，再告知僧團，僧團就應該以白二法指派教授者。』

第八門第四子攝頌說：

『被指派不迴避離去，應當詢問教師的名字，戴帽子是爲了裝缽和囊，戴花鬘尼眾不適合。』

緣起和前面一樣。佛說：比丘被指派等待尼眾告知清凈，即使在門口，尼眾來到時，（比丘）也應該說：『不要靠近我！不要碰我！』然後就跑開。尼眾等不到，回到原來的寺廟中，因此尼眾不能得到長凈。比丘稟告佛，佛說：『被指派的比丘不應該跑開。應當接受，說這樣的話：『姊妹！請坐，不要靠近碰我，可以告知清凈。』如果不接受就跑開的，犯越法罪。』

如世尊所說：應該指派人住在門口等待尼眾教授，被指派的人遲遲才到門口。當時有個裸形、披著獸皮的人，在門口觀看生死輪迴，尼眾看見後心想：『我應該向他告知清凈。』於是禮拜他的腳，合掌蹲下，說：『聖者請存念！』那人心裡想：『我先看看這個禿頭的沙門女說什麼。』『王園寺的尼眾派我來，請問頂禮逝多林中的聖眾足下，少病少惱，起居輕便，氣力勝過平常，安樂嗎？在說戒日，比丘尼眾一起告知清凈。』外道聽了，不明白她們說的話，沉默不語。尼眾便教他說：『聖者！應該說：『可以。』』他聽了不明白，假裝發出[口*庵]的聲音，點點頭就走了。當時這兩個尼眾就回到原來的寺廟，那個教授尼眾的人後來才到門口，暫時等待，見沒有尼眾來，就回到房中。如果說戒的人作了單白之後，那個授事人稟告大眾說：『誰把尼眾告知清凈的事情帶來了？』大眾中沒有人回答：『是我。』

【English Translation】 English version: The same as before. The Buddha said, 'The assigned Bhikshu (Buddhist monk) should wait at the gate, and when they come, he should report it. After accepting the report, he should inform the Sangha (Buddhist monastic order), and the Sangha should then appoint a professor using the procedure of announcement and formal act.'

The fourth verse of the eighth gate says:

'The assigned one does not avoid leaving, should ask the teacher's name, wearing a hat is for holding the bowl and bag, wearing garlands is not suitable for nuns.'

The circumstances are the same as before. The Buddha said: A Bhikshu (Buddhist monk) is assigned to wait for the nuns to announce their purity, even if he is at the gate, when the nuns arrive, (the Bhikshu) should say: 'Do not come near me! Do not touch me!' and then run away. The nuns could not wait and returned to their original temple, so the nuns could not obtain long-term purity. The Bhikshu reported to the Buddha, and the Buddha said: 'The assigned Bhikshu should not run away. He should accept them and say these words: 'Sisters! Please sit down, do not come near and touch me, you can announce your purity.' If he runs away without accepting them, he commits a transgression.'

As the World Honored One said: A person should be assigned to stay at the gate to wait for the nuns to teach, but the assigned person arrived late at the gate. At that time, there was a naked person wearing animal skins, watching the cycle of birth and death at the gate. The nuns saw him and thought: 'I should inform him of my purity.' So they bowed at his feet, put their palms together, squatted down, and said: 'Venerable one, please be mindful!' That person thought to himself: 'I will first see what this bald Shramana (wandering ascetic) woman says.' 'The nuns of Wangyuan Temple sent me to ask and bow at the feet of the venerable ones in Jeta Grove (Jetavana), are they free from illness and trouble, are their daily lives easy, is their strength greater than usual, and are they living in peace? On the day of reciting the precepts, the Bhikshunis (Buddhist nuns) together announce their purity.' The heretic heard this, did not understand what they were saying, and remained silent. The nuns then taught him: 'Venerable one! You should say: 'It is so.'' He heard this but did not understand, pretended to make a [口*庵] sound, nodded, and left. At that time, these two nuns returned to their original temple, and the person who was supposed to teach the nuns arrived at the gate later, waited for a while, and seeing that no nuns came, returned to his room. If the person who recites the precepts makes a single announcement, the person in charge reports to the assembly: 'Who brought the matter of the nuns announcing their purity?' No one in the assembly answered: 'It is I.'

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我。」眾皆唸曰：「豈非尼眾不來告凈？更不遣人問其來不？」上座誦戒作褒灑陀了，后說戒時告清凈尼復來門首，不見有人還歸本寺，苾芻尼眾長凈不成。明日諸尼悉來僧所，問言：「聖眾！何故不受苾芻尼眾告清凈耶？」諸苾芻曰：「姊妹！前長凈日，差何尼來為告清凈？」先時二尼即前答曰：「是我等來至於門首，當見如是形儀聖者觀生死輪，我即于彼告清凈已遂還本寺」。苾芻聞說彼人形儀對說清凈，即知是彼露形外道，共相議曰：「此苾芻尼，于外道邊告清凈事。」以緣白佛，佛作是念：「由諸苾芻尼來告清凈，不問教授人名有斯過失，告諸苾芻二尼無犯。從今已去若苾芻尼來告清凈，應問教授苾芻名字，問言：『聖者！名字云何？』如其不問，告清凈者得越法罪。」如世尊說尼告凈時須聞名者，尼來告時先相識者亦問名字，佛言：「相識苾芻，不勞更問。」

緣處同前。時大世主喬答彌身嬰病苦，尼來看問：「聖者！何故不出房耶？」答言：「少女！我身有疾。」問曰：「先持何物病即消除？」答言：「我在俗時頭上著帽。」「若如是者，今何不持？」答曰：「我今出家，世尊不許，云何得持？」白佛，佛言：「尼在寺中應持頂帽。」

緣在王舍城。時此城中有婆羅門，巡行告乞入一家中告

【現代漢語翻譯】 現代漢語譯本： 『我。』大家都念誦說：『難道是比丘尼眾沒有來報告清凈嗎？為什麼不派人去問她們有沒有來呢？』上座誦戒，舉行布薩完畢后，在之後說戒時，報告說前來報告清凈的比丘尼又來到門口，但沒有看見有人回來本寺，比丘尼眾的長凈就沒有完成。第二天，各位比丘尼都來到僧團處，問道：『聖眾！為什麼不接受比丘尼眾的清凈報告呢？』各位比丘說：『姐妹們！前些日子長凈時，派哪位比丘尼來報告清凈？』先前的那兩位比丘尼就上前回答說：『是我們來到門口，當時看見一位形貌儀態像聖者的人在觀察生死輪迴，我們就在那裡報告了清凈，然後就回本寺了。』比丘們聽了她們說對著人形儀的人報告清凈，就知道那是露形外道，大家商議說：『這些比丘尼，竟然在外道那裡報告清凈。』 於是將此事稟告佛陀，佛陀心想：『由於比丘尼來報告清凈，沒有詢問教授人的名字，才會有這樣的過失，這兩位比丘尼沒有犯戒。從今以後，如果比丘尼來報告清凈，應該詢問教授比丘的名字，問道：『聖者！您叫什麼名字？』如果不問，報告清凈的人就犯了越法罪。』正如世尊所說，尼眾報告清凈時必須聽到名字，如果尼眾來報告時，先認識的人也要問名字嗎？佛說：『相識的比丘，不必再問。』

事情發生的地點和之前一樣。當時大世主喬答彌（Mahapajapati，佛陀姨母）身患疾病，比丘尼們前來看望並問道：『聖者！為什麼不出房間呢？』她回答說：『少女！我身體不舒服。』比丘尼們問：『之前戴什麼東西病就會消除呢？』她回答說：『我在家時頭上戴帽子。』『如果這樣，現在為什麼不戴呢？』她回答說：『我現在已經出家，世尊不允許，怎麼能戴呢？』稟告佛陀后，佛陀說：『比丘尼在寺中應該戴頂帽。』

事情發生在王舍城（Rajagrha）。當時城中有一位婆羅門（Brahmin），巡迴乞討，進入一家中乞討

【English Translation】 English version: 『Me.』 Everyone recited, 『Could it be that the Bhikshunis (Buddhist nuns) did not come to announce their purity? Why didn't we send someone to ask if they came?』 The senior monk finished reciting the precepts and performing the Uposatha (fortnightly observance), and later, during the recitation of the precepts, announced that the Bhikshunis who came to announce their purity had arrived at the gate again, but no one was seen returning to the temple, and the Bhikshunis' long purification was not completed. The next day, all the Bhikshunis came to the Sangha (monastic community) and asked, 『Venerable Sangha! Why didn't you accept the Bhikshunis' announcement of purity?』 The Bhikshus (Buddhist monks) said, 『Sisters! On the previous Uposatha day, which Bhikshuni did you send to announce purity?』 The two Bhikshunis who had gone earlier then answered, 『It was us who came to the gate. At that time, we saw a figure with the appearance of a holy person observing the cycle of birth and death, and we announced our purity there and then returned to the temple.』 The Bhikshus, upon hearing that they had announced their purity to a figure with a human form, knew that it was a naked ascetic (non-Buddhist), and they discussed among themselves, 『These Bhikshunis announced their purity to a non-Buddhist.』 They then reported this matter to the Buddha, who thought, 『Because the Bhikshunis came to announce their purity without asking the name of the preceptor, this mistake occurred. These two Bhikshunis are not at fault. From now on, if Bhikshunis come to announce their purity, they should ask the name of the preceptor Bhikshu, asking, 『Venerable one! What is your name?』 If they do not ask, those who announce purity will commit a transgression.』 Just as the World-Honored One (Buddha) said, when nuns announce purity, they must hear the name. If nuns come to announce purity, should those who are already acquainted also ask for the name? The Buddha said, 『For Bhikshus who are acquainted, there is no need to ask again.』

The circumstances occurred in the same place as before. At that time, Mahapajapati (Buddha's aunt and foster mother), the great householder, was suffering from illness. The Bhikshunis came to visit and asked, 『Venerable one! Why don't you come out of your room?』 She replied, 『Young ladies! I am not feeling well.』 The Bhikshunis asked, 『What did you wear before that would make the illness disappear?』 She replied, 『When I was a layperson, I wore a hat on my head.』 『If that is the case, why don't you wear it now?』 She replied, 『I am now a renunciate, and the World-Honored One does not allow it, so how can I wear it?』 After reporting to the Buddha, the Buddha said, 『Bhikshunis should wear a head covering in the temple.』

The event took place in Rajagrha (a city in ancient India). At that time, there was a Brahmin (a member of the priestly class in ancient India) in this city who was going around begging, and he entered a house to beg.

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言：「我乞。」主人報曰：「無物當去。」此人出時大世主入從其乞食，彼作是念：「此亦不與，為獨我耶？」欲求瑕隙佇立不去。主人唸曰：「幸蒙佛母來入我家。」即疾敷床命之令坐，接敘言笑，取上飲食滿缽持奉。婆羅門見嫉妒心生，便告尼曰：「我觀缽中得何美味？」其尼示缽即便唾中。大世主曰：「子今何故污缽中食？汝若索者我當施與。」時婆羅門默然不對。尼白苾芻，苾芻白佛，佛作是念：「女人之性少有威德，令彼愚人作惡業已多招苦報。」告諸苾芻曰：「從今已去尼乞食時，應持缽絡掩蓋而去。」諸尼不解缽絡云何？佛言：「應作方尺布袋，提上兩角置缽在中角施短襻，將行乞食得遮塵土復易擎持。」(神洲比來無此缽袋，由下尖角，缽不動搖，不同平巾，動轉流溢。作時應取布小尺二尺疊使正方，傍邊剪卻將作橫𣡄，用時極理安穩也)

緣在室羅伐城。東國之人多愛園花，曾於一時城內諸人作大歡會，各持種種上妙飲食及諸音樂共詣芳園。時有一人遣使報妻，宜結花鬘令人急送。其人家內有妙花林，妻即奉教入園採取，自不解結遂便命召結花鬘人。時屬城中人民歡會，諸結鬘者皆為他作，竟求不得情懷憂念：「夫主令我結妙花鬘，我自不解，求人不得，知欲如何？」時吐罹難陀苾芻尼，因

【現代漢語翻譯】 現代漢語譯本：他說：『我乞討。』主人回答說：『沒有東西可以給你。』這個人離開時，大世主（Mahasthamaprapta，大勢至菩薩）進來向他乞食，他心想：『這個人也不給我，難道只針對我嗎？』想要找茬，就站在那裡不走。主人心想：『幸好佛母（Buddha's mother，摩耶夫人）來到我家。』立刻鋪設床座請他坐下，熱情地交談，取來最好的飲食盛滿缽奉上。婆羅門（Brahmin，古印度僧侶階層）見了心生嫉妒，便告訴比丘尼（Bhikkhuni，佛教女出家人）說：『我看看缽里有什麼美味？』那比丘尼給他看缽，他立刻往裡面吐唾沫。大世主說：『你現在為什麼要玷污缽里的食物？你如果想要，我可以給你。』當時婆羅門沉默不語。比丘尼告訴比丘（Bhikkhu，佛教出家人），比丘告訴佛陀，佛陀心想：『女人的天性很少有威德，讓那些愚人造作惡業，已經招致很多苦報。』告訴眾比丘說：『從今以後，比丘尼乞食時，應該用缽絡（bowl bag，裝缽的袋子）遮蓋著去。』眾比丘尼不明白缽絡是什麼。佛陀說：『應該做一個方尺大小的布袋，提起上面的兩個角，把缽放在中間的角里，角上施加短襻（panhandle，短提手），這樣去乞食，既可以遮擋塵土，又容易拿著。』（神州（China，中國）向來沒有這種缽袋，因為下面是尖角，缽不會動搖，和平常的布巾不同，會動來動去灑出來。製作時應該取小尺二尺的布疊成正方形，旁邊剪掉，用來做橫𣡄（héng，橫向的布條），用的時候非常牢固。） 事情發生在室羅伐城（Sravasti，古印度城市）。東國的人大多喜愛園林花卉，曾經有一次，城裡的人們舉行盛大的聚會，各自帶著各種上好的飲食和音樂，一起前往芳園。當時有一個人派使者告訴妻子，應該編結花鬘（flower garland，花環），讓人趕緊送來。他家裡面有美麗的花林，妻子就按照吩咐進入園中採摘，但自己不會編結，於是就想找編結花鬘的人。當時正趕上城裡的人民都在歡聚，那些編結花鬘的人都在為別人製作，最終找不到，心裡憂愁：『丈夫讓我編結美麗的花鬘，我自己不會，找人也找不到，這可怎麼辦？』當時吐罹難陀（Thullananda，人名）比丘尼，因為...

【English Translation】 English version: He said, 'I beg.' The master replied, 'There is nothing to give.' As this person was leaving, Mahasthamaprapta (the great power bodhisattva) entered and begged from him. He thought, 'This person won't give to me either, is it just me?' Wanting to find fault, he stood there and didn't leave. The master thought, 'Fortunately, Buddha's mother (Maya) has come to my house.' He immediately prepared a seat and invited him to sit, engaging in friendly conversation, and brought the finest food, filling a bowl and offering it. The Brahmin (a member of the priestly class in ancient India) saw this and became jealous, so he said to the Bhikkhuni (a Buddhist nun), 'Let me see what delicious things are in the bowl?' The Bhikkhuni showed him the bowl, and he immediately spat into it. Mahasthamaprapta said, 'Why are you defiling the food in the bowl? If you want some, I will give it to you.' At that time, the Brahmin was silent. The Bhikkhuni told the Bhikkhu (a Buddhist monk), and the Bhikkhu told the Buddha. The Buddha thought, 'Women's nature has little dignity, causing those foolish people to create evil karma, which has already brought much suffering.' He told the Bhikkhus, 'From now on, when Bhikkhunis go begging for food, they should cover it with a bowl bag (a bag for carrying the bowl).' The Bhikkhunis did not understand what a bowl bag was. The Buddha said, 'You should make a square foot cloth bag, lift the two corners at the top, put the bowl in the middle corner, and add a short panhandle (short handle) to the corner. This way, when you go begging for food, it can shield the dust and is easy to carry.' (In China, there has never been such a bowl bag, because the bottom is a pointed corner, the bowl will not shake, unlike ordinary cloth, which will move and spill. When making it, you should take a small ruler two feet of cloth and fold it into a square, cut off the sides and use them to make horizontal strips, which are very secure when used.) The event took place in Sravasti (an ancient Indian city). People in the Eastern countries mostly love gardens and flowers. Once, the people in the city held a grand gathering, each bringing various fine foods and music, and went to the fragrant garden together. At that time, one person sent a messenger to tell his wife that she should weave a flower garland (a wreath of flowers) and have someone send it quickly. There was a beautiful flower garden in his house, so the wife followed the instructions and went into the garden to pick flowers, but she did not know how to weave them, so she wanted to find someone who could weave flower garlands. At that time, it happened that the people in the city were all gathering, and those who weave flower garlands were making them for others, and in the end she could not find anyone, and she was worried: 'My husband asked me to weave a beautiful flower garland, but I don't know how, and I can't find anyone, what should I do?' At that time, the Bhikkhuni Thullananda (a personal name), because...

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乞食入其舍，告言：「少女與我缽餅？」報言：「聖者！且去，我今懷憂無人授與。」尼曰：「少女！汝有何事？」彼便具告，尼曰：「汝何不結？」答曰：「我先不解。」即問尼曰：「聖者！解不？」報言：「少女！我今年邁，昔在少時何事不曉？」「聖者！若爾，憐愍我故愿為結鬘。」報言：「少女！若能與我種種飲食即與汝結。」答言：「我與。」尼即安缽一邊，舒腳而坐用意結鬘。女人見已嗟其巧妙，情甚歡悅多與缽食。尼詣余舍復與結鬘，多獲飲食方歸本寺。時結鬘人至其女所，告言：「與花，我今為結？」報言：「汝來何晚？花已結竟將向園中。」問言：「誰結？」答曰：「聖者吐罹難陀！」彼便譏恥：「沙門之女作非法事，云何奪我所作生業？」尼白苾芻，苾芻白佛，佛言：「非沙門女法理合譏嫌，是故尼眾不應結鬘，作者得越法罪。」佛制不許尼結鬘者，時屬世尊頂髻大會及五年六年會。時勝光王及勝鬘夫人、行雨夫人，給孤長者、毗舍佉鹿子母，仙授故舊及大名等，近士男、近士女，各求勝上競薦香花，及以諸方僧尼悉皆來集，甚足花彩少結鬘人。時諸信心覓結花者不可多得，遂告諸尼曰：「我等今者為供大師，頗能相助結花鬘不？」諸尼答曰：「仁豈不知大師有教，不許諸尼結諸花彩。我今云何

欲相助福？」尼白苾芻，苾芻白佛，佛言：「為三寶事尼得結鬘。」諸苾芻尼于大門首，或在廊下長舒兩腳而結花鬘，俗旅見弄告言：「聖者！皆是結鬘之女而來出家。」諸尼羞恥默爾而住。苾芻白佛，佛言：「諸俗人輩稱理譏嫌，諸尼不應于大門首廊下檐前而結花彩，作者得越法罪。解結鬘者，當於密處勿使俗譏。」

第八門第五子攝頌曰：

不應畜銅器、　　變酒令平復、 　賃房與俗旅、　　誑惑作醫巫。

緣處同前。時吐罹難陀苾芻尼，往銅器家告言：「賢首！頗能與我作大銅缽不？」答言：「聖者！是我本業何為不能？」問曰：「欲作大小？」報言：「極須大作。」問言：「聖者！何用大缽？」尼曰：「貧寒物！汝不取價與我作耶？與汝好價，宜應大作。」匠者唸曰：「隨彼大作於我何傷？」大缽見了報言：「為我更作小者入斯缽內。」復更為作，如是漸小乃至七重皆入缽內。吐罹難陀令求寂女揩拭令凈，以五色線為絡次第盛之，有請喚處即令小尼頂戴將去，到已開設在傍安坐。俗旅見問：「聖者今日開銅器鋪耶？」答言：「癡人！汝豈能知我所須器？大者盛飯，次著羹臛，次受美團，余安雜味。」答曰：「若爾，更復多須，有餘物來，無安置處。」彼便默爾。尼白苾芻，苾芻白佛，佛作

【現代漢語翻譯】 現代漢語譯本：『想要幫助獲得福報嗎？』尼眾問比丘，比丘問佛陀，佛陀說：『爲了三寶的事業，尼眾可以編結花鬘。』一些比丘尼在大門口，或者在走廊下伸長雙腳編結花鬘，世俗之人看見后嘲弄說：『聖者！你們都是因為編結花鬘才出家的。』尼眾感到羞恥，默默不語。比丘稟告佛陀，佛陀說：『世俗之人按照常理譏諷，尼眾不應該在大門口、走廊下、屋檐前編結花彩，這樣做的人犯越法罪。解開花鬘的人，應當在隱蔽的地方，不要讓世俗之人譏笑。』

第八門第五子攝頌說：

『不應該畜養銅器，改變酒的味道使之恢復原狀，把房子租給世俗之人，用欺騙的手段做醫生或巫師。』

事情發生的地點和之前一樣。當時，吐罹難陀（Tullananda，人名）比丘尼去銅匠家，告訴他說：『賢首！你能為我做一個大銅缽嗎？』銅匠回答說：『聖者！這是我的本行，為什麼不能做呢？』比丘尼問：『你想做多大的？』銅匠回答說：『需要做得非常大。』銅匠問：『聖者！要這麼大的缽做什麼用呢？』比丘尼說：『你這貧寒的人！難道你不收我的錢就給我做嗎？我會給你好價錢的，你應該做得大一點。』銅匠心想：『隨她做得大一點，對我有什麼損害呢？』大缽做好了，比丘尼對銅匠說：『為我再做一個小一點的，可以放進這個缽里。』銅匠又為她做了一個，就這樣逐漸做小，直到七個缽都能放進最大的缽里。吐罹難陀讓沙彌尼擦拭乾凈，用五色線編織成網，依次盛放這些缽，有需要請她去的地方，就讓小尼姑頂著這些缽去，到了之後打開放在旁邊坐下。世俗之人看見后問：『聖者今天開銅器鋪了嗎？』比丘尼回答說：『愚癡的人！你哪裡知道我需要這些器皿做什麼？大的用來盛飯，其次放羹湯，再放美味的飯糰，剩下的放各種雜味。』世俗之人回答說：『如果這樣，還需要更多，如果還有剩餘的東西，沒有地方放啊。』那人便不再說話。尼眾將此事稟告比丘，比丘稟告佛陀，佛陀制定戒律。

【English Translation】 English version: 'Do you want to help gain blessings?' A nun asked a Bhikshu (monk), and the Bhikshu asked the Buddha. The Buddha said, 'For the sake of the Three Jewels (Buddha, Dharma, Sangha), nuns may weave garlands.' Some Bhikshunis (nuns) were stretching their legs and weaving flower garlands at the front gate or in the corridor. Laypeople saw them and mocked, saying, 'Venerable ones! You all became monks because you weave garlands.' The nuns felt ashamed and remained silent. The Bhikshu reported this to the Buddha. The Buddha said, 'Laypeople are reasonably criticizing them. Nuns should not weave flower garlands at the front gate, in the corridor, or under the eaves. Those who do so commit a transgression. Those who untie the garlands should do so in a secluded place, so as not to be ridiculed by laypeople.'

The fifth section of the eighth chapter contains the following summary:

'One should not keep copper utensils, change the taste of wine to restore it, rent out rooms to laypeople, or deceive people by acting as a doctor or shaman.'

The setting is the same as before. At that time, Bhikshuni Tullananda (Tullananda, a name) went to a coppersmith's house and said, 'Good sir! Can you make a large copper bowl for me?' The coppersmith replied, 'Venerable one! This is my profession, why couldn't I?' The Bhikshuni asked, 'How big do you want to make it?' The coppersmith replied, 'It needs to be made very large.' The coppersmith asked, 'Venerable one! What do you need such a large bowl for?' The Bhikshuni said, 'You poor man! Are you going to make it for me without charging me? I will give you a good price, you should make it large.' The coppersmith thought, 'What harm is it to me if she wants it large?' After the large bowl was made, the Bhikshuni said to the coppersmith, 'Make me a smaller one that can fit inside this bowl.' The coppersmith made another one for her, and gradually made them smaller until seven bowls could all fit inside the largest bowl. Tullananda had a Shramanerika (novice nun) wipe them clean, weave a net with five-colored threads, and place the bowls inside in order. When she was invited somewhere, she would have the young nun carry the bowls on her head. When they arrived, she would open the bowls and sit down beside them. Laypeople saw them and asked, 'Venerable one, are you opening a copper utensil shop today?' The Bhikshuni replied, 'Foolish people! How would you know what I need these utensils for? The large one is for holding rice, the next one is for soup, then for delicious rice balls, and the rest for various flavors.' The laypeople replied, 'If that's the case, you need even more. If there are any leftovers, there's no place to put them.' Then the person stopped talking. The nuns reported this matter to the Bhikshus, and the Bhikshus reported it to the Buddha. The Buddha established a precept.

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是念：「尼畜銅缽有如是過，從今已去諸尼不得自畜銅缽，若畜者得越法罪。唯除銅匙及安鹽盤子，並飲水銅碗。」

緣處同前。時有長者妻誕一女，右眼通睛將為惡相人無娶者，有餘長者娶妻未久，便即命終，如是至七，時人號為殺婦長者。更問他女欲求為妻，彼便報曰：「我今豈欲殺此女耶？」復索寡婦，彼云：「我豈可自欲殺身！」既無妻室自知家務。時有知識來相問曰：「何故自營家事？豈可不能覓妻室耶？」答曰：「我是薄福，娶妻未久便即終亡，如是更取乃至於七悉皆身死，時人號我名為殺婦。」報曰：「何不更求？」即便如上具說其事。「若爾，通睛女兒何不索取？」報言：「彼亦不與。」答曰：「我知彼家養女多時，必應嫁娶，即便就覓。」彼見問曰：「來何所須？」答曰：「欲求娶女。」「是何女耶！」「眼通睛者。」父曰：「可隨來意，宜於某日共辦婚禮。」家酒熱壞傍求好者，諸有酒家即皆為辦。時吐罹難陀入通睛家從其乞食，家人報曰：「我辦酒忙無緣與食。」尼問其故，彼即具告：「我家酒壞。」尼曰：「何故不令變為好酒？」答言：「聖者！我不曾解，仁有方法幸當惠施？」尼曰：「少女！我今年邁不復更為，昔在少時何事不解？」答言：「聖者！憐愍我故變酒令好。」尼言：「

【現代漢語翻譯】 現代漢語譯本： 是念：『尼如果持有銅缽會有這樣的過失，從今以後所有的比丘尼不得自己持有銅缽，如果持有，就會犯越法罪。』 除非是銅匙和放置鹽的盤子，以及飲水的銅碗。

因緣和地點與之前相同。當時有一位長者的妻子生了一個女兒，她的右眼是通睛（眼珠完全暴露），人們認為這是不祥之兆，沒有人願意娶她。另有一位長者娶妻不久，妻子就去世了，像這樣連續七次，當時的人稱他為『殺婦長者』。他又去問別人家的女兒是否願意嫁給他，對方回答說：『我現在難道是想害死這個女兒嗎？』他又去找寡婦，寡婦說：『我難道是想自己尋死嗎！』因為沒有妻子，他只能自己處理家務。當時有位朋友來問候他說：『為什麼自己操持家務？難道是找不到妻子嗎？』他回答說：『我命薄福淺，娶的妻子沒多久就去世了，像這樣連續娶了七個都死了，所以人們都叫我「殺婦長者」。』朋友說：『為什麼不再找一個呢？』他便像上面說的那樣，把事情詳細地告訴了朋友。『如果這樣，為什麼不娶那個眼珠外露的女兒呢？』他回答說：『他們家也不願意。』朋友說：『我知道他們家養女兒很久了，應該要嫁出去了，我去找找看。』於是就去那家提親。那家人問他說：『來這裡有什麼事嗎？』他回答說：『想來娶你們的女兒。』『是哪個女兒呢？』『就是那個眼珠外露的女兒。』父親說：『可以隨你的意思，就在某日一起舉辦婚禮。』家裡釀的酒壞了，四處尋找好酒，各家酒坊都願意幫忙。當時吐罹難陀（Tulananda）比丘尼到眼珠外露的女兒家乞食，家人告訴她說：『我們忙著辦酒席，沒空給你食物。』比丘尼問他們原因，他們便把事情的經過告訴了她：『我們家釀的酒壞了。』比丘尼說：『為什麼不讓它變成好酒呢？』他們回答說：『聖者！我們不懂得方法，您如果有辦法，請您幫幫忙。』比丘尼說：『少女！我年紀大了，不再做這些事了，以前年輕的時候，什麼事不會做呢？』他們回答說：『聖者！請您可憐可憐我們，把酒變成好酒。』比丘尼說：』 English version: It is said: 'If nuns possess copper bowls, there will be such faults. From now on, all Bhikkhunis (nuns) are not allowed to possess copper bowls themselves. If they do, they will commit a transgression.' Except for copper spoons, salt dishes, and copper water bowls.

The circumstances and location are the same as before. At that time, a wealthy man's wife gave birth to a daughter whose right eye was 'tong jing' (通睛) [meaning: the entire eyeball is visible], which people considered an ominous sign, and no one wanted to marry her. Another wealthy man, after marrying a wife, soon had her pass away. This happened seven times in a row, and people called him the 'wife-killing wealthy man.' He asked other families for a daughter to marry, and they replied, 'Do I want to kill this daughter now?' He then sought a widow, and she said, 'Am I seeking my own death!' Because he had no wife, he had to manage the household affairs himself. A friend came to visit him and asked, 'Why are you managing the household yourself? Can't you find a wife?' He replied, 'I have little merit, and the wives I marry soon pass away. This has happened seven times, so people call me the 'wife-killing wealthy man'.' The friend said, 'Why don't you seek another?' He then explained the matter in detail as above. 'If that's the case, why not marry the daughter with the 'tong jing' eye?' He replied, 'That family is unwilling.' The friend said, 'I know that family has been raising their daughter for a long time, and she should be married off. I will go and inquire.' So he went to that family to propose marriage. The family asked, 'What do you need?' He replied, 'I want to marry your daughter.' 'Which daughter?' 'The one with the 'tong jing' eye.' The father said, 'It can be as you wish. Let's hold the wedding on a certain day.' The wine brewed at home had spoiled, and they were looking for good wine everywhere. All the wine shops were willing to help. At that time, Tulananda (吐罹難陀) [name of a Bhikkhuni] went to the house of the daughter with the 'tong jing' eye to beg for food. The family told her, 'We are busy preparing for the wedding feast and have no time to give you food.' The Bhikkhuni asked them the reason, and they told her the whole story: 'The wine we brewed at home has spoiled.' The Bhikkhuni said, 'Why don't you turn it into good wine?' They replied, 'Venerable one! We don't know how. If you have a way, please help us.' The Bhikkhuni said, 'Young woman! I am old and no longer do these things. When I was young, there was nothing I couldn't do!' They replied, 'Venerable one! Please have pity on us and turn the wine into good wine.' The Bhikkhuni said,'

【English Translation】 English version: It is said: 'If nuns possess copper bowls, there will be such faults. From now on, all Bhikkhunis (nuns) are not allowed to possess copper bowls themselves. If they do, they will commit a transgression.' Except for copper spoons, salt dishes, and copper water bowls.

The circumstances and location are the same as before. At that time, a wealthy man's wife gave birth to a daughter whose right eye was 'tong jing' (通睛) [meaning: the entire eyeball is visible], which people considered an ominous sign, and no one wanted to marry her. Another wealthy man, after marrying a wife, soon had her pass away. This happened seven times in a row, and people called him the 'wife-killing wealthy man.' He asked other families for a daughter to marry, and they replied, 'Do I want to kill this daughter now?' He then sought a widow, and she said, 'Am I seeking my own death!' Because he had no wife, he had to manage the household affairs himself. A friend came to visit him and asked, 'Why are you managing the household yourself? Can't you find a wife?' He replied, 'I have little merit, and the wives I marry soon pass away. This has happened seven times, so people call me the 'wife-killing wealthy man'.' The friend said, 'Why don't you seek another?' He then explained the matter in detail as above. 'If that's the case, why not marry the daughter with the 'tong jing' eye?' He replied, 'That family is unwilling.' The friend said, 'I know that family has been raising their daughter for a long time, and she should be married off. I will go and inquire.' So he went to that family to propose marriage. The family asked, 'What do you need?' He replied, 'I want to marry your daughter.' 'Which daughter?' 'The one with the 'tong jing' eye.' The father said, 'It can be as you wish. Let's hold the wedding on a certain day.' The wine brewed at home had spoiled, and they were looking for good wine everywhere. All the wine shops were willing to help. At that time, Tulananda (吐罹難陀) [name of a Bhikkhuni] went to the house of the daughter with the 'tong jing' eye to beg for food. The family told her, 'We are busy preparing for the wedding feast and have no time to give you food.' The Bhikkhuni asked them the reason, and they told her the whole story: 'The wine we brewed at home has spoiled.' The Bhikkhuni said, 'Why don't you turn it into good wine?' They replied, 'Venerable one! We don't know how. If you have a way, please help us.' The Bhikkhuni said, 'Young woman! I am old and no longer do these things. When I was young, there was nothing I couldn't do!' They replied, 'Venerable one! Please have pity on us and turn the wine into good wine.' The Bhikkhuni said,'

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少女！顧能與我美食之直，令汝酒好。」答言：「多與。」尼曰：「可出酒甕，我為瞻相。」即便舁出，時吐羅尼上下觀甕何因酒壞？乃知由熱。即開窗牖，令持濕沙安其甕下，更取青苔繞甕纏裹，扇去熱氣，因涼冷故酒便復好。所有親族悉皆來集，時諸酒家咸悉備擬，怪不來取令人往問：「何不取酒？」報言：「我酒變好，無勞別取。」問言：「是誰教汝已壞之酒還令好耶？」報言：「聖者！吐罹難陀，於我有恩能為此事。」彼即譏嫌：「沙門釋女作非法事。云何奪我所作生業？」苾芻白佛，佛言：「此非沙門釋女之法，理合譏嫌。是故諸尼不應教他變已壞酒。作者得吐羅底也罪。」

緣處同前。時有長者樂為給施，身忽染患漸加困篤，自知形命將死不久，所有財物悉皆給施沙門、婆羅門、孤獨、乞人、善友、親族，唯有一舍猶未施他。時吐罹難陀苾芻尼聞來至家中，告言：「長者！凡諸女人利養寡薄，喜舍之次分惠少多。」答曰：「聖者！來遲，我之財物悉皆施盡，唯有此室。」尼言：「長者！我本希望舉面而來，今遣空還不稱元意。」報言：「聖者！唯有此室，仁意欲將我終不惜。」尼曰：「若爾，我今便受，愿除病苦。」后時長者遂便命過，諸親來集，以青黃赤白繒彩靈輿，送往尸林。時吐罹難陀苾芻

【現代漢語翻譯】 現代漢語譯本 『少女！或許你能告訴我讓食物美味的秘訣，讓你的酒也變得好喝。』少女回答說：『當然可以。』尼姑說：『把酒甕擡出來，我來幫你看看。』少女立刻把酒甕抬了出來，吐罹難陀（Tulananda，比丘尼的名字）上下觀察酒甕，發現酒壞的原因是由於過熱。於是她打開窗戶，讓人拿來濕沙放在酒甕下面，又取來青苔纏繞酒甕，扇去熱氣，因為涼爽的緣故，酒就又變好了。所有的親族都來了，那些酒家都準備好了，奇怪少女為什麼不來取酒，就派人去問：『為什麼不來取酒？』少女回答說：『我的酒已經變好了，不用再取你們的酒了。』他們問：『是誰教你把已經壞掉的酒變好的？』少女回答說：『是聖者吐罹難陀，她對我有恩，能做這件事。』他們就譏諷嫌棄說：『沙門釋女（Shramana Shakya，對佛教僧尼的稱呼）做非法的事情。怎麼能奪走我們賴以生存的行業呢？』比丘（Bhikshu，佛教出家男眾）稟告佛陀（Buddha，佛教創始人），佛陀說：『這不是沙門釋女應該做的事情，理應受到譏諷嫌棄。所以各位尼姑不應該教別人把已經壞掉的酒變好。這樣做的人會犯吐羅底也（Turotiya，一種罪名）罪。』

事情發生的地點和之前一樣。當時有一位長者（長者，富裕且有地位的人）樂於佈施，但突然得了重病，病情越來越嚴重，他知道自己快要死了，就把所有的財物都佈施給了沙門（Shramana，佛教出家眾）、婆羅門（Brahmana，古印度教祭司）、孤獨的人、乞丐、善友、親族，只剩下一間房子還沒有施捨出去。當時吐罹難陀比丘尼聽說了這件事，來到長者家中，告訴他說：『長者！一般女人得到的供養很少，佈施的時候也分得很少。』長者回答說：『聖者！你來晚了，我的財物都已經施捨完了，只剩下這間房子了。』尼姑說：『長者！我本來希望滿載而歸，現在空手而回，不合我的心意。』長者回答說：『聖者！只有這間房子了，如果您想要，我絕不吝惜。』尼姑說：『如果是這樣，我現在就接受，希望你能消除病痛。』後來長者就去世了，親族們聚集在一起，用青黃赤白各種顏色的絲綢彩車，把他的遺體送到尸林（Shiva，印度教三大主神之一）。當時吐罹難陀比丘尼…

【English Translation】 English version 『Girl! Perhaps you can tell me the secret to making food delicious, so that your wine can also become good.』 The girl replied, 『Of course.』 The nun said, 『Bring out the wine vat, and I will help you take a look.』 The girl immediately brought out the wine vat, and Tulananda (Tulananda, name of a Bhikkhuni) observed the wine vat from top to bottom, and found that the reason for the wine spoiling was due to overheating. So she opened the window, and asked someone to bring wet sand and place it under the wine vat, and then took green moss to wrap around the wine vat, fanning away the heat. Because of the coolness, the wine became good again. All the relatives came, and those wine merchants were all prepared, wondering why the girl didn't come to get the wine, so they sent someone to ask, 『Why don't you come to get the wine?』 The girl replied, 『My wine has become good again, there is no need to get your wine.』 They asked, 『Who taught you to make the spoiled wine good again?』 The girl replied, 『It is the venerable Tulananda, she has been kind to me and can do this.』 They then ridiculed and disliked, saying, 『The Shramana Shakya (Shramana Shakya, a term for Buddhist monks and nuns) is doing illegal things. How can they take away our livelihood?』 The Bhikshu (Bhikshu, a Buddhist monk) reported to the Buddha (Buddha, founder of Buddhism), and the Buddha said, 『This is not what Shramana Shakya should do, and should be ridiculed and disliked. Therefore, all nuns should not teach others to make spoiled wine good again. Those who do so will commit the Turotiya (Turotiya, a type of offense) offense.』

The place where the incident occurred was the same as before. At that time, there was a wealthy man (長者, wealthy and influential person) who enjoyed giving alms, but suddenly contracted a serious illness, and his condition became increasingly serious. Knowing that he was about to die, he gave all his wealth to Shramanas (Shramana, Buddhist renunciates), Brahmanas (Brahmana, ancient Indian priests), the lonely, beggars, good friends, and relatives, leaving only one house that he had not yet given away. At that time, the Bhikkhuni Tulananda heard about this and came to the wealthy man's house, telling him, 『Wealthy man! Generally, women receive very little offerings, and they distribute very little when giving alms.』 The wealthy man replied, 『Venerable one! You are late, all my wealth has already been given away, only this house remains.』 The nun said, 『Wealthy man! I originally hoped to return fully loaded, but now I am returning empty-handed, which does not suit my intention.』 The wealthy man replied, 『Venerable one! Only this house remains, if you want it, I will not hesitate.』 The nun said, 『If that is the case, I will accept it now, hoping that you can eliminate your suffering.』 Later, the wealthy man passed away, and the relatives gathered together, using silk carriages of various colors such as blue, yellow, red, and white, to send his remains to the Shiva (Shiva, one of the three major gods in Hinduism) forest. At that time, the Bhikkhuni Tulananda...

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尼，聞長者命終疾疾至彼，封閉其室立在一邊。時彼親族焚燒既畢，咸悉歸來見舍封閉，問言：「誰閉？」尼曰：「其受施者，自來封閉。」報言：「聖者！施與何人？」尼曰：「施我。」「聖者！若爾，且賃與我，后酬價直。」尼曰：「虛實？」答言：「實與。」尼即開門令入。時有長者婆羅門來入其舍，聞如是事皆共譏嫌：「沙門釋女作斯非法，云何將屋賃與他人？」尼白苾芻，苾芻白佛，佛言：「非沙門女法，理合譏嫌。從今已去諸苾芻尼不應賃舍與人，賃者得越法罪。」

緣處同前。長者好施，知欲命終悉皆舍訖，唯有一鋪。尼聞來乞事並同前，乃至身亡尼便封閉。諸人嫌恥，苾芻白佛，佛言：「若賃鋪者得越法罪。」(恐煩故略)

緣處同前。吐罹難陀尼入城乞食，見師巫女搖鈴繞家談說兇吉，多獲利物足得資身，即便唸曰：「是好方便，我亦為之。」求得鈴已明旦入城，即巡諸家搖鈴振響，為他男女洗沐身形，詭說吉兇妄談來兆，有病患者天緣皆差。遂使王城之內咸共知聞，所有請祈無不啟竭，自余巫卜人皆不問。時舊醫巫詣諸人處，問言：「有事我為占相。」諸人答曰：「更不勞汝，我有聖師善閑眾事，占相療疾皆悉稱心。」彼問：「是誰？」答言：「聖者吐罹難陀！」彼聞譏恥作如是語

【現代漢語翻譯】 現代漢語譯本：比丘尼聽到長者臨終的訊息，迅速趕到他家，封閉了房間，站在一邊。當時，長者的親屬焚燒完畢后，都回來了，看到房子被封閉，便問道：『是誰關的？』比丘尼說：『接受佈施的人，自己來關的。』他們說：『聖者！佈施給誰了？』比丘尼說：『佈施給我了。』『聖者！如果是這樣，那就暫時租給我們吧，以後再付租金。』比丘尼說：『是真心的嗎？』他們回答說：『是真的。』比丘尼就打開門讓他們進去。當時，有長者和婆羅門來到這所房子，聽到這件事都一起譏諷責怪：『沙門釋迦的弟子做出這種不合法的行為，怎麼能把房子租給別人呢？』比丘尼稟告了比丘，比丘稟告了佛陀，佛陀說：『這不是沙門女應有的行為，理應受到譏諷責怪。從今以後，各位比丘尼不應該把房子租給別人，出租的人犯越法罪。』

緣起和地點與之前相同。一位長者喜歡佈施，知道自己將要去世，就把所有的東西都佈施完了，只剩下一張床鋪。比丘尼聽到有人來乞討的訊息，事情經過和之前一樣，直到長者去世，比丘尼就封閉了房間。眾人感到羞恥，比丘稟告了佛陀，佛陀說：『如果出租床鋪的人，犯越法罪。』（因為內容重複所以省略）

緣起和地點與之前相同。吐罹難陀（Thullananda）比丘尼進城乞食，看見師巫女搖著鈴鐺繞著人家，談論兇吉，獲得了很多利益，足夠自己生活，就想道：『這是個好辦法，我也來做。』她找到鈴鐺后，第二天早上進城，就巡視各家，搖著鈴鐺，為別人家的男女洗浴身體，胡說吉兇，妄談預兆，有病人經過她的『治療』，都好像痊癒了。於是整個王城之內都知道了這件事，所有請她祈福的人都絡繹不絕，其餘的巫師卜卦的人都沒人問津了。當時，以前的醫生巫師到各家去，問道：『有什麼事我可以為你們佔卜？』人們回答說：『不用麻煩你了，我們有聖師，精通各種事情，占卜看病都很靈驗。』他們問：『是誰？』回答說：『是聖者吐罹難陀！』他們聽了后譏諷責怪，說了這樣的話

【English Translation】 English version: The Bhikkhuni, hearing that the Elder was about to die, quickly went to his house, closed the room, and stood aside. When his relatives had finished the cremation, they all returned and saw the house closed. They asked, 'Who closed it?' The Bhikkhuni said, 'The one who received the offering closed it himself.' They said, 'Reverend one! To whom was the offering given?' The Bhikkhuni said, 'To me.' 'Reverend one! If so, then rent it to us temporarily, and we will pay the rent later.' The Bhikkhuni said, 'Is that true?' They replied, 'It is true.' The Bhikkhuni then opened the door and let them in. At that time, an Elder and a Brahmin came to the house, and hearing about this, they all criticized and blamed her, saying, 'The female disciple of the Shakya (Sakya) performs such unlawful acts, how can she rent the house to others?' The Bhikkhuni reported this to the Bhikkhus, and the Bhikkhus reported it to the Buddha (Buddha), who said, 'This is not the proper conduct for a female Shramana (Sramana), and she deserves to be criticized and blamed. From now on, Bhikkhunis should not rent houses to others; those who rent them will be guilty of transgressing the law.'

The circumstances and location are the same as before. An Elder was fond of giving alms, and knowing that he was about to die, he gave away everything, leaving only a bed. The Bhikkhuni heard that someone had come to beg, and the events were the same as before, until the Elder died, and the Bhikkhuni closed the room. The people felt ashamed, and the Bhikkhus reported this to the Buddha, who said, 'If anyone rents out the bed, they will be guilty of transgressing the law.' (Omitted because of repetition)

The circumstances and location are the same as before. Thullananda (Thullananda) Bhikkhuni entered the city to beg for food and saw a female shaman (Samaneri) shaking a bell around people's houses, talking about good and bad fortune, and gaining a lot of profit, enough to support herself. She thought, 'This is a good way, I will do it too.' After finding a bell, she entered the city the next morning and went around to various houses, shaking the bell, bathing the bodies of men and women for them, falsely talking about good and bad fortune, and making false predictions. Patients who underwent her 'treatment' seemed to recover. As a result, everyone in the royal city knew about this, and all those who asked her to pray for blessings came in droves, and no one asked about the other shamans and diviners. At that time, the former doctors and shamans went to various houses and asked, 'Is there anything I can divine for you?' The people replied, 'No need to trouble you, we have a holy teacher who is proficient in all matters, and her divination and treatment are very effective.' They asked, 'Who is it?' They replied, 'It is the Reverend Thullananda!' When they heard this, they criticized and blamed her, saying such things

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：「非法釋女妄為巫卜奪我資生。」苾芻白佛，佛作是念：「尼作醫巫有如是過，妄為詭說招俗譏嫌。」告諸苾芻：「我今不許尼作醫巫，若有作者得越法罪。」

根本說一切有部毗奈耶雜事卷第三十三 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十四

三藏法師義凈奉　制譯

第八門第六子攝頌曰：

不共女人浴，　　亦不逆流洗， 　缽底應安替，　　不畜琉璃杯。

緣處同前。有一女人往河水中洗浴身體，洗訖上岸梳髮而住。時吐罹難陀苾芻尼，遂持澡豆往彼洗浴，見女梳髮情生瞋嫉，作如是念：「愚癡女子！共我爭勝故梳頭髮，謂我先來元無發耶？宜可苦治懲其後過，設更見我不敢爭勝。」遂即默持庵摩羅末，撲其頭上以手挼之，女人問言：「聖者！我有何過？才凈洗髮以庵摩羅末撲我頭上。」尼曰：「汝作此解云：『吐罹難陀先來無發。』頭既不凈可來更洗。」女即譏嫌。苾芻白佛，佛言：「尼為非法，理合譏嫌。從今已去諸尼不應以雜末等撲他淨髮，作者得越法罪。」

緣處同前。時吐罹難陀與諸尼眾往河中浴，是時吐羅于駛流處，逆水而立受其觸樂。諸尼問言：「聖者！為作何事？」答言：「

【現代漢語翻譯】 現代漢語譯本：『非法出家的比丘尼（釋女）假裝巫婆占卜，騙取我的生活物資。』有比丘向佛陀稟告，佛陀心想：『比丘尼做醫生或巫婆有這樣的過失，胡說八道，招致世俗的譏諷和嫌棄。』於是告訴各位比丘：『從今以後，我不允許比丘尼做醫生或巫婆，如果有人這樣做，就犯了越法罪。』

根本說一切有部毗奈耶雜事卷第三十三 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十四

三藏法師義凈奉 敕譯

第八門第六子攝頌說：

不要和女人一起洗澡，也不要逆著水流洗， 缽底（缽盂）應該安放好，不要使用琉璃杯。

事情發生的地點和之前一樣。有一個女人到河裡洗澡，洗完後上岸梳頭。當時，吐罹難陀（Tulananda）比丘尼拿著澡豆去洗澡，看到那個女人梳頭，心生嫉妒，心想：『愚蠢的女人！竟然和我爭強好勝，梳頭髮，好像我以前沒有頭髮似的？應該好好懲罰她，讓她以後不敢再和我爭強好勝。』於是就默默地拿著庵摩羅末（一種草藥），撲到那個女人的頭上，用手揉搓。女人問道：『聖者！我有什麼過錯？我才剛洗完頭髮，你就用庵摩羅末撲到我的頭上。』比丘尼說：『你這樣理解，說：『吐罹難陀以前沒有頭髮。』頭已經不乾淨了，可以再去洗了。』女人就譏諷嫌棄她。比丘向佛陀稟告，佛陀說：『比丘尼做了不合法的事情，理應受到譏諷嫌棄。從今以後，各位比丘尼不應該用雜末等東西撲打別人乾淨的頭髮，如果有人這樣做，就犯了越法罪。』

事情發生的地點和之前一樣。當時，吐罹難陀和各位比丘尼一起到河裡洗澡，當時吐罹難陀在水流湍急的地方，逆著水流站立，感受水的衝擊帶來的快樂。各位比丘尼問道：『聖者！您在做什麼？』她回答說：

【English Translation】 English version: 'An illegally ordained nun (釋女, Shi Nü) falsely acts as a sorceress and diviner, robbing me of my livelihood.' A Bhikshu (苾芻, a Buddhist monk) reported this to the Buddha. The Buddha thought: 'Nuns acting as doctors or sorcerers have such faults, making false and deceptive statements, inviting ridicule and dislike from the laity.' He then told the Bhikshus: 'From now on, I do not allow nuns to act as doctors or sorcerers. If anyone does so, they will commit a transgression (越法罪, yuè fǎ zuì).'

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 33 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 34

Translated under Imperial Order by the Tripitaka Master Yijing (義凈)

The sixth subsection of the eighth chapter says:

Do not bathe with women, nor wash against the current, The bowl (缽底, bō dǐ) should be properly placed, do not use glass cups.

The setting is the same as before. A woman went to the river to bathe, and after washing, she went ashore to comb her hair. At that time, the Bhikshuni Tulananda (吐罹難陀) took bath powder to bathe, and seeing the woman combing her hair, she became jealous, thinking: 'Foolish woman! Competing with me by combing her hair, as if I didn't have hair before? I should punish her severely so that she won't dare to compete with me again.' So she silently took Amalaka powder (庵摩羅末, a type of herb) and threw it on the woman's head, rubbing it with her hands. The woman asked: 'Reverend one! What wrong have I done? I just washed my hair, and you threw Amalaka powder on my head.' The Bhikshuni said: 'You interpret it as: 'Tulananda didn't have hair before.' Since your head is no longer clean, you can go wash it again.' The woman ridiculed and disliked her. The Bhikshu reported this to the Buddha, and the Buddha said: 'The Bhikshuni has done something unlawful and deserves to be ridiculed and disliked. From now on, nuns should not throw miscellaneous powders on other people's clean hair. If anyone does so, they will commit a transgression (越法罪, yuè fǎ zuì).'

The setting is the same as before. At that time, Tulananda and the other Bhikshunis went to the river to bathe. At that time, Tulananda stood against the swift current, enjoying the pleasure of the water's impact. The Bhikshunis asked: 'Reverend one! What are you doing?' She replied:

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小妹！我受觸樂。」諸尼報曰：「聖者！此非凈法，于駛流處立受觸樂所不應為」。答言：「此是極凈有何乖理？若不凈者誰有制處？」尼白苾芻，苾芻白佛，佛言：「諸尼理合作此譏嫌。從今已去諸尼不應駛流之處逆水而立受其觸樂。若受樂者，得吐羅底也罪。」

緣處同前。諸苾芻尼隨處安缽鐵遂生垢，或因打擲多有損壞。尼白苾芻，苾芻白佛，佛言：「諸尼不應隨處安缽，應以薄錫替缽而用。」如世尊說錫替缽者，諸尼以錫遍裹其缽，俗旅見問：「聖者！此是何物？」答言：「仁者，世尊制令以錫替缽。」報曰：「聖者！豈可佛令遍裹缽耶？仁今妄說，此非沙門釋女所作之事。」尼聞羞恥默然不對。苾芻白佛，佛言：「俗旅理合譏嫌，是故諸尼不應以錫遍裹其缽，可為小替才承缽底。」彼作種種奇異形勢，佛言：「不合。替有二種：一、如菩提樹及多根樹葉；二、如手掌。」

緣處同前。時吐罹難陀尼得琉璃杯，時有女人為有客來便詣尼處，告言：「聖者！幸借琉璃杯。」尼即問曰：「汝何所用？」答言：「聖者！為女夫來，無杯可飲。」尼與將去，彼不存心手脫便破，告言：「聖者！我酬價直。」尼曰：「小妹！不須價直，還我舊杯。」答言：「聖者！別買杯替。」尼曰：「要須舊杯。」如是諍

【現代漢語翻譯】 現代漢語譯本 『小妹！我感到快樂。』眾比丘尼回答說：『聖者！這不是清凈的法，在水流湍急的地方接受觸樂是不應該做的。』回答說：『這是極其清凈的，有什麼違背道理？如果是不清凈的，誰有權禁止？』比丘尼稟告比丘，比丘稟告佛陀，佛陀說：『眾比丘尼理應作此譏嫌。從今以後，眾比丘尼不應該在水流湍急的地方逆水而立，接受觸樂。如果接受觸樂，就犯吐羅底也罪（Turotiya，一種罪名）。』

因緣發生地和之前一樣。眾比丘尼隨處安放缽，鐵缽因此生鏽，或者因為敲打而多有損壞。比丘尼稟告比丘，比丘稟告佛陀，佛陀說：『眾比丘尼不應該隨處安放缽，應該用薄錫來代替缽底使用。』因為世尊說了用錫代替缽底，眾比丘尼就用錫把整個缽都包裹起來，世俗之人看見了就問：『聖者！這是什麼東西？』回答說：『仁者，世尊規定用錫代替缽底。』世俗之人回答說：『聖者！難道佛陀會命令把整個缽都包裹起來嗎？你現在胡說，這不是沙門釋女所做的事情。』比丘尼聽了感到羞恥，默默不語。比丘稟告佛陀，佛陀說：『世俗之人理應譏嫌，所以眾比丘尼不應該用錫把整個缽都包裹起來，可以只用小塊錫代替缽底來承托缽底。』她們製作各種奇異的形狀，佛陀說：『不應該。代替缽底的形狀有兩種：一、像菩提樹（Bodhi tree）及多根樹的葉子；二、像手掌。』

因緣發生地和之前一樣。當時，吐罹難陀尼（Tullānandanī，比丘尼的名字）得到一個琉璃杯，當時有個女人因為有客人要來，就到比丘尼處，告訴她說：『聖者！請借琉璃杯用一下。』比丘尼就問她說：『你用它做什麼？』回答說：『聖者！因為丈夫要來，沒有杯子可以飲用。』比丘尼就借給她拿走了，那女人不小心手滑把杯子打碎了，告訴她說：『聖者！我賠償價錢。』比丘尼說：『小妹！不需要賠償價錢，還我舊杯。』回答說：『聖者！另外買個杯子代替。』比丘尼說：『就要舊杯。』就這樣爭吵起來。

【English Translation】 English version 'Little sister! I feel pleasure.' The nuns replied, 'Venerable one! This is not a pure practice; it is not appropriate to receive tactile pleasure in a place with swift currents.' She responded, 'This is extremely pure; what is contrary to reason? If it is impure, who has the authority to prohibit it?' The nun reported to the monks, and the monks reported to the Buddha. The Buddha said, 'The nuns are justified in making this criticism. From now on, nuns should not stand against the current in places with swift currents to receive tactile pleasure. If they receive pleasure, they commit the Turotiya (a type of offense) offense.'

The setting is the same as before. The nuns placed their alms bowls anywhere, and the iron bowls became rusty or were damaged due to being struck. The nuns reported to the monks, and the monks reported to the Buddha. The Buddha said, 'The nuns should not place their alms bowls anywhere; they should use thin tin to replace the bottom of the bowl.' Because the World-Honored One said to use tin to replace the bottom of the bowl, the nuns wrapped the entire bowl in tin. Laypeople saw it and asked, 'Venerable one! What is this?' They replied, 'Good people, the World-Honored One has prescribed using tin to replace the bottom of the bowl.' The laypeople replied, 'Venerable one! Would the Buddha order the entire bowl to be wrapped? You are now speaking falsely; this is not something done by Shramana (ascetic) Shakya (釋迦) women.' The nuns felt ashamed and remained silent. The monks reported to the Buddha. The Buddha said, 'The laypeople are justified in their criticism. Therefore, the nuns should not wrap the entire bowl in tin; they can use a small piece of tin to support the bottom of the bowl.' They made various strange shapes. The Buddha said, 'It is not appropriate. There are two types of replacements: one, like the leaves of the Bodhi tree (菩提樹) and trees with many roots; two, like the palm of a hand.'

The setting is the same as before. At that time, the nun Tullānandanī (吐羅難陀尼, name of a nun) obtained a crystal cup. A woman, expecting guests, went to the nun and said, 'Venerable one! Please lend me the crystal cup.' The nun asked, 'What will you use it for?' She replied, 'Venerable one! Because my husband is coming, there is no cup to drink from.' The nun lent it to her, and the woman accidentally dropped and broke the cup. She said, 'Venerable one! I will pay the price.' The nun said, 'Little sister! There is no need to pay the price; return my old cup.' She replied, 'Venerable one! I will buy another cup to replace it.' The nun said, 'I want the old cup.' And so they argued.

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競。苾芻白佛，佛作是念：「此由諸尼畜琉璃杯有斯過失。」告諸苾芻：「諸尼不應畜琉璃杯，若畜者得越法罪。」

第八門第七子攝頌曰：

由婦制錫杖，　　起舞時招罪； 　濕餅受請食，　　說法伴白知。

緣處同前。有一長者大富多財，婦生一子情大歡喜，命諸親眷共為喜樂，其婦及夫別房睡著天明不起。時有乞食苾芻，見彼多門遂入家內迷其出處，遂便深入至長者房前，彼即驚覺。苾芻遂向婦邊而過，長者見云：「此與我婦共行非法。」即打苾芻頭破血出缽盂亦破。婦覺報云：「苾芻無過，可放令出。」時彼苾芻持此容儀至逝多林，苾芻問曰：「何故如是？」即便具說。苾芻以緣白佛，佛言：「苾芻乞食不應造次入多門家，應將餅麨門前為記然後方入。」苾芻入時默然而入，見其婦女露形走去，俗人嫌恥，佛言：「欲入舍時作聲警覺。」彼即呵呵作聲喧鬧而入，家人報曰：「仁豈小兒呵呵聲響而入我家？」答曰：「佛令作聲而入，為此呵呵。」答曰：「更無方便可使作聲，唯此呵呵能為警覺？」苾芻默爾。苾芻白佛，佛言：「苾芻不應呵呵作聲入他人舍。」佛制不聽，遂拳打門扇作聲而入，家人怪問：「何故打破我門？」默爾無對，佛言：「不應打門，可作錫杖。」苾芻不解，佛言：「杖

【現代漢語翻譯】 競。比丘（Bhikkhu，佛教術語，指出家受具足戒的男性）稟告佛陀，佛陀心想：『這是因為那些比丘尼（Bhikkhuni，佛教術語，指出家受具足戒的女性）擁有琉璃杯而造成的過失。』 佛陀告訴眾比丘：『比丘尼不應該擁有琉璃杯，如果擁有，就會犯越法罪。』

第八門第七子攝頌說：

因為婦女製造錫杖，跳舞時招致罪過；接受濕餅的邀請去食用，說法時有同伴告知。

緣起的地方和之前一樣。有一位長者（Gahapati，佛教術語，指富有的居士）非常富有，他的妻子生了一個兒子，他非常高興，命令親戚朋友一起慶祝。他的妻子和丈夫在不同的房間睡覺，直到天亮都沒有起床。當時有一位乞食的比丘，看到他家有很多門，就進入了房子，迷失了方向，於是就深入到長者的房間前，長者驚醒了。比丘從他的妻子身邊走過，長者看到后說：『這個人與我的妻子做了非法之事。』 就打了比丘的頭，打破了頭，流出了血，缽盂也被打破了。他的妻子醒來后說：『比丘沒有過錯，可以放他出去。』 當時那位比丘帶著這樣的容貌來到逝多林（Jetavana，佛教術語，指祇樹給孤獨園），比丘們問：『為什麼會這樣？』 他就全部說了出來。比丘們將此事稟告佛陀，佛陀說：『比丘乞食不應該隨便進入多門的人家，應該將餅或麵粉放在門前作為記號，然後才能進入。』 比丘進入時默默地進入，看到婦女裸露身體走開，俗人感到羞恥，佛陀說：『想要進入房屋時，要發出聲音警示。』 他就呵呵地發出聲音喧鬧地進入，家人說：『你難道是小孩子嗎？呵呵地發出聲響進入我家？』 他回答說：『佛陀讓我發出聲音才能進入，所以才呵呵。』 家人說：『難道沒有其他方法可以發出聲音，只有呵呵才能作為警示嗎？』 比丘沉默了。比丘稟告佛陀，佛陀說：『比丘不應該呵呵地發出聲音進入他人的房屋。』 佛陀禁止這樣做，於是就用拳頭打門扇發出聲音進入，家人奇怪地問：『為什麼要打破我的門？』 沉默不語，佛陀說：『不應該打門，可以製作錫杖。』 比丘不明白，佛陀說：『錫杖……』

【English Translation】 Contention. A Bhikkhu (Buddhist monk) reported to the Buddha, and the Buddha thought, 'This is due to the fact that the Bhikkhunis (Buddhist nuns) possess crystal cups, which caused this fault.' The Buddha told the Bhikkhus, 'Bhikkhunis should not possess crystal cups; if they do, they will commit a transgression.'

The seventh sonnet of the eighth gate says:

Because a woman made a tin staff, dancing invites sin; accepting an invitation to eat wet cakes, a companion informs when preaching the Dharma.

The setting is the same as before. There was a wealthy householder (Gahapati, wealthy layperson) who was very rich. His wife gave birth to a son, and he was overjoyed, ordering relatives and friends to celebrate together. His wife and husband slept in separate rooms and did not wake up until dawn. At that time, there was a Bhikkhu begging for food who saw that there were many doors in his house, so he entered the house and got lost, and then went deep to the front of the householder's room, and the householder woke up in surprise. The Bhikkhu passed by his wife, and the householder saw it and said, 'This person is doing illegal things with my wife.' He hit the Bhikkhu on the head, breaking his head and causing blood to flow, and the alms bowl was also broken. His wife woke up and said, 'The Bhikkhu is innocent, you can let him out.' At that time, that Bhikkhu came to Jetavana (a famous monastery) with this appearance, and the Bhikkhus asked, 'Why is it like this?' He told them everything. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'A Bhikkhu begging for food should not casually enter a house with many doors, he should put a cake or flour in front of the door as a sign before entering.' The Bhikkhu entered silently, and saw the woman walking away naked, and the laypeople felt ashamed. The Buddha said, 'When you want to enter the house, you should make a sound to warn them.' He made a loud noise and entered, and the family said, 'Are you a child? Making a loud noise to enter my house?' He replied, 'The Buddha told me to make a sound to enter, so I made a loud noise.' The family said, 'Is there no other way to make a sound, only making a loud noise can serve as a warning?' The Bhikkhu was silent. The Bhikkhu reported to the Buddha, and the Buddha said, 'A Bhikkhu should not make a loud noise to enter other people's houses.' The Buddha forbade this, so he punched the door to make a sound and entered, and the family asked strangely, 'Why did you break my door?' He was silent and did not answer. The Buddha said, 'You should not hit the door, you can make a tin staff.' The Bhikkhu did not understand, and the Buddha said, 'A tin staff...'

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頭安镮圓如盞口，安小镮子搖動作聲而為警覺。」狗便出吠，用錫杖打，佛言：「不應以杖打狗，應舉怖之。」時有惡狗怖時瞋劇，佛言：「取一抄飯擲地令食。」至不信家久搖錫時遂生疲倦，而彼家人竟無出問，佛言：「不應多時搖動，可二三度搖，無人問時即須行去。」

緣處同前。時有長者請佛及僧家中設食，苾芻僧伽皆去赴供，佛在寺中令人取食。為五因緣佛令取食。云何為五？一者為欲閑寂；二者為諸人天說法；三者為觀病人；四者為觀臥具；五者為諸聲聞人制其學處。今此因緣為制戒故住在寺中。時彼長者權為葉捨命眾令坐，時屬寒雨。長者行粥次行干餅，次授爐餅並與蘿蔔。時有苾芻欱粥作呼呼聲，嚼干餅者作百百聲，吃馎爐者作獵獵聲；屋上雨下作索索聲，瓶中飲水作骨骨聲，此等諸聲殊響合。時有苾芻先能歌舞，聞其聲韻憶舊管絃抑忍不禁，即從座起隨其音曲手舞逐之，告大眾曰：「大德！此是呼呼聲，大德此是百百聲，大德此是獵獵聲、此是索索聲、此是骨骨聲。」彈指相和無不合節，于大眾中有不住心者即便微笑，其用意者悉皆驚愕，行食諸人無不大笑，或生譏恥施主深怪。請食苾芻情大羞恥，將食至寺置在一邊，禮世尊足。世尊法爾共取食人歡言致問：「大眾頗得美食飽不？」白言：

【現代漢語翻譯】 現代漢語譯本：'頭安镮圓如盞口，安小镮子搖動作聲而為警覺。'如果狗叫，就用錫杖打它，佛說：'不應該用杖打狗，應該舉起來嚇唬它。'有時惡狗被嚇唬時反而更加兇狠，佛說：'拿一捧飯扔在地上讓它吃。'到不信佛的人家搖錫杖很久，感到疲倦，而那家人始終沒有人出來詢問，佛說：'不應該長時間搖動，可以搖兩三次，沒有人問就應該離開。'

緣起和之前一樣。當時有位長者邀請佛陀和僧眾到家中設齋供養，比丘僧伽都去應供，佛陀留在寺中讓人取食物。因為五種因緣，佛陀讓人取食物。哪五種呢？一是想要清靜；二是為諸人天說法；三是觀察病人；四是觀察臥具；五是為諸聲聞人制定學處。現在因為制定戒律的因緣，所以住在寺中。當時那位長者暫時讓葉捨命眾就座，當時正值寒冷下雨。長者依次分發粥、干餅，然後是爐餅和蘿蔔。當時有比丘喝粥發出'呼呼'的聲音，嚼干餅發出'百百'的聲音，吃馎爐發出'獵獵'的聲音；屋頂上雨水滴落髮出'索索'的聲音，瓶中喝水發出'骨骨'的聲音，這些聲音混雜在一起。當時有位比丘先前擅長歌舞，聽到這些聲音的韻律，回憶起以前的管絃樂，抑制不住，就從座位上站起來，隨著音曲手舞足蹈，告訴大眾說：'大德！這是呼呼聲，大德這是百百聲，大德這是獵獵聲、這是索索聲、這是骨骨聲。'他彈指配合，沒有不合節拍的，大眾中有些心不在焉的人就微笑起來，那些用心的人都感到驚愕，送食物的人都大笑起來，或者產生譏諷，施主感到非常奇怪。應邀赴宴的比丘感到非常羞愧，將食物帶回寺廟放在一邊，禮拜世尊的腳。世尊按照慣例和取食物的人高興地問候：'大眾是否得到美食吃飽了？'他們回答說：

【English Translation】 English version: 'The head of the khakkhara (a Buddhist monk's staff) has a ring that is round like the mouth of a cup, and the small rings make a sound when shaken to provide a warning.' If a dog barks, one should strike it with the khakkhara. The Buddha said, 'One should not strike a dog with the staff, but should raise it to frighten it.' Sometimes, when a vicious dog is frightened, it becomes even more fierce. The Buddha said, 'Take a handful of rice and throw it on the ground for it to eat.' When arriving at the house of a non-believer, if one shakes the khakkhara for a long time and becomes tired, and the family still does not come out to ask, the Buddha said, 'One should not shake it for a long time, but shake it two or three times, and if no one asks, one should leave immediately.'

The circumstances are the same as before. At that time, a wealthy man invited the Buddha and the Sangha (Buddhist monastic order) to his home to provide food. The Bhikshus (Buddhist monks) all went to accept the offering, while the Buddha remained in the monastery and had someone fetch food. The Buddha had food fetched for five reasons. What are the five? First, to seek solitude; second, to preach the Dharma (Buddhist teachings) to humans and devas (gods); third, to observe the sick; fourth, to observe the bedding; fifth, to establish precepts for the Shravakas (disciples). Now, due to the circumstances of establishing precepts, he remained in the monastery. At that time, the wealthy man temporarily had Yesha (name of a person) order the assembly to sit down, as it was cold and rainy. The wealthy man distributed porridge, then dry cakes, then baked cakes, and also radishes. At that time, some Bhikshus made 'ho-ho' sounds while drinking porridge, 'bai-bai' sounds while chewing dry cakes, and 'lie-lie' sounds while eating baked cakes; the rain falling on the roof made 'suo-suo' sounds, and drinking water from the bottle made 'gu-gu' sounds. All these sounds were mixed together. At that time, there was a Bhikshu who was previously skilled in singing and dancing. Hearing the rhythm of these sounds, he recalled the old orchestral music and could not restrain himself. He stood up from his seat and danced to the music, telling the assembly, 'Venerable ones! This is the ho-ho sound, venerable ones, this is the bai-bai sound, venerable ones, this is the lie-lie sound, this is the suo-suo sound, this is the gu-gu sound.' He snapped his fingers in time, and everything was in rhythm. Some of the inattentive people in the assembly began to smile, while those who were attentive were astonished. The people serving food all laughed loudly, or felt ridicule, and the donor was very surprised. The Bhikshus who were invited to the meal felt very ashamed, brought the food back to the monastery and placed it aside, and prostrated themselves at the feet of the World-Honored One (Buddha). The World-Honored One, as usual, greeted the people who brought the food and asked with joy, 'Did the assembly receive delicious food and eat their fill?' They replied:

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「大德！美食雖足，然施主致怪。」問曰：「何故？」以緣具白。世尊食訖出外洗足，還入房中宴坐而住，至於晡時方從定起，于苾芻眾中就座而坐，便告作舞苾芻曰：「汝以何心於施主家而作舞耶？」答言：「大德！有譏彼意，及掉舉心而作于舞。」佛告諸苾芻：「若苾芻作掉舉而為舞者得越法罪，若作譏彼心者無犯。汝諸苾芻！此等皆由作聲啖食致斯過失，是故苾芻不作聲食，作者得越法罪。」

佛既遮已，時有信心俗旅，將諸干餅、蘿蔔、甘蔗來施苾芻，皆不敢受。問言：「聖者！佛未出時，我等皆以外道而為福田；世尊出世，即以仁等福田中上。我等所有微薄施物，持來供養仁皆不受，豈令我等往後世時無路糧耶？又如佛說及時而施，但是新谷及以諸果創熟之時，先持奉施具戒具德，后自食者得福無量。唯愿慈悲為我納受。」苾芻白佛，佛言：「此諸施物宜當爲受，所有干餅與羹餅和食，蘿蔔甘蔗截作小片食勿作聲。」

緣處同前。時有長者請佛及僧就舍受食，時諸苾芻不一時去各作伴行，既到彼家更待餘者，人未盡集報長者曰：「宜可行食，我等前餐。」食飽便去。更有人來複令行食，如是展轉施主疲勞，報言：「聖者！待一時坐，我並行食。」既生擾惱，苾芻白佛，佛言：「受他請時不應亂

【現代漢語翻譯】 現代漢語譯本： 『大德（對僧侶的尊稱）！食物雖然充足，但是施主卻感到奇怪。』（苾芻）問道：『什麼緣故？』（作舞苾芻）詳細地說明了緣由。世尊（釋迦牟尼佛）吃完食物後到外面洗腳，然後回到房中安靜地坐著，直到傍晚才從禪定中起來，在眾苾芻（出家受具足戒的男性佛教徒）中就座，便告訴作舞的苾芻說：『你以什麼樣的心態在施主家跳舞呢？』（作舞苾芻）回答說：『大德！我是帶有譏諷他們的意思，以及心懷掉舉（心神不定，輕浮）的心態而跳舞的。』佛告訴眾苾芻：『如果苾芻因為掉舉而跳舞，就犯了越法罪（違背戒律的罪過）；如果帶有譏諷他人的心態，則不構成犯罪。你們這些苾芻！這些都是因為發出聲音吃東西而導致的過失，因此苾芻不應該發出聲音吃東西，發出聲音吃東西的人就犯了越法罪。』 佛陀已經禁止了（作聲啖食），當時有虔誠的在家信徒，帶著干餅、蘿蔔、甘蔗來佈施給苾芻，（苾芻們）都不敢接受。信徒問道：『聖者！佛陀未出世時，我們都以外道（佛教以外的宗教）作為福田（種福報的田地）；世尊出世后，就以仁者等作為最上等的福田。我們所有這些微薄的施捨之物，拿來供養仁者，仁者都不接受，難道是想讓我們往後世時沒有路糧（資糧）嗎？而且如佛所說，應該及時佈施，就是在新谷以及各種水果剛成熟的時候，先拿來奉獻給持戒完備、具有德行的人，然後自己再吃，這樣才能獲得無量的福報。只希望您能慈悲地為我們接受（這些供養）。』苾芻將此事稟告佛陀，佛陀說：『這些施捨之物應該接受，所有的干餅可以和羹餅一起食用，蘿蔔甘蔗可以切成小片食用，但不要發出聲音。』 事情發生的地點和之前一樣。當時有位長者（富有的居士）邀請佛陀和僧眾到他家接受供養，當時眾苾芻沒有一起去，而是各自結伴而行，到達長者家后，又等待其他人，人沒有全部到齊，就告訴長者說：『可以開始用餐了，我們先吃。』吃飽后就離開了。之後又有人來，長者又讓人準備食物，像這樣輪流不斷，施主感到疲憊勞累，就（對後來的苾芻）說：『聖者！請大家一起坐好，我一起提供食物。』因為這樣產生了擾惱，苾芻將此事稟告佛陀，佛陀說：『接受他人邀請時，不應該雜亂無章…』

【English Translation】 English version: 『Venerable Sir! Although the food is sufficient, the donor finds it strange.』 (The Bhikshu) asked: 『Why is that?』 (The dancing Bhikshu) explained the reason in detail. The World-Honored One (Shakyamuni Buddha), after finishing his meal, went outside to wash his feet, then returned to his room to sit quietly in meditation, and only arose from Samadhi (deep meditation) in the evening. He sat down among the Bhikshus (ordained male Buddhist monastics) and said to the dancing Bhikshu: 『With what intention did you dance at the donor's house?』 (The dancing Bhikshu) replied: 『Venerable Sir! I danced with the intention of mocking them and with a restless mind.』 The Buddha told the Bhikshus: 『If a Bhikshu dances out of restlessness, he commits a transgression; if he does so with the intention of mocking others, he does not commit an offense. You Bhikshus! These are all faults caused by eating with noise. Therefore, a Bhikshu should not eat with noise; one who eats with noise commits a transgression.』 After the Buddha had forbidden (eating with noise), there were faithful lay followers who brought dried cakes, radishes, and sugarcane to offer to the Bhikshus, but (the Bhikshus) dared not accept them. The followers asked: 『Venerable Ones! Before the Buddha appeared in the world, we all regarded non-Buddhists as fields of merit (sources of blessings); since the World-Honored One appeared, we regard you as the supreme fields of merit. All these meager offerings of ours, which we bring to offer to you, you do not accept. Does this mean that we will have no provisions for our future lives? Moreover, as the Buddha said, one should give in a timely manner, that is, when new grains and various fruits are first ripe, one should first offer them to those who are fully ordained and virtuous, and then eat them oneself, so as to obtain immeasurable blessings. We only hope that you will compassionately accept (these offerings) for our sake.』 The Bhikshus reported this matter to the Buddha, and the Buddha said: 『These offerings should be accepted. All the dried cakes can be eaten with soup cakes, and the radishes and sugarcane can be cut into small pieces to eat, but do not make noise.』 The location of the event is the same as before. At that time, a householder (wealthy layperson) invited the Buddha and the Sangha (community of monks) to his house to receive offerings. At that time, the Bhikshus did not go together at the same time, but went in groups. After arriving at the householder's house, they waited for others. When not all the people had arrived, they told the householder: 『You can start serving the meal, we will eat first.』 After eating their fill, they left. Then more people came, and the householder had people prepare food again. In this way, repeatedly, the donor felt tired and weary, and (said to the later Bhikshus): 『Venerable Ones! Please sit down together, and I will provide food together.』 Because of this, disturbance arose. The Bhikshus reported this matter to the Buddha, and the Buddha said: 『When accepting invitations from others, one should not be disorderly…』

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去，在前去者至門相待，一時方入。若亂去者得越法罪。」

如世尊言不亂去者，有病苾芻侍者食訖，方持食去，待食虛羸。苾芻白佛，佛言：「有五因緣早請食來在房中食。云何為五？一者是客新來；二者將欲行去；三者身嬰病苦；四者是看病人；五者身充知事。」

緣處同前。時有長者大富多財情懷信敬，請佛僧眾就舍而食。世尊不去，有五因緣令人取食，廣說如上，今為制戒。苾芻食訖即便歸寺，施主本心欲求聞法，無一苾芻為其說法，遂生嫌恥。苾芻白佛，佛言：「理合譏嫌，故諸苾芻不應食了即皆歸寺。若即去者得越法罪，當爲說法。」佛令說法者，苾芻不知誰當說法？佛言：「應令上座為其說法，若彼不能令第二者，此亦不能令第三者，此若無堪應番次與，或隨能者當預請之。」

緣處同前。有一長者先有信心，於時時中往逝多林聽聞正法，遂於一時請佛僧眾就家受食。苾芻皆去，世尊同前，有五因緣廣如上說，此為制戒，佛不親行令人取食。如世尊說若其食了，施主樂法應為說者，眾差一人令住說法，大眾咸去。時彼施主並諸眷屬皆來一處，有大威嚴共聽法要，請言：「聖者！為我說法。」苾芻見彼威力大故，生畏懼心不能說法，長者唸曰：「我多眷屬，苾芻情懼不為宣揚，我宜為

【現代漢語翻譯】 現代漢語譯本：『去，在前去的人到達門口互相等待，一起進入。如果混亂前往的人，會得到越法的罪過。』 如世尊所說的不混亂前往，有生病的苾芻（bhiksu，比丘）侍者吃完飯後，才拿著食物離開，等待食物變少。苾芻稟告佛陀，佛陀說：『有五種因緣可以早點請食物來在房間里吃。哪五種呢？一是客人新來；二是將要離開；三是身患疾病；四是看護病人的人；五是負責事務的人。』 緣起的地方和之前一樣。當時有一位長者（elder，有德之人），非常富有，心懷虔誠敬意，邀請佛陀和僧眾到他家吃飯。世尊沒有親自去，有五種因緣讓人取食物，詳細情況如上所述，現在為此制定戒律。苾芻吃完飯就立刻回到寺廟，施主（donor，佈施者）本來想要求聽佛法，卻沒有一個苾芻為他說法，於是心生不滿。苾芻稟告佛陀，佛陀說：『理應受到指責，所以各位苾芻不應該吃完飯就都回到寺廟。如果立刻離開的人，會得到越法的罪過，應當為施主說法。』佛陀讓說法的人，苾芻不知道應該讓誰說法？佛陀說：『應該讓上座（senior monk，資深僧侶）為他說法，如果他不能說，就讓第二位，如果第二位也不能說，就讓第三位，如果這些人都不行，就應該輪流，或者請有能力的人預先準備。』 緣起的地方和之前一樣。有一位長者，先前就很有信心，經常前往逝多林（Jetavana，祇園精舍）聽聞正法，於是在某個時候邀請佛陀和僧眾到他家接受供養。苾芻都離開了，世尊的情況和之前一樣，有五種因緣，詳細情況如上所述，這是為此制定戒律，佛陀沒有親自前往，而是讓人取食物。如世尊所說，如果吃完飯後，施主喜歡佛法，應該為他們說法，大家推選一個人留下來說法，大眾都離開了。當時那位施主和他的眷屬都來到一處，非常莊嚴地一起聽聞佛法要義，請求說：『聖者！請為我們說法。』苾芻看到他們威勢很大，心生畏懼，不能說法，長者心想：『我的眷屬很多，苾芻因為害怕而不為我們宣講，我應該為

【English Translation】 English version: 『Go, those who go first should wait for each other at the gate, and enter together. If those who go in a disorderly manner will incur the sin of transgressing the law.』 As the World Honored One said about not going in a disorderly manner, if a sick bhiksu (bhiksu, monk) attendant finishes eating, then takes the food away, waiting for the food to become less. The bhiksu reported to the Buddha, and the Buddha said: 『There are five reasons to request food early and eat it in the room. What are the five? First, a guest has newly arrived; second, one is about to leave; third, one is suffering from illness; fourth, one is a caregiver; fifth, one is in charge of affairs.』 The setting is the same as before. At that time, there was an elder (elder, virtuous person) who was very wealthy and had sincere reverence. He invited the Buddha and the Sangha to eat at his house. The World Honored One did not go in person, but there were five reasons for having someone fetch the food, as described in detail above. Now, precepts are established for this. The bhiksus returned to the monastery immediately after eating, but the donor (donor, giver) originally wanted to hear the Dharma, and no bhiksu spoke the Dharma for him, so he felt ashamed. The bhiksu reported to the Buddha, and the Buddha said: 『It is reasonable to be criticized, so the bhiksus should not all return to the monastery immediately after eating. If those who leave immediately will incur the sin of transgressing the law, they should speak the Dharma for the donor.』 The Buddha asked who should speak the Dharma, and the bhiksus did not know who should speak. The Buddha said: 『The senior monk (senior monk, experienced monk) should speak the Dharma for him. If he cannot, then the second one should. If the second one cannot, then the third one should. If none of these are capable, then they should take turns, or invite someone capable in advance.』 The setting is the same as before. There was an elder who had faith before, and often went to Jetavana (Jetavana, Gion Shoja) to hear the correct Dharma. So at one time, he invited the Buddha and the Sangha to his house to receive offerings. The bhiksus all left, and the World Honored One's situation was the same as before. There were five reasons, as described in detail above. This is to establish precepts for this. The Buddha did not go in person, but had someone fetch the food. As the World Honored One said, if the donor likes the Dharma after eating, they should speak the Dharma for them. Everyone elected one person to stay and speak the Dharma, and the assembly all left. At that time, the donor and his family all came to one place, and listened to the essence of the Dharma together with great solemnity, requesting: 『Venerable One! Please speak the Dharma for us.』 The bhiksu saw that they had great power, and became afraid, unable to speak the Dharma. The elder thought: 『My family is large, and the bhiksu is afraid and does not proclaim it for us, I should』

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說。」報言：「聖者！如世尊說：

「『佈施招大富，　　持戒得生天， 　　專修斷煩惱，　　此是法當去。』」

時彼苾芻聞是語已，竟無言對複道而歸。既至寺中諸苾芻問：「具壽！住彼為說法不？」答言：「諸具壽！獨留於我更無伴助，施主親族有大威嚴，皆來集會，我生畏懼不能說法。施主見我情懷怯懼，返即為我宣揚妙法。」苾芻白佛，佛言：「此之苾芻所言應理，是故不應獨令說法。從今已去差四苾芻，與說法人為伴。」

緣在王舍城。如世尊制：說法苾芻應與四人伴者，有請喚處差說法人及與四伴。時伴苾芻遂向生緣或出便轉，悉不白知臨時闕事。以緣白佛，佛言：「與說法人為伴苾芻，向余處時應白而去。若不白者得越法罪。」

第八門第八子攝頌曰：

瀉藥齒有毒，　　刮舌篦應洗， 　由其罪業盡，　　證得阿羅漢。

緣在室羅伐城。有一婆羅門娶妻未久遂生一子，年既長大，于善法中而為出家。後於異時身忽染患，往醫師處告言：「賢首！我身有疾，幸為醫療。」報言：「聖者！仁今可服如是瀉藥，病得除愈。」苾芻即服才一行痢，冷水洗凈藥即不下。醫來問言：「聖者！瀉藥好不？」報曰：「賢首！藥無氣力唯一行痢。」醫言：「聖者！冷水洗凈耶？」報

【現代漢語翻譯】 說。』報言：『聖者（對出家人的尊稱）！如世尊（釋迦牟尼佛的尊稱）說： 『佈施招大富， 持戒得生天， 專修斷煩惱， 此是法當去。』 時彼苾芻（出家受具足戒的男子）聞是語已，竟無言對複道而歸。既至寺中諸苾芻問：『具壽（對比丘的尊稱）！住彼為說法不？』答言：『諸具壽！獨留於我更無伴助，施主親族有大威嚴，皆來**，我生畏懼不能說法。施主見我情懷怯懼，返即為我宣揚妙法。』苾芻白佛（釋迦牟尼佛），佛言：『此之苾芻所言應理，是故不應獨令說法。從今已去差四苾芻，與說法人為伴。』 緣在王舍城。如世尊制：說法苾芻應與四人伴者，有請喚處差說法人及與四伴。時伴苾芻遂向生緣或出便轉，悉不白知臨時闕事。以緣白佛，佛言：『與說法人為伴苾芻，向余處時應白而去。若不白者得越法罪。』 第八門第八子攝頌曰： 瀉藥齒有毒， 刮舌篦應洗， 由其罪業盡， 證得阿羅漢（斷盡一切煩惱，達到佛教修行的最高果位）。 緣在室羅伐城。有一婆羅門（古印度社會中的祭司階層）娶妻未久遂生一子，年既長大，于善法中而為出家。後於異時身忽染患，往醫師處告言：『賢首（對醫生的尊稱）！我身有疾，幸為醫療。』報言：『聖者！仁今可服如是瀉藥，病得除愈。』苾芻即服才一行痢，冷水洗凈藥即不下。醫來問言：『聖者！瀉藥好不？』報曰：『賢首！藥無氣力唯一行痢。』醫言：『聖者！冷水洗凈耶？』報

【English Translation】 said.' He replied, 'Venerable one! As the World Honored One (a title for Shakyamuni Buddha) said: 'Giving brings great wealth, Keeping precepts leads to rebirth in heaven, Concentrated practice cuts off afflictions, This is the Dharma (Buddhist teachings) to be followed.' Then that Bhikshu (a fully ordained Buddhist monk), having heard these words, had nothing to say in response and returned the way he came. Having arrived at the monastery, the Bhikshus asked, 'Reverend one! Did you preach the Dharma there?' He replied, 'Reverend ones! I was left alone without any companions or assistance. The patrons and their relatives were of great power and authority, and they all came to **. I became fearful and could not preach the Dharma. The patrons, seeing my fearful state of mind, instead proclaimed the wonderful Dharma for me.' The Bhikshus reported this to the Buddha (Shakyamuni Buddha), and the Buddha said, 'What this Bhikshu said is reasonable. Therefore, one should not be sent alone to preach the Dharma. From now on, appoint four Bhikshus to accompany the Dharma preacher.' The circumstance occurred in Rajagriha. As the World Honored One decreed: A Bhikshu who preaches the Dharma should be accompanied by four people. When there is an invitation, appoint a Dharma preacher and four companions. At that time, the accompanying Bhikshus would go to their livelihood or leave and move about without informing anyone, causing temporary deficiencies. They reported this circumstance to the Buddha, and the Buddha said, 'A Bhikshu who accompanies a Dharma preacher should inform others before going elsewhere. If one does not inform, one commits a transgression.' The eighth section of the eighth chapter contains the following summary: Purgative medicine, poisonous teeth, Tongue scraper, comb should be washed, Because their karmic debts are exhausted, They attain Arhatship (one who has destroyed all defilements and attained the highest state of Buddhist practice). The circumstance occurred in Shravasti. There was a Brahmin (a priestly class in ancient Indian society) who married a wife and soon had a son. When the son grew up, he renounced the world and became a monk in the Good Dharma. Later, at another time, he suddenly fell ill and went to a doctor, saying, 'Wise one (a respectful term for a doctor)! I am ill. Please treat me.' The doctor replied, 'Venerable one! You can take this purgative medicine, and your illness will be cured.' The Bhikshu took the medicine and only had one bowel movement. He washed it with cold water, and the medicine stopped working. The doctor came and asked, 'Venerable one! Is the purgative medicine working well?' He replied, 'Wise one! The medicine has no strength; I only had one bowel movement.' The doctor said, 'Venerable one! Did you wash it with cold water?' He replied

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言：「如是。」醫曰：「聖者！冷水洗凈云何轉瀉？仁今更可服前瀉藥，勿為洗凈，瀉痢將畢方可洗之。」報曰：「賢首！佛未聽許。」醫曰：「聖者！藥法應爾，不可相違。」苾芻白佛，佛言：「若如是者我今聽許，瀉痢未終宜當凈拭。」苾芻不知以何物拭？佛言：「應用土塊或以樹葉，或將破帛故紙而凈拭之，待瀉痢畢暖水凈洗。」

緣處同前。於一林中有毒蛇住，諸牧羊人放火燒林，四面火來蛇即驚怖宛轉腹行，沖火而出僅得存命，投一樹下蟠身而住。於時具壽舍利子，遊行人間因至樹下，見此毒蛇被火燒處，身形破爛受諸苦惱，便為觀察宿世因緣有善根不？尊者觀見知有善根，又復更觀與誰相屬？見身與彼宿有因緣。即以水灑說三句法，告曰：「賢首當知！諸行無常、諸法無我、涅槃寂滅，宜於我所起殷凈心，舍傍生身當生善趣。」於時尊者作是語已即便捨去。時有鴟來銜去餐食，由此毒蛇于尊者處起善心故，命終之後于室羅伐城善解六事(一者自知設會、二者教人設會、三者善知讀誦、四者知舍施法、五者知受物法、六者善知凈觸也)婆羅門舍而為受生。時具壽舍利子知彼命過，即便觀察何處受生？見此城中善解六事婆羅門舍而為受生。為調伏故，尊者頻往婆羅門家，授與夫妻三歸五戒。後於異時獨

【現代漢語翻譯】 現代漢語譯本： 他說：『是的。』醫生說：『聖者！冷水洗凈如何能轉移瀉藥的作用？您現在可以再服用之前的瀉藥，不要洗凈，等到瀉痢結束后才可以洗。』他回答說：『賢首！佛陀沒有允許這樣做。』醫生說：『聖者！用藥的規矩應該是這樣，不能違背。』比丘將此事稟告佛陀，佛陀說：『如果這樣，我現在允許，瀉痢未結束時應該用東西擦拭乾凈。』比丘不知道用什麼東西擦拭？佛陀說：『應該用土塊或者樹葉，或者用破布舊紙來擦拭乾凈，等到瀉痢結束後用溫水洗凈。』 事情的起因和地點與之前相同。在一片森林裡住著一條毒蛇，牧羊人放火燒林，四面八方的火燒過來，毒蛇驚恐萬狀，蜿蜒爬行，衝出火海才得以保命，它爬到一棵樹下盤起身子。當時，具壽舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）因為人間事務來到樹下，看到這條毒蛇被火燒傷，身體破爛不堪，遭受各種痛苦，就觀察它過去世的因緣是否有善根？尊者觀察後知道它有善根，又進一步觀察它與誰有緣分？看到這條蛇的身軀與自己過去有因緣。於是就用水灑在它身上，並說了三句法（諸行無常、諸法無我、涅槃寂滅），告訴它：『賢首，你應該知道，一切事物都是無常的，一切法都沒有自我，涅槃才是寂靜的。你應該對我生起清凈的信心，捨棄傍生之身，當能往生善趣。』當時尊者說完這些話就離開了。這時，有一隻老鷹飛來，叼走了毒蛇並吃掉了它。由於這條毒蛇對尊者生起了善心，死後在室羅伐城（Sravasti，古印度城市，佛陀常在此地說法）投生到一位善解六事（一、自己知道如何設齋供養；二、教導別人如何設齋供養；三、善於讀誦；四、知道佈施的方法；五、知道接受供養的方法；六、善於保持身心清凈）的婆羅門（Brahmin，古印度祭司階層）家中。當時，具壽舍利子知道這條毒蛇已經死去，就觀察它投生到哪裡？看到它投生到這座城市中善解六事的婆羅門家中。爲了調伏他，尊者經常去婆羅門家，授予這對夫妻三歸五戒。後來在另一天，獨自...

【English Translation】 English version: He said: 'Yes.' The doctor said: 'Venerable one! How can washing with cold water reverse the effect of the purgative? You can take the previous purgative again, do not wash, and only wash after the diarrhea has ended.' He replied: 'Worthy one! The Buddha has not permitted this.' The doctor said: 'Venerable one! The rules of medication should be like this, and cannot be violated.' The Bhikshu (Buddhist monk) reported this matter to the Buddha, and the Buddha said: 'If that is the case, I now permit it, one should wipe clean while the diarrhea has not ended.' The Bhikshu did not know what to wipe with? The Buddha said: 'One should use clods of earth or leaves, or use torn cloth or old paper to wipe clean, and wash with warm water after the diarrhea has ended.' The cause and location are the same as before. In a forest lived a poisonous snake. The shepherds set fire to the forest. The fire came from all directions, and the snake was terrified. It wriggled and crawled, rushing out of the fire to save its life. It crawled under a tree and coiled up. At that time, the Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) came to the tree because of human affairs. Seeing that the poisonous snake was burned by the fire, its body was tattered and suffering all kinds of pain, he observed whether it had good roots from past lives? The Venerable one observed and knew that it had good roots, and further observed who it was related to? He saw that the snake's body had a karmic connection with him in the past. So he sprinkled water on it and spoke the three phrases of Dharma (impermanence of all things, non-self of all dharmas, Nirvana is quiescence), telling it: 'Worthy one, you should know that all things are impermanent, all dharmas have no self, and Nirvana is peaceful. You should generate pure faith in me, abandon the body of an animal, and you will be reborn in a good realm.' At that time, the Venerable one left after saying these words. At this time, an eagle flew over, snatched the snake and ate it. Because the poisonous snake had generated good thoughts towards the Venerable one, after death it was reborn in Sravasti (Sravasti, an ancient Indian city, where the Buddha often preached) into the house of a Brahmin (Brahmin, the priestly class in ancient India) who was well-versed in six things (1. Knowing how to set up a feast for offering oneself; 2. Teaching others how to set up a feast for offering; 3. Being good at reading and reciting; 4. Knowing the method of giving; 5. Knowing the method of receiving offerings; 6. Being good at maintaining purity of body and mind). At that time, the Venerable Sariputra knew that the poisonous snake had died, and observed where it was reborn? He saw that it was reborn in the house of the Brahmin in this city who was well-versed in six things. In order to tame him, the Venerable one often went to the Brahmin's house and gave the couple the Three Refuges and Five Precepts. Later, on another day, alone...

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至其家，婆羅門見白言：「聖者！無侍者耶？」尊者答曰：「我之侍者，非茅草生，從仁處得。」婆羅門曰：「我無小兒堪為侍者，我婦懷娠，若其生男奉為侍者。」報曰：「愿爾無病，我已受之。」即便捨去。彼婦月滿便誕一男，飲母乳時爪齒損乳乳便腫大。曾與童子一處戲時，或因瞋忿若爪若齒，有傷損處悉皆瘡腫久而平復。時舍利子知彼小童出家時至，往其家中為父母說法，彼見出來尊者便念：「即是我侍者乎？」父告兒曰：「汝未生時，我許將汝供奉聖者為給侍人，今可隨行勿生顧戀。」此即是其最後生人，良久佇立觀尊者面隨後而去。尊者至寺便與出家，並受近圓依教令學。后嚼齒木，既刮舌已不洗而棄，蠅來附上遂便命過，次有守宮來食其蠅因此而死，次有黃㹨來啖守宮還同喪命，次有犬子食此黃㹨亦覆命終，余有殘者諸蟻來唼悉皆致死。是時有一苾芻在傍而立，見如是等事。至明日旦，時諸苾芻來於其處而嚼齒木，見狗眾蟻一處命終，怪其所以，共相謂曰：「狗蟻何因一處而死？」或言：「不知。」或言：「可共推尋誰作斯過？」時彼苾芻告諸人曰：「昨日婆羅門兒是尊者舍利子弟子，我見於此嚼其齒木，刮舌之篦不洗而棄，必應為此令其命終。」苾芻以緣白佛，佛言：「汝等苾芻！當知人中亦有帶毒

【現代漢語翻譯】 現代漢語譯本 到了他家，婆羅門看見舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）尊者，問道：『聖者！沒有侍者嗎？』尊者回答說：『我的侍者，不是像茅草一樣隨意生長的，而是從仁愛之處得到的。』婆羅門說：『我沒有年幼的兒子可以做侍者，我的妻子懷有身孕，如果生的是男孩，就奉獻給您做侍者。』舍利子回答說：『祝願您沒有疾病，我已經接受了。』說完就離開了。 那婆羅門的妻子足月後生了一個男孩，吃奶的時候，用指甲和牙齒損傷了母親的乳房，導致乳房腫大。曾經和童子們一起玩耍時，或者因為生氣，用指甲或牙齒傷到別人，有傷損的地方都會瘡腫，很久才能平復。當時，舍利子知道那個小童出家的時機到了，就到他家中為他的父母說法。那小童看見舍利子尊者出來，心想：『這就是我的侍者嗎？』父親告訴兒子說：『你還沒出生的時候，我就答應將你供奉給聖者做侍奉的人，現在可以跟隨他去，不要顧念。』這實際上是他的最後一生，他久久地站立著，看著尊者的面容，然後跟隨他而去。 尊者到了寺廟，就為他剃度出家，並讓他受了近圓戒（upasampada，比丘戒），按照教導學習。後來，他嚼完齒木（清潔牙齒的木頭），刮完舌頭后，沒有清洗就丟棄了，蒼蠅飛來附在上面，於是就死了。接著，壁虎來吃蒼蠅，因此也死了。然後，黃鼬來吃壁虎，也同樣喪命。再後來，有小狗吃了黃鼬，也死了，剩下的殘渣被螞蟻吃掉，螞蟻也都死了。當時，有一位比丘（bhiksu，佛教僧侶）在旁邊站著，看到了這些事情。 到了第二天早上，眾比丘來到那個地方嚼齒木，看見狗、螞蟻一起死了，奇怪是什麼原因，一起議論說：『狗和螞蟻為什麼會一起死呢？』有人說：『不知道。』有人說：『可以一起推究是誰造成的過失？』當時，那位比丘告訴眾人說：『昨天婆羅門的兒子是舍利子尊者的弟子，我看見他在這裡嚼齒木，刮舌頭的篦子沒有洗就丟棄了，一定是因此導致它們喪命。』比丘將事情的緣由稟告了佛陀（Buddha，覺悟者），佛陀說：『你們這些比丘！應當知道人中也有帶毒的。』

【English Translation】 English version Upon arriving at his home, the Brahmin, seeing the Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), asked: 'Venerable One! Do you have no attendant?' The Venerable One replied: 'My attendant is not born like grass, but obtained from a place of kindness.' The Brahmin said: 'I have no young son suitable to be an attendant; my wife is pregnant, and if she gives birth to a boy, I will offer him to you as an attendant.' Sariputra replied: 'May you be free from illness; I have already accepted.' Then he departed. The Brahmin's wife, after completing her months, gave birth to a boy. While suckling, his nails and teeth damaged her breasts, causing them to swell. Once, while playing with other children, either out of anger, his nails or teeth would injure others, and the wounds would become inflamed, taking a long time to heal. At that time, Sariputra knew that the time for the boy to renounce the world had arrived, so he went to his home to preach the Dharma to his parents. When the boy saw the Venerable Sariputra coming out, he thought: 'Is this my attendant?' The father told his son: 'Before you were born, I promised to offer you to the Venerable One as a servant; now you may follow him and have no regrets.' This was indeed his last birth. He stood for a long time, gazing at the Venerable One's face, and then followed him. When the Venerable One arrived at the monastery, he ordained him and had him receive the upasampada (upasampada, full ordination for monks), instructing him to learn according to the teachings. Later, after chewing the tooth-stick (a wooden stick used for cleaning teeth) and scraping his tongue, he discarded it without washing it. Flies came and attached themselves to it, and consequently died. Next, a gecko came to eat the flies and also died. Then, a yellow weasel came to eat the gecko and met the same fate. Furthermore, a puppy ate the yellow weasel and also died. The remaining scraps were consumed by ants, and they all died. At that time, a bhiksu (bhiksu, Buddhist monk) was standing nearby and witnessed these events. The next morning, the bhiksus came to that place to chew their tooth-sticks and saw the dog and ants dead together. They wondered what the reason was and discussed it, saying: 'Why did the dog and ants die together?' Some said: 'We do not know.' Others said: 'We should investigate who caused this fault.' At that time, the bhiksu told the others: 'Yesterday, the Brahmin's son, who is a disciple of the Venerable Sariputra, chewed his tooth-stick here, and discarded the tongue scraper without washing it. It must be because of this that they died.' The bhiksu reported the cause of the matter to the Buddha (Buddha, the Awakened One), and the Buddha said: 'You bhiksus! You should know that there are poisonous people among humans.'

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，與蛇無異。從今已去嚼齒木時既刮舌了，應以水洗方可棄之，不洗而棄得越法罪。」

如世尊說：嚼齒木已洗方棄者，有諸苾芻為水乏少不知如何？佛言：「于灰土上揩拭棄之。」後於異時帶毒苾芻，自染衣裳曬曝迴轉，於時具壽鄔波難陀來見染衣，告言：「具壽！我樂相助。」報言：「善哉！隨大德意。」時鄔波難陀性懷惡行，即取新衣陰乾、故衣日曝，又轉幹衣日曝、濕者陰乾。彼言：「大德！勿作如此。」時鄔波難陀還同前作，如是再三遮不肯止，其苾芻遂生瞋怒欲相擒撮。鄔波難陀便即走去，彼隨後逐。時舍利子來見相趁，告言：「具壽！欲作何事？」彼瞋盛故仍趁不息。鄔波難陀既被逐急，遂取樹枝遙打于彼，仍不止息。時舍利子即以軟語安慰不令趁及，鄔波難陀便遠走去。彼瞋心盛便咬其樹，齒咬樹時其葉皆落。苾芻白佛，佛言：「如此之人，不應相惱令生瞋恚。」如世尊說：不應相惱令生瞋者，後於異時鄔波難陀次當知事，至毒苾芻所告言：「具壽！作如是事。」彼見來告生大瞋恚。苾芻白佛，佛言：「此懷毒人或先有噁心，不應自往令其作務，可使傍人報所作事，彼聞應作勿令有闕。」彼毒苾芻勤修忘倦，摧五趣輪斷諸煩惱，證阿羅漢廣說如余，乃至人天無不恭敬。諸苾芻白具壽舍利子言：

{ "translations": [ '，與蛇無異。從今已去嚼齒木時既刮舌了，應以水洗方可棄之，不洗而棄得越法罪。』', '如世尊說：嚼齒木已洗方棄者，有諸苾芻（bhiksu，比丘）為水乏少不知如何？佛言：『于灰土上揩拭棄之。』後於異時帶毒苾芻（bhiksu，比丘），自染衣裳曬曝迴轉，於時具壽鄔波難陀（Upananda）來見染衣，告言：『具壽！我樂相助。』報言：『善哉！隨大德意。』時鄔波難陀（Upananda）性懷惡行，即取新衣陰乾、故衣日曝，又轉幹衣日曝、濕者陰乾。彼言：『大德！勿作如此。』時鄔波難陀（Upananda）還同前作，如是再三遮不肯止，其苾芻（bhiksu，比丘）遂生瞋怒欲相擒撮。鄔波難陀（Upananda）便即走去，彼隨後逐。時舍利子（Sariputra）來見相趁，告言：『具壽！欲作何事？』彼瞋盛故仍趁不息。鄔波難陀（Upananda）既被逐急，遂取樹枝遙打于彼，仍不止息。時舍利子（Sariputra）即以軟語安慰不令趁及，鄔波難陀（Upananda）便遠走去。彼瞋心盛便咬其樹，齒咬樹時其葉皆落。苾芻（bhiksu，比丘）白佛，佛言：『如此之人，不應相惱令生瞋恚。』如世尊說：不應相惱令生瞋者，後於異時鄔波難陀（Upananda）次當知事，至毒苾芻（bhiksu，比丘）所告言：『具壽！作如是事。』彼見來告生大瞋恚。苾芻（bhiksu，比丘）白佛，佛言：『此懷毒人或先有噁心，不應自往令其作務，可使傍人報所作事，彼聞應作勿令有闕。』彼毒苾芻（bhiksu，比丘）勤修忘倦，摧五趣輪斷諸煩惱，證阿羅漢（Arhat）廣說如余，乃至人天無不恭敬。諸苾芻（bhiksu，比丘）白具壽舍利子（Sariputra）言：" ], "english_translations": [ '，it is no different from a snake. From now on, after using a toothpick and scraping the tongue, it should be washed with water before discarding it. Discarding it without washing incurs a transgression.\'', 'As the World Honored One said: 『If the toothpick has been washed before discarding, what should the Bhikshus (bhiksu, monks) do if they lack water?』 The Buddha said: 『Wipe it on ash and soil before discarding it.』 Later, at another time, a poisonous Bhikshu (bhiksu, monk) was dyeing his robes and spreading them out to dry. At that time, the Venerable Upananda (Upananda) came to see the dyed robes and said, 『Venerable one! I would like to help.』 He replied, 『Excellent! As you wish.』 At that time, Upananda (Upananda), with his evil intentions, took the new robes to dry in the shade and the old robes to dry in the sun. Then he switched the dry robes to dry in the sun and the wet ones to dry in the shade. The Bhikshu (bhiksu, monk) said, 『Venerable one! Do not do this.』 Upananda (Upananda) continued to do the same as before. He was stopped repeatedly but refused to stop, so the Bhikshu (bhiksu, monk) became angry and wanted to seize him. Upananda (Upananda) immediately ran away, and the Bhikshu (bhiksu, monk) chased after him. At that time, Sariputra (Sariputra) came and saw the chase, and said, 『Venerable one! What are you trying to do?』 Because of his great anger, he continued to chase without stopping. Upananda (Upananda), being chased urgently, took a tree branch and struck him from afar, still without stopping. At that time, Sariputra (Sariputra) comforted him with soft words to prevent him from catching up, and Upananda (Upananda) ran far away. The Bhikshu (bhiksu, monk), with great anger, bit the tree, and when his teeth bit the tree, all the leaves fell. The Bhikshu (bhiksu, monk) reported to the Buddha, and the Buddha said, 『Such a person should not be annoyed to the point of arousing anger.』 As the World Honored One said: 『One should not be annoyed to the point of arousing anger.』 Later, at another time, Upananda (Upananda) was next in line to handle affairs, and he went to the poisonous Bhikshu (bhiksu, monk) and said, 『Venerable one! Do such and such a thing.』 Seeing him come to tell him, the poisonous Bhikshu (bhiksu, monk) became very angry. The Bhikshu (bhiksu, monk) reported to the Buddha, and the Buddha said, 『This poisonous person may have had evil intentions beforehand. One should not go to him personally to have him do things. One can send someone else to report what needs to be done. Upon hearing it, he should do it without any omissions.』 That poisonous Bhikshu (bhiksu, monk) diligently cultivated without weariness, destroyed the wheel of the five realms, severed all afflictions, and attained Arhatship (Arhat), as described extensively elsewhere, so that even humans and gods all respectfully revered him. The Bhikshus (bhiksu, monks) said to the Venerable Sariputra (Sariputra):'" ] }

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「尊者弟子極懷瞋毒，如此之人尚能證得阿羅漢果，甚為希有。」於時尊者舍利子，為諸苾芻廣說前緣。

時諸苾芻咸皆有疑，請世尊曰：「大德！彼苾芻先作何業，舍毒蛇身生於人趣？」佛言：「汝等苾芻！彼自作業，成熟之時還須自受。廣說如余乃至頌曰：

「『假令經百劫，　　所作業不亡； 　　因緣會遇時，　　果報還自受。』

「汝等苾芻！當一心聽。乃往過去此賢劫中人壽二萬歲時，有迦攝波如來、應、正等覺，十號具足，出現世間，住婆羅痆斯仙人墮處施鹿園中。此毒苾芻彼佛法中而為出家常，修慈觀。諸苾芻見咸皆喚言：『慈觀！慈觀！』報言：『仁等更莫喚我慈觀！慈觀！』如是再三喚仍不止，于諸苾芻遂生瞋恨，口出惡言：『我是慈觀，汝是人中毒蛇。』」佛言：「汝等苾芻于意云何？迦攝波如來正法中出家修慈觀者豈異人乎？此苾芻是。由彼往昔于佛聲聞弟子處起瞋恨心作惡口故，於五百生中常作毒蛇，余殘業力於此人中受惡毒報。由彼往昔讀誦作業修諸戒品，于蘊界處緣起處非處得善巧故，由彼善根於我法中而得出家，斷諸煩惱證阿羅漢。汝等苾芻！由是因緣我常宣說，黑業得黑報、雜業得雜報、白業得白報。汝等應當勤修白業，離黑雜業。」時諸苾芻聞佛說已，心大歡喜

【現代漢語翻譯】 現代漢語譯本： 『尊者弟子竟然如此懷有瞋恨和毒害之心，這樣的人竟然還能證得阿羅漢果（梵文：Arhat，佛教修行者所能達到的最高境界），真是非常稀有。』當時，尊者舍利子（梵文：Śāriputra，佛陀十大弟子之一，以智慧著稱）為眾比丘（梵文：bhikṣu，佛教出家男眾）廣泛講述了前世的因緣。

當時，眾比丘都感到疑惑，於是請問世尊（梵文：Buddha，對佛陀的尊稱）說：『大德！這位比丘先前造了什麼業，才能捨棄毒蛇之身而生於人道呢？』佛陀說：『你們這些比丘！他自己所造的業，成熟的時候還是需要自己承受。』詳細的解說如同其他的經典一樣，乃至有頌文說：

『縱然經過百千劫，所造的業也不會消亡；因緣際會相遇時，果報最終還是自己承受。』

『你們這些比丘！應當一心諦聽。在過去賢劫（梵文：bhadrakalpa，現在所處的時代）中，人壽二萬歲時，有迦攝波如來（梵文：Kāśyapa，過去七佛之一）、應供、正等覺（梵文：samyak-saṃbuddha，佛的稱號），十號具足，出現於世間，住在波羅奈斯（梵文：Varanasi，古印度城市）仙人墮處施鹿園中。這位懷有瞋毒的比丘，在那位佛的教法中出家，常常修習慈觀（通過冥想培養慈悲心）。眾比丘看見他，都叫他：『慈觀！慈觀！』他卻說：『你們不要再叫我慈觀！慈觀！』這樣再三呼喚仍然不止，於是對眾比丘產生了瞋恨，口出惡言：『我是慈觀，你們是人中毒蛇。』』

佛陀說：『你們這些比丘，認為如何？在迦攝波如來的正法中出家修習慈觀的人，難道是別人嗎？就是這位比丘。由於他往昔對佛陀的聲聞弟子（梵文：Śrāvaka，聽聞佛法而證悟的弟子）生起瞋恨心，說了惡語的緣故，在五百世中常常轉生為毒蛇，剩餘的業力，今生在人道中感受惡毒的果報。由於他往昔讀誦經典、修行善業、修持各種戒律，對於五蘊（梵文：skandha，構成個體存在的五種要素）、十二處（梵文：āyatana，感覺器官和感覺對像）、十八界（梵文：dhātu，六根、六塵、六識）、緣起（梵文：pratītyasamutpāda，事物相互依存的法則）、是處非處（正確的和不正確的）等都得到了善巧，由於這些善根，他才能在我的教法中出家，斷除各種煩惱，證得阿羅漢果。你們這些比丘！由於這個因緣，我常常宣說，黑業（惡業）得黑報，雜業（善惡混雜的業）得雜報，白業（善業）得白報。你們應當勤奮修習白業，遠離黑業和雜業。』當時，眾比丘聽了佛陀的說法后，心中非常歡喜。

【English Translation】 English version: 『The Venerable One's disciple harbors such anger and venom. It is rare indeed that such a person could attain the fruit of an Arhat (Sanskrit: Arhat, the highest state attainable by a Buddhist practitioner).』 At that time, the Venerable Śāriputra (Sanskrit: Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) extensively recounted the past causes to the bhikṣus (Sanskrit: bhikṣu, Buddhist monks).

Then, all the bhikṣus were filled with doubt and asked the World Honored One (Sanskrit: Buddha, a title of respect for the Buddha): 『Greatly Virtuous One! What deeds did that bhikṣu perform to be reborn in the human realm after abandoning the body of a venomous snake?』 The Buddha said: 『You bhikṣus! The deeds he himself has done, he must bear the consequences when they ripen.』 The detailed explanation is as in other sutras, even to the verse that says:

『Even after hundreds of kalpas (Sanskrit: kalpa, an immense period of time), the deeds one has done will not perish; when causes and conditions meet, the karmic retribution will be borne by oneself.』

『You bhikṣus! Listen attentively with one mind. In the past, during this Fortunate Kalpa (Sanskrit: bhadrakalpa, the current era) when people lived for twenty thousand years, there was a Kāśyapa Tathagata (Sanskrit: Kāśyapa, one of the past seven Buddhas), Worthy One, Perfectly Enlightened One (Sanskrit: samyak-saṃbuddha, a title of the Buddha), complete with the ten titles, appearing in the world, residing in the Deer Park at the Rishipatana (Sanskrit: Rishipatana, the place where the Buddha gave his first sermon) in Varanasi (Sanskrit: Varanasi, an ancient Indian city). This venomous bhikṣu, in that Buddha's Dharma, had become a renunciate and constantly practiced loving-kindness meditation (cultivating compassion through meditation). The bhikṣus, seeing him, would all call out: 『Loving-kindness! Loving-kindness!』 He would reply: 『Do not call me Loving-kindness! Loving-kindness!』 This happened repeatedly, and he could not stop them, so he became angry with the bhikṣus and spoke harsh words: 『I am Loving-kindness, and you are venomous snakes among men.』』

The Buddha said: 『What do you think, you bhikṣus? Was the one who renounced and practiced loving-kindness meditation in the Dharma of Kāśyapa Tathagata someone else? It was this bhikṣu. Because in the past he harbored anger towards the Buddha's Śrāvaka (Sanskrit: Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) disciples and spoke evil words, he was constantly reborn as a venomous snake for five hundred lives. The remaining karmic force caused him to experience the retribution of venom in this human life. Because in the past he recited scriptures, practiced good deeds, and cultivated various precepts, and because he was skilled in the skandhas (Sanskrit: skandha, the five aggregates that constitute individual existence), āyatanas (Sanskrit: āyatana, the sense organs and their objects), dhātus (Sanskrit: dhātu, the elements of existence), dependent origination (Sanskrit: pratītyasamutpāda, the law of interdependent arising), and what is proper and improper, due to these roots of goodness, he was able to renounce in my Dharma, sever all afflictions, and attain the fruit of an Arhat. You bhikṣus! Because of this cause, I often proclaim that black karma (evil deeds) yields black retribution, mixed karma (a mixture of good and evil deeds) yields mixed retribution, and white karma (good deeds) yields white retribution. You should diligently cultivate white karma and stay away from black and mixed karma.』 At that time, the bhikṣus, having heard the Buddha's words, were greatly delighted.

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，頂禮佛足奉辭而去。

第八門第九子攝頌曰：

三衣隨事著，　　蘭若法應知， 　浴守門妙華，　　不應住非處。

緣處同前。時諸苾芻每於寺內著僧伽胝，灑掃為壇牛糞塗地，入廁便轉染衣浣胝。如僧伽胝，七條五條亦皆同此作諸事業。諸苾芻見一人報曰：「此等諸衣不作差別隨處著用，理不應為。如世尊說：『僧伽胝者是其大衣。』豈合不作差別而用。」咸言：「具壽！善說斯語，可共白佛。」佛言：「汝等苾芻！理合如是共相止諫。僧伽胝者是衣中王，是故不應隨處著用作諸事業。」如世尊說：僧伽胝衣不應隨處著用者，苾芻不知何處應著？佛言：「入聚落時、行乞食時、隨啖食時、入眾食時、禮制底時、聽佛法時、晝夜聽法時、禮拜二師及同梵行者時，如是等處可披大衣。嗢多羅僧伽應于凈處披著及食等事。其安怛婆娑，任於何處隨意著用，悉皆無犯。」

緣處同前。如世尊說：「若日出已，眾鳥皆鳴農夫耕作，如前廣說，乃至當離喧鬧獨處閑居，宜可端心勤修靜慮。」時有苾芻寡聞淺識，往空閑處而作草菴，晝夜勤思唯除乞食，放牧人等皆悉共知。時有群賊被他所害，並多傷損飢渴所逼，眾共籌量不知何去？一人告曰：「彼蘭若中有釋家子，凡諸沙門性多貯畜，並有悲心情無怖

【現代漢語翻譯】 ，頂禮佛足奉辭而去。

第八門第九子攝頌曰：

三衣隨事著，　　蘭若法應知， 　浴守門妙華，　　不應住非處。

緣處同前。當時，一些比丘（bhiksu，佛教出家人）經常在寺內穿著僧伽胝（samghati，大衣），灑掃庭院，用牛糞塗地，去廁所后就隨意用染污的衣服擦拭僧伽胝。像僧伽胝一樣，七條衣和五條衣也都是這樣用來做各種事情。一些比丘看到后就說：『這些衣服不加區分，隨意使用，這不合道理。世尊（Bhagavan，佛陀的尊稱）說過：『僧伽胝是大衣。』怎麼能不加區分地使用呢？』大家都說：『具壽（ayusmat，對年長比丘的尊稱）！您說得對，我們可以一起稟告佛陀。』佛陀說：『你們這些比丘！理應這樣互相勸誡制止。僧伽胝是衣服中的王者，所以不應該隨意穿著它做各種事情。』世尊說僧伽胝不應該隨意穿著，比丘們不知道什麼地方應該穿？佛陀說：『進入村落時、去乞食時、吃飯時、參加集體用餐時、禮拜制底（caitya，佛塔）時、聽聞佛法時、白天或晚上聽法時、禮拜和尚和阿阇黎（acarya，導師）以及其他同修梵行者時，在這些地方可以披上大衣。嗢多羅僧伽（uttarasamgha，上衣）應該在乾淨的地方穿著，以及吃飯等事情時穿著。至於安怛婆娑（antarasaka，內衣），可以在任何地方隨意穿著，都沒有問題。』

緣處同前。如世尊說：『如果太陽升起，鳥兒都開始鳴叫，農夫開始耕作，如前文廣泛所說，乃至應當遠離喧鬧，獨自居住在安靜的地方，應該端正心思，勤奮地修習禪定。』當時，有一位比丘寡聞少見，前往空閑的地方搭建草菴，日夜勤奮思考，除了乞食之外，放牧人等都知道他的存在。當時，有一群盜賊被人傷害，並且多人受傷，飢渴難耐，大家一起商量不知道該去哪裡？其中一人說：『那個蘭若（aranya，寂靜處）中有一個釋迦（Sakya，佛陀的種族）族的出家人，那些沙門（sramana，出家修道者）大多喜歡儲藏東西，並且富有悲憫之心，不會感到害怕。

【English Translation】 , having bowed at the Buddha's feet, took their leave and departed.

The ninth subsidiary section of the eighth chapter states:

The three robes are worn according to the occasion; the law of the aranya (secluded place) should be known; Bathing, guarding the gate, wonderful flowers; one should not dwell in an unsuitable place.

The circumstances are the same as before. At that time, some bhiksus (Buddhist monks) often wore the samghati (outer robe) inside the monastery, sweeping and cleaning, plastering the ground with cow dung, and then wiping the samghati with soiled robes after using the toilet. Like the samghati, the seven-strip robe and the five-strip robe were also used in the same way for various tasks. Some bhiksus, upon seeing this, said: 'These robes are not differentiated and are used indiscriminately, which is unreasonable. The Bhagavan (the Blessed One, a title for the Buddha) said: 'The samghati is the great robe.' How can it be used without distinction?' Everyone said: 'Ayusmat (Venerable One, an honorific for senior monks)! You speak correctly; we can report this to the Buddha together.' The Buddha said: 'You bhiksus! It is proper to admonish and restrain each other in this way. The samghati is the king of robes, therefore it should not be worn indiscriminately for various tasks.' Since the Bhagavan said that the samghati should not be worn indiscriminately, the bhiksus did not know where it should be worn. The Buddha said: 'When entering a village, when going for alms, when eating, when attending a communal meal, when paying homage to a caitya (stupa), when listening to the Dharma, when listening to the Dharma day and night, when paying respects to one's upadhyaya (preceptor) and acarya (teacher), as well as fellow practitioners of the holy life, in such places, the great robe can be worn. The uttarasamgha (upper robe) should be worn in clean places and for activities such as eating. As for the antarasaka (inner robe), it can be worn anywhere at will, without any offense.'

The circumstances are the same as before. As the Bhagavan said: 'If the sun has risen, the birds are singing, and the farmers are plowing, as described extensively before, one should stay away from noise and dwell alone in a quiet place, one should straighten the mind and diligently cultivate dhyana (meditation).' At that time, there was a bhiksu who was ignorant and shallow, who went to a secluded place and built a grass hut, diligently contemplating day and night, except for going for alms. Herdsmen and others all knew of his existence. At that time, a group of thieves were harmed by others, and many were injured, suffering from hunger and thirst. They discussed together, not knowing where to go. One of them said: 'In that aranya (secluded place) there is a member of the Sakya (Buddha's clan) family, those sramanas (ascetics) mostly like to store things, and they have compassionate hearts and are not afraid.

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怯。仁等可去宜共往投，必有所獲。」賊眾咸言：「善哉斯語！宜可共去。」悉皆希望舉面同行至蘭若中。苾芻見已便唱：「善來！」時諸賊人情生無畏住經少時，告言：「聖者！我寒須火。」苾芻報曰：「我居蘭若無火可求。」又言：「聖者！渴困須水。」苾芻報：「無。」賊復告言：「聖者！須少許麨用安瘡上，幸見相與。」苾芻報：「無。」賊復告言：「聖者！我須故物慾纏瘡處。」苾芻報：「無。」次索蘇油用涂瘡上。苾芻報：「無。」復告言：「聖者！飢困須食。」苾芻報：「無。」賊復問言：「聖者！今是何辰屬何星宿？」苾芻答言：「我居蘭若不閑斯事。」中有一人先知僧法，遂生瞋恚告言：「聖者！前事已過我更相問，仁得阿羅漢、不還、一來、預流果耶？」苾芻答曰：「我居蘭若。」賊言：「且致是事，更問聖者得非想非非想處、無所有處、識處、空處、四靜慮定耶？」苾芻報云：「我居蘭若。」賊言：「聖者！仁是三藏持經律論耶？」苾芻亦同前答，賊言：「聖者！汝字云何？」亦如前報，賊言：「此是何方？」苾芻亦同前報。於時群賊所問之事，苾芻皆答：「我居蘭若。」賊便大瞋告諸人曰：「我等雖賊，而此苾芻乃是大賊。何以故？自身名號尚不能知，詐現容儀誑惑人世。」時諸賊人于苾芻

【現代漢語翻譯】 現代漢語譯本： 『懦弱！你們可以一起去投靠他，一定會有所收穫。』盜賊們都說：『這話好啊！應該一起去。』都滿懷希望地一起前往蘭若（寺院）。苾芻（比丘）看見他們后便說：『善來！』當時，盜賊們心中生起無畏，住了片刻，告訴他說：『聖者！我們冷，需要火。』苾芻回答說：『我住在蘭若，沒有火可以求。』又說：『聖者！我們又渴又累，需要水。』苾芻回答：『沒有。』盜賊又說：『聖者！需要少許炒麵，用來敷在瘡上，希望你能給一些。』苾芻回答：『沒有。』盜賊又說：『聖者！我們需要舊東西來包紮傷口。』苾芻回答：『沒有。』接著又索要酥油，用來塗在瘡上。苾芻回答：『沒有。』又說：『聖者！我們飢餓疲憊，需要食物。』苾芻回答：『沒有。』盜賊又問：『聖者！現在是什麼時辰，屬於什麼星宿？』苾芻回答說：『我住在蘭若，不瞭解這些事。』其中一人先前知道僧人的規矩，於是生氣地說道：『聖者！之前的事已經過去了，我再問你，你證得阿羅漢（斷盡煩惱，不受輪迴）、不還（不再返回欲界受生）、一來（再來欲界一次受生）、預流（進入聖道之流）果位了嗎？』苾芻回答說：『我住在蘭若。』盜賊說：『暫且放下這件事，再問聖者，你證得非想非非想處定（四禪定最高境界）、無所有處定（超越物質存在的禪定）、識處定（專注于識的禪定）、空處定（專注于空的禪定）、四靜慮定（色界四種禪定）了嗎？』苾芻回答說：『我住在蘭若。』盜賊說：『聖者！你是三藏（經、律、論）的持經、律、論者嗎？』苾芻也像之前一樣回答。盜賊說：『聖者！你叫什麼名字？』也像之前一樣回答。盜賊說：『這是什麼地方？』苾芻也像之前一樣回答。當時，盜賊們所問的事情，苾芻都回答說：『我住在蘭若。』盜賊便非常生氣，告訴眾人說：『我們雖然是盜賊，而這個苾芻才是大盜賊。為什麼呢？他連自己的名字都不知道，假裝莊嚴的樣子，迷惑世人。』當時，盜賊們對苾芻

【English Translation】 English version: 『Cowardly! You can all go and rely on him, you will surely gain something.』 The thieves all said: 『That's a good idea! We should all go together.』 They all went to the Aranya (monastery) full of hope. The Bhikshu (monk) saw them and said: 『Welcome!』 At that time, the thieves felt fearless and stayed for a while, telling him: 『Venerable One! We are cold and need fire.』 The Bhikshu replied: 『I live in the Aranya, there is no fire to be found.』 They said again: 『Venerable One! We are thirsty and tired, we need water.』 The Bhikshu replied: 『There is none.』 The thieves then said: 『Venerable One! We need a little roasted flour to apply to our wounds, we hope you can give us some.』 The Bhikshu replied: 『There is none.』 The thieves then said: 『Venerable One! We need old things to wrap our wounds.』 The Bhikshu replied: 『There is none.』 Then they asked for ghee to apply to their wounds. The Bhikshu replied: 『There is none.』 They said again: 『Venerable One! We are hungry and tired, we need food.』 The Bhikshu replied: 『There is none.』 The thieves then asked: 『Venerable One! What time is it now, which constellation does it belong to?』 The Bhikshu replied: 『I live in the Aranya, I don't know these things.』 One of them, who knew the rules of monks, then said angrily: 『Venerable One! The previous matter is over, I will ask you again, have you attained the Arhat (one who has extinguished all afflictions and is no longer subject to reincarnation), Anagamin (one who does not return to the desire realm), Sakradagamin (one who returns to the desire realm once), Srotapanna (one who has entered the stream of the holy path) fruits?』 The Bhikshu replied: 『I live in the Aranya.』 The thieves said: 『Let's put this matter aside for now, and ask the Venerable One, have you attained the Neither-perception-nor-non-perception Samadhi (the highest state of the four Dhyanas), the Nothingness Samadhi (a meditation state beyond material existence), the Consciousness Samadhi (a meditation state focused on consciousness), the Emptiness Samadhi (a meditation state focused on emptiness), the Four Dhyanas (the four meditative states of the form realm)?』 The Bhikshu replied: 『I live in the Aranya.』 The thieves said: 『Venerable One! Are you a Tripitaka (the three baskets of Buddhist scriptures: Sutra, Vinaya, Abhidhamma) master of Sutras, Vinaya, and Shastras?』 The Bhikshu replied as before. The thieves said: 『Venerable One! What is your name?』 He replied as before. The thieves said: 『Where is this place?』 The Bhikshu replied as before. At that time, to all the questions the thieves asked, the Bhikshu replied: 『I live in the Aranya.』 The thieves were very angry and told everyone: 『Although we are thieves, this Bhikshu is a great thief. Why? He doesn't even know his own name, he pretends to be dignified and deceives the world.』 At that time, the thieves to the Bhikshu

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處各懷瞋恨，便共苦打身體皆破，衣缽錫杖悉皆摧裂僅存余命，賊于夜中舍之而去。時此苾芻既遭困辱，至天明已詣逝多林，諸苾芻見問言：「具壽！何故形容困頓若此？」即以上事具告。時諸苾芻以緣白佛，佛言：「汝等苾芻！我為蘭若苾芻制其行法，住蘭若人須貯水火，並畜蘇油麨及故帛，食留少許，須識星辰及知時節方隅所在，善閑經律論，乃至自知名字。若蘭若苾芻不依制者得越法罪。」

緣處同前。時有邪命外道身忽染患，往醫人處請求救療，答曰：「應作浴室洗沐身體，病可得除。」答言：「賢首！我於何處得有浴室？隨時乞食活命而已。」報言：「聖者！沙門釋子，每於半月在浴室中洗浴，仁可往彼洗沐身形。」苾芻洗時彼便入內身披赭服，謂是苾芻皆不遮止。彼疾洗已出坐曬身，時有求寂來至其所，喚言：「老人！可共洗浴。」彼即搖頭不欲重洗，求寂即便捉臂牽去，彼作是語：「沙門釋子皆不凈潔，以不凈手觸凈洗身。」答曰：「我是沙門，汝是何物？」答言：「我是外道。」即告諸人曰：「誰將外道入浴室中？」以緣白佛，佛言：「若洗浴時可守門戶，見苾芻入應問其名。」彼相識者亦問名號，佛言：「不應爾。」

爾時佛在憍薩羅國，人間遊行至一聚落名曰欲犁，彼有園林佛於此

【現代漢語翻譯】 現代漢語譯本：他們各自懷著嗔恨心，便一起狠打，身體都被打爛，衣缽錫杖全部摧毀，僅剩殘餘的性命，強盜在夜裡捨棄他們離去。當時這位比丘遭遇了這樣的困辱，到天亮后前往逝多林（Jetavana，祇樹給孤獨園），眾比丘看見他，問道：『具壽（Ayushman，對年長比丘的尊稱）！為何形容如此困頓狼狽？』他便將以上的事情全部告知。當時眾比丘將此事稟告佛陀，佛陀說：『你們眾比丘！我為蘭若（Aranya，寂靜處）比丘制定修行的方法，住在蘭若的人需要儲備水和火，並且儲存酥油、炒麵以及舊布，食物要留少許，需要認識星辰以及知道時節方位所在，要精通經、律、論，甚至要知道自己的名字。如果蘭若比丘不按照規定，就會犯越法罪。』 緣起的地方和之前一樣。當時有個邪命外道（Ajivika，一種苦行外道）身體忽然染病，前往醫生處請求救治，醫生回答說：『應該做浴室洗浴身體，病就可以痊癒。』外道回答說：『賢首（尊稱）！我從哪裡能有浴室？我只能隨時乞討食物來維持生命。』醫生回答說：『聖者！沙門釋子（釋迦牟尼佛的弟子），每半個月在浴室中洗浴，您可以去那裡洗浴身體。』比丘洗浴時，外道便進入浴室，身披赭色衣服，以為他是比丘，所以沒有人阻止。他迅速洗完后出來坐在那裡曬太陽，當時有個求寂（Sramanera，沙彌）來到他那裡，喊道：『老人！可以一起洗浴。』外道便搖頭不願再次洗浴，求寂便抓住他的手臂拉他去洗，外道便說：『沙門釋子都不乾淨，用不乾淨的手觸控我乾淨的身體。』求寂回答說：『我是沙門，你是什麼東西？』外道回答說：『我是外道。』求寂便告訴眾人說：『是誰將外道帶入浴室中？』便將此事稟告佛陀，佛陀說：『洗浴時可以守護門戶，看見比丘進入應該問他的名字。』那些相識的人也問名字，佛陀說：『不應該這樣做。』 當時佛陀在憍薩羅國（Kosala，古印度十六大國之一），在人間游化，到達一個聚落名叫欲犁（Ikhunala），那裡有個園林，佛陀就在這裡。

【English Translation】 English version: Each harboring hatred, they together violently beat them, breaking their bodies, destroying all their robes, alms bowls, and staffs, leaving them with only their remaining lives. The thieves abandoned them in the night and departed. At that time, this Bhikshu (monk) having suffered such humiliation, went to Jetavana (Jetavana Monastery) at dawn. The Bhikshus, seeing him, asked, 'Ayushman (Venerable One)! Why do you appear so distressed and exhausted?' He then recounted the entire affair. The Bhikshus then reported this matter to the Buddha. The Buddha said, 'You Bhikshus! I have established rules of conduct for Bhikshus living in Aranya (secluded places). Those living in Aranya must store water and fire, and keep ghee, roasted flour, and old cloth. They should keep a small amount of food, be able to recognize the stars, know the seasons and directions, be well-versed in the Sutras, Vinaya, and Shastras (scriptures), and even know their own names. If an Aranya Bhikshu does not follow these rules, he commits a transgression.' The circumstances of the origin are the same as before. At that time, an Ajivika (a type of ascetic) suddenly fell ill and went to a doctor for treatment. The doctor replied, 'You should take a bath to cleanse your body, and the illness will be cured.' The Ajivika replied, 'Venerable Sir! Where can I find a bathroom? I can only beg for food to survive.' The doctor replied, 'Holy One! The Sramana Shakyaputras (disciples of Shakyamuni Buddha) bathe in the bathroom every half month. You can go there to bathe.' When the Bhikshus were bathing, the Ajivika entered the bathroom, wearing ochre robes, and since they thought he was a Bhikshu, no one stopped him. After quickly washing, he came out and sat in the sun to dry himself. At that time, a Sramanera (novice monk) came to him and called out, 'Old man! Let's bathe together.' The Ajivika shook his head, unwilling to bathe again. The Sramanera then grabbed his arm and pulled him to bathe. The Ajivika then said, 'The Sramana Shakyaputras are all unclean, touching my clean body with unclean hands.' The Sramanera replied, 'I am a Sramana, what are you?' The Ajivika replied, 'I am an Ajivika.' The Sramanera then told everyone, 'Who brought an Ajivika into the bathroom?' He then reported this matter to the Buddha. The Buddha said, 'When bathing, you should guard the entrance, and when you see a Bhikshu entering, you should ask his name.' Those who knew each other also asked for names. The Buddha said, 'You should not do that.' At that time, the Buddha was in Kosala (an ancient Indian kingdom), wandering through the human realm, and arrived at a village called Ikhunala. There was a garden there, and the Buddha stayed there.

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住。于別村內有婆羅門名曰妙花，封邑極多受用無乏，勝光大王常為供養。妙花有一親教弟子名曰樹生，多聞聰辯論難無滯，與五百人于妙花處，學誦婆羅門諸要經典。是時妙花聞沙門喬答摩，釋迦之子棄捨俗業，剃除鬚髮著袈裟服，以正信心而為出家，已獲無上正等菩提，有大名稱遠近諸國無不知聞，十號圓明人天恭敬，不從師受自然證悟，我生已盡、梵行已立、不受後有，如實而知演說妙法，所謂初中后善文義巧妙，純一圓滿清凈梵行。于憍薩羅國人間遊行，今來至此欲犁聚落林中而住。「我先曾讀尚古之書，若人成就三十二相莊嚴身者，此人唯有二種事業：如若在家當作轉輪王王四天下，以法化世七寶具足，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，千子具足容儀端正，有大威德勇健無雙，所往之處他迎自伏，周環四海無不稟化，亦無怨敵刀杖憂苦，但以正法教被黎元，共行十善安樂而住。若出家者，如上所說證大菩提。」於時妙花聞此事已，告弟子樹生曰：「汝今知不？我聞沙門喬答摩釋迦之子，棄捨釋種剃除鬚髮，身服袈裟而為出家，廣說如上。乃至名稱普聞人間遊行，今至憍薩羅欲犁聚落，于大林中而為居止。我先曾讀尚古之書，若人成就三十二相莊嚴身者，此人唯有二種事業：如其在

【現代漢語翻譯】 現代漢語譯本： 住在另一個村子裡，有一位名叫妙花（Miaohua）的婆羅門，他擁有大量的封地，生活富足，勝光大王（Shengguang Dawang）經常供養他。妙花有一位親傳弟子名叫樹生（Shusheng），他博學聰慧，辯論無礙，與五百人一起在妙花處學習誦讀婆羅門的各種重要經典。當時，妙花聽說沙門喬答摩（Shamen Qiaodama），也就是釋迦（Shijia）之子，放棄了世俗的職業，剃除了鬚髮，身穿袈裟，以真正的信心出家，已經獲得了無上正等菩提（Wushang Zhengdeng Puti），擁有極大的名聲，遠近各國無人不知，十號圓滿光明，人天恭敬，不從師受教，自然證悟，『我生已盡、梵行已立、不受後有』，如實地知曉並演說微妙的佛法，所說的佛法從開始、中間到最後都很好，文辭和意義都很巧妙，純一圓滿，清凈梵行。在憍薩羅國（Qiaosaluo Guo）的人間，現在來到了這裡，想要住在欲犁聚落（Yuli Juluo）的樹林中。『我之前曾經讀過古代的書籍，如果有人成就了三十二相（Sanshier Xiang）莊嚴之身，這個人只有兩種事業：如果在家，就應當成為轉輪王（Zhuanlun Wang），統治四天下，以佛法教化世人，七寶具足，也就是輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，擁有一千個兒子，容貌端正，具有極大的威德，勇健無雙，所到之處，他人迎接並自然臣服，周圍四海沒有不順從教化的，也沒有怨敵、刀杖的憂愁和痛苦，只是用正法教導百姓，共同行十善，安樂地生活。如果出家，就像上面所說的，證得大菩提。』當時，妙花聽到這件事後，告訴弟子樹生說：『你現在知道嗎？我聽說沙門喬答摩，釋迦之子，放棄了釋迦種姓，剃除了鬚髮，身穿袈裟而出家，廣泛宣說如上所說。乃至名聲普遍傳遍人間，現在來到了憍薩羅國欲犁聚落，在大樹林中居住。我之前曾經讀過古代的書籍，如果有人成就了三十二相莊嚴之身，這個人只有兩種事業：如果在家，就應當成為轉輪王

【English Translation】 English version: Residing in another village, there was a Brahmin named Miaohua (Wonderful Flower), who possessed numerous fiefs and enjoyed a life of abundance, regularly supported by King Shengguang (Victorious Light). Miaohua had a close disciple named Shusheng (Tree Born), who was learned, intelligent, and eloquent in debate, studying and reciting the essential Brahmin scriptures with five hundred others at Miaohua's place. At that time, Miaohua heard of the Shramana Gautama (Ascetic Gautama), the son of Shakya (Sage), who had abandoned worldly affairs, shaved his head and beard, donned the kasaya robes, and with genuine faith had left home, having attained Anuttara-samyak-sambodhi (Unexcelled Complete Enlightenment), possessing great renown, known in countries far and wide, perfect in the ten titles, revered by gods and humans, attaining enlightenment naturally without a teacher, knowing and declaring the wonderful Dharma truthfully, 'My birth is exhausted, the Brahma-faring is established, there is no more future existence,' expounding the Dharma that is good in the beginning, middle, and end, with skillful words and meanings, purely complete, and a pure Brahma-faring. In the human realm of Kosala (Kingdom of Kosala), he has now come to this place, intending to reside in the forest of Yuli settlement (Desire Plough Settlement). 'I once read in ancient books that if a person is adorned with the thirty-two marks (Lakshanas) of a great man, this person has only two possible paths: if he remains at home, he will become a Chakravartin (Wheel-Turning King), ruling the four continents, transforming the world with Dharma, possessing the seven treasures, namely the wheel jewel, the elephant jewel, the horse jewel, the gem jewel, the woman jewel, the chief treasurer jewel, and the chief military officer jewel, possessing a thousand sons, with dignified appearances, possessing great power, unparalleled in bravery, wherever he goes, others welcome and naturally submit, the surrounding four seas all follow his teachings, and there are no enemies, no worries or suffering from swords and staffs, but only teaching the people with the righteous Dharma, practicing the ten virtues together, and living in peace and happiness. If he leaves home, as mentioned above, he will attain great Bodhi.' At that time, Miaohua, having heard this, said to his disciple Shusheng: 'Do you know now? I have heard that the Shramana Gautama, the son of Shakya, has abandoned the Shakya clan, shaved his head and beard, donned the kasaya robes, and left home, widely proclaiming as mentioned above. Even his name is widely known in the human realm, and now he has come to the Yuli settlement in Kosala, residing in the great forest. I once read in ancient books that if a person is adorned with the thirty-two marks, this person has only two possible paths: if he remains at home, he will become a Chakravartin.'

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家當為轉輪王；若出家者當得成佛，名稱普聞廣說如上。汝今往彼親為觀察，所聞相好為實？為虛？」樹生白言：「如大師教。」即與聚落諸耆宿婆羅門聰明博識詣世尊所，既到佛前在一邊立。諸婆羅門以種種言詞慰問世尊，即便前坐，世尊即為說微妙法，示教利喜令彼欣悅。彼摩納婆佛說法時，著皮革屣佛前經行。時來暫聽以言亂問語畢便去，於世尊前極懷高慢，情無畏敬作拒逆心，自謂超勝。於時世尊告曰：「汝今豈合作如是事共解明論？大婆羅門漫為言說。」問言：「喬答摩！我有何過？」佛言：「我與學識大人共言議時，汝著革屣經行不住，不識次第無恭順心，以言亂問而為違逆。」彼言：「喬答摩！我婆羅門法，行與他人而為言說，立坐臥者皆共言談不成是過。諸禿沙門被煩惱縛不生男女，我于言次共作談論斯有何失？」佛言：「汝有所為來至我所，汝于尊人未受教誨。」彼聞是語便生瞋恚不忍之心，欲于佛所共為詰難。即白佛言：「汝喬答摩！諸釋迦種如野象類，于婆羅門處不生恭敬供養尊重。」佛言：「樹生！諸釋迦子有何過失？汝作斯語。」白言：「喬答摩！我于往時，緣親教師及為己事詣劫比羅城。諸釋男女在高樓上，見我入城在道而行，悉皆遙指共相謂曰：『此是樹生摩納婆，妙花婆羅門弟子。

{ "translations": [ "現代漢語譯本", "家當為轉輪王（擁有統治世界的輪寶的國王）；若出家者當得成佛，名稱普聞廣說如上。你現在去親自觀察，所聽聞的相好是真實還是虛假？」樹生（姓名）回答說：「如大師教導。」隨即與聚落中德高望重的婆羅門（祭司階層），聰明博學的人一同前往世尊（佛陀）所在之處，到達佛前在一旁站立。諸位婆羅門用各種言辭慰問世尊，然後才上前坐下，世尊即為他們宣說微妙的佛法，用開示教導使他們心生歡喜。那位摩納婆（婆羅門青年）在佛陀說法時，穿著皮鞋在佛前走來走去。時而過來聽一會兒，又用言語擾亂提問，說完就走，在世尊面前極其傲慢，心中毫無畏懼和尊敬，心懷牴觸，自認為高人一等。當時世尊告誡他說：「你現在怎麼能做出這樣的事來，一起討論明白道理？大婆羅門也只是隨便說說罷了。」他問道：「喬答摩（佛陀的姓氏）！我有什麼過錯？」佛說：「我與有學識的人一起討論事情時，你穿著皮鞋走來走去不停下來，不懂得禮儀次第，沒有恭敬之心，用言語擾亂提問，並且違逆頂撞。」他說：「喬答摩！我們婆羅門的規矩，行走時與他人交談，站著、坐著、躺著都可以一起交談，這不算過錯。你們這些禿頭的沙門（出家人）被煩惱束縛，不能生育子女，我在說話的間隙和你們談論，這有什麼過失？」佛說：「你有所求而來我這裡，但你對尊者沒有接受教誨。」他聽了這話，便心生嗔恨，難以忍受，想要在佛陀面前與他辯論。隨即對佛說：「你喬答摩！你們這些釋迦（佛陀的種族）種姓的人就像野像一樣，對婆羅門不恭敬，不供養，不尊重。」佛說：「樹生！釋迦族的子弟有什麼過失？你這樣說。」他回答說：「喬答摩！我過去的時候，因為親教師的事情以及我自己的事情，前往劫比羅城（釋迦族居住的城市）。釋迦族的男女在高樓上，看見我進城在路上行走，都遙遙指著我，互相說道：『這是樹生摩納婆，妙花婆羅門的弟子。』」 ], "english_translations": [ "English version", "He would become a Chakravartin (wheel-turning king); if he were to renounce the world, he would attain Buddhahood, his name would be widely known and extensively spoken of as mentioned above. Now, go and personally observe whether the auspicious signs you have heard are real or false?' Tree-born (name) replied, 'As the Great Teacher instructs.' Then, together with the elders, Brahmins (priestly class), intelligent and learned individuals from the village, he went to where the World-Honored One (Buddha) was. Having arrived before the Buddha, they stood to one side. The Brahmins greeted the World-Honored One with various words of comfort, and then sat down. The World-Honored One then spoke the subtle Dharma for them, instructing, teaching, and benefiting them, causing them to rejoice. That Manava (Brahmin youth), while the Buddha was speaking the Dharma, walked back and forth before the Buddha wearing leather shoes. At times, he would come to listen briefly, then disrupt with questions, and leave after speaking. He was extremely arrogant before the World-Honored One, with no fear or respect in his heart, harboring resistance, and considering himself superior. At that time, the World-Honored One admonished him, saying, 'How can you act in such a way, discussing and clarifying principles together? The great Brahmins are merely speaking casually.' He asked, 'Gautama (Buddha's surname)! What fault do I have?' The Buddha said, 'When I am discussing matters with learned individuals, you walk back and forth without stopping, wearing leather shoes, not knowing the proper order, without a respectful heart, disrupting with questions, and being contrary.' He said, 'Gautama! It is the custom of us Brahmins to speak with others while walking, standing, sitting, or lying down; this is not a fault. You bald Shramanas (ascetics), bound by afflictions and unable to produce offspring, what fault is there in discussing with you in between conversations?' The Buddha said, 'You came to me with a purpose, but you have not received instruction from a venerable person.' Upon hearing these words, he became angry and impatient, wanting to argue with the Buddha. He then said to the Buddha, 'You Gautama! You Shakya (Buddha's clan) people are like wild elephants, showing no respect, offering no gifts, and showing no reverence to Brahmins.' The Buddha said, 'Tree-born! What fault do the Shakya children have that you speak in this way?' He replied, 'Gautama! In the past, I went to Kapilavastu (city of the Shakya clan) for the sake of my teacher and for my own affairs. The Shakya men and women on the high towers saw me entering the city and walking on the road, and they all pointed at me from afar, saying to each other, 'This is Tree-born Manava, the disciple of the Brahmin Myohua.'" ] }

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』唯知遙指更無恭敬供養之心。」佛言：「摩納婆！如百舌鳥多作聲音，住在巢中隨意言語。諸釋迦種自居宅內，隨意言談此亦何過？」白言：「喬答摩！世間唯有四種大姓：所謂婆羅門、剎利、薜舍、戍達羅。此等諸人悉皆尊重供養恭敬諸婆羅門，唯此釋種無如是事。」於時世尊即作是念：「此摩納婆將釋迦種類同野象，毀過太甚。我今宜可為彼宣說過去因緣根源種族，令息慢心。」作此念已，見摩納婆過去之世，是釋迦子婢之所生，即釋迦子是彼曹主。告摩納婆曰：「汝今何姓？」白言：「喬答摩！我姓箭道。」佛言：「摩納婆！我今見汝往昔之祖，是釋迦婢所生，今諸釋子是汝曹主。」時余耆宿諸婆羅門共白佛言：「汝喬答摩！勿言樹生是婢所生。何以故？此樹生者，多聞聰辯論難無滯，共喬答摩依正法語往還論議。」佛告婆羅門：「若言樹生多聞大智慧擊論者，汝等默然，令彼言論。若不能者彼可默然，汝答。」即說：「婆羅門言樹生多智，能與喬答摩而為論難，我等且默。」

爾時世尊命樹生曰：「古昔有王名曰甘蔗，生其四子：一、名炬口，二、名驢耳，三、名象肩，四、名足玔。四子有過悉皆擯斥。時四童子各將己妹，相隨而去往詣他方，至雪山側於一河邊，是劫比仙舊所住處，相去非遠各葺草

【現代漢語翻譯】 現代漢語譯本：』只是知道遠遠地指責，更沒有恭敬供養的心。』佛說：『摩納婆（年輕婆羅門）！就像百舌鳥發出各種聲音，住在巢中隨意說話一樣。那些釋迦（Sakya）族人，在自己家裡隨意談論，這又有什麼過錯呢？』他回答說：『喬答摩（Gautama）！世間只有四種大姓：婆羅門（Brahmana）、剎帝利（Kshatriya）、吠舍（Vaishya）、首陀羅（Sudra）。這些人全都尊重、供養、恭敬婆羅門，只有這些釋迦族人沒有這樣做。』當時世尊（Bhagavan）就想：『這個摩納婆把釋迦族人比作野象，譭謗太過分了。我現在應該為他說說過去的因緣、根源和種族，讓他消除傲慢之心。』這樣想著，他看到摩納婆過去世是釋迦族人的婢女所生，那些釋迦族人是他們的主人。於是告訴摩納婆說：『你現在是什麼姓？』他回答說：『喬答摩！我姓箭道。』佛說：『摩納婆！我看到你往昔的祖先，是釋迦族人的婢女所生，現在這些釋迦族人是你們的主人。』當時其他年長的婆羅門一起對佛說：『你，喬答摩！不要說樹生（Tree-born）是婢女所生。為什麼呢？因為這個樹生，博學多聞，聰明善辯，辯論起來沒有阻礙，可以和喬答摩依據正法進行辯論。』佛告訴婆羅門們：『如果說樹生博學多智，能擊敗辯論者，你們就保持沉默，讓他辯論。如果他不能，他就應該沉默，你們來回答。』於是說：『婆羅門們說樹生多智，能和喬答摩進行辯論，我們暫且沉默。』 當時世尊命令樹生說：『很久以前有一位國王名叫甘蔗（Ikshvaku），生了四個兒子：一、名叫炬口（Torch-mouth），二、名叫驢耳（Donkey-ear），三、名叫象肩（Elephant-shoulder），四、名叫足玔（Foot-bracelet）。這四個兒子因為有過錯都被驅逐了。當時這四個童子各自帶著自己的妹妹，一起離開前往其他地方，到達雪山旁邊的一條河邊，那裡是劫比仙（Kapila）以前居住的地方，相距不遠，各自搭建草

【English Translation】 English version: 'They only know how to point fingers from afar and have no respectful offerings.' The Buddha (Buddha) said, 'Manava (young Brahmin)! Like myna birds that make many sounds, living in their nests and speaking freely. The Sakyas (Sakya) reside in their own homes and speak freely, what fault is there in this?' He replied, 'Gautama (Gautama)! In the world, there are only four great castes: namely, Brahmins (Brahmana), Kshatriyas (Kshatriya), Vaishyas (Vaishya), and Sudras (Sudra). All these people respect, offer to, and revere Brahmins, but only these Sakyas do not do such things.' At that time, the World-Honored One (Bhagavan) thought, 'This Manava likens the Sakyas to wild elephants, slandering them excessively. I should now explain to him their past causes, origins, and lineage, so that he may quell his arrogance.' With this thought, he saw that in a past life, this Manava was born from a Sakya's maidservant, and those Sakyas were their masters. He then said to the Manava, 'What is your surname now?' He replied, 'Gautama! My surname is Arrow-path.' The Buddha said, 'Manava! I see that your ancestors in the past were born from a Sakya's maidservant, and now these Sakyas are your masters.' At that time, other elder Brahmins together said to the Buddha, 'You, Gautama! Do not say that Tree-born (Tree-born) was born from a maidservant. Why? Because this Tree-born is learned, intelligent, eloquent, and debates without hindrance, able to debate with Gautama according to the correct Dharma.' The Buddha said to the Brahmins, 'If you say that Tree-born is learned and wise, able to defeat debaters, then you should remain silent and let him debate. If he cannot, then he should remain silent, and you should answer.' Then it was said, 'The Brahmins say that Tree-born is wise, able to debate with Gautama, we will remain silent for now.' At that time, the World-Honored One commanded Tree-born, saying, 'Long ago, there was a king named Ikshvaku (Ikshvaku), who had four sons: first, named Torch-mouth (Torch-mouth), second, named Donkey-ear (Donkey-ear), third, named Elephant-shoulder (Elephant-shoulder), and fourth, named Foot-bracelet (Foot-bracelet). These four sons were all banished because of their faults. At that time, these four children each took their own sister and left together to go to other places, arriving at a river near the Snowy Mountains, where the sage Kapila (Kapila) used to live, not far from each other, each building grass

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庵以自停息，遂舍親妹取異母者，用充妻室各生男女。時甘蔗王憶戀諸子，告大臣曰：『我子何在？』白言：『大王！王昔有事悉皆擯斥，具陳其事乃至各生男女。』王告臣曰：『我子能作如是之事？』答曰：『彼能。』王即舉身長舒右手而為嘆曰：『我子能為如是之事。』由彼大臣口陳說故，因此種族號為釋迦(此云能也)。摩納婆！汝頗曾聞釋迦氏族如是之事？」答曰：「我聞。」「摩納婆！甘蔗王家有一好婢名曰知方，容貌端正與一仙人而為妻室，遂誕一子，才生即語：『且莫揩身，待我洗浴除不凈已。』往昔之時人皆喚鬼名為箭道，汝亦曾聞此種族不？」時摩納婆聞便默爾。如是再三悉皆具問，彼默不答。時金剛手神于其頂上擬金剛杵，放大火光流焰輝赫告言：「摩納婆！佛三問時，汝作矯心不應答者，我即以杵碎破汝頭而為七分。」佛威力故令摩納婆見金剛手，便大驚怖心憂毛豎，白佛言：「喬答摩！我先曾聞有斯種族。」時彼耆宿諸婆羅門作如是言：「誠如喬答摩所說，我等皆信今此樹生源初種族實是婢兒。」時摩納婆見云：「婢子。」心生憂𧹞低頭而住口不能言。爾時世尊見斯事已復作是念：「我今宜可安慰樹生令離憂惱。」即為更說種種因緣種種譬喻，令彼止息高慢之心舍除憂苦，便告彼曰：「摩納

【現代漢語翻譯】 現代漢語譯本：他（指甘蔗王的兒子們）爲了能夠自己停息下來，於是捨棄了自己的親妹妹，娶了異母姐妹為妻，各自生兒育女。當時，甘蔗王（Ikshvaku）憶念著他的兒子們，告訴大臣說：『我的兒子們在哪裡？』大臣稟告說：『大王！您過去因為一些事情把他們都趕走了。』並詳細陳述了他們各自娶妻生子的事情。甘蔗王告訴大臣說：『我的兒子們能做出這樣的事情嗎？』大臣回答說：『他們能。』甘蔗王立即伸長身體，舒展右手，感嘆道：『我的兒子們能做出這樣的事情！』因為大臣口中的陳述，因此這個種族被稱為釋迦（Sakya）（意思是『能』）。摩納婆（Manava）！你可曾聽說過釋迦氏族這樣的事情嗎？』回答說：『我聽說過。』『摩納婆！甘蔗王家有一個美麗的婢女，名叫知方，容貌端正，她與一位仙人結為夫妻，生了一個兒子，這孩子剛出生就能說話：『先不要擦拭我的身體，等我洗浴乾淨，除去不凈之後再說。』過去的時候，人們都稱鬼為箭道，你也曾聽說過這個種族嗎？』當時，摩納婆聽了之後沉默不語。佛陀這樣再三地詳細詢問，他都沉默不答。這時，金剛手神（Vajrapani）在他的頭頂上舉起金剛杵，放出巨大的火光，光焰輝煌，警告他說：『摩納婆！佛陀三次詢問你，你卻心懷欺騙不肯回答，我就用金剛杵擊碎你的頭，將它打成七份！』因為佛陀的威力，讓摩納婆看到了金剛手神，他非常驚恐，心生憂慮，毛髮豎立，對佛陀說：『喬答摩（Gautama）！我先前聽說過有這樣的種族。』當時，那些年長的婆羅門（Brahman）這樣說：『確實像喬答摩所說的那樣，我們都相信現在這樹生（Vrikshaka）的源頭最初的種族確實是婢女所生。』當時，摩納婆聽到『婢女』二字，心中憂愁煩惱，低著頭，說不出話來。這時，世尊（Bhagavan）看到這種情況，又這樣想：『我現在應該安慰樹生，讓他遠離憂惱。』於是為他講述種種因緣，用種種譬喻，讓他止息高慢之心，捨棄憂愁痛苦，便告訴他說：『摩納婆！'

【English Translation】 English version: In order to find peace for themselves, they (the sons of King Ikshvaku) abandoned their own sisters and took half-sisters as wives, and each had sons and daughters. At that time, King Ikshvaku, remembering his sons, said to his ministers, 'Where are my sons?' The ministers reported, 'Your Majesty! You banished them all in the past because of certain events,' and they recounted in detail how each of them had taken wives and had children. King Ikshvaku said to the ministers, 'Are my sons capable of doing such things?' The ministers replied, 'They are.' King Ikshvaku then stretched out his body, extended his right hand, and exclaimed with admiration, 'My sons are capable of doing such things!' Because of the ministers' account, this clan came to be known as the Sakyas (Sakya) (meaning 'capable'). Manava! Have you ever heard of such things about the Sakya clan?' He replied, 'I have heard of it.' 'Manava! In the household of King Ikshvaku, there was a beautiful maidservant named Knowing the Directions (Jnati), who was fair in appearance. She married a sage and gave birth to a son who, as soon as he was born, spoke, 'Do not wipe my body yet; wait until I have bathed and removed the impurities.' In the past, people called ghosts Arrow Paths (Ishu-patha). Have you ever heard of this clan?' At that time, Manava, upon hearing this, remained silent. The Buddha asked him in detail in this way three times, but he remained silent and did not answer. Then, Vajrapani (Vajrapani), holding a vajra (thunderbolt) over his head, emitted a great light, its flames blazing brightly, and warned him, 'Manava! Since you are being deceitful and refusing to answer when the Buddha asks you three times, I will shatter your head into seven pieces with this vajra!' Because of the Buddha's power, Manava saw Vajrapani, and he was greatly frightened, his heart filled with worry, and his hair stood on end. He said to the Buddha, 'Gautama (Gautama)! I have heard of such a clan before.' At that time, the elder Brahmans (Brahman) said, 'Indeed, as Gautama has said, we all believe that the origin of this Vrikshaka (Vrikshaka) clan is truly from a maidservant.' When Manava heard the word 'maidservant,' his heart was filled with sorrow and distress, and he lowered his head, unable to speak. At that time, the Bhagavan (Bhagavan), seeing this situation, thought, 'Now I should comfort Vrikshaka and free him from his worries.' So he told him various causes and conditions, using various parables, to calm his arrogance and dispel his sorrow and suffering, and then said to him, 'Manava!'

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婆！且置是事。汝本來意今可求之。」是時樹生即于佛身觀三十二相，唯見三十，余之二相疑不能見，所謂陰相及以舌相，說伽他曰：

「昔聞大牟尼，　　具相三十二； 　我今觀佛體，　　一相遍身無。 　未睹人中尊，　　或容在隱處； 　廣長妙舌相，　　口中人不知。 　惟愿為現相，　　除我心中疑， 　正覺大名聞，　　世人難得見。」

根本說一切有部毗奈耶雜事卷第三十四 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十五

三藏法師義凈奉　制譯第八門第九子攝頌之餘說(妙花婆羅門事)

爾時世尊作如是念：「此樹生摩納婆遍於我身欲觀三十二相，已見三十於二有疑，陰、舌二相未能得見。我今方便現陰藏相令彼見已。」即舒舌相，長至髮際廣覆面門，彼既見已作如是念：「沙門喬答摩眾相具足，有二種業：在俗作輪王；出家成正覺，乃至名聞無不周遍。」時摩納婆生大歡喜辭佛而去。於時妙花婆羅門於一園中，與諸耆宿言話而坐，企望樹生。爾時樹生遙見妙花。即便往就敬禮其足及余尊宿，在一面坐。妙花告曰：「摩納婆！彼喬答摩有善名稱充遍十方，具諸相好，其事實不？」答言：「大師！眾所稱

【現代漢語翻譯】 現代漢語譯本： 『婆！先放下這件事。你本來的意圖現在可以實現了。』當時，樹生（Śūṣa，人名）就在佛陀的身上觀察三十二相（lakṣaṇa-dvātriṃśa，佛陀所具有的三十二種殊勝的身體特徵），只看到了三十相，對其餘的兩個相感到疑惑，不能確定是否能看到，這兩個相就是陰相（guhyā-sthāna，指佛的生殖器隱藏於體內）以及舌相（jihvā，指佛的舌頭柔軟廣長）。於是他說了以下偈頌： 『過去聽說大牟尼（mahāmuni，偉大的聖人，指佛陀）具有三十二相；我現在觀察佛陀的身體，卻發現有一個相遍尋全身也找不到。或許是人中尊（佛陀的尊稱）的那個相隱藏在隱秘之處；廣長美妙的舌相，隱藏在口中，人們難以知曉。惟愿佛陀為我顯現這些相，消除我心中的疑惑，正覺（sambodhi，指佛陀所證悟的無上智慧）的大名廣為人知，世人難以得見。』 《根本說一切有部毗奈耶雜事》卷第三十四 《根本說一切有部毗奈耶雜事》卷第三十五 三藏法師義凈（Yìjìng，唐代著名譯經師）奉旨翻譯第八門第九子攝頌的其餘部分（妙花婆羅門的事蹟） 當時，世尊（lokanātha，佛陀的尊稱）這樣想：『這個樹生摩納婆（māṇava，年輕的婆羅門）想要遍觀我的身體以觀察三十二相，已經看到了三十相，對陰相和舌相這兩個相有所懷疑，未能得見。我現在用方便法顯現陰藏相，讓他看到。』於是就伸出舌相，長到髮際，寬廣地覆蓋了整個面部，樹生看到后這樣想：『沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛出家后的稱謂）眾相具足，有兩種成就：在家可以成為轉輪王（cakravartin，擁有統治世界的理想君主），出家可以成就正覺，乃至他的名聲無不周遍。』當時，摩納婆生起了極大的歡喜，告別佛陀離去。當時，妙花婆羅門（Sumedha，人名）在一個園林中，與各位耆宿（長老）交談而坐，期盼著樹生。當時，樹生遠遠地看見了妙花，便前去拜見，敬禮他的足以及其他的尊長，在一旁坐下。妙花告訴他說：『摩納婆！那位喬答摩具有美好的名聲，傳遍十方，具足各種相好，這件事是真的嗎？』樹生回答說：『大師！眾人所稱讚的，

【English Translation】 English version: 『Venerable sir! Set aside that matter. Your original intention can now be fulfilled.』 At that time, Śūṣa (name of a person) observed the thirty-two marks (lakṣaṇa-dvātriṃśa, the thirty-two auspicious bodily marks of the Buddha) on the Buddha's body, seeing only thirty of them. He doubted whether he could see the remaining two marks, namely the hidden genital mark (guhyā-sthāna, referring to the Buddha's genitals being concealed within the body) and the tongue mark (jihvā, referring to the Buddha's long and flexible tongue). So he spoke the following verses: 『In the past, I heard that the great Muni (mahāmuni, great sage, referring to the Buddha) possessed thirty-two marks; now I observe the Buddha's body, but find one mark missing all over. Perhaps that mark of the Honored One among men (an epithet for the Buddha) is hidden in a secret place; the long and wonderful tongue mark, hidden in the mouth, is difficult for people to know. I wish that the Buddha would reveal these marks to me, to remove the doubts in my heart. The great name of Perfect Enlightenment (sambodhi, referring to the unsurpassed wisdom attained by the Buddha) is widely known, but difficult for people to see.』 《Vinaya-kṣudraka of the Mūlasarvāstivāda》Volume 34 《Vinaya-kṣudraka of the Mūlasarvāstivāda》Volume 35 Translated under imperial decree by the Tripiṭaka Master Yìjìng (a famous translator of scriptures in the Tang Dynasty), the remaining part of the ninth subsection of the eighth section (the story of the Brahmin Sumedha) At that time, the World-Honored One (lokanātha, an epithet for the Buddha) thought: 『This Śūṣa māṇava (māṇava, young Brahmin) wants to observe my body to see the thirty-two marks, and has already seen thirty of them, but doubts the hidden genital mark and the tongue mark, and has not been able to see them. Now I will expediently reveal the hidden genital mark to him, so that he can see it.』 Then he extended his tongue, reaching to his hairline, broadly covering his entire face. Having seen this, Śūṣa thought: 『The Śrāmaṇa Gautama (Śrāmaṇa Gautama, the name of Śākyamuni Buddha after renunciation) is complete with all marks, and has two kinds of achievements: at home he can become a cakravartin (cakravartin, an ideal monarch who rules the world), and having left home he can achieve Perfect Enlightenment, and even his name is universally known.』 At that time, the māṇava generated great joy and took leave of the Buddha. At that time, the Brahmin Sumedha (name of a person) was in a garden, sitting and talking with various elders, looking forward to Śūṣa. At that time, Śūṣa saw Sumedha from afar, and went to pay respects, bowing at his feet and those of the other elders, and sat down to one side. Sumedha said to him: 『Māṇava! Is it true that Gautama has a good reputation, spreading in all directions, and is complete with all auspicious marks?』 Śūṣa replied: 『Master! What everyone praises,

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揚其事皆實，汝頗與彼為言論不？」答曰：「共語。汝于彼處所有言論，悉皆次第向我陳說。」時摩納婆於世尊處，所有言論具白妙花。彼既聞已發大瞋恚，即便舉足蹋彼頭上，怒云：「大好使人能辦其事，亦令我身沉淪惡道，如汝共彼言論之時所有差失，彼即引我亦在過中。但為日晡不獲即往恭敬問訊，待至明日我當自去。」即于夜中備辦種種上妙飲食，才至晨朝以車運載，詣世尊所到已歡喜，共申言問在一面坐，白佛言：「世尊！我為喬答摩辦清凈食已載至此，唯愿慈悲哀憐納受。」時阿難陀於世尊后執扇招涼，佛告阿難陀曰：「汝今可告於此聚落所有苾芻，皆令集在常食堂中。」時阿難陀既往告已，悉皆集在常食堂中，即還白佛：「諸人盡集，愿佛知時。」世尊往彼就座而坐。時婆羅門見佛僧眾悉皆坐已，即以自手持妙飲食供養佛僧，大眾食竟嚼齒木洗手已屏收缽器，便取小席于佛前坐聽說法要。爾時世尊受婆羅門所設飲食，唱隨喜已說伽他曰：

「祭祀火為最，　　初頌論中最， 　人中王為最，　　眾流海為最， 　眾星月為最，　　光中日為最， 　十方世界中，　　凡聖佛為最。 　所為佈施者，　　必獲其義利， 　若為樂故施，　　后必得安樂。」

爾時眾中有一莫訶羅苾芻，聞佛說此伽

【現代漢語翻譯】 現代漢語譯本： 摩納婆問道：『他所說的事情都是真實的嗎？你經常和他辯論嗎？』答道：『是的，我經常和他辯論。』『那麼，你和他辯論的所有內容，都詳細地告訴我。』當時，妙花將他與世尊（Bhagavan，佛陀的尊稱）辯論的所有內容，都詳細地告訴了摩納婆。摩納婆聽了之後，非常生氣，抬腳就踩在妙花的頭上，憤怒地說：『你這個沒用的傢伙，不但不能幫我辦事，反而讓我沉淪惡道！你和他辯論時，如果稍有差錯，他就會抓住我的過失。』但因為太陽已經落山，無法立刻前去恭敬問訊，所以決定等到明天再去。當天晚上，他準備了各種上等的美味佳餚，第二天早上用車輛運載著，前往世尊所在的地方。到達后，他歡喜地向世尊問候，然後在一旁坐下，對佛說：『世尊！我為喬答摩（Gotama，佛陀的姓氏）準備了清凈的食物，已經運到這裡了，希望您慈悲憐憫，接受我的供養。』當時，阿難陀（Ānanda，佛陀的十大弟子之一）在世尊身後拿著扇子扇風，佛告訴阿難陀說：『你現在可以告訴這個村落里所有的比丘（bhikkhu，佛教出家男子），讓他們都到常食堂集合。』阿難陀去通知后，所有的比丘都聚集在常食堂中，然後回來稟告佛陀：『所有人都已經到齊了，請佛陀知曉。』世尊前往常食堂，就座而坐。當時，婆羅門（Brahmin，印度教的祭司）看到佛陀和僧眾都坐好后，就親自用手拿著美味的食物供養佛陀和僧眾。大眾吃完飯後，用牙木清潔牙齒，洗完手后，收起缽器，然後取來小座，在佛陀面前坐下，聽聞佛法要義。這時，世尊接受了婆羅門所供養的食物，隨喜讚歎后，說了以下偈頌： 『祭祀火為最， 初頌論中最， 人中王為最， 眾流海為最， 眾星月為最， 光中日為最， 十方世界中， 凡聖佛為最。 所為佈施者， 必獲其義利， 若為樂故施， 后必得安樂。』 當時，僧眾中有一位名叫莫訶羅的比丘，聽了佛陀所說的偈頌。

【English Translation】 English version: The Manava asked: 'Are all the things he says true? Do you often debate with him?' He replied: 'Yes, I often debate with him.' 'Then, tell me in detail all the content of your debates with him.' At that time, Myohua told the Manava in detail all the content of his debates with the Bhagavan (the Blessed One, a title of the Buddha). After hearing this, the Manava became very angry, raised his foot and stepped on Myohua's head, angrily saying: 'You useless fellow, not only can you not help me, but you also cause me to sink into evil paths! If you make the slightest mistake when debating with him, he will seize upon my faults.' But because the sun had already set, he could not go to pay his respects immediately, so he decided to wait until tomorrow. That night, he prepared all kinds of excellent delicacies, and the next morning he transported them by vehicle to the place where the Bhagavan was. Upon arriving, he joyfully greeted the Bhagavan and then sat down to one side, saying to the Buddha: 'Bhagavan! I have prepared pure food for Gotama (the Buddha's family name) and have transported it here. I hope you will have compassion and accept my offering.' At that time, Ānanda (one of the Buddha's ten great disciples) was fanning the Bhagavan from behind. The Buddha told Ānanda: 'You can now tell all the bhikkhus (Buddhist monks) in this village to gather in the common dining hall.' After Ānanda went to inform them, all the bhikkhus gathered in the common dining hall, and then he returned to report to the Buddha: 'Everyone has arrived, please be aware, Buddha.' The Bhagavan went to the common dining hall and sat down. At that time, the Brahmin (a priest in Hinduism) saw that the Buddha and the Sangha (monastic community) were all seated, and he personally used his hands to offer delicious food to the Buddha and the Sangha. After the assembly finished eating, they cleaned their teeth with toothpicks, washed their hands, put away their bowls, and then took small seats and sat in front of the Buddha to listen to the essence of the Dharma. At this time, the Bhagavan accepted the food offered by the Brahmin, rejoiced and praised it, and then spoke the following gatha (verse): 'Sacrifice of fire is the best, the first verse is the best in debate, The king is the best among men, the ocean is the best among streams, The moon is the best among the stars, the sun is the best among lights, In the ten directions of the world, the Buddha is the best among the holy and the ordinary. Those who give alms will surely obtain their benefits, If one gives for the sake of happiness, one will surely obtain happiness later.' At that time, there was a bhikkhu named Mokohala in the assembly who heard the gatha spoken by the Buddha.

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他之時，食雖飽足尚咬干餅作大音聲。婆羅門見而白佛言：「喬答摩聲聞弟子依教行不？」佛告婆羅門：「有依、不依。」「喬答摩！我今觀此，有樂法者、有貪食者。喬答摩！我有弟子名曰樹生，來至佛所共言論不？」佛言：「彼來略共言論。」「喬答摩！共彼所有問答談論，幸當爲我廣說其事。」佛即次第為說。時婆羅門白佛言：「喬答摩！其樹生者，無識寡聞心懷高慢，不生畏敬輕觸尊顏，唯愿慈悲見容其過。」佛告婆羅門：「我已容恕。」時婆羅門復白佛言：「喬答摩！我乘車時、或控馬轡、或舉鞭大𠿒，當爾之時，愿表知我婆羅門妙花頂禮佛足，並問少病少惱起居輕利氣力安不？」又白佛言：「喬答摩！若復見我涉路而行、或脫革屣、或時避道、或時舒臂，當爾之時，如前表知我申敬問。」又白言：「喬答摩！或時見我在自眾中共人談說，若移坐處或去上衣或除頂帽，當爾之時，如前表知我申敬問。何以故？喬答摩！我婆羅門法唯求名稱，所有衣食受用資具皆從名稱之所獲得，故我於此善護眾人。」爾時世尊作如是念：「此婆羅門極大高慢，我今宜可息彼慢心為其說法。」

爾時世尊即為宣暢示教利喜，如佛世尊于尋常時說法之事，謂說佈施或說持戒，五欲少味多諸過惡，煩惱染污沉淪生死，清凈涅

【現代漢語翻譯】 現代漢語譯本：當他（指樹生）吃飯的時候，即使已經吃飽了，仍然大聲地咬著干餅。一位婆羅門看見了，就對佛陀說：『喬答摩（Gautama，佛陀的姓氏）的聲聞弟子是按照教導修行的嗎？』佛陀告訴婆羅門：『有按照教導修行的，也有不按照教導修行的。』『喬答摩！我現在觀察，他們之中有喜愛佛法的，也有貪圖食物的。喬答摩！我有一個弟子名叫樹生（Shusheng），他有沒有來過佛陀這裡一起討論佛法？』佛陀說：『他來過，簡單地討論過。』『喬答摩！請您為我詳細說說您和他之間的問答談論。』佛陀就依次為他說了那些事情。當時，婆羅門對佛陀說：『喬答摩！那個樹生，沒有見識，聽聞很少，心懷高慢，不生畏懼和恭敬，輕率地冒犯了您的尊顏，希望您慈悲寬容他的過錯。』佛陀告訴婆羅門：『我已經寬恕他了。』當時，婆羅門又對佛陀說：『喬答摩！我乘坐馬車的時候，或者拉著馬韁，或者舉起鞭子大聲吆喝，在那個時候，希望您知道這是婆羅門妙花（Miaohua，婆羅門的名字）在頂禮佛足，並問候您少病少惱，起居輕便，氣力安康嗎？』又說：『喬答摩！如果看見我走在路上，或者脫掉鞋子，或者有時避讓道路，或者有時伸展手臂，在那個時候，就像之前說的那樣，知道這是我在表達敬意和問候。』又說：『喬答摩！有時看見我在自己的群體中和人談話，如果移動座位，或者脫去上衣，或者摘掉帽子，在那個時候，就像之前說的那樣，知道這是我在表達敬意和問候。為什麼呢？喬答摩！我婆羅門的法門只追求名聲，所有的衣食受用和資具都是從名聲那裡獲得的，所以我在這裡善於維護眾人。』當時，世尊這樣想：『這個婆羅門非常高慢，我現在應該平息他的慢心，為他說法。』 當時，世尊就為他宣揚開示，使他獲益和歡喜，就像佛陀世尊平時說法那樣，講述佈施，或者講述持戒，五欲的滋味很少，卻有很多過錯和惡果，煩惱染污會使人沉淪於生死輪迴，清凈的涅槃（Nirvana，佛教修行的最終目標）才是解脫。

【English Translation】 English version: At that time, even when he (referring to Shusheng) was full from eating, he would still loudly chew on dry biscuits. A Brahmin saw this and said to the Buddha: 'Gautama (Gautama, Buddha's surname), do your Shravaka disciples practice according to the teachings?' The Buddha told the Brahmin: 'Some do, and some do not.' 'Gautama! I observe now that some of them delight in the Dharma, while others are greedy for food. Gautama! Do you know my disciple named Shusheng (Shusheng), has he come to the Buddha's place to discuss the Dharma?' The Buddha said: 'He has come and briefly discussed it.' 'Gautama! Please tell me in detail about the questions and answers you had with him.' The Buddha then recounted those events in order. At that time, the Brahmin said to the Buddha: 'Gautama! That Shusheng is ignorant, has little learning, and is arrogant. He has no fear or respect and rashly offends your venerable countenance. I hope you will be compassionate and forgive his faults.' The Buddha told the Brahmin: 'I have already forgiven him.' At that time, the Brahmin again said to the Buddha: 'Gautama! When I am riding in a chariot, either holding the reins or raising the whip and shouting loudly, at that time, please know that it is the Brahmin Miaohua (Miaohua, the Brahmin's name) bowing at the Buddha's feet and asking if you are free from illness and trouble, if your movements are light and your strength is well?' He also said: 'Gautama! If you see me walking on the road, either taking off my shoes, or sometimes avoiding the road, or sometimes stretching my arms, at that time, as I said before, know that I am expressing my respect and greetings.' He also said: 'Gautama! Sometimes you see me talking with people in my own group, if I move my seat, or take off my upper garment, or remove my hat, at that time, as I said before, know that I am expressing my respect and greetings. Why? Gautama! My Brahmin path only seeks fame, and all my clothing, food, and possessions are obtained from fame, so I am good at protecting everyone here.' At that time, the World Honored One thought: 'This Brahmin is extremely arrogant, I should now subdue his arrogance and preach the Dharma to him.' Then, the World Honored One proclaimed and taught him, bringing benefit and joy, just as the Buddha World Honored One usually preaches the Dharma, speaking of giving, or speaking of upholding precepts, the taste of the five desires is little, but there are many faults and evils, afflictions and defilements will cause people to sink into the cycle of birth and death, and pure Nirvana (Nirvana, the ultimate goal of Buddhist practice) is liberation.

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槃當求出離，如是等法廣為陳說。世尊知彼欣樂隨喜，發清凈心堪為法器，于殊勝事能得受持。復為廣說苦集滅道四聖諦法，譬如凈衣易受染色。時婆羅門即于座上，證見諦理無復疑惑得預流果。即從座起偏露右肩，前禮佛足作如是語：「我今出離，歸佛法僧受五學處，愿證知我是鄔波索迦具清凈念。」禮佛足已奉辭而去。

佛作是念：「彼婆羅門善為譏笑，由老苾芻說施頌時吃食不止，是故不應此時啖食。」告諸苾芻曰：「彼婆羅門善為譏笑，由莫訶羅說施頌時，吃食不住致斯譏丑。若有苾芻說施頌時，食不住者得越法罪。」如佛所制說頌之時不應食者，彼不敢食，遂令行末不食時過，佛言：「若有苾芻說施頌時，不聞說聲、不解其義者應食無犯。設若聞聲，不解義者食亦無犯。聞聲解義食者越法罪。」如佛所制聞聲解義不得食者，於一住處眾坐人多，遂使末行屈來至上，彼聞施頌並皆不食日時遂過，佛言：「此若聞聲兼解義者且不應食，待說兩三頌訖，后食無過。」

佛在婆羅痆斯仙人墮處施鹿林中，爾時世尊于小食時，著衣持缽入城乞食。有餘苾芻亦行乞食，至一園中佇立而住，見諸男女起惡尋思作邪慾念。佛見苾芻知作邪念不善相應，遂近其處告言苾芻：「苾芻！汝于自身，下苦種子流出臭糞，

【現代漢語翻譯】 現代漢語譯本：槃當（Pandang，人名）請求出離世俗，像這樣的佛法被廣泛地宣講。世尊知道他非常高興並隨喜讚歎，發起清凈之心，堪當接受佛法的器皿，對於殊勝的佛法能夠接受並保持。佛陀又為他廣泛地宣說了苦、集、滅、道四聖諦的佛法，就像乾淨的衣服容易被染色一樣。當時，這位婆羅門（Brahman，印度教祭司）就在座位上，證見了真諦的道理，不再有任何疑惑，獲得了預流果（Sotapanna，佛教修行第一階段的果位）。他立刻從座位上站起來，袒露右肩，走到佛陀面前，禮拜佛足，說了這樣的話：『我現在要出離世俗，歸依佛、法、僧三寶，受持五戒，愿佛陀證知我是優婆塞（Upasaka，在家男居士），具有清凈的念頭。』禮拜佛足后，就告辭離開了。

佛陀這樣想：『那位婆羅門善於譏諷嘲笑，因為年老的比丘（Bhikkhu，佛教出家男眾）在說佈施偈頌的時候，他吃東西不停，所以不應該在這個時候吃東西。』佛陀告訴眾比丘說：『那位婆羅門善於譏諷嘲笑，因為莫訶羅（Mohala，人名）在說佈施偈頌的時候，他吃東西不停，導致了這樣的譏諷醜事。如果有比丘在說佈施偈頌的時候，吃東西不停，就犯了越法的罪過。』因為佛陀所制定的規矩，在說偈頌的時候不應該吃東西，他們不敢吃，於是導致了行乞結束而不應該吃東西的時間過去了。佛陀說：『如果有比丘在說佈施偈頌的時候，沒有聽到說偈頌的聲音，或者不理解偈頌的含義，那麼吃東西就沒有罪過。如果聽到了聲音，但是不理解含義，那麼吃東西也沒有罪過。聽到聲音並且理解含義，還吃東西，就犯了越法的罪過。』因為佛陀所制定的規矩，聽到聲音並且理解含義就不能吃東西，在一個住處，坐在一起的人很多，於是導致了行乞的隊伍末尾的人走到了最前面，他們聽到了佈施的偈頌，並且都不敢吃東西，結果時間就過去了。佛陀說：『這些人如果聽到聲音並且理解含義，那麼暫且不應該吃東西，等待說兩三首偈頌完畢，之後再吃東西就沒有罪過。』

佛陀在婆羅痆斯（Varanasi，古印度城市名）仙人墮處（Isipatana，鹿野苑的別稱）施鹿林中（Migadaya，鹿野苑）。當時，世尊在小食的時候，穿上衣服，拿著缽，進入城市乞食。有其他的比丘也去乞食，走到一個花園中，站立在那裡，看見那些男女生起邪惡的念頭，產生邪淫的慾望。佛陀看見這位比丘生起邪念，與不善相應，於是走近他，告訴他說：『比丘！比丘！你于自身，種下痛苦的種子，流出臭穢的糞便，'

【English Translation】 English version: Pandang (Pandang, a personal name) requested to renounce the world, and such teachings were widely expounded. The World-Honored One, knowing that he was delighted and rejoiced, generated a pure mind, was worthy of being a vessel for receiving the Dharma, and was able to accept and uphold the supreme Dharma. The Buddha further extensively explained to him the Four Noble Truths of suffering, accumulation, cessation, and the path, just as a clean garment easily receives dye. At that time, this Brahman (Brahman, a Hindu priest) immediately, while seated, realized the truth, had no more doubts, and attained the fruit of Stream-entry (Sotapanna, the first stage of enlightenment in Buddhism). He immediately rose from his seat, bared his right shoulder, approached the Buddha, prostrated at his feet, and said these words: 'I now renounce the world, take refuge in the Buddha, Dharma, and Sangha, and observe the five precepts. May the Buddha acknowledge that I am an Upasaka (Upasaka, a lay male devotee) with pure thoughts.' After prostrating at the Buddha's feet, he took his leave and departed.

The Buddha thought thus: 'That Brahman is good at ridiculing and mocking, because the elderly Bhikkhu (Bhikkhu, a Buddhist monk) was eating non-stop while reciting the verses of giving, therefore one should not eat at this time.' The Buddha told the Bhikkhus: 'That Brahman is good at ridiculing and mocking, because Mohala (Mohala, a personal name) was eating non-stop while reciting the verses of giving, leading to such ridicule and disgrace. If any Bhikkhu eats non-stop while reciting the verses of giving, he commits a transgression.' Because of the rule established by the Buddha that one should not eat while reciting the verses, they dared not eat, thus causing the time for the end of alms-round when one should not eat to pass. The Buddha said: 'If any Bhikkhu, while the verses of giving are being recited, does not hear the sound of the recitation, or does not understand the meaning of the verses, then eating is not a transgression. If he hears the sound but does not understand the meaning, then eating is also not a transgression. If he hears the sound and understands the meaning, and still eats, he commits a transgression.' Because of the rule established by the Buddha that one should not eat if one hears the sound and understands the meaning, in one dwelling place, there were many people sitting together, thus causing the last ones in the alms-round to come to the front, they heard the verses of giving, and all dared not eat, and as a result, the time passed. The Buddha said: 'If these people hear the sound and understand the meaning, then they should temporarily not eat, and wait until two or three verses have been recited, and then eating will not be a transgression.'

The Buddha was in the Deer Park (Migadaya, another name for Isipatana) at Isipatana (Isipatana, the place where the sages fell) in Varanasi (Varanasi, an ancient Indian city). At that time, the World-Honored One, during the time for a small meal, put on his robes, took his bowl, and entered the city to beg for food. Other Bhikkhus also went to beg for food, and came to a garden, stood there, and saw those men and women arising with evil thoughts, generating lustful desires. The Buddha saw that this Bhikkhu was generating evil thoughts, corresponding to unwholesomeness, and so he approached him and said: 'Bhikkhu! Bhikkhu! In yourself, you sow the seeds of suffering, and flow out foul excrement,'

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蠅蟲不食無有是處。」彼既聞已作如是念：「世尊今者知我邪心。」即大驚怖身毛皆豎，便出園中。佛作是念：「苾芻非處而停住時有如是過。」即乞食已還至本處，飯食訖收衣缽洗足已入房宴坐。于日晡時從定而起，于僧眾中就座而坐，告諸苾芻曰：「我向入城為欲乞食，見一苾芻亦為乞食至一園中，起惡尋思作欲邪念。我知彼人作斯惡念，便就其邊而告彼曰：『苾芻苾芻！汝于自身下苦種子臭糞流出，蠅蟲不食無有是處。』彼既聞已作如是念：『世尊今者知我邪心。』即大驚怖身毛皆豎，遂出園中。是故苾芻不應非處而為住立。若住立者得越法罪。」

有一苾芻聞佛說已，即從座起頂禮雙足，白言：「世尊大德！于聖教中，何者名為苦惡種子？何謂臭糞流出蠅蟲皆食？」佛言：「苾芻！苦種子者，謂是三種罪惡不善邪思量法。云何為三？謂惡欲尋思、瞋恚尋思、殺害尋思。臭糞流出者，臭糞謂是五欲：色、聲、香、味、觸。流出者，謂欲纏心，以其六根追求六境流動不住。蠅蟲者，謂諸世間於六觸處無心制止，起貪瞋等憂悲苦惱作罪惡業。」爾時世尊復說頌曰：

「不攝眼耳等，　　被欲之所牽； 　苦子種身中，　　臭氣常流出。 　若在於聚落，　　或居閑靜處； 　常于日夜中，　　不思于正法。

【現代漢語翻譯】 現代漢語譯本： 『蛆蟲都不吃你那兒流出的東西，簡直沒地方下嘴！』那比丘聽了這話，心想：『世尊現在知道我心裡在想什麼了。』頓時大驚失色，渾身汗毛都豎了起來，立刻離開了園子。佛陀心想：『比丘不該在不合適的地方停留，會有這樣的過失。』於是乞食完畢后回到住處，吃完飯，收拾好衣缽，洗完腳，就進入房間靜坐。傍晚時分，從禪定中起身，在僧眾中坐下，告訴眾比丘說：『我今天進城乞食，看見一個比丘也在乞食，到了一個園子里，生起邪惡的念頭，動了淫慾的邪念。我知道他在想這些壞事，就走到他身邊對他說：『比丘啊比丘！你自身下流出苦的種子，臭烘烘的糞便，蛆蟲都不吃，簡直沒地方下嘴！』他聽了這話，心想：『世尊現在知道我心裡在想什麼了。』頓時大驚失色，渾身汗毛都豎了起來，就離開了園子。所以比丘不應該在不合適的地方停留。如果停留，就會犯越法罪。』

一位比丘聽了佛陀的話，立刻從座位上站起來，頂禮佛陀的雙足，說道：『世尊大德！在聖教（Shengjiao）中，什麼是苦惡的種子？什麼是臭糞流出，蛆蟲都吃的東西？』佛陀說：『比丘！苦的種子，就是三種罪惡不善的邪思量法。哪三種呢？就是惡欲尋思、瞋恚尋思、殺害尋思。臭糞流出，臭糞指的是五欲（Wuyu）：色（Se）、聲（Sheng）、香（Xiang）、味（Wei）、觸（Chu）。流出，指的是被慾望纏繞的心，因為六根（Liugen）追求六境（Liujing），流動不停。蛆蟲，指的是世間眾生在六觸（Liuchu）之處不能控制自己的心，生起貪婪、嗔恨等憂愁悲傷苦惱，造作罪惡的行業。』當時世尊又說了偈頌：

『不攝眼耳等， 被欲之所牽； 苦子種身中， 臭氣常流出。 若在於聚落， 或居閑靜處； 常于日夜中， 不思于正法。

【English Translation】 English version: 『There is no place for maggots to feed on the foul waste flowing from you!』 Having heard this, the Bhikshu (Buddhist monk) thought, 『The World-Honored One (Shizun) now knows my evil thoughts.』 Immediately, he was greatly frightened, and his body hair stood on end. He then left the garden. The Buddha (Fo) thought, 『When Bhikshus stay in inappropriate places, such faults occur.』 Having finished begging for food, he returned to his dwelling, ate his meal, put away his robes and bowl, washed his feet, and entered his room to sit in meditation. In the evening, he arose from meditation, sat among the Sangha (Buddhist community), and told the Bhikshus, 『Today, I entered the city to beg for food and saw a Bhikshu also begging for food. He went to a garden and arose evil thoughts, generating lustful and wicked intentions. Knowing that he was having these evil thoughts, I went to his side and said to him, 『Bhikshu, Bhikshu! From your own body flows the seed of suffering, a foul-smelling waste. There is no place for maggots to feed on it!』 Having heard this, he thought, 『The World-Honored One now knows my evil thoughts.』 Immediately, he was greatly frightened, and his body hair stood on end, and he left the garden. Therefore, Bhikshus should not stay in inappropriate places. If they do, they commit a transgression.』

Having heard the Buddha's words, a Bhikshu immediately arose from his seat, prostrated himself at the Buddha's feet, and said, 『World-Honored One, Great Virtue! In the Holy Teaching (Shengjiao), what is called the seed of suffering and evil? What is the foul waste that flows out and is eaten by maggots?』 The Buddha said, 『Bhikshu! The seed of suffering is the three kinds of sinful, unwholesome, and wicked thoughts. What are the three? They are evil lustful thoughts, hateful thoughts, and murderous thoughts. The foul waste that flows out refers to the five desires (Wuyu): form (Se), sound (Sheng), smell (Xiang), taste (Wei), and touch (Chu). The flowing out refers to the mind entangled in desire, because the six senses (Liugen) pursue the six objects (Liujing), flowing and unceasing. The maggots refer to the beings in the world who, at the six sense contacts (Liuchu), cannot control their minds, giving rise to greed, hatred, and other sorrows, grief, suffering, and distress, and creating sinful karma.』 At that time, the World-Honored One spoke the following verse:

『Not restraining eyes and ears, Drawn by desires; Seeds of suffering planted in the body, Foul odors constantly flow out. Whether in villages, Or in quiet places; Constantly, day and night, Not contemplating the Dharma (Zhengfa).』

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由依罪惡念，　　遂起妄尋思； 　遠離樂住緣，　　當受于苦報。 　若人修寂定，　　于勝慧勤行； 　常得安隱眠，　　不被蠅蟲惱。 　親近於善友，　　勝人之所說； 　若能如是學，　　更不受當生。」

如世尊說：苾芻不應非處住立者，不知何者名為非處？佛言：「非處有五：唱令家、淫女家、沽酒家、王家、旃荼羅家，是謂五處非所行境。」

第八門第十子攝頌曰：

由蛇觀臥具，　　一衣不為禮， 　初至寺中時，　　老年應禮四。

緣在室羅伐城。時有苾芻欲去遊行，所有臥具于親友處囑令看守。時彼苾芻即以臥物安置舊處而不受用，時有毒蛇來求住處，遂于褥下蟠屈而居。有客苾芻來投此而住，暫停歇已行禮佛塔，及余苾芻日暮歸房。舊住苾芻告言：「具壽！此是水土燈油先敷臥具，行來疲睏洗足安眠。」由先業力不觀臥具，遂即眠睡壓著其蛇，蛇從褥出便螫苾芻，苾芻受苦宛轉蛇上，于片時間二俱命斷。至天曉已主人來喚，彼既身死無復祗承，主人唸曰：「行來疲極且縱安眠，睡足之後自當起覺。」食時欲至更來打門，喚言：「可起，食時欲至。」既無響應，即取戶鑰開入房中，見其身亡，次翻臥褥復見蛇死。眾共來看知被蛇螫，以緣白佛，佛作是念：「不觀臥

【現代漢語翻譯】 現代漢語譯本 由罪惡的念頭，就會產生虛妄的思慮；遠離安樂的因緣，應當承受痛苦的果報。 如果有人修習寂靜的禪定，精勤地修行殊勝的智慧；常常能夠得到安穩的睡眠，不會被蚊蠅蟲子所困擾。 親近善良的朋友，聽聞勝者所說的話語；如果能夠這樣學習，就不會再承受未來的苦難。

如世尊所說：比丘不應該在不適當的地方停留，不知道什麼叫做不適當的地方？佛說：『不適當的地方有五種：倡伎之家（藝人住所），**家（妓院），賣酒之家（酒店），王家（王宮），旃荼羅家（賤民住所），這五個地方是不應該前往的。』

第八門第十子攝頌說：

因為蛇而觀察臥具，一件衣服不能作為禮物，初次到達寺廟的時候，老年人應該禮敬四種人。

事情發生在室羅伐城（Śrāvastī）。當時有一位比丘想要去**，就把自己的臥具委託給親友看管。當時那位比丘就把臥具放在原來的地方而沒有使用，這時有一條毒蛇來尋找住處，就盤踞在褥子下面。有一位客比丘來投宿，暫時休息後去禮拜佛塔，以及拜訪其他的比丘，直到傍晚才回到房間。原來的比丘告訴他說：『具壽（Ayushman，對年長比丘的尊稱）！這裡有水、土、燈油，我已經先鋪好了臥具，你一路走來疲憊，洗洗腳安心睡覺吧。』由於過去的業力，沒有觀察臥具，就直接睡覺壓到了蛇，蛇從褥子下面出來就咬了比丘，比丘痛苦地在蛇身上翻滾，在很短的時間內兩人都斷了氣。到了天亮，主人來叫他，他已經死了無法迴應，主人心想：『他一路走來很疲憊，就讓他好好睡一覺吧，睡夠了自然會醒來。』吃飯的時間快到了，又來敲門，喊道：『可以起來了，吃飯的時間快到了。』既然沒有迴應，就拿了鑰匙打開房門，看見他已經死了，接著翻開臥褥又看見蛇也死了。大家一起來看，知道是被蛇咬死的，就把這件事稟告了佛陀，佛陀心想：『不觀察臥具』

【English Translation】 English version Due to sinful thoughts, false speculations arise; by distancing oneself from the causes of joyful dwelling, one should receive suffering as retribution. If one cultivates tranquil meditation and diligently practices superior wisdom, one will always obtain peaceful sleep and not be bothered by flies and insects. Drawing near to virtuous friends and listening to the words of the superior ones, if one can learn in this way, one will no longer suffer future rebirths.

As the World-Honored One said: 『Bhikkhus should not dwell in inappropriate places. What is meant by inappropriate places?』 The Buddha said: 『There are five inappropriate places: the house of entertainers (singing and dancing), ** house (brothel), the house of wine sellers (tavern), the royal palace (king's residence), and the house of Chandalas (outcastes). These five places are not suitable for practice.』

The summary verse of the tenth chapter of the eighth section says:

Because of snakes, observe the bedding; a single robe is not a sufficient gift; when first arriving at a monastery, an elder should pay respects to four types of people.

The story takes place in Śrāvastī (city). At that time, there was a Bhikkhu who wanted to go to ** and entrusted his bedding to a relative for safekeeping. The Bhikkhu placed the bedding in its original spot without using it. A poisonous snake came seeking a dwelling and coiled itself under the bedding. A guest Bhikkhu arrived and stayed there, resting briefly before paying respects to the Buddha's stupa and visiting other Bhikkhus, returning to the room at dusk. The original Bhikkhu told him, 『Ayushman (term of respect for an elder Bhikkhu)! Here is water, earth, and lamp oil. I have already prepared the bedding. You must be tired from your journey, so wash your feet and sleep peacefully.』 Due to past karma, he did not inspect the bedding and immediately fell asleep, pressing on the snake. The snake came out from under the bedding and bit the Bhikkhu. The Bhikkhu writhed in pain on top of the snake, and in a short time, both of them died. At dawn, the owner came to call him, but he was dead and could not respond. The owner thought, 『He must be tired from his journey, so I will let him sleep well. He will wake up naturally after he has had enough sleep.』 When it was almost time for the meal, he knocked on the door again, calling out, 『You can get up now, it's almost time for the meal.』 Since there was no response, he took the key, opened the door, and saw that he was dead. Then he turned over the bedding and saw that the snake was also dead. Everyone came to see and knew that he had been bitten by a snake. They reported this matter to the Buddha, and the Buddha thought, 『Not observing the bedding』

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具因致俱亡。」告諸苾芻曰：「受他囑者應將臥具付知事人，或可隨時自為曬曝，置於架上系不令墮。若欲眠時應須觀察。」彼于夜分燈火照看。佛言：「不應如是，可於白日豫為觀察。」時諸苾芻無問新舊悉皆翻轉，佛言：「舊者應觀，莫翻新者，有襯褥布時時抖擻，不爾得越法罪。」

緣在室羅伐城。有二苾芻同房而住，時一苾芻度一少年弟子，弟子多睡久而方覺，師每訶責。后欲天明忽然驚起，但披僧腳敧往詣師所，其師正起欲著下裙。弟子近前禮足而起，既新剃髮戴起師裙在頭上住，弟子所披亦便墜墮，師弟二人悉皆形露。彼苾芻見報言：「具壽！我今善知汝等皆是丈夫男根具足。」時彼二人各懷羞恥默爾而去，其師遂即訶責弟子，余苾芻問：「汝有何過常被師瞋。」答曰：「昔瞋有緣，今時無過，師徒義絕，我今行矣！」復問何事？即具告知，報言：「具壽！汝誠有過，訶責合宜。」聞便默爾。時諸苾芻以緣白佛，佛念其師訶成順法，告諸苾芻：「從今已后，不得著一衣禮他，亦不得一衣受禮，違者得越法罪。」

緣在王舍城，如世尊言：「於他苾芻，不相體悉不為解勞。」時有眾多苾芻從異方來禮制底，竟無一人為解疲極，猶如被擯隨處而住，或在檐前、或居門屋、或在樹下。時有信心婆羅

【現代漢語翻譯】 現代漢語譯本：『因緣和合則生，因緣離散則滅。』佛陀告訴眾比丘：『接受他人囑託保管臥具的比丘，應當將臥具交給知事人（寺院中負責管理事務的人），或者可以隨時自己晾曬，放置在架子上繫好以防掉落。如果想要睡覺時，應當事先觀察清楚。』當時有比丘在夜裡點燈照看。佛陀說：『不應該這樣做，應該在白天預先觀察。』當時眾比丘不分新舊，全部都翻轉臥具。佛陀說：『舊的應該觀察，不要翻轉新的。有襯墊褥子的，要時常抖擻，否則會犯越法罪。』

緣起于室羅伐城（Śrāvastī，古印度城市）。有兩位比丘同住一間房，當時一位比丘度了一個少年弟子，這個弟子貪睡，經常很久才醒來，師父經常呵斥他。後來，快要天亮的時候，少年忽然驚醒，只是披著僧裙的下襬就急忙去師父那裡，他的師父正要起身穿下裙。弟子走上前去禮拜師父的腳，然後站起身，因為剛剃了頭髮，就把師父的裙子戴在頭上站著，弟子所披的僧裙也隨之掉落，師父和弟子二人都暴露了身體。那位比丘看見后說道：『具壽（Ayushman，對年長比丘的尊稱）！我現在才知道你們都是大丈夫，男根具足。』當時師徒二人都感到羞愧，默默地離開了。師父隨即呵責弟子，其他比丘問：『你有什麼過錯，經常被師父責罵？』弟子回答說：『以前責罵是因為有原因，現在沒有過錯，師徒情義已斷絕，我現在要走了！』其他比丘又問是什麼事？弟子就把事情的經過全部告訴了他們，其他比丘說：『具壽！你確實有過錯，師父呵責你是應該的。』弟子聽了便沉默不語。當時眾比丘將此事稟告佛陀，佛陀認為那位師父的呵責是符合佛法的，於是告訴眾比丘：『從今以後，不得穿著一件衣服就去禮拜他人，也不得穿著一件衣服接受他人的禮拜，違犯者會犯越法罪。』

緣起于王舍城（Rājagṛha，古印度城市），正如世尊所說：『對於其他的比丘，不互相體諒，不為他們解除疲勞。』當時有很多比丘從不同的地方來禮拜制底（caitya，佛塔），竟然沒有一個人為他們解除疲勞，就像是被擯棄的人一樣，隨處而住，有的在屋檐下，有的在門房裡，有的在樹下。當時有一位有信心的婆羅門（Brahmin，古印度祭司階層）

【English Translation】 English version: 'Conditions arising together cause existence; conditions ceasing together cause cessation.' The Buddha told the Bhikshus (monks): 'A Bhikshu who has accepted the entrustment of another's bedding should hand the bedding over to the steward (the person in charge of managing affairs in the monastery), or may dry it himself at any time, placing it on a rack and securing it to prevent it from falling. If he wishes to sleep, he should observe it beforehand.' At that time, some Bhikshus were using lamps to inspect the bedding at night. The Buddha said: 'This should not be done; one should inspect it in advance during the day.' At that time, all the Bhikshus, regardless of whether they were new or old, were turning over their bedding. The Buddha said: 'The old bedding should be inspected; do not turn over the new bedding. If there are padded mattresses, they should be shaken out from time to time; otherwise, one will commit a transgression.'

The story originated in Śrāvastī (an ancient Indian city). Two Bhikshus were living in the same room. At that time, one Bhikshu ordained a young disciple. This disciple was fond of sleeping and often woke up late, so the master often scolded him. Later, near dawn, the young man suddenly woke up in fright, and hastily draped the hem of his monastic robe and went to his master, who was just getting up to put on his lower garment. The disciple stepped forward to bow at his master's feet and then stood up. Because he had just shaved his head, he put his master's skirt on his head and stood there. The robe that the disciple was wearing also fell off, and both the master and disciple were exposed. The Bhikshu who saw this said: 'Ayushman (a term of respect for senior Bhikshus)! Now I know that you are all great men, fully endowed with male organs.' At that time, both the master and disciple felt ashamed and left in silence. The master then scolded the disciple, and the other Bhikshus asked: 'What fault have you committed that you are often scolded by your master?' The disciple replied: 'In the past, the scolding was for a reason, but now there is no fault. The relationship between master and disciple is broken, and I am leaving now!' The other Bhikshus asked what had happened. The disciple told them the whole story, and the other Bhikshus said: 'Ayushman! You are indeed at fault; it is right for the master to scold you.' The disciple listened and remained silent. At that time, the Bhikshus reported this matter to the Buddha, who considered that the master's scolding was in accordance with the Dharma, and told the Bhikshus: 'From now on, one should not worship others wearing only one garment, nor should one receive worship wearing only one garment. Whoever violates this will commit a transgression.'

The story originated in Rājagṛha (an ancient Indian city), as the World Honored One said: 'Towards other Bhikshus, do not be considerate or relieve their fatigue.' At that time, many Bhikshus came from different places to worship the caitya (Buddhist shrine), but no one relieved their fatigue. They stayed wherever they could, like outcasts, some under the eaves, some in the gatehouse, and some under the trees. At that time, a faithful Brahmin (an ancient Indian priestly class)

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門居士等，見已問言：「聖者！何緣被擯隨處而住？」報言：「賢首！我非被擯，是客新來。」婆羅門曰：「若爾，何不住在房內？」「我無故識，誰復相容？為禮聖蹤暫來至此，隨處停住不久當還。」諸人聞說皆生嫌恥：「我等曾聞沙門釋子性懷平等，何處得有平等之行？見同梵行客人創來而不容止。」時諸苾芻以緣白佛，佛告諸苾芻：「從今已去，凡是客僧來入寺者，先應禮拜耆宿四人目前而立，主應好心準法安置。」後於異時，有客苾芻遊行人間，時將欲暮至王舍城，先知佛制禮老年者，即問諸苾芻曰：「尊者阿若憍陳如今在何處？」答曰：「在竹林園中。」便即就彼扣門而喚，時尊者憍陳如問言：「是誰？」答曰：「我是客僧。」尊者喚入令其歇息。客僧問言：「尊者大迦葉今在何處？」答曰：「具壽！彼在畢缽羅窟。」於時客僧如言往彼如前通問，尊者喚入安慰停息客僧。即問：「尊者準陀今在何處？」答曰：「彼在鷲峰山。」客僧便往致問，尊者命入如前令息。客僧問曰：「尊者十力迦葉今在何處？」答曰：「今在細你迦窟。」客僧便去既見尊者，同前問答令其止息。客僧答言：「今已天明，當須乞食不可更留。」作如是語：「如世尊言：『客僧到處先令禮拜四耆宿。』者，此是方便治罰客人不令安隱。

【現代漢語翻譯】 現代漢語譯本 門居士等人，見到后問道：『聖者！什麼緣故被驅逐而隨處居住？』回答說：『賢首！我不是被驅逐，是新來的客人。』婆羅門說：『如果這樣，為什麼不住在房內？』『我沒有熟人，誰會接納我？爲了禮拜聖蹟暫時來到這裡，隨處停留不久就要回去。』眾人聽了都感到羞愧：『我們曾聽說沙門釋迦的弟子秉性平等，哪裡有平等的行為？見到同修梵行的客人初來而不接納。』當時眾比丘將此事稟告佛陀，佛陀告訴眾比丘：『從今以後，凡是客僧來到寺廟，應該先禮拜年長的四位，站在他們面前，住持應該以好心按照佛法安置。』 後來在其他時候，有客比丘遊歷人間，將要傍晚時到達王舍城，事先知道佛陀的規定要禮拜年長者，就問眾比丘說：『尊者阿若憍陳如（Ajnatakaundinya）現在在哪裡？』回答說：『在竹林園中。』便前往那裡敲門呼喚，當時尊者憍陳如（Ajnatakaundinya）問道：『是誰？』回答說：『我是客僧。』尊者叫他進去讓他休息。客僧問道：『尊者大迦葉（Mahakasyapa）現在在哪裡？』回答說：『具壽！他在畢缽羅窟。』當時客僧按照所說前往那裡，像之前一樣通報詢問，尊者叫他進去安慰他，讓他休息。客僧又問：『尊者準陀（Cunda）現在在哪裡？』回答說：『他在鷲峰山。』客僧便前往拜訪，尊者命他進去，像之前一樣讓他休息。客僧問道：『尊者十力迦葉（Dasabalakasyapa）現在在哪裡？』回答說：『現在在細你迦窟。』客僧便去，見到尊者，像之前一樣問答，讓他止息。客僧回答說：『現在已經天亮，應當去乞食，不可再停留。』 說了這樣的話：『如世尊所說：『客僧到處先令禮拜四位年長者。』，這是方便懲罰客人，不讓他們安穩。

【English Translation】 English version The lay devotees, seeing him, asked: 'Venerable one! What is the reason for being expelled and dwelling everywhere?' He replied: 'Worthy ones! I am not expelled, but a newly arrived guest.' The Brahmin said: 'If so, why not stay in the room?' 'I have no acquaintances, who would accommodate me? I have come here temporarily to pay homage to the holy traces, and I will stay wherever I can, and will soon return.' The people, hearing this, all felt ashamed: 'We have heard that the disciples of the Shramana Shakya (釋迦) are of equal nature, where is there any equal conduct? Seeing a fellow practitioner newly arrived and not accommodating him.' At that time, the Bhikshus (比丘) reported this matter to the Buddha (佛), and the Buddha told the Bhikshus (比丘): 'From now on, whenever a guest monk comes to the monastery, he should first pay homage to the four elders, stand before them, and the abbot should accommodate him with good intentions according to the Dharma (法).' Later, at another time, a guest Bhikshu (比丘) was traveling in the world, and as evening approached, he arrived at Rajagrha (王舍城). Knowing in advance the Buddha's (佛) rule to pay homage to the elders, he asked the Bhikshus (比丘): 'Where is the venerable Ajnatakaundinya (阿若憍陳如) now?' They replied: 'In the Bamboo Grove Garden.' He went there and knocked on the door and called out. At that time, the venerable Ajnatakaundinya (阿若憍陳如) asked: 'Who is it?' He replied: 'I am a guest monk.' The venerable one called him in and let him rest. The guest monk asked: 'Where is the venerable Mahakasyapa (大迦葉) now?' He replied: 'Reverend one! He is in the Pippala Cave.' At that time, the guest monk went there as he was told, and inquired as before. The venerable one called him in, comforted him, and let him rest. The guest monk then asked: 'Where is the venerable Cunda (準陀) now?' He replied: 'He is on Vulture Peak Mountain.' The guest monk went to visit him, and the venerable one ordered him to enter and rest as before. The guest monk asked: 'Where is the venerable Dasabalakasyapa (十力迦葉) now?' He replied: 'He is now in the Sinika Cave.' The guest monk went there, and upon seeing the venerable one, he asked and answered as before, and let him rest. The guest monk replied: 'It is now dawn, and I must go begging for food and cannot stay any longer.' He spoke these words: 'As the World Honored One (世尊) said: 'When a guest monk arrives, he should first pay homage to the four elders.', this is a convenient way to punish guests and not let them be at peace.'

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」時諸苾芻以緣白佛，佛言：「我先豈令客苾芻禮大地尊宿，唯遣禮謁當處老宿四人。」

內攝頌曰：

世尊為高勝，　　廣說弟子行， 　行雨問大師，　　為說七六法。

緣在室羅伐城。時具壽高勝於晡后時，從定而起往詣佛所，禮雙足已退坐一面，請世尊曰：「弟子事師所有行法，唯愿為說。」佛告高勝：「我今為說苾芻所有弟子門人供事之法，汝應諦聽。凡為弟子，于師主處常懷恭敬有畏懼心，不為名聞、不求利養，當須早起親問二師：『四大安隱、起居輕利。』除小便器為按摩身，其師若言：『我今有疾。』應問所患，便往醫處具說病由、請方救療，如醫所教便為療治。若師自有藥物應用和合，如其無者可問近親。親眷若多應問師曰：『何親處求？』得師教已如言可去。若無親族，應向余家如教往覓，或詣病坊施樂之處。此若無者當緣自業，于飲食中而為將息。若病可時授以齒木，其師欲嚼齒木之處，應先凈掃作曼荼羅，安置坐枯及盛水瓶器，並澡豆土屑凈齒木刮舌篦。既澡漱已除所須物。若師患目，應問醫人，為作眼藥而涂拭之。次應授衣，余衣襞疊勿使撩亂。師禮塔時，當入房中灑掃其地，若有塵土，應將牛糞或以青葉而揩拭之。次應自禮尊儀及禮師主，或問安白事，于日日中三時禮

【現代漢語翻譯】 現代漢語譯本： 當時，眾比丘將此事稟告佛陀，佛陀說：『我何時曾命令客居的比丘禮拜當地年長的大德，我只是讓他們禮拜當地年長的四位長老。』

內攝頌說： 世尊最為高尚殊勝，廣泛講述弟子的行為， 行雨比丘請問大師，佛陀為他說了七種和六種法。

此事發生在室羅伐城（Śrāvastī，古印度城市）。當時，具壽高勝（Gao Sheng）在下午時分，從禪定中起身前往佛陀處，禮拜佛陀雙足後退坐在一旁，請問世尊說：『弟子侍奉師長應有的行為，希望您能為我解說。』佛陀告訴高勝：『我現在為你講述比丘作為弟子門人侍奉師長的方法，你應當仔細聽好。凡是作為弟子，對於師長應當常懷恭敬和畏懼之心，不為名聲，不求利養，應當早起親自問候師長：『四大（四大元素：地、水、火、風）是否安穩，起居是否輕便順利。』清理小便器，為師長擦拭身體，如果師長說：『我現在生病了。』應當詢問所患何病，然後前往醫生處詳細說明病情，請求藥方進行救治，按照醫生的指示進行治療。如果師長自己有藥物可以調配，就按師長的。如果沒有，可以詢問師長的近親。如果親眷很多，應當問師長說：『向哪位親戚求取？』得到師長的指示后，按照師長所說前往。如果沒有親戚，應當向其他人家按照師長的指示去尋找，或者前往病坊（專門照料病人的地方）等施予快樂的地方。如果這些都沒有，應當依靠自己的能力，在飲食上加以調養。師長病情好轉時，遞上齒木（清潔牙齒的木條），師長想要嚼齒木的地方，應當先清掃乾淨，製作曼荼羅（maṇḍala，壇場），安置坐具以及盛水瓶器，還有澡豆（清潔用品）、土屑（清潔用品）、凈齒木（清潔牙齒的木條）和刮舌器。師長洗漱完畢后，收走所需物品。如果師長患有眼疾，應當詢問醫生，製作眼藥為師長塗抹。然後遞上衣服，其餘的衣服疊放整齊，不要使其散亂。師長禮拜佛塔時，應當進入房間灑掃地面，如果有塵土，應當用牛糞或者青葉擦拭乾凈。然後自己禮拜佛像和禮拜師長，或者問安稟告事情，每天三次禮拜。』

【English Translation】 English version: At that time, the Bhikshus (bhikkhu, Buddhist monks) reported the matter to the Buddha. The Buddha said, 'When did I ever order visiting Bhikshus to pay respects to the senior elders of the land? I only instructed them to pay respects to the four senior elders in that place.'

The summary verse states: The World Honored One is supreme and victorious, extensively explaining the conduct of disciples, Bhikshu Xing Yu asked the Great Master, who explained the seven and six dharmas.

The incident occurred in Śrāvastī (ancient Indian city). At that time, the Venerable Gao Sheng (name of a Bhikshu) in the late afternoon, arose from Samadhi (meditative state) and went to the Buddha, prostrated at the Buddha's feet, retreated and sat to one side, and asked the World Honored One, 'The conduct that disciples should have when serving their teachers, I hope you can explain it for me.' The Buddha told Gao Sheng, 'I will now tell you the methods by which Bhikshus, as disciples and followers, should serve their teachers. You should listen carefully. As a disciple, one should always have respect and reverence for one's teacher, not for fame, not for profit, and should get up early to personally ask the two teachers: 'Are the four elements (earth, water, fire, wind) stable, and is your daily life light and smooth?' Clean the chamber pot, wipe the body for the teacher, and if the teacher says, 'I am sick now,' one should ask what illness is afflicting them, and then go to the doctor to explain the condition in detail, request a prescription for treatment, and treat according to the doctor's instructions. If the teacher has his own medicine to prepare, then follow the teacher's instructions. If not, one can ask the teacher's close relatives. If there are many relatives, one should ask the teacher, 'From which relative should I seek it?' After receiving the teacher's instructions, go as directed. If there are no relatives, one should go to other people's homes as instructed, or go to the sick ward (a place dedicated to caring for the sick) and other places of joy. If these are not available, one should rely on one's own efforts and take care of the teacher through diet. When the teacher's condition improves, offer him a toothpick (a wooden stick for cleaning teeth). The place where the teacher wants to chew the toothpick should be cleaned first, a mandala (maṇḍala, sacred space) should be prepared, and a seat and water bottle should be placed, as well as bath beans (cleaning supplies), soil shavings (cleaning supplies), a clean toothpick (a wooden stick for cleaning teeth), and a tongue scraper. After the teacher has washed, remove the necessary items. If the teacher suffers from eye disease, one should ask the doctor to make eye medicine and apply it to the teacher. Then offer clothes, and fold the remaining clothes neatly so that they are not scattered. When the teacher worships the stupa (Buddhist shrine), one should enter the room and sweep the floor, and if there is dust, one should wipe it clean with cow dung or green leaves. Then one should worship the Buddha image and worship the teacher, or ask for peace and report matters, worshiping three times a day.'

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拜，當隨己力于同梵行者亦申禮敬。次應策勤坐禪讀誦，每於半月須觀曬牀蓆。若至食時應洗兩缽。若是乞食苾芻，自持重缽、輕者與師。若在寒時，以重僧伽胝與師令著，自持輕者。若於熱時，輕者與師、自持重者。若逆風行，請師在前、自身在後。若順風行，自身在前，令師在後。若渡河水扶侍令過。若乞食時應問師主，為當同行為當別去？若言同行即可隨去。若得干麨、豆餅及酸漿水，置己缽中；若得米、乳酪、石蜜、飯餅及沙糖，安師缽內。乞得食已還至本處，作二小壇布以諸葉，可安二座踞坐飯食。若別行者，所乞得食將呈師主：『今得此食須者應取。』師主即應知量而受。若住寺者，弟子應先洗器，往至廚中問知事人：『今為僧伽作何飲食？』其知事人敬而告知，彼還白師：『今日僧伽作如是食。可請取不？』依教持來，師應知量觀時而受。若其二師澡漱之處，應凈掃除作曼荼羅，安坐床子及以水器，並土齒木如法揩洗。若須洗足應為師洗，或但用水，或可塗油以屑揩去，更將水洗當授皮履，問其食事。又問：『為於此處修習善業？為復向餘閒靜住處？』若言：『可向晝日住處。』者，應持坐物，其所住處掃灑清凈，於時時間牛糞涂拭。若學讀者應為授經、若學禪思教其作意。若還來時應觀牀蓆，自洗足

【現代漢語翻譯】 現代漢語譯本 拜，應當儘自己的能力對同修梵行的人也施以禮敬。其次應當努力坐禪和讀誦經典，每半個月要檢查一下床和蓆子是否需要晾曬。如果到了吃飯的時候，應該清洗兩個缽。如果是乞食的比丘（Bhiksu，佛教出家男子），自己拿著重的缽，把輕的給師父。如果是寒冷的時候，把重的僧伽胝（Samghati，一種袈裟）給師父穿，自己拿著輕的。如果是炎熱的時候，把輕的給師父，自己拿著重的。如果逆風行走，請師父在前面，自己在後面。如果順風行走，自己在前面，讓師父在後面。如果渡河，要攙扶師父過河。乞食的時候應該問師父，是打算一起去還是分開去？如果說一起去，就可以跟隨師父一起去。如果得到干麨（炒麵）、豆餅和酸漿水，放在自己的缽中；如果得到米、乳酪、石蜜（冰糖）、飯餅和砂糖，放在師父的缽中。乞食完畢后回到原來的地方，做兩個小壇，鋪上樹葉，可以安放兩個座位，然後坐著吃飯。如果是分開乞食，把乞討來的食物拿給師父：『現在得到這些食物，如果需要就拿去。』師父應該適量接受。如果住在寺廟裡，弟子應該先洗乾淨餐具，去廚房問知事人：『今天為僧眾做什麼飲食？』知事人恭敬地告知，弟子回來告訴師父：『今天僧眾做這樣的食物，可以去取嗎？』按照師父的指示拿來，師父應該適量並觀察時機接受。如果兩位師父要洗漱，應該打掃乾淨地方，製作曼荼羅（Mandala，壇場），安放坐床和水器，以及土齒木（牙刷）如法擦洗。如果需要洗腳，應該為師父洗腳，或者只是用水，或者塗油用細末擦拭乾凈，再用水洗，然後遞上鞋子，詢問師父的飲食。還要問：『是在這裡修習善業？還是去其他清凈的地方？』如果說：『可以去白天居住的地方。』，應該拿著坐具，把居住的地方打掃乾淨，時常用牛糞塗抹。如果是學習讀者，應該為他講授經典；如果是學習禪思，教他如何作意（Manasikara，專注）。回來的時候應該檢查床和蓆子，自己洗腳

【English Translation】 English version Reverently, one should pay respects to fellow practitioners of the Brahmacharya (Brahmacharya, pure conduct) according to one's ability. Next, one should diligently engage in seated meditation and reciting scriptures, and every half month, one must inspect the bedding and mats for sunning. When it is time for meals, one should wash both bowls. If one is a Bhiksu (Bhiksu, Buddhist monk) who begs for food, he should carry the heavier bowl himself and give the lighter one to the teacher. If it is cold, he should give the heavier Samghati (Samghati, a type of robe) to the teacher to wear and carry the lighter one himself. If it is hot, he should give the lighter one to the teacher and carry the heavier one himself. If walking against the wind, he should ask the teacher to go in front and stay behind himself. If walking with the wind, he should stay in front himself and let the teacher stay behind. If crossing a river, he should support the teacher to cross. When begging for food, one should ask the teacher whether to go together or separately. If the teacher says to go together, one can follow him. If one obtains dry parched grain, bean cakes, and sour gruel, one should place them in one's own bowl; if one obtains rice, yogurt, rock candy, rice cakes, and sugar, one should place them in the teacher's bowl. After begging for food, one should return to the original place, make two small altars, spread leaves on them, and place two seats to sit and eat. If begging separately, one should bring the food begged to the teacher: 'Now I have obtained this food; if you need it, you should take it.' The teacher should accept it in moderation. If living in a monastery, the disciple should first wash the utensils and go to the kitchen to ask the person in charge: 'What food are you preparing for the Sangha (Sangha, monastic community) today?' The person in charge respectfully informs him, and he returns to tell the teacher: 'Today the Sangha is preparing such and such food. May I fetch it?' According to the teacher's instructions, he brings it, and the teacher should accept it in moderation and observing the time. If the two teachers are to wash, one should clean the place, create a Mandala (Mandala, sacred diagram), and place a seat and water vessels, as well as toothpicks made of earth and wood, for proper cleaning. If the teacher needs to wash his feet, one should wash them for him, or just use water, or apply oil and wipe it off with shavings, then wash with water again, and hand over the leather shoes, asking about his meal. Also ask: 'Are you practicing good deeds here? Or are you going to another quiet place?' If he says: 'You can go to the place where you live during the day.', one should carry the sitting mat, clean the place where he lives, and often smear it with cow dung. If one is learning to read, one should teach him the scriptures; if one is learning to meditate, teach him how to practice Manasikara (Manasikara, attention). When returning, one should inspect the bed and mat, and wash one's own feet.

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已次禮尊像及同梵行者，隨力而禮，與師置座同前洗足。若是寒時，應守持心為暖湯水。若是熱時，應可持扇而為招涼。師亦知時，令其作業，勿使空度。若衣缽等營作之時，所有事業皆師物在前，次營己物。」

佛言：「高勝！汝今應知，諸苾芻眾所有弟子門人，供給二師如父母想。師于弟子當如子想，若有病患共相瞻侍至差至死。我今為汝略說其事，應如是作。若不依者，隨於其事皆得越法罪。若能如是，弟子于師以敬順心為供侍者，能令善法相續不絕，譬如蓮花處在池中日夜增長。是故汝等當如是學。」時具壽高勝及諸苾芻，聞佛說已歡喜奉行。

緣在王舍城，住鷲峰山。時摩揭陀主未生怨王，與佛栗氏國共相違逆，未生怨王于大眾中告諸人曰：「安隱豐樂與我相違，我欲興兵而往討罰皆令破散。」王告大臣行雨婆羅門言：「卿往佛所頂禮佛足，為我問訊起居輕利，少病少惱氣力安不？次復白言：『大德！未生怨王對諸眾前作如是語：「彼國豐樂與我相違，我欲興兵而往討罰皆令破散。」世尊許不？』如世尊記，皆當領受還來報我。何以故？如來、應、正遍知者言無虛妄。」是時行雨奉王教已，乘白馬車執持金杖，掛以金瓶出王舍城，往詣佛所。至下車處，足步而行登鷲峰山，至世尊所歡顏敬問，

【現代漢語翻譯】 已對次禮尊像以及一同修梵行的僧人，根據自己的能力行禮，和對師父一樣，先洗腳再安置座位。如果是寒冷的時候，應該守護自己的心，用溫暖的水來保持溫度。如果是炎熱的時候，應該拿著扇子來招風納涼。師父也要知道時節，讓他們做些事情，不要讓他們虛度光陰。如果要做衣服或者缽等東西的時候，所有的事情都應該先做師父的，然後再做自己的。

佛說：『高勝（Kausika，人名）！你現在應該知道，所有的比丘（Bhikkhu，佛教出家男眾）的弟子和門人，供給兩位師父應該像對待父母一樣。師父對待弟子應該像對待自己的孩子一樣，如果有人生病了，大家應該互相照顧，直到痊癒或者去世。我現在為你們簡略地說這些事情，應該這樣做。如果不按照這些做，無論哪件事都會犯越法的罪過。如果能夠這樣做，弟子以恭敬順從的心來供養侍奉師父，就能讓善法相續不斷，就像蓮花在池塘中日夜生長一樣。所以你們應當這樣學習。』當時，具壽高勝（Ayusmat Kausika，尊者的稱號）以及各位比丘，聽了佛的教誨后，都歡喜地奉行。

事情發生在王舍城（Rajagrha，古印度城市），佛住在鷲峰山（Gridhrakuta，山名）。當時，摩揭陀國（Magadha，古印度王國）的國王阿阇世（Ajatasatru，人名），和跋耆國（Vriji，古印度共和國）互相敵對，阿阇世王在大眾中告訴眾人說：『安穩豐樂和我是相違背的，我想要興兵前往討伐，把他們全部擊潰。』國王告訴大臣行雨婆羅門（Varsakarabrahmana，人名）說：『你到佛那裡去，頂禮佛足，替我問候佛起居是否安好，身體是否輕快便利，是否少病少惱，氣力是否安康？然後稟告佛說：「大德！阿阇世王在眾人面前這樣說：『那個國家豐樂和我是相違背的，我想要興兵前往討伐，把他們全部擊潰。』」世尊是否允許？』世尊怎麼回答，你都要全部領受，回來告訴我。為什麼呢？因為如來（Tathagata，佛的稱號）、應供（Arhat，佛的稱號）、正遍知（Samyaksambuddha，佛的稱號）所說的話沒有虛妄。』當時，行雨接受了國王的命令后，乘坐著白馬車，拿著金杖，掛著金瓶，出了王舍城，前往佛所在的地方。到了下車的地方，步行登上鷲峰山，到了世尊那裡，歡喜地敬問。

【English Translation】 Having bowed to the image of the Buddha and fellow Brahmacharis (those who practice the holy life), according to one's ability, and having washed the feet of the teacher and prepared a seat as before. If it is cold, one should maintain a mindful heart and provide warm water. If it is hot, one should hold a fan to provide coolness. The teacher should also be mindful of the time and assign tasks, not allowing them to waste time idly. When making robes or bowls, all tasks related to the teacher's belongings should be done first, followed by one's own.

The Buddha said: 'Kausika (name)! You should know that all the disciples and followers of the Bhikkhus (Buddhist monks) should provide for the two teachers as if they were their parents. The teacher should regard the disciples as their own children. If someone is sick, everyone should take care of each other until they recover or die. I will now briefly tell you these things, and you should act accordingly. If you do not follow these instructions, you will commit a transgression of the law in whatever matter. If you can do this, the disciple, with a respectful and obedient heart, serves the teacher, which enables the good Dharma to continue uninterrupted, just like a lotus flower growing day and night in a pond. Therefore, you should learn in this way.' At that time, the Venerable Kausika (Ayusmat Kausika, title of respect) and all the Bhikkhus, having heard the Buddha's teachings, joyfully practiced them.

The event took place in Rajagrha (ancient Indian city), while the Buddha was residing on Gridhrakuta Mountain (name of a mountain). At that time, King Ajatasatru (name) of Magadha (ancient Indian kingdom) was in conflict with the Vriji (ancient Indian republic). King Ajatasatru announced to the assembly: 'Peace and prosperity are contrary to my interests. I want to raise an army and attack them, destroying them all.' The king told his minister, the Brahmin Varsakara (Varsakarabrahmana, name): 'Go to the Buddha, bow at his feet, and inquire on my behalf about his well-being, whether he is comfortable, free from illness and distress, and whether his strength is good. Then report to the Buddha: 「Venerable Sir! King Ajatasatru has said before the assembly: 『That country's prosperity is contrary to my interests. I want to raise an army and attack them, destroying them all.』 Does the World-Honored One (Buddha) approve?」 Whatever the World-Honored One says, you must fully accept and report back to me. Why? Because the words of the Tathagata (title of the Buddha), the Arhat (title of the Buddha), the Samyaksambuddha (title of the Buddha) are never false.' At that time, Varsakara, having received the king's command, rode a white horse-drawn carriage, holding a golden staff and carrying a golden vase, left Rajagrha and went to where the Buddha was. Arriving at the place to dismount, he walked on foot up Gridhrakuta Mountain and reached the World-Honored One, joyfully offering his respects and inquiries.

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在一面坐白言：「世尊！摩揭陀主未生怨王，頂禮世尊足下，敬問起居輕利，少病少惱氣力安不？」作是語已，佛告婆羅門：「愿王及汝無病安樂。」時婆羅門即以王語，次第白佛廣陳其事：「未審世尊作何垂誨？」佛告婆羅門：「我不多時在佛栗氏國，曾於三月坐夏之時于彼而住，我時為眾宣說七種不退轉法。婆羅門！彼國諸人護持七種不退法時，國界人民日見增長善法無損。」婆羅門言：「我未能解大德所陳要妙之義，唯愿慈悲廣為我說令得開解。」

爾時具壽阿難陀在佛后立執扇招涼，佛告阿難陀：「汝頗聞知佛栗氏國所有人民，數多聚集評論法義不？」「大德！我聞彼國人多聚集評論法義。」佛告婆羅門：「若彼國中人多聚集評論法義，應知彼國日見增長善法無損(一了)。阿難陀！汝頗聞知佛栗氏國，人多和合同起同坐評論國事？」答言：「我聞。」廣說如上，佛告婆羅門亦具如上說，乃至善法無損(二了)。「阿難陀！汝頗聞知彼國人眾，不應求事而不求之，所應得事不令斷絕，國之教令常樂奉行？」答言：「我聞。」廣說如上，佛告婆羅門亦具如上說，乃至善法無損(三了)。「阿難陀！汝頗聞知彼國女人及童女類，或是母護父護兄弟姊妹姑嫜親族，而相擁護有過訓罰，是他妻妾乃至授花許為其

【現代漢語翻譯】 現代漢語譯本：當時，一位婆羅門在一旁坐下，稟告佛陀：『世尊！摩揭陀國（Magadha）的國王阿阇世（Ajatasattu），頂禮世尊足下，恭敬地問候您的起居是否安好，是否少病少惱，氣力安康？』說完這些話后，佛陀告訴婆羅門：『愿國王和你都無病安樂。』當時，婆羅門便將國王的話，依次稟告佛陀，詳細陳述了事情的經過：『不知世尊有何教誨？』佛陀告訴婆羅門：『不久前我曾在跋耆國（Vajjis）居住，在那裡安居了三個月，當時我為大眾宣說了七種不退轉之法。婆羅門！那個國家的人民如果能夠護持這七種不退之法，那麼他們的國家和人民就會日益增長善法而沒有損失。』婆羅門說：『我未能理解大德所說的精妙之義，唯愿您慈悲地為我詳細解說，使我能夠明白。』 當時，具壽阿難陀（Ananda）在佛陀身後站立，手執扇子為佛陀扇風。佛陀告訴阿難陀：『你是否聽說過跋耆國的所有人民，經常聚集在一起評論佛法要義？』『大德！我聽說那個國家的人民經常聚集在一起評論佛法要義。』佛陀告訴婆羅門：『如果那個國家的人民經常聚集在一起評論佛法要義，就應當知道那個國家日益增長善法而沒有損失（第一條）。阿難陀！你是否聽說過跋耆國的人民，能夠和合團結，一同起身，一同坐下，共同評論國家大事？』阿難陀回答說：『我聽說過。』佛陀像上面一樣詳細地對婆羅門說，乃至善法沒有損失（第二條）。『阿難陀！你是否聽說過那個國家的人民，不應該做的事情不去追求，應該得到的事情不令其斷絕，國家的教令經常樂於奉行？』阿難陀回答說：『我聽說過。』佛陀像上面一樣詳細地對婆羅門說，乃至善法沒有損失（第三條）。『阿難陀！你是否聽說過那個國家的女人和童女，無論是母親保護、父親保護、兄弟姐妹保護、姑母舅母親族保護，都互相擁護，有過錯就加以訓誡懲罰，不讓他人的妻妾，乃至獻花求婚？』

【English Translation】 English version: At that time, a Brahmin sat to one side and said, 'World Honored One! King Ajatasattu (Ajatasattu) of Magadha (Magadha), bows at the feet of the World Honored One, respectfully inquiring about your well-being, whether you are free from illness and affliction, and whether your strength is good?' After saying these words, the Buddha told the Brahmin, 'May the King and you be free from illness and happy.' Then the Brahmin relayed the King's words to the Buddha in order, detailing the matter: 'I do not know what teachings the World Honored One has to impart?' The Buddha told the Brahmin, 'Not long ago I was in the land of the Vajjis (Vajjis), where I stayed for three months during the summer retreat. At that time, I proclaimed to the assembly the seven conditions of non-decline. Brahmin! If the people of that country uphold these seven conditions of non-decline, then their country and people will daily increase in good and suffer no loss.' The Brahmin said, 'I have not understood the profound meaning of what the Greatly Virtuous One has said. I beseech you to compassionately explain it to me in detail so that I may understand.' At that time, the Venerable Ananda (Ananda) was standing behind the Buddha, holding a fan to cool him. The Buddha said to Ananda, 'Have you heard that all the people of the Vajjis often gather together to discuss the meaning of the Dharma?' 'Greatly Virtuous One! I have heard that the people of that country often gather together to discuss the meaning of the Dharma.' The Buddha told the Brahmin, 'If the people of that country often gather together to discuss the meaning of the Dharma, then it should be known that that country daily increases in good and suffers no loss (first condition). Ananda! Have you heard that the people of the Vajjis are able to unite in harmony, rising together, sitting together, and jointly discussing matters of state?' Ananda replied, 'I have heard.' The Buddha spoke to the Brahmin in detail as above, even to the point of saying that good would suffer no loss (second condition). 'Ananda! Have you heard that the people of that country do not pursue what should not be pursued, do not allow what should be obtained to be cut off, and are always happy to follow the teachings of the country?' Ananda replied, 'I have heard.' The Buddha spoke to the Brahmin in detail as above, even to the point of saying that good would suffer no loss (third condition). 'Ananda! Have you heard that the women and maidens of that country, whether protected by their mothers, protected by their fathers, protected by their brothers and sisters, protected by their aunts and relatives, all protect each other, and if there is a fault, they are admonished and punished, and they do not allow the wives and concubines of others to be courted, even to the point of offering flowers and seeking marriage?'

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婦，不共倉卒行非法事？」答言：「我聞。」廣說如上，佛告婆羅門亦具如上說，乃至善法無損(四了)。「阿難陀！汝頗聞知彼國人眾，于其父母師長之處，恭敬供養隨順言教情無違惱？」答言：「我聞。」廣說如上。佛告婆羅門亦具如上說，乃至善法無損(五了)。「阿難陀！汝頗聞知彼國人眾，于制底處常修供養，所有古舊恭敬法式不令虧廢？」廣說乃至善法無損(六了)。「阿難陀！汝頗聞知彼國人眾，于阿羅漢敬心殷重常生正念，其未來者愿皆來此，其已來者得安隱住，衣服飲食臥具醫藥，所須資具皆悉給與無有乏少。」廣說乃至善法無損(七了)。佛告婆羅門：「但令彼國所有人眾，於斯七種不退轉法修行之時，當知彼國常得增長，無有損失善法隆盛。」婆羅門言：「大德！彼國人眾於七法中隨行其一，未生怨王不應興罰，何況七法具足奉行。」婆羅門曰：「大德喬答摩！我有多緣且欲辭去。」佛言：「隨意。」時婆羅門聞佛所說歡喜奉行。

時婆羅門辭佛去後，佛告阿難陀：「汝可遍告鷲峰山處所有苾芻，皆令集在供侍堂中。」時阿難陀即便遍告諸苾芻眾盡集堂已，還至佛所，在一面立白言：「世尊！苾芻盡集，愿佛知時。」佛至堂所就座坐已，告諸苾芻：「我今為汝說七不虧損法，汝等諦聽極

【現代漢語翻譯】 現代漢語譯本： 佛問：『婦女們，你們不會在倉促之間做非法的事情吧？』她們回答說：『我們聽說過。』（以下省略，內容與上文類似）佛陀告訴婆羅門，也像上面所說的一樣，直到善法沒有損失（四了）。 『阿難陀（Ananda，佛陀的侍者）！你是否聽說那個國家的人民，對於他們的父母和師長，恭敬供養，順從教導，心中沒有違逆惱怒？』回答說：『我聽說過。』（以下省略，內容與上文類似）佛陀告訴婆羅門，也像上面所說的一樣，直到善法沒有損失（五了）。 『阿難陀！你是否聽說那個國家的人民，對於制底（cetiya，佛塔或聖地）之處常常進行供養，所有古老的恭敬儀式不讓它虧廢？』（以下省略，直到善法沒有損失）（六了）。 『阿難陀！你是否聽說那個國家的人民，對於阿羅漢（Arhat，已證悟的聖者）敬心殷重，常常生起正念，希望未來者都來到這裡，已經來到的能夠安穩居住，衣服、飲食、臥具、醫藥，所有需要的資具都全部給予，沒有缺乏缺少？』（以下省略，直到善法沒有損失）（七了）。 佛陀告訴婆羅門：『只要那個國家的所有人民，對於這七種不退轉之法修行的時候，應當知道那個國家常常得到增長，沒有損失，善法興盛。』 婆羅門說：『大德！那個國家的人民對於七法中隨便修行其中一種，未生的怨王都不應該興兵懲罰，何況七法都具足奉行。』 婆羅門說：『大德喬答摩（Gotama，釋迦牟尼佛的姓氏）！我有很多事情要辦，想要告辭離去。』佛陀說：『隨意。』當時婆羅門聽了佛陀所說，歡喜奉行。 當時婆羅門辭別佛陀離去之後，佛陀告訴阿難陀：『你可以遍告鷲峰山（Grdhrakuta，山名）處所有的比丘（bhikkhu，佛教出家眾），讓他們都聚集在供侍堂中。』當時阿難陀就遍告各位比丘，讓他們全部聚集在堂中之後，回到佛陀那裡，在一旁站立稟告說：『世尊（Bhagavan，佛陀的尊稱）！比丘們已經全部聚集，希望佛陀知道時機。』佛陀來到堂中，就座坐下之後，告訴各位比丘：『我現在為你們說七種不虧損之法，你們仔細聽好。』

【English Translation】 English version: The Buddha asked: 'Women, would you not hastily engage in unlawful deeds?' They replied: 'We have heard.' (The following is omitted, the content is similar to the above.) The Buddha told the Brahmin, also as mentioned above, until the good Dharma is not diminished (the fourth). 'Ananda (Buddha's attendant)! Have you heard that the people of that country, towards their parents and teachers, are respectful, offering, obedient to teachings, and without rebellious anger in their hearts?' He replied: 'I have heard.' (The following is omitted, the content is similar to the above.) The Buddha told the Brahmin, also as mentioned above, until the good Dharma is not diminished (the fifth). 'Ananda! Have you heard that the people of that country often make offerings at the cetiyas (cetiya, stupas or sacred sites), and do not allow any of the ancient respectful rituals to be diminished?' (The following is omitted, until the good Dharma is not diminished) (the sixth). 'Ananda! Have you heard that the people of that country are deeply respectful towards Arhats (Arhat, enlightened saints), constantly generating right mindfulness, hoping that those who are yet to come will all come here, and that those who have already come may dwell in peace, and that all the necessary requisites such as clothing, food, bedding, and medicine will be provided without any lack?' (The following is omitted, until the good Dharma is not diminished) (the seventh). The Buddha told the Brahmin: 'As long as all the people of that country, when practicing these seven non-declining Dharmas, should know that that country will constantly increase, without loss, and the good Dharma will flourish.' The Brahmin said: 'Venerable Sir! If the people of that country practice even one of the seven Dharmas, an unprovoked enemy king should not inflict punishment, how much more so if all seven Dharmas are fully practiced.' The Brahmin said: 'Venerable Gotama (Gotama, the Buddha's family name)! I have many affairs to attend to and wish to take my leave.' The Buddha said: 'As you wish.' At that time, the Brahmin heard what the Buddha said and joyfully practiced it. Then, after the Brahmin took leave of the Buddha, the Buddha told Ananda: 'You may announce to all the bhikkhus (bhikkhu, Buddhist monks) at Grdhrakuta (Grdhrakuta, mountain name) that they should all gather in the service hall.' Then Ananda announced to all the bhikkhus, had them all gather in the hall, and returned to the Buddha, standing to one side and reporting: 'Bhagavan (Bhagavan, an epithet of the Buddha)! The bhikkhus have all gathered, may the Buddha know the time.' The Buddha came to the hall, sat down, and told the bhikkhus: 'I will now tell you the seven non-declining Dharmas, listen carefully.'

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善作意。云何為七？汝等苾芻！數多集會評論法義，應知苾芻福德增長善法無損(一了)。汝等苾芻！若和合同集，同起同坐同作法事，應知福德增長善法無損(二了)。汝等苾芻！不應求者而勿苦求，所應得者不令斷絕，所有正教常樂奉行，如是當知福德增長善法無損(三了)。汝等苾芻！所有愛著與貪俱生，喜愿未來諸有相續，由此輪轉；此若除者，如是當知得安樂住，令諸苾芻福德增長善法無損(四了)。汝等苾芻！若有苾芻久事出家，修凈梵行滿二十夏，耆年宿德大師所贊，為同梵行者之所識知，眾皆恭敬殷重供養，所說言教樂共聽聞，如是當知福德增長善法無損(五了)。汝等苾芻！若有苾芻居阿蘭若，受下臥具生喜足心，如是當知福德增長善法無損(六了)。汝等苾芻！若有苾芻，于同梵行者殷重用心常存正念，欲令不來同梵行者而來至此，既來至已作安樂住心不生厭，于新衣服飲食臥具醫藥所須資具，皆悉給與勿令少乏，廣說乃至善法無損(七了)。汝等苾芻！能行如是七種法時，當知苾芻所有善法常得增長，無有虧損安樂而住。

「汝等苾芻！復有七種不虧損法，汝等應聽。云何為七？若諸苾芻于大師處，恭敬供養尊重讚歎，如是作時得安樂住，令諸苾芻眾得增長善法無損(一了)。如是應知

【現代漢語翻譯】 現代漢語譯本： 善作意。什麼是七種善作意呢？你們這些比丘們！如果經常評論佛法義理，應當知道這位比丘的福德增長，善法沒有損失（第一）。你們這些比丘們！如果能夠和合一致地聚集，一同起身，一同坐下，一同做法事，應當知道福德增長，善法沒有損失（第二）。你們這些比丘們！不應該強求的就不要苦苦強求，應該得到的就不要讓人斷絕，對於所有的正教經常樂於奉行，這樣應當知道福德增長，善法沒有損失（第三）。你們這些比丘們！所有愛著和貪慾一同產生，喜歡並希望未來諸有相續不斷，因此而輪轉生死；如果能去除這些，這樣應當知道能得到安樂的住處，使各位比丘的福德增長，善法沒有損失（第四）。你們這些比丘們！如果有比丘長期出家，修行清凈的梵行滿了二十年，是年長的有德之人，被大師所讚歎，被同修梵行的人所熟知，大家都恭敬、慇勤地供養他，樂於聽聞他所說的言教，這樣應當知道福德增長，善法沒有損失（第五）。你們這些比丘們！如果有比丘住在阿蘭若（寂靜處），對於簡陋的臥具感到滿足，這樣應當知道福德增長，善法沒有損失（第六）。你們這些比丘們！如果有比丘，對於同修梵行的人慇勤用心，常常心存正念，想要讓沒有來的同修梵行者來到這裡，已經來到這裡的，就讓他安樂居住，心中不生厭煩，對於新的衣服、飲食、臥具、醫藥等所需資具，都全部給予，不要讓他缺少，廣泛地說，乃至善法沒有損失（第七）。你們這些比丘們！能夠實行這七種法的時候，應當知道比丘所有的善法常常得到增長，沒有虧損，安樂地居住。 「你們這些比丘們！還有七種不虧損的法，你們應當聽。什麼是七種呢？如果各位比丘對於大師（佛陀）恭敬供養，尊重讚歎，這樣做的時候能得到安樂的住處，使各位比丘眾得到增長，善法沒有損失（第一）。應當這樣知道。

【English Translation】 English version: 'Good intention. What are the seven? You Bhikshus! If you frequently discuss the meaning of the Dharma, you should know that the Bhikshu's merit increases and the good Dharma is not diminished (first). You Bhikshus! If you gather harmoniously, rise together, sit together, and perform Dharma affairs together, you should know that merit increases and the good Dharma is not diminished (second). You Bhikshus! You should not persistently seek what should not be sought, and you should not allow what should be obtained to be cut off. You should always be happy to practice all the correct teachings. In this way, you should know that merit increases and the good Dharma is not diminished (third). You Bhikshus! All attachments and greed arise together, and you like and hope that future existences will continue, and therefore you revolve in Samsara; if these are removed, you should know that you will obtain a peaceful abode, causing the Bhikshus' merit to increase and the good Dharma to not be diminished (fourth). You Bhikshus! If there is a Bhikshu who has been a renunciate for a long time, has cultivated pure Brahma-conduct for twenty years, is an elder of virtue, is praised by the master, is known by those who practice Brahma-conduct together, and everyone respectfully and diligently makes offerings to him, and is happy to listen to his teachings, you should know that merit increases and the good Dharma is not diminished (fifth). You Bhikshus! If there is a Bhikshu who lives in Aranya (a quiet place), and is content with simple bedding, you should know that merit increases and the good Dharma is not diminished (sixth). You Bhikshus! If there is a Bhikshu who is diligent and mindful towards those who practice Brahma-conduct together, wanting those who have not come to come here, and those who have already come to live in peace and not be annoyed, and gives them all the necessary supplies such as new clothes, food, bedding, and medicine, without letting them lack anything, broadly speaking, even the good Dharma is not diminished (seventh). You Bhikshus! When you are able to practice these seven kinds of Dharma, you should know that all the good Dharma of the Bhikshus will always increase, without loss, and you will live in peace.' 'You Bhikshus! There are also seven kinds of non-diminishing Dharmas, you should listen. What are the seven? If you Bhikshus respectfully make offerings, respect, and praise the master (Buddha), when you do this, you will obtain a peaceful abode, causing the Bhikshu Sangha to increase, and the good Dharma will not be diminished (first). You should know this.'

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，於法、于戒、于教授事、不放逸事、于臥具事、于修定事，生殷重心恭敬供養，如是作時得安樂住，令諸苾芻眾得增長善法無損(七了)。

「汝等苾芻！復有七種不虧損法，汝等應聽。云何為七？若諸苾芻不愛作業、不愛言談、不著睡眠、不樂聚集及近惡友、不貪名利參問他人、常修于定，于增上證不生喜足無退屈心，乃至證得真實諦來無暫休息，如是作時得安樂住，令諸苾芻眾得增長善法無損(七了)。

「汝等苾芻！復有七種不虧損法，汝等應聽。云何為七？若有苾芻有凈信心、有慚有愧、具大精勤、有念定慧，如是作時得安樂住，令諸苾芻眾得增長善法無損(七了)。

「汝等苾芻！復有七種不虧損法，汝等應聽。云何為七？知法知義、知時知量、知自身、知門徒、知他人行，如是作時得安樂住，令諸苾芻眾得增長善法無損(七了)。

「汝等苾芻！復有七法。云何為七？若有苾芻修念覺分觀時，依空閑處依止離欲、依止寂滅遠離災難，如是法勤喜安定舍；修觀之時依空閑處、依止離欲、依止寂滅遠離災難，如是作時得安樂住，令諸苾芻眾得增長善法無損。汝等苾芻！是謂七法，無有退轉應常修習，汝等一心慇勤守護，令諸苾芻眾得增長善法無損。

「汝等苾芻！復有六法

【現代漢語翻譯】 現代漢語譯本： 『你們這些比丘！對於佛法、戒律、教授之事、不放逸之事、臥具之事、修習禪定之事，生起殷重之心，恭敬供養，如此行事便能安樂居住，使各位比丘眾的善法增長而不受損（七了）。』

『你們這些比丘！還有七種不會虧損的法，你們應當聽聞。什麼是七種呢？如果各位比丘不喜愛從事俗務、不喜愛閑談、不貪戀睡眠、不喜好聚集以及親近惡友、不貪圖名利而四處打聽他人之事、經常修習禪定，對於更高層次的證悟不生起滿足之心，沒有退縮之心，直到證得真實的真理之前沒有片刻休息，如此行事便能安樂居住，使各位比丘眾的善法增長而不受損（七了）。』

『你們這些比丘！還有七種不會虧損的法，你們應當聽聞。什麼是七種呢？如果各位比丘具有清凈的信心（凈信心）、有慚愧之心（慚、愧）、具備強大的精進力（大精勤）、有正念、禪定和智慧（念、定、慧），如此行事便能安樂居住，使各位比丘眾的善法增長而不受損（七了）。』

『你們這些比丘！還有七種不會虧損的法，你們應當聽聞。什麼是七種呢？瞭解佛法（知法）、瞭解佛法的意義（知義）、瞭解時機（知時）、瞭解適度（知量）、瞭解自身（知自身）、瞭解門徒（知門徒）、瞭解他人的行為（知他人行），如此行事便能安樂居住，使各位比丘眾的善法增長而不受損（七了）。』

『你們這些比丘！還有七種法。什麼是七種呢？如果各位比丘修習念覺分（念覺分）觀的時候，依靠空閑之處，依止遠離慾望，依止寂靜滅除煩惱，遠離災難，如此在修法時勤奮、喜悅、安定、捨棄；修習觀的時候，依靠空閑之處，依止遠離慾望，依止寂靜滅除煩惱，遠離災難，如此行事便能安樂居住，使各位比丘眾的善法增長而不受損。你們這些比丘！這便是七種法，不會退轉應當經常修習，你們應當一心一意慇勤守護，使各位比丘眾的善法增長而不受損。』

『你們這些比丘！還有六法』

【English Translation】 English version: 『You bhikkhus! Generate profound respect, reverence, and offerings towards the Dharma, the Vinaya, matters of instruction, matters of non-negligence, matters of bedding, and matters of cultivating samadhi. By acting in this way, you will dwell in peace, enabling the community of bhikkhus to increase in wholesome qualities without loss (seven complete).』

『You bhikkhus! There are also seven kinds of non-diminishing factors; you should listen. What are the seven? If the bhikkhus do not love engaging in worldly affairs, do not love idle talk, are not attached to sleep, do not delight in gatherings and associating with bad friends, are not greedy for fame and profit by inquiring about others, constantly cultivate samadhi, do not become complacent with higher attainments, and have no mind of retreat, not resting even for a moment until they attain the true reality, by acting in this way, you will dwell in peace, enabling the community of bhikkhus to increase in wholesome qualities without loss (seven complete).』

『You bhikkhus! There are also seven kinds of non-diminishing factors; you should listen. What are the seven? If the bhikkhus have pure faith (凈信心, jìng xìn xīn), have shame and remorse (慚, cán; 愧, kuì), possess great diligence (大精勤, dà jīng qín), and have mindfulness, samadhi, and wisdom (念, niàn; 定, dìng; 慧, huì), by acting in this way, you will dwell in peace, enabling the community of bhikkhus to increase in wholesome qualities without loss (seven complete).』

『You bhikkhus! There are also seven kinds of non-diminishing factors; you should listen. What are the seven? Knowing the Dharma (知法, zhī fǎ), knowing the meaning (知義, zhī yì), knowing the time (知時, zhī shí), knowing moderation (知量, zhī liàng), knowing oneself (知自身, zhī zì shēn), knowing one's disciples (知門徒, zhī mén tú), and knowing the conduct of others (知他人行, zhī tā rén xíng), by acting in this way, you will dwell in peace, enabling the community of bhikkhus to increase in wholesome qualities without loss (seven complete).』

『You bhikkhus! There are also seven factors. What are the seven? If the bhikkhus, when cultivating the mindfulness enlightenment factor (念覺分, niàn jué fēn) of observation, rely on secluded places, rely on detachment from desires, rely on tranquility and the cessation of afflictions, and stay away from calamities, thus being diligent, joyful, stable, and equanimous in their practice; when cultivating observation, rely on secluded places, rely on detachment from desires, rely on tranquility and the cessation of afflictions, and stay away from calamities, by acting in this way, you will dwell in peace, enabling the community of bhikkhus to increase in wholesome qualities without loss. You bhikkhus! These are the seven factors, without regression, that should be constantly cultivated. You should diligently protect them with one mind, enabling the community of bhikkhus to increase in wholesome qualities without loss.』

『You bhikkhus! There are also six factors』

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令他歡喜，汝應諦聽！我當爲說。云何為六？一者我今應以身業行慈，謂于大師所及諸賢聖同梵行處，起慈善心以身禮敬，灑掃涂拭作曼荼羅，佈列眾華燒香供養，或復為其按摩手足，若見病苦隨時供給。如是作時令他歡喜，愛念敬重共相親附，和合攝受無諸違諍，一心同事如水乳合。

「二者我今應以語業行慈，謂于大師所及諸賢聖同梵行處起慈善心，以語讚歎彰其實德，他不聞者令其普知，讀誦經典晝夜無歇，如是作時令他歡喜，愛念敬重共相親附，和合攝受無諸違諍，一心同事如水乳合。

「三者我今應以意業行慈，謂于賢聖同梵行處起慈善心，不生妒害慳嫉之想，于身語業所有行慈，繫念思惟無令斷絕。設在危難，亦不暫停，況復平居而乖正念。于諸含識起悲愍心，不斷其命不行楚苦，遠離煩惱至解脫處。如是作時令他歡喜，愛念敬重共相親附，和合攝受無諸違諍，一心同事如水乳合。

「四者諸有所得如法利養，乃至缽中獲少飲食，悉皆歡喜共他受用不屏處食，于同梵行者情無彼此。如是作時令他歡喜，愛念敬重共相親附，和合攝受無諸違諍，一心同事如水乳合。

「五者于所受戒，不破不穴不雜不垢不穢，初后凈持智人所贊，同梵行者不生輕鄙，共持凈戒法食俱同。如是作時令

【現代漢語翻譯】 現代漢語譯本： 讓聽者歡喜，你應該仔細聽！我將為你解說。什麼是六種行慈的方式？第一種是我現在應當以身業行慈，即對於大師（指佛陀）以及諸位賢聖的同修道友之處，生起慈善之心，以身體禮敬，灑掃塗抹，製作曼荼羅（壇場），佈置陳列各種鮮花，焚燒香料供養，或者為他們做手足之事，如果見到他們生病受苦，隨時供給所需。像這樣去做的時候，能讓他們歡喜，愛念敬重，互相親近依附，和合融洽，沒有各種爭執，一心一意地共事，如同水乳交融一般。 第二種是我現在應當以語業行慈，即對於大師以及諸位賢聖的同修道友之處生起慈善之心，用言語讚歎，彰顯他們的真實功德，對於沒有聽聞的人，讓他們普遍知曉，讀誦經典晝夜不停歇。像這樣去做的時候，能讓他們歡喜，愛念敬重，互相親近依附，和合融洽，沒有各種爭執，一心一意地共事，如同水乳交融一般。 第三種是我現在應當以意業行慈，即對於賢聖的同修道友之處生起慈善之心，不生起嫉妒、損害、慳吝的想法，對於身語業所有行慈的行為，持續不斷地思念和思維，不要讓它中斷。即使在危難的時候，也不要暫停，更何況是平時安居的時候，更不應該違背正念。對於一切有情眾生生起悲憫之心，不中斷他們的生命，不施加鞭打楚撻的痛苦，遠離煩惱，到達解脫的境地。像這樣去做的時候，能讓他們歡喜，愛念敬重，互相親近依附，和合融洽，沒有各種爭執，一心一意地共事，如同水乳交融一般。 第四種是所有如法獲得的利益供養，乃至缽中得到少許飲食，都應該歡喜地與他人共同受用，不應該在隱蔽的地方獨自食用，對於同修道友不應該有親疏彼此的分別。像這樣去做的時候，能讓他們歡喜，愛念敬重，互相親近依附，和合融洽，沒有各種爭執，一心一意地共事，如同水乳交融一般。 第五種是對於所受持的戒律，不破損、不殘缺、不混雜、不染污、不垢穢，從開始到最後都清凈地持守，為有智慧的人所讚歎，不讓同修道友產生輕視鄙夷之心，共同持守清凈的戒律，法食方面也同樣平等。像這樣去做的時候，能讓

【English Translation】 English version: 'Make him happy, you should listen carefully! I will explain it to you. What are the six ways to practice loving-kindness? The first is that I should now practice loving-kindness with my bodily actions, that is, towards the Master (referring to the Buddha) and all virtuous and noble fellow practitioners, generate a mind of loving-kindness, pay respects with my body, sweep and clean, create mandalas (altars), arrange and display various flowers, burn incense for offerings, or serve them as hands and feet. If I see them sick and suffering, I will provide what they need at any time. When I do this, it makes them happy, loving, respectful, close and attached to each other, harmonious and accommodating, without any disputes, and working together wholeheartedly, like the blending of water and milk.' 'The second is that I should now practice loving-kindness with my verbal actions, that is, towards the Master and all virtuous and noble fellow practitioners, generate a mind of loving-kindness, praise them with words, highlight their true virtues, and make them known to those who have not heard of them, reciting scriptures day and night without ceasing. When I do this, it makes them happy, loving, respectful, close and attached to each other, harmonious and accommodating, without any disputes, and working together wholeheartedly, like the blending of water and milk.' 'The third is that I should now practice loving-kindness with my mental actions, that is, towards virtuous and noble fellow practitioners, generate a mind of loving-kindness, without generating thoughts of jealousy, harm, or stinginess. For all acts of loving-kindness in body and speech, constantly remember and contemplate them, and do not let them be interrupted. Even in times of danger, do not pause, let alone violate right mindfulness in ordinary times. Generate a compassionate mind towards all sentient beings, do not interrupt their lives, do not inflict pain with whips and lashes, stay away from afflictions, and reach the state of liberation. When I do this, it makes them happy, loving, respectful, close and attached to each other, harmonious and accommodating, without any disputes, and working together wholeheartedly, like the blending of water and milk.' 'The fourth is that all lawfully obtained benefits and offerings, even a small amount of food obtained in the bowl, should be shared joyfully with others, and should not be eaten alone in a hidden place. There should be no distinction of closeness or distance towards fellow practitioners. When I do this, it makes them happy, loving, respectful, close and attached to each other, harmonious and accommodating, without any disputes, and working together wholeheartedly, like the blending of water and milk.' 'The fifth is that the precepts that are received should be unbroken, unblemished, unmixed, unpolluted, and undefiled. They should be kept purely from beginning to end, praised by the wise, and should not cause fellow practitioners to have feelings of contempt or disdain. Together, we should uphold the pure precepts, and be equal in terms of Dharma food. When I do this, it makes'

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他歡喜，廣說乃至如水乳合。

「六者能生正見無有疑惑，是聖出離無能破壞速盡苦邊，與同梵行者共同此見。如是作時令他歡喜，廣說乃至如水乳合。

「汝等苾芻！是謂六種歡喜之法，應常修習慇勤守護，令諸苾芻眾得增長善法無損。」

時諸眾聞佛說已，皆悉歡喜信受奉行。

根本說一切有部毗奈耶雜事卷第三十五 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十六

三藏法師義凈奉　制譯第八門第十子攝頌之二

內攝頌曰：

眾集敬大師，　　聞法生正信； 　自述年衰老，　　說行雨因緣。

爾時世尊告具壽阿難陀曰：「我今欲往波吒離邑。」阿難陀言：「如是。世尊！」即與諸苾芻隨從世尊，發摩揭陀國漸次遊行，至波吒離邑住制底邊。時彼邑人聞佛來至，悉皆聚會至制底處，詣世尊所頂禮雙足退坐一面。爾時世尊告諸婆羅門長者居士曰：「汝等應知放逸之事有五過失。云何為五？一者若婆羅門等為放逸時，以此因緣所有財寶受用之物悉皆散失。二者若放逸人，以此因緣，凡所趣向眾會之處，情生愧𧹞又懷怯懼。三者若放逸人，以此因緣，有惡名稱流遍四方。四者若放逸人，以此因緣

【現代漢語翻譯】 現代漢語譯本：他感到歡喜，廣泛地宣說，乃至如同水和乳交融一般。

『第六種是能生起正見，沒有疑惑，是聖者的出離之道，沒有能破壞的，迅速達到苦的盡頭，與同修梵行的人共同擁有這種見解。這樣做的時候，使他感到歡喜，廣泛地宣說，乃至如同水和乳交融一般。』

『你們這些苾芻（bhiksu，比丘）！這被稱為六種歡喜之法，應當經常修習，慇勤守護，使各位苾芻（bhiksu，比丘）眾能夠增長善法，沒有損失。』

當時，各位聽眾聽了佛陀的說法后，都感到歡喜，信受奉行。

根本說一切有部毗奈耶雜事卷第三十五 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十六

三藏法師義凈奉 制譯第八門第十子攝頌之二

內攝頌說：

大眾聚集敬仰大師，聽聞佛法生起正信； 自己陳述年老體衰，宣說降雨的因緣。

當時，世尊告訴具壽阿難陀（Ananda）說：『我現在想要前往波吒離邑（Pataliputra）。』阿難陀（Ananda）回答說：『好的，世尊！』隨即與各位苾芻（bhiksu，比丘）跟隨世尊，從摩揭陀國（Magadha）出發，逐漸遊行，到達波吒離邑（Pataliputra），住在制底（caitya，支提，佛塔）旁邊。當時，那個邑里的人們聽說佛陀來到，都聚集到制底（caitya，支提，佛塔）處，來到世尊處，頂禮佛的雙足，退坐在一旁。當時，世尊告訴各位婆羅門（Brahmana）、長者、居士說：『你們應當知道放逸的事情有五種過失。哪五種呢？第一，如果婆羅門（Brahmana）等放逸的時候，因為這個因緣，所有的財寶和受用之物都會散失。第二，如果放逸的人，因為這個因緣，凡是前往聚會的地方，都會感到羞愧和怯懼。第三，如果放逸的人，因為這個因緣，會有惡劣的名聲流傳四方。第四，如果放逸的人，因為這個因緣

【English Translation】 English version: He rejoiced, and extensively expounded, even as water and milk blend together.

'Sixth is the ability to generate right view without doubt, it is the liberation of the saints, indestructible, quickly reaching the end of suffering, and sharing this view with those who practice Brahmacharya (梵行). When doing so, make him rejoice, and extensively expound, even as water and milk blend together.'

'You Bhikshus (苾芻)! These are called the six kinds of joyful practices, which should be constantly cultivated and diligently guarded, so that all Bhikshus (苾芻) can increase good Dharma and suffer no loss.'

At that time, all the assembly, having heard the Buddha's words, were filled with joy, accepted them with faith, and practiced accordingly.

Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 35 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu

Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 36

Translated under imperial decree by the Tripiṭaka Master Yijing (義凈), Chapter 8, Section 10, Verse 2

Summary verse:

The assembly gathers, revering the great teacher, hearing the Dharma, generating right faith; Personally recounting old age and decline, speaking of the causes and conditions of rainfall.

At that time, the World-Honored One said to the Venerable Ananda (阿難陀): 'I now wish to go to Pataliputra (波吒離邑).' Ananda (阿難陀) replied: 'So be it, World-Honored One!' Then, together with the Bhikshus (苾芻), he followed the World-Honored One, departing from Magadha (摩揭陀國), gradually traveling until they reached Pataliputra (波吒離邑), and stayed near a caitya (制底). At that time, the people of that town, hearing that the Buddha had arrived, all gathered at the caitya (制底), approached the World-Honored One, prostrated themselves at his feet, and sat to one side. Then, the World-Honored One said to the Brahmins (婆羅門), elders, and householders: 'You should know that there are five faults in being negligent. What are the five? First, if Brahmins (婆羅門) and others are negligent, then due to this cause, all their wealth and possessions will be lost. Second, if a negligent person, due to this cause, wherever they go to gatherings, they will feel ashamed and fearful. Third, if a negligent person, due to this cause, their bad reputation will spread in all directions. Fourth, if a negligent person, due to this cause,'

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，臨命終時心生悔恨。五者若放逸人，以此因緣，命終之後墮于地獄、餓鬼、傍生。是謂五種放逸之過。

「複次，若婆羅門等行不放逸時，有五勝利。云何為五？一者所有財寶受用之物皆不散失。二者凡所趣向眾會之處，情無愧𧹞亦無怯懼。三者有善名稱流遍四方。四者臨命終時不生悔恨。五者命終之後生於天上長受安樂。是謂五種行不放逸利益之事。」爾時世尊為波吒離邑諸婆羅門等，演說法要示教利喜已，默然而住。諸婆羅門等即從坐起，偏袒右肩右膝著地，合掌向佛白言：「世尊！愿佛慈悲哀受我等，晝日遊從閑靜房舍。」爾時世尊默然為受。諸婆羅門等知佛受已，頂禮佛足奉辭而去。諸人去後佛即詣彼閑靜住處，既至彼已，即于房外洗足已入室宴坐。時摩揭陀國行雨大臣，便於波吒離邑，四邊量度廣立封疆，欲造城隍將罰佛栗氏國，時此邑中有大勢力威德天神各求住處。爾時世尊于宴坐處，即以天眼過於人天，觀彼天神各求住處，乃于晡時從宴坐起，詣清涼處坐告阿難陀曰：「汝豈不聞量度城邑。」白言：「我聞，行雨大臣欲置城邑，以自牢固將伐北城。」佛言：「阿難陀！善哉！行雨大臣有大智慧欲置城邑，即與三十三天形狀相似。我于住處以天眼觀見諸大天神各求住處。阿難陀！但是勢力諸天欲

【現代漢語翻譯】 現代漢語譯本，臨命終時心生悔恨。五者若放逸人，以此因緣，命終之後墮于地獄、餓鬼、傍生（畜生道）。是謂五種放逸之過。

『複次，若婆羅門等行不放逸時，有五勝利。云何為五？一者所有財寶受用之物皆不散失。二者凡所趣向眾會之處，情無愧恧（羞愧）亦無怯懼。三者有善名稱流遍四方。四者臨命終時不生悔恨。五者命終之後生於天上長受安樂。是謂五種行不放逸利益之事。』爾時世尊為波吒離邑（Pāṭaliputra，古印度城市）諸婆羅門等，演說法要示教利喜已，默然而住。諸婆羅門等即從坐起，偏袒右肩右膝著地，合掌向佛白言：『世尊！愿佛慈悲哀受我等，晝日遊從閑靜房舍。』爾時世尊默然為受。諸婆羅門等知佛受已，頂禮佛足奉辭而去。諸人去後佛即詣彼閑靜住處，既至彼已，即于房外洗足已入室宴坐。時摩揭陀國（Magadha，古印度王國）行雨大臣，便於波吒離邑，四邊量度廣立封疆，欲造城隍將罰佛栗氏國（Vriji，古印度共和國），時此邑中有大勢力威德天神各求住處。爾時世尊于宴坐處，即以天眼過於人天，觀彼天神各求住處，乃于晡時從宴坐起，詣清涼處坐告阿難陀（Ānanda，佛陀的十大弟子之一）曰：『汝豈不聞量度城邑。』白言：『我聞，行雨大臣欲置城邑，以自牢固將伐北城。』佛言：『阿難陀！善哉！行雨大臣有大智慧欲置城邑，即與三十三天形狀相似。我于住處以天眼觀見諸大天神各求住處。阿難陀！但是勢力諸天欲』

【English Translation】 English version, and at the time of death, regret arises in their hearts. Fifth, if a person is negligent, due to this cause, after death, they will fall into hell, the realm of hungry ghosts, or the realm of animals (Tiryagyoni). These are the five faults of negligence.

'Furthermore, if Brahmins and others practice non-negligence, there are five benefits. What are the five? First, all possessions and enjoyable things will not be lost. Second, wherever they go to gatherings, they will feel no shame or fear. Third, their good reputation will spread in all directions. Fourth, at the time of death, no regret will arise. Fifth, after death, they will be reborn in the heavens and enjoy happiness for a long time. These are the five benefits of practicing non-negligence.' At that time, the World Honored One, for the Brahmins and others in Pāṭaliputra (an ancient Indian city), expounded the Dharma, taught, guided, and delighted them, and then remained silent. The Brahmins and others then rose from their seats, bared their right shoulders, placed their right knees on the ground, and, with palms joined, said to the Buddha: 'World Honored One! May the Buddha have compassion and accept us, who will spend the day in quiet dwellings.' At that time, the World Honored One silently accepted. The Brahmins and others, knowing that the Buddha had accepted, bowed at the Buddha's feet and took their leave. After the people had left, the Buddha went to that quiet dwelling place. Having arrived there, he washed his feet outside the room and entered to sit in meditation. At that time, the rain-making minister of Magadha (an ancient Indian kingdom) was measuring and establishing boundaries on all sides of Pāṭaliputra, intending to build a city wall to punish the Vriji (an ancient Indian republic). At that time, powerful and majestic deities in this city were each seeking a place to dwell. At that time, the World Honored One, in his place of meditation, used his divine eye, surpassing that of humans and gods, to observe those deities each seeking a place to dwell. Then, in the evening, he arose from his meditation, went to a cool place, sat down, and said to Ānanda (one of the Buddha's ten great disciples): 'Have you not heard of the measuring of the city?' He replied: 'I have heard that the rain-making minister intends to build a city to fortify himself and attack the northern city.' The Buddha said: 'Ānanda! Excellent! The rain-making minister has great wisdom and intends to build a city, which will resemble the shape of the Trayastrimsa Heaven. From my dwelling place, I have seen with my divine eye the great deities each seeking a place to dwell. Ānanda! But the powerful deities wish to'

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住之處，於此城內福德大人亦于其中而求住處。但是處中諸天欲住之處，其處中人及余諸類亦於此住。阿難陀！于其城邑有勝人住止，有勝人言議，有勝商人來共交易往還無滯者，謂即是此波吒離城。然有三災禍城當損壞：所謂水、火及內反逆。」

時行雨大臣聞佛世尊從摩揭陀漸漸遊行至波𣅒離邑住制底處，為諸人眾之所恭敬。聞已尋往至世尊所，脩敬已畢共相慰問退坐一面，佛為說法示教利喜已默然而住。

爾時大臣即從座起偏露一肩，右膝著地合掌恭敬白言：「喬答摩！唯愿明日及苾芻僧，就我宅中為受微供。」佛默然受。是時大臣知佛受已，從座而去。時行雨大臣既至宅中，告諸大小，即于其夜備辦種種上妙飲食。食既辦已至明清旦，敷設座席安凈水盆，澡豆齒木嚴辦既周，即令使人往白：「時至！飲食具備，愿佛知時。」世尊即于小食時執持衣缽，將諸僧眾詣大臣家，至設食處就座而坐。行雨大臣見佛大眾次第坐已，自手奉持種種上妙飲食，供養佛僧皆令飽足，嚼齒木澡漱已收缽訖。行雨大臣即以金瓶注水在佛前立，發是愿言：「我此施供所有勝善等流之業當獲樂報，以斯福力愿此城內舊住天神，于長夜中受勝利樂，愿稱彼名而為咒愿。」爾時世尊于彼大臣所設供養，為隨喜故而說頌言：

【現代漢語翻譯】 現代漢語譯本： 『住之處，於此城內福德大人亦于其中而求住處。』意思是說，在這個城市裡，有具福德的神靈也在這裡尋求住所。 『但是處中諸天欲住之處，其處中人及余諸類亦於此住。』意思是說，不僅是想居住在這裡的天神，還有這裡的人民以及其他種類的眾生也居住在這裡。 『阿難陀！于其城邑有勝人住止，有勝人言議，有勝商人來共交易往還無滯者，謂即是此波吒離城（Pāṭaliputta，城市名）。』阿難陀（Ānanda，佛陀的十大弟子之一）啊！這個城市有賢人居住，有賢人的議論，有優秀的商人前來交易，往來沒有阻礙，說的就是這個波吒離城。 『然有三災禍城當損壞：所謂水、火及內反逆。』然而，這個城市將會有三種災難導致毀滅：水災、火災以及內部的叛亂。

當時，行雨大臣（Sunidha，大臣名）聽說佛陀（Buddha，覺悟者）從摩揭陀（Magadha，古印度王國名）漸漸來到波吒離邑（Pāṭaligāma，村落名），住在制底（cetiya，佛塔）處，受到眾人的尊敬。聽到后，他立刻前往佛陀所在的地方，表達敬意並互相問候，然後退坐在一旁。佛陀為他說法，開示教導，使他歡喜，然後默默地住在那裡。

這時，行雨大臣從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地說：『喬答摩（Gotama，佛陀的姓氏）！希望您和比丘僧團（bhikkhu-saṃgha，佛教僧侶團體）明天能到我的宅邸接受我的供養。』佛陀默默地接受了。大臣知道佛陀接受后，就從座位上離開了。行雨大臣回到家中，告訴家人，當晚就準備了各種美味的食物。食物準備好后，第二天清晨，他鋪設了座位，準備了乾淨的水盆、澡豆、牙木等，一切準備就緒后，就派人去稟告：『時間到了！飲食已經準備好了，希望佛陀知道時間。』佛陀在小食時，拿著衣缽，帶領僧眾前往大臣的家，到達設食的地方就座。行雨大臣看到佛陀和僧眾依次坐好后，親自奉上各種美味的食物，供養佛陀和僧眾，讓他們都吃飽喝足，用牙木漱口后，收回缽。行雨大臣用金瓶注水，站在佛陀面前，發願說：『我這次供養所獲得的殊勝功德，愿能獲得快樂的果報，以此福力，愿這個城市裡原先居住的天神，在漫長的夜晚中享受勝利的快樂，愿稱念他們的名字為他們祝福。』這時，佛陀因為隨喜大臣的供養，而說了頌：

【English Translation】 English version: 『The place of dwelling, within this city, even the great meritorious deities seek a place to reside.』 This means that in this city, deities with merit also seek a place to live. 『However, the place where the deities wish to dwell, the people within it, and other beings also reside here.』 This means that not only the deities who wish to live here, but also the people and other kinds of beings also live here. 『Ānanda! In this city, there are virtuous people residing, there are virtuous discussions, and there are excellent merchants who come to trade, with unobstructed comings and goings, referring to this Pāṭaliputta (name of the city).』 Ānanda (one of the ten great disciples of the Buddha)! This city has virtuous people residing, virtuous discussions, and excellent merchants who come to trade, with unobstructed comings and goings, referring to this Pāṭaliputta. 『However, there are three disasters that will destroy the city: namely, water, fire, and internal rebellion.』 However, this city will have three disasters that will lead to its destruction: floods, fire, and internal rebellion.

At that time, the minister Sunidha (name of the minister) heard that the Buddha (the Awakened One) was gradually coming from Magadha (name of an ancient Indian kingdom) to Pāṭaligāma (name of the village), residing at the cetiya (stupa), and was respected by the people. Upon hearing this, he immediately went to where the Buddha was, expressed his respect and greeted each other, and then sat down to one side. The Buddha preached the Dharma to him, instructed and taught him, making him happy, and then remained silent.

At this time, the minister Sunidha rose from his seat, bared his right shoulder, knelt on his right knee, and said with his palms together respectfully: 『Gotama (Buddha's family name)! I hope that you and the bhikkhu-saṃgha (Buddhist monastic community) can come to my house tomorrow to receive my offerings.』 The Buddha silently accepted. The minister, knowing that the Buddha had accepted, left his seat. The minister Sunidha returned home and told his family, and that night prepared all kinds of delicious food. After the food was prepared, the next morning, he laid out the seats, prepared clean water basins, bath beans, toothpicks, and everything was ready, and then sent someone to report: 『The time has come! The food is ready, I hope the Buddha knows the time.』 The Buddha, at the time of the small meal, took his robe and bowl, and led the monks to the minister's house, and sat down at the place where the food was set. The minister Sunidha, seeing that the Buddha and the monks were seated in order, personally offered all kinds of delicious food, offering the Buddha and the monks, letting them all eat their fill, rinsing their mouths with toothpicks, and then taking back the bowls. The minister Sunidha poured water from a golden bottle and stood in front of the Buddha, making a vow: 『May the excellent merits I have gained from this offering bring happy rewards, and with this merit, may the deities who originally lived in this city enjoy the happiness of victory in the long night, and may I bless them by reciting their names.』 At this time, the Buddha, because of rejoicing in the minister's offering, spoke a verse:

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「若人能有凈信心，　　恭敬供養于大眾； 　常依大師真實語，　　則為諸佛所稱揚。 　若有聰明智慧人，　　卜居於此勝妙處； 　供養持戒凈行者，　　復為宣說愿伽陀。 　若合恭敬佈施者，　　應可殷心修供養； 　由是天眾起恩慈，　　猶如父母憐赤子。 　既蒙諸天所守護，　　常得安然受勝樂； 　生生恒遇于善人，　　究竟當至無為處。」

是時世尊為彼大臣示教利喜，說妙法已從座而去。時彼大臣了知世法終歸棄捨，即整衣服隨世尊後作如是念：「世尊喬答摩從城出處，我當於彼起大門樓，渡弶伽河為作津濟。」時佛世尊知彼念已，于城中道西趣郭門，北面而行向河欲過。時彼河中諸人慾渡，或將草木瓠及浮囊憑而渡水，往還不絕數有億千。世尊見已作如是念：「我今為當安步中流水上而去？為以神力從此岸沒于彼岸出？」即入勝定隨其所念，並諸苾芻此沒彼出。有一苾芻即於是時說伽陀曰：

「諸人求渡者，　　往來非一數； 　浮囊及草木，　　欲越弶伽津。 　世尊以神力，　　並及於僧眾； 　從此至彼岸，　　不復起疲勞。 　平川水流溢，　　穿井復何為？ 　心根煩惱除，　　豈更求余物！」

時行雨大臣于佛出城處，為造門樓，名曰喬答摩門；河津階道名喬答

【現代漢語翻譯】 現代漢語譯本 若有人能以清凈的信心，恭敬地供養大眾； 常常依照大師（指佛陀）真實不虛的教誨，這樣的人就會受到諸佛的讚揚。 若有聰明有智慧的人，選擇居住在這殊勝美妙的地方； 供養持戒清凈修行的僧人，再為他們宣說發願的偈頌。 如果能夠以恭敬心行佈施，就應該慇勤地修習供養； 因此，天神們會生起恩慈之心，猶如父母憐愛自己的孩子。 既然蒙受諸天神的守護，就能常常安然地享受殊勝的快樂； 生生世世都能遇到善良的人，最終將會到達無為的境界。

這時，世尊為那位大臣開示教導，使他獲得利益和歡喜，說完妙法后就從座位上離開了。當時那位大臣明白世間的一切最終都要捨棄，就整理好衣服跟隨在世尊身後，心中這樣想：『世尊喬答摩（Gautama，佛陀的姓氏）從城裡出去的地方，我應當在那裡建造高大的門樓，在弶伽河（Ganges River）邊為人們建造渡口的設施。』 當時佛世尊知道他的想法后，在城中的道路上向西走向城門，面向北方行走，想要過河。當時河中有很多想要渡河的人，有人拿著草木、葫蘆和浮囊等物，依靠它們渡水，來來往往絡繹不絕，數量有億萬之多。世尊看到後心中這樣想：『我現在是應當安穩地走在水面上過去呢？還是用神通力從這岸消失，在那岸出現呢？』 於是就進入殊勝的禪定，隨著自己的想法，和所有的比丘（bhiksu，出家修行的男子）一起，從這岸消失，在那岸出現。有一位比丘就在這時說了一首偈頌：

『那些尋求渡河的人們，來來往往數量眾多； 他們依靠浮囊和草木，想要越過弶伽河的渡口。 世尊以神通之力，和所有的僧眾一起； 從這岸到達彼岸，不再感到疲勞。 平坦的河川水流充溢，又何必再挖井呢？ 心中的煩惱根源已經去除，又何必再去尋求其他的東西呢！』

當時行雨大臣在佛陀出城的地方，建造了門樓，命名為喬答摩門（Gautama Gate）；河邊的渡口階梯，命名為喬答摩渡（Gautama Ghat）。

【English Translation】 English version If a person can have pure faith, and respectfully make offerings to the Sangha (community); Always relying on the true words of the Great Teacher (referring to the Buddha), such a person will be praised by all the Buddhas. If there is a person with intelligence and wisdom, who chooses to reside in this excellent and wonderful place; Making offerings to those who uphold the precepts and practice pure conduct, and further proclaiming the verses of aspiration for them. If one can give with reverence and generosity, one should diligently cultivate offerings; Therefore, the gods will arise with kindness, like parents cherishing their own children. Since one is protected by the gods, one can always peacefully enjoy supreme bliss; In every life, one will always encounter good people, and ultimately reach the state of non-action (Nirvana).'

At that time, the World Honored One (世尊) instructed and benefited that minister, and after speaking the wonderful Dharma, he departed from his seat. Then that minister understood that all worldly things would eventually be abandoned, so he tidied his clothes and followed behind the World Honored One, thinking in his mind: 'Where the World Honored One Gautama (喬答摩, Buddha's family name) exits the city, I shall build a large gate tower there, and build facilities for crossing the Ganges River (弶伽河) to provide passage.' At that time, the Buddha World Honored One knew his thoughts, and walked west along the road in the city towards the city gate, facing north, wanting to cross the river. At that time, there were many people in the river who wanted to cross, some with grass, wood, gourds, and floats, relying on them to cross the water, coming and going in an endless stream, numbering hundreds of millions. The World Honored One saw this and thought in his mind: 'Should I now walk steadily on the water to cross over? Or should I use supernatural powers to disappear from this shore and appear on the other shore?' So he entered into excellent Samadhi (勝定, meditative state), according to his thoughts, and together with all the Bhikshus (苾芻, monks), disappeared from this shore and appeared on the other shore. One Bhikshu then spoke a verse at that time:

'Those who seek to cross the river, come and go in countless numbers; They rely on floats and grass, wanting to cross the Ganges ford. The World Honored One with supernatural power, together with all the Sangha (僧眾, monastic community); From this shore to the other shore, no longer feeling fatigue. The flat river flows abundantly, why dig a well again? The root of afflictions in the heart has been removed, why seek other things!'

At that time, the Minister of Rain (行雨大臣) built a gate tower at the place where the Buddha left the city, named Gautama Gate (喬答摩門); the steps of the river crossing were named Gautama Ghat (喬答摩渡).

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摩路。爾時世尊既至北岸，告阿難陀曰：「我今欲往小舍村北升攝波林。」佛行至彼既安坐已，告諸苾芻曰：「此是尸羅、此是三摩地、此是般若，由持戒力定能安穩久住不退，由修定故智慧得生，由慧力故於染瞋癡心得解脫。如是諸苾芻心善解脫。得正解了，我生已盡、梵行已立、不受後有、所作已辦，如實而知。」世尊復告阿難陀曰：「我今欲往販葦聚落村外林中。」白言：「世尊！如是應去。」既至彼已，時彼聚落人遭疫癘，有一凈信鄔波索迦因茲命過，復有善賢名稱等諸近事男亦皆命過。時諸苾芻于小食時執持衣缽，入聚落中次行乞食，聞此村中多有諸人遭疫而死。既得食已各還本處，飯食訖收衣缽洗足已，俱詣佛所禮佛足已，在一面坐白言：「世尊！我等入村行乞食時，聞有眾多鄔波索迦悉皆命過，未知彼等當生何處？」佛言：「苾芻！於此村中有二百五十諸鄔波索迦，斷五下分結，從此命過得化生身，于彼涅槃更不退轉，證不還果不復更來。汝等苾芻！復有三百餘人鄔波索迦從此命過，薄斷染瞋癡得一來果，暫來人間當盡苦際。汝諸苾芻！於此村中有五百人並已命過，能斷三結，得預流果不復退轉，於七有生人天還往當盡苦際。汝等苾芻！何煩致問作斯擾惱？生者必死，此為常事。若佛出世及不出世，生

【現代漢語翻譯】 現代漢語譯本：摩路（地名）。那時，世尊到達北岸后，告訴阿難陀（佛陀的侍者）說：『我現在想去小舍村北邊的升攝波林。』佛陀走到那裡安坐后，告訴各位比丘（出家修行的男性佛教徒）說：『這就是尸羅（戒律）、這就是三摩地（禪定）、這就是般若（智慧）。依靠持戒的力量，禪定能夠安穩長久地保持而不退失；由於修習禪定，智慧得以產生；由於智慧的力量，（修行者）能夠從貪慾、嗔恨、愚癡的心中解脫出來。』像這樣，各位比丘的心就能夠得到徹底的解脫，獲得真正的覺悟，（他們會確信）『我的生命已經終結，清凈的修行已經確立，不會再有來世，該做的事情已經做完』，如實地瞭解這一切。 世尊又告訴阿難陀說：『我現在想去販葦聚落村外的樹林中。』阿難陀回答說：『世尊！應該去那裡。』佛陀到達那裡后，當時那個聚落的人們正遭受瘟疫的侵襲，有一位具有清凈信仰的鄔波索迦（在家男居士）因此喪命，還有一些善良賢能、有名望的近事男（親近佛法的男子）也都去世了。當時，各位比丘在小食（午餐）時，拿著衣缽，進入聚落中依次乞食，聽到這個村子裡很多人因瘟疫而死。得到食物后，各自回到原來的地方，吃完飯後收拾好衣缽，洗完腳，一起去到佛陀那裡，禮拜佛陀的雙足后，在一旁坐下，稟告說：『世尊！我們進入村子乞食時，聽說有很多鄔波索迦都去世了，不知道他們將會投生到哪裡？』 佛陀說：『比丘們！在這個村子裡有二百五十位鄔波索迦，斷除了五下分結（導致眾生輪迴于欲界的五種煩惱），從此命終后得到化生之身，在那裡進入涅槃（佛教修行的最終目標），不再退轉，證得不還果（不再返回欲界受生）。各位比丘！還有三百多位鄔波索迦從此命終后，稍微減輕了貪慾、嗔恨、愚癡，得到一來果（還要來欲界受生一次），暫時來到人間，就能夠徹底結束痛苦。各位比丘！在這個村子裡有五百人已經去世，能夠斷除三結（身見、戒禁取見、疑），得到預流果（進入聖者之流），不再退轉，在七次人天之間的往返中，就能夠徹底結束痛苦。各位比丘！何必多次詢問，製造這樣的困擾呢？生者必死，這是常理。無論佛陀出世還是不出世，

【English Translation】 English version: Moru (place name). Then, the World-Honored One, having arrived at the northern bank, said to Ananda (Buddha's attendant): 'I now wish to go to the Ascending Shebha Grove north of Small Hut Village.' The Buddha, having gone there and sat down comfortably, said to the Bhikshus (ordained male Buddhist monastics): 'This is Shila (moral conduct), this is Samadhi (concentration), this is Prajna (wisdom). By the power of upholding precepts, Samadhi can be securely maintained for a long time without regressing; by cultivating Samadhi, wisdom arises; by the power of wisdom, (the practitioner) can be liberated from the mind of greed, hatred, and delusion.' In this way, the minds of you Bhikshus can be completely liberated, attaining true enlightenment, (they will be certain) 'My life is exhausted, the pure conduct is established, there will be no future existence, what needs to be done is done,' truly knowing all of this. The World-Honored One further said to Ananda: 'I now wish to go to the forest outside the Reed-Selling Village.' Ananda replied: 'World-Honored One! It is appropriate to go there.' After the Buddha arrived there, at that time the people of that village were suffering from an epidemic, and a Upasaka (lay male devotee) with pure faith died because of it, and some virtuous and renowned Upasakas (men who are close to the Dharma) also passed away. At that time, the Bhikshus, during the small meal (lunch) time, carrying their robes and bowls, entered the village to beg for alms in sequence, and heard that many people in this village had died from the epidemic. After obtaining food, they each returned to their original places, finished eating, put away their robes and bowls, washed their feet, and together went to the Buddha, bowed at the Buddha's feet, and sat on one side, reporting: 'World-Honored One! When we entered the village to beg for alms, we heard that many Upasakas had passed away, and we do not know where they will be reborn?' The Buddha said: 'Bhikshus! In this village, there are two hundred and fifty Upasakas who have severed the five lower fetters (the five afflictions that cause beings to be reborn in the desire realm), and after dying from this, they will attain a transformation body, and enter Nirvana (the ultimate goal of Buddhist practice) there, without regressing, attaining the Anagami fruit (never returning to the desire realm for rebirth). Bhikshus! There are also more than three hundred Upasakas who, after dying from this, have slightly reduced greed, hatred, and delusion, attaining the Sakadagami fruit (having to be reborn in the desire realm once more), temporarily coming to the human realm, and then being able to completely end suffering. Bhikshus! In this village, there are five hundred people who have already passed away, who are able to sever the three fetters (self-view, attachment to rites and rituals, and doubt), attaining the Srotapanna fruit (entering the stream of the noble ones), without regressing, and in seven births between humans and devas, they will be able to completely end suffering. Bhikshus! Why repeatedly ask, creating such disturbance? Those who are born must die, this is the norm. Whether the Buddha appears in the world or not,

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死之法如來悉知，為諸有情分別演說，開示十二緣生法門。所謂此有故彼有，此生故彼生，即是無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱；此無故彼無，此滅故彼滅，所謂無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅，如是廣大苦蘊悉皆除滅。我今復為汝等說法鏡經，應可諦聽善思念之。云何法鏡？謂佛法僧聖清凈戒，汝等於此深生尊重，恭敬供養禮拜讚歎，正信正念常不斷絕，是名法鏡，如是應持。」時諸苾芻聞佛所說依教奉行。

佛告具壽阿難陀曰：「我今欲往廣嚴城，汝可告諸大眾。」時阿難陀言：「如是。世尊！」佛及僧眾漸至城所住庵沒羅林。時此城中有一女人(舊云奈女者，非)，顏容端正眾所知識，名庵沒羅，是此林主。聞世尊至住我林中，著妙衣瓔而自莊飾，命諸女屬共相隨從，乘駕寶車詣世尊處，既至林所便即下車徒步而進。爾時世尊于無量百千苾芻眾中而為說法。於時世尊遙見女已，告諸苾芻：「彼諸女眾欲來至此，汝等應當繫念思惟，勿生異想，聽我所說。汝等苾芻！云何名為繫念思惟

【現代漢語翻譯】 現代漢語譯本：如來完全知曉死亡的法則，爲了所有有情眾生分別演說，開示十二緣生法門。這指的是『此有故彼有，此生故彼生』，也就是無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱；『此無故彼無，此滅故彼滅』，也就是無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅，這樣廣大的苦蘊全部都能夠消除滅盡。我現在再為你們宣說《法鏡經》，你們應當仔細聽聞，好好思考。什麼是法鏡呢？就是佛(Buddha，覺悟者)、法(Dharma，佛法)、僧(Sangha，僧團)、聖潔清凈的戒律，你們對於這些要深深地生起尊重之心，恭敬供養，禮拜讚歎，以正信正念常常不斷絕，這就是法鏡，應當這樣奉持。』當時，各位比丘(Bhiksu，出家修行者)聽了佛所說的話，都依照教導奉行。 佛告訴具壽阿難陀(Ananda，佛陀的十大弟子之一)說：『我現在想要前往廣嚴城(Vaisali)，你可以告訴各位大眾。』當時阿難陀說：『好的，世尊！』佛和僧眾慢慢地到達了城外所住的庵沒羅林(Amra garden)。當時，這個城中有一個女人（舊時記載說是奈女，這是不對的），容貌端正，大家都認識她，名字叫庵沒羅(Amrapali)，是這片林子的主人。她聽說世尊來到住在她的林中，就穿上美妙的衣服，佩戴瓔珞，好好地打扮自己，命令她的女眷們一起跟隨，乘坐寶車前往世尊所在的地方，到達林子后就下車步行前進。當時，世尊正在無數百千的比丘眾中說法。這時，世尊遠遠地看見這個女人，就告訴各位比丘：『那些女眷想要來到這裡，你們應當繫念思惟，不要產生其他的想法，聽我說。各位比丘！什麼叫做繫念思惟呢？』

【English Translation】 English version: The Tathagata (如來，one who has thus gone) knows all the laws of death, and explains them separately for all sentient beings, revealing the Dharma gate of the twelve links of dependent origination. That is, 'because this exists, that exists; because this arises, that arises,' which is ignorance conditioning volitional action, volitional action conditioning consciousness, consciousness conditioning name and form, name and form conditioning the six sense bases, the six sense bases conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning becoming, becoming conditioning birth, birth conditioning old age, death, sorrow, lamentation, suffering, and distress; 'because this does not exist, that does not exist; because this ceases, that ceases,' which is the cessation of ignorance leading to the cessation of volitional action, the cessation of volitional action leading to the cessation of consciousness, the cessation of consciousness leading to the cessation of name and form, the cessation of name and form leading to the cessation of the six sense bases, the cessation of the six sense bases leading to the cessation of contact, the cessation of contact leading to the cessation of feeling, the cessation of feeling leading to the cessation of craving, the cessation of craving leading to the cessation of grasping, the cessation of grasping leading to the cessation of becoming, the cessation of becoming leading to the cessation of birth, the cessation of birth leading to the cessation of old age, death, sorrow, lamentation, suffering, and distress. In this way, the entire great mass of suffering is completely eliminated. I will now further explain the Mirror of Dharma Sutra for you, and you should listen carefully and contemplate it well. What is the Mirror of Dharma? It refers to the Buddha (佛，the awakened one), the Dharma (法，the teachings), the Sangha (僧，the community), and the sacred, pure precepts. You should deeply respect these, reverently make offerings, prostrate, praise, and constantly maintain right faith and right mindfulness without interruption. This is called the Mirror of Dharma, and you should uphold it in this way.' At that time, all the Bhiksus (比丘，monks) heard what the Buddha said and practiced accordingly. The Buddha said to the Venerable Ananda (阿難陀，one of the ten great disciples of the Buddha): 'I now wish to go to the city of Vaisali (廣嚴城), you may inform the assembly.' At that time, Ananda said: 'Yes, World Honored One!' The Buddha and the Sangha gradually arrived at the Amra garden (庵沒羅林) where they were staying outside the city. At that time, in this city there was a woman (the old records say she was a Nai woman, which is incorrect), with a beautiful face, known to all, named Amrapali (庵沒羅), who was the owner of this garden. She heard that the World Honored One had come to stay in her garden, so she put on beautiful clothes, adorned herself with necklaces, and ordered her female attendants to follow her, riding in a precious carriage to the place where the World Honored One was. When she arrived at the garden, she got out of the carriage and walked forward. At that time, the World Honored One was expounding the Dharma among countless hundreds of thousands of Bhiksus. At this time, the World Honored One saw the woman from afar and said to the Bhiksus: 'Those women wish to come here, you should be mindful and contemplate, do not give rise to other thoughts, and listen to what I say. Bhiksus! What is called being mindful and contemplating?'

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？若有苾芻起罪惡念不善心時當即除遣，應生正信發起精勤，攝心令住正念不散，使善法生、惡念止息，正智熏習圓滿增廣，正勤相續勿為異念。苾芻如是繫念思惟。汝等復聽！勿生異想。苾芻應知！往來所趣當善觀察屈申俯仰，著僧伽胝執持衣缽，行住坐臥語默睡眠惛沈起時，為對治法正念而住。云何苾芻正念而住？汝今當知！謂觀內身，策起正勤應善調伏，于諸世間知是憂苦。次觀外身內外身、內受外受內外受、內心外心內外心、內法外法內外法，於此諸法系念觀察攝心令住，策起正勤勇猛不息應善調伏，于諸世間知是憂苦。苾芻如是繫念思惟。是故汝等正念而住，由彼女眾欲來至此，是我慇勤之所教誨。」是時女眾來詣佛所，頂禮雙足退坐一面。爾時世尊為說妙法，示教利喜默然而住。時庵沒羅女從座而起合掌恭敬，白佛言：「世尊！唯愿哀愍與諸苾芻，明日就宅受我微供。」世尊默然。知佛受已，頂禮雙足奉辭而去。

時廣嚴城諸栗姑毗子，聞佛世尊遊行人間住庵沒羅林，各嚴種種駟馬寶車，馭青馬駕青車青轡勒執青鞭，戴青帽擎青蓋，帶青刀捉青拂著青衣，瓔珞涂香悉皆青色，並諸從者皆服青衣。復有栗姑毗，與諸從者別為一隊，車馬衣瓔悉為黃色。復有一隊悉為赤色，復有一隊悉為白色。如是各別

【現代漢語翻譯】 現代漢語譯本：如果有一位比丘生起罪惡的念頭或不善的心念時，應當立即去除，應該生起正信，發起精進勤奮，收攝心念使其安住于正念而不散亂，使善良的法增長，使罪惡的念頭止息，用正確的智慧熏習使其圓滿增廣，使正勤相續不斷，不要有其他的念頭。比丘應當這樣繫念思惟。你們再聽！不要產生其他的想法。比丘應當知道！往來所去的地方應當善於觀察，屈身、伸展、俯視、仰視，穿著僧伽胝（一種袈裟），執持衣缽，行走、站立、坐臥、說話、沉默、睡眠、昏沉醒來時，爲了對治這些狀態，應當以正念安住。什麼是比丘以正念安住呢？你們現在應當知道！就是觀察自己的身體，策勵發起正勤，應當善於調伏，對於世間的一切，知道這是憂愁和痛苦。然後觀察外在的身體、內在和外在的身體，內在的感受、外在的感受、內在和外在的感受，內在的心、外在的心、內在和外在的心，內在的法、外在的法、內在和外在的法，對於這些法，繫念觀察，收攝心念使其安住，策勵發起正勤，勇猛不懈，應當善於調伏，對於世間的一切，知道這是憂愁和痛苦。比丘應當這樣繫念思惟。所以你們要以正念安住，因為那些女眾想要來到這裡，這是我慇勤地教誨你們的。』這時，女眾來到佛陀所在的地方，頂禮佛陀的雙足，退到一旁坐下。那時，世尊為她們宣說微妙的佛法，開示教導，使她們受益和歡喜，然後默默地住于禪定。當時，庵沒羅女從座位上站起來，合掌恭敬地對佛陀說：『世尊！希望您慈悲憐憫，允許我和眾比丘明天到我的住所接受我的微薄供養。』世尊默然應允。庵沒羅女知道佛陀已經接受了邀請，頂禮佛陀的雙足，告辭離去。 當時，廣嚴城的各位栗姑毗子（Licchavi，古印度部族名），聽說佛陀世尊住在人間的庵沒羅林（Ambapali Grove），各自準備了各種各樣的駟馬寶車，用青色的馬駕著青色的車，用青色的韁繩和馬嚼子，拿著青色的鞭子，戴著青色的帽子，舉著青色的傘蓋，帶著青色的刀，拿著青色的拂塵，穿著青色的衣服，身上的瓔珞和涂香都是青色的，所有的隨從也都穿著青色的衣服。還有一些栗姑毗人，和他們的隨從組成另一隊，車馬衣服瓔珞都是黃色的。還有一隊都是紅色的，還有一隊都是白色的。像這樣各自不同。

【English Translation】 English version: 'If a Bhikshu (Buddhist monk) has an evil thought or an unwholesome mind, he should immediately remove it. He should generate right faith, initiate diligence and effort, gather his mind and make it dwell in right mindfulness without scattering, so that wholesome Dharmas (teachings, principles) may arise, evil thoughts may cease, right wisdom may be cultivated to become complete and expansive, and right effort may continue without interruption by other thoughts. The Bhikshu should thus contemplate with mindfulness. Listen again! Do not generate other thoughts. The Bhikshu should know! He should carefully observe where he goes, whether bending, stretching, bowing, or looking up, wearing the Sanghati (a type of robe), holding his robes and alms bowl, walking, standing, sitting, lying down, speaking, being silent, sleeping, being drowsy, or waking up. To counteract these states, he should dwell in right mindfulness. What is it for a Bhikshu to dwell in right mindfulness? You should know now! It is to observe one's own body, to encourage and initiate right effort, to be skilled in subduing, and to know that all in the world is sorrow and suffering. Then observe the external body, the internal and external body, the internal feeling, the external feeling, the internal and external feeling, the internal mind, the external mind, the internal and external mind, the internal Dharma, the external Dharma, the internal and external Dharma. For all these Dharmas, contemplate with mindfulness, gather the mind and make it dwell, encourage and initiate right effort, be courageous and unceasing, be skilled in subduing, and know that all in the world is sorrow and suffering. The Bhikshu should thus contemplate with mindfulness. Therefore, you should dwell in right mindfulness, because those women want to come here. This is what I diligently teach you.' At that time, the women came to where the Buddha was, bowed at his feet, and sat down to one side. Then, the World-Honored One spoke the wonderful Dharma for them, instructing, teaching, benefiting, and delighting them, and then remained silent. Then Ambapali (a courtesan) rose from her seat, joined her palms respectfully, and said to the Buddha: 'World-Honored One! May you have compassion and allow me and the Bhikshus to come to my residence tomorrow to receive my humble offering.' The World-Honored One remained silent. Knowing that the Buddha had accepted, Ambapali bowed at his feet, took her leave, and departed. At that time, the Licchavis (an ancient Indian tribe) of the great city of Vaishali, hearing that the Buddha, the World-Honored One, was staying in the Ambapali Grove, each prepared various kinds of four-horse jeweled carriages, driving blue horses with blue carriages, with blue reins and bits, holding blue whips, wearing blue hats, holding blue canopies, carrying blue swords, holding blue whisks, wearing blue clothes, with necklaces and fragrant oils all in blue, and all the followers were also dressed in blue. There were also some Licchavis, with their followers forming another group, with carriages, horses, clothes, and necklaces all in yellow. There was also a group all in red, and another group all in white. Thus, each was different.

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前後隊仗，聲螺擊鼓出廣嚴城，皆欲親覲如來頂禮恭敬。世尊知彼欲來，告諸苾芻：「汝等未見三十三天遊觀芳園者，今可觀此廣嚴城中諸栗姑毗子，由其威德莊飾巧妙，與三十三天出遊芳園等無有異。」諸栗姑毗子既至林所，便即下車徒步而進，詣世尊所頂禮雙足，退坐一面欲聽妙法，世尊為說示教利喜各令慶悅。爾時會中有一婆羅門名曰黃髮摩納婆，從座而起整衣合掌，白佛言：「世尊！我今樂欲隨喜讚歎。」佛告摩納婆：「隨汝意說。」既蒙佛許，即說頌曰：

「大王身持寶裝甲，　　今為國主獲善利； 　有佛現生於此處，　　名稱高遠若須彌。 　如白蓮華處池中，　　于夜開敷散芬馥， 　如日流暉照空界，　　光明遍滿於世間。 　當觀如來智慧力，　　如大明炬照昏冥， 　常為人天作智眼，　　諸來見者皆調伏。」

時諸栗姑毗聞是說已，同聲贊言：「大摩納婆！善說斯語。」是時會中有五百栗姑毗子，各脫上衣持施黃髮，世尊復為大眾說法示教利喜默然而住。時諸栗姑毗子各從座起，整衣合掌而白佛言：「唯愿世尊哀愍我等，與諸苾芻明日城內受我微供。」佛言：「我與苾芻已許庵沒羅女明日就食。」白言：「大德！我有所失不如彼女，彼有智慧先請世尊，我等不能及時親覲恭敬禮拜，

【現代漢語翻譯】 現代漢語譯本 前後簇擁的隊伍，伴隨著螺號聲和鼓聲，從廣嚴城出發，都想親自覲見如來，頂禮恭敬。世尊知道他們要來，告訴眾比丘：『你們沒見過三十三天（忉利天）遊覽芳園的景象吧？現在可以看看這廣嚴城中的各位栗姑毗子（Licchavi，古印度部族名），由於他們的威德和巧妙的莊飾，與三十三天出遊芳園沒什麼區別。』各位栗姑毗子到達林園后，便下車步行前進，到世尊處頂禮雙足，退到一旁坐下，想聽美妙的佛法。世尊為他們開示教導，使他們受益並感到喜悅。當時，會中有一位婆羅門，名叫黃髮摩納婆（Manava，青年），從座位上站起來，整理衣裳，合起手掌，對佛說：『世尊！我現在樂意隨喜讚歎。』佛告訴摩納婆：『隨你的意思說吧。』得到佛的允許后，他便說了以下這首偈頌： 『大王身穿寶裝鎧甲，現在作為國王獲得了善利；有佛出現在這裡，名稱高遠如同須彌山（Sumeru，佛教中的世界中心）。如同白蓮花在池塘中，在夜晚開放散發芬芳，如同太陽散發光輝照耀天空，光明遍滿世間。應當觀察如來的智慧力，如同巨大的明亮的火炬照亮黑暗，常常為人天作為智慧的眼睛，所有來見的人都被調伏。』 當時，各位栗姑毗聽到這番話后，同聲讚歎說：『大摩納婆！說得好啊！』當時，會中有五百位栗姑毗子，各自脫下上衣，佈施給黃髮。世尊又為大眾說法，開示教導，使他們受益並感到喜悅，然後默默地住止。當時，各位栗姑毗子各自從座位上站起來，整理衣裳，合起手掌，對佛說：『希望世尊憐憫我們，和各位比丘明天到城裡接受我們微薄的供養。』佛說：『我已經答應庵沒羅女（Amra，人名），明天去她那裡應供。』他們說：『大德！我們有所疏失，不如那位女子，她有智慧，先請了世尊。我們不能及時親自覲見恭敬禮拜，』

【English Translation】 English version The retinues advanced, with the sounds of conches and drums, departing from the city of Vaishali (廣嚴城), all desiring to personally pay homage to the Tathagata (如來), bowing and showing reverence. Knowing they were coming, the World-Honored One (世尊) said to the Bhikshus (苾芻): 'You have not seen the Thirty-three Heavens (三十三天, Trayastrimsa Heaven) enjoying the pleasure gardens? Now you can observe these Licchavis (栗姑毗子) in the city of Vaishali; due to their majestic virtue and exquisite adornments, they are no different from the Thirty-three Heavens touring the pleasure gardens.' Upon arriving at the grove, the Licchavis alighted from their vehicles and proceeded on foot, approaching the World-Honored One, bowing at his feet, and sitting to one side, desiring to hear the wonderful Dharma. The World-Honored One expounded the Dharma, instructing and benefiting them, filling each with joy. At that time, in the assembly, there was a Brahmin named Yellow-Hair Manava (黃髮摩納婆), who rose from his seat, adjusted his robes, and joined his palms, saying to the Buddha: 'World-Honored One! I now wish to rejoice and offer praise.' The Buddha told Manava: 'Speak as you wish.' Having received the Buddha's permission, he spoke the following verse: 'The great king wears jeweled armor, now as a ruler, he obtains good fortune; a Buddha appears in this place, his name is as lofty as Mount Sumeru (須彌, the central mountain in Buddhist cosmology). Like a white lotus in a pond, blooming at night and spreading fragrance, like the sun shining its rays upon the sky, its light fills the world. One should observe the wisdom power of the Tathagata, like a great bright torch illuminating the darkness, constantly serving as the eye of wisdom for humans and devas (天, gods), all who come to see are tamed.' At that time, the Licchavis, having heard these words, praised in unison: 'Great Manava! Well spoken!' At that time, there were five hundred Licchavi youths in the assembly, each removing their upper garment and offering it to Yellow-Hair. The World-Honored One again expounded the Dharma for the assembly, instructing and benefiting them, and then remained in silence. At that time, the Licchavi youths each rose from their seats, adjusted their robes, and joined their palms, saying to the Buddha: 'May the World-Honored One have compassion on us and, along with the Bhikshus, accept our humble offering in the city tomorrow.' The Buddha said: 'I have already accepted the invitation of Amra (庵沒羅), the woman, to dine at her place tomorrow.' They said: 'Great Virtue! We have erred and are not as good as that woman; she has wisdom and invited the World-Honored One first. We were unable to personally pay homage and show reverence in time,'

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我於後時當興供養。」佛言：「甚善！」聞佛贊已情懷歡喜，頂禮佛足奉辭而去。

時摩納婆見彼諸人辭佛去後，少時而住，即從座起整衣合掌白佛言：「大德！彼五百人聞我贊佛同聲慶喜，為妙語故各持一衣來施於我，我持奉佛，唯愿慈悲哀愍納受。」世尊為受，告言：「摩納婆！若如來、應、正等覺出現世間，有五希有事亦現於世。云何為五？謂於世間若有大師如來、應、正等覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世，凡所說法初中后善，文義巧妙純一圓滿，清凈鮮白梵行之相。當知此是如來、應、正等覺出現世間第一希有。

「複次若有聽聞如是妙法，能善作意一心審諦，攝斂諸根思念觀察。當知此是如來、應、正等覺出現世間第二希有。

「複次其聞法者，情生喜悅獲大善利，於世俗事生厭離心，此是如來、應、正等覺出現世間第三希有。

「複次若有展轉聽聞法者，皆亦漸漸依教奉持，此是如來、應、正等覺出現世間第四希有。

「複次諸聞法者繫念思惟，即能通達甚深妙慧，此是如來、應、正等覺出現世間第五希有。

「複次摩納婆！知恩報恩名大善士，少尚不忘，何況多恩！是故汝今應勤修學。」摩納婆聞佛說已歡喜信受，

【現代漢語翻譯】 現代漢語譯本： 『我以後會繼續供養。』佛說：『很好！』他們聽了佛的讚許，心中充滿喜悅，頂禮佛足，告辭離去。

這時，摩納婆（Manava，年輕人）看到那些人辭別佛陀離開后，稍作停留，便從座位上起身，整理衣物，合掌對佛說：『大德！那五百人聽我讚美佛陀，一同歡喜慶賀，因為這美妙的言語，各自拿出一件衣服來佈施給我，我拿著這些衣服奉獻給佛陀，唯愿您慈悲憐憫，接受這些供養。』世尊接受了供養，並告訴他：『摩納婆！如果如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得受供養的人）、正等覺（Samyaksambuddha，完全覺悟者）出現在世間，會有五種稀有之事也隨之出現。哪五種呢？第一種是，世間若有大師，如如來、應、正等覺、明行圓滿（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，以善妙的方式逝去的人）、世間解（Lokavidu，瞭解世間一切事理的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purushadamyasarathi，調伏眾生的人）、天人師（Shasta Devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）出現在世間，凡是他所說的法，從開始到中間到最後都是善妙的，文辭和意義都巧妙圓滿，純潔清凈，展現出梵行（Brahmacharya，清凈的行為）的相貌。應當知道，這是如來、應、正等覺出現在世間的第一種稀有之事。』

『其次，如果有人聽聞這樣美妙的佛法，能夠善於用心，一心一意地審視諦聽，收攝各種感官，思考和觀察。應當知道，這是如來、應、正等覺出現在世間的第二種稀有之事。』

『其次，聽聞佛法的人，心中生起喜悅，獲得巨大的利益，對世俗之事產生厭離之心，這是如來、應、正等覺出現在世間的第三種稀有之事。』

『其次，如果有人輾轉相傳地聽聞佛法，都能漸漸地依照佛陀的教導奉行，這是如來、應、正等覺出現在世間的第四種稀有之事。』

『其次，聽聞佛法的人，能夠專注地思考和思維，就能通達甚深微妙的智慧，這是如來、應、正等覺出現在世間的第五種稀有之事。』

『再者，摩納婆！知恩圖報被稱為大善之人，即使是小小的恩惠尚且不忘記，更何況是更大的恩惠呢！所以你現在應該勤奮地修學。』摩納婆聽了佛陀的教誨，歡喜地信受。

【English Translation】 English version: 『I will continue to make offerings in the future.』 The Buddha said, 『Excellent!』 Having heard the Buddha's praise, they were filled with joy, bowed at the Buddha's feet, and took their leave.

Then, Manava (young man) saw those people leave after bidding farewell to the Buddha. After staying for a short while, he rose from his seat, arranged his robes, and, with palms joined, said to the Buddha, 『Greatly Virtuous One! Those five hundred people, hearing my praise of the Buddha, rejoiced together. Because of these wonderful words, each of them brought a garment to offer to me. I now offer these garments to the Buddha. May you, with compassion and mercy, accept them.』 The World-Honored One accepted the offering and said, 『Manava! If a Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one) appears in the world, five rare events also appear in the world. What are the five? The first is that if there is a great teacher in the world, such as a Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna (endowed with wisdom and conduct), Sugata (well-gone), Lokavidu (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shasta Devamanushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (blessed one) appears in the world, whatever Dharma (teachings) he speaks is good in the beginning, middle, and end. The words and meanings are skillful and complete, pure and immaculate, showing the characteristics of Brahmacharya (pure conduct). Know that this is the first rare event of a Tathagata, Arhat, Samyaksambuddha appearing in the world.』

『Furthermore, if someone hears such wonderful Dharma, is able to apply their mind well, attentively and single-mindedly examines and listens, gathers their senses, and contemplates and observes, know that this is the second rare event of a Tathagata, Arhat, Samyaksambuddha appearing in the world.』

『Furthermore, if those who hear the Dharma generate joy in their hearts, obtain great benefits, and develop a sense of detachment from worldly affairs, this is the third rare event of a Tathagata, Arhat, Samyaksambuddha appearing in the world.』

『Furthermore, if those who hear the Dharma through successive transmission gradually uphold and practice according to the teachings, this is the fourth rare event of a Tathagata, Arhat, Samyaksambuddha appearing in the world.』

『Furthermore, if those who hear the Dharma focus their minds on thinking and contemplating, they will be able to penetrate profound and subtle wisdom, this is the fifth rare event of a Tathagata, Arhat, Samyaksambuddha appearing in the world.』

『Moreover, Manava! Knowing and repaying kindness is called a great virtue. Even a small kindness is not forgotten, let alone a greater kindness! Therefore, you should now diligently study.』 Manava, having heard the Buddha's words, joyfully accepted them with faith.

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頂禮雙足辭佛而去。

時庵沒羅女即于其夜，備辦種種上妙飲食，至明清旦敷設牀蓆，置凈水盆齒木及屑，遣使白佛：「飲食已辦，愿佛知時。」爾時世尊著衣持缽，與苾芻眾詣彼食處，佛及大眾次第坐已。時庵沒羅女見佛大眾悉安坐已，手自奉行種種上妙飲食普令飽滿。飯食訖，次授澡豆及以齒木，澡漱已收缽竟，遂取卑席于佛前坐攝心聽法。爾時世尊即為其女說施伽他曰：

「若人不慳能施與，　　見者愛敬咸親近； 　入眾會中無畏懼，　　得大利益具名聞。 　是故智人常惠施，　　能令長夜福增長； 　漸除煩惱破慳貪，　　三十三天受歡樂。 　修諸善業營功德，　　命終之後得生天， 　與諸女眾戲芳園，　　為佛弟子常安樂。」

爾時世尊復為庵沒羅女，隨機說法示教利喜已，從座而去。還至住處，告阿難陀曰：「我今欲往竹林中，汝可告諸大眾。」時阿難陀如佛所教，即與大眾隨佛至竹林北住升攝波林。時屬饑儉乞求難得，佛告諸苾芻：「今時饑儉，汝等宜可求同意者，于薜舍離諸方聚落隨便安居，我與阿難陀於此處住。若不如是，求乞難得。」時諸苾芻聞佛教已，各依善友隨處安居，唯阿難陀獨留侍佛，在於樹下而作安居。佛于夏內身嬰病苦，受諸痛惱幾將命沒，作如是念：「我

【現代漢語翻譯】 現代漢語譯本： 頂禮佛的雙足，然後告辭離去。

當時，庵沒羅女（Amra 女，姓名）當晚就準備了各種上等的美味飲食，到了第二天清晨，鋪設好床鋪和座位，放置乾淨的水盆、牙刷和牙粉，派人稟告佛陀：『飲食已經準備好了，希望佛陀知道時間。』當時，世尊穿好衣服，拿著缽，與比丘眾一同前往她準備食物的地方。佛陀和大眾依次坐好后，庵沒羅女看到佛陀和大眾都安穩坐好，親自奉上各種上等的美味飲食，讓大家都吃飽。飯食完畢后，接著遞上澡豆和牙刷，漱洗完畢后收起缽，然後取來矮小的座位在佛陀面前坐下，收攝心神聽法。當時，世尊就為她說了一首關於佈施的偈語：

『若人不慳吝，樂善好施， 見到的人都會愛戴敬重並親近； 進入大眾集會中沒有畏懼， 獲得巨大的利益，並且擁有好名聲。 因此有智慧的人常常樂於佈施， 能夠讓長夜的福報增長； 逐漸去除煩惱，破除慳吝貪婪， 死後可以到三十三天享受歡樂。 修習各種善業，經營各種功德， 命終之後可以得以往生天界， 與眾多的天女在花園中嬉戲玩樂， 作為佛陀的弟子，常常安樂。』

當時，世尊又為庵沒羅女，根據她的根器和意願說法，開示教導，使她獲得利益和歡喜，然後從座位上離開。回到住處后，告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『我現在想去竹林中，你可以告訴各位大眾。』當時，阿難陀按照佛陀的教導，就與大眾跟隨佛陀到竹林北邊的升攝波林居住。當時正值饑荒，乞討食物難以得到，佛陀告訴各位比丘：『現在正值饑荒，你們可以尋找志同道合的人，在薜舍離（Vaishali，古印度城市）各方的村落隨便安居，我與阿難陀就在這裡居住。如果不這樣，乞討食物就難以得到。』當時各位比丘聽了佛陀的教導后，各自依靠善友，隨處安居，只有阿難陀獨自留下侍奉佛陀，在樹下結夏安居。佛陀在夏天裡身體染上疾病，遭受各種痛苦折磨，幾乎要喪命，心中這樣想：『我』

【English Translation】 English version: Having bowed down at the Buddha's feet, he departed.

Then, that very night, Amra (Amra, name) prepared various excellent and delicious foods. At dawn the next morning, she arranged seats and bedding, placed clean water basins, toothbrushes, and tooth powder, and sent a messenger to inform the Buddha: 'The food is ready; may the Buddha know the time.' At that time, the World Honored One put on his robes, carried his bowl, and went with the Bhikshu (Bhikkhu, Buddhist monk) assembly to the place where she had prepared the food. After the Buddha and the assembly were seated in order, Amra, seeing that the Buddha and the assembly were all seated comfortably, personally served various excellent and delicious foods, satisfying everyone fully. After the meal, she then offered bath powder and toothbrushes. After they had washed and rinsed their mouths, she collected the bowls and then took a low seat in front of the Buddha, focusing her mind to listen to the Dharma. At that time, the World Honored One spoke a verse about giving for her:

'If a person is not stingy and is generous in giving, those who see them will love, respect, and draw near; entering into assemblies, they will have no fear, gain great benefits, and have a good reputation. Therefore, wise people often delight in giving, which can increase blessings throughout the long night; gradually removing afflictions and breaking through stinginess and greed, after death, they can enjoy happiness in the Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-three Gods). Cultivating various good deeds and engaging in various merits, after the end of their life, they can be reborn in the heavens, playing and enjoying themselves in fragrant gardens with many heavenly maidens, and as disciples of the Buddha, they are always at peace and happy.'

At that time, the World Honored One again spoke the Dharma for Amra, according to her capacity and inclinations, instructing and guiding her, causing her to gain benefit and joy, and then departed from his seat. Returning to his dwelling, he said to Ananda (Ananda, one of the Buddha's ten great disciples): 'I now wish to go to the Bamboo Grove; you may inform the assembly.' At that time, Ananda, according to the Buddha's instructions, went with the assembly to reside in the Shravasti Grove north of the Bamboo Grove. At that time, there was a famine, and it was difficult to obtain food. The Buddha told the Bhikshus: 'Now there is a famine; you may seek out like-minded individuals and reside at will in the villages and settlements in all directions of Vaishali (Vaishali, an ancient Indian city). I and Ananda will stay here. If you do not do so, it will be difficult to obtain food.' At that time, the Bhikshus, having heard the Buddha's instructions, each relied on good friends and resided wherever they could. Only Ananda remained alone to attend to the Buddha, observing the summer retreat under a tree. During the summer, the Buddha's body became afflicted with illness, suffering various pains and torments, almost to the point of death, and he thought to himself: 'I'

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身有疾不久遷謝，然諸苾芻散在余處，我今不應離諸大眾而般涅槃，應以無相三昧觀察自身令苦停息。」作是念已即入勝定，所受諸苦如念皆除安隱而住。時具壽阿難陀于日晡時從定而起，往詣佛所頂禮佛足在一面立，合掌白言：「大德世尊！我于曏者身心迷悶莫辯好惡，所聞之法不能誦持，由見世尊受諸病苦恐將寂滅，今聞世尊未般涅槃少得醒悟。」又言：「若諸苾芻不總集者我不涅槃，以此惟忖故知更說希有之法。」佛告阿難陀：「汝作是意，謂我教導諸苾芻故不涅槃者，無有是處。何以故？豈可我今更欲示諸苾芻希有之法？阿難陀！我所應說皆已說竟，悉令解了內外諸法，所謂四念住、四正勤、四神足、五根、五力、七覺分、八聖道。阿難陀！諸佛如來常以此法分明為說，無有秘吝覆藏之心。然阿難陀！我身有疾將欲涅槃，便作是念：『吾今病苦必定命終，諸苾芻等各在余處，我念不應離斯大眾而般涅槃，宜自用意以無相三昧觀察其身痛惱令息。』即便入定，所受諸苦悉皆除愈，得安隱住。阿難陀！我今衰邁身力羸弱年將八十，唯依二事而得存住，如朽破車亦依二事，以是義故汝今不應憂愁苦惱。但諸世間有為之法從因緣生，而不滅壞得常住者，無有是處。我先為汝常說是事，一切世間樂欲光華，愛念可意悉皆

散壞，恩愛別離無留住者，是故當知！於我現在及我滅后，汝等自為洲渚自為歸依，法為洲渚法為歸依，無別洲渚無別歸依。何以故？若我現在及我滅度，若依法者、樂持戒者，於我聲聞弟子最為第一。云何苾芻自為洲渚自為歸依，無別洲渚無別歸依？阿難陀！若諸苾芻，能于內身善知身相，繫念觀察攝心令住發起勇猛，降伏貪瞋及諸憂惱。如是外身內身內外身、內受外受內外受、內心外心內外心、內法外法內外法，于如是處繫念觀察，攝心令住發起勇猛，降伏貪瞋及諸憂惱。苾芻若作如是觀者，此則名為自為洲渚自為歸依順法而住。」

內攝頌曰：

行雨竹林內，　　修理波吒邑， 　渡河詣小村，　　漸向涅槃等。

爾時世尊告具壽阿難陀曰：「我今欲往廣嚴城。」時阿難陀聞佛教已，即隨佛后至廣嚴城住重閣堂。于小食時著衣持缽入城乞食，時阿難陀隨佛而去，次第乞已還至本處，飯食訖收衣缽澡漱畢洗足已，佛即往詣取弓制底樹下而坐，告阿難陀曰：「此廣嚴城物產華麗，芳林果樹在處敷榮，塔廟清池甚可愛樂，贍部洲內此最希奇。阿難陀！若有能於四神足修習多修習，欲住一劫若過一劫，悉皆隨意。阿難陀！如來已於四神足已多修習，欲住一劫若過一劫，悉皆自在。」時阿難陀默然無語，

【現代漢語翻譯】 現代漢語譯本： 散壞，恩愛別離沒有可以留住的，所以應當知道！在我現在以及我滅度之後，你們自己作為洲渚，自己作為歸依，以法作為洲渚，以法作為歸依，沒有別的洲渚，沒有別的歸依。為什麼呢？如果我現在以及我滅度之後，如果依法的人、樂於持戒的人，在我的聲聞弟子中最為第一。怎麼樣比丘自己作為洲渚，自己作為歸依，沒有別的洲渚，沒有別的歸依呢？阿難陀（Ananda，佛陀的十大弟子之一）！如果各位比丘，能夠對於自身善於瞭解身體的各個方面，繫念觀察，收攝心念使之安住，發起勇猛精進，降伏貪婪、嗔恨以及各種憂愁煩惱。像這樣，外觀自身、內觀自身、內外都觀自身，外觀感受、內觀感受、內外都觀感受，外觀心念、內觀心念、內外都觀心念，外觀法、內觀法、內外都觀法，在這些地方繫念觀察，收攝心念使之安住，發起勇猛精進，降伏貪婪、嗔恨以及各種憂愁煩惱。比丘如果作這樣的觀想，這就叫做自己作為洲渚，自己作為歸依，順應佛法而住。

內攝頌說：

行走雨竹林內，修理波吒邑， 渡河前往小村，逐漸趨向涅槃等。

當時世尊告訴具壽阿難陀說：『我現在想要前往廣嚴城（Vaishali，古印度城市）。』當時阿難陀聽了佛的教誨后，就跟隨在佛的後面到達廣嚴城，住在重閣堂。在小食的時候，穿好衣服，拿著缽進入城中乞食，當時阿難陀跟隨佛陀而去，依次乞食完畢后回到原來的地方，吃完飯，收拾好衣缽，洗漱完畢洗完腳后，佛陀就前往取弓制底樹下坐下，告訴阿難陀說：『這廣嚴城物產華麗，芳香的樹林和果樹到處繁榮，塔廟和清澈的池塘非常可愛，在贍部洲（Jambudvipa，古印度名稱）內這是最稀奇的。阿難陀！如果有人能夠對於四神足（four bases of spiritual power）修習，多多修習，想要住一個劫（kalpa，時間單位），或者超過一個劫，都能夠隨意。阿難陀！如來已經對於四神足多多修習，想要住一個劫，或者超過一個劫，都能夠自在。』當時阿難陀沉默不語。

【English Translation】 English version: Scattering and decay, beloved ones parting with no one staying behind; therefore, you should know this! Both now in my lifetime and after my passing, you should be islands unto yourselves, refuges unto yourselves; the Dharma (law, teachings) should be your island, the Dharma should be your refuge, with no other island, no other refuge. Why is that? If now in my lifetime and after my passing, those who follow the Dharma and delight in upholding the precepts will be the foremost among my Shravaka (hearer, disciple) disciples. How does a Bhikshu (monk) become an island unto himself, a refuge unto himself, with no other island, no other refuge? Ananda (one of the ten principal disciples of the Buddha)! If the Bhikshus are able to understand well the aspects of the body within themselves, focusing their minds in observation, gathering their minds to abide, arousing vigor, subduing greed, hatred, and all sorrows and afflictions. Thus, observing the body externally, internally, and both internally and externally; observing feelings externally, internally, and both internally and externally; observing the mind externally, internally, and both internally and externally; observing the Dharma externally, internally, and both internally and externally; in these places, focusing their minds in observation, gathering their minds to abide, arousing vigor, subduing greed, hatred, and all sorrows and afflictions. If a Bhikshu cultivates such observation, this is called being an island unto oneself, a refuge unto oneself, abiding in accordance with the Dharma.

The summary verse says:

Walking within the rain bamboo grove, repairing the city of Pataliputra, crossing the river to a small village, gradually approaching Nirvana (liberation) and so on.

At that time, the World-Honored One said to the Venerable Ananda: 'I now wish to go to the city of Vaishali (an ancient city in India).' Then Ananda, having heard the Buddha's teaching, followed behind the Buddha and arrived at the city of Vaishali, staying in the double-gated hall. During the time for a small meal, he put on his robes, carried his bowl, and entered the city to beg for food. Ananda followed the Buddha, and after begging in order, he returned to his original place. After eating, he put away his robes and bowl, washed his face and rinsed his mouth, and washed his feet. The Buddha then went to sit under the Getaka (mango) tree, and said to Ananda: 'This city of Vaishali is adorned with beautiful products, fragrant forests and fruit trees flourishing everywhere, stupas and clear ponds are very lovely and delightful; within Jambudvipa (the name of ancient India), this is the most rare and wonderful. Ananda! If anyone can cultivate and practice the Four Bases of Spiritual Power (four bases of spiritual power), cultivating them extensively, wishing to live for a kalpa (an aeon, a very long period of time), or even longer than a kalpa, they can do so at will. Ananda! The Tathagata (the thus-gone one, an epithet of the Buddha) has already cultivated the Four Bases of Spiritual Power extensively, wishing to live for a kalpa, or even longer than a kalpa, he can do so freely.' At that time, Ananda remained silent.

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如是世尊三唱前事乃至悉皆自在，阿難陀亦皆無語。佛作是念：「今阿難陀被魔所惑身心迷亂，我已再三分明告示，竟無言說能為啟請，由是定知被魔所惑。」即便告曰：「汝可依一樹下宴坐而住，不應與汝雜亂同居。」時阿難陀聞佛教已，即往晝日宴坐之處住一樹下。

爾時惡魔波卑，來詣佛所頂禮佛足，在一面立，合掌恭敬白言：「世尊！涅槃時至，唯愿善逝入般涅槃。」佛告魔曰：「汝今何故，云涅槃時至請我涅槃？」魔言：「大德！往者一時，佛于尼連河側菩提樹下，成佛未久時，我詣彼白言：『世尊當知涅槃時至，唯愿善逝入般涅槃。』佛告我言：『若我聖眾聲聞弟子，未有智慧通達聰明辯了，以正法言摧伏邪論，顯揚聖教能流通者，又諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦，亦未能得堅修戒品，令我梵行得廣流佈，利益多人及諸天眾者，我今無宜入大涅槃。』大德世尊！今聲聞眾有大智慧，具足通達辯才無礙，以正法言摧伏邪論，顯揚聖教能使流通。又諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦，能令梵行得廣流佈，利益多人及諸天眾諸事圓滿，是故我今白世尊言：『涅槃時至，唯愿善逝，入般涅槃。』」佛告魔曰：「汝且少待，如來不久卻後三月入無餘依大涅槃界。」時魔作念：「沙門喬答摩！出言

【現代漢語翻譯】 現代漢語譯本： 像這樣，世尊三次重複之前所說的事情，乃至一切都自在無礙，阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）仍然一言不發。佛陀心想：『現在阿難陀被魔所迷惑，身心迷亂，我已經再三清楚地告訴他，竟然沒有一句話能用來請求，由此可以斷定是被魔所迷惑了。』 於是就告訴阿難陀：『你可以到一棵樹下安靜地坐著，不應該和你雜亂地住在一起。』 當時阿難陀聽到佛陀的教誨后，就前往白天靜坐的地方，住在一棵樹下。

這時，惡魔波卑（Pāpī，意為「惡者」，佛教中的魔王）來到佛陀處，頂禮佛足，站在一旁，合掌恭敬地說道：『世尊！涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）的時間到了，希望善逝（Sugata，如來的稱號之一）進入般涅槃（Parinirvana，指佛陀或阿羅漢的最終涅槃）。』 佛陀告訴魔王說：『你現在為什麼說涅槃的時間到了，請求我進入涅槃呢？』 魔王說：『大德！過去有一次，佛陀在尼連河（Nirañjanā River）邊的菩提樹（Bodhi tree，釋迦牟尼成道之樹）下，成佛不久的時候，我到那裡對您說：『世尊應當知道涅槃的時間到了，希望善逝進入般涅槃。』 佛陀告訴我：『如果我的聖眾聲聞（Śrāvaka，聽聞佛法而修行的人）弟子，沒有智慧通達，聰明辯才，用正法之言摧伏邪論，弘揚聖教能夠流通，又各位比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士），也不能夠堅定地修持戒律，使我的梵行（Brahmacarya，清凈的修行生活）得以廣泛流佈，利益眾多的人和諸天眾，我現在不應該進入大涅槃（Mahaparinirvana，指佛陀的最終涅槃）。』 大德世尊！現在聲聞眾有大智慧，具足通達，辯才無礙，用正法之言摧伏邪論，弘揚聖教能夠使之流通。又各位比丘、比丘尼、鄔波索迦、鄔波斯迦，能夠使梵行得以廣泛流佈，利益眾多的人和諸天眾，諸事圓滿，所以我現在對世尊說：『涅槃的時間到了，希望善逝，進入般涅槃。』』 佛陀告訴魔王說：『你且稍等，如來不久之後三個月後進入無餘依大涅槃界（Anupadhisesa-nirvana，指沒有煩惱殘餘的涅槃境界）。』 當時魔王心想：『沙門喬答摩（Śramana Gautama，釋迦牟尼佛的稱號）所說的話……』

【English Translation】 English version: Thus, the World-Honored One repeated the previous matter three times, even to the point of complete freedom, yet Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) remained silent. The Buddha thought, 'Now Ānanda is deluded by Mara (demon), his mind and body confused. I have clearly told him three times, yet he has not uttered a single word of request. It is certain that he is deluded by Mara.' Immediately, he said, 'You may sit quietly under a tree. You should not dwell in confusion with others.' When Ānanda heard the Buddha's teaching, he went to a place for daytime meditation and stayed under a tree.

At that time, the evil Mara Pāpī (meaning 'evil one', the king of demons in Buddhism) came to the Buddha, prostrated at his feet, stood to one side, and respectfully said with folded hands, 'World-Honored One! The time for Nirvana (the state of liberation from the cycle of birth and death) has come. May the Well-Gone One (Sugata, one of the titles of the Tathagata) enter Parinirvana (the final Nirvana of the Buddha or an Arhat).' The Buddha said to Mara, 'Why do you now say that the time for Nirvana has come and request me to enter Nirvana?' Mara said, 'Great Virtue! Once, when the Buddha was at the foot of the Bodhi tree (the tree under which Shakyamuni attained enlightenment) by the Nirañjanā River, not long after attaining Buddhahood, I went there and said to you, 'World-Honored One, you should know that the time for Nirvana has come. May the Well-Gone One enter Parinirvana.' The Buddha told me, 'If my holy assembly of Śrāvaka (disciples who hear and practice the Dharma) disciples do not have the wisdom to understand, are not intelligent and eloquent, and cannot subdue heretical views with the words of the true Dharma, propagate the holy teachings, and if the Bhiksu (ordained male monks), Bhiksuni (ordained female nuns), Upasaka (lay male devotees), and Upasika (lay female devotees) are unable to firmly cultivate the precepts, so that my Brahmacarya (pure spiritual life) can be widely spread, benefiting many people and the hosts of devas (gods), then I should not enter Mahaparinirvana (the Great or Final Nirvana of the Buddha) now.' Great Virtue, World-Honored One! Now the assembly of Śrāvakas has great wisdom, possesses complete understanding, and has unimpeded eloquence. They can subdue heretical views with the words of the true Dharma and propagate the holy teachings so that they can be circulated. Also, the Bhiksus, Bhiksunis, Upasakas, and Upasikas can enable the Brahmacarya to be widely spread, benefiting many people and the hosts of devas. All matters are complete. Therefore, I now say to the World-Honored One, 'The time for Nirvana has come. May the Well-Gone One enter Parinirvana.'' The Buddha said to Mara, 'Wait a little while. The Tathagata will soon, after three months, enter the realm of Anupadhisesa-nirvana (the state of Nirvana without any remaining aggregates).' At that time, Mara thought, 'The words of the Śramana Gautama (another name for the Buddha) ...'

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無二，定般涅槃。」情生歡喜忽然隱沒。佛作是念：「我今宜可入如是定，隨彼定力，留其命行舍其壽行。」作是念已便即入定，留命行舍壽行。於時大地悉皆振動，四方熾然星光墮落，于虛空中天鼓自鳴。佛從定出說伽他曰：

「諸有等不等，　　牟尼悉已除， 　由得內證定，　　如鳥破于㲉。」

時具壽阿難陀于日晡時從宴坐起，便詣佛所頂禮佛足，在一面立白言：「世尊！何因緣故大地振動？」佛告阿難陀：「有八因緣大地振動。云何為八？今此大地依水而住、水依風住、風依空住。阿難陀！有時空中現大猛風水即波動，水若搖動地即振動。阿難陀！此是初因緣大地振動。

「複次阿難陀！苾芻有大威德具大功用，以神通力令此大地，為小塵想入無邊水想，欲令大地悉皆振動。若苾芻尼及諸天眾大威德者，若作此想亦使大地悉皆振動。阿難陀！此是第二因緣大地振動。

「複次阿難陀！若大菩薩從睹史多天下降母胎時，大地振動，諸世界中光明晃耀倍勝天光，世間所有極幽闇處，假使日月具大威光而不能照，菩薩現生母腹之時，光明赫奕悉皆普照。諸有情類從生以來，欲見自手尚不能睹，因光照了互得相見，知余有情亦生於此。阿難陀！此是第三因緣大地振動。

「複次阿難陀！

【現代漢語翻譯】 現代漢語譯本：『無二，決定般涅槃。』情生歡喜，忽然隱沒。佛作是念：『我今宜可入如是定，隨彼定力，留其命行，舍其壽行。』作是念已，便即入定，留命行，舍壽行。於時大地悉皆振動，四方熾然，星光墮落，于虛空中天鼓自鳴。佛從定出，說伽他曰： 『諸有等不等，牟尼（Muni，聖人）悉已除，由得內證定，如鳥破于㲉。』 時具壽阿難陀（Ānanda，佛陀的十大弟子之一）于日晡時從宴坐起，便詣佛所，頂禮佛足，在一面立，白言：『世尊！何因緣故大地振動？』佛告阿難陀：『有八因緣大地振動。云何為八？今此大地依水而住、水依風住、風依空住。阿難陀！有時空中現大猛風，水即波動，水若搖動，地即振動。阿難陀！此是初因緣大地振動。 『複次阿難陀！苾芻（Bhiksu，比丘）有大威德，具大功用，以神通力令此大地，為小塵想，入無邊水想，欲令大地悉皆振動。若苾芻尼（Bhiksuni，比丘尼）及諸天眾大威德者，若作此想，亦使大地悉皆振動。阿難陀！此是第二因緣大地振動。 『複次阿難陀！若大菩薩（Bodhisattva，菩薩）從睹史多天（Tusita Heaven，兜率天）下降母胎時，大地振動，諸世界中光明晃耀，倍勝天光，世間所有極幽闇處，假使日月具大威光而不能照，菩薩現生母腹之時，光明赫奕，悉皆普照。諸有情類從生以來，欲見自手尚不能睹，因光照了，互得相見，知余有情亦生於此。阿難陀！此是第三因緣大地振動。 『複次阿難陀！』

【English Translation】 English version: 'Without duality, definite Parinirvana (般涅槃, complete nirvana).』 Joy arose and suddenly vanished. The Buddha thought: 『Now I should enter such a Samadhi (定, concentration), according to the power of that Samadhi, retain my life force, and relinquish my life span.』 Having thought this, he immediately entered the Samadhi, retained his life force, and relinquished his life span. At that time, the earth shook entirely, the four directions blazed, starlight fell, and heavenly drums sounded in the empty sky. The Buddha emerged from the Samadhi and spoke this Gatha (伽他, verse): 『All that is equal and unequal, the Muni (牟尼, sage) has completely eliminated, by attaining inner realization of Samadhi, like a bird breaking out of its shell.』 Then the Venerable Ānanda (阿難陀, one of the Buddha's ten great disciples) arose from his meditation at sunset, went to the Buddha, prostrated himself at his feet, stood to one side, and said: 『World Honored One! What is the cause and condition for the earth to shake?』 The Buddha told Ānanda: 『There are eight causes and conditions for the earth to shake. What are the eight? This earth relies on water to exist, water relies on wind to exist, and wind relies on space to exist. Ānanda! Sometimes a great and fierce wind arises in the sky, and the water then undulates. If the water shakes, the earth then shakes. Ānanda! This is the first cause and condition for the earth to shake. 『Furthermore, Ānanda! A Bhiksu (苾芻, monk) with great power and great accomplishment, by means of his supernatural power, can cause this earth to be like a small dust particle, entering into the thought of boundless water, desiring to make the earth shake entirely. If a Bhiksuni (苾芻尼, nun) or the heavenly beings with great power were to have this thought, they could also cause the earth to shake entirely. Ānanda! This is the second cause and condition for the earth to shake. 『Furthermore, Ānanda! When a great Bodhisattva (菩薩, enlightened being) descends from Tusita Heaven (睹史多天, a heaven in Buddhist cosmology) into his mother's womb, the earth shakes, and the light in all the worlds shines brilliantly, surpassing even the light of the heavens. In all the extremely dark places in the world, which even the sun and moon with their great power cannot illuminate, when the Bodhisattva appears in his mother's womb, the radiant light shines everywhere. All sentient beings, who since their birth have not been able to see their own hands, can see each other because of the light, and know that other sentient beings are also born here. Ānanda! This is the third cause and condition for the earth to shake. 『Furthermore, Ānanda!』

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若大菩薩初生之時，大地振動，廣如上說。此是第四因緣大地振動。

「複次阿難陀！若菩薩成正等覺時，大地振動，廣如上說。此是第五因緣大地振動。

「複次阿難陀！若如來三轉法輪時，大地振動，亦如上說，此是第六因緣大地振動。

「複次阿難陀！若如來留命行舍壽行時，大地振動，四面熾然流光赫奕，于虛空中天鼓自鳴，此是第七因緣大地振動。

「複次阿難陀！如來不久卻後三月，入無餘依妙涅槃界，於此時中大地振動，四維上下朗然明照，于虛空中諸天叫聲猶如擊鼓。阿難陀！此是第八因緣大地振動。」

爾時具壽阿難陀白佛言：「世尊！我觀如來所說之事，為留命行舍壽行，因此大地悉皆振動。」佛告阿難陀：「如是，如是！我留命行舍壽行。」阿難陀言：「大德！我親聞佛作如是說：『若有能於四神足修習多修習者，欲住一劫、若過一劫，皆得自在。』大德世尊於四神足已修習、多修習，唯愿世尊住世一劫，唯愿善逝住過一劫。」佛告阿難陀：「是汝之過作斯非理，我已再三分明告汝，汝自不能知其意趣，由魔波卑惑亂汝心。阿難陀！汝意云何？諸佛如來言有二不？」白言：「不爾。」佛言：「善哉！善哉！阿難陀！如來大師出二言者，無有是處。我已許魔，汝

【現代漢語翻譯】 現代漢語譯本 『如果偉大的菩薩初生之時，大地會震動，震動的範圍和方式如前文所說。這是第四個引起大地震動的原因。』 『再者，阿難陀（Ānanda，佛陀的十大弟子之一）！如果菩薩成就正等覺（Sammasambuddha，完全覺悟的佛陀）時，大地會震動，震動的範圍和方式如前文所說。這是第五個引起大地震動的原因。』 『再者，阿難陀！如果如來（Tathāgata，佛陀的稱號之一）三轉法輪（Dharmacakra Pravartana，佛陀初轉法輪）時，大地會震動，震動的方式也如前文所說，這是第六個引起大地震動的原因。』 『再者，阿難陀！如果如來留命行（Ayusamskara，延長壽命的努力）和舍壽行（Ayusamskara，放棄壽命的努力）時，大地會震動，四面燃燒，光芒四射，在天空中天鼓會自己鳴響，這是第七個引起大地震動的原因。』 『再者，阿難陀！如來不久之後，三個月后，將進入無餘依妙涅槃界（Anupadhisesa-nirvana，沒有剩餘煩惱的涅槃），在這個時候，大地會震動，四面八方都會明亮照耀，在天空中諸天的叫聲就像擊鼓一樣。阿難陀！這是第八個引起大地震動的原因。』 當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一）對佛說：『世尊（Bhagavan，佛陀的稱號之一）！我觀察如來所說的事情，是爲了留命行和舍壽行，因此大地才會全部震動。』佛告訴阿難陀：『是的，是的！我留命行和舍壽行。』阿難陀說：『大德（Mahāteja，對佛陀的尊稱）！我親耳聽到佛這樣說：『如果有人能夠對四神足（catvāri ṛddhipādāḥ，四種達到神通的基礎）進行修習和多次修習，想要住世一劫（kalpa，極長的時間單位）或者超過一劫，都能自在。』大德世尊對四神足已經修習和多次修習，唯愿世尊住世一劫，唯愿善逝（Sugata，佛陀的稱號之一）住過一劫。』佛告訴阿難陀：『這是你的過錯，做了這樣不合道理的事情，我已經再三明白地告訴你，你自己不能理解其中的意思，因為魔波旬（Māra Papiyas，佛教中的惡魔）迷惑了你的心。阿難陀！你認為如何？諸佛如來說話會有兩種說法嗎？』阿難陀回答說：『不會。』佛說：『好啊！好啊！阿難陀！如來大師（Mahāguru，偉大的導師）說出兩種話，沒有這樣的道理。我已經答應了魔，你』

【English Translation】 English version 『When a great Bodhisattva (Bodhisattva, an enlightened being on the path to Buddhahood) is first born, the earth shakes, as described above. This is the fourth cause and condition for the earth to shake.』 『Furthermore, Ānanda (Ānanda, one of the ten principal disciples of the Buddha)! When a Bodhisattva attains complete and perfect enlightenment (Sammasambuddha, a fully enlightened Buddha), the earth shakes, as described above. This is the fifth cause and condition for the earth to shake.』 『Furthermore, Ānanda! When the Tathāgata (Tathāgata, one of the titles of the Buddha) turns the Wheel of Dharma (Dharmacakra Pravartana, the first sermon of the Buddha) three times, the earth shakes, also as described above. This is the sixth cause and condition for the earth to shake.』 『Furthermore, Ānanda! When the Tathāgata relinquishes the life-sustaining force (Ayusamskara, the effort to prolong life) and abandons the life-sustaining force (Ayusamskara, the effort to give up life), the earth shakes, blazing on all four sides with radiant light, and heavenly drums sound spontaneously in the sky. This is the seventh cause and condition for the earth to shake.』 『Furthermore, Ānanda! The Tathāgata, not long from now, three months hence, will enter the realm of Nirvana without remainder (Anupadhisesa-nirvana, Nirvana without residue), at which time the earth will shake, and all directions will be brightly illuminated, and the sounds of the devas (devas, deities) in the sky will be like the beating of drums. Ānanda! This is the eighth cause and condition for the earth to shake.』 At that time, the venerable Ānanda (Ānanda, one of the ten principal disciples of the Buddha) said to the Buddha: 『Bhagavan (Bhagavan, one of the titles of the Buddha)! I observe that the events the Tathāgata has spoken of are related to relinquishing the life-sustaining force, and therefore the earth shakes.』 The Buddha said to Ānanda: 『So it is, so it is! I am relinquishing the life-sustaining force.』 Ānanda said: 『Greatly Virtuous One (Mahāteja, an honorific for the Buddha)! I have personally heard the Buddha say: 『If anyone cultivates and repeatedly cultivates the four bases of spiritual power (catvāri ṛddhipādāḥ, the four foundations for achieving supernatural abilities), they can remain for a kalpa (kalpa, an extremely long period of time) or even longer.』 The Greatly Virtuous One has cultivated and repeatedly cultivated the four bases of spiritual power; I beseech the Bhagavan to remain in the world for a kalpa, I beseech the Sugata (Sugata, one of the titles of the Buddha) to remain for longer than a kalpa.』 The Buddha said to Ānanda: 『This is your fault, acting in such an unreasonable way. I have already told you three times clearly, but you could not understand the meaning, because Mara Papiyas (Māra Papiyas, the demon in Buddhism) has confused your mind. Ānanda! What do you think? Do the Buddhas speak with two tongues?』 Ānanda replied: 『No.』 The Buddha said: 『Good, good! Ānanda! There is no such thing as the Tathāgata, the great teacher (Mahāguru, great teacher), speaking with two tongues. I have already promised Mara, you』

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無宜請。阿難陀！汝今可往取弓塔邊側近苾芻，皆令普集常食堂中。」時阿難陀即往遍告，眾既集已，詣世尊所，頂禮佛足合掌白言：「大德世尊！諸苾芻眾咸悉來集常食堂所，愿佛知時。」佛從座起至其堂內，就座而坐告諸苾芻：「汝等觀察，諸行無常，是變易法，不可委信，深可厭舍而求解脫。汝等當知，有勝妙法，能于現世得利樂住，未來世中亦複利樂。汝等苾芻宜於此法受持讀誦、善解其義、謹慎奉行，能令梵行久住不滅。如是之法便得弘廣利益有情，哀愍一切安樂人天。云何勝法能得現世利樂及後世利樂？若諸苾芻受持讀誦、善解其義、謹慎奉行，能令梵行久住不滅，如是之法便得弘廣，利益有情哀愍一切安樂人天。所謂四念處、四正勤、四神足、五根、五力、七覺分、八聖道，當知此是現法利樂及後世利樂，應當讀誦受持勿忘。」

佛告阿難陀：「我今欲往重患村中。」時阿難陀聞佛教已，即隨佛后。世尊行至廣嚴城西北園林之界，如大象王全身右顧望廣嚴城。(躬行此處，親為敬禮，愿于像末，聖教流通)時阿難陀白言：「世尊！如來右旋徘徊周望城郭，非無因緣，唯愿為說。」佛告阿難陀：「我今右旋顧視，如汝所言，非無因緣。阿難陀！此是如來、應、正等覺，于最末後望廣嚴城，我今欲往

【現代漢語翻譯】 現代漢語譯本：無宜請求。阿難陀（Ananda，佛陀的十大弟子之一）！你現在可以去弓塔旁邊召集附近的僧侶，讓他們都到常食堂集合。』當時阿難陀立刻前去告知，僧眾集合完畢后，來到世尊處，頂禮佛足，合掌說道：『大德世尊！各位僧侶都已經來到常食堂，希望佛陀知道時機已到。』佛陀從座位上起身，來到食堂內，就座后告訴各位僧侶：『你們應當觀察，諸行無常，是變易之法，不可信任，應該深深地厭離捨棄，從而求解脫。你們應當知道，有殊勝微妙之法，能夠在現世獲得利益安樂，在未來世中也能獲得利益安樂。你們各位僧侶應當對此法受持讀誦、善解其義、謹慎奉行，能夠使梵行長久住世而不滅。這樣的法就能弘揚廣大，利益有情眾生，哀憐一切，使人天安樂。什麼樣的殊勝之法能夠獲得現世的利益安樂以及後世的利益安樂呢？如果各位僧侶受持讀誦、善解其義、謹慎奉行，能夠使梵行長久住世而不滅，這樣的法就能弘揚廣大，利益有情眾生，哀憐一切，使人天安樂。這就是所謂的四念處（Four Foundations of Mindfulness）、四正勤（Four Right Exertions）、四神足（Four Roads to Magical Power）、五根（Five Roots）、五力（Five Powers）、七覺分（Seven Factors of Enlightenment）、八聖道（Eightfold Noble Path），應當知道這就是現世利樂以及後世利樂，應當讀誦受持，不要忘記。』 佛陀告訴阿難陀：『我現在想要前往重患村。』當時阿難陀聽了佛陀的教誨后，就跟隨在佛陀身後。世尊走到廣嚴城（Vaishali）西北的園林邊界，就像大象王一樣，全身向右回顧廣嚴城。（我在此處躬身而行，親自敬禮，希望在佛像的末尾，聖教能夠流通）當時阿難陀說道：『世尊！如來右旋徘徊，周望城郭，並非沒有原因，希望您能為我們解說。』佛陀告訴阿難陀：『我現在右旋顧視，正如你所說，並非沒有原因。阿難陀！這是如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha），在最後一次望向廣嚴城，我現在想要前往

【English Translation】 English version: 'It is not appropriate to request. Ananda (one of the ten principal disciples of the Buddha)! You may now go and gather the monks near the bow tower, and have them all assemble in the common dining hall.' Then Ananda immediately went and announced this everywhere. Once the assembly had gathered, they went to the World Honored One, bowed at his feet, and said with their palms together: 'Great Virtuous World Honored One! All the monks have come and gathered at the common dining hall. May the Buddha know when the time is right.' The Buddha rose from his seat and went to the hall, sat down, and told the monks: 'You should observe that all conditioned things are impermanent, are subject to change, and cannot be trusted. You should deeply detest and abandon them, and seek liberation. You should know that there is a supreme and wonderful Dharma that can bring benefit and happiness in this present life, and also benefit and happiness in future lives. You monks should uphold, recite, understand its meaning well, and carefully practice this Dharma, so that the pure conduct may abide long and not perish. Such a Dharma can be widely propagated, benefiting sentient beings, having compassion for all, and bringing peace and happiness to humans and gods. What kind of supreme Dharma can bring benefit and happiness in this present life and benefit and happiness in future lives? If you monks uphold, recite, understand its meaning well, and carefully practice this Dharma, so that the pure conduct may abide long and not perish, such a Dharma can be widely propagated, benefiting sentient beings, having compassion for all, and bringing peace and happiness to humans and gods. This is what is called the Four Foundations of Mindfulness (cattāro satipaṭṭhānā), the Four Right Exertions (cattāro sammappadhānā), the Four Roads to Magical Power (cattāro iddhipādā), the Five Roots (pañcaindriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (satta bojjhaṅgā), and the Eightfold Noble Path (ariya aṭṭhaṅgika magga). You should know that this is benefit and happiness in this present life and benefit and happiness in future lives. You should recite and uphold it, and do not forget it.' The Buddha told Ananda: 'I now wish to go to the village of the severely ill.' Then Ananda, having heard the Buddha's teaching, followed behind the Buddha. The World Honored One walked to the northwest garden boundary of Vaishali (a city in ancient India), like a great elephant king, turning his whole body to the right to look at Vaishali. (I bow and walk here, personally paying homage, hoping that at the end of the image, the holy teachings will spread.) Then Ananda said: 'World Honored One! The Tathagata (title of the Buddha) turns to the right, lingers, and looks around the city walls. There must be a reason. I hope you can explain it to us.' The Buddha told Ananda: 'I am now turning to the right to look, and as you said, there is a reason. Ananda! This is the Tathagata (title of the Buddha), Arhat (one who is worthy of offerings), Samyaksambuddha (perfectly enlightened Buddha), looking at Vaishali for the very last time. I now wish to go to

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力士生處娑羅雙樹入般涅槃，不復重來，所以回顧望此城邑。」時有苾芻聞佛語已說伽他曰：

「最後回顧望嚴城，　　正覺不復還來此； 　今欲詣彼雙林處，　　壯士生地證無餘。」

世尊既至重患村已住升攝波林，告諸苾芻：「汝等當知！此戒定慧，由習戒故定便久住，善修定故凈慧得生，由有慧故於欲瞋癡而得解脫，于如是等心解脫處，聖弟子眾而實了知：我生已盡、梵行已立、所作已辦、不受後有。」如是次第經過十餘聚落，皆為眾生隨機說法，至受用城北林而住。於時大地悉皆振動，四維上下煙焰洞然，日月無光流星墮落，于虛空界天鼓自鳴。時阿難陀于日晡時，從宴坐起往至佛所，頂禮雙足在一面立，合掌白言：「大德世尊！何因緣故大地振動？」佛告阿難陀：「三因緣故大地振動。云何為三？而此大地依水而住、水依風住、風依空住，空中風擊水即波生，水若波浪地即振動。阿難陀！此是初因緣大地振動。

「複次阿難陀！若苾芻有大威德具大功用，以神通力令此大地為小塵想作無邊水想，能使大地悉皆振動。若苾芻尼及諸天大威德者，令大地動亦皆振動。阿難陀！此是第二因緣大地振動，如前廣說。

「複次阿難陀！若如來不久入般涅槃，即大地動，如前廣說。阿難陀！此是

【現代漢語翻譯】 現代漢語譯本：力士（指佛陀）出生于娑羅雙樹，也將在那裡進入般涅槃（Parinirvana，指佛陀的最終涅槃），不會再回來了，所以他回顧遙望這座城邑。』當時有一位比丘（Bhiksu，佛教僧侶）聽了佛陀的話后，說了偈語： 『最後回顧望向莊嚴的城池，正覺（指佛陀）不會再回到這裡；如今將要前往那娑羅雙樹之處，壯士（指佛陀）在那裡出生並證得無餘涅槃。』 世尊到達重患村后，住在升攝波林，告訴眾比丘：『你們應當知道！這戒、定、慧，由於修習戒律的緣故，禪定便能長久保持；善於修習禪定的緣故，清凈的智慧便能產生；由於有了智慧的緣故，就能從貪慾、嗔恨、愚癡中解脫出來。對於像這樣的心解脫之處，聖弟子們確實了知：我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不再受後世的輪迴。』就這樣依次經過十多個聚落，都為眾生隨機說法，到達受用城北邊的樹林而住。這時，大地全都震動起來，四面八方上下都被煙焰照亮，太陽和月亮失去了光芒，流星墜落，在虛空之中天鼓自動鳴響。當時，阿難陀（Ananda，佛陀的侍者）在傍晚時分，從禪坐中起身前往佛陀所在之處，頂禮佛陀的雙足後站在一旁，合掌說道：『大德世尊！是什麼因緣導致大地震動？』佛陀告訴阿難陀：『有三種因緣導致大地震動。哪三種呢？這大地依靠水而存在，水依靠風而存在，風依靠空而存在，空中風衝擊水，水就產生波浪，水若產生波浪，大地就震動。阿難陀！這是第一種因緣導致大地震動。 『其次，阿難陀！如果比丘（Bhiksu）有很大的威德，具備很大的功用，用神通力使這大地像小塵土一樣，想像成無邊無際的水，能使大地全都震動。如果比丘尼（Bhiksuni，佛教女尼）以及諸天有大威德者，使大地震動，也都會震動。阿難陀！這是第二種因緣導致大地震動，如前面所廣泛敘說。 『其次，阿難陀！如果如來（Tathagata，指佛陀）不久將要進入般涅槃（Parinirvana），就會大地震動，如前面所廣泛敘說。阿難陀！這是……』

【English Translation】 English version: 'The mighty one (referring to the Buddha) was born at the twin Sala trees and will enter Parinirvana (the final Nirvana) there, never to return, which is why he looks back at this city.' At that time, a Bhiksu (Buddhist monk) who heard the Buddha's words spoke a verse: 'Finally looking back at the solemn city, the Perfectly Awakened One (referring to the Buddha) will not return here; now intending to go to that place of the twin Sala trees, the mighty one (referring to the Buddha) was born there and attained Nirvana without remainder.' After the World Honored One arrived at the village of severe illness, he stayed in the Shangshengba Forest and told the Bhiksus: 'You should know! These are morality, concentration, and wisdom. Because of practicing morality, concentration will abide for a long time; because of skillfully cultivating concentration, pure wisdom will arise; because of having wisdom, one can be liberated from desire, anger, and delusion. Regarding such places of liberation of the mind, the noble disciples truly know: my birth has ended, pure conduct has been established, what needed to be done has been done, and I will not be subject to future existence.' In this way, passing through more than ten villages in order, he taught the Dharma according to the capacity of the beings, and stayed in the forest north of the City of Enjoyment. At this time, the earth trembled entirely, the four directions above and below were illuminated by smoke and flames, the sun and moon lost their light, meteors fell, and heavenly drums sounded by themselves in the empty space. At that time, Ananda (the Buddha's attendant) in the evening, arose from meditation and went to the place where the Buddha was, bowed at the Buddha's feet and stood to one side, and said with palms together: 'Great Virtuous World Honored One! What is the cause and condition that the earth trembles?' The Buddha told Ananda: 'There are three causes and conditions that the earth trembles. What are the three? This earth relies on water to exist, water relies on wind to exist, wind relies on space to exist, the wind in the space strikes the water, and the water produces waves, if the water produces waves, the earth trembles. Ananda! This is the first cause and condition that the earth trembles. 'Furthermore, Ananda! If a Bhiksu has great power and great function, using supernatural power to make this earth like small dust, imagining it as boundless water, can make the earth tremble entirely. If a Bhiksuni (Buddhist nun) and the devas (gods) have great power, making the earth tremble, they will also tremble. Ananda! This is the second cause and condition that the earth trembles, as described extensively before. 'Furthermore, Ananda! If the Tathagata (referring to the Buddha) is about to enter Parinirvana soon, the earth will tremble, as described extensively before. Ananda! This is...'

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第三因緣大地振動。」時阿難陀白言：「世尊！希有！大德乃能成就如是不思議事，如來、應、正等覺不久將欲入大涅槃。由斯義故大地振動，現希有相。」如前廣說，佛言：「如是！如是！如汝所說，如來、應、正等覺，實能成就如是希有之法。阿難陀！我昔曾於無量百千剎帝利眾令彼瞻睹，我于爾時隨其形量長短分齊，我即與彼形相共同，顏色音聲亦皆相似。彼所說義我亦同說，其不了者我為說之，以勝上法示教利喜令開悟已我便隱沒，彼亦不知我何所在？作如是語：『彼何處去？為天？為人？非我境界。』阿難陀！我能成就如是無量希有之法，如剎帝利眾、沙門、婆羅門、長者、居士眾中，悉皆如是。欲界、色界乃至色究竟天，我皆往彼隨其形量長短分齊，廣如上說。乃至阿難陀！我能成就如是無量希有之法。」

根本說一切有部毗奈耶雜事卷第三十六 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十七

三藏法師義凈奉　制譯第八門第十子攝頌之餘(說四黑四白法四種沙門次出廣嚴城向涅槃處)

爾時世尊告阿難陀曰：「如是應知，教有真偽，始從今日當依經教不依於人。云何依教不依於人？若苾芻來作如是語：『具壽

！我從如來親聞是語，聞已憶持，說斯經典說此律教，真是佛語。』此苾芻聞彼說時，不應勸贊亦勿毀訾，應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽！汝所說者非是佛語，是汝惡取，不依經律，當須捨棄。』

「複次阿難陀！若苾芻來作如是語：『具壽！我于某住處見有大眾，多是耆宿善明律藏，我于彼處親聞是語，聞已憶持，皆依經律真是佛語。』此苾芻聞彼說時，不應勸贊亦不毀訾，應聽其語，善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽！汝所說者非是佛語，是汝惡取，不依經律，當須捨棄。』

「複次阿難陀！若苾芻來作如是語：『具壽！我于某住處見有眾多苾芻，皆持經持律持母經，我于彼處親聞是語，聞已憶持，皆依經律真是佛語。』此苾芻聞彼說時，不應勸贊亦不毀訾，應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽！汝所說者非是佛語，是汝惡取，不依經律，當須捨棄。』

「複次阿難陀！若苾芻來作如是語：『具壽！我于某住處見一苾芻，是尊宿智者，我于彼處親聞是語，聞已憶持，皆依經律真是佛語。』此苾芻聞彼說時，不應勸贊亦不毀訾，

【現代漢語翻譯】 現代漢語譯本： 『我從如來（Tathagata，佛的稱號）親自聽到這些話，聽了之後牢記在心，宣說這些經典，宣說這些律教，這真是佛說的話。』這位比丘（bhiksu，佛教出家男眾）聽到別人這樣說的時候，不應該贊同也不應該詆譭，應該聽取他的話，好好記住文句，回到住處后檢查經文以及律教。如果他所說的與經文和戒律相違背，就應該告訴他說：『具壽（ayushman，對年長出家者的尊稱）！你所說的不是佛說的話，是你錯誤的理解，不符合經文和戒律，應當捨棄。』

『再者，阿難陀（Ananda，佛陀的十大弟子之一）！如果有比丘來這樣說：『具壽！我在某個住處看到有大眾，多數是年長的、精通律藏的人，我在那裡親自聽到這些話，聽了之後牢記在心，都符合經文和戒律，這真是佛說的話。』這位比丘聽到別人這樣說的時候，不應該贊同也不應該詆譭，應該聽取他的話，好好記住文句，回到住處后檢查經文以及律教。如果他所說的與經文和戒律相違背，就應該告訴他說：『具壽！你所說的不是佛說的話，是你錯誤的理解，不符合經文和戒律，應當捨棄。』

『再者，阿難陀！如果有比丘來這樣說：『具壽！我在某個住處看到有眾多比丘，都持誦經典、持守戒律、持誦母經（matrka，論藏），我在那裡親自聽到這些話，聽了之後牢記在心，都符合經文和戒律，這真是佛說的話。』這位比丘聽到別人這樣說的時候，不應該贊同也不應該詆譭，應該聽取他的話，好好記住文句，回到住處后檢查經文以及律教。如果他所說的與經文和戒律相違背，就應該告訴他說：『具壽！你所說的不是佛說的話，是你錯誤的理解，不符合經文和戒律，應當捨棄。』

『再者，阿難陀！如果有比丘來這樣說：『具壽！我在某個住處看到一位比丘，是年長的智者，我在那裡親自聽到這些話，聽了之後牢記在心，都符合經文和戒律，這真是佛說的話。』這位比丘聽到別人這樣說的時候，不應該贊同也不應該詆譭，

【English Translation】 English version: 'I have heard these words directly from the Tathagata (如來, title of the Buddha), and having heard them, I remember and hold them, and I declare these sutras and these Vinaya teachings, which are truly the words of the Buddha.' When this bhiksu (苾芻, Buddhist monk) hears someone say this, he should neither praise nor criticize, but should listen to his words, carefully remember the phrases, and return to his dwelling to examine the sutras and the Vinaya teachings. If what he says contradicts the sutras and the Vinaya, he should tell him: 'Ayushman (具壽, term of respect for an elder monk)! What you say is not the word of the Buddha, but your own misinterpretation, which does not accord with the sutras and the Vinaya, and should be abandoned.'

'Furthermore, Ananda (阿難陀, one of the Buddha's ten great disciples)! If a bhiksu comes and says: 'Ayushman! In a certain dwelling, I saw a large assembly, mostly elders who were well-versed in the Vinaya Pitaka, and I heard these words directly from them, and having heard them, I remember and hold them, all in accordance with the sutras and the Vinaya, which are truly the words of the Buddha.' When this bhiksu hears someone say this, he should neither praise nor criticize, but should listen to his words, carefully remember the phrases, and return to his dwelling to examine the sutras and the Vinaya teachings. If what he says contradicts the sutras and the Vinaya, he should tell him: 'Ayushman! What you say is not the word of the Buddha, but your own misinterpretation, which does not accord with the sutras and the Vinaya, and should be abandoned.'

'Furthermore, Ananda! If a bhiksu comes and says: 'Ayushman! In a certain dwelling, I saw many bhiksus, all of whom uphold the sutras, uphold the Vinaya, and uphold the Matrka (母經, Abhidhamma Pitaka), and I heard these words directly from them, and having heard them, I remember and hold them, all in accordance with the sutras and the Vinaya, which are truly the words of the Buddha.' When this bhiksu hears someone say this, he should neither praise nor criticize, but should listen to his words, carefully remember the phrases, and return to his dwelling to examine the sutras and the Vinaya teachings. If what he says contradicts the sutras and the Vinaya, he should tell him: 'Ayushman! What you say is not the word of the Buddha, but your own misinterpretation, which does not accord with the sutras and the Vinaya, and should be abandoned.'

'Furthermore, Ananda! If a bhiksu comes and says: 'Ayushman! In a certain dwelling, I saw a bhiksu who is a venerable elder and wise, and I heard these words directly from him, and having heard them, I remember and hold them, all in accordance with the sutras and the Vinaya, which are truly the words of the Buddha.' When this bhiksu hears someone say this, he should neither praise nor criticize,

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應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽！汝所說者非是佛說，是汝惡取，不依經律，當須棄捨。』

「複次阿難陀！若苾芻來作如是語：『具壽！我從如來親聞是語，聞已憶持，說斯經典說此律教。』此苾芻聞彼說時，不應勸贊亦勿毀訾，應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽！汝所說者真是佛語，是汝善取，依經律教，當可受持。』

「複次阿難陀！若苾芻來作如是語：『具壽！我于某住處見有大眾，多是耆宿善明律藏，我于彼處親聞是語，聞已憶持，皆依經律真是佛語。』時此苾芻聞彼說時，不應勸贊亦勿毀訾，應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽！汝所說者真是佛語，是汝善取，依經律教，當可受持。』

「複次阿難陀！若苾芻來作如是語：『具壽！我于某住處見有眾多苾芻皆持經律持母經，我于彼處親聞是語，聞已憶持，皆依經律真是佛語。』此苾芻聞彼說時，不應勸贊亦勿毀訾，應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽！汝所說者真是佛語，是汝善取，依經律教，當

【現代漢語翻譯】 現代漢語譯本： 應該聽取他的話語，妥善地記住文句，回到住處后檢查經文以及律教。如果他所說的與經律相違背，就應該告訴他說：『具壽（ayushman，對年長僧侶的尊稱）！你所說的不是佛陀所說，是你錯誤的理解，不符合經律，應當捨棄。』 『再者，阿難陀（Ananda，佛陀的十大弟子之一）！如果有比丘（bhiksu，佛教出家男眾）來說這樣的話：『具壽！我從如來（Tathagata，佛陀的稱號之一）那裡親自聽到這些話，聽了之後記住，宣說這些經典，宣說這些律教。』這位比丘聽到他說的時候，不應該讚揚也不應該譭謗，應該聽取他的話語，妥善地記住文句，回到住處后檢查經文以及律教。如果他所說的與經律不相違背，就應該告訴他說：『具壽！你所說的真是佛陀所說，是你正確的理解，符合經律，應當接受並奉持。』 『再者，阿難陀！如果有比丘來說這樣的話：『具壽！我在某個住處見到有大眾，多數是年長的、精通律藏的人，我在那個地方親自聽到這些話，聽了之後記住，都符合經律，真是佛陀所說。』這時這位比丘聽到他說的時候，不應該讚揚也不應該譭謗，應該聽取他的話語，妥善地記住文句，回到住處后檢查經文以及律教。如果他所說的與經律不相違背，就應該告訴他說：『具壽！你所說的真是佛陀所說，是你正確的理解，符合經律，應當接受並奉持。』 『再者，阿難陀！如果有比丘來說這樣的話：『具壽！我在某個住處見到有眾多比丘都持誦經律和持母經（持母經，律藏的根本，是戒律的基礎），我在那個地方親自聽到這些話，聽了之後記住，都符合經律，真是佛陀所說。』這位比丘聽到他說的時候，不應該讚揚也不應該譭謗，應該聽取他的話語，妥善地記住文句，回到住處后檢查經文以及律教。如果他所說的與經律不相違背，就應該告訴他說：『具壽！你所說的真是佛陀所說，是你正確的理解，符合經律，應當接受並奉持。

【English Translation】 English version: One should listen to his words, carefully remember the phrases, and upon returning to one's dwelling, examine the sutras and the Vinaya (rules of monastic discipline). If what he says contradicts the sutras and the Vinaya, one should tell him: 'Ayushman (ayushman, term of respect for senior monks)! What you say is not what the Buddha said, it is your own misinterpretation, not in accordance with the sutras and the Vinaya, and should be discarded.' 'Furthermore, Ananda (Ananda, one of the ten principal disciples of the Buddha)! If a bhiksu (bhiksu, a Buddhist monk) comes and says this: 'Ayushman! I personally heard these words from the Tathagata (Tathagata, one of the titles of the Buddha), and having heard them, I remember them and proclaim these sutras and these Vinaya teachings.' When this bhiksu hears him say this, he should neither praise nor criticize, but should listen to his words, carefully remember the phrases, and upon returning to his dwelling, examine the sutras and the Vinaya. If what he says does not contradict the sutras and the Vinaya, one should tell him: 'Ayushman! What you say is truly what the Buddha said, it is your correct understanding, in accordance with the sutras and the Vinaya, and should be accepted and upheld.' 'Furthermore, Ananda! If a bhiksu comes and says this: 'Ayushman! In a certain dwelling, I saw a large assembly, mostly elders who were well-versed in the Vinaya Pitaka (Vinaya Pitaka, the collection of monastic rules), and in that place, I personally heard these words, and having heard them, I remember them, all in accordance with the sutras and the Vinaya, truly what the Buddha said.' At this time, when this bhiksu hears him say this, he should neither praise nor criticize, but should listen to his words, carefully remember the phrases, and upon returning to his dwelling, examine the sutras and the Vinaya. If what he says does not contradict the sutras and the Vinaya, one should tell him: 'Ayushman! What you say is truly what the Buddha said, it is your correct understanding, in accordance with the sutras and the Vinaya, and should be accepted and upheld.' 'Furthermore, Ananda! If a bhiksu comes and says this: 'Ayushman! In a certain dwelling, I saw many bhiksus who all uphold the sutras and the Vinaya and the Matrka (Matrka, the fundamental text of the Vinaya, the basis of the precepts), and in that place, I personally heard these words, and having heard them, I remember them, all in accordance with the sutras and the Vinaya, truly what the Buddha said.' When this bhiksu hears him say this, he should neither praise nor criticize, but should listen to his words, carefully remember the phrases, and upon returning to his dwelling, examine the sutras and the Vinaya. If what he says does not contradict the sutras and the Vinaya, one should tell him: 'Ayushman! What you say is truly what the Buddha said, it is your correct understanding, in accordance with the sutras and the Vinaya, and should be accepted and upheld.'

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可受持。』

「複次阿難陀！若苾芻來作如是語：『具壽！我于某住處見一苾芻，是尊宿智者，我于彼處親聞是語，聞已憶持，皆依經律是真佛語。』此苾芻聞彼說時，不應勸贊亦勿毀訾，應聽其語善持文句，當歸住處撿閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽！汝所說者真是佛語，是汝善取，依經律教，當可受持。』

「複次阿難陀！初之四種名大黑說，汝等苾芻應可善思，至極觀察深知是惡，此非是經、此非是律、非是佛教，當須捨棄。后之四種名大白說，汝等苾芻應可善思，至極觀察深知是善，此實是經、此實是律、真是佛教，當善受持。阿難陀！是謂苾芻依于經教不依於人，如是應學。若異此者非我所說。」

爾時世尊告阿難陀曰：「我今欲往波波聚落(波波此云罪惡)。」答曰：「如是。」世尊是時欲往俱尸那城壯士生地，漸至波波邑，依折鹿迦林而住。諸人聞已眾議同行出波波邑往詣佛所，到已禮足在一面坐，佛為說法示教利喜。時此眾中有鍛師之子名曰準陀，亦坐聽法。時諸大眾既聞法已辭佛而去，準陀即便從座而起，整衣服合掌向佛白言：「世尊！唯愿如來與諸聖眾，明日就宅受我微供。」佛默然受。知佛受已，生大歡喜奉辭而去。即辦種種上妙香美飲食，

【現代漢語翻譯】 現代漢語譯本：可以接受和奉行。』

『再者，阿難陀！如果有一位比丘前來這樣說：『具壽！我在某個住處見到一位比丘，他是德高望重的智者，我在他那裡親耳聽聞了這些話，聽聞后牢記在心，都符合經和律，是真正的佛語。』這位比丘聽他說的時候，不應該讚揚也不應該詆譭，應該聽取他的話，好好記住文句，應當回到住處檢查經文以及律教。如果他所說的與經和律不相違背，就應該告訴他說：『具壽！你所說的確實是佛語，你理解得很好，符合經律教義，應當接受和奉行。』

『再者，阿難陀！最初的四種說法被稱為『大黑說』，你們這些比丘應當好好思考，仔細觀察，深刻認識到它們的邪惡，這些不是經、不是律、不是佛教，必須捨棄。後面的四種說法被稱為『大白說』，你們這些比丘應當好好思考，仔細觀察，深刻認識到它們的善良，這些確實是經、確實是律、確實是佛教，應當好好接受和奉行。阿難陀！這就是比丘依據經教而不依據人，應當這樣學習。如果不是這樣，就不是我所說的。』

當時，世尊告訴阿難陀說：『我現在想要前往波波聚落（波波，這裡的意思是罪惡）。』阿難陀回答說：『好的。』世尊當時想要前往拘尸那城，那是壯士出生的地方，逐漸到達波波邑，住在折鹿迦林。眾人聽聞后，商議一同前往，走出波波邑去拜見佛陀，到達后禮拜佛足，在一旁坐下，佛陀為他們說法，開示教導，使他們得到利益和喜悅。當時，這些人中有一位鐵匠的兒子，名叫準陀（Cunda），也坐著聽法。當時，大眾聽完佛法后，向佛陀告辭離去，準陀（Cunda）就從座位上站起來，整理衣服，合掌向佛陀稟告說：『世尊！只希望如來和各位聖眾，明天到我家接受我的微薄供養。』佛陀默然應允。準陀（Cunda）知道佛陀應允后，非常歡喜，告辭離去。立即準備各種上好的美味佳餚。

【English Translation】 English version: 『It can be accepted and upheld.』

『Furthermore, Ānanda! If a Bhikṣu comes and says: 『Venerable Sir, in a certain dwelling I saw a Bhikṣu, a respected elder and wise person, and I personally heard these words from him. Having heard them, I remember them, and they all accord with the Sutras and Vinaya, being the true words of the Buddha.』 When this Bhikṣu hears him speak, he should neither praise nor criticize, but should listen to his words, carefully retain the phrases, and return to his dwelling to examine the Sutras and the Vinaya. If what he says does not contradict the Sutras and Vinaya, he should tell him: 『Venerable Sir, what you say is indeed the words of the Buddha. You have understood it well, according to the Sutras and Vinaya, and it should be accepted and upheld.』

『Furthermore, Ānanda! The first four types of statements are called the 『Four Great Black Sayings.』 You Bhikṣus should contemplate them well, observe them closely, and deeply understand their evil. These are not Sutras, not Vinaya, not the Buddha's teachings, and must be abandoned. The latter four types of statements are called the 『Four Great White Sayings.』 You Bhikṣus should contemplate them well, observe them closely, and deeply understand their goodness. These are indeed Sutras, indeed Vinaya, indeed the Buddha's teachings, and should be well accepted and upheld. Ānanda! This is how a Bhikṣu relies on the Sutras and Vinaya and not on individuals. You should learn in this way. If it is otherwise, it is not what I have said.』

At that time, the World Honored One said to Ānanda: 『I now wish to go to Pāpā (Pāpā, meaning 『evil』).』 Ānanda replied: 『So be it.』 The World Honored One then wished to go to Kuśinagara, the birthplace of strong men, and gradually arrived at Pāpā, dwelling in the Mango Grove of Cunda. When the people heard of this, they discussed and went together out of Pāpā to visit the Buddha. Having arrived, they bowed at his feet and sat on one side. The Buddha preached the Dharma to them, instructing and benefiting them, filling them with joy. At that time, among the crowd was the son of a blacksmith named Cunda, who also sat listening to the Dharma. When the assembly had heard the Dharma, they took their leave of the Buddha and departed. Cunda then rose from his seat, arranged his robes, and, with palms joined, said to the Buddha: 『World Honored One! I beseech the Tathāgata and the Holy Assembly to accept my humble offering at my home tomorrow.』 The Buddha remained silent in acceptance. Knowing that the Buddha had accepted, he was greatly rejoiced and took his leave. He immediately prepared various excellent and delicious foods.

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敷設座席置清凈水土屑齒木已，遣使白佛：「飲食已辦，愿佛知時。」世尊即于日初分時，著衣持缽，與諸大眾赴其食處，佛及僧眾就座而坐。既見坐定，準陀自手持諸供養奉佛聖眾。於時有一罪惡苾芻，遂竊銅碗藏著腋下。佛神力故不令人見，唯佛、準陀見此非法。準陀知佛及僧悉飽滿已，即行凈水豆屑齒木。屏缽器澡漱已，是時準陀便持小席在佛前坐，即以伽他請世尊曰：

「我聞牟尼一切智，　　已超彼岸無疑惑； 　最勝導師調御士，　　愿說世有幾沙門。」

世尊亦以伽他答準陀曰：

「有四沙門無第五，　　我今為汝說次第； 　應知勝道及示道，　　凈道活命並污道。」

準陀復請曰：

「世尊說何為勝道，　　云何名為示道者？ 　何者名為凈活命？　　並污道者愿宣揚。」

世尊答曰：

「能除疑箭斷諸惑，　　唯希圓寂非余處； 　是謂天人之導師，　　諸佛說斯為勝道。 　善解第一最勝義，　　方便顯了微妙法； 　牟尼能破諸疑網，　　是名第二示道師。 　若於法句善宣說，　　依法少欲而活命； 　于無罪法善能修，　　是名第三正道活。 　身著沙門解脫衣，　　常為污家不羞恥； 　虛誑恒為不實語，　　是名第四污道人。 　于大聲聞真法眾，　　

【現代漢語翻譯】 現代漢語譯本 鋪設好座位，放置乾淨的水、土屑和齒木后，遣人稟告佛陀：『齋飯已經準備完畢，希望佛陀知道時間。』世尊就在早上初升的時候，穿好衣服，拿著缽，與大眾一起前往用餐的地方，佛陀和僧眾就座而坐。看到大家都坐定后，純陀（Cunda，供養者名）親自用手拿著各種供養品奉獻給佛陀和聖眾。當時有一個罪惡的比丘（Bhikkhu，佛教出家男眾），偷偷地把銅碗藏在腋下。因為佛陀的神力，沒有人看見，只有佛陀和純陀看見了這個非法行為。純陀知道佛陀和僧眾都吃飽后，就提供凈水、豆屑和齒木。收起缽器，洗漱完畢后，純陀就拿著小蓆子坐在佛陀面前，用偈頌請問世尊： 『我聽說牟尼（Muni，聖者）具有一切智慧，已經超越了彼岸，沒有疑惑；是最殊勝的導師和調御者，希望您能告訴我世間有多少種沙門（Śrāmaṇa，出家修行者）。』 世尊也用偈頌回答純陀： 『有四種沙門，沒有第五種，我現在為你說明他們的次第：應當知道勝道、示道、凈道活命和污道。』 純陀再次請問： 『世尊所說的勝道是什麼？什麼叫做示道者？什麼叫做凈活命？以及污道是什麼，希望您能詳細說明。』 世尊回答說： 『能夠去除疑惑之箭，斷除各種迷惑，只希望達到圓寂（Nirvana，涅槃），不追求其他地方；這就是天人和人類的導師，諸佛都說這是勝道。 善於理解第一義諦（Paramārtha，最高真理），方便地顯現微妙的佛法；牟尼能夠破除各種疑惑之網，這就是第二種示道師。 如果能夠很好地宣說佛法的要句，依照佛法少欲知足地生活；對於沒有罪過的法能夠很好地修行，這就是第三種正道活命。 身上穿著沙門的解脫之衣，卻常常爲了污穢的家庭而不感到羞恥；虛假欺騙，經常說不真實的話，這就是第四種污道之人。 對於大聲聞（Śrāvaka，聽聞佛法而證悟的弟子）的真實佛法僧團，』

【English Translation】 English version Having prepared the seats, and placed clean water, earth powder, and toothpicks, he sent a messenger to inform the Buddha: 'The meal is ready, may the Buddha know the time.' The World-Honored One, at the early part of the day, put on his robes, carried his bowl, and went with the assembly to the place of the meal. The Buddha and the Sangha (Buddhist monastic community) sat down in their seats. Seeing that everyone was seated, Cunda (name of the donor) personally offered various offerings to the Buddha and the holy assembly. At that time, there was a sinful Bhikkhu (Buddhist monk) who secretly hid a copper bowl under his armpit. Due to the Buddha's divine power, no one saw it except the Buddha and Cunda. Cunda, knowing that the Buddha and the Sangha were full, provided clean water, bean powder, and toothpicks. After putting away the bowls and utensils and washing up, Cunda took a small seat and sat before the Buddha, and asked the World-Honored One in verse: 'I have heard that the Muni (sage) has all wisdom, has crossed to the other shore without doubt; the most excellent guide and tamer, I wish you would tell me how many types of Shramanas (ascetics) there are in the world.' The World-Honored One also answered Cunda in verse: 'There are four Shramanas, no fifth; I will now explain their order to you: one should know the path of victory, the path of showing, the path of pure living, and the path of defilement.' Cunda asked again: 'What is the path of victory that the World-Honored One speaks of? What is called the one who shows the path? What is called pure living? And what is the path of defilement, may you explain it in detail.' The World-Honored One answered: 'Able to remove the arrow of doubt, cutting off all delusions, only hoping to attain Nirvana (liberation), not seeking elsewhere; this is the guide of gods and humans, all Buddhas say this is the path of victory. Skilled in understanding the ultimate truth (Paramārtha), skillfully revealing the subtle Dharma (Buddhist teachings); the Muni is able to break through all nets of doubt, this is the second, the teacher who shows the path. If one can well proclaim the verses of the Dharma, living according to the Dharma with few desires and contentment; if one can well cultivate the faultless Dharma, this is the third, living the right path. Wearing the robes of liberation of a Shramana, yet constantly not ashamed of defiled families; falsely deceiving, constantly speaking untrue words, this is the fourth, a person of the defiled path. Regarding the true Dharma Sangha (community) of the great Shravakas (disciples who attain enlightenment by hearing the Dharma),'

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諸在家人當善察； 　非我弟子悉皆然，　　是故當須起深信。 　云何無罪共罪居，　　凈與不凈同處住？ 　由彼愚人為惡行，　　令于善士悉生疑。 　勿以色相信前人，　　少時同聚便委付； 　粗險人多詐形貌，　　誑惑常行於世間。 　如以少金飾耳珰，　　體即是銅無所直； 　內假外實如真相，　　多攝門徒亂善人。」

爾時世尊見鍛師子設供養已，為說隨喜福頌伽他曰：

「若施福增長，　　冤仇皆止息； 　由善能除惡，　　惑盡證涅槃。」

佛為說法示教利喜，作利益已從座而去。

內攝頌曰：

佛出廣嚴西，　　回願望城郭， 　經游十聚落，　　最後至波波。

爾時世尊告阿難陀：「我今欲往拘尸那城。」時阿難陀聞佛告已，即隨佛后漸向波波邑。未到金河於此中間路邊暫住，告阿難陀：「我今背痛，汝可以我嗢呾羅僧伽疊為四重，我欲偃臥以自訊息。」時阿難陀聞佛教已，即疾疊衣白言：「已作，愿佛知時。」於時世尊，自疊僧伽胝枕頭右脅而臥，兩足相重作光明想，正念安住念當速起，如是作意，復告阿難陀曰：「汝可速往腳俱多河取滿缽水，吾欲須飲並灑身體。」時阿難陀聞已持缽詣彼河邊，時有五百乘車才新渡河，水皆渾濁，便盛滿缽來至佛所，

【現代漢語翻譯】 現代漢語譯本： 諸位在家信徒應當仔細觀察： 並非所有自稱是我弟子的人都是真正的弟子，因此你們應當生起深刻的信心。 為何無罪之人與有罪之人同處，清凈之人與不凈之人同住？ 因為那些愚昧之人做了惡行，以至於讓人們對善良的人都產生懷疑。 不要只憑外貌就相信眼前的人，不要因為短暫的相聚就輕易地交付信任； 粗俗奸險之人常常偽裝外表，用虛假的形象迷惑世人。 就像用少量黃金裝飾的耳環，其主體卻是毫無價值的銅； 內心虛假而外表看似真實，這樣的人會招收很多門徒，擾亂善良的人。'

這時，世尊看到鐵匠之子設供養完畢，為他說隨喜功德的偈頌：

'如果佈施能增長福德，冤家仇恨都能止息； 通過行善能夠消除罪惡，煩惱滅盡就能證得涅槃。'

佛陀為他們說法，開示教導，使他們得到利益和歡喜，做了這些利益眾生的事情后，就從座位上離開了。

總結偈說：

佛陀從廣嚴城西邊出發，回望願望城郭， 經過十個聚落，最後到達波波城。

這時，世尊告訴阿難陀（Ananda，佛陀的十大弟子之一）:'我現在想要前往拘尸那城（Kushinagar，古印度城市，佛陀涅槃之地）。'當時阿難陀聽到佛陀的告知后，就跟隨在佛陀身後，逐漸走向波波邑（Pava，古印度城市）。在到達金河（Kakuttha River）之前，于路邊暫時停留，佛陀告訴阿難陀:'我現在背痛，你可以將我的嗢呾羅僧伽（uttarasaṅgha，上衣）疊成四層，我想躺下休息一下。'當時阿難陀聽到佛陀的教導后，立即疊好衣服，稟告說:'已經疊好了，希望佛陀知道時機。'這時，世尊自己疊好僧伽胝（saṃghāṭī，僧伽梨，大衣）當枕頭，向右側臥下，兩腳相疊，作光明想，以正念安住，想著應當迅速起身，這樣用心。又告訴阿難陀說:'你可以快點去腳俱多河（Kakkuttha River）取滿缽的水，我需要飲用並灑在身上。'當時阿難陀聽到后，拿著缽前往那條河邊，當時有五百輛車剛剛渡過河，水都變得渾濁了，阿難陀還是盛滿一缽水來到佛陀處。

【English Translation】 English version: All lay followers should observe carefully: Not all who claim to be my disciples are truly so, therefore you should develop deep faith. How can the innocent dwell with the guilty, the pure reside with the impure? Because those foolish people commit evil deeds, they cause doubt to arise towards the virtuous. Do not trust people solely based on their appearance, and do not entrust your trust easily after a brief acquaintance; Crude and treacherous people often disguise their appearances, deceiving the world with false images. It is like an earring adorned with a small amount of gold, but its body is worthless copper; With false hearts and seemingly real exteriors, such people gather many followers and disrupt the virtuous.'

At that time, the World-Honored One, seeing the blacksmith's son making offerings, spoke a verse of rejoicing in merit:

'If giving increases merit, enmity and hatred will cease; Through good deeds, evil can be eliminated, and with the exhaustion of delusion, Nirvana can be attained.'

The Buddha preached the Dharma, instructed and benefited them, and having done these beneficial deeds, departed from his seat.

Summary verse:

The Buddha departed from the west of Vaishali (Vaishali, an ancient city in India), looking back at the desired city, Passing through ten settlements, finally arriving at Pava (Pava, an ancient city in India).

At that time, the World-Honored One said to Ananda (Ananda, one of the ten great disciples of the Buddha): 'I now wish to go to Kushinagar (Kushinagar, an ancient city in India, the place of Buddha's Parinirvana).' When Ananda heard the Buddha's words, he followed behind the Buddha, gradually heading towards Pava. Before reaching the Kakuttha River (Kakuttha River), they stopped temporarily by the roadside. The Buddha said to Ananda: 'My back is aching now. You can fold my Uttarasaṅgha (uttarasaṅgha, upper robe) into four layers. I want to lie down and rest.' When Ananda heard the Buddha's instruction, he quickly folded the robe and reported: 'It is folded, may the Buddha know the time.' At that time, the World-Honored One folded his Saṃghāṭī (saṃghāṭī, a large robe) as a pillow, lay down on his right side, with his legs overlapping, contemplating the light, abiding in mindfulness, thinking that he should rise quickly, and with such intention. He then said to Ananda: 'You can quickly go to the Kakkuttha River (Kakkuttha River) and fetch a bowl full of water. I need to drink and sprinkle it on my body.' When Ananda heard this, he took the bowl and went to the river. At that time, five hundred carts had just crossed the river, and the water was all muddy. Ananda still filled the bowl and came to the Buddha.

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白言：「大德！有五百乘車新渡此河，水皆渾濁，唯愿世尊將洗手足不堪飲用，金河不遠清水可求。」佛即受水洗足拭面，身稍安隱即起加趺，正念現前端身而住。

爾時有一壯士大臣名曰圓滿，從此而過，見佛世尊在樹下坐，容儀端正眾所樂見，身心寂靜極善調柔，如妙金幢光明赫奕。見已就禮世尊雙足在一面坐，佛問彼曰：「汝今愛樂沙門清凈法耶？為樂婆羅門法耶？」大臣答言：「大德！我樂迦羅摩凈法。」佛告大臣：「汝復何緣樂彼凈法？」答言：「大德！其迦羅摩曾隨路行住一樹下，時有五百乘車於此而過，經少時間余有人來，問彼言曰：『向見五百乘車於此過不？』答言：『不見。』又問：『聞聲不？』答言：『不聞。』又問：『仁豈睡耶？』答言：『不睡。』『若不睡者，五百乘車於此而過，何不見聞？』答言：『我不眠睡心常覺悟，而不見聞，由定力故。』彼聞是說，便作是念：『希有上人澄心寂慮乃能如是。』又車行震響塵坌驚飛，蒙彼身衣而不聞見，故我于彼發凈信心愛樂其法。」佛告大臣：「汝意云何？五百乘車所發音響，比虛空中雷震霹靂何者為大？」白言：「大德！非但五百乘，假令百千萬車作大音響，豈能大於雷震之聲。」「大臣當知！我于先時，在此聚落住重閣內，于小食時執

【現代漢語翻譯】 現代漢語譯本：圓滿說道：『大德！有五百輛車剛剛渡過這條河，河水都被攪渾濁了，希望世尊不要用這水洗手洗腳，不能飲用，離這裡不遠的金河有清澈的水可以取用。』佛陀就取水洗了手腳，擦了臉，身體稍微舒適后就起身結跏趺坐，以正念專注在前方，端正身姿安住。

當時有一位名叫圓滿的壯士大臣，從這裡經過，看見佛陀世尊在樹下端坐，容貌端莊，令人喜悅，身心寂靜，極善調伏，如同妙金之幢，光明閃耀。看見后就上前禮拜世尊的雙足，在一旁坐下。佛陀問他說：『你現在是喜愛沙門的清凈之法呢？還是喜愛婆羅門之法呢？』大臣回答說：『大德！我喜愛迦羅摩的清凈之法。』佛陀告訴大臣說：『你又是因為什麼緣故喜愛他的清凈之法呢？』大臣回答說：『大德！那位迦羅摩曾經在路邊行走，住在一棵樹下，當時有五百輛車從這裡經過，過了一會兒，有其他人來，問他說：『剛才看見五百輛車從這裡經過嗎？』他回答說：『沒有看見。』又問：『聽到聲音了嗎？』他回答說：『沒有聽到。』又問：『您難道睡著了嗎？』他回答說：『沒有睡著。』『如果沒有睡著，五百輛車從這裡經過，為什麼沒有看見也沒有聽見？』他回答說：『我沒有睡覺，內心常常覺醒，但是沒有看見也沒有聽見，是因為禪定的力量。』那人聽了這些話，就產生了這樣的想法：『稀有啊，這位高人，澄凈內心，寂靜思慮，竟然能夠做到這樣。』而且車行駛的震動聲響，塵土飛揚，沾滿了他的衣服，他卻沒有聽見也沒有看見，所以我對他生起了清凈的信心，喜愛他的法。』佛陀告訴大臣說：『你覺得怎麼樣？五百輛車所發出的聲響，和虛空中雷霆霹靂的聲音相比，哪個更大呢？』圓滿回答說：『大德！不僅僅是五百輛車，即使是成百上千萬輛車發出巨大的聲響，又怎麼能比得上雷霆的聲音呢？』『大臣你應該知道！我之前，在這個村落里，住在重閣之內，在吃早飯的時候，手持'

【English Translation】 English version: Purna said, 'Venerable Sir! Five hundred carts have just crossed this river, and the water is all muddy. I hope the World-Honored One will not use it to wash his hands and feet, as it is not suitable for drinking. The Golden River is not far from here, and clear water can be obtained.' The Buddha then took water to wash his hands and feet, wiped his face, and after his body felt a little more comfortable, he arose and sat in the lotus position, focusing his mind on the front, and remained upright.

At that time, there was a strong minister named Purna, who was passing by. He saw the Buddha, the World-Honored One, sitting under a tree, with a dignified appearance, pleasing to all, his mind and body serene, extremely well-tamed, like a wonderful golden banner, radiating light. Having seen this, he went forward to bow at the feet of the World-Honored One and sat on one side. The Buddha asked him, 'Do you now love the pure Dharma of the Shramanas, or do you love the Dharma of the Brahmins?' The minister replied, 'Venerable Sir! I love the pure Dharma of the Kalamas.' The Buddha told the minister, 'And for what reason do you love his pure Dharma?' The minister replied, 'Venerable Sir! That Kalama once walked along the road and stayed under a tree. At that time, five hundred carts passed by here. After a short time, another person came and asked him, 'Did you just see five hundred carts passing by here?' He replied, 'I did not see them.' He asked again, 'Did you hear the sound?' He replied, 'I did not hear it.' He asked again, 'Were you asleep?' He replied, 'I was not asleep.' 'If you were not asleep, why did you not see or hear five hundred carts passing by here?' He replied, 'I was not sleeping, and my mind was always awake, but I did not see or hear them because of the power of meditation.' When that person heard these words, he had this thought: 'Rare indeed is this superior person, who can purify his mind and quiet his thoughts to such an extent.' Moreover, the sound of the carts shaking and the dust flying covered his clothes, but he did not hear or see them. Therefore, I have developed pure faith in him and love his Dharma.' The Buddha told the minister, 'What do you think? Which is greater, the sound made by five hundred carts or the sound of thunder and lightning in the sky?' Purna replied, 'Venerable Sir! Not only five hundred carts, but even hundreds of thousands of carts making a great sound could not be greater than the sound of thunder.' 'Minister, you should know! Before, in this village, I lived in a double-storied building, and during the morning meal, holding'

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持衣缽入村乞食，食已收衣缽洗足竟，于重閣中宴坐而住。忽然雷震降大霹靂，於時四牛及二耕夫，並有長者兄弟二人，聞此大聲，因斯怖懼俱時喪命，城中人民高聲大叫。我于爾時從宴坐起出閣經行，時有一人從城出外來詣我所，頂禮我足隨我經行，我便告曰：『何故城中共出大聲、有大喧鬧？』彼白我言：『城中向來天忽雷震降大霹靂，四牛及二耕夫，並長者兄弟二人，因斯怖懼俱時喪命。因此城內共出大聲。』彼問我言：『大德！豈可不聞此大震聲？』我報：『不聞。』彼復白言：『世尊睡耶？』報言：『不睡，我雖內覺而不外聞。』彼作是念：『希有如來、應、正等覺寂靜而住，大雷震吼而不聞聲。』即於我所發凈信心。」圓滿聞已，白言：「大德！豈有于佛不生敬信，我今于佛深起凈心。」是時圓滿告使者曰：「汝可將我上新細縷黃金色疊奉覆世尊。」使者持來，圓滿白佛言：「世尊！此是上新細縷黃金色疊，唯愿哀愍為我納受。」世尊欲令彼獲勝利即便為受。圓滿復言：「大德世尊！我當更欲供養佛僧，愿見聽許。」佛言：「斯為善事。」見佛受已歡喜踴躍，頂禮佛足奉辭而去。

佛告具壽阿難陀：「此金色黃疊以刀截縷我今欲著。」時阿難陀聞佛教已，即便以刀截去縷𦆠持奉世尊。佛即爲著，佛

【現代漢語翻譯】 現代漢語譯本：我拿著衣缽進入村莊乞食，吃完飯後收好衣缽，洗完腳，就在重閣中靜坐。忽然雷聲大作，降下巨大的霹靂，當時有四頭牛和兩個農夫，還有長者（有德行的年長者）兄弟二人，聽到這巨大的聲音，因為恐懼都同時喪命，城裡的人民高聲大叫。我當時從靜坐中起身，走出閣樓經行（佛教用語，指緩慢行走）。這時有一個人從城裡出來到我這裡，頂禮我的腳，跟隨著我經行，我就告訴他說：『為什麼城裡一起發出這麼大的聲音、這麼喧鬧？』他告訴我：『城裡剛才忽然雷聲大作，降下巨大的霹靂，四頭牛和兩個農夫，還有長者兄弟二人，因為恐懼都同時喪命。因此城裡一起發出這麼大的聲音。』他問我說：『大德（對出家人的尊稱）！難道您沒有聽到這巨大的雷聲嗎？』我回答說：『沒有聽到。』他又說：『世尊（對佛的尊稱）睡著了嗎？』我回答說：『沒有睡著，我雖然內心覺知，但是沒有聽到外面的聲音。』他這樣想：『希有（稀有難得）啊，如來（佛的稱號）、應（應供，值得供養）、正等覺（佛的智慧）寂靜地住著，巨大的雷聲震響卻沒有聽到聲音。』就在我這裡生起了清凈的信心。」圓滿聽完后，說道：『大德！怎麼會有人對佛不生敬信呢，我現在對佛深深地生起清凈的信心。』當時圓滿告訴使者說：『你可以將我這件上等的新細縷黃金色疊布奉獻給世尊。』使者拿著布來了，圓滿對佛說：『世尊！這是上等的新細縷黃金色疊布，希望您慈悲憐憫為我接受。』世尊爲了讓他獲得勝利，就接受了。圓滿又說：『大德世尊！我還想供養佛和僧眾，希望您允許。』佛說：『這是好事。』看到佛接受了，歡喜踴躍，頂禮佛足，告辭離去。 佛告訴具壽（年長而有德行的比丘）阿難陀（釋迦牟尼佛的十大弟子之一）說：『這件金色黃疊布用刀截成縷，我現在想要穿。』當時阿難陀聽到佛的教導后，就用刀截去縷，拿著奉獻給世尊。佛就穿上了，佛

【English Translation】 English version: I took my robe and bowl and entered the village to beg for food. After eating, I put away my robe and bowl, washed my feet, and sat in meditation in a multi-storied pavilion. Suddenly, there was a great thunderclap and a powerful lightning strike. At that time, four oxen, two farmers, and two elder (virtuous and elderly) brothers, hearing this loud noise, were frightened and died instantly. The people in the city cried out loudly. At that time, I arose from my meditation and walked outside the pavilion. Then, a person came out of the city to me, bowed at my feet, and followed me as I walked. I said to him, 'Why is there such a loud noise and commotion in the city?' He told me, 'Just now, there was a sudden thunderclap and a powerful lightning strike in the city. Four oxen, two farmers, and two elder brothers, were frightened and died instantly. Therefore, the people in the city are crying out loudly.' He asked me, 'Venerable One (a respectful term for a monk), did you not hear this great thunder?' I replied, 'I did not hear it.' He further said, 'Was the World-Honored One (a title for the Buddha) asleep?' I replied, 'I was not asleep. Although I was aware internally, I did not hear the external sounds.' He thought to himself, 'How rare (rare and precious) it is that the Tathagata (another title for the Buddha), Arhat (worthy of offerings), Perfectly Enlightened One (Buddha's wisdom) dwells in such tranquility, and did not hear the sound of the great thunder.' Immediately, he generated pure faith in me.' After hearing this completely, he said, 'Venerable One! How could anyone not have reverence and faith in the Buddha? I now deeply generate pure faith in the Buddha.' At that time, Purna (name of a disciple) told the messenger, 'You may take this superior new fine golden-colored cloth and offer it to the World-Honored One.' The messenger brought the cloth, and Purna said to the Buddha, 'World-Honored One! This is a superior new fine golden-colored cloth. May you have compassion and accept it for my sake.' The World-Honored One, wishing him to gain merit, accepted it. Purna further said, 'Venerable World-Honored One! I would also like to make offerings to the Buddha and the Sangha (Buddhist monastic community). I hope you will allow it.' The Buddha said, 'This is a good thing.' Seeing that the Buddha had accepted it, he rejoiced, bowed at the Buddha's feet, and took his leave. The Buddha told the Venerable (elderly and virtuous monk) Ananda (one of the ten great disciples of Shakyamuni Buddha), 'Cut this golden yellow cloth into strips with a knife, for I wish to wear it now.' At that time, Ananda, hearing the Buddha's instruction, cut the cloth into strips with a knife and offered it to the World-Honored One. The Buddha then wore it, the Buddha

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身威光令衣金色無復光彩。時阿難陀白言：「大德世尊！我隨佛后二十餘年，未曾睹佛如是顏容威光赫奕。何因緣故現斯光明非常昞著？」

佛告阿難陀：「有二因緣現其光相異於常日。云何為二？一者若菩薩即於此夜證阿耨多羅三藐三菩提；二者如來即於此夜入無餘依大涅槃界。於此二時現斯勝相。又阿難陀！我往金河。」阿難陀聞佛教已，即隨佛后至彼河所，佛即脫衣置於岸上，唯著洗衣入河洗浴，出已拭身告阿難陀曰：「準陀必當生追悔心，汝可安慰報言：『準陀！汝今多獲善利，能為最後供養，大師受斯施已入無餘涅槃者甚為難遇。』應知準陀有二種因心生追悔，應為開解作如是語：『準陀！我自於佛親聞是語：「有二種施，所受果報無與等者，為菩薩時受其食已，便證無上正等菩提；及以如來受最後食，入無餘依妙涅槃界。」』阿難陀！此二種施，所獲果報無與等者。阿難陀應知！準陀為長壽業、為多力業，美貌生天財食貴勝眷屬等業悉皆增長。」爾時具壽阿難陀白言：「世尊！闡陀苾芻性懷猛惡多瞋造次，于諸苾芻常出不順粗惡言詞。佛滅度后云何共住？」佛告阿難陀：「我滅度后，闡陀惡性苾芻應默擯治之。彼被治時若生憂悔起敬仰心，眾知改者共施歡喜如常共語。」

世尊復告阿難陀：

【現代漢語翻譯】 現代漢語譯本 佛陀威嚴的光芒使得他金色的袈裟都失去了原有的光彩。當時，阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）說道：『大德世尊！我跟隨佛陀二十多年，從未見過佛陀如此容光煥發，威嚴顯赫。是什麼因緣讓您顯現出如此光明，如此不同尋常的光芒呢？』 佛陀告訴阿難陀：『有兩種因緣會顯現出與平常不同的光相。哪兩種呢？一是如果菩薩（Bodhisattva，指發願成佛的修行者）就在今夜證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）；二是如來（Tathagata，佛陀的稱號之一）就在今夜進入無餘依大涅槃界（Parinirvana，指佛陀徹底解脫，不再輪迴）。在這兩種情況下，會顯現出這種殊勝的景象。還有，阿難陀！我將前往金河。』阿難陀聽了佛陀的教誨后，就跟隨佛陀來到那條河邊。佛陀脫下衣服放在岸上，只穿著內衣進入河中洗浴。出來后，擦乾身體，告訴阿難陀說：『準陀（Cunda，人名，供養佛陀最後一餐的人）必定會心生追悔，你可以安慰他說：「準陀！你現在獲得了極大的善利，能夠做最後的供養，大師接受了你的供養後進入無餘涅槃，這是非常難得的。」』應該知道準陀有兩種原因會心生追悔，應該為他開解，這樣說：『準陀！我親自從佛陀那裡聽到這樣的話：「有兩種佈施，所受的果報是無與倫比的，一是菩薩接受供養后，便證得無上正等菩提；以及如來接受最後的供養，進入無餘依妙涅槃界。」』阿難陀！這兩種佈施，所獲得的果報是無與倫比的。阿難陀應該知道！準陀會增長長壽的業、增長多力的業，增長美貌生天的業，增長財食豐盛、眷屬興旺的業。』當時，具壽阿難陀說道：『世尊！闡陀（Chanda，人名，佛陀的侍者）比丘性格兇猛惡劣，經常發怒，對其他比丘經常說出不順耳的粗暴言語。佛陀滅度后，我們該如何與他相處呢？』佛陀告訴阿難陀：『我滅度后，對於闡陀這種惡性的比丘，應該實行默擯。當他被默擯時，如果心生憂悔，生起敬仰之心，大家知道他改正了，就應該像以前一樣與他交往，施與歡喜。』 世尊又告訴阿難陀：

【English Translation】 English version The majestic light of the Buddha caused the golden color of his robe to lose its original splendor. At that time, Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) said: 'Venerable Lord Buddha! I have followed the Buddha for more than twenty years, and I have never seen the Buddha's face so radiant and majestic. What is the cause that makes you manifest such light, such an extraordinary radiance?' The Buddha told Ananda: 'There are two causes for manifesting a light different from usual. What are the two? One is if a Bodhisattva (a practitioner who vows to become a Buddha) attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment, the highest wisdom and enlightenment) this very night; the other is if the Tathagata (one of the titles of the Buddha) enters the Parinirvana (the complete liberation of the Buddha, no longer subject to reincarnation) this very night. In these two cases, this auspicious sign will appear. Also, Ananda! I am going to the Golden River.' After hearing the Buddha's teachings, Ananda followed the Buddha to the river. The Buddha took off his clothes and placed them on the shore, and entered the river to bathe wearing only his undergarments. After coming out, he wiped himself dry and told Ananda: 'Cunda (the person who offered the Buddha his last meal) will surely feel remorse, you can comfort him and say: "Cunda! You have now gained great merit, being able to make the last offering, it is very rare for the master to enter Parinirvana after receiving your offering."』 It should be known that Cunda will feel remorse for two reasons, you should explain to him and say: 『Cunda! I personally heard these words from the Buddha: 「There are two kinds of offerings, the fruits of which are unparalleled, one is when a Bodhisattva receives an offering and then attains unsurpassed perfect enlightenment; and the other is when the Tathagata receives the last offering and enters the wonderful realm of Parinirvana.」』 Ananda! The fruits of these two kinds of offerings are unparalleled. Ananda should know! Cunda will increase the karma of longevity, increase the karma of great strength, increase the karma of beautiful appearance and rebirth in heaven, and increase the karma of abundant wealth and prosperous family.』 At that time, the Venerable Ananda said: 『World Honored One! The Bhikkhu Chanda (the Buddha's attendant) is fierce and evil in nature, often angry, and often speaks unpleasant and rude words to other Bhikkhus. After the Buddha's Parinirvana, how should we get along with him?』 The Buddha told Ananda: 『After my Parinirvana, for a Bhikkhu like Chanda with such an evil nature, he should be subjected to silent banishment. When he is silently banished, if he feels remorse and develops a sense of reverence, and everyone knows that he has reformed, then you should interact with him as before, and give him joy.』 The World Honored One further told Ananda:

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「我今欲往拘尸那城。」阿難陀言：「如世尊教。」即隨佛后往壯士生地。既渡金河，去城不遠於路邊住，告阿難陀曰：「我今背痛，汝可以我嗢呾羅僧伽疊為四重，我欲偃臥以自訊息。」時阿難陀聞佛教已，即疾疊衣，白言：「已作，愿佛知時。」於時世尊自疊僧伽胝枕頭右脅而臥，具說如前。

復告阿難陀：「汝當宣說覺分之法。」時阿難陀白言：「大德世尊於此覺分自證自覺親為我說，依于閑靜、依于離欲、依于寂滅，斷諸緣務，勤修于念、擇法、精進、喜、安、定、舍，此覺分法，大德世尊自證自覺之所宣說。」「阿難陀！汝說如是七覺分法，依閑靜等若多修習勤精進者，當得無上正等菩提。」說是語已，佛即起坐，正念思惟端身而住。時有苾芻而說頌曰：

「世尊自勸喻，　　令宣微妙法； 　可為諸病人，　　當說菩提分。 　大師身有疾，　　併爲病苾芻， 　于覺分法門，　　敷演令開悟。 　善哉阿難陀！　　白法皆圓滿， 　聰明有大智，　　巧說牟尼法。 　于正念擇法，　　精勤喜覺分； 　輕安及定舍，　　善能分別說。 　無上調御師，　　樂聞覺分法； 　雖身有疾苦，　　無辭尚起聽。 　佛為法主尊，　　是能開導者； 　為法尚殷重，　　何況所餘人！ 　復有諸賢聖

【現代漢語翻譯】 現代漢語譯本 『我現在想去拘尸那城（Kushinagar，古印度城市，佛陀涅槃之地）。』阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）回答說：『遵從世尊的教導。』隨即跟隨佛陀前往壯士生地。渡過金河后，離城不遠，便在路邊停下。佛陀告訴阿難陀：『我現在背痛，你可以將我的嗢呾羅僧伽（Uttarasangha，上衣）疊成四層，我想躺下休息一下。』當時阿難陀聽了佛陀的教誨后，立即疊好衣服，稟告說：『已經疊好了，請佛陀知曉。』這時，世尊自己疊好僧伽胝（Samghati，僧伽梨，大衣）作為枕頭，向右側臥下，詳細情況如前所述。

佛陀又告訴阿難陀：『你應該宣說覺分之法。』當時阿難陀稟告說：『偉大的世尊，關於這覺分之法，您親自證悟、親自覺察，並親自為我宣說，它依于閑靜、依于離欲、依于寂滅，斷絕各種事務，勤奮修習念、擇法、精進、喜、安、定、舍，這覺分之法，是偉大的世尊親自證悟、親自覺察並加以宣說的。』『阿難陀！你說的這七覺分法，依于閑靜等，如果多多修習，勤奮精進，就能獲得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』說完這些話后，佛陀就起身坐起，以正念思惟，端正身體而住。當時有一位比丘（Bhiksu，出家修行的男性佛教徒）說了這首偈頌：

『世尊親自勸勉， 令人宣說微妙之法； 可以為那些病人， 宣說菩提之覺分。 大師身體有疾病， 也為生病的比丘， 對於覺分之法門， 敷演開示令開悟。 善哉阿難陀！ 白凈之法皆圓滿， 聰明且有大智慧， 巧妙宣說牟尼之法。 于正念與擇法， 精勤與喜之覺分； 輕安以及定與舍， 善於分別而宣說。 無上的調御導師， 樂於聽聞覺分法； 即使身體有疾苦， 也不推辭而起身聽。 佛陀為法之主尊， 是能夠開導之人； 為法尚且如此殷重， 更何況其餘的人！』 還有諸位賢聖

【English Translation】 English version 『I now wish to go to Kushinagar (Kushinagar, an ancient Indian city, the place of Buddha's Parinirvana).』 Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his exceptional memory) replied, 『As the World-Honored One teaches.』 Then he followed the Buddha to the birthplace of the strongman. After crossing the Hiranyavati River, not far from the city, they stopped by the roadside. The Buddha told Ānanda, 『My back is aching now. You can fold my Uttarasangha (Uttarasangha, upper robe) into four layers. I want to lie down and rest a bit.』 At that time, after hearing the Buddha's teaching, Ānanda quickly folded the robe and reported, 『It's already folded, may the Buddha be aware.』 Then, the World-Honored One folded the Samghati (Samghati, a large robe) himself as a pillow, lay down on his right side, with the details as described before.

The Buddha further told Ānanda, 『You should proclaim the factors of enlightenment.』 At that time, Ānanda reported, 『Great Virtuous World-Honored One, regarding these factors of enlightenment, you personally realized, personally perceived, and personally proclaimed them to me. They rely on solitude, rely on detachment, rely on tranquility, severing all affairs, diligently cultivating mindfulness, investigation of the Dharma, vigor, joy, tranquility, concentration, and equanimity. These factors of enlightenment are what the Great Virtuous World-Honored One personally realized, personally perceived, and proclaimed.』 『Ānanda! These seven factors of enlightenment that you speak of, relying on solitude and so on, if cultivated diligently and with vigor, one will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment).』 After saying these words, the Buddha rose and sat up, mindfully contemplating, standing upright. At that time, a Bhiksu (Bhiksu, a male Buddhist monastic) spoke this verse:

『The World-Honored One personally exhorts, Encouraging the proclamation of the subtle Dharma; One can, for those who are ill, Proclaim the enlightenment factors of Bodhi. The Great Teacher has illness in his body, Also for the sick Bhiksus, Regarding the Dharma gate of enlightenment factors, Expounding and enlightening them. Well done, Ānanda! The pure Dharma is all complete, Intelligent and with great wisdom, Skillfully proclaiming the Dharma of the Muni. On mindfulness and investigation of the Dharma, Vigor and joy as enlightenment factors; Tranquility, concentration, and equanimity, Skillfully distinguishing and proclaiming. The unsurpassed taming guide, Delights in hearing the enlightenment factors; Even though the body has illness and suffering, He does not decline but rises to listen. The Buddha is the honored master of the Dharma, He is the one who can guide; For the Dharma, he is so earnest, How much more so should others be!』 And there are all the wise and holy ones

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，　　於十力教法； 　假令遭病苦，　　起聽不辭勞。 　此等善持經，　　及以明律論； 　尚樂聞正法，　　餘人何不聽？ 　世尊離染教，　　聞已如說行； 　繫念法精勤，　　當得于喜分。 　由心有喜故，　　為此身輕安； 　由安有樂生，　　從樂生於定。 　由有妙定舍，　　了諸行無常； 　能離三有生，　　染著心不起。 　能離諸有苦，　　不樂於人天； 　證無上涅槃，　　如薪盡火滅。 　如是大利益，　　皆從聞法生； 　是故勸臨終，　　諦聽於妙法。」

爾時世尊告具壽阿難陀：「今可進詣拘尸那城。」答言：「如是。」即隨佛后至於壯士生地，住娑羅林。將欲涅槃，告阿難陀曰：「汝今為我于雙樹間安置床敷，我當於彼北首而臥，今日中夜必入涅槃。」時阿難陀如教作已，詣世尊所，頂禮佛足，在一面立合掌白言：「如佛所教並已安置。」是時如來即往就床，右脅而臥，兩足相重，作光明想，系意正念，觀察而住，為涅槃想。時阿難陀在佛背後憑床而立，悲啼號哭出大音聲，作如是語：「苦哉！痛哉！何期如來速般涅槃？何期善逝速般涅槃？何期疾哉世間眼滅？每於先時諸方苾芻來詣佛所，佛為說法初中后善，文義巧妙純一圓滿，清凈鮮白梵行之相。我因得聞甚深妙法，

{ "translations": [ "現代漢語譯本：", "對於如來的十力教法，", "即使身患病痛，", "也會起身聆聽而不覺疲勞。", "這些善於持誦經典，", "以及精通律藏和論藏的人，", "尚且樂於聽聞正法，", "其他人為何不聽呢？", "世尊遠離塵染的教誨，", "聽聞后如教奉行；", "專注思念佛法，精進不懈，", "應當獲得喜悅的果報。", "由於心中充滿喜悅的緣故，", "身體因此感到輕安；", "由輕安而生快樂，", "從快樂中產生禪定。", "由於有了殊勝的禪定，", "就能明瞭諸行無常的道理；", "能夠脫離欲界、色界、無色界這三有輪迴，", "貪染執著之心便不會生起。", "能夠脫離各種存在的痛苦，", "不再貪戀人天福報；", "證得無上涅槃（Nirvana），", "就像柴火燒盡火焰熄滅一樣。", "這樣巨大的利益，", "都是從聽聞佛法中產生的；", "所以勸告臨終之人，", "認真諦聽這微妙的佛法。", "", "當時，世尊告訴具壽阿難陀（Ananda，佛陀的侍者）：「現在可以前往拘尸那城（Kushinagar）。」阿難陀回答說：「是的。」隨即跟隨佛陀來到壯士生地，住在娑羅雙樹林。佛陀將要涅槃，告訴阿難陀說：「你現在為我在兩棵娑羅樹之間安置床鋪，我將頭朝北躺在那裡，今天半夜必定進入涅槃。」當時阿難陀按照佛陀的教導安置好床鋪后，來到世尊處，頂禮佛足，在一旁站立，合掌稟告說：「如佛所教，都已經安置好了。」這時如來就走到床邊，向右側臥，兩腳相疊，作光明想，繫念正念，觀察而住，作涅槃之想。當時阿難陀在佛陀背後靠著床站立，悲傷啼哭，發出巨大的聲音，這樣說道：「悲苦啊！痛苦啊！怎麼會想到如來這麼快就要般涅槃？怎麼會想到善逝（Sugata，如來的稱號）這麼快就要般涅槃？怎麼這麼快啊，世間的眼睛就要熄滅了？以往各方的比丘（Bhikkhu，佛教出家男眾）前來拜見佛陀，佛陀為他們說法，開始、中間、結尾都很好，文辭義理巧妙純正圓滿，清凈鮮明，是梵行（Brahmacharya，清凈的行為）的相貌。我因此得以聽聞甚深微妙的佛法，」 ], "english_translations": [ "English version:", "Regarding the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) ten powers of teaching,", "Even if suffering from illness,", "They would rise to listen without feeling weary.", "Those who are good at upholding the Sutras (Sutra, discourses of the Buddha),", "And are well-versed in the Vinaya (Vinaya, the monastic code) and Shastras (Shastra, treatises);", "Even they delight in hearing the true Dharma (Dharma, the teachings of the Buddha),", "Why should others not listen?", "The World-Honored One's (World-Honored One, an epithet of the Buddha) teachings, free from defilement,", "Having heard them, they practice as taught;", "Focusing their minds on the Dharma, diligently and tirelessly,", "They should attain the joy of its fruits.", "Because the mind is filled with joy,", "The body therefore feels light and at ease;", "From ease, happiness arises,", "From happiness, Samadhi (Samadhi, meditative concentration) is born.", "Because of having excellent Samadhi,", "One understands the impermanence of all phenomena;", "Able to escape the cycle of the three realms of existence (Three Realms: desire realm, form realm, formless realm),", "The mind of greed and attachment will not arise.", "Able to escape the suffering of all existence,", "No longer delighting in the rewards of humans and gods;", "Attaining unsurpassed Nirvana (Nirvana, liberation from suffering),", "Like a fire extinguished when the firewood is exhausted.", "Such great benefits,", "All arise from hearing the Dharma;", "Therefore, I advise those near death,", "To listen attentively to this wonderful Dharma.", "", "At that time, the World-Honored One said to the Venerable Ananda (Ananda, the Buddha's attendant): 'Now you may proceed to Kushinagar (Kushinagar).' Ananda replied, 'Yes.' Then he followed the Buddha to the birthplace of the strongman, and stayed in the Sal grove. The Buddha, about to enter Nirvana, told Ananda: 'Now you should prepare a bed for me between the two Sal trees, and I will lie there with my head to the north, and I will surely enter Nirvana in the middle of this night.' At that time, Ananda, according to the Buddha's instructions, arranged the bed, went to the World-Honored One, prostrated at the Buddha's feet, stood on one side, and said with his palms together: 'As the Buddha has taught, everything has been arranged.' At this time, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) went to the bed, lay down on his right side, with his feet overlapping, contemplating the light, focusing his mind on right mindfulness, observing and abiding, contemplating Nirvana. At that time, Ananda stood behind the Buddha, leaning on the bed, weeping and wailing loudly, saying: 'Alas! Painful! How could I have expected the Tathagata to enter Nirvana so quickly? How could I have expected the Sugata (Sugata, 'Well-Gone One', an epithet of the Buddha) to enter Nirvana so quickly? How quickly, the eye of the world is about to be extinguished! In the past, Bhikkhus (Bhikkhu, Buddhist monks) from all directions came to see the Buddha, and the Buddha taught them the Dharma, which was good in the beginning, middle, and end, with skillful and pure words and meanings, purely and completely, with the appearance of Brahmacharya (Brahmacharya, pure conduct). Because of this, I was able to hear the profound and wonderful Dharma,'" ] }

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彼於今日聞佛涅槃不復更來，遂令如是殊勝妙法隱沒於世。」佛告諸苾芻：「阿難陀今在何處？」白言：「世尊！今在佛后憑床悲慟，作如是語，廣說如前，乃至殊勝妙法隱沒於世。」佛即告阿難陀曰：「汝勿憂愁，悲泣懊惱。何以故？汝侍如來，作身慈業獲大利樂，唯獨一身得無邊福，作口慈業及意慈業，亦復如是得無邊福。阿難陀！過去如來皆有如是供侍之人，如汝用心供侍於我，未來諸佛亦有供侍，與汝無異。阿難陀！世相如是皆不久停，畢歸磨滅無常住者。以是義故，汝今不應悲啼涕泣生大苦惱。不見世間從緣生法常住不壞，我曾為汝廣說法要，諸有可愛稱意之事，並歸無常悉皆離別。」爾時世尊大悲所熏，為令阿難陀生喜悅故，告諸苾芻：「轉輪聖王成就四種希有之事。云何為四？謂有剎帝利眾來詣王所，既得見王深生慶悅，復聞妙法倍加歡喜。如是復有婆羅門眾諸長者眾雜沙門眾，來詣王所，如上所說，乃至倍加歡喜。汝等當知如轉輪王四希有事。此阿難陀亦復如是有四希有事。何等為四？謂有四方大苾芻眾，來至其所情生欣慶，復聞妙法重增歡喜。如是苾芻尼眾、鄔波索迦、鄔波斯迦，至阿難陀所亦復如是倍加歡喜。汝等苾芻！此阿難陀復有四種希有妙事。云何為四？若阿難陀與苾芻眾說法之時，善能

【現代漢語翻譯】 現代漢語譯本： 他說：『今天聽到佛陀涅槃，不再回來，就會導致這樣殊勝美妙的佛法在世間隱沒。』佛陀告訴各位比丘：『阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）現在在哪裡？』回答說：『世尊！現在在佛陀身後，靠著床悲傷哭泣，說這樣的話，像前面所說的那樣，乃至說殊勝美妙的佛法將在世間隱沒。』佛陀就告訴阿難陀說：『你不要憂愁，悲傷哭泣懊惱。為什麼呢？你侍奉如來，以身行慈悲的事業，獲得巨大的利益和快樂，唯獨你自身得到無邊的福報，以口行慈悲的事業以及以意行慈悲的事業，也同樣是這樣得到無邊的福報。阿難陀！過去的如來都有像你這樣供養侍奉的人，就像你用心供養侍奉我一樣，未來的諸佛也有供養侍奉的人，和你沒有什麼不同。阿難陀！世間的現象就是這樣，都不會長久停留，最終都會消磨滅亡，沒有常住不變的。因為這個緣故，你現在不應該悲傷哭泣，產生巨大的苦惱。沒有看見世間從因緣而生的法是常住不壞的，我曾經為你廣泛地宣說佛法的要義，所有可愛稱心如意的事情，最終都會無常變化，全部都會離別。』 這時，世尊被大悲心所感，爲了讓阿難陀生起喜悅，告訴各位比丘：『轉輪聖王（Chakravarti，擁有統治世界的理想明君）成就四種稀有之事。哪四種呢？就是有剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）大眾來到國王那裡，見到國王后深深地感到慶幸喜悅，又聽到美妙的佛法，更加歡喜。像這樣，又有婆羅門（Brahmin，古印度四大種姓之一，指祭司）大眾、各位長者、各種沙門（Shramana，指各種出家修行者）來到國王那裡，像上面所說的那樣，乃至更加歡喜。你們應當知道，就像轉輪聖王有四種稀有之事一樣，這位阿難陀也同樣有四種稀有之事。哪四種呢？就是有四方的大比丘（Bhikshu，出家男眾）來到他那裡，心情感到欣喜慶幸，又聽到美妙的佛法，更加歡喜。像這樣，比丘尼（Bhikshuni，出家女眾）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士）來到阿難陀那裡，也同樣是這樣更加歡喜。各位比丘！這位阿難陀還有四種稀有美妙之事。哪四種呢？如果阿難陀為比丘大眾說法的時候，善於……』

【English Translation】 English version: He said, 'Today, hearing that the Buddha has entered Nirvana and will not return, will cause such excellent and wonderful Dharma to be hidden in the world.' The Buddha told the Bhikshus (Buddhist monks): 'Where is Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) now?' They replied, 'World Honored One! He is now behind the Buddha, leaning on the bed, weeping sadly, saying such words, as described earlier, even saying that the excellent and wonderful Dharma will be hidden in the world.' The Buddha then said to Ananda: 'Do not worry, grieve, or be distressed. Why? Because you have served the Tathagata (another name for the Buddha), performing compassionate deeds with your body, gaining great benefit and joy. You alone have obtained boundless blessings, performing compassionate deeds with your mouth and compassionate deeds with your mind, likewise obtaining boundless blessings. Ananda! Past Tathagatas all had such attendants who served them, just as you have diligently served me. Future Buddhas will also have attendants, no different from you. Ananda! The phenomena of the world are such that they do not remain for long, and will eventually decay and perish; there is nothing permanent. For this reason, you should not now weep and wail, causing great suffering. Have you not seen that the phenomena in the world that arise from conditions are not permanent and indestructible? I have extensively taught you the essential principles of the Dharma; all things that are lovely and pleasing will eventually be impermanent and will all be separated.' At that time, the World Honored One, moved by great compassion, in order to bring joy to Ananda, told the Bhikshus: 'A Chakravarti (ideal universal ruler) achieves four rare things. What are the four? They are that when Kshatriyas (warriors and rulers, one of the four castes in ancient India) come to the king, they feel deeply fortunate and joyful upon seeing him, and they are even more delighted upon hearing the wonderful Dharma. Likewise, when Brahmins (priests, one of the four castes in ancient India), elders, and various Shramanas (wandering ascetics) come to the king, as mentioned above, they are even more delighted. You should know that just as a Chakravarti has four rare things, this Ananda also has four rare things. What are the four? They are that when great Bhikshus from the four directions come to him, they feel delighted and fortunate, and they are even more delighted upon hearing the wonderful Dharma. Likewise, Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) come to Ananda, and they are also even more delighted. Bhikshus! This Ananda also has four rare and wonderful things. What are the four? When Ananda teaches the Dharma to the Bhikshu assembly, he is skilled at...'

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開解無有疑滯。諸苾芻眾咸作是念：『善哉！善哉！此阿難陀宣說妙法，幸勿默然，莫辭勞倦，然諸聽眾情無厭足。』時阿難陀既說法已默然而住，或為苾芻尼、近事男、近事女說法，亦復如是。」

時阿難陀聞是語已，心便喜悅即白佛言：「世尊！於此地中有六大城：所謂室羅伐城、娑雞多城、占波城、婆羅痆斯城、廣嚴城、王舍城。何故世尊棄捨如是形勝福地，就斯荒野磽確邊隅卑陋之所而般涅槃。」佛告阿難陀：「勿作是語！拘尸那城是邊鄙卑陋不可樂處。何以故？阿難陀！此拘尸那城，乃往古昔，有聖王都城名拘奢伐底，安隱豐樂人民熾盛，縱十二逾繕那、廣七逾繕那，城有七重垣院周匝圍繞，此等皆以四寶所成，謂金、銀、琉璃、水精，城門亦以四寶合成，門門皆有大華表柱，亦以寶成，舉高七人。城外渠塹深三人半，其渠邊畔砌以寶磚。於七院中各有多羅樹而為行列，皆四寶成。金多羅樹以銀為枝葉華果，銀樹金裝，琉璃樹水精裝，水精樹琉璃裝。此等諸樹風吹動時，出微妙響悅可眾心，於此樹間皆有浴池，階基砌道亦四寶成，四邊欄楯亦四寶成，池中多有可愛之華：嗢缽羅、缽頭摩、俱物頭、分陀利迦，極軟華極香華常生華，如是諸華人無護者隨其受用。復于池岸有占博迦華、摩利迦華、美意華

，如是等華隨時開發。阿難陀！于林樹間多諸美女，服妙瓔珞隨意游從，所須飲食皆能給與。又此城中所有耽著五欲樂者，於此遊觀皆遂其心。又復常有種種鼓樂，絲竹歌舞出妙音聲，皆悉勸贊修諸福業持齋戒等。又阿難陀！於此城中有王名大善見，七寶具足具四希有，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏寶、主兵寶。四希有者，所謂王壽命長遠、初為王子、次為太子、次登王位，后修梵行，如是四位一一皆經八萬四千歲，是名第一希有。複次其王儀容端正世間無比，是為第二希有。又復少病少惱，所御飲食安隱適時，是為第三希有。又諸人眾忠孝事王皆生父想，王亦愛念猶如赤子，王出遊時乘車而去，敕馭者曰：『汝今宜可徐徐引車令眾見我。』王於人庶常生愍念，是為第四希有。

「複次阿難陀！時有國人持諸金銀末尼等寶，來詣王所白言：『大王！臣有此寶，謹奉大王，愿哀納受。』時王告曰：『卿等當知！如是諸寶我自豐足，誠無所須。』諸人如是再三啟請，王竟不受。時彼唸曰：『我持此物本希奉進，王既不受將如之何？宜置王前各還本處。』作是念已，置寶而去。王作是念：『今此珍寶是依法得非是枉求，我今宜用修造法堂。』時有八萬四千諸城小王，聞大王將建法堂，咸詣王所白言：『唯

【現代漢語翻譯】 現代漢語譯本：像這樣的花朵隨著時節開放。阿難陀（Ananda，佛陀的十大弟子之一）！在林木之間有很多美女，穿著華麗的瓔珞，隨意遊玩，她們所需要的飲食都能得到滿足。而且這座城市中所有沉迷於五欲之樂的人，在這裡遊玩觀賞都能滿足他們的心願。此外，這裡還經常有各種鼓樂、絲竹歌舞發出美妙的聲音，都勸導人們修習各種福業，持齋戒等等。還有，阿難陀！在這座城市裡有一位國王名叫大善見（Mahāsudarśana，賢善之意），他擁有七寶，具備四種稀有之處，分別是輪寶（cakra-ratna，象徵統治四方的輪寶）、象寶（hasti-ratna，象徵力量的大象）、馬寶（asva-ratna，象徵速度的駿馬）、珠寶（mani-ratna，能滿足願望的寶珠）、女寶（stri-ratna，賢淑的妃子）、主藏寶（parnayaka-ratna，掌管財富的大臣）、主兵寶（senapati-ratna，統領軍隊的將領）。四種稀有之處是：國王壽命長遠，先是作為王子，然後成為太子，接著登上王位，之後修習梵行，這四個階段每一個都經過八萬四千年，這是第一種稀有。其次，這位國王的儀容端正，世間無比，這是第二種稀有。再次，他很少生病，很少煩惱，所用的飲食安全適時，這是第三種稀有。而且所有的人民都忠誠孝順地侍奉國王，都把他當作父親一樣看待，國王也愛護他們如同自己的孩子。國王外出巡遊時乘車而去，告誡馭車者說：『你現在應該慢慢地駕車，讓民眾看到我。』國王對於人民常常生起憐憫之心，這是第四種稀有。 還有，阿難陀！當時有國家的百姓拿著各種金銀末尼（mani，寶珠）等寶物，來到國王那裡稟告說：『大王！臣民有這些寶物，恭敬地獻給大王，希望您能慈悲地接受。』當時國王告訴他們說：『你們應當知道！像這樣的寶物我自己已經很充足了，實在不需要。』百姓這樣再三地請求，國王最終還是沒有接受。當時他們心想：『我們拿著這些東西本來希望進獻給國王，國王既然不接受，那該怎麼辦呢？應該把它們放在國王面前，各自放回原來的地方。』這樣想著，就把寶物放下離開了。國王心想：『現在這些珍寶是依法得到的，不是用不正當的手段求來的，我現在應該用它們來修建法堂。』當時有八萬四千個城市的小國王，聽說大國王將要建造法堂，都來到國王那裡稟告說：『唯愿』

【English Translation】 English version: Such flowers bloom according to the season. Ananda (one of the ten principal disciples of the Buddha)! In the forests, there are many beautiful women, adorned with exquisite necklaces, freely roaming around, and all their needs for food and drink are readily provided. Moreover, all those in this city who are attached to the pleasures of the five desires can have their wishes fulfilled by visiting and enjoying this place. Furthermore, there are often various drums, stringed instruments, songs, and dances producing wonderful sounds, all of which encourage people to cultivate various meritorious deeds, observe fasting, and keep precepts. And also, Ananda! In this city, there is a king named Mahāsudarśana (meaning 'Great Good Vision'), who possesses the seven treasures and is endowed with four rare qualities, namely the wheel treasure (cakra-ratna, symbolizing the wheel of dharma and dominion), the elephant treasure (hasti-ratna, symbolizing strength), the horse treasure (asva-ratna, symbolizing speed), the jewel treasure (mani-ratna, symbolizing wish-fulfillment), the woman treasure (stri-ratna, symbolizing virtue and companionship), the treasurer treasure (parnayaka-ratna, symbolizing wealth management), and the military leader treasure (senapati-ratna, symbolizing military prowess). The four rare qualities are: the king's long life, first as a prince, then as a crown prince, then ascending the throne, and then practicing the Brahma-conduct (brahmacarya, a life of celibacy and spiritual discipline), each of these four stages lasting eighty-four thousand years, this is the first rare quality. Secondly, the king's appearance is upright and unparalleled in the world, this is the second rare quality. Thirdly, he has few illnesses and few troubles, and the food he consumes is safe and timely, this is the third rare quality. Moreover, all the people are loyal and filial in serving the king, regarding him as if he were their father, and the king also loves them as if they were his own children. When the king goes out on a tour, he rides in a chariot and instructs the charioteer, saying: 'You should now drive the chariot slowly so that the people can see me.' The king constantly has compassion for the people, this is the fourth rare quality. Furthermore, Ananda! At that time, the people of the country brought various treasures such as gold, silver, mani (jewels), and other precious items to the king and reported, saying: 'Great King! Your subjects have these treasures, and we respectfully offer them to Your Majesty, hoping that you will mercifully accept them.' At that time, the king told them, saying: 'You should know that I am already abundant in such treasures, and I truly have no need for them.' The people pleaded in this way again and again, but the king ultimately did not accept them. At that time, they thought: 'We brought these things originally hoping to offer them to the king, but since the king does not accept them, what should we do? We should place them before the king and each return to our original places.' Thinking in this way, they placed the treasures down and left. The king thought: 'These treasures are obtained lawfully, not through unjust means, I should now use them to build a Dharma hall.' At that time, eighty-four thousand small kings of various cities, hearing that the great king was going to build a Dharma hall, all came to the king and reported, saying: 'We wish'

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愿聖王，不煩神慮。臣等望欲為王營造。』爾時大王告諸臣曰：『我足珍財無煩卿等。』諸王如是再三啟請，王不然許。時諸小王來捧王足，或執衣襟合掌啟白：『愿天安住，臣等為造。』王見慇勤默然而許。諸王知已各還本處，各持金銀等寶。又復人持一柱，皆以寶成，來詣王所，白言：『聖王！諸有所須悉已周備，不知何處可欲興功？其量大小？』王曰：『於此城東，簡形勝地，縱廣一逾繕那，可於彼作。』諸王聞已，即就其處，興建法堂如其量數。阿難陀！其堂所須椽梁枅栱，閣道鉤楯軒廊周匝，如是諸事皆用金銀琉璃水精等寶之所成就，其床敷座席氈褥偃枕幾案箱篋衣服之流，皆以眾寶而為莊校。阿難陀！于堂階下，一一柱間各種一樹，樹身各列四寶枝葉華果，互以寶嚴，如前所說。微風吹動出和雅音如奏天樂，堂內悉以金沙布地，栴檀香水常為灑潤，金繩界道寶網四懸，垂諸寶鈴盡世嚴飾。是時八萬四千諸王，同建法堂莊嚴事畢，於此堂側多造浴池，皆方四十里，所有階砌悉以四寶而為嚴飾，于其池中有四種華，池外復有諸陸生華，並如前說。又于堂前處處行列四寶多羅樹，枝葉華果皆互嚴飾，風動發聲亦如前說。所在之地皆布金沙灑以香水，寶鈴和響在處皆懸。是時諸王嚴飾既畢，皆共白王：『聖主當知

【現代漢語翻譯】 現代漢語譯本： 『愿聖王（擁有神聖力量的國王），不必為此費心。我們希望為您建造（宮殿或寺廟）。』當時，國王告訴他的大臣們：『我擁有足夠的珍寶，不需要你們操勞。』眾國王這樣再三請求，國王仍然不答應。這時，一些小國王前來捧住國王的腳，有的抓住他的衣襟，合掌稟告：『愿天保佑您安康，讓我們為您建造吧。』國王看到他們如此懇切，默默地答應了。眾國王知道后，各自回到自己的地方，各自帶著金銀等寶物。又有人拿著一根柱子，都是用寶物製成的，來到國王那裡，稟告說：『聖王！所有需要的都已經準備齊全，不知道在哪裡開始建造？規模大小如何？』國王說：『在這座城的東邊，選擇地形優越的地方，縱橫一由旬（Yojana，古印度長度單位），可以在那裡建造。』眾國王聽后，立即前往那個地方，按照國王所說的規模建造法堂。阿難陀（Ananda，佛陀的十大弟子之一）！那法堂所需的椽、梁、櫨栱、閣道、鉤欄、軒廊等，都是用金、銀、琉璃、水晶等寶物製成的，床、座席、氈褥、靠枕、幾案、箱子、衣服等，都用各種寶物來裝飾。阿難陀！在法堂的臺階下，每一根柱子之間都種植著各種樹木，樹身都排列著四種寶物，枝葉花果互相用寶物裝飾，如前面所說的那樣。微風吹動，發出和諧的聲音，就像演奏天上的音樂一樣。法堂內都用金沙鋪地，經常用栴檀（Chandana，一種香木）香水灑掃，用金繩劃分道路，用寶網四面懸掛，垂掛著各種寶鈴，極盡世間的莊嚴裝飾。當時，八萬四千個國王，共同建造法堂，莊嚴完畢，在這法堂旁邊建造了許多浴池，每個浴池都是方圓四十里，所有的臺階都用四種寶物來裝飾，在浴池中有四種花，浴池外還有各種陸生花，都如前面所說的那樣。又在法堂前，到處排列著四寶多羅樹（Tala tree，棕櫚樹的一種），枝葉花果都互相裝飾，風吹動時發出的聲音也如前面所說的那樣。所有的地方都鋪著金沙，灑著香水，寶鈴和諧地響著，到處都懸掛著。這時，眾國王裝飾完畢，都一起稟告國王：『聖主應該知道』

【English Translation】 English version: 'May the Holy King (the king with divine power), not trouble your divine thoughts. We wish to build (a palace or temple) for the King.' At that time, the King told his ministers: 'I have enough treasures, no need for you to labor.' The kings repeatedly requested in this way, but the King still did not agree. At this time, some minor kings came to hold the King's feet, some grabbed his sleeves, and with palms together, they reported: 'May Heaven protect your peace, let us build for you.' The King, seeing their earnestness, silently agreed. The kings, knowing this, each returned to their own place, each carrying gold, silver, and other treasures. Furthermore, some people carried a pillar, all made of treasures, and came to the King, reporting: 'Holy King! All that is needed has been fully prepared, we do not know where to start building? What is the size?' The King said: 'To the east of this city, select a place with superior terrain, one Yojana (ancient Indian unit of length) in length and width, you can build there.' The kings, hearing this, immediately went to that place, and built a Dharma hall according to the size the King said. Ananda (one of the ten principal disciples of the Buddha)! The rafters, beams, Dougong (a unique structural element of interlocking wooden brackets), corridors, railings, and surrounding verandas needed for that Dharma hall were all made of gold, silver, lapis lazuli, crystal, and other treasures. The beds, seats, felt mats, pillows, desks, boxes, clothes, and the like were all decorated with various treasures. Ananda! Under the steps of the Dharma hall, between each pillar, various trees were planted, the tree trunks were lined with four kinds of treasures, and the branches, leaves, flowers, and fruits were mutually decorated with treasures, as described earlier. A gentle breeze blew, producing harmonious sounds, like the playing of heavenly music. The inside of the Dharma hall was paved with gold sand, and constantly sprinkled with Chandana (a type of fragrant wood) scented water. Golden ropes divided the paths, and precious nets were hung on all four sides, with various precious bells hanging down, with the utmost solemn decoration in the world. At that time, eighty-four thousand kings jointly built the Dharma hall, and when the solemn decoration was completed, they built many bathing ponds next to this Dharma hall, each pond being forty Li (Chinese unit of distance) in circumference, and all the steps were decorated with four kinds of treasures. In the ponds, there were four kinds of flowers, and outside the ponds, there were various terrestrial flowers, all as described earlier. Also, in front of the Dharma hall, rows of four-treasure Tala trees (a type of palm tree) were arranged everywhere, the branches, leaves, flowers, and fruits were mutually decorated, and the sound produced by the wind was also as described earlier. All the places were covered with gold sand, sprinkled with scented water, and the precious bells rang harmoniously, hanging everywhere. At this time, the kings finished decorating, and all reported to the King: 'Holy Lord should know'

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！所建法堂及諸林泉，備盡嚴麗，愿親臨幸。』王聞生念：『此勝法堂，我今不應先自受用，宜請一切沙門婆羅門等有德行者，於此堂中備盡所有如法供養。』即隨所念設大施會，皆供給已，復作是念：『我今不應於此法堂放逸著樂。』遂將一人以為執侍，躬自入堂凈修梵行，遂于金閣銀座之上，結加趺坐正念思惟，遠離欲界諸不善法，除去尋伺證入初禪；從金閣起次升銀閣，坐于金座及琉璃水精，皆悉綺互而為莊飾，其王于上皆能次第證會深禪除諸障累。

「爾時八萬四千宮人婇女，詣寶女所，白言：『大家！我等諸人承王恩念，久闕侍衛情甚渴仰，咸愿拜謁希垂聽許。』時大夫人報主兵臣曰：『汝今應知！我等後宮久不見王情深戀慕，將事朝謁宜時嚴駕。』其臣白言：『若如是者，伏請大家敕諸侍從，所有莊嚴皆為黃色。』復更白言：『然我今者且命八萬四千小國王等誡兵令集。』諸王依命初令象駕，都八十千，以長凈象王而為上首。次嚴馬駕，以騰雲馬王而為上首。次嚴車駕，以喜鳴輅車而為上首。如是二類亦八十千，皆寶莊嚴殊妙第一，國大夫人乘鳴輅車，所將婇女亦復如是。其諸營從皆乘象馬，威容嚴肅旗鼓曜日，駭天震地同往法堂。時王問曰：『何因緣故？車馬繁雜出大囂聲。』謁者答曰：『國大

【現代漢語翻譯】 現代漢語譯本：國王建造的法堂以及各種林園水池，都極其華麗壯觀，希望我親自前去觀賞。』國王聽後心想：『這座殊勝的法堂，我不應該先自己享用，應該邀請所有沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）等有德行的人，在這法堂中盡所有可能如法地供養他們。』於是按照自己的想法設定盛大的佈施法會，全部供給完畢后，又想：『我不應該在這法堂中放縱享樂。』於是帶了一名侍從，親自進入法堂清凈地修行梵行（Brahmacarya，清凈的行為），然後在金閣銀座之上，結跏趺坐（Vajrasana，一種坐姿）正念思維，遠離欲界（Kāmadhātu，充滿慾望的境界）的各種不善之法，除去粗細的尋伺（Vitarka-vicara，初步和深入的思考）證入初禪（Prathama Dhyana，禪定的第一階段）；從金閣起身依次登上銀閣，坐在用黃金、琉璃、水精裝飾的座位上，國王都能依次證會深禪，除去各種障礙和煩惱。 當時八萬四千宮人婇女，來到寶女（Ratnadevi）處，稟告說：『大家（Mahadevi，王后）！我們這些人承蒙國王的恩念，很久沒有侍奉，心中非常渴望仰慕，都希望拜見，希望您能允許。』當時大夫人（Mahadevi）告訴主兵臣說：『你現在應該知道！我們後宮很久沒有見到國王，心中非常思念，將要前往朝拜，應該及時準備車駕。』那位臣子稟告說：『如果這樣，懇請大家（Mahadevi）命令所有侍從，所有裝飾都用黃色。』又稟告說：『然而我現在要命令八萬四千小國王等戒備士兵集合。』各位國王遵照命令，首先準備象駕，總共八萬，以長凈象王為首。其次準備馬駕，以騰雲馬王為首。其次準備車駕，以喜鳴輅車為首。這兩類也各有八萬，都用寶物裝飾，極其殊妙第一，國大夫人乘坐鳴輅車，所帶領的婇女也是這樣。那些隨從都乘坐象馬，威嚴莊重，旗鼓耀眼，聲勢浩大如同天崩地裂一般前往法堂。當時國王問道：『因為什麼緣故？車馬繁雜發出巨大的喧囂聲。』謁者回答說：『國大

【English Translation】 English version: 'The Dharma hall and all the gardens and pools that you have built are exquisitely beautiful. I wish you would come and visit them in person.' Upon hearing this, the king thought: 'This magnificent Dharma hall should not be enjoyed by me alone first. I should invite all Śrāmaṇas (ascetics), Brāhmaṇas (priests), and other virtuous individuals to this hall and provide them with all possible offerings in accordance with the Dharma.' Accordingly, he organized a grand almsgiving ceremony, providing for everyone. Then he thought: 'I should not indulge in pleasure and enjoyment in this Dharma hall.' So, he took one attendant and personally entered the hall to practice pure conduct (Brahmacarya). He sat in the lotus position (Vajrasana) on the golden pavilion and silver seat, mindfully contemplating, distancing himself from all unwholesome dharmas of the desire realm (Kāmadhātu), eliminating coarse and subtle thought (Vitarka-vicara), and attaining the first Dhyana (Prathama Dhyana). Rising from the golden pavilion, he ascended to the silver pavilion, sitting on seats adorned with gold, lapis lazuli, and crystal. The king was able to successively attain profound states of meditation, removing all obstacles and defilements. At that time, eighty-four thousand palace women went to Ratnadevi (Jewel Woman), saying: 'Your Majesty (Mahadevi)! We have long been under the king's grace and have missed serving him greatly. We all wish to pay our respects and hope you will grant us permission.' Then the queen (Mahadevi) said to the chief of the army: 'You should know that we in the harem have not seen the king for a long time and miss him dearly. We are going to pay our respects, so prepare the carriages immediately.' The minister replied: 'If that is the case, I humbly request that Your Majesty (Mahadevi) order all attendants to use yellow for all decorations.' He further reported: 'However, I will now order the eighty-four thousand small kings to prepare their troops and assemble.' The kings followed the order, first preparing the elephant carriages, totaling eighty thousand, led by the Long Pure Elephant King. Next, they prepared the horse carriages, led by the Soaring Cloud Horse King. Next, they prepared the chariot carriages, led by the Joyful Sound Chariot King. These two categories also numbered eighty thousand each, all adorned with treasures, supremely exquisite. The queen (Mahadevi) rode in the Joyful Sound Chariot, and the women she led were the same. The attendants all rode elephants and horses, with dignified and solemn appearances, flags and drums shining brightly, creating a tremendous noise like the earth shaking as they went to the Dharma hall. At that time, the king asked: 'What is the reason for this? The carriages and horses are making a great commotion.' The attendant replied: 'The queen (Mahadevi)

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夫人，及小王類並諸婇女悉著黃衣，華鬘幢蓋盡黃嚴飾，其數繁廣不可勝言，同來至此方申拜謁。』王曰：『汝可於此堂外敷設床座，吾將往觀。』使者奉命敷金座已，而白王言：『敷設已畢。』

「時王從檯安詳而下，次半階路遙見黃色儀駐嚴盛，遂作是念：『是等威儀甚可愛樂，嚴飾鮮異何其盛哉！』王既坐已，國大夫人前致敬訖，卻住一面，白言：『大王！以此八萬四千寶女嚴飾美麗敬奉大王，愿時哀納勿為棄捨。』時小國王八萬四千眾，各以兵寶而為上首，白言：『大王！今此象馬車乘，及以八萬四千城邑，拘奢跋底城而為上首。復有八萬四千樓閣，悉皆嚴飾甚為殊妙，唯愿大王哀憐納受而見覆護。』王曰：『姊妹當知！我先與汝極為親密，誰謂今日有若怨家，以諸非法勸喻於我！』時夫人等聞彼大王喚為姊妹，泣而言曰：『今觀王意似棄我等。』以衣拭淚重白王言：『何故大王先於我輩意甚親密，今若怨家？』時王告曰：『汝等應知！人命短促生者皆死，我及諸人同歸滅壞，設有婇女無量百千，如怨詐親必能害己，雖壞愛染終當離別；臣佐車馬樓觀嚴飾，如是妙物無量無邊，一一皆有八萬四千，終歸無常不得久住。是故智者速宜遠離，勤修梵行勿生染著。』時夫人等聞王此語，知不採納不稱所愿。時

【現代漢語翻譯】 現代漢語譯本：夫人以及小國王等和眾多婇女都穿著黃色的衣服，用華麗的花鬘、幢幡、寶蓋等黃色飾品莊嚴，數量繁多無法用言語形容，一同來到這裡，表達敬意。』使者稟告國王說：『我已經在大殿外鋪設好床座，您將前去觀看。』使者接受命令鋪設好金座后，稟告國王說：『已經鋪設完畢。』 當時國王從高臺安詳地走下來，走到半路遠遠地看見黃色儀仗隊莊嚴盛大，於是心想：『這些儀仗隊非常可愛，裝飾鮮艷奇特，多麼盛大啊！』國王坐定后，王后上前致敬完畢，退到一旁，稟告說：『大王！這些八萬四千位寶女，裝飾美麗，敬獻給大王，希望您能憐憫接納，不要拋棄她們。』當時小國王等八萬四千人，各自以兵器和寶物為首，稟告說：『大王！現在將這些像、馬、車乘，以及八萬四千座城邑，以拘奢跋底城（Kushavati）為首。還有八萬四千座樓閣，都裝飾得非常精美，只希望大王憐憫接納，並加以庇護。』國王說：『姊妹們應該知道！我先前與你們極為親密，誰說今天卻像仇人一樣，用這些非法之事來勸誘我！』當時夫人等聽到國王稱她們為姊妹，哭泣著說：『現在看來大王是想拋棄我們了。』用衣袖擦拭眼淚，再次稟告國王說：『為什麼大王先前對我們非常親密，現在卻像對待仇人一樣？』當時國王告誡說：『你們應該知道！人的生命短暫，生者必死，我和你們都將歸於滅亡，即使有無數的婇女，也像怨恨的親人一樣，必定會傷害自己，即使沒有愛戀，最終也會離別；臣子、車馬、樓閣等莊嚴的裝飾，像這樣美好的事物無量無邊，每一項都有八萬四千之多，最終都會歸於無常，不能長久存在。因此，智者應該迅速遠離這些，勤奮修行梵行，不要產生貪戀。』當時夫人等聽到國王這些話，知道國王不會採納她們的請求，不能滿足她們的願望。

【English Translation】 English version: 『Your Majesty, the junior kings and all the consorts are wearing yellow robes, adorned with yellow garlands, banners, and canopies, in numbers too vast to describe. They have come together to pay their respects.』 The messenger reported to the king, 『I have prepared a bed outside the hall for you to observe.』 Having received the order and prepared the golden seat, the messenger reported, 『The preparations are complete.』 At that time, the king descended from the terrace in a composed manner. Halfway down the steps, he saw the magnificent yellow procession from afar and thought, 『These ceremonial displays are very pleasing and delightful, their decorations are so vibrant and extraordinary!』 After the king was seated, the queen consort came forward, paid her respects, and stood aside, saying, 『Your Majesty! These eighty-four thousand beautiful and adorned consorts are respectfully offered to you. May you have compassion and accept them, and not abandon them.』 At that time, the eighty-four thousand junior kings, each with weapons and treasures as their foremost offerings, said, 『Your Majesty! We now offer these elephants, horses, chariots, and eighty-four thousand cities, with Kushavati (拘奢跋底城) as the leading city. There are also eighty-four thousand pavilions, all exquisitely decorated. We humbly request that Your Majesty have compassion and accept them, and provide your protection.』 The king said, 『Sisters, you should know! I was once very close to you, who would have thought that today you are like enemies, trying to persuade me with these unlawful things!』 When the consorts heard the king call them sisters, they wept and said, 『It seems that Your Majesty intends to abandon us.』 Wiping away their tears with their sleeves, they pleaded again, 『Why were you once so intimate with us, and now treat us like enemies?』 The king then admonished them, 『You should know! Human life is short, and all who are born must die. I and all of you will eventually perish. Even if there are countless consorts, they are like resentful relatives who will surely harm oneself. Even without attachment, we will eventually be separated. Ministers, chariots, pavilions, and splendid decorations, such wonderful things are boundless, each numbering eighty-four thousand, but they will all eventually become impermanent and cannot last forever. Therefore, the wise should quickly distance themselves from these things, diligently cultivate pure conduct, and not develop attachments.』 When the consorts heard these words from the king, they knew that he would not accept their requests and that their wishes would not be fulfilled.

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王如法廣勸誡已，復歸金閣于銀座上結加趺坐，于諸有情起大慈意，遍滿十方布無限量，普熏修已端心而住，從慈定起次發悲心大喜大舍，于諸有情亦復如是，周遍十方其閣及座綺互眾寶。時王一一修習四梵住，諸欲皆斷。壽將盡時，為死所逼情生憂悶，命終之後得生梵天。」

佛告阿難陀：「拘尸那城至金河岸娑羅雙樹壯士生地系冠制底，於此週迴十二逾繕那，如來昔為轉輪王，於此中間六度捨命。今復於此而般涅槃，是為第七。又復如來、應、正等覺，於十方界更無第八捨身命處。何以故？我生已盡斷諸惑業，更不于余受後有故。」

爾時具壽鄔波摩那在佛前立，佛告鄔波摩那：「汝今不應對我前住。」時此苾芻即離佛前。時阿難陀白佛言：「我侍世尊二十餘年，未曾聞作粗訶責言如鄔波摩那苾芻。」佛告阿難陀：「無量百劫長壽諸天，共相嫌議作如是語：『世間唯有如來大師極難出世，時乃一現如烏曇跋華，今日中夜定入無餘妙涅槃界。由此威德苾芻當佛前住，我等無暇親近世尊供養恭敬。』」阿難陀白言：「諸來天眾其數幾何？」佛言：「南自金河至拘尸那城雙林之處，來至系冠制底，於此周環十二逾繕那，皆有大威德天排肩而住，中間無有立杖之地。」

時諸苾芻咸生疑心，請世尊曰：

【現代漢語翻譯】 王如法廣勸誡完畢后，回到金閣銀座上結跏趺坐，對一切有情眾生髮起廣大的慈悲心，慈悲之光遍滿十方，佈施沒有窮盡，普遍熏修完畢后，端正心念安住于禪定之中。從慈定中起身，依次發起悲心、大喜心、大舍心，對於一切有情眾生也是這樣，慈悲喜捨周遍十方。金閣和銀座之間交錯著各種珍寶。當時國王一一修習四梵住（四種清凈的境界：慈、悲、喜、舍），斷除了一切慾望。壽命將要終結時，被死亡所逼迫，心中生起憂愁煩悶，命終之後得以轉生到梵天。

佛告訴阿難陀（Ananda，佛陀的十大弟子之一）: 『拘尸那城（Kushinagar，古印度城市，佛陀涅槃之地）到金河岸邊的娑羅雙樹（Sal grove，佛陀涅槃之處），壯士生地系冠制底（crown-binding caitya，加冕聖地），這裡周圍十二逾繕那（yojana，古印度長度單位），如來過去作為轉輪王（cakravartin，統治世界的理想君主），在這中間六次捨棄生命。現在又在這裡般涅槃（parinirvana，完全的涅槃，指佛陀的逝世），這是第七次。而且如來、應、正等覺（tathagata，arhat，samyaksambuddha，佛陀的稱號），在十方世界再沒有第八次捨身命之處。為什麼呢？因為我已經斷盡了所有惑業，不再於其他地方承受後有（rebirth，來世）。』

當時，具壽鄔波摩那（Upamana，一位比丘的名字）站在佛陀面前，佛告訴鄔波摩那：『你現在不應該在我面前站立。』當時這位比丘立刻離開了佛陀面前。這時阿難陀對佛說：『我侍奉世尊二十多年，從未聽過像呵責鄔波摩那比丘這樣嚴厲的話。』佛告訴阿難陀：『無量百劫長壽諸天，共同商議說這樣的話：『世間只有如來大師極難出世，時隔很久才出現一次，像烏曇跋華（udumbara，一種稀有的花）一樣。今天中夜必定進入無餘妙涅槃界（parinirvana，完全的涅槃）。因為這個威德，比丘擋在佛陀面前站立，我們沒有時間親近世尊供養恭敬。』』』阿難陀問道：『前來的天眾數量有多少？』佛說：『南邊從金河到拘尸那城雙林之處，來到系冠制底，這裡周圍十二逾繕那，都有大威德的天人肩並肩站立，中間沒有可以插立木杖的地方。』

當時，各位比丘都生起疑問，請問世尊說：

【English Translation】 After King Rurudharma had extensively exhorted and admonished, he returned to the golden pavilion, sat in the lotus position on the silver seat, and generated great compassion towards all sentient beings. The light of compassion filled the ten directions, and his giving was inexhaustible. After universally cultivating, he settled his mind and dwelt in samadhi. Rising from the samadhi of loving-kindness, he successively generated compassion, great joy, and equanimity towards all sentient beings in the same way, pervading the ten directions. The pavilion and the seat were adorned with various interweaving treasures. At that time, the king cultivated the Four Brahma-viharas (the four immeasurable minds: loving-kindness, compassion, joy, and equanimity) one by one, and severed all desires. When his life was about to end, he was oppressed by death, and sorrow and distress arose in his mind. After his death, he was reborn in the Brahma heaven.

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'From Kushinagar (an ancient Indian city, the place of Buddha's parinirvana) to the bank of the Hiranyavati River at the Sal grove (the place of Buddha's parinirvana), to the crown-binding caitya (the place where the crown was bound), around this area of twelve yojanas (an ancient Indian unit of distance), the Tathagata (title of the Buddha) in the past, as a Chakravartin (the ideal universal ruler), gave up his life six times in this area. Now, again, he will enter parinirvana (complete nirvana, referring to the death of the Buddha) here, this is the seventh time. Moreover, the Tathagata, Arhat, Samyaksambuddha (titles of the Buddha), in the ten directions, there is no eighth place to give up his life. Why? Because I have exhausted all afflictions and karma, and will no longer undergo future rebirths (rebirth) elsewhere.'

At that time, the venerable Upamana (name of a bhikshu) was standing before the Buddha. The Buddha said to Upamana: 'You should not stand before me now.' At that time, this bhikshu immediately left the presence of the Buddha. Then Ananda said to the Buddha: 'I have attended the World Honored One for more than twenty years, and I have never heard such harsh words of rebuke as those directed at the bhikshu Upamana.' The Buddha told Ananda: 'Immeasurable hundreds of kalpas (an extremely long period of time) of long-lived devas (gods), together discussed and said these words: 'It is extremely rare for the Tathagata, the great teacher, to appear in the world, appearing only once in a long time, like the udumbara flower (a rare flower). Tonight, in the middle of the night, he will certainly enter the realm of complete parinirvana (complete nirvana). Because of this majestic virtue, the bhikshu is standing in front of the Buddha, and we do not have time to approach the World Honored One to make offerings and pay respects.' Ananda asked: 'How many devas have come?' The Buddha said: 'From the Hiranyavati River in the south to the Sal grove in Kushinagar, arriving at the crown-binding caitya, around this area of twelve yojanas, there are devas of great majestic virtue standing shoulder to shoulder, with no space in between to plant a staff.'

At that time, all the bhikshus had doubts and asked the World Honored One:

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「具壽鄔波摩那，先作何業有大威德？」佛告諸苾芻：「鄔波摩那先自作業今還自受，廣說如余，乃至說頌。汝等苾芻！乃往古昔此賢劫中人壽二萬歲時，有佛出世名迦攝波，十號具足，住婆羅痆斯施鹿林中仙人墮處，時鄔波摩那身為出家。時諸苾芻著衣持缽入城乞食，此人次當守寺。時有黑風暴雨卒起，既屬嚴寒，彼作是念：『諸梵行者遭此寒苦，衣服皆濕將欲來至，我今宜應嚴辦相待。』作此念已，入浴室中然火暖湯敷設牀蓆，于其廊下繫繩為架，詣寺門首望諸苾芻。彼既至已屈入室中，取其濕衣凈浣濯已安在架上，別將凈服與苾芻著。既解勞乏身心溫暖，寒苦皆除歡喜適悅，其守寺苾芻長跪合掌，向大眾前而發願言：『我今為諸同梵行者除苦得樂，所生善根，如迦攝波如來、應、正等覺授摩納婆記，于當來世人壽百歲時，成等正覺號釋迦牟尼。愿我于彼佛法之中而得出家，斷諸煩惱證阿羅漢果；然火功德，當愿身光，天莫能近。』汝等當知！由彼願力，於我法中而得出家，斷諸煩惱證阿羅漢果有大威德，為此諸天莫能逼近。」

時具壽阿難陀而白佛言：「大德世尊般涅槃后，我當云何恭敬供養如來法身？」佛告阿難陀：「汝宜且止！汝所問事，當有信心婆羅門長者等自為施設。」復白佛言：「諸長者等，

【現代漢語翻譯】 現代漢語譯本：『具壽鄔波摩那（Upamāna，人名），過去做了什麼業，以至於有如此大的威德？』佛告訴各位比丘：『鄔波摩那過去自己造作的業，現在自己承受，詳細的說法和其餘的例子一樣，乃至可以用偈頌來說明。你們這些比丘！在很久很久以前，在這個賢劫之中，人的壽命有兩萬歲的時候，有一尊佛出世，名叫迦攝波佛（Kāśyapa，過去七佛之一），具有十種稱號，住在波羅奈斯（Varanasi）施鹿林（Mrigadava）中仙人墮落之處。當時的鄔波摩那，身份是出家人。當時各位比丘穿著袈裟，拿著缽，進入城市乞食，這個人輪到負責看守寺廟。當時有黑色的狂風暴雨突然發生，天氣非常寒冷，他這樣想：『各位梵行者遭受這樣的寒冷痛苦，衣服都濕了，將要來到這裡，我現在應該好好準備接待他們。』這樣想了之後，進入浴室中點燃火，燒熱水，鋪設床鋪，在廊下繫上繩子作為架子，到寺廟門口等待各位比丘。他們到達之後，進入室內，取下他們濕的衣服，清洗乾淨，放在架子上，另外拿乾淨的衣服給比丘們穿。他們解除疲勞，身心溫暖，寒冷痛苦全部消除，歡喜舒適。這位守寺廟的比丘長跪合掌，向大眾面前發願說：『我現在為各位同修梵行的人解除痛苦，得到快樂，所產生的善根，如同迦攝波如來、應供、正等覺為摩納婆（Manava）授記一樣，在將來的世代，人的壽命一百歲的時候，成就正等正覺，號為釋迦牟尼（Sakyamuni）。愿我在那位佛的佛法之中而出家，斷除各種煩惱，證得阿羅漢果；因為點火的功德，愿我身有光明，天人都不能靠近。』你們應當知道！由於他的願力，在我的佛法之中而出家，斷除各種煩惱，證得阿羅漢果，有很大的威德，因此各位天人都不能逼近。』

當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一）問佛說：『大德世尊般涅槃（Parinirvana，佛陀的涅槃）之後，我應當如何恭敬供養如來的法身？』佛告訴阿難陀：『你先停止！你所問的事情，應當有有信心的婆羅門（Brahmin）長者等人自己來安排。』又問佛說：『各位長者等人，

【English Translation】 English version: 'Venerable Upamāna, what deeds did you perform in the past that you now possess such great power and virtue?' The Buddha told the Bhikshus: 'Upamāna is now experiencing the consequences of his own past actions, as explained in detail elsewhere, even to the point of being described in verses. You Bhikshus! In the ancient past, during this Bhadrakalpa (Fortunate Aeon), when people lived for twenty thousand years, a Buddha appeared in the world named Kāśyapa (one of the past seven Buddhas), possessing the ten titles, residing in the Deer Park (Mrigadava) of Varanasi, the place where the immortals fell. At that time, Upamāna was a renunciate. The Bhikshus were wearing robes and carrying alms bowls, entering the city to beg for food, and this person was assigned to guard the monastery. At that time, a sudden black storm arose, and it was very cold. He thought to himself: 'These Brahmacharis (those who practice chastity) are suffering from this cold, their clothes are wet, and they are about to arrive. I should prepare to receive them.' After thinking this, he entered the bathroom, lit a fire, heated water, prepared beds, tied ropes as racks in the corridor, and waited for the Bhikshus at the monastery gate. When they arrived, they entered the room, took off their wet clothes, washed them clean, placed them on the racks, and gave the Bhikshus clean clothes to wear. They relieved their fatigue, their bodies and minds were warmed, the cold and suffering were all removed, and they were joyful and comfortable. The Bhikshu guarding the monastery knelt with his palms together, and made a vow before the assembly, saying: 'Now I relieve the suffering and bring joy to my fellow Brahmacharis. May the merit generated from this, like the prediction given by Kāśyapa Tathagata, Arhat, Samyak-Sambuddha to Manava, in the future when people live for a hundred years, I will attain complete enlightenment and be known as Shakyamuni (釋迦牟尼). May I renounce the world within that Buddha's Dharma, cut off all afflictions, and attain the Arhatship; and by the merit of lighting the fire, may my body radiate light that no Deva (god) can approach.' You should know! Because of his vow, he renounced the world within my Dharma, cut off all afflictions, attained the Arhatship, and possesses great power and virtue, therefore the Devas cannot approach him.'

At that time, the Venerable Ānanda (one of the ten great disciples of the Buddha) asked the Buddha: 'Great Virtuous World Honored One, after the Parinirvana (佛陀的涅槃) of the World Honored One, how should I respectfully make offerings to the Dharmakaya (the body of the Dharma) of the Tathagata?' The Buddha told Ānanda: 'You should stop for now! The matter you ask about, there should be faithful Brahmins (婆羅門) elders and others who will arrange it themselves.' He asked the Buddha again: 'The elders and others,

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所有施設其事云何？」佛言：「一一皆如轉輪王葬法。」又問：「轉輪王法其事云何？」佛言：「汝今應知！轉輪聖王命終之後，以五百斤上妙疊絮以用纏身上下，各有五百妙衣以為裝飾，于鐵棺中滿盛香油，舁王置內然後蓋棺，以諸香木焚燒其棺。次灑香乳以滅炎火，方收王骨安置金瓶，於四衢道與建大塔，幡幢傘蓋諸妙香華，恭敬供養尊重讚歎設大齋會。阿難陀！如恭敬供養轉輪聖王，於我滅後人天供養，當倍過此。」

爾時世尊告阿難陀：「汝今宜往拘尸那城，宣我言告五百壯士：『諸人當知！如來大師，必定今日于中夜時入無餘依妙涅槃界，所應作者宜可速為，勿招後悔云：「此境內大師涅槃。我等不知，不為供養。」』」時具壽阿難陀聞佛教已，持僧伽胝將一侍者，即便往至拘尸那城眾集堂所，五百壯士皆至於此共論餘事。時阿難陀傳世尊命告諸壯士曰：「汝等既集咸應善聽，如來大師今日中夜必入無餘大涅槃界，所應作者皆可作之，勿招後悔作如是語：『如來大師於我境內入般涅槃，我等不能少興供養。』」時諸壯士既聞是語，各與妻子眷屬朋友僕使之類，共相招引詣娑羅林，頂禮佛足退坐一面。爾時世尊為說妙法示教利喜，時諸壯士從座而起，整衣服偏袒右肩，合掌瞻仰而白佛言：「大德世尊！

【現代漢語翻譯】 現代漢語譯本： 『所有施設其事云何？』（所有喪葬事宜應該如何安排？）」佛言：「一一皆如轉輪王葬法。」（佛說：「一切都按照轉輪聖王的葬禮儀式進行。」）又問：「轉輪王法其事云何？（轉輪聖王的葬禮儀式又是如何進行的呢？）」佛言：「汝今應知！轉輪聖王命終之後，以五百斤上妙疊絮以用纏身上下，各有五百妙衣以為裝飾，于鐵棺中滿盛香油，舁王置內然後蓋棺，以諸香木焚燒其棺。次灑香乳以滅炎火，方收王骨安置金瓶，於四衢道與建大塔，幡幢傘蓋諸妙香華，恭敬供養尊重讚歎設大齋會。阿難陀（Ananda）！如恭敬供養轉輪聖王，於我滅後人天供養，當倍過此。（阿難陀（Ananda）！像恭敬供養轉輪聖王一樣，在我涅槃之後，人們對我的供養應該超過這個規格。）

爾時世尊告阿難陀（Ananda）：「汝今宜往拘尸那城（Kushinagar），宣我言告五百壯士：『諸人當知！如來大師，必定今日于中夜時入無餘依妙涅槃界（Parinirvana），所應作者宜可速為，勿招後悔云：「此境內大師涅槃。我等不知，不為供養。」』」時具壽阿難陀（Ananda）聞佛教已，持僧伽胝將一侍者，即便往至拘尸那城（Kushinagar）眾集堂所，五百壯士皆至於此共論餘事。時阿難陀（Ananda）傳世尊命告諸壯士曰：「汝等既集咸應善聽，如來大師今日中夜必入無餘大涅槃界（Parinirvana），所應作者皆可作之，勿招後悔作如是語：『如來大師於我境內入般涅槃（Parinirvana），我等不能少興供養。』」時諸壯士既聞是語，各與妻子眷屬朋友僕使之類，共相招引詣娑羅林（Sala Grove），頂禮佛足退坐一面。爾時世尊為說妙法示教利喜，時諸壯士從座而起，整衣服偏袒右肩，合掌瞻仰而白佛言：「大德世尊！（Bhagavan）」

【English Translation】 English version: 『How should all the arrangements be made?』 The Buddha said, 『Everything should be done according to the funeral rites of a Chakravartin King (Universal Ruler).』 Again he asked, 『What are the funeral rites of a Chakravartin King (Universal Ruler)?』 The Buddha said, 『You should know now! After the Chakravartin King (Universal Ruler) passes away, five hundred catties of the finest layered cotton should be used to wrap his body from top to bottom, and five hundred exquisite garments should be used for decoration. Fill an iron coffin with fragrant oil, place the king inside, and then cover the coffin. Burn the coffin with various fragrant woods. Next, sprinkle fragrant milk to extinguish the flames, then collect the king's bones and place them in a golden urn. Build a large stupa at the crossroads, with banners, canopies, and various exquisite fragrant flowers. Respectfully make offerings, honor, praise, and hold a grand feast. Ananda (Ananda)! Just as you respectfully make offerings to a Chakravartin King (Universal Ruler), after my Nirvana, the offerings from humans and devas should exceed this.』

At that time, the World Honored One told Ananda (Ananda), 『Now you should go to Kushinagar (Kushinagar) and proclaim my words to the five hundred brave men: 「You should all know! The Tathagata Master will surely enter the Parinirvana (Parinirvana) realm of complete cessation tonight at midnight. What should be done should be done quickly, lest you regretfully say: 'The Master entered Nirvana within our territory, but we did not know and did not make offerings.』」』 When the Venerable Ananda (Ananda) heard the Buddha's teachings, he took his sanghati (robe) and one attendant, and immediately went to the assembly hall in Kushinagar (Kushinagar), where the five hundred brave men were gathered discussing other matters. Then Ananda (Ananda), conveying the World Honored One's message, said to the brave men, 『Since you are all gathered, you should listen carefully. The Tathagata Master will surely enter the Great Parinirvana (Parinirvana) realm of complete cessation tonight at midnight. What should be done, do it all, lest you regretfully say: 'The Tathagata Master entered Parinirvana (Parinirvana) within our territory, but we were unable to make even a small offering.』」 When the brave men heard these words, each with their wives, relatives, friends, and servants, invited each other to go to the Sala Grove (Sala Grove), prostrated at the Buddha's feet, and sat to one side. At that time, the World Honored One spoke the wonderful Dharma, instructing, teaching, benefiting, and delighting them. Then the brave men rose from their seats, arranged their clothes, bared their right shoulders, joined their palms, and gazed up, saying to the Buddha, 『Great Virtue, World Honored One (Bhagavan)!』

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我某甲等，並是拘尸那城尊貴壯士。愿盡形壽歸依佛陀、歸依達摩、歸依僧伽並受學處。」時阿難陀作如是念：「彼諸壯士於世尊處，一一別受近事學者，時既淹久妨廢圓寂。我今宜請與彼一時受其學處。」作是念已從坐而起，整衣合掌而白佛言：「大德世尊！諸壯士等，並諸眷屬品類眾多，各有如是別別名號，欲歸三寶求五學處，若各別受時恐淹遲。唯愿大悲一時為受。」時阿難陀對世尊前，一時牒名為受歸戒。時諸壯士聞佛說法復受學處，生大歡喜頂禮佛足奉辭而去。

爾時世尊，為菩薩時在睹史多天，以五種事觀察世間，六慾天子三凈母腹，現白象相來入母胎。時天帝釋告善愛健闥婆王：「汝今當知菩薩在睹史多宮，以其五事觀察世間，六慾天子三凈母腹，現白象相降神母胎，我等宜往共為衛護。」時健闥婆王白言：「大天！可去，我且於此奏諸音樂。」是時菩薩出母胎時，其天帝釋復告善愛音樂王曰：「汝今當知！菩薩從母胎出，我等宜往而為侍從。」答乃如前。與諸童子共遊戲時，其天帝釋復告音樂王曰：「汝今當知菩薩共諸童子游戲，可往侍從。」答乃如前。菩薩觀知老病死已，情生憂惱依託林野修諸苦行，后食二牧牛女十六轉乳糜，氣力宣通食諸飲食，沐浴形體涂拭蘇油。爾時帝釋覆命樂神，令

【現代漢語翻譯】 現代漢語譯本：我等某甲等等，都是拘尸那城（Kushinagar）尊貴的壯士。願意終身歸依佛陀（Buddha）、歸依達摩（Dharma，佛法）、歸依僧伽（Sangha，僧團），並受持學處（Śikṣāpada，戒律）。」當時阿難陀（Ānanda，佛陀的十大弟子之一）這樣想：「這些壯士在世尊（Bhagavan，佛陀的尊稱）處，一一分別接受近事學者（Upāsaka，在家男居士）的戒律，時間長了會妨礙圓寂（Parinirvana，涅槃）。我現在應該請求讓他們一時接受學處。」這樣想后，阿難陀從座位上站起來，整理衣服，合掌向佛陀稟告說：「大德世尊！這些壯士等，以及他們的眷屬，人數眾多，各有不同的名號，想要歸依三寶（Triratna，佛、法、僧）求受五學處（Pañca-śikṣāpada，五戒），如果各自接受恐怕時間太長。唯愿世尊大慈大悲，一時為他們授戒。」當時阿難陀在世尊面前，一時唱名，為他們授歸戒（皈依戒）。當時各位壯士聽聞佛陀說法，又受持學處，生起極大歡喜，頂禮佛足，告辭離去。 當時世尊，作為菩薩（Bodhisattva，指追求覺悟的修行者）時，在兜率天（Tuṣita Heaven，欲界天之一），以五種事情觀察世間，六慾天子（Kāmadeva，欲界天的天神）和具有三種清凈的母親的腹中，顯現白象的形象進入母親的胎中。當時天帝釋（Śakra，忉利天之主）告訴善愛健闥婆王（Gandharva，天界的樂神）說：「你現在應當知道，菩薩在兜率天宮，以五種事情觀察世間，六慾天子和具有三種清凈的母親的腹中，顯現白象的形象降生到母親的胎中，我們應該一起去衛護。」當時健闥婆王稟告說：「大天！可以去，我且在這裡演奏各種音樂。」這時菩薩出母胎時，天帝釋又告訴善愛音樂王說：「你現在應當知道！菩薩從母親的胎中出來，我們應該前去侍奉。」回答和之前一樣。與各位童子一起遊戲時，天帝釋又告訴音樂王說：「你現在應當知道菩薩與各位童子一起遊戲，可以前去侍奉。」回答和之前一樣。菩薩觀察到衰老、疾病、死亡后，心中產生憂愁煩惱，於是依託林野，修行各種苦行，後來食用兩位牧牛女供養的十六份轉乳糜，氣力暢通，食用各種飲食，沐浴身體，塗抹蘇油。當時帝釋又命令樂神，讓他們...

【English Translation】 English version: I, so-and-so, and others, are all noble and strong men of Kushinagar (Kushinagar). We wish to take refuge in the Buddha (Buddha), take refuge in the Dharma (Dharma, the teachings of the Buddha), take refuge in the Sangha (Sangha, the monastic community), and receive the precepts (Śikṣāpada) for the rest of our lives.' At that time, Ānanda (Ānanda, one of the ten great disciples of the Buddha) thought, 'These strong men, individually receiving the precepts of a lay follower (Upāsaka) from the Blessed One (Bhagavan, an epithet for the Buddha), will take a long time and hinder their attainment of Parinirvana (Parinirvana, final liberation). I should now request that they receive the precepts all at once.' Having thought this, Ānanda rose from his seat, arranged his robes, joined his palms, and said to the Buddha, 'Venerable Blessed One! These strong men and their families are numerous, each with different names, and they wish to take refuge in the Three Jewels (Triratna, Buddha, Dharma, and Sangha) and seek the five precepts (Pañca-śikṣāpada). If they receive them individually, it will take too long. May the Blessed One, with great compassion, grant them the precepts all at once.' At that time, Ānanda, in front of the Blessed One, recited their names all at once and conferred the refuge precepts upon them. Then, the strong men, having heard the Buddha's teachings and received the precepts, were filled with great joy, bowed at the Buddha's feet, and departed. At that time, when the Blessed One was a Bodhisattva (Bodhisattva, one who seeks enlightenment) in the Tuṣita Heaven (Tuṣita Heaven, one of the heavens of the desire realm), he observed the world with five considerations, and the sons of the six desire realms (Kāmadeva) and the womb of a mother with three purities, manifested the form of a white elephant entering his mother's womb. At that time, Śakra (Śakra, the lord of the Trāyastriṃśa Heaven) said to the Gandharva King of Good Love (Gandharva, a celestial musician), 'You should know that the Bodhisattva is in the Tuṣita Heaven, observing the world with five considerations, and the sons of the six desire realms and the womb of a mother with three purities, manifested the form of a white elephant descending into his mother's womb. We should go together to protect him.' At that time, the Gandharva King replied, 'Great Deva! You may go, I will play various music here.' At that time, when the Bodhisattva emerged from his mother's womb, Śakra again said to the Music King of Good Love, 'You should know that the Bodhisattva has emerged from his mother's womb, we should go to attend to him.' The reply was the same as before. When playing with the children, Śakra again said to the Music King, 'You should know that the Bodhisattva is playing with the children, you may go to attend to him.' The reply was the same as before. After the Bodhisattva observed old age, sickness, and death, sorrow and distress arose in his heart, so he relied on the forests and fields, and practiced various ascetic practices. Later, he ate sixteen portions of milk porridge offered by two cowherd girls, his strength flowed freely, he ate various foods, bathed his body, and applied ghee. At that time, Śakra again commanded the music gods, ordering them to...

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其侍衛，答亦如前。世尊降彼三十六億天魔軍眾，成無上智，梵王來請詣婆羅痆斯，三轉十二行法輪制諸學處。凡是有緣所應度者皆已度訖，詣拘尸那城最後而臥。時天帝釋覆命樂神廣如前說，乃至可往聽法，答言：「我且奏諸音樂。」時天帝釋復告樂神曰：「汝今當知！大覺世尊最後而臥，必般涅槃，可興供養。」答亦同前。爾時世尊作如是念：「善賢外道能至我所而受調伏，樂神善愛無自來法。」又復唸曰：「凡是聲聞度者如來亦度，應佛度者余不能度，由待勝上善巧方便，我今應可度彼善愛。」作是念已，即便入定，由定力故最後臥處化作一身。又復化作千弦琉璃箜篌，于臥處沒自持箜篌，詣三十三天，至善愛健闥婆王宮門而住。其時善愛自恃憍慢，于彈箜篌謂無過者，于自宮中作樂歡戲情生愛著。爾時世尊告守門者：「汝可往報善愛王言：『有健闥婆來至門首欲求相見。』」時守門者即入具報，其王高慢報曰：「除我更有健闥婆耶？」答曰：「更有，今在門外。」善愛聞已情懷不忍，即自出門告言：「丈夫！汝是健闥婆耶？」佛言：「我今實是健闥婆王。」「若爾，可來對奏音樂。」報言：「大仙！甚善，我能共作。」佛即對彼共彈箜篌，佛斷一弦彼亦斷一，然二音聲並無闕處。佛又斷二彼亦斷二，然其音韻

【現代漢語翻譯】 現代漢語譯本 他的侍衛回答也和之前一樣。世尊降伏了那三十六億天魔軍眾，成就了無上智慧，梵天前來邀請前往婆羅痆斯（Varanasi，古印度城市，佛教聖地），三轉十二行法輪，制定各種學處（Śikṣāpada，戒律）。凡是有緣應該被度化的人都已經度化完畢，前往拘尸那城（Kushinagar，古印度城市，佛陀涅槃之地）最後臥下。當時天帝釋（Śakra，佛教的護法神）再次命令樂神廣（樂神的名字）如前所述，乃至可以前往聽法，樂神回答說：『我且演奏各種音樂。』當時天帝釋又告訴樂神說：『你現在應當知道！大覺世尊最後臥下，必定般涅槃（Parinirvana，佛教術語，指佛陀的最終寂滅），可以興起供養。』樂神的回答也和之前一樣。當時世尊這樣想：『善賢外道（指其他宗教的修行者）能夠到我這裡來接受調伏，樂神善愛（Gandharva Subahu，健闥婆的名字）沒有自己前來的方法。』又想到：『凡是聲聞（Śrāvaka，聽聞佛法而修行的弟子）能夠被度化的人如來（Tathāgata，佛的稱號之一）也度化了，應該由佛來度化的人其他人不能度化，因為要等待殊勝的善巧方便，我現在應該可以度化那個善愛。』這樣想著，就進入禪定，由於禪定的力量，在最後臥下的地方化作一個身體。又化作一把千弦琉璃箜篌（一種樂器），在臥下的地方消失，自己拿著箜篌，前往三十三天（Trayastrimsa，佛教的欲界六天之一），到達善愛健闥婆王（Gandharva Subahu，健闥婆的首領）的宮門而停住。當時善愛仗著自己的驕慢，認為彈奏箜篌沒有人能超過自己，在自己的宮中作樂歡戲，心中生起愛著。當時世尊告訴守門的人：『你可以去稟報善愛王說：『有健闥婆來到門前想要相見。』』當時守門的人就進去稟報，那個國王高傲地回答說：『除了我還有其他的健闥婆嗎？』守門的人回答說：『還有，現在在門外。』善愛聽了心中不服氣，就自己出門告訴他說：『丈夫！你是健闥婆嗎？』佛說：『我現在確實是健闥婆王。』『如果是這樣，可以來一起演奏音樂。』佛回答說：『大仙！很好，我能一起演奏。』佛就和他一起彈奏箜篌，佛斷了一根弦，他也斷了一根弦，然而兩個音聲並沒有缺少什麼。佛又斷了兩根弦，他也斷了兩根弦，然而他們的音韻

【English Translation】 English version His attendants answered as before. The World-Honored One subdued the thirty-six billion hosts of Mara's armies, attained unsurpassed wisdom, and Brahma (the creator god in Hinduism, adopted into Buddhism) came to invite him to Varanasi (an ancient Indian city, a Buddhist holy site), where he turned the Wheel of Dharma in three rounds of twelve aspects, establishing various precepts (Śikṣāpada, rules of conduct). All those who were destined to be liberated had already been liberated, and he went to Kushinagar (an ancient Indian city, the place of Buddha's Parinirvana) to lie down for the last time. At that time, Śakra (the ruler of the Trāyastriṃśa Heaven and a protector deity in Buddhism) again commanded the musician Guang (name of the musician) as before, even to the point of being able to go and listen to the Dharma, but the musician replied, 'Let me play various music.' Then Śakra told the musician, 'You should know now! The Greatly Awakened World-Honored One is lying down for the last time and will surely enter Parinirvana (the ultimate extinction of suffering), you should make offerings.' The musician's answer was the same as before. At that time, the World-Honored One thought, 'The virtuous heretics (referring to practitioners of other religions) are able to come to me and accept taming, but the musician Subahu (name of the Gandharva) has no way to come on his own.' He also thought, 'All those who can be liberated by the Śrāvakas (disciples who hear and practice the Dharma) have already been liberated by the Tathāgata (one of the titles of the Buddha), but those who should be liberated by the Buddha cannot be liberated by others, because it requires superior skillful means. Now I should be able to liberate that Subahu.' Thinking this, he entered into Samadhi (a state of meditative consciousness), and by the power of Samadhi, he transformed himself into a body at the place where he was last lying down. He also transformed himself into a thousand-stringed crystal harp (a musical instrument), disappeared from the place where he was lying down, and holding the harp himself, went to the Trāyastriṃśa Heaven (one of the six heavens of the Desire Realm in Buddhism), and stopped at the gate of the palace of the Gandharva King Subahu (the leader of the Gandharvas). At that time, Subahu, relying on his arrogance, believed that no one could surpass him in playing the harp, and he was making music and rejoicing in his palace, with love and attachment arising in his heart. At that time, the World-Honored One told the gatekeeper, 'You can go and report to King Subahu, saying, 'There is a Gandharva who has come to the gate and wants to see you.'' Then the gatekeeper went in and reported, and the king arrogantly replied, 'Are there any other Gandharvas besides me?' The gatekeeper replied, 'Yes, there is, and he is now outside the gate.' Subahu, hearing this, was unconvinced and went out himself and said to him, 'Sir! Are you a Gandharva?' The Buddha said, 'I am indeed the Gandharva King.' 'If that is so, you can come and play music together.' The Buddha replied, 'Great Immortal! Very good, I can play together.' The Buddha then played the harp with him, the Buddha broke one string, and he also broke one string, but the two sounds were not lacking in any way. The Buddha then broke two strings, and he also broke two strings, but their melody

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一種相似。佛又斷三斷四彼亦如是，乃至各留一弦然音聲不異。佛便總斷彼亦斷之，佛于空中張手彈擊，然其雅韻倍勝於常，彼便不能，情生希有降伏傲慢，知彼音樂超勝於我。世尊觀已，即便隱彼健闥婆身複本形相。

時彼樂神見佛世尊，身真金色，三十二相、八十種好周匝莊嚴，赫奕光明超逾千日，如寶山王觀者忘倦，見已欣悅深生敬仰，禮佛足下坐聽法要。爾時世尊觀彼根性，隨機為說四聖諦法令得開悟，彼即能以智金剛杵摧二十種身見邪山，證預流果。既見諦已，深自慶幸而白佛言：「大德世尊！我今所得非父、非母、非王、非天、非我眷屬及諸知識、非余沙門婆羅門等，能為成辦如是勝事。唯獨世尊慈念哀愍，令我今者枯竭血海超越骨山，閉惡趣門開涅槃路置人天道。我今歸依佛法僧寶為鄔波索迦，始從今日乃至盡形，不殺生乃至不飲酒，受三歸依並五學處。」爾時世尊復為說法示教利喜已，即便入定，天宮處沒，還至雙林最後臥處。

根本說一切有部毗奈耶雜事卷第三十七 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十八

三藏法師義凈奉　制譯第八門第十子攝頌說涅槃之餘

爾時拘尸那城有出家外道名曰

【現代漢語翻譯】 現代漢語譯本：一種相似。佛陀又斷三根弦、斷四根弦，他也一樣，乃至各自留下一根弦，然而聲音並不改變。佛陀便全部斷掉，他也斷掉，佛陀在空中張開手彈擊，然而那美妙的韻律勝過平常，他便不能做到，心中生起稀有之感，降伏了傲慢，知道佛陀的音樂超越於我。世尊觀察完畢，便隱去了那位健闥婆（Gandharva，天神）的身形，恢復了他本來的相貌。

當時那位樂神見到佛世尊，身如真金之色，三十二相（thirty-two marks of a great man）、八十種好（eighty minor marks）週身莊嚴，赫奕的光明勝過千個太陽，如同寶山之王，觀看的人忘記疲倦，見到后欣喜愉悅，深深地敬仰，禮拜佛陀的足下，坐下來聽聞佛法要義。那時世尊觀察他的根性，隨機為他說四聖諦（Four Noble Truths）之法，令他得以開悟，他便能以智慧金剛杵摧毀二十種身見（twenty types of personality belief）的邪山，證得預流果（Sotapanna，須陀洹）。既然見到了真諦，深深地感到慶幸，於是對佛陀說：『大德世尊！我今天所得到的，不是父親、不是母親、不是國王、不是天神、不是我的眷屬以及各位知識，不是其他的沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司），能夠為我成就如此殊勝的事情。唯獨世尊慈悲憐憫，令我今天枯竭血海，超越骨山，關閉惡趣之門，開闢涅槃之路，安置於人天之道。我今天歸依佛法僧三寶（Three Jewels），成為鄔波索迦（Upasaka，近事男），從今天開始乃至生命終結，不殺生乃至不飲酒，受持三歸依（Three Refuges）以及五學處（Five Precepts）。』當時世尊又為他說法，開示教導，令他歡喜，隨即入定，天宮消失，回到雙林最後的臥處。

《根本說一切有部毗奈耶雜事》卷第三十七 大正藏第 24 冊 No. 1451 《根本說一切有部毗奈耶雜事》

《根本說一切有部毗奈耶雜事》卷第三十八

三藏法師義凈奉旨翻譯第八門第十子攝頌說涅槃之餘

當時拘尸那城（Kushinagar）有一位出家的外道，名叫

【English Translation】 English version: A kind of similarity. The Buddha then broke three strings, broke four strings, and he did the same, until each left one string, but the sound did not change. The Buddha then broke them all, and he broke them too. The Buddha stretched out his hand in the air and plucked, but the elegant rhythm was even better than usual. He could not do it, and a rare feeling arose in his heart, subduing his arrogance, and knowing that the Buddha's music surpassed him. After the World Honored One observed, he concealed the body of that Gandharva (天神) and restored his original appearance.

At that time, the music god saw the Buddha, the World Honored One, whose body was like the color of true gold, adorned with the thirty-two marks of a great man (三十二相) and the eighty minor marks (八十種好), whose radiant light surpassed a thousand suns, like a king of treasure mountains, those who watched forgot their fatigue. Having seen this, he was delighted and deeply admired, prostrating at the Buddha's feet and sitting down to listen to the essence of the Dharma. At that time, the World Honored One observed his disposition and spoke the Four Noble Truths (四聖諦) according to his capacity, enabling him to attain enlightenment. He was then able to destroy the evil mountain of twenty types of personality belief (二十種身見) with the Vajra pestle of wisdom, and attain the fruit of Sotapanna (預流果). Having seen the truth, he deeply rejoiced and said to the Buddha: 'Great Virtuous World Honored One! What I have obtained today is not from my father, not from my mother, not from the king, not from the gods, not from my relatives and all my knowledge, not from other Shramanas (沙門), or Brahmanas (婆羅門), who could accomplish such a supreme thing for me. Only the World Honored One, with compassion and pity, has caused me today to dry up the sea of blood, transcend the mountain of bones, close the gates of evil destinies, open the path to Nirvana, and place me on the path of humans and gods. Today I take refuge in the Three Jewels (三寶) of Buddha, Dharma, and Sangha, and become a Upasaka (近事男), from today until the end of my life, I will not kill, nor drink alcohol, and I will uphold the Three Refuges (三歸依) and the Five Precepts (五學處).' At that time, the World Honored One again preached the Dharma to him, instructed and taught him, causing him to rejoice, and then entered Samadhi. The heavenly palace disappeared, and he returned to the final resting place in the twin Sala trees.

《Vinaya Miscellaneous Matters of the Mulasarvastivada School》, Volume 37 Taisho Tripitaka Volume 24, No. 1451 《Vinaya Miscellaneous Matters of the Mulasarvastivada School》

《Vinaya Miscellaneous Matters of the Mulasarvastivada School》, Volume 38

Translated by the Tripiṭaka Master Yijing under Imperial Decree, the remainder of the Nirvana discourse in the tenth son's collection of the eighth gate

At that time, in the city of Kushinagar (拘尸那城), there was an ascetic of other ways named

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善賢(梵云蘇跋陀羅)，年百二十形容衰朽，俱尸那城所有壯士，于善賢處悉生恭敬，尊重供養如阿羅漢。去斯不遠有大華池名曰曼陀枳爾，于池岸上有烏曇跋樹，善賢梵志常游於此。往昔菩薩在睹史天，作白象狀入母胎時，彼烏曇樹華始新出，降誕之始漸有光色，為童子時其華欲發，厭老病死遠托山林，其華稍大狀如鴉嘴，修苦行時現萎萃相，舍苦行已氣息疏通啖諸飲食廣如前說，乃至成等正覺其華開敷。梵王來請于婆羅痆斯轉法輪時，其樹及華光色榮盛，妙香芬馥遍諸方界。然佛大悲普于有緣，所在世界廣濟度已，詣拘尸那為最後臥，而此華樹形色枯萃，見者驚歎。是時善賢觀斯變異而作是念：「拘尸那城必有兇禍。」爾時護國天神發大音聲告諸人曰：「今日如來於中夜時，必入無餘妙涅槃界。」善賢梵志聞其說已，作如是念：「哀哉！苦哉！彼大沙門喬答摩氏，必於今夜當般涅槃。然我每於自所得法有懷疑惑，常自思惟我於何時因何方便得見彼人咨啟未悟？惜哉！法眼不久將滅。今宜速往親自啟問。若蒙大悲垂哀為決，于諸猶豫永得開解。」作是念已出拘尸那城詣雙林所。

於時阿難陀見佛日將沒，在寺門外身心憂戚露地經行。善賢見已近而告曰：「汝阿難陀！我聞沙門喬答摩具一切智，于諸眾生平等濟

【現代漢語翻譯】 現代漢語譯本 善賢（Subhadra），年已一百二十歲，形容衰老朽敗。拘尸那揭羅（Kushinagar）城的所有壯士，都對善賢心生恭敬，像對待阿羅漢一樣尊重供養他。離這裡不遠的地方有個大蓮花池，名叫曼陀枳爾（Mandakini），池邊長著一棵優曇婆羅樹（Audumbara）。善賢梵志經常在這裡遊玩。 往昔菩薩在兜率天（Tushita Heaven）時，呈現白象的形象進入母親的胎中時，這棵優曇婆羅樹開始長出新的花朵，隨著菩薩降生，花朵逐漸有了光澤和色彩；當菩薩還是童子時，花朵含苞欲放；當菩薩厭惡衰老、疾病和死亡，遠離塵世寄託于山林時，花朵稍稍長大，形狀像烏鴉的嘴；當菩薩修行苦行時，花朵呈現出枯萎凋零的樣子；當菩薩捨棄苦行，氣息疏通，食用各種飲食，情況如前所述時，乃至最終成就正等覺（Samyak-sambuddha），花朵才完全盛開。梵天（Brahma）前來祈請佛陀在波羅奈斯（Varanasi）轉法輪（Dharmacakra）時，這棵樹和花朵光彩榮盛，美妙的香氣芬芳四溢，遍佈各個方界。然而佛陀大慈大悲，普遍救度有緣眾生，在各個世界廣行濟度之後，來到拘尸那揭羅準備進入最後的涅槃（Nirvana），而這棵花樹的形狀和顏色卻枯萎凋零，見到的人都感到驚歎。這時，善賢觀察到這種變異，心中思忖：『拘尸那揭羅必定有兇禍。』 這時，護國天神發出巨大的聲音告訴眾人說：『今天如來（Tathagata）將在半夜時分，進入無餘妙涅槃界（Parinirvana）。』善賢梵志聽到這些話后，心中這樣想：『哀哉！苦哉！那位大沙門（Shramana）喬達摩（Gautama），必定在今夜就要般涅槃了。然而我常常對自已所理解的佛法心懷疑惑，常常思忖我什麼時候才能以什麼樣的方式見到他，請教我尚未領悟的道理？可惜啊！佛法的慧眼不久就要熄滅了。現在應該趕快前去親自請教。如果能夠蒙受佛陀的大慈悲，垂憐為我解答疑惑，我對於各種猶豫不決的問題，就能永遠得到開解。』這樣想著，他便離開拘尸那揭羅城，前往雙林樹（Twin Sala Trees）的地方。 這時，阿難陀（Ananda）看到佛陀的太陽即將西沉，在寺廟門外身心憂愁，在露天的地方來回走動。善賢看到后，走近他說道：『阿難陀！我聽說沙門喬達摩具有一切智慧，對於所有眾生平等救濟。』

【English Translation】 English version Subhadra (善賢), at the age of one hundred and twenty, was frail and decrepit. All the strong men of Kushinagar (俱尸那城) held Subhadra in reverence, respecting and venerating him as if he were an Arhat (阿羅漢). Not far from there was a large lotus pond called Mandakini (曼陀枳爾), and on the bank of the pond grew an Audumbara tree (烏曇跋樹). The Brahmin Subhadra often wandered there. In the past, when the Bodhisattva (菩薩) was in Tushita Heaven (睹史天), appearing as a white elephant entering his mother's womb, this Audumbara tree began to sprout new flowers. As the Bodhisattva was born, the flowers gradually gained luster and color. When the Bodhisattva was a child, the flowers were about to bloom. When the Bodhisattva,厭惡ing old age, sickness, and death, retreated to the mountains and forests, the flowers grew slightly larger, shaped like a crow's beak. When the Bodhisattva practiced asceticism, the flowers appeared withered and faded. When the Bodhisattva abandoned asceticism, his breath flowed freely, and he consumed various foods, as described earlier, until he finally attained Samyak-sambuddha (等正覺), the flowers bloomed fully. When Brahma (梵王) came to request the Buddha to turn the Dharmacakra (法輪) in Varanasi (婆羅痆斯), the tree and flowers shone brightly, and a wonderful fragrance spread throughout all realms. However, the Buddha, with great compassion, universally saved sentient beings with karmic connections. After extensively delivering beings in various worlds, he came to Kushinagar to prepare for his final Nirvana (涅槃), but the shape and color of this flower tree withered and faded, causing those who saw it to marvel. At this time, Subhadra observed this change and thought to himself, 'Kushinagar must be facing a calamity.' At this time, the guardian deities (護國天神) emitted a great sound, telling the people, 'Today, the Tathagata (如來) will enter Parinirvana (無餘妙涅槃界) in the middle of the night.' When the Brahmin Subhadra heard these words, he thought to himself, 'Alas! Woe is me! That great Shramana (沙門) Gautama (喬答摩) will surely enter Parinirvana tonight. However, I often have doubts about the Dharma (佛法) I have understood, and I often wonder when and how I can meet him and ask about the principles I have not yet grasped. Alas! The eye of Dharma will soon be extinguished. I should hurry to ask him in person. If I can receive the Buddha's great compassion and be pitied to resolve my doubts, I will be able to forever resolve my hesitations.' Thinking this, he left the city of Kushinagar and went to the Twin Sala Trees (雙林樹). At this time, Ananda (阿難陀) saw that the sun of the Buddha was about to set, and he was worried and distressed outside the temple gate, walking back and forth in the open air. When Subhadra saw him, he approached and said, 'Ananda! I have heard that the Shramana Gautama possesses all wisdom and equally saves all sentient beings.'

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拔，然我每於自所得法有懷猶豫，比常希愿聽受未聞竟不果遂。今聞天聲遍告我等，如來今夜定入涅槃。大德頗能為我咨啟，容我面奉申述疑情。」阿難陀言：「善賢！汝今不應作如是語故惱世尊，然我大師今見背痛未能安隱。」善賢如是再三咨啟，竟不為白。又告曰：「阿難陀！我昔曾聞古仙梵志耆年有德軌範人說，諸佛出世如烏曇華，億百萬劫時乃一現。如來今日定入涅槃，我懷迷惑愿見咨問，唯希大德為我咨白，我得見佛誠為幸甚。」阿難陀告言：「善賢！今我大師身有乖違，甚不安隱勿故相惱。」善賢再三如前苦請，尊者不允其志。阿難陀與善賢，于寺門外共言論時。佛以清凈耳超越人天，一一聞說，告阿難陀曰：「汝今不應遮彼善賢，任來見我隨其請問。何以故？此善賢者即是我于最後為外道說法令生正信，親命善來為我弟子。」於時善賢聞佛世尊慈悲容許，心生歡喜不勝抃躍，詣世尊所共申種種往復言談，卻住一面白言：「喬答摩！我欲咨問愿垂聽許為我解說。」佛告梵志：「隨汝所問。」彼即問曰：「喬答摩！我曾遍觀諸外道類，各別立宗所謂：晡刺拏迦攝波子、末塞羯利瞿梨子、珊逝移毗刺知子、阿市多雞舍甘跋羅子、腳具陀迦多演那子、昵揭爛陀慎若低子，此等諸師各述異宗，未知誰是？」爾時世

【現代漢語翻譯】 現代漢語譯本：善賢說：『然而我常常對自身所領悟的佛法心懷猶豫，一直希望能聽聞未曾聽聞的佛法，卻始終未能如願。如今聽到天神宣告我們，如來今夜必定入涅槃。大德您能否為我稟告佛陀，容許我當面向佛陀陳述心中的疑惑？』阿難陀（Ananda，佛陀十大弟子之一，以記憶力超群著稱）說：『善賢！您現在不應該說這樣的話來打擾世尊，我的大師現在背痛，不能安穩。』善賢這樣再三請求，阿難陀始終沒有為他稟告。善賢又說：『阿難陀！我過去曾聽古仙梵志（Brahmin，古印度教的祭司）中耆年有德、堪為楷模的人說，諸佛出世如同烏曇華（Udumbara，傳說中的祥瑞之花），億百萬劫才出現一次。如來今日必定入涅槃，我心中迷惑，希望能向佛陀請教，只希望大德您能為我稟告，我能見到佛陀實在是太幸運了。』阿難陀告訴他說：『善賢！現在我的大師身體不適，非常不安穩，不要故意打擾他。』善賢再三像之前那樣苦苦請求，尊者阿難陀始終沒有答應他的請求。 阿難陀和善賢在寺廟門外交談時，佛陀以清凈的天耳超越了人天，一一聽到了他們的對話，於是告訴阿難陀說：『你現在不應該阻止這位善賢，讓他來見我，隨他請求提問。為什麼呢？這位善賢將是我最後為外道說法，令其生起正信的人，他將親自前來成為我的弟子。』當時，善賢聽到佛陀世尊慈悲地允許，心中歡喜得無法抑制，於是前往世尊處，與佛陀進行了種種往復的言談，然後退到一旁，稟告說：『喬答摩（Gautama，釋迦牟尼的姓氏）！我想要請教一些問題，希望您能允許併爲我解答。』佛陀告訴梵志說：『隨你所問。』他隨即問道：『喬答摩！我曾經遍觀各種外道，他們各自創立宗派，包括：晡刺拏迦攝波子（Purana Kassapa，六師外道之一）、末塞羯利瞿梨子（Makkhali Gosala，六師外道之一）、珊逝移毗刺知子（Sanjaya Belatthiputta，六師外道之一）、阿市多雞舍甘跋羅子（Ajita Kesakambali，六師外道之一）、腳具陀迦多演那子（Pakudha Kaccayana，六師外道之一）、昵揭爛陀慎若低子（Nigantha Nataputta，耆那教的創始人），這些導師各自闡述不同的宗派，我不知道誰是對的？』當時世尊

【English Translation】 English version: 'Venerable sir,' said Subhadda, 'I have always been in doubt and perplexity; and though I have wished to go and ask the meaning of it from the ascetics and Brahmans, I have never been able to accomplish it. But now I have heard that you, venerable sir, will before long enter into Nirvana. I have doubt and perplexity on these matters, and I wish, venerable sir, that you would be so good as to explain them to me.' Ananda (Ananda, one of the ten major disciples of the Buddha, known for his excellent memory) replied: 'Enough, Subhadda! Do not trouble the Blessed One. The Blessed One is weary.' But Subhadda, a second and a third time, made the same request. Then the Blessed One said to Ananda: 'Ananda, do not keep Subhadda back. Let him ask me whatever he wishes. It may be that he is asking for the sake of knowledge, and not to annoy me.' Then Subhadda went up to the place where the Blessed One was, and saluted him respectfully; and sat down on one side, and said: 'There are these Samanas and Brahmans, venerable Gotama (Gautama, the family name of Sakyamuni), who are heads of companies and of congregations, well known and of established repute as religious teachers, and held in high esteem by the people. That is to say: Purana Kassapa (Purana Kassapa, one of the six heretical teachers), Makkhali Gosala (Makkhali Gosala, one of the six heretical teachers), Ajita Kesakambali (Ajita Kesakambali, one of the six heretical teachers), Pakudha Kaccayana (Pakudha Kaccayana, one of the six heretical teachers), Sanjaya Belatthiputta (Sanjaya Belatthiputta, one of the six heretical teachers), and Nigantha Nataputta (Nigantha Nataputta, the founder of Jainism). Now, have they all, according to their own assertion, really attained to the truth, or have they not; or is it that some of them have attained to the truth and some have not?'

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尊即命善賢，為說伽他曰：

「我年二十九，　　出家求善法； 　又五十餘年，　　專行戒定慧。 　一心無散亂，　　唯求于正理； 　除斯真法外，　　無別有沙門。」

爾時世尊說此頌已，復告善賢曰：「此是諸佛善說八聖道支，甚為希有難可值遇，除此已外慾求一、二、三、四沙門道果終無可得。是故能于善說法律八聖道支求沙門果，必定當得。複次，善賢！離八聖法，諸有外道婆羅門等各執己見，或說三世無因無果，所修福善皆空無益。是故我于沙門婆羅門眾中，大師子吼而作是言：『凡有修行皆獲果報。』」說此法時，善賢梵志遠塵離垢得法眼凈，于諸諦實得不壞信，超越愛河斷諸疑網，自然通達諸微妙法，即從座起整衣合掌，向阿難陀作如是語：「大師尊重事難咨請，我觀大德獲大善利，幸得值遇無上法王，于諸師中灌頂最上，由師力故我亦善證，我今重希于善說法律而為出家求受近圓，成苾芻性修沙門行。」時具壽阿難陀白佛言：「世尊！今此善賢聞法悟解，心樂出家廣如前說，乃至成苾芻性，唯愿世尊哀愍拔濟。」爾時世尊即告善賢：「善來苾芻，可修梵行。」于佛言下如常威儀，出家近圓成苾芻性，一心勤勇不為放逸，作如是念：「善男子！何故剃除鬢髮而披法服正信出家，于無上道

【現代漢語翻譯】 現代漢語譯本 尊者即命令善賢（Sundara，人名），為他說偈語： 『我二十九歲時，出家尋求真正的佛法； 又過了五十多年，專門修行戒、定、慧。 一心一意，沒有散亂，只求正確的道理； 除了這真正的佛法之外，沒有其他的沙門（Śrāmaṇa，出家修行者）。』

當時世尊說完這首偈語后，又告訴善賢說：『這是諸佛善說的八聖道支（Aṣṭāṅgika-mārga，達到解脫的八個方面），非常稀有難得，除了這之外，想要尋求一果沙門、二果沙門、三果沙門、四果沙門，最終都是不可能得到的。因此，能夠在善說的法律中，通過八聖道支尋求沙門果，必定能夠得到。』 『再者，善賢！離開八聖道法，那些外道婆羅門（Brahmana，古印度祭司階層）等各自堅持自己的見解，或者說三世沒有因果，所修的福善都是空虛無益的。因此，我在沙門婆羅門眾中，像大師子吼一樣說：『凡是有修行，都會獲得果報。』』 在宣說這個法的時候，善賢梵志（Brahmana，古印度祭司階層）遠離塵垢，獲得了法眼凈（Dharma-cakṣus，對佛法的清晰理解），對於諸諦實（Satya，真理）獲得了不壞的信心，超越了愛慾之河，斷除了各種疑惑，自然通達各種微妙的佛法。他立即從座位上站起來，整理衣服，合起手掌，向阿難陀（Ānanda，佛陀的十大弟子之一）說：『大師的尊重之事難以請求，我看到大德獲得了巨大的利益，有幸能夠遇到無上的法王，在各位老師中，灌頂最為殊勝，由於老師的力量，我也能夠很好地證悟。我現在再次希望能夠在善說的法律中出家，尋求受持近圓戒（Upasampadā，比丘戒），成為比丘（Bhikṣu，出家男子），修行沙門之行。』 當時具壽阿難陀（Ānanda，佛陀的十大弟子之一）對佛說：『世尊！現在這位善賢聽聞佛法后悟解，心中樂於出家，就像前面所說的那樣，乃至成為比丘，唯愿世尊慈悲地救拔他。』 當時世尊就告訴善賢：『善來比丘，可以修習梵行（Brahmacarya，清凈的行為）。』在佛陀說完之後，善賢就像通常的威儀一樣，出家受持近圓戒，成為比丘，一心勤奮勇猛，不放逸，這樣想著：『善男子！為什麼要剃除鬚髮，披上法服，以正信出家，爲了無上的道（Bodhi，覺悟）……』

【English Translation】 English version Then the Venerable commanded Sundara (name of a person) to speak the Gatha (verse): 'At the age of twenty-nine, I renounced the world to seek the good Dharma (teachings); For more than fifty years, I have been dedicated to practicing morality, concentration, and wisdom. With a focused mind, without distraction, I seek only the right principles; Apart from this true Dharma, there is no other Śrāmaṇa (ascetic).'

At that time, after the World Honored One (Bhagavan) spoke this verse, he further told Sundara: 'These are the well-spoken Eightfold Noble Paths (Aṣṭāṅgika-mārga) of all Buddhas, which are extremely rare and difficult to encounter. Apart from these, seeking the fruits of a Stream-enterer (Sotāpanna), Once-returner (Sakadāgāmin), Non-returner (Anāgāmin), or Arhat (Arahat) is ultimately impossible. Therefore, one who seeks the fruits of a Śrāmaṇa through the Eightfold Noble Paths in the well-spoken Dharma and discipline will surely attain them.' 'Furthermore, Sundara! Apart from the Eight Noble Paths, those non-Buddhist Brahmanas (Brahmana, ancient Indian priestly class) and others each hold their own views, or say that there is no cause and effect in the three times (past, present, future), and that all the merits they cultivate are empty and useless. Therefore, among the Śrāmaṇas and Brahmanas, I roar like a great lion, saying: 'All those who practice will obtain rewards.'' While expounding this Dharma, the Brahmana (Brahmana, ancient Indian priestly class) Sundara was freed from defilements and obtained the Dharma-cakṣus (Dharma-cakṣus, clear understanding of the Dharma), gaining unwavering faith in the Truths (Satya, truths), transcending the river of desire, severing all doubts, and naturally comprehending all the subtle Dharmas. He immediately rose from his seat, arranged his robes, and joined his palms, saying to Ānanda (Ānanda, one of the Buddha's ten great disciples): 'It is difficult to request the Venerable Master's respect. I see that the Great Virtue has obtained great benefits, and is fortunate to encounter the unsurpassed Dharma King, whose initiation is the most supreme among all teachers. By the power of the teacher, I can also well realize the Dharma. I now earnestly hope to renounce the world in the well-spoken Dharma and discipline, seek ordination (Upasampadā, Bhikkhu ordination), become a Bhikṣu (Bhikṣu, ordained male monastic), and practice the Śrāmaṇa life.' At that time, the Venerable Ānanda (Ānanda, one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! Now this Sundara has understood the Dharma upon hearing it, and his heart delights in renouncing the world, as described earlier, even to becoming a Bhikṣu. May the World Honored One compassionately rescue him.' Then the World Honored One told Sundara: 'Welcome, Bhikṣu, may you cultivate the Brahmacarya (Brahmacarya, pure conduct).' After the Buddha spoke, Sundara, with the usual demeanor, renounced the world, received ordination, became a Bhikṣu, and diligently and vigorously without negligence, thought thus: 'Why does a good man shave his hair and beard, don the robes, and renounce the world with right faith, for the sake of the unsurpassed Bodhi (Bodhi, enlightenment)...'

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而修梵行？于現法中得自證悟：我生已盡、梵行已立、所作已辦、不受後有。」爾時善賢起徹到心，即便速證阿羅漢果，得心解脫復作是念：「我今不忍見佛般涅槃，宜可先去。」作是念已詣世尊所，頂禮雙足退坐一面，白佛言：「大德世尊！我願先入涅槃。」佛告善賢：「汝於今者入涅槃耶？」答言：「如是。」再三顧問，佛言：「一切諸行皆悉無常，汝于所作自可知時，我更何言？」善賢將欲入滅而作是念：「我今應為五種加持方可滅度：諸來觀者皆見我身，剃除鬢髮著僧伽胝，莫令彼見外道儀式。又諸外道來舁我時勿令身舉，同梵行者方能舁去。又入浴池洗我身時，令諸外道不得其底，同梵行者能洗我身。又諸外道入水之時，當令魚鱉擾亂不安，同梵行者即無惱害。又諸外道不能燒我遺身，同梵行者方令火著。」作此五種加持念已便入涅槃。

時諸外道聞善賢梵志已入涅槃，將諸音樂幢幡傘蓋，詣拘尸那城，於四衢道告諸人曰：「汝等當知！彼大沙門喬答摩常作此語：『唯我法中有八支聖道四沙門果，外道中無，廣說如前，乃至作師子吼。』然我法中同梵行者大師善賢亦得涅槃，與彼何異？」諸苾芻曰：「汝等若言是我徒侶，任自持去。」而諸外道多人共舉竟不能動況能持去。苾芻告曰：「汝等不能，我

【現代漢語翻譯】 現代漢語譯本：如何修習梵行？在現世中獲得自我證悟：『我的生命已經終結，梵行已經確立，該做的事情已經完成，不再有來世。』」當時，善賢生起了徹底的覺悟之心，立即證得了阿羅漢果位，獲得了心的解脫，並且這樣想：『我現在不忍心見到佛陀般涅槃，最好先離去。』這樣想著，他前往世尊處，頂禮佛的雙足，然後退到一旁坐下，對佛說：『尊敬的世尊！我希望先入涅槃。』佛陀問善賢：『你現在就要入涅槃嗎？』他回答說：『是的。』佛陀再三詢問，然後說：『一切諸行都是無常的，你對於自己該做什麼，何時做，自己知道就好，我還有什麼可說的呢？』善賢將要入滅時，這樣想著：『我現在應該做五種加持，才能入滅：讓所有來觀看的人都能看到我的身體，剃除頭髮，穿著僧伽胝（袈裟），不要讓他們看到外道的儀式。還有，當外道來抬我的時候，不要讓我的身體被抬起來，只有同梵行者才能抬走。還有，當在浴池裡洗我身體的時候，讓外道無法觸及池底，只有同梵行者才能洗我的身體。還有，當外道進入水中的時候，應當讓魚鱉擾亂不安，而同梵行者則不會受到惱害。還有，外道不能焚燒我的遺體，只有同梵行者才能讓火燃燒起來。』做了這五種加持的念頭后，他就入涅槃了。 當時，外道們聽說善賢梵志已經入涅槃，就帶著各種音樂、幢幡、傘蓋，前往拘尸那城，在四通八達的道路上告訴人們說：『你們應當知道！那位大沙門喬答摩（釋迦牟尼佛）經常這樣說：『只有我的法中有八支聖道和四沙門果，外道中沒有。』像之前那樣廣泛地說，乃至像獅子吼一樣宣稱。然而，我們法中同梵行者的大師善賢也證得了涅槃，這和他有什麼區別呢？』眾比丘說：『如果你們說是我們的同伴，就隨便你們拿去吧。』但是外道們很多人一起抬，竟然不能移動，更何況是抬走呢？比丘們說：『你們不行，我們來。』

【English Translation】 English version: 'And how does one practice the holy life? In the present moment, one attains self-realization: 'Birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence.'" At that time, Sudatta (Shànxián, name of a person) generated a thorough and complete mind, and immediately attained the state of Arhat, gaining liberation of mind, and thought: 'I cannot bear to see the Buddha's Parinirvana, it is better to leave first.' Thinking this, he went to the World Honored One, bowed at his feet, and sat to one side, saying to the Buddha: 'Venerable World Honored One! I wish to enter Nirvana first.' The Buddha asked Sudatta: 'Are you entering Nirvana now?' He replied: 'Yes.' After asking him again and again, the Buddha said: 'All conditioned things are impermanent. You know when and what to do, what more can I say?' Sudatta, about to enter extinction, thought: 'I should make five empowerments before entering extinction: Let all who come to see me see my body, with shaved hair and wearing the Sanghati (monk's robe), and not let them see any non-Buddhist rituals. Also, when non-Buddhists come to carry me, do not let my body be lifted; only those who practice the holy life can carry me away. Also, when bathing my body in the bathing pool, let the non-Buddhists not be able to reach the bottom; only those who practice the holy life can wash my body. Also, when non-Buddhists enter the water, let the fish and turtles be disturbed and uneasy, while those who practice the holy life will not be harmed. Also, non-Buddhists cannot burn my remains; only those who practice the holy life can make the fire burn.' After making these five empowerments, he entered Nirvana. At that time, the non-Buddhists heard that the Brahmin Sudatta had entered Nirvana, and they brought various music, banners, umbrellas, and canopies, and went to Kushinagar, announcing to the people at the crossroads: 'You should know! That great Shramana Gautama (Qiáodá mó, another name for Shakyamuni Buddha) often says: 'Only in my Dharma are there the Eightfold Noble Path and the Four Fruits of the Shramana, and there are none in other paths.' He speaks extensively as before, even roaring like a lion. However, our master Sudatta, who practices the holy life, has also attained Nirvana. What is the difference between him and Gautama?' The Bhikshus said: 'If you say he is our companion, then take him away as you please.' But many non-Buddhists together could not move him, let alone carry him away. The Bhikshus said: 'You cannot do it, let us do it.'

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等自舉。」答曰：「可爾。」諸苾芻即共舉去，外道默然。又諸外道來至浴池，諸苾芻曰：「今可為汝同梵行者洗浴其身。」彼入水時不得其底，又被魚鱉之所擾惱，苾芻不爾。苾芻報曰：「此若是汝同梵行者，宜自焚燒。」而諸外道以火焚燒竟不能著，苾芻然火遂便炎熾。時諸人眾共嗤外道，彼各懷慚低頭而去。時拘尸那城諸壯士等，見此希奇於世尊處，倍生敬仰發凈信心，各懷戀慕作如是語：「大悲世尊為最後臥，現身有疾支節不安，尚能為彼善賢說法，令速證得阿羅漢果，復令拘尸那城諸壯士等皆獲善利。」

時諸苾芻咸皆有疑，請世尊曰：「如來今時現身有疾支節不安，尚能令彼善賢梵志出生死海證阿羅漢，究竟涅槃盡諸苦際。」佛告苾芻：「汝等當知！此未希有，我今已斷根本三毒，解脫生老病死愁憂苦惱，具一切智，于諸境界得大自在，令彼善賢出生死海，得最後邊住涅槃處不足為難。我于往昔在生死中，具貪、瞋、癡，未斷生老病死憂悲苦惱，無有智慧能善思量，在傍生內尚能為彼善賢梵志，及拘尸那城諸壯士等自捨身命。我為汝說，宜應諦聽！

「乃往昔時于大山澤，有一鹿王千鹿圍繞依林而住，有大智慧預識機宜。于所居處獵者來見，而往告王。時王以兵周遍圍繞，鹿王作念：『我若

【現代漢語翻譯】 現代漢語譯本：然後（外道）請求（佛弟子）自己舉起（他們的導師）。（佛弟子）回答說：『可以。』眾比丘就一起舉起（外道的導師），外道們默默無語。又有外道來到浴池，眾比丘說：『現在可以為你們的同梵行者洗浴身體。』他們進入水中，卻無法觸及池底，又被魚鱉所擾，而比丘們則不然。比丘們說道：『如果這是你們的同梵行者，應該自己焚燒。』而外道們用火焚燒卻不能點燃，比丘們點燃火，火勢立刻旺盛起來。當時眾人共同嘲笑外道，他們各自懷著慚愧低下頭離開了。當時拘尸那城（Kushinagar，古印度城市）的壯士們，見到這稀奇的事情，對世尊（釋迦牟尼佛的尊稱）更加敬仰，生起清凈的信心，各自懷著戀慕之情，這樣說道：『大悲世尊在最後臥床之際，現出身患疾病、肢體不適，尚且能為那些善賢說法，令他們迅速證得阿羅漢果（Arhat，佛教修行的一種果位），又令拘尸那城的壯士們都獲得善利。』 當時眾比丘都心懷疑惑，請問世尊說：『如來（Tathagata，佛的稱號之一）現在現出身患疾病、肢體不適，尚且能令那些善賢梵志（Brahmin，古印度祭司階層）出生死苦海，證得阿羅漢果，究竟涅槃（Nirvana，佛教術語，指解脫），斷盡一切痛苦的邊際。』佛告訴比丘們：『你們應當知道！這並不稀奇，我現在已經斷除根本的三毒（貪、嗔、癡），解脫生老病死愁憂苦惱，具足一切智慧，於一切境界得大自在，令那些善賢出生死苦海，得最後邊住涅槃處並不困難。我在往昔生死輪迴中，具足貪、嗔、癡，未斷生老病死憂悲苦惱，沒有智慧能夠善於思量，即使在傍生（動物）中，尚且能為那些善賢梵志，以及拘尸那城的壯士們捨棄身命。我為你們說，應當仔細聽！』 『在很久以前，在大山澤中，有一鹿王（Deer King）被一千隻鹿圍繞著，依靠森林而住，有大智慧，預先認識到危險。在他所居住的地方，獵人來觀察，然後回去告訴國王。當時國王用士兵周遍圍繞，鹿王心想：『我如果…

【English Translation】 English version: Then (the non-Buddhists) requested (the Buddha's disciples) to lift up (their teacher) themselves. (The Buddha's disciples) replied, 'Okay.' The Bhikshus (Buddhist monks) then together lifted up (the non-Buddhist teacher), and the non-Buddhists were silent. Then some non-Buddhists came to the bathing pond, and the Bhikshus said, 'Now we can bathe your fellow Brahmacharis (those who practice chastity and religious study) for you.' When they entered the water, they could not reach the bottom and were disturbed by fish and turtles, but the Bhikshus were not. The Bhikshus said, 'If this is your fellow Brahmachari, he should burn himself.' But when the non-Buddhists tried to burn him with fire, they could not ignite him. When the Bhikshus lit the fire, it immediately blazed up. At that time, the crowd laughed at the non-Buddhists, and they each left with shame and lowered heads. At that time, the strong men of Kushinagar (Kushinagar, an ancient Indian city), seeing this rare event, had even greater reverence for the World-Honored One (a title for Shakyamuni Buddha), generated pure faith, and with longing, said, 'The Great Compassionate World-Honored One, in his final resting place, even though he is ill and his limbs are uncomfortable, is still able to preach to those virtuous men, enabling them to quickly attain the Arhat (Arhat, a state of enlightenment in Buddhism) fruit, and also enabling the strong men of Kushinagar to obtain good benefits.' At that time, all the Bhikshus had doubts and asked the World-Honored One, 'The Tathagata (Tathagata, one of the titles of the Buddha) now appears to be ill and his limbs are uncomfortable, yet he is still able to lead those virtuous Brahmins (Brahmin, the priestly class in ancient India) out of the sea of birth and death, attain the Arhat fruit, ultimately Nirvana (Nirvana, a Buddhist term referring to liberation), and end all suffering.' The Buddha told the Bhikshus, 'You should know! This is not rare, I have now cut off the root of the three poisons (greed, hatred, and delusion), liberated myself from birth, old age, sickness, death, sorrow, suffering, and distress, possess all wisdom, and have great freedom in all realms. It is not difficult for me to lead those virtuous men out of the sea of birth and death and attain the final state of Nirvana. In the past, in the cycle of birth and death, I was full of greed, hatred, and delusion, had not cut off birth, old age, sickness, death, sorrow, suffering, and distress, and had no wisdom to think clearly. Even as an animal, I was able to give up my life for those virtuous Brahmins and the strong men of Kushinagar. I will tell you, you should listen carefully!' 'In the distant past, in a large mountain swamp, there was a Deer King (Deer King) surrounded by a thousand deer, living by the forest, with great wisdom, foreseeing danger. In the place where he lived, a hunter came to observe and then went back to tell the king. At that time, the king surrounded the area with soldiers, and the Deer King thought, 'If I...'

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不能救濟眾鹿，必被獵人之所屠害。』爾時鹿王四顧瞻望而作是念：『我今作何方便，能令群鹿免斯苦厄？』遂見深山下有澗水駛流出谷，諸鹿羸弱不能浮趒，鹿王入澗橫流而住，作大音聲普告群鹿：『汝等速來，可從此岸擲上我背趒于彼岸，必得存活。若不爾者當遭屠害。』於是群鹿次第悉踏大鹿王脊，皆越駛河得離危難。由諸群鹿蹄甲踐蹋，鹿王皮穿血肉皆盡唯余脊骨，雖極苦痛心無退轉，悉令群鹿安隱得渡，仍懷顧戀誰未渡者？于群鹿中有一鹿兒不能趒渡，爾時鹿王雖受極苦，尚懷哀念不顧自身，從水而出遂取鹿兒，置於脊上渡至彼岸。鹿王遍觀知渡盡已，氣力將竭臨命終時而發誓愿：『我救群鹿及此鹿兒，救濟死厄不惜身命，愿我當來得成無上正等覺時，令彼得渡生死羅網，置最後邊妙涅槃處。』」佛告諸苾芻：「汝意云何？勿生異念。往時鹿王者即我身是，其群鹿者拘尸那城諸壯士是，其鹿兒者即善賢是。

「又諸苾芻！如我無智在傍生內，喘息不安受諸苦毒，皮肉支節分解之時，救濟善賢令至無畏。汝等善聽！乃往古昔婆羅痆斯時有國王名曰梵授，以法化世廣如經說。王有智馬預知前事，鄰國敬畏悉來朝貢。馬既命終，時諸小王令使報曰：『汝梵授王今可輸稅分與我等，若不爾者不得出城。如見違

【現代漢語翻譯】 現代漢語譯本 『如果不能救濟眾鹿，必定會被獵人所屠殺。』當時鹿王四處張望，心中想：『我現在用什麼方法，才能讓眾鹿免遭這苦難？』於是看見深山下有條澗水湍急地流出山谷，那些體弱的鹿無法跳躍過去。鹿王便進入澗水中，橫身擋住水流，發出巨大的聲音告訴眾鹿：『你們快來，可以從這邊岸上跳到我的背上，再跳到對岸，一定能活命。如果不這樣，就會遭到屠殺。』於是眾鹿依次踩著大鹿王的脊背，都越過湍急的河流，脫離了危險。由於眾鹿的蹄甲踐踏，鹿王的皮肉都被磨穿，血肉都盡了，只剩下脊骨。雖然極其痛苦，但鹿王心中沒有退縮，讓所有鹿都安全地渡過河，仍然掛念著是否還有沒渡過的。在眾鹿中，有一隻小鹿無法跳過去。這時鹿王雖然承受著極大的痛苦，仍然懷著哀憐之心，不顧自身，從水中出來，抱起小鹿，放在背上，渡到對岸。鹿王四處觀察，知道所有的鹿都渡過去了，氣力將要耗盡，臨命終時發誓愿：『我救了眾鹿和這隻小鹿，爲了救濟它們的死亡厄運，不惜自己的性命。愿我將來能夠成就無上正等正覺時，讓它們也能渡過生死羅網，到達最究竟的妙涅槃之處。』 佛告訴各位比丘：『你們認為如何？不要產生其他的想法。往昔的鹿王就是我的前身，那些眾鹿就是拘尸那城（Kushinagar）的各位壯士，那隻小鹿就是善賢（Sudatta）。』 『各位比丘！就像我沒有智慧，身在傍生道中，喘息不安，承受各種苦毒，皮肉支節分解的時候，仍然救濟善賢（Sudatta），讓他到達無畏的境地。你們好好聽著！很久以前，在婆羅痆斯（Varanasi），有一位國王名叫梵授（Brahmadatta），用正法教化世人，內容廣泛如經典所說。國王有一匹聰明的馬，能夠預知未來之事，鄰國都敬畏他，紛紛前來朝貢。馬死後，各位小國的國王派使者來報告說：『你梵授（Brahmadatta）現在可以進貢賦稅給我們，否則就不能出城。如果違抗命令』

【English Translation】 English version 'If they cannot save the deer, they will surely be slaughtered by the hunters.' At that time, the Deer King looked around and thought, 'What means can I use now to save the deer from this suffering?' Then he saw a swift stream flowing out of the valley beneath the deep mountains, and the weak deer were unable to leap across. The Deer King entered the stream, blocking the flow, and proclaimed in a loud voice to the deer, 'Come quickly, you can leap from this bank onto my back and then to the other bank, and you will surely survive. If you do not, you will be slaughtered.' Thereupon, the deer successively stepped on the back of the Great Deer King, and all crossed the swift river, escaping the danger. Because of the trampling of the deer's hooves, the Deer King's skin and flesh were worn through, and all the flesh was gone, leaving only the spine. Although in extreme pain, his heart did not waver, and he allowed all the deer to cross safely, still concerned about who had not yet crossed. Among the deer, there was a fawn that could not leap across. At this time, although the Deer King was suffering greatly, he still had compassion and, disregarding himself, came out of the water, picked up the fawn, placed it on his back, and carried it to the other shore. The Deer King looked around and knew that all had crossed, and as his strength was about to be exhausted, he made a vow as he was about to die: 'I saved the deer and this fawn, and to save them from the calamity of death, I did not spare my own life. May I, in the future, attain Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment), and may I also enable them to cross the net of birth and death and reach the ultimate state of wonderful Nirvana (liberation).' The Buddha told the Bhikshus (monks), 'What do you think? Do not have different thoughts. The Deer King of the past was my former self, those deer were the brave men of Kushinagar (city in ancient India), and that fawn was Sudatta (name of a person).' 'Also, Bhikshus (monks)! Just as I, without wisdom, was in the realm of animals, panting and suffering all kinds of pain, when my skin and flesh were being torn apart, I still saved Sudatta (name of a person), allowing him to reach a state of fearlessness. Listen carefully! Long ago, in Varanasi (ancient city in India), there was a king named Brahmadatta (name of a king), who transformed the world with the Dharma (teachings of the Buddha), as extensively described in the scriptures. The king had a wise horse that could foresee future events, and the neighboring countries all revered him and came to pay tribute. After the horse died, the kings of the small countries sent messengers to report, saying, 'You, Brahmadatta (name of a king), can now pay taxes to us, or you will not be allowed to leave the city. If you disobey'

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者，我等同來破滅其國。』王告使曰：『我不送稅亦不出城。』遂於國內訪求智馬，後於異處遂便獲得。時屬春序卉木敷榮，群鳥和鳴甚可愛樂，王乘智馬將諸婇女游適芳園歡娛受樂。時諸小王聞梵授王與諸臣佐及宮婇女，在外遊戲情無所懼，未即入城相與謀計，各嚴四兵至城門首。大臣白王：『諸小國王不恭朝命，敢興逆亂來扣城門，愿見警備。』王既聞已敕索智馬：『速嚴四兵，我自討擊。』時王乘馬嚴兵誓眾共彼鬥戰，王恃威力獨處先鋒，遂被賊軍以槊中馬，腸胃皆出受諸楚毒，眾苦難堪形命無幾，仍作是念：『王遭困厄，我若不救是所不應，宜忍苦楚令王免厄，得至城門到無畏處。』作是念已週迴顧望無入城路，然此城外有大浴池名曰妙梵，近王宮闕，于其池中有四蓮華，青黃赤白皆悉遍滿。於時智馬不顧身命，騰躍池中踐荷葉上，負王渡難直入宮中。時王才下，馬便命絕。時諸小王競入園林，處處尋覓竟不能得，回軍劫掠各還本居。時梵授王既免危厄得存性命，告婆羅痆斯諸大臣等及眾人曰：『若有能救剎帝利灌頂大王命者如何恩賞？』諸臣白王：『可分半國。』王曰：『此之智馬能全我命，馬今既死欲何以報？』諸臣答言：『應為智馬，于城四門宜作非時白蓮華會，廣行惠施盛修福業以資魂路。』王言：

【現代漢語翻譯】 現代漢語譯本： 『我們一起去攻打併滅亡他的國家。』國王告訴使者說：『我不進貢賦稅，也不出城。』於是他在國內訪求聰明的馬，後來在別的地方終於找到了。當時正值春天，草木繁盛，各種鳥兒鳴叫，非常可愛，國王騎著聰明的馬，帶著眾多妃嬪到花園遊玩享樂。當時各位小國王聽說梵授王（Brahmadatta，國王名）與各位大臣以及宮中的妃嬪，在城外遊玩，毫無戒備，沒有立即進城，而是互相商議，各自準備軍隊來到城門前。大臣稟告國王說：『各位小國王不遵守朝廷的命令，竟然發動叛亂來攻打城門，希望您能警惕防備。』國王聽后，命令尋找聰明的馬：『趕快準備軍隊，我親自去討伐他們。』當時國王騎著馬，整頓軍隊，向眾人發誓，一起與敵軍作戰，國王依仗自己的威力，獨自衝在最前面，結果被敵軍用長矛刺中馬，腸胃都流了出來，遭受各種痛苦折磨，生命危在旦夕，但仍然這樣想：『國王遭遇困境，我如果不救是不應該的，應該忍受痛苦，讓國王脫離困境，到達城門，到達安全的地方。』這樣想著，四處環顧，沒有入城的路，然而這座城外有個大浴池，名叫妙梵（Myobon，浴池名），靠近國王的宮殿，在那浴池中有四朵蓮花，青色、黃色、紅色、白色，各種顏色都有。當時聰明的馬不顧自己的性命，跳入池中，踩著荷葉，揹著國王渡過難關，直接進入宮中。當時國王剛下馬，馬就斷氣了。當時各位小國王爭先恐後地進入園林，到處尋找，最終沒有找到，於是率軍搶劫后各自返回自己的領地。當時梵授王（Brahmadatta，國王名）脫離危險，保全了性命，告訴波羅奈斯（Varanasi，地名）的各位大臣以及眾人說：『如果有人能救剎帝利（Kshatriya，國王種姓）灌頂大王性命的，應該如何恩賞？』各位大臣回答國王說：『可以分給他一半的國土。』國王說：『這匹聰明的馬能保全我的性命，馬現在已經死了，要用什麼來報答它呢？』各位大臣回答說：『應該爲了聰明的馬，在城的四個門都舉辦非時白蓮花會，廣泛地行善佈施，盛大地修習福業，用來資助它的靈魂之路。』國王說：

【English Translation】 English version: 'Let us together attack and destroy his kingdom.' The king told the messenger, 'I will not send taxes, nor will I leave the city.' So he sought wise horses within the country, and later found one in another place. It was spring, the plants and trees were flourishing, and the birds were singing harmoniously, which was very lovely. The king rode the wise horse, taking his many concubines to enjoy themselves in the fragrant garden. At that time, the minor kings heard that King Brahmadatta (Brahmadatta, king's name), along with his ministers and palace women, were playing outside the city without any fear. They did not immediately enter the city but conspired with each other, each preparing their troops to arrive at the city gate. A minister reported to the king, 'The minor kings are not respecting the royal commands and dare to rebel and attack the city gate. I hope you will be vigilant and prepared.' After hearing this, the king ordered the wise horse to be found: 'Quickly prepare the troops, and I will personally go to punish them.' At that time, the king rode the horse, organized the troops, and vowed to fight the enemy together. The king relied on his power and took the lead alone, but was struck by the enemy's spear, and his intestines came out. He suffered all kinds of pain, and his life was in danger, but he still thought, 'The king is in trouble, and it is not right for me not to save him. I should endure the pain and let the king escape the danger, reach the city gate, and reach a safe place.' Thinking this, he looked around and saw no way to enter the city. However, outside the city, there was a large bathing pond named Myobon (Myobon, pond's name), near the king's palace. In that pond, there were four lotus flowers, blue, yellow, red, and white, all kinds of colors were everywhere. At that time, the wise horse disregarded its own life, jumped into the pond, stepped on the lotus leaves, carried the king through the difficulty, and went straight into the palace. As soon as the king got off the horse, the horse died. At that time, the minor kings rushed into the garden, searching everywhere, but ultimately could not find him, so they led their troops to plunder and returned to their respective territories. At that time, King Brahmadatta (Brahmadatta, king's name), having escaped danger and preserved his life, told the ministers and people of Varanasi (Varanasi, place name), 'If someone can save the life of the Kshatriya (Kshatriya, king's caste) crowned king, how should he be rewarded?' The ministers replied to the king, 'You can give him half of the country.' The king said, 'This wise horse was able to save my life, but the horse is now dead. How can I repay it?' The ministers replied, 'For the sake of the wise horse, you should hold a non-seasonal white lotus flower festival at the four gates of the city, widely practice charity and generously cultivate meritorious deeds to help its soul on its journey.' The king said:

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『甚善！宜時疾作。』時王即令太子中宮婇女臣佐使民莊嚴衢路，佈列香華幡蓋明燈，在處懸設無不充滿，如歡喜園甚可愛樂。王令擊鼓宣告遠近：『我于明日欲為智馬于城四門營建非時白蓮華會，宜可告知集法場所受我供養。』時至雲集，隨須給與普令稱意。汝等苾芻于意云何？彼時智馬即我身是，我為彼王受諸苦楚，身形分解不顧身命，尚能救濟令離危厄。」

時諸苾芻又復有疑，請世尊曰：「大德！具壽善賢先作何業？今為大師最後弟子。」佛告諸苾芻：「汝等當知！自所作業今還自受，廣如余處乃至說頌。汝等苾芻！乃往古昔此賢劫中人壽二萬歲時，有佛出世名迦攝波十，號具足，在婆羅痆斯仙人墮處施鹿林中。時彼如來、應、正等覺，有外孫子名曰無憂，求解脫故而為出家，謂解脫果自然可得，於八正道而不勤修，經歷多時竟無果證，遊行人間隨處作夏。時彼如來有緣皆度，所作已辦如薪盡火滅，于其中夜將入涅槃。時彼苾芻在無憂樹下，而此樹神聞迦攝波如來當般涅槃，悲泣雨淚沾無憂身。苾芻仰觀問其神曰：『有何所以如是悲啼？』樹神對曰：『今日中夜迦攝波佛將入涅槃。』時彼苾芻聞如是語，情懷痛切如箭入心，悲啼號哭發聲大喚。樹神問曰：『何故悲啼？』對曰：『迦攝波如來、應、正等

【現代漢語翻譯】 『太好了！應該立刻行動。』當時國王立即命令太子、後宮妃嬪、大臣輔佐、使者百姓裝飾街道，佈置香花、幡蓋、明燈，到處懸掛設定，沒有不充滿的，如同歡喜園一樣非常可愛快樂。國王命令敲鼓向遠近宣告：『我將於明日爲了智馬在城四門營建非時白蓮花會，應該告知大家聚集在法會場所接受我的供養。』到時人們雲集而來，隨他們的需要給予，普遍讓他們滿意。你們這些比丘認為如何？當時的智馬就是我的前身，我爲了那位國王承受各種苦楚，身體被分解也不顧惜性命，尚且能夠救濟他們脫離危難。」 當時各位比丘又產生了疑問，請問世尊說：『大德！具壽善賢先前做了什麼業？現在成為大師最後的弟子。』佛告訴各位比丘：『你們應當知道！自己所造的業現在還要自己承受，詳細情況如同其他地方所說，乃至說偈頌。你們這些比丘！在很久以前，這個賢劫中，人的壽命有二萬歲的時候，有佛出世，名叫迦攝波（Kashyapa，過去七佛之一），十號具足，在婆羅痆斯（Varanasi，古印度城市）仙人墮落之處的施鹿林中。當時那位如來、應供、正等覺，有個外孫名叫無憂（Ashoka，意為無憂無慮），爲了求解脫而出家，認為解脫的果實自然可以得到，對於八正道而不勤奮修行，經過很長時間也沒有獲得果證，在人間隨處度過夏天。當時那位如來已經度化了所有有緣之人，所做的事情已經完成，如同柴火燒盡火焰熄滅，在那天半夜將要進入涅槃。當時那位比丘在無憂樹下，而這棵樹的神聽到迦攝波如來將要般涅槃，悲傷哭泣，眼淚沾濕了無憂的身體。比丘抬頭觀看，問樹神說：『有什麼原因這樣悲傷哭泣？』樹神回答說：『今天半夜迦攝波佛將要進入涅槃。』當時那位比丘聽到這樣的話，心情悲痛如箭穿心，悲傷哭泣，大聲呼喊。樹神問道：『為什麼悲傷哭泣？』回答說：『迦攝波如來、應供、正等覺

【English Translation】 『Excellent! It should be done immediately.』 Then the king immediately ordered the crown prince, the concubines of the central palace, the ministers and assistants, the envoys and the people to decorate the streets, arrange fragrant flowers, banners, canopies, and bright lamps, hanging and setting up everywhere, without anything lacking, just like the Joyful Garden, very lovely and joyful. The king ordered the drums to be beaten to announce far and wide: 『Tomorrow I will build an out-of-season white lotus flower assembly at the four gates of the city for the sake of the Wise Horse (智馬, Zhima, Wise Horse), and everyone should be informed to gather at the Dharma assembly place to receive my offerings.』 When the time came, people gathered like clouds, and they were given whatever they needed, universally satisfying them. What do you monks think? The Wise Horse at that time was my former self. I endured all kinds of suffering for that king, and even though my body was broken apart, I did not care for my life, and I was still able to rescue them from danger.』 At that time, the monks again had doubts and asked the World Honored One, saying: 『Great Virtue! What karma did the Venerable Good Virtue (善賢, Shanxian, Good Virtue) create in the past? Now he is the last disciple of the Master.』 The Buddha told the monks: 『You should know! The karma you create yourself, you must now receive yourself. The details are as described elsewhere, even to the point of reciting verses. You monks! In the ancient past, in this Bhadrakalpa (賢劫, Xianjie, Fortunate Aeon), when people's lifespans were twenty thousand years, a Buddha appeared in the world named Kashyapa (迦攝波, Jiashye, one of the past seven Buddhas), complete with the ten titles, in the Deer Park of Giving (施鹿林, Shilulin, Deer Park of Giving) at the place where the immortals fell in Varanasi (婆羅痆斯, Poluonisi, ancient Indian city). At that time, that Tathagata (如來, Rulai, Thus Come One), Arhat (應供, Yinggong, Worthy of Offerings), Samyak-sambuddha (正等覺, Zhengdengjue, Perfectly Enlightened One), had a grandson named Ashoka (無憂, Wuyou, without sorrow), who renounced the world to seek liberation, thinking that the fruit of liberation could be obtained naturally, and he did not diligently cultivate the Eightfold Path (八正道, Bazhengdao, Eightfold Path). After a long time, he did not obtain any fruit of realization, and he spent the summers everywhere in the human world. At that time, that Tathagata had already liberated all those with affinities, and what needed to be done had been completed, like firewood burned out and the flame extinguished. In the middle of the night, he was about to enter Nirvana (涅槃, Niepan, Nirvana). At that time, that monk was under the Ashoka tree, and the spirit of this tree heard that the Kashyapa Tathagata was about to enter Parinirvana (般涅槃, Banniepan, Complete Nirvana), and wept sadly, tears wetting Ashoka's body. The monk looked up and asked the tree spirit: 『What is the reason for such sad weeping?』 The tree spirit replied: 『Tonight at midnight, the Kashyapa Buddha will enter Nirvana.』 At that time, that monk heard these words, and his heart was pierced with pain like an arrow, and he wept sadly, crying out loudly. The tree spirit asked: 『Why are you weeping sadly?』 He replied: 『The Kashyapa Tathagata, Arhat, Samyak-sambuddha』

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覺是我親舅，我雖依附而不勤修，去此既遠難申禮敬，我是凡夫無力速往，是以悲哭。』樹神報曰：『然我有力令仁疾至，不知見佛得有益不？』苾芻報曰：『我極勇猛，若見佛者必能依行證獲果利。』是時樹神以神通力，將此苾芻疾至佛所。既見佛已發清凈心起廣大愿，時彼如來隨其根性，為說妙法證阿羅漢果，不忍見佛入般涅槃，是故於先而取滅度。時彼樹神既見世尊及苾芻涅槃已，情懷戀慕作如是念：『今此具壽所獲勝利皆由我得，以此功德愿我來世迦攝波佛所授摩納婆記，人壽百歲得成正覺號釋迦牟尼，彼涅槃時，我得聲聞無學果已在先滅度。』」佛告諸苾芻：「于汝意云何？時天神者今善賢是。由是義故，於一切時遠離惡友近善知識，應如是學。」

時阿難陀白佛言：「世尊！我于靜處作如是念：『善知識者是半梵行，諸修行者由善友力方能成辦，得善友故遠離惡友，以是義故方知善友是半梵行。』」佛言：「阿難陀勿作是語：『善知識者是半梵行。』何以故？善知識者是全梵行，由此便能離惡知識，不造諸惡常修眾善，純一清白具足圓滿梵行之相。由是因緣若得善伴與其同住，乃至涅槃事無不辦，故名全梵行。何以故？阿難陀！我由善知識故，令諸有情于生老病死憂悲苦惱皆得解脫，若離善友無如

【現代漢語翻譯】 現代漢語譯本：『覺是我的親舅舅，我雖然依附於他，卻沒有勤奮修行，如今離他遙遠，難以表達我的敬意。我是個凡夫俗子，沒有能力快速前往，因此感到悲傷哭泣。』樹神回答說：『雖然我有能力讓你快速到達，但我不知道見到佛陀是否對你有益？』比丘回答說：『我非常勇猛，如果見到佛陀，必定能夠依教奉行，證得果位利益。』當時，樹神以神通力，將這位比丘快速送到佛陀所在之處。他見到佛陀后，發起了清凈心，立下了廣大的誓願。當時，如來根據他的根性，為他說微妙的佛法，使他證得了阿羅漢果。他不忍心見到佛陀入般涅槃（parinirvana，指佛陀的最終涅槃），因此先於佛陀而入滅。當時，樹神見到世尊（Bhagavan，佛陀的尊稱）和比丘都已涅槃，心中充滿留戀，這樣想道：『如今這位具壽（ayushman，對僧侶的尊稱）所獲得的勝利，都是由我促成的。憑藉這個功德，愿我來世在迦攝波佛（Kashyapa Buddha，過去七佛之一）那裡得到摩納婆（Manava，青年）的授記，人壽百歲時得成正覺，號為釋迦牟尼（Shakyamuni，釋迦族聖者），在他涅槃時，我能證得聲聞（shravaka，聽聞佛法者）的無學果（arhat，阿羅漢）后，先於他入滅。』」佛陀告訴諸位比丘：「你們認為如何？當時的天神就是現在的善賢。因為這個緣故，在任何時候都要遠離惡友，親近善知識（kalyanamitra，良師益友），應當這樣學習。 當時，阿難陀（Ananda，佛陀的十大弟子之一）對佛陀說：「世尊！我在安靜的地方這樣想：『善知識是半梵行（brahmacharya，清凈行），修行者依靠善友的力量才能成就，因為有了善友，才能遠離惡友，因此才知道善友是半梵行。』」佛陀說：「阿難陀，不要這樣說：『善知識是半梵行。』為什麼呢？善知識是全梵行，因為這樣就能遠離惡知識，不造作各種惡業，常常修習各種善行，純潔清白，具足圓滿梵行的相貌。因為這個因緣，如果得到善伴並與他同住，乃至涅槃，沒有辦不成的事情，所以稱為全梵行。為什麼呢？阿難陀！我因為善知識的緣故，使一切有情眾生從生老病死憂悲苦惱中都得到解脫，如果離開善友，沒有像我這樣能利益眾生的。'

【English Translation】 English version: 'Jue is my own uncle. Although I rely on him, I have not diligently cultivated. Now that I am far away, it is difficult to express my respect. I am a mortal and have no power to go quickly, so I am sad and weeping.' The tree spirit replied, 'Although I have the power to make you arrive quickly, I do not know if seeing the Buddha (Buddha, enlightened one) will benefit you?' The Bhikshu (Bhikshu, Buddhist monk) replied, 'I am very brave. If I see the Buddha, I will surely be able to practice according to his teachings and attain the benefits of the fruit.' At that time, the tree spirit used its supernatural power to quickly bring this Bhikshu to where the Buddha was. After seeing the Buddha, he aroused a pure mind and made great vows. At that time, the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) spoke the wonderful Dharma (Dharma, the teachings of the Buddha) according to his nature, causing him to attain the fruit of Arhat (Arhat, 'one who is worthy'). He could not bear to see the Buddha enter Parinirvana (parinirvana, the final nirvana), so he entered extinction before the Buddha. At that time, the tree spirit, seeing that the World Honored One (Bhagavan, 'Blessed One', an epithet of the Buddha) and the Bhikshu had entered Nirvana, felt longing and thought, 'Now, the victory that this Ayushman (ayushman, 'long-lived one', a respectful term for a monk) has obtained is all due to me. With this merit, may I receive the prophecy of Manava (Manava, a young man) from Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas) in the future, and attain perfect enlightenment at the age of one hundred, to be called Shakyamuni (Shakyamuni, 'sage of the Shakya clan'), and when he enters Nirvana, may I attain the fruit of Shravaka (shravaka, 'hearer', a disciple of the Buddha) and Arhat, and enter extinction before him.'" The Buddha told the Bhikshus, "What do you think? The Deva (Deva, god or celestial being) at that time is now the virtuous one. For this reason, at all times, stay away from bad friends and be close to good advisors (kalyanamitra, spiritual friend), you should learn in this way. At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) said to the Buddha, "World Honored One! I thought in a quiet place, 'A good advisor is half of the Brahmacharya (brahmacharya, pure conduct), practitioners can only achieve success through the power of good friends, because they have good friends, they can stay away from bad friends, therefore, I know that good friends are half of the Brahmacharya.'" The Buddha said, "Ananda, do not say, 'A good advisor is half of the Brahmacharya.' Why? A good advisor is the whole of the Brahmacharya, because in this way, one can stay away from bad advisors, not create various evil deeds, and always cultivate various good deeds, pure and white, fully possessing the appearance of perfect Brahmacharya. Because of this cause, if one obtains a good companion and lives with him, even until Nirvana, there is nothing that cannot be accomplished, therefore it is called the whole Brahmacharya. Why? Ananda! Because of good advisors, I have enabled all sentient beings to be liberated from birth, old age, sickness, death, sorrow, grief, and suffering. If one is separated from good friends, there is no one like me who can benefit sentient beings."

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是事。阿難陀！於我所說應勤修學。」

爾時佛告諸苾芻曰：「由是義故，從今已去不應輒度外道出家並受近圓，除釋迦種及事火留髻外道。若披外道服來求出家及受近圓者，問無障法，此人應與。何以故？此是我親有機緣故。其事火人說有業用，有因有緣有策勵果故，此等不勞共住，即與出家並受近圓。若是自餘外道之類，來求出家及近圓者，其親教師應與衣服，食僧常食四月共住。若觀其人性行調柔堪濟度者，應與出家並近圓事，如是應知。

「複次汝等苾芻！若法能于現在及未來世生長利樂者，汝等應當受持讀誦，為他演說勿使廢忘，欲令梵行得久住世，安樂人天利樂饒益諸眾生故。此法是何？所謂契經、應頌、記別、諷頌、自說、因緣、本事、本生、方廣、希有、譬喻、論議。此十二分教，若能受持讀誦如說行者，能于現未生長利樂，乃至慈愍群生佛法久住。汝等苾芻！我涅槃后，作如是念：『我於今日無有大師。』汝等不應起如是見，我令汝等每於半月說波羅底木叉，當知此則是汝大師、是汝依處，若我住世無有異也。又始從今日小下苾芻，于長宿處不應喚其氏族姓字，應喚『大德』或云『具壽』，老大苾芻應喚小者為『具壽』。然大苾芻于小者處，應可存情哀憐覆護生慈念心，或以衣缽缽絡

【現代漢語翻譯】 是這樣的，阿難陀！對於我所說的教法，你們應當勤奮地修習和學習。'

這時，佛陀告訴各位比丘說：'因為這個緣故，從今以後不應該隨便度外道（非佛教的修行者）出家並授予近圓戒（比丘戒），除非是釋迦種族的人以及事火（拜火教）和留髻（苦行外道）的外道。如果有人穿著外道的服裝來請求出家和受近圓戒，詢問他是否具有無障法（出家受戒的資格），如果具備，就應該允許他出家。為什麼呢？因為這些人是我有親緣關係的人。那些事火的人，他們認為行為有作用，有因有緣，有策勵的結果，這些人不需要和僧團一起共住，就可以直接讓他們出家並受近圓戒。如果是其餘的外道，來請求出家和受近圓戒，親教師應該給他衣服，讓他吃僧團的常食，一起共住四個月。如果觀察到他的人性和行為調柔，可以被教化和引導，就應該允許他出家並授予近圓戒，應當這樣瞭解。'

'此外，各位比丘！如果有一種法，能夠在現在和未來世增長利益和安樂，你們就應當受持、讀誦，為他人演說，不要使它廢棄和遺忘，爲了使梵行（清凈的修行）能夠長久住世，使人天安樂，利益和饒益一切眾生。這種法是什麼呢？就是所謂的契經（Sutra，佛經）、應頌（Geya，以詩歌形式重複契經要義的經文）、記別（Vyakarna，佛對弟子未來成就的預言）、諷頌（Gatha，以詩歌形式表達的佛法）、自說（Udana，佛陀不應請而自說的開示）、因緣（Nidana，敘述佛陀說法的因緣）、本事（Avadana，記述弟子過去世的行業）、本生（Jataka，記述佛陀過去世的行業）、方廣（Vaipulya，廣說甚深義理的經典）、希有（Adbhuta-dharma，記述佛陀和弟子所顯現的神奇事蹟）、譬喻（Avadana，用比喻來說明佛法）、論議（Upadesha，對佛法的論議和解釋）。這十二分教，如果能夠受持、讀誦，並且如所說的那樣去實行，就能夠在現在和未來增長利益和安樂，乃至慈悲憐憫一切眾生，使佛法長久住世。各位比丘！我涅槃之後，不要這樣想：『我們今天沒有大師了。』你們不應該產生這樣的想法，我讓你們每半個月誦說波羅底木叉（Pratimoksha，戒律），應當知道這就是你們的大師，是你們的依靠之處，和我住世沒有什麼不同。還有，從今天開始，年輕的比丘，對於年長的比丘，不應該直呼他們的氏族姓字，應該稱呼『大德』或者說『具壽』，年長的比丘應該稱呼年輕的比丘為『具壽』。然而，年長的比丘對於年輕的比丘，應該心存關愛，憐憫覆護，生起慈念之心，或者用衣服、缽等物品來照顧他們。'

【English Translation】 'It is so, Ananda! You should diligently cultivate and learn what I have said.'

Then, the Buddha said to the Bhikshus (monks): 'Because of this reason, from now on, you should not casually ordain non-Buddhist ascetics and grant them the Upasampada (full ordination), except for those of the Shakya (釋迦) clan and those fire-worshippers (事火) and those with matted hair (留髻) ascetics. If someone comes wearing non-Buddhist robes seeking ordination and Upasampada, ask them about the unobstructed Dharmas (無障法, conditions that would prevent ordination); if they possess them, then you should allow them to ordain. Why? Because these people are related to me. Those fire-worshippers, they believe that actions have effects, that there are causes and conditions, and that there are results from exertion; these people do not need to live with the Sangha (僧團, monastic community), and you can directly allow them to ordain and receive Upasampada. If it is other types of non-Buddhists who come seeking ordination and Upasampada, the preceptor (親教師) should give them robes, let them eat the Sangha's regular food, and live together for four months. If you observe that their nature and behavior are gentle and can be taught and guided, then you should allow them to ordain and grant them Upasampada; you should understand it in this way.'

'Furthermore, Bhikshus! If there is a Dharma (法, teaching) that can increase benefit and happiness in the present and future lives, you should uphold, recite, and explain it to others, and do not let it be abandoned or forgotten, in order to make the Brahmacharya (梵行, pure conduct) last long in the world, to bring happiness to humans and gods, and to benefit and enrich all sentient beings. What is this Dharma? It is the so-called Sutra (契經, discourses), Geya (應頌, verses that repeat the essence of the Sutras), Vyakarna (記別, predictions of disciples' future achievements), Gatha (諷頌, verses expressing the Dharma), Udana (自說, spontaneous utterances of the Buddha), Nidana (因緣, accounts of the circumstances of the Buddha's teachings), Avadana (本事, stories of disciples' past deeds), Jataka (本生, stories of the Buddha's past lives), Vaipulya (方廣, extensive teachings on profound principles), Adbhuta-dharma (希有, accounts of miraculous events involving the Buddha and his disciples), Avadana (譬喻, parables used to illustrate the Dharma), and Upadesha (論議, discussions and explanations of the Dharma). If one can uphold, recite, and practice these twelve divisions of teachings as they are taught, one can increase benefit and happiness in the present and future, and even have compassion for all sentient beings, so that the Buddha's Dharma will last long in the world. Bhikshus! After my Nirvana (涅槃, passing away), do not think like this: 'Today we have no teacher.' You should not have such thoughts; I have instructed you to recite the Pratimoksha (波羅底木叉, monastic code) every half month; you should know that this is your teacher, your refuge, and it is no different from when I was alive. Also, from today onwards, junior Bhikshus should not call senior Bhikshus by their clan names; they should call them 'Great Virtue' (大德) or 'Reverend One' (具壽); senior Bhikshus should call junior Bhikshus 'Reverend One'. However, senior Bhikshus should have affection for junior Bhikshus, protect them with compassion, and have thoughts of loving-kindness, or care for them with robes, bowls, and other items.'

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腰絳，共相濟給勿令闕事，或復教授讀誦禪思使有日益，如是能令我法增長。若不爾者法當速滅。又汝等苾芻此地方所有其四處，若有凈信男子女人，乃至盡形常應繫念生恭敬心。云何為四？一謂佛生處；二、成正覺處；三、轉法輪處；四、入大涅槃處。若能於此四處或自親禮，或遙致敬企念虔誠，生清凈信常繫心者，命終之後必得生天。」(比于西方，親見如來一代五十餘年居止之處，有其八所：一、本生處，二、成道處，三、轉法輪處，四、鷲峰山處，五、廣嚴城處，六、從天下處，七、祇樹園處，八、雙林涅槃處。四是定處，余皆不定。總攝頌曰：「產生法鷲，廣下祇林，虔誠一想，福勝千金。」)

複次佛告諸苾芻：「汝等有疑今悉應問，若於佛法僧寶，苦集滅道四聖諦處，有疑問者我當爲答。」

時具壽阿難陀白佛言：「世尊！如我今者解佛所說，命諸苾芻有疑當問。然此眾中竟無一人，于佛法僧寶苦集滅道諦有懷疑惑更須問者。」佛言：「善哉，善哉！阿難陀！汝能如實通達作如是語，於此眾內我以智觀，于諦寶中實無疑者，此是如來最後所作。」爾時如來大悲愍故，遂去上衣現其身相，告諸苾芻：「汝等今者可觀佛身，汝等今者可觀佛身。何以故？如來、應、正等覺難可逢遇，如烏曇跋羅

【現代漢語翻譯】 現代漢語譯本：腰帶等生活必需品，要互相幫助供給，不要讓他們缺乏。或者請人教授他們讀誦經典、禪修思考，使他們的修行有所增長。這樣做能使我的佛法興盛。如果不這樣做，佛法就會很快衰敗。還有，你們這些比丘，這個地方有四處地方，如果有具足清凈信仰的男子女人，乃至終其一生都應該心懷恭敬。哪四處呢？一是佛陀出生的地方（本生處，Buddha's birthplace）；二是證得正覺的地方（成正覺處，the place of enlightenment）；三是開始轉法輪的地方（轉法輪處，the place where the wheel of Dharma was first turned）；四是進入大涅槃的地方（入大涅槃處，the place of Parinirvana）。如果能對這四處地方，或者親自前往禮拜，或者遙遠地表達敬意，心懷虔誠，生起清凈的信心，常常心念不忘，那麼命終之後必定能夠往生天界。」（相比于西方，親自見到如來佛一生五十多年居住的地方，有八處：一、本生處（Buddha's birthplace），二、成道處（the place of enlightenment），三、轉法輪處（the place where the wheel of Dharma was first turned），四、鷲峰山（Grdhrakuta Mountain），五、廣嚴城（Vaishali），六、從天而降處（the place of descent from Trayastrimsa Heaven），七、祇樹園（Jetavana），八、雙林涅槃處（the place of Parinirvana in the Sal grove）。其中四處是固定的，其餘都是不固定的。總括的偈頌是：『產生法鷲，廣下祇林，虔誠一想，福勝千金。』） 再次，佛陀告訴各位比丘：『你們有什麼疑問現在都可以問，如果對於佛法、僧寶，苦、集、滅、道四聖諦有什麼疑問，我都可以為你們解答。』 當時，具壽阿難陀（Ananda）對佛陀說：『世尊！依我現在理解佛陀所說，命令各位比丘有疑問就應當提問。然而，此大眾之中竟然沒有一個人，對於佛法、僧寶、苦集滅道四聖諦懷有疑惑需要提問的。』佛陀說：『好啊，好啊！阿難陀！你能夠如實通達，說出這樣的話。在這個大眾之中，我以智慧觀察，對於真諦寶藏確實沒有疑惑的人。這是如來最後所做的事情。』當時，如來因為大悲憫的緣故，於是脫去上衣，顯現他的身相，告訴各位比丘：『你們現在可以觀看佛身，你們現在可以觀看佛身。為什麼呢？如來、應供、正等覺（Tathagata, Arhat, Samyak-sambuddha）難以遇到，就像烏曇跋羅花（Udumbara flower）一樣難以見到。』

【English Translation】 English version: Belts and other necessities should be mutually provided, ensuring they lack nothing. Alternatively, invite someone to teach them to recite scriptures and engage in meditation, so that their practice may increase. Doing so will cause my Dharma to flourish. If not, the Dharma will quickly decline. Furthermore, you Bhikshus, in this place there are four sites, where if faithful men and women, even until the end of their lives, should constantly hold in their minds and generate respectful thoughts. What are the four? First, the place where the Buddha was born (本生處, Buddha's birthplace); second, the place where enlightenment was attained (成正覺處, the place of enlightenment); third, the place where the wheel of Dharma was first turned (轉法輪處, the place where the wheel of Dharma was first turned); and fourth, the place where the Great Nirvana was entered (入大涅槃處, the place of Parinirvana). If one can, towards these four places, either personally go to pay homage, or remotely express reverence with sincere and devout thoughts, generate pure faith, and constantly keep them in mind, then after death, one will surely be reborn in the heavens.' (Compared to the West, personally seeing the places where the Tathagata resided for more than fifty years of his life, there are eight places: 1. Birthplace (本生處, Buddha's birthplace), 2. Place of Enlightenment (成道處, the place of enlightenment), 3. Place of Turning the Wheel of Dharma (轉法輪處, the place where the wheel of Dharma was first turned), 4. Grdhrakuta Mountain (鷲峰山, Vulture Peak Mountain), 5. Vaishali (廣嚴城), 6. Place of Descent from Trayastrimsa Heaven (從天下處, the place of descent from Trayastrimsa Heaven), 7. Jetavana (祇樹園), 8. Place of Parinirvana in the Sal grove (雙林涅槃處, the place of Parinirvana in the Sal grove). Four are fixed places, and the rest are unfixed. The summary verse is: 'Birth, Enlightenment, Dharma, Vulture, Vaishali, Descent, Jetavana, Sal grove, with one sincere thought, the merit surpasses a thousand gold coins.') Furthermore, the Buddha said to the Bhikshus: 'If you have any doubts, you should ask now. If you have any questions about the Buddha, the Dharma, the Sangha, or the Four Noble Truths of suffering, its cause, its cessation, and the path, I will answer them for you.' At that time, the Venerable Ananda (阿難陀) said to the Buddha: 'World Honored One! As I now understand what the Buddha has said, commanding the Bhikshus to ask if they have any doubts. However, in this assembly, there is not a single person who has any doubts about the Buddha, the Dharma, the Sangha, or the Four Noble Truths of suffering, its cause, its cessation, and the path, that needs to be asked.' The Buddha said: 'Excellent, excellent! Ananda! You are able to truly understand and speak such words. In this assembly, I observe with my wisdom that there is indeed no one who has any doubts about the treasure of the Truth. This is the last thing that the Tathagata will do.' At that time, the Tathagata, out of great compassion, then took off his upper garment, revealing his physical form, and said to the Bhikshus: 'You can now observe the body of the Buddha, you can now observe the body of the Buddha. Why? The Tathagata, Arhat, Samyak-sambuddha (如來、應供、正等覺) is difficult to encounter, just like the Udumbara flower (烏曇跋羅花) is difficult to see.'

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華。」時諸苾芻咸皆默然，佛言：「法皆如是，諸行無常，是我最後之所教誨。」作是語已安心正念入初靜慮，從此起已順次第入第二靜慮，乃至非想非非想處及滅受想定，寂然宴默。

時阿難陀問尊者阿尼盧陀曰：「今我大師為入涅槃為未入耶？」答曰：「佛未涅槃，但住滅受想定。」阿難陀言：「我曾從佛親聞此語，若佛世尊入邊際定寂然不動，從此無間世間眼閉必入涅槃。」爾時世尊從滅受想定出，逆次第入非想非非想處，從非想非非想出入無所有處，次入識無邊處，次入空無邊處，次入第四靜慮，入第三、入第二、入初靜慮，從初禪出還入第二、第三、第四靜慮，寂然不動，便入無餘妙涅槃界。

爾時世尊才涅槃后，大地震動流星晝現諸方熾然，于虛空中諸天擊鼓。時具壽大迦攝波，在王舍城羯蘭鐸迦池竹林園中，見大地動，即便斂念觀察何事？便見如來入大圓寂，自念：「我今既無大師，唯依法住，諸行法爾知更云何？」復作是念：「此未生怨王勝身之子信根初發，彼若聞佛入涅槃者，必嘔熱血而死，我今宜可預設方便。」作是念，已即命城中行雨大臣：「仁今知不？佛已涅槃，未生怨王信根初發，彼若聞佛入涅槃者，必嘔熱血而死。我今宜可預設方便。」即依次第而為陳說：「仁今疾可詣一

【現代漢語翻譯】 現代漢語譯本： 『華。』當時所有的比丘都沉默不語，佛說：『法都是這樣的，諸行無常，這是我最後的教誨。』說完這些話后，佛安心正念進入初禪，從初禪出來后，依次進入第二禪，乃至非想非非想處以及滅受想定，寂靜無聲。

當時阿難陀問尊者阿尼盧陀說：『我的大師現在是入涅槃了還是沒有入涅槃呢？』阿尼盧陀回答說：『佛沒有涅槃，只是住在滅受想定中。』阿難陀說：『我曾經親自從佛那裡聽到這樣的話，如果佛世尊進入邊際定，寂然不動，從此之後，世間的眼睛閉上，必定是入涅槃了。』這時，世尊從滅受想定出來，逆著次第進入非想非非想處，從非想非非想處出來進入無所有處，接著進入識無邊處，接著進入空無邊處，接著進入第四禪，進入第三禪、進入第二禪、進入初禪，從初禪出來又進入第二禪、第三禪、第四禪，寂然不動，便進入無餘妙涅槃界。

當時世尊才涅槃之後，大地震動，流星在白天出現，四面八方燃燒起來，在虛空中諸天擊鼓。當時具壽大迦葉波（Mahākāśyapa，佛陀十大弟子之一），在王舍城（Rājagṛha）羯蘭鐸迦池（Karaṇḍaka）竹林園中，見到大地震動，就收斂心念觀察發生了什麼事？便見到如來進入大圓寂，心想：『我現在既然沒有大師了，只有依靠法而住，諸行法爾，知道還能怎麼樣呢？』又這樣想：『這個未生怨王（Ajātaśatru）勝身之子，信根剛剛萌發，他如果聽到佛入涅槃的訊息，必定會吐血而死，我現在應該預先設定方便。』這樣想著，就命令城中負責降雨的大臣：『您現在知道嗎？佛已經涅槃了，未生怨王信根剛剛萌發，他如果聽到佛入涅槃的訊息，必定會吐血而死。我現在應該預先設定方便。』於是按照次第為他陳述：『您現在趕快前往一』

【English Translation】 English version: 'Hua.' At that time, all the Bhikshus were silent. The Buddha said, 'The Dharma is all like this, all phenomena are impermanent, this is my final teaching.' After saying these words, the Buddha peacefully and mindfully entered the first Dhyana (Jhāna, meditative state), and after arising from it, sequentially entered the second Dhyana, up to the Realm of Neither Perception nor Non-Perception (Nāsaññānāsaññāyatana) and the Cessation of Feeling and Perception (Nirodha-samāpatti), silent and still.

Then Ānanda (one of the principal disciples of the Buddha) asked the Venerable Anuruddha (one of the ten principal disciples and foremost in divine insight) , 'Has our master entered Nirvana (extinction of suffering) now, or not yet?' Anuruddha replied, 'The Buddha has not entered Nirvana, but is abiding in the Cessation of Feeling and Perception.' Ānanda said, 'I once heard this from the Buddha himself: If the World-Honored One enters the ultimate state of Samadhi (state of meditative consciousness), silent and unmoving, from then on, the eyes of the world will be closed, and he will surely enter Nirvana.' At that moment, the World-Honored One arose from the Cessation of Feeling and Perception, and in reverse order entered the Realm of Neither Perception nor Non-Perception, from the Realm of Neither Perception nor Non-Perception he entered the Realm of Nothingness (Ākiñcaññāyatana), then entered the Realm of Infinite Consciousness (Viññāṇañcāyatana), then entered the Realm of Infinite Space (Ākāsānañcāyatana), then entered the Fourth Dhyana, entered the Third, entered the Second, entered the First Dhyana, and from the First Dhyana he returned to enter the Second, Third, and Fourth Dhyanas, silent and unmoving, and then entered the Realm of Nirvana without residue (Parinirvana).

At the moment the World-Honored One entered Nirvana, the earth shook greatly, meteors appeared in broad daylight, and all directions were ablaze. In the empty sky, the Devas (gods) beat drums. At that time, the Venerable Mahākāśyapa (one of the principal disciples of the Buddha), was in the Bamboo Grove Garden (Veṇuvana) by the Karaṇḍaka Pond in Rājagṛha (ancient city in India), saw the earth shaking, and immediately gathered his thoughts to observe what was happening. He then saw the Tathagata (another name for the Buddha) enter the Great Parinirvana, and thought to himself, 'Now that I no longer have a master, I can only abide by the Dharma (teachings of the Buddha), all phenomena are as they are, what else can I do?' He further thought, 'This Ajātaśatru (king of Magadha) , son of King Bimbisara, has just begun to develop faith, if he hears that the Buddha has entered Nirvana, he will surely vomit blood and die, I should now make provisions in advance.' Thinking this, he ordered the minister in charge of rain in the city, 'Do you know? The Buddha has entered Nirvana, Ajātaśatru has just begun to develop faith, if he hears that the Buddha has entered Nirvana, he will surely vomit blood and die. I should now make provisions in advance.' Then, in order, he explained to him, 'You should quickly go to'

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園中，于妙堂殿如法圖畫佛本因緣。菩薩昔在睹史天宮，將欲下生觀其五事，欲界天子三凈母身，作象子形託生母腹，既誕之後逾城出家，苦行六年坐金剛座，菩提樹下成等正覺。次至婆羅痆斯國為五苾芻三轉十二行四諦法輪。次於室羅伐城為人天眾現大神通。次往三十三天為母摩耶廣宣法要，寶階三道下贍部洲，于僧羯奢城人天渴仰。于諸方國在處化生，利益既周將趣圓寂，遂至拘尸那城娑羅雙樹，北首而臥入大涅槃。如來一代所有化跡既圖畫已，次作八函與人量等置於堂側，前七函內滿置生酥，第八函中安牛頭栴檀香水。若因駕出可白王言：『暫迀神駕躬詣芳園所觀其圖畫。』時王見已問行雨言：『此述何事？』彼即次第為王陳說一如圖畫，始從睹史降身母胎，終至雙林北首而臥。王聞是語即便悶絕宛轉于地，可速移入第一函中。如是一、二、三、四乃至第七，後置香水王便穌息。」是時尊者次第教已往拘尸那城，行雨大臣一如尊者所教之事次第作已，時王因出大臣白言：「愿王暫迀神駕遊觀園中。」王至園所見彼堂中圖畫新異，始從初誕乃至倚臥雙林，王問臣曰：「豈可世尊入涅槃耶？」是時行雨默然無對。王見是已知佛涅槃，即便號啕悶絕宛轉于地。臣即移舉置蘇函中，如是至七方投香水，從此已后王漸穌息

【現代漢語翻譯】 現代漢語譯本 在園中，按照儀軌在妙堂殿里描繪佛陀的本生因緣。菩薩過去在兜率天宮，將要下生時觀察五事，欲界天子以清凈的母親之身，化作象子的形象寄託于母親的腹中，出生之後越城出家，苦行六年坐在金剛座上，在菩提樹下成就正等正覺。之後到達波羅奈斯國，為五位比丘三轉十二行四諦法輪。之後在室羅伐城為人和天眾顯現大神通。之後前往三十三天為母親摩耶夫人廣泛宣講佛法要義，從寶階三道下到贍部洲，在僧伽施國受到人天大眾的渴求仰慕。在各個方國隨處化生，利益眾生周遍之後將要進入圓寂，於是到達拘尸那迦城的娑羅雙樹，頭朝北面躺臥進入大涅槃。如來一生的所有化跡都描繪完畢后，接著製作八個箱子，大小與人的身高相等，放置在殿堂旁邊，前七個箱子裡面裝滿生酥，第八個箱子裡面裝牛頭旃檀香水。如果因為國王出行，可以稟告國王說：『請陛下暫時移駕，親自前往芳園觀看那些圖畫。』當時國王看到后問行雨說：『這些畫敘述的是什麼事情？』行雨就按照順序為國王陳述一如圖畫的內容，從兜率天宮降生到母親的胎中開始，直到在娑羅雙樹下頭朝北面躺臥。國王聽到這些話后立刻昏厥倒地，可以迅速地將他移入第一個裝有生酥的箱子中。像這樣，一、二、三、四乃至第七個箱子，最後放入香水，國王便會甦醒。』當時尊者依次教導完畢后前往拘尸那迦城，行雨大臣完全按照尊者所教導的事情依次做好之後，當時國王因為出行，大臣稟告說：『希望大王暫時移駕遊覽園中。』國王到達園中，看到那殿堂中的圖畫新奇特別，從最初誕生一直到倚臥在娑羅雙樹之間，國王問大臣說：『難道世尊已經入涅槃了嗎？』當時行雨沉默不語。國王看到這種情況，知道佛陀已經涅槃，立刻號啕大哭，昏厥倒地。大臣立刻將他抬起放入裝有生酥的箱子中，像這樣直到第七個箱子，最後倒入香水，從此以後國王漸漸甦醒過來。

【English Translation】 English version In the garden, according to the proper rituals, the origins and causes of the Buddha's life are depicted in the exquisite hall. The Bodhisattva, formerly in the Tushita Heaven (a heaven in Buddhist cosmology), about to descend to be born, observed the five great considerations. A deva (god) of the desire realm, with a pure mother's body, transformed into the form of a baby elephant and entered the mother's womb. After birth, he left the city to renounce the world, practiced asceticism for six years, sat on the Vajra Seat (diamond throne), and under the Bodhi tree (the tree of enlightenment) attained perfect enlightenment. Then he went to Varanasi (an ancient city in India) and for the five Bhikkhus (Buddhist monks) turned the Wheel of Dharma (Buddhist teachings) of the Four Noble Truths in three rounds and twelve aspects. Then, in Shravasti (an ancient city in India), he manifested great supernatural powers for humans and devas. Then he went to the Thirty-Three Heavens (a heaven in Buddhist cosmology) to extensively preach the essential Dharma to his mother, Maya (the Buddha's mother), descending to Jambudvipa (the human realm) via the three jeweled stairways, and was eagerly awaited by humans and devas in Samkashya (an ancient city in India). In various countries, he manifested births everywhere, and after benefiting beings completely, he was about to enter Parinirvana (the final nirvana), so he went to the twin Sala trees in Kushinagar (an ancient city in India), lay down with his head to the north, and entered Great Nirvana. After all the transformative traces of the Tathagata's (another name for the Buddha) life were depicted, eight caskets of equal height to a person were made and placed beside the hall. The first seven caskets were filled with fresh ghee (clarified butter), and the eighth casket contained sandalwood-scented water made from cow's head sandalwood. If the king were to go out, one could inform the king, 'Please, Your Majesty, temporarily move your divine carriage to the fragrant garden to view the paintings.' When the king saw them, he asked Xingyu (a name) , 'What events are these depicting?' He then sequentially described the events to the king according to the paintings, starting from the descent from Tushita to entering the mother's womb, and ending with lying down with his head to the north under the twin Sala trees. Upon hearing these words, the king immediately fainted and fell to the ground. He should be quickly moved into the first casket filled with fresh ghee. Like this, one, two, three, four, up to the seventh casket, and finally place him in the sandalwood-scented water, and the king will revive.' At that time, the Venerable One (a respectful title for a Buddhist monk) finished instructing and went to Kushinagar. The minister Xingyu followed the Venerable One's instructions and prepared everything accordingly. When the king went out, the minister reported, 'May Your Majesty temporarily move your divine carriage to tour the garden.' The king arrived at the garden and saw the new and unusual paintings in the hall, from the initial birth to reclining between the twin Sala trees. The king asked the minister, 'Could it be that the World-Honored One (another name for the Buddha) has entered Nirvana?' At that time, Xingyu remained silent and did not answer. Seeing this, the king knew that the Buddha had entered Nirvana, and immediately wailed loudly and fainted to the ground. The minister immediately lifted him up and placed him in the casket filled with fresh ghee, like this up to the seventh casket, and finally poured in the sandalwood-scented water. From then on, the king gradually revived.

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爾時如來入涅槃時，娑羅雙樹名華下散彌覆金軀。時有苾芻見斯事已而說頌曰：

「世尊涅槃時，　　最勝娑羅樹， 　低枝下垂蔭，　　復散以名華。」

時天帝釋亦說頌曰：

「諸行無常，　　是生滅法；　　生滅滅已， 　寂滅為樂。」

時梵天王亦說頌曰：

「於一切世間，　　生者皆歸死； 　無常力最大，　　諸行盡淪亡。 　大師世間眼，　　十力無與等； 　化緣既周遍，　　寂滅在雙林。」

爾時尊者阿尼盧陀亦說頌曰：

「佛無出入息，　　其心亦湛然； 　世眼今已閉，　　寂然安不動。 　世尊十力具，　　化盡入無餘； 　見聞諸有情，　　毛豎心驚怖。 　汝心莫沉沒，　　亦勿懷憂惱； 　佛證真木叉，　　譬如燈焰滅。」

時諸苾芻，見佛世尊般涅槃已各懷悲感，或有迷悶宛轉于地，椎胸大喚心生憂慘，或有尋思法理作如是說：「我等今時宜自裁忍，世尊常說：『一切光華可愛樂事，雖是尊重，終歸無常悉皆離別。』」

時阿尼盧陀告阿難陀曰：「具壽！宜應勸誘大眾，且各裁抑，勿乖儀式莫大悲號。所以者何？於此現有住百千劫長壽諸天，皆生嫌恥作如是語：『云何苾芻于佛世尊善說法律而為出家，不能善觀諸無常事乃生憂苦

【現代漢語翻譯】 現代漢語譯本 當時，如來佛祖進入涅槃（Nirvana，佛教術語，指脫離輪迴的狀態）的時候，娑羅雙樹（Śāla trees，兩棵並排的娑羅樹）散落下美麗的花朵，覆蓋在佛祖金色的身軀上。當時有一位比丘（bhikṣu，佛教術語，指男性出家人）看到這種景象后，作偈頌說道： 『世尊涅槃時， 最勝娑羅樹， 低枝下垂蔭， 復散以名華。』 當時天帝釋（Śakra，佛教術語，天神之王）也作偈頌說道： 『諸行無常， 是生滅法； 生滅滅已， 寂滅為樂。』 當時梵天王（Brahmā，佛教術語，色界諸天之王）也作偈頌說道： 『於一切世間， 生者皆歸死； 無常力最大， 諸行盡淪亡。 大師世間眼， 十力無與等； 化緣既周遍， 寂滅在雙林。』 當時尊者阿尼盧陀（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）也作偈頌說道： 『佛無出入息， 其心亦湛然； 世眼今已閉， 寂然安不動。 世尊十力具， 化盡入無餘； 見聞諸有情， 毛豎心驚怖。 汝心莫沉沒， 亦勿懷憂惱； 佛證真木叉， 譬如燈焰滅。』 當時各位比丘，見到佛世尊般涅槃（Parinirvana，佛教術語，指完全的涅槃，即佛陀的逝世）后，各自懷著悲傷之情，有的昏迷倒地，捶胸頓足，大聲哭喊，心中充滿憂愁慘痛。也有人思考佛法真理，這樣說道：『我們現在應該自我剋制忍耐，世尊常常說：『一切光彩美好、令人喜愛的事物，即使再受尊重，最終也都是無常的，終究會離別。』』 當時阿尼盧陀告訴阿難陀（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）說：『具壽！應該勸導大眾，暫且各自克制，不要違背禮儀，不要過度悲號。為什麼呢？因為這裡現在有居住百千劫的長壽諸天，他們都會感到羞愧，會這樣說：『這些比丘在佛世尊善說法律之下出家，卻不能好好觀察諸法無常的道理，反而產生憂愁痛苦！』』

【English Translation】 English version At that time, when the Tathagata (如來，Tathāgata, 'Thus Gone One', an epithet of the Buddha) entered Nirvana (涅槃，Nirvana, the state of liberation from the cycle of rebirth), the twin Śāla trees (娑羅雙樹，Śāla trees, two trees standing side by side) scattered and covered his golden body with beautiful flowers. Then, a bhikṣu (比丘，bhikṣu, a Buddhist monk) saw this and spoke in verse: 『When the World Honored One entered Nirvana, the most excellent Śāla trees, lowered their branches to provide shade, and scattered beautiful flowers.』 Then Śakra (天帝釋，Śakra, the king of the gods) also spoke in verse: 『All conditioned things are impermanent, they are subject to arising and passing away; Having arisen and ceased, quiescence is bliss.』 Then Brahmā (梵天王，Brahmā, a king of gods) also spoke in verse: 『In all the worlds, those who are born must die; Impermanence is the greatest force, all conditioned things are destined to perish. The Great Master, the eye of the world, with the ten powers, unmatched by any; His transformative work being complete, he entered quiescence in the twin Śāla grove.』 Then the Venerable Aniruddha (阿尼盧陀，Aniruddha, one of the Buddha's ten great disciples, known for his divine vision) also spoke in verse: 『The Buddha has no in-breath or out-breath, His mind is perfectly still; The eye of the world is now closed, still and unmoving. The World Honored One, with the ten powers, having exhausted his transformative work, entered complete Nirvana; Those who see and hear, all sentient beings, their hair stands on end, their hearts are filled with fear. Do not let your hearts sink, do not harbor sorrow or distress; The Buddha attained true Moksha (木叉，Moksha, liberation),as a lamp flame is extinguished.』 Then the bhikṣus, seeing that the World Honored One had entered Parinirvana (般涅槃，Parinirvana, the complete Nirvana, the passing away of the Buddha), each felt grief. Some fainted and fell to the ground, beating their chests and crying out loudly, their hearts filled with sorrow and pain. Others contemplated the Dharma (法，Dharma, the teachings of the Buddha) and said: 『We should now restrain ourselves and be patient, for the World Honored One often said: 『All that is glorious, beautiful, and delightful, even if highly esteemed, is ultimately impermanent and will eventually be separated from us.』』 Then Aniruddha said to Ānanda (阿難陀，Ānanda, one of the Buddha's ten great disciples, known for his excellent memory): 『Venerable One! You should exhort the assembly to restrain themselves and not violate the proper decorum, nor grieve excessively. Why? Because there are now long-lived gods dwelling here for hundreds of thousands of kalpas (劫，kalpas, an aeon, an immense period of time), and they will feel ashamed and say: 『These bhikṣus, having gone forth under the World Honored One who well expounded the Dharma, are unable to properly contemplate the impermanence of all things and instead give rise to sorrow and suffering!』』

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？』」阿難陀白言：「此諸天眾其數幾何？」答曰：「從此拘尸那城，乃至金河及娑羅雙樹，至壯士系冠制底，於此四邊周十二逾繕那，大威德天悉皆充滿，無有空隙可容立杖。而此諸天見佛涅槃，各懷悲感椎胸懊惱悶絕於地，亦有如前共相開解，且各裁止，乃至終歸無常悉皆離別。」於時尊者阿尼盧陀，為阿難陀及諸大眾，廣說法要乃至天明，時苾芻等默然聽受。

阿尼盧陀復告阿難陀曰：「汝今宜往拘尸那城告諸壯士，昨于中夜如來大師已入無餘妙涅槃界。仁等今時所應作者宜當速辦，勿為後悔。」復重告曰：「如來大師于汝城邑入般涅槃，爾等云何不興供養報佛慈恩？」時阿難陀聞是語已，即持天衣，將一苾芻以為侍者，往壯士集堂。有五百人先在堂處，尊者告曰：「仁等壯士及諸大眾，如來大師已於中夜入無餘依妙涅槃界。仁等今時所應作者宜應速辦，勿生後悔。」又重告曰：「如來大師于汝城邑入般涅槃，汝等云何不興供養報佛慈恩？」時諸壯士聞是告已，或有悶絕宛轉于地，椎胸大喚身體戰慄不能自持，或有高聲作如是語：「我于佛所曾聞是說：『世間無常悉皆離別。』」時諸壯士共相謂曰：「宜各赍持種種華鬘涂香末香燒香，及諸妙物音聲鼓樂，速往雙林以申供養。」並大臣輔相各與眷屬男女大

【現代漢語翻譯】 現代漢語譯本 阿難陀問道：『這些天眾的數量有多少？』佛陀回答說：『從拘尸那城（Kusinagara，佛陀涅槃之地）到金河（Hiranyavati River）以及娑羅雙樹（Sal grove of Sala trees，佛陀涅槃之處），直到壯士系冠制底（Makuṭabandhana-caitya，拘尸那揭羅的火葬地點），這四邊周圍十二由旬（Yojana，古印度長度單位），都充滿了具有大威德的天眾，沒有空隙可以容納一根杖。這些天眾見到佛陀涅槃，各自懷著悲傷，捶胸頓足，懊惱得昏厥在地，也有像之前那樣互相開解，暫時各自停止悲傷，最終都明白萬物終歸無常，終將離別。』當時，尊者阿尼盧陀（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）為阿難陀（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）以及大眾，廣泛地宣講佛法要義直到天亮，當時的眾比丘等都默默地聽受。

阿尼盧陀（Aniruddha）又告訴阿難陀（Ānanda）說：『你現在應該前往拘尸那城（Kusinagara）告訴各位壯士，昨天半夜如來大師已經進入無餘妙涅槃界（Parinirvana，完全的涅槃）。你們現在應該做的事情應該趕快辦理，不要後悔。』又再次告誡說：『如來大師在你們的城邑進入般涅槃（Parinirvana），你們怎麼能不興起供養來報答佛陀的慈恩呢？』當時阿難陀（Ānanda）聽到這些話后，就拿著天衣，帶上一位比丘作為侍者，前往壯士集會的地方。有五百人已經在那裡了，尊者阿難陀（Ānanda）告訴他們說：『各位壯士以及大眾，如來大師已經在半夜進入無餘依妙涅槃界（Parinirvana）。你們現在應該做的事情應該趕快辦理，不要產生後悔。』又再次告誡說：『如來大師在你們的城邑進入般涅槃（Parinirvana），你們怎麼能不興起供養來報答佛陀的慈恩呢？』當時各位壯士聽到這些話后，有的昏厥倒地，捶胸大哭，身體戰慄不能自持，有的高聲說：『我曾經在佛陀那裡聽到這樣的說法：『世間萬物都是無常的，終將離別。』』當時各位壯士互相商量說：『應該各自攜帶各種花鬘（garland of flowers），涂香（perfumed unguent），末香（powdered perfume），燒香（burning incense），以及各種美好的物品和音聲鼓樂，趕快前往雙林（Sala Grove）以表達供養。』並且大臣輔相各自帶著眷屬男女大小

【English Translation】 English version Ānanda said, 'How many are these devas?' The Buddha replied, 'From this Kusinagara (Kusinagara, the place of Buddha's Parinirvana) to the Hiranyavati River (Hiranyavati River) and the Sal grove of Sala trees (Sal grove of Sala trees, the place of Buddha's Parinirvana), up to the Makuṭabandhana-caitya (Makuṭabandhana-caitya, the cremation site in Kusinagara), these four sides around twelve Yojanas (Yojana, an ancient Indian unit of distance) are all filled with devas of great power, with no space to accommodate a staff. These devas, seeing the Buddha's Parinirvana, each with sorrow, beating their chests, regretting and fainting on the ground, some also like before mutually comforting each other, temporarily stopping their sorrow, and ultimately understanding that all things are impermanent and will eventually be separated.' At that time, Venerable Aniruddha (Aniruddha, one of the ten great disciples of the Buddha, known as foremost in divine vision) extensively preached the Dharma to Ānanda (Ānanda, one of the ten great disciples of the Buddha, known as foremost in hearing) and the assembly until dawn, and the bhikshus silently listened and received it.

Aniruddha (Aniruddha) further told Ānanda (Ānanda), 'You should now go to Kusinagara (Kusinagara) and tell the strong men that last midnight the Tathagata Master has entered the realm of Parinirvana (Parinirvana, complete Nirvana) without remainder. What you should do now should be done quickly, do not regret it.' He further admonished, 'The Tathagata Master has entered Parinirvana (Parinirvana) in your city, how can you not raise offerings to repay the Buddha's kindness?' At that time, Ānanda (Ānanda), hearing these words, took a celestial robe and brought a bhikshu as an attendant, and went to the gathering place of the strong men. There were five hundred people already there, and Venerable Ānanda (Ānanda) told them, 'O strong men and assembly, the Tathagata Master has entered the realm of Parinirvana (Parinirvana) without remainder in the middle of the night. What you should do now should be done quickly, do not generate regret.' He further admonished, 'The Tathagata Master has entered Parinirvana (Parinirvana) in your city, how can you not raise offerings to repay the Buddha's kindness?' At that time, the strong men, hearing these words, some fainted and fell to the ground, beating their chests and crying loudly, their bodies trembling and unable to control themselves, some loudly saying, 'I once heard such a saying from the Buddha: 'All things in the world are impermanent and will eventually be separated.'' At that time, the strong men consulted each other, saying, 'We should each carry various garlands of flowers (garland of flowers), perfumed unguent (perfumed unguent), powdered perfume (powdered perfume), burning incense (burning incense), and various wonderful objects and sounds of drums and music, and quickly go to the Sala Grove (Sala Grove) to express our offerings.' And the ministers and counselors each with their families, men and women, old and young,

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小親友知識，出拘尸城詣雙林所。既至彼已，于佛臥處師子床前盡哀情已，各持所有上妙諸香名華，無數幢幡繒彩飲食奇珍，奏諸音樂廣供養已，白阿難陀曰：「無上法王已歸圓寂，不知今者葬禮如何？」尊者告曰：「然我先已奉佛教敕，所有葬法如轉輪王。」問曰：「其法如何？」答曰：「以白疊絮先用裹體，次以千張白疊周遍纏身，置金棺中盛滿香油，覆以金蓋積栴檀木及海岸諸香，以火焚燎。后將牛乳澆火令滅，有餘舍利盛以金瓶，於四衢大道建窣睹波，周匝圍繞懸繒幡蓋，涂末燒香奏眾伎樂，恭敬供養設大施會。此是輪王焚葬之法，如來大師倍勝於此。」

時諸壯士聞是語已，白尊者曰：「我領其言，然非一、二、三日能辦此事。若至七日住者，如前所為方可成就。」答言：「可爾。」是時諸人即便如前，依輪王葬法一一備具無有闕少，從拘尸那城周圍十二逾繕那，乃至系冠制底，所有無量歸仰眾生咸來雲集，各持香華種種伎樂供養之具，壯士眷屬皆悉出城，詣雙樹間于師子床前，陳設所有盡心供養。時壯士中有一耆宿，告諸人曰：「現在大眾，女持幢幡、男可擎輿，我等赍持種種華彩、涂香、末香、燒香及諸音樂，從拘尸那城西門而入，于東門出，度金沙河，至壯士系冠制底勝處安置以火焚燒。」是

【現代漢語翻譯】 現代漢語譯本 小親友們瞭解情況后，從拘尸城前往雙林。到達那裡后，在佛陀涅槃的獅子床前表達了所有的哀思，各自拿出自己擁有的上等美妙的香、名貴的鮮花，無數的幢幡、絲綢綵帶、飲食和珍奇寶物，演奏各種音樂，廣泛地進行供養。然後向阿難陀（Ananda，佛陀的十大弟子之一）問道：『無上的法王已經圓寂，不知道現在的葬禮應該如何舉行？』 尊者阿難陀回答說：『我之前已經奉佛陀的教導，所有的葬禮儀式都按照轉輪王（Chakravartin，理想的統治者）的規格進行。』他們問道：『具體的儀式是怎樣的？』阿難陀回答說：『先用白色的棉絮包裹遺體，然後用一千張白色的棉布週身纏繞，放置在金棺中，棺內盛滿香油，蓋上金蓋，堆積栴檀木（Sandalwood）和海岸邊的各種香木，用火焚燒。之後用牛乳澆滅火焰，將剩餘的舍利（Sarira，佛教聖物，通常指高僧火化后的遺骨）盛放在金瓶中，在四通八達的大道上建造窣堵波（Stupa，佛塔），周圍懸掛絲綢幡蓋，塗抹香料，焚燒香，演奏各種音樂，恭敬地供養，設定大型的佈施法會。這是轉輪王的焚葬儀式，如來大師（Tathagata，佛陀的稱號之一）的葬禮規格比這還要隆重。』 當時，各位壯士聽到這些話后，對尊者阿難陀說：『我們明白了，但這件事情不是一兩天就能辦好的。如果需要七天的時間，按照您剛才所說的去做，才能完成。』阿難陀回答說：『可以。』當時，眾人就按照之前所說的，依照轉輪王的葬禮儀式，一一準備齊全，沒有缺少任何東西。從拘尸那城周圍十二由旬（Yojana，古印度長度單位）的範圍內，乃至系冠制底（Mukuta-bandhana chaitya，佛陀火化處）的所有無數歸依仰慕的眾生都聚集而來，各自拿著香、花和各種樂器等供養的物品。壯士們的家屬都出城，來到雙樹之間，在獅子床前，陳設所有物品，盡心盡力地供養。當時，壯士中有一位年長的長者，告訴眾人說：『現在大家，婦女拿著幢幡，男子抬著靈輿，我們拿著各種華麗的綵帶、涂香、末香、燒香以及各種音樂，從拘尸那城的西門進入，從東門出去，渡過金沙河，到達壯士系冠制底這個殊勝的地方安置，然後用火焚燒。』

【English Translation】 English version The close friends, understanding the situation, departed from Kushinagar (Kushinagar, one of the four holy places of Buddhism) and went to the Twin Sala Tree Grove. Having arrived there, they expressed all their sorrow before the lion throne where the Buddha lay in Nirvana. Each of them brought the finest and most exquisite incense, precious flowers, countless banners, silk ribbons, food, and rare treasures. They performed various musical pieces and made extensive offerings. Then, they asked Ananda (Ananda, one of the ten principal disciples of the Buddha): 'The supreme Dharma King has entered Parinirvana (Parinirvana, the final nirvana, usually referring to the death of a Buddha). We do not know how the funeral rites should be conducted now.' The Venerable Ananda replied: 'I have already received the Buddha's instructions that all funeral rites should be conducted according to the standards of a Chakravartin (Chakravartin, an ideal universal ruler).' They asked: 'What are the specific rites?' Ananda replied: 'First, wrap the body with white cotton wool, then wrap it completely with a thousand sheets of white cotton cloth. Place it in a golden coffin filled with fragrant oil, cover it with a golden lid, and pile up sandalwood (Sandalwood) and various fragrant woods from the coast for cremation. Afterward, extinguish the flames with milk, and place the remaining relics (Sarira, Buddhist relics, usually referring to the cremated remains of eminent monks) in a golden vase. Build a stupa (Stupa, a Buddhist monument, typically a dome-shaped structure) at the crossroads of the four main roads, and hang silk banners and canopies around it. Apply fragrant substances, burn incense, perform various musical pieces, offer respectful worship, and hold a large almsgiving ceremony. This is the cremation ceremony for a Chakravartin. The funeral rites for the Tathagata (Tathagata, one of the titles of the Buddha) are even more grand than this.' At that time, the strong men, upon hearing these words, said to the Venerable Ananda: 'We understand, but this matter cannot be accomplished in just one or two days. If it takes seven days, we can complete it according to what you have just said.' Ananda replied: 'It is acceptable.' At that time, everyone prepared everything according to the funeral rites of a Chakravartin, without omitting anything. From the area around Kushinagar within twelve yojanas (Yojana, an ancient Indian unit of distance), up to the Mukuta-bandhana chaitya (Mukuta-bandhana chaitya, the place where the Buddha was cremated), all the countless beings who revered and admired the Buddha gathered. Each of them brought incense, flowers, and various musical instruments as offerings. The families of the strong men all went out of the city, came to the Twin Sala Tree Grove, and arranged all the offerings before the lion throne, offering them with all their hearts. At that time, an elder among the strong men told everyone: 'Now, everyone, the women should carry banners, and the men should carry the palanquin. We should carry various splendid ribbons, scented ointments, powdered incense, burning incense, and various musical instruments. We will enter through the west gate of Kushinagar, exit through the east gate, cross the Hiranyavati River (also known as the Golden Sand River), and place the body at the auspicious site of the Mukuta-bandhana chaitya for cremation.'

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時諸人聞是語已，各各爭前欲舉金棺，雖共盡力竟不能動。

爾時具壽阿難陀，白尊者阿尼盧陀曰：「拘尸那城諸壯士等，雖竭筋力竟不能動如來金棺，我今不知有何所以？」尊者告曰：「此是諸天作如斯意，欲令壯士及諸人民，女持幢幡、男捧尊輿，威儀整肅翊從如來，我等諸天共持華彩，燒眾妙香奏天伎樂廣陳供養，于西門入東門而出，度金沙河至系冠制底，以是因緣威儀未備不能移動。」是時具壽阿難陀報尊者曰：「若如是者，可隨天意。」時諸壯士即隨天愿，備設如前方來持輿，即便輕舉捧戴而行。於時空中天雨嗢缽羅華、拘物頭華、缽頭摩華、分陀利華，沉水末香、栴檀末香、多揭羅多摩羅末香，及曼陀羅華等。諸天伎樂百千萬種，于虛空中一時俱奏，諸天華蓋其從如雲，並散天衣有盈億數。時拘尸那城諸壯士等各相謂曰：「天供養已，我等應為。」時諸壯士及餘一切貴賤男女，營辦香華威儀嚴肅，百千萬種不可勝紀，恭敬供養隨從金棺，城中而過度金沙河至系冠制底，所散之華積至於膝。

於時有一外道梵志，聞佛滅度詣娑羅林，持華數莖還波波聚落，于其中路逢大迦攝波，與五百弟子威儀整肅，將詣雙林禮大師足，遇見外道問言：「汝從何來？欲向何處？」外道答曰：「我從拘尸那來，將

【現代漢語翻譯】 現代漢語譯本：當時，眾人聽了這話，都爭先恐後地想要抬起金棺，雖然一起竭盡全力，最終卻不能移動。

這時，具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱），對尊者阿尼盧陀（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）說：『拘尸那城（Kushinagar，古印度城市，佛陀涅槃之地）的壯士們，即使耗盡力氣也不能移動如來的金棺，我現在不知道是什麼原因？』尊者阿尼盧陀說：『這是諸天的意思，想要讓壯士和人民，女子拿著幢幡，男子捧著尊輿，威儀整肅地護送如來，我們諸天共同拿著華彩，焚燒各種美妙的香，演奏天上的音樂，廣泛地陳設供養，從西門進入，從東門而出，渡過金沙河（Golden Sand River），到達系冠制底（Crowned Relic Shrine），因為這些因緣，威儀還沒有完備，所以不能移動。』這時，具壽阿難陀告訴尊者說：『如果這樣，就隨順天意吧。』當時，壯士們就隨順天愿，準備好如前所述的儀仗前來抬輿，金棺便輕易地被舉起，被人們捧戴著行走。當時，空中下起了嗢缽羅華（Utpala，青蓮花）、拘物頭華（Kumuda，白睡蓮）、缽頭摩華（Padma，紅蓮花）、分陀利華（Pundarika，白蓮花），沉水末香、栴檀末香、多揭羅多摩羅末香，以及曼陀羅華（Mandala flower）等。諸天的伎樂百千萬種，在虛空中一時一起演奏，諸天的華蓋像云一樣，並且散落的天衣有盈億之數。當時，拘尸那城的壯士們互相說道：『天已經供養了，我們也應該供養。』當時，壯士們以及其他一切貴賤男女，準備香花，威儀嚴肅，百千萬種不可勝數，恭敬地供養，跟隨著金棺，在城中穿行，渡過金沙河，到達系冠制底，所散落的花堆積到膝蓋。

當時，有一位外道梵志（Brahmin ascetic，非佛教的修行者），聽說佛陀滅度，前往娑羅林（Sala Grove，娑羅雙樹林，佛陀涅槃之地），拿著幾枝花返回波波聚落（Pava，古印度城鎮），在路途中遇見大迦葉波（Mahakasyapa，佛陀的十大弟子之一，以頭陀行第一著稱），和大迦葉波的五百弟子，威儀整肅，將要前往雙林（Twin Sala Trees），禮拜大師的足，遇見外道，大迦葉波問道：『你從哪裡來？想要去哪裡？』外道回答說：『我從拘尸那來，將…'

【English Translation】 English version: At that time, when the people heard these words, they all rushed forward, eager to lift the golden coffin. Although they exerted all their strength together, they were ultimately unable to move it.

Then, the Venerable Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory), said to the Venerable Anuruddha (Aniruddha, one of the Buddha's ten great disciples, known as foremost in divine vision): 'The strong men of Kushinagar (Kushinagar, an ancient Indian city, the place of the Buddha's Parinirvana), even after exhausting their strength, cannot move the Tathagata's golden coffin. I do not know what the reason is?' The Venerable Anuruddha said: 'This is the intention of the devas (deities), who wish for the strong men and the people, the women holding banners and flags, the men carrying the honored palanquin, with dignified and solemn deportment, to escort the Tathagata. We devas together hold colorful decorations, burn various wonderful incenses, play heavenly music, and extensively present offerings, entering from the west gate and exiting from the east gate, crossing the Golden Sand River (Golden Sand River), and arriving at the Crowned Relic Shrine (Crowned Relic Shrine). Because of these conditions, the solemnity is not yet complete, so it cannot be moved.' At that time, the Venerable Ananda said to the Venerable: 'If that is so, then let it be according to the will of the devas.' Then, the strong men followed the will of the devas, prepared the retinue as described before, and came to carry the palanquin. The golden coffin was then easily lifted and carried by the people. At that time, in the sky, there rained Utpala flowers (Utpala, blue lotus), Kumuda flowers (Kumuda, white water lily), Padma flowers (Padma, red lotus), Pundarika flowers (Pundarika, white lotus), powdered aloeswood incense, powdered sandalwood incense, powdered tagara-tamala incense, and Mandala flowers (Mandala flower), etc. Hundreds of thousands of kinds of heavenly music were played together in the sky at once. The heavenly canopies were like clouds, and the scattered heavenly garments numbered in the hundreds of millions. At that time, the strong men of Kushinagar said to each other: 'The devas have already made offerings, we should also make offerings.' Then, the strong men and all other people, noble and humble, male and female, prepared incense and flowers, with dignified and solemn deportment, in hundreds of thousands of ways beyond counting, respectfully made offerings, and followed the golden coffin, passing through the city, crossing the Golden Sand River, and arriving at the Crowned Relic Shrine. The scattered flowers piled up to the knees.

At that time, there was a non-Buddhist Brahmin ascetic (Brahmin ascetic, a non-Buddhist practitioner), who, upon hearing of the Buddha's Parinirvana, went to the Sala Grove (Sala Grove, the grove of twin Sala trees, the place of the Buddha's Parinirvana), carrying a few flowers, and returned to Pava (Pava, an ancient Indian town). On the way, he met Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples, known as foremost in ascetic practices), and Mahakasyapa's five hundred disciples, with dignified and solemn deportment, were about to go to the Twin Sala Trees (Twin Sala Trees) to pay homage at the feet of the Great Teacher. Meeting the ascetic, Mahakasyapa asked: 'Where do you come from? Where do you want to go?' The ascetic replied: 'I come from Kushinagar, bringing…'

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詣波波聚落。」迦攝波知而故問：「汝從彼來，知我大師釋迦牟尼如來四大安不？」外道答言：「我從彼來，親見大德喬答摩已入涅槃，經今七日。自滅度來，所有人天皆以香華種種威儀，具申供養遺身舍利，我從彼會得此華來。」大迦攝波所將五百人中有一莫訶羅苾芻，稟性愚癡不辯好惡，聞外道語遂出粗言：「快哉！樂哉！我等從今免被拘制於諸戒律，云：『此應作、此不應作。』此事皆息。自今已后，能持、不持，皆由於我，可行者行，不須者棄。」時彼老叟出此語時，空中諸天聞其非法，即以神力掩蔽聲響不令人聞，唯迦攝波領知斯語。是時尊者為教誨彼故，即于道傍暫時停歇，與眾俱坐告言：「諸具壽！世間諸行皆悉無常，體不堅牢是難委信，不得久存並歸散滅，宜起厭離勿生愛著。且止斯事，我等速往，見佛全身各並前進。」

時諸壯士並四眾等，先用疊絮裹如來體，次以千張白疊周匝纏身，置香油棺覆以金蓋，各持香木如法焚燒，火不能著。時阿尼盧陀告阿難陀曰：「雖欲然火終無著法。」問：「其何故？」答曰：「斯為諸天不令火著。」復問：「何緣？」答曰：「為大迦攝波與五百徒眾隨路而來，欲見世尊金色全身親觀焚燎，為待彼故天不令燒。」時阿難陀即以此事普告眾知，須臾尊者徒眾皆

【現代漢語翻譯】 現代漢語譯本：到達波波聚落（一個村莊的名字）。大迦攝波（Mahākāśyapa，佛陀的十大弟子之一）明知故問：『你從那邊來，知道我的大師釋迦牟尼如來（Śākyamuni Tathāgata，佛教的創始人）四大（地、水、火、風，構成身體的元素）安好嗎？』外道（非佛教徒）回答說：『我從那邊來，親眼看見大德喬答摩（Gautama，釋迦牟尼的姓氏）已經入涅槃（Nirvana，佛教的最高目標，指從輪迴中解脫），至今已經七天了。自從滅度以來，所有的人天（人和天神）都用香、花和各種莊嚴的儀式，充分地供養他的遺身舍利（Śarīra，遺骨）。我從那個法會得到這朵花。』 大迦攝波所帶領的五百人中，有一個名叫莫訶羅（Mohala）的比丘（Bhiksu，佛教僧侶），天性愚癡，不能分辨好壞，聽到外道的話，就說出粗魯的話：『好啊！快樂啊！我們從今以後免受戒律的約束，說什麼『這個應該做，那個不應該做』。這件事都結束了。從今以後，能持戒、不能持戒，都由我自己決定，可以做的就做，不需要的就放棄。』當時那個老比丘說出這些非法之語時，空中的諸天（Deva，天神）聽到這些不合佛法的話，就用神力掩蓋聲音，不讓人聽到，只有大迦攝波聽到了這些話。這時，尊者（指大迦攝波）爲了教誨他，就在路旁暫時停下來，和大家一起坐下，告訴大家說：『各位具壽（Ayushman，對僧侶的尊稱）！世間的一切事物都是無常的，它們的本質不堅固，難以信任，不能長久存在，最終都會消散毀滅，應該生起厭離之心，不要產生愛戀執著。先停止這件事，我們趕快去，見佛陀的全身，各自向前。』 當時，那些壯士和四眾弟子（比丘、比丘尼、優婆塞、優婆夷）先用疊起來的棉絮包裹如來的身體，然後用一千張白布週身纏繞，放入裝滿香油的棺材裡，蓋上金色的蓋子，各自拿著香木，按照儀軌焚燒，但是火卻無法點燃。這時，阿尼盧陀（Aniruddha，佛陀的十大弟子之一）告訴阿難陀（Ānanda，佛陀的十大弟子之一）說：『雖然想要點火，但始終無法點燃。』阿難陀問：『這是什麼原因？』阿尼盧陀回答說：『這是因為諸天不讓火點燃。』阿難陀又問：『為什麼？』阿尼盧陀回答說：『因為大迦攝波和他的五百弟子正在趕來，想要親眼見到世尊金色的全身，親眼觀看焚燒，爲了等待他們，所以天神不讓火燃燒。』這時，阿難陀就把這件事普遍地告訴大家，不久，尊者（指大迦攝波）和他的弟子們都到了。

【English Translation】 English version: They arrived at the village of 波波聚落 (Bo Bo Juluo, name of a village). Kāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha), knowing the situation, deliberately asked: 'You come from there, do you know if my master, Śākyamuni Tathāgata (Śākyamuni Tathāgata, the founder of Buddhism), is at peace with the four elements (earth, water, fire, and wind, the elements that constitute the body)?' The non-Buddhist (outsider) replied: 'I came from there and personally saw the great virtuous Gautama (Gautama, the surname of Śākyamuni) enter Nirvana (Nirvana, the ultimate goal of Buddhism, referring to liberation from reincarnation), it has been seven days now. Since his passing, all humans and gods (Deva, gods) have been offering incense, flowers, and various solemn rituals to his Śarīra (Śarīra, relics). I obtained this flower from that gathering.' Among the five hundred people led by Mahākāśyapa, there was a Bhiksu (Bhiksu, Buddhist monk) named Mohala (Mohala), who was foolish by nature and could not distinguish between good and bad. Upon hearing the words of the non-Buddhist, he uttered rude words: 'Good! Happy! From now on, we are free from the constraints of the precepts, saying 'this should be done, that should not be done.' All of this is over. From now on, whether to uphold the precepts or not is up to me. What can be done, do it; what is not needed, discard it.' At that time, when the old monk uttered these unlawful words, the Devas (Deva, gods) in the sky, hearing these words that were not in accordance with the Dharma, used their divine power to cover the sound, preventing people from hearing it, except for Mahākāśyapa, who heard these words. At this time, the Venerable (referring to Mahākāśyapa), in order to teach him, temporarily stopped by the roadside, sat down with everyone, and told everyone: 'Venerable Ayushmans (Ayushman, an honorific title for monks)! All things in the world are impermanent, their essence is not solid, difficult to trust, cannot last long, and will eventually dissipate and be destroyed. You should develop a sense of detachment and not develop attachment. Stop this matter for now, let us hurry to see the Buddha's whole body, and each move forward.' At that time, the strong men and the fourfold assembly (Bhiksu, Bhiksuni, Upasaka, Upasika) first wrapped the Tathagata's body with folded cotton, then wrapped it around with a thousand sheets of white cloth, placed it in a coffin filled with fragrant oil, covered it with a golden lid, and each held fragrant wood to burn it according to the ritual, but the fire could not be lit. At this time, Aniruddha (Aniruddha, one of the ten principal disciples of the Buddha) told Ānanda (Ānanda, one of the ten principal disciples of the Buddha): 'Although we want to light the fire, we cannot light it.' Ānanda asked: 'What is the reason for this?' Aniruddha replied: 'This is because the Devas are not allowing the fire to be lit.' Ānanda asked again: 'Why?' Aniruddha replied: 'Because Mahākāśyapa and his five hundred disciples are on their way, wanting to see the World Honored One's golden body with their own eyes, and to watch the cremation, so the gods are not allowing the fire to burn in order to wait for them.' At this time, Ānanda universally told everyone about this matter, and soon the Venerable (referring to Mahākāśyapa) and his disciples arrived.

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至。拘尸那城諸人遙見尊者眾來，各持香華種種音樂，詣尊者所頭面禮足。時有無量百千大眾，隨從尊者詣世尊所，除去香木啟大金棺，千疊及絮並開解已，瞻仰尊容頭面禮足，於此時中唯有四大耆宿聲聞，謂具壽阿若憍陳如、具壽難陀、具壽十力迦攝波、具壽摩訶迦攝波。然摩訶迦攝波有大福德多獲利養，衣缽藥直觸事有餘，尊者作念：「我今自辦供養世尊。」即辦白疊千張及白疊絮，先以絮裹後用疊纏，置金棺中傾油使滿，覆以金蓋積諸香木退住一面。由佛餘威及諸天力，所有香木自然火起。時阿難陀右繞火積說伽他曰：

「如來妙體歸圓寂，　　自然火起燎余身； 　唯留內外一雙全，　　所有千衣隨火化。」

時拘尸那城諸壯士等，欲以牛乳注火令滅，未瀉之頃其火積中忽生四樹：一、金色乳樹，二、赤色乳樹，三、菩提樹，四、烏曇跋樹，於此樹中乳自流出令火皆滅。是時拘尸那城諸貴賤等，共收舍利盛金瓶中置七寶輿上，以種種香華栴檀沉水涂香、末香、燒香、繒蓋、幢幡，音聲伎樂廣陳供養，舁入城中安妙堂上，復更如前盛興供養。

是時波波聚落諸壯士等，聞佛世尊于拘尸那城入般涅槃已經七日，無量人天廣陳供養，于其聚落總集四兵，像馬車步各自嚴辦種種器仗，共詣拘尸那城欲分

【現代漢語翻譯】 現代漢語譯本：到達拘尸那城（Kushinagar）時，當地的人們遠遠地看見尊者（venerable ones）一行到來，各自拿著香、花以及各種樂器，來到尊者們所在的地方，以頭面禮拜他們的雙足。當時有數不清的百千大眾，跟隨尊者們前往世尊（Lord Buddha）所在之處，移開香木，打開巨大的金棺，將千層包裹和絲綿都解開，瞻仰世尊的容顏，以頭面禮拜他的雙足。在這個時候，只有四位年長的聲聞（Śrāvaka，弟子），他們是具壽阿若憍陳如（Ājñāta Kauṇḍinya）、具壽難陀（Nanda）、具壽十力迦葉波（Daśabalakāśyapa）、具壽摩訶迦葉波（Mahākāśyapa）。然而，摩訶迦葉波有很大的福德，獲得很多的供養，衣物、缽、藥物等生活所需都很充足，尊者心想：『我現在要親自辦理供養世尊的事宜。』於是準備了千張白疊布和白疊絲綿，先用絲綿包裹，然後用疊布纏繞，放置在金棺之中，傾倒油使之充滿，蓋上金蓋，堆積各種香木，退到一旁。由於佛陀的剩餘威力和諸天神的力量，所有的香木自然燃起火焰。這時，阿難陀（Ānanda）右繞火堆，說了偈頌： 『如來（Tathāgata）妙體歸於圓寂，自然火起焚燒遺身；唯留下內外兩層完整的衣物，所有的千層衣物都隨火焰化為灰燼。』 當時，拘尸那城的壯士們想要用牛乳澆滅火焰，還沒來得及傾倒，火焰堆中忽然生長出四棵樹：第一棵是金色乳樹，第二棵是赤色乳樹，第三棵是菩提樹（Bodhi tree），第四棵是烏曇跋樹（Udumbara tree），從這些樹中自然流出乳汁，使火焰全部熄滅。這時，拘尸那城的所有貴族和平民，共同收集舍利（Śarīra，遺骨），盛放在金瓶中，放置在七寶車上，用各種香花、栴檀（Sandalwood）、沉香（Agarwood）、涂香、末香、燒香、繒蓋、幢幡，以及音聲伎樂，廣泛地陳設供養，抬入城中，安放在美妙的殿堂之上，再次像之前一樣盛大地興辦供養。 當時，波波聚落（Pava）的壯士們，聽說佛世尊（Lord Buddha）在拘尸那城入般涅槃（Parinirvana）已經七天，無數的人天廣泛地陳設供養，於是在他們的聚落中集結了四種軍隊，像兵、馬兵、車兵、步兵，各自嚴整地準備了各種器械兵仗，一同前往拘尸那城，想要分取捨利。

【English Translation】 English version: Upon arriving at Kushinagar, the people there, seeing the venerable ones (尊者) approaching from afar, each brought incense, flowers, and various musical instruments, and went to where the venerable ones were, bowing their heads and paying homage at their feet. At that time, countless hundreds of thousands of people followed the venerable ones to where the Lord Buddha was, removed the fragrant wood, opened the great golden coffin, and unwrapped the thousand layers of wrappings and cotton wadding. They gazed upon the countenance of the World Honored One (世尊), bowing their heads and paying homage at his feet. At this time, there were only four elder Śrāvakas (聲聞, disciples): the venerable Ājñāta Kauṇḍinya (具壽阿若憍陳如), the venerable Nanda (具壽難陀), the venerable Daśabalakāśyapa (具壽十力迦攝波), and the venerable Mahākāśyapa (具壽摩訶迦葉波). However, Mahākāśyapa had great merit and obtained many offerings. His robes, bowl, medicine, and other necessities were abundant. The venerable one thought, 'Now I will personally arrange offerings for the World Honored One.' So he prepared a thousand sheets of white cotton cloth and white cotton wadding, first wrapping with the wadding and then wrapping with the cloth, placing them in the golden coffin, pouring oil to fill it, covering it with a golden lid, piling up various fragrant woods, and retreating to one side. Due to the remaining power of the Buddha and the strength of the devas (天神), all the fragrant wood naturally ignited. At this time, Ānanda (阿難陀) circumambulated the pyre to the right and spoke a gatha (偈頌): 'The Tathāgata's (如來) wondrous body returns to perfect stillness, naturally fire arises to cremate the remaining body; only leaving behind the inner and outer layers of clothing intact, all the thousand layers of clothing are consumed by the fire.' At that time, the strong men of Kushinagar wanted to extinguish the fire with milk, but before they could pour it, four trees suddenly grew from the pyre: first, a golden milk tree; second, a red milk tree; third, a Bodhi tree (菩提樹); and fourth, an Udumbara tree (烏曇跋樹). From these trees, milk naturally flowed out, extinguishing all the fire. At this time, all the nobles and commoners of Kushinagar together collected the Śarīra (舍利, relics), placed them in a golden vase, placed it on a seven-jeweled chariot, and with various fragrant flowers, sandalwood (栴檀), agarwood (沉香), scented ointments, powdered incense, burning incense, silken canopies, banners, and musical instruments, widely arranged offerings, carried it into the city, and placed it in a beautiful hall, again grandly arranging offerings as before. At that time, the strong men of Pava (波波聚落) heard that the Lord Buddha (佛世尊) had entered Parinirvana (般涅槃) in Kushinagar for seven days, and that countless humans and devas were widely arranging offerings. So in their village, they gathered four types of troops: elephant troops, horse troops, chariot troops, and infantry, each preparing various weapons and equipment, and together went to Kushinagar, wanting to divide the relics.

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舍利。既至城已報諸人曰：「無上法王眾生慈父，我等諸人比于長夜供養恭敬，親承訓導受持正法。今既滅度，有餘舍利我等欲取，將往波波聚落，建窣睹波安置供養。」城中諸人聞斯告已咸作是言：「世尊導師是我慈父親承訓誘，既於我界而般涅槃，全身舍利應留永劫於此供養，終不分與外邑諸人。」時波波人遣使答曰：「若分者善；如不與者，我等當以強力奪取。」城人聞已告彼眾曰：「徒事鬥戰，終不可得。」

爾時遮洛迦邑、部魯迦邑、阿羅摩邑、吠率奴邑、劫比羅城諸釋迦子、薜舍離栗姑毗子悉皆來集。是時摩伽陀國未生怨王，既聞佛世尊于拘尸那城入般涅槃，一切人天廣設供養。既聞是事生大憂苦，遂告行雨大臣曰：「卿今知不？我聞世尊已入涅槃，在拘尸城大興供養，為爭舍利諸處競來欲相侵奪，我今亦往請取身骨。」臣曰：「如是，應裝整兵便往拘尸那城。」時未生怨王遂乘大象欲往佛所，才升象上唸佛恩深，心便悶絕從象墜墮宛轉于地，良久乃酥便乘馬去，唸佛恩故不能抑止，還墮于地久穌息已，告行雨大臣曰：「我今不能親往佛所，卿等今者可領四兵，往拘尸那城傳我言教，問訊壯士少病小惱、起居輕利、安樂行不？『世尊在日接引我等，長夜慇勤是我大師。今于仁等聚落入般涅槃，有遺

【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra）。他們到達拘尸那揭羅城后，告知眾人說：『無上法王，一切眾生的慈父，我們這些人長久以來供養恭敬世尊，親自接受他的教導，受持正法。如今世尊已經滅度，剩餘的舍利我們想要取走，帶到波波聚落（Pāvā），建造窣堵波（stūpa）安置供養。』城中的人們聽到這個訊息后都說：『世尊導師是我們的慈父，親自教導我們，既然在我們的地方入般涅槃，全身舍利應當永遠留在這裡供養，終究不能分給其他地方的人。』當時，波波聚落的人派遣使者回答說：『如果分給我們，那是最好；如果不給，我們就要用武力奪取。』城裡的人聽到后告訴他們說：『徒勞地發動戰爭，最終也是不可能得到的。』 當時，遮洛迦邑（Cālakā grāma）、部魯迦邑（Bhūlaka grāma）、阿羅摩邑（Ārāma grāma）、吠率奴邑（Vesālinu grāma）、劫比羅城（Kapilavatthu）的釋迦族人（Śākya），以及薜舍離（Vaiśālī）的栗姑毗族人（Licchavi）都聚集起來。當時，摩伽陀國（Magadha）的阿阇世王（Ajātaśatru），聽說佛世尊在拘尸那揭羅城入般涅槃，所有的人天都廣設供養。聽到這件事後，他感到非常憂愁痛苦，於是告訴行雨大臣說：『您現在知道嗎？我聽說世尊已經入涅槃，在拘尸那揭羅城大興供養，爲了爭奪舍利，各處的人都競相前來想要侵奪。我現在也要去請求取回世尊的身骨。』大臣說：『是的，應該準備好軍隊，立刻前往拘尸那揭羅城。』當時，阿阇世王乘坐大象想要前往佛陀所在的地方，剛一登上象背，想到佛陀恩德深重，心中便感到昏悶，從象上墜落到地上，在地上翻滾，過了很久才甦醒，於是改乘馬前往，因為思念佛陀的恩德而無法抑制悲傷，再次從馬上墜落到地上，很久才甦醒過來，告訴行雨大臣說：『我現在不能親自前往佛陀所在的地方，你們現在可以率領四種軍隊，前往拘尸那揭羅城，傳達我的話語，問候那裡的壯士們是否少病少惱、起居輕便順利、安樂嗎？「世尊在世的時候接引我們，長久以來慇勤教導，是我們的導師。如今在你們的聚落入般涅槃，留下遺

【English Translation】 English version: Śāriputra. Upon arriving at Kuśinagara, they announced to the people: 'The supreme Dharma King, the compassionate father of all beings, we have long offered reverence and respect to the World-Honored One, personally receiving his teachings and upholding the true Dharma. Now that the World-Honored One has passed away, we wish to take the remaining relics and bring them to Pāvā, to build a stūpa to enshrine and venerate them.' The people of the city, upon hearing this announcement, all said: 'The World-Honored One, our teacher and compassionate father, personally instructed us, and since he entered Parinirvana within our territory, the relics of his entire body should remain here for eternal veneration, and should not be divided among people from other towns.' At that time, the people of Pāvā sent messengers to reply: 'If you share them, that would be good; if you do not, we will seize them by force.' The people of the city, upon hearing this, told them: 'It is futile to wage war, for it will ultimately be impossible to obtain them.' At that time, people from Cālakā grāma, Bhūlaka grāma, Ārāma grāma, Vesālinu grāma, the Śākyas of Kapilavatthu, and the Licchavis of Vaiśālī all gathered together. At that time, King Ajātaśatru of Magadha, having heard that the Buddha had entered Parinirvana in Kuśinagara, and that all humans and devas were making extensive offerings, felt great sorrow and distress. He then said to his minister, Varṣākāra: 'Do you know that I have heard that the World-Honored One has entered Nirvana, and that great offerings are being made in Kuśinagara? People from all places are vying to seize the relics. I, too, shall go to request the relics of his body.' The minister said: 'Yes, we should prepare the army and proceed immediately to Kuśinagara.' At that time, King Ajātaśatru mounted an elephant, intending to go to the Buddha's place, but as soon as he ascended the elephant, he thought of the Buddha's profound kindness, and his heart became faint. He fell from the elephant to the ground, rolling about, and after a long time, he regained consciousness. He then rode a horse instead, but because of his remembrance of the Buddha's kindness, he could not restrain his grief and fell from the horse again. After a long time, he regained consciousness and said to the minister Varṣākāra: 'I cannot personally go to the Buddha's place now. You may now lead the four divisions of the army to Kuśinagara and convey my words, asking the warriors there if they are free from illness and affliction, if their movements are light and easy, and if they are living in peace. "When the World-Honored One was alive, he guided us, and for a long time, he diligently taught us, being our teacher. Now he has entered Parinirvana in your town, leaving behind

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舍利幸與一分，于王舍城作窣睹波，冀申敬重香華伎樂種種供養。』」行雨白言：「如王教敕。」即嚴四兵詣拘尸那城，告諸壯士曰：「仁等咸聽！摩伽陀國未生怨王，問訊仁等具說如前，世尊大師於我等輩，常為饒益令得安樂，可尊可敬。今者于仁聚落入般涅槃，有遺舍利幸當與分，于王舍城建窣睹波廣興供養。」諸壯士曰：「世尊誠是饒益安樂一切群生，可尊可敬。然於今者在我聚落入般涅槃，有遺舍利王欲見分，此誠難得。」時行雨臣告諸壯士曰：「若其仁等能與者善，如不見分我加兵力強奪將去。」答言：「任意。」時諸人眾悉皆大集闐噎城隅，城中所有壯士男女並閑弓射，即便總出象馬車步，嚴整四兵欲共七邑兵交合戰。

根本說一切有部毗奈耶雜事卷第三十八 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

根本說一切有部毗奈耶雜事卷第三十九

三藏法師義凈奉　制譯第八門第十子攝頌涅槃之餘次明五百結集事

時有婆羅門名突路拏，在於眾內，見此諸人慾爭舍利共相戰伐，恐有損傷違害佛教，自執長幡以麾大眾，告拘尸那諸壯士曰：「仁等且止！今欲為君陳其損益。我比曾聞此大沙門喬答摩氏，憐愍一切諸有情故，于無數劫熾然精勤忍怨害事，長

【現代漢語翻譯】 現代漢語譯本：舍利如果能分給我一份，我將在王舍城建造佛塔（stupa），希望能夠表達我的敬重，用香、花、音樂等各種方式供養。』『行雨回答說：『遵照您的指示。』隨即整頓軍隊前往拘尸那城（Kushinagar），告訴各位壯士說：『各位請聽！摩伽陀國（Magadha）的阿阇世王（Ajatasattu），向各位問候，並如實轉達：世尊大師（世尊大師）對於我們這些人都常有饒益，使我們得到安樂，是可尊可敬的。現在世尊在你們的聚落入般涅槃（Parinirvana），如果能分給我們一份遺留的舍利，我將在王舍城建造佛塔，廣泛地進行供養。』各位壯士說：『世尊確實是饒益安樂一切眾生，是可尊可敬的。然而現在世尊在我們的聚落入般涅槃，如果要把遺留的舍利分給國王，這實在難以做到。』當時行雨大臣告訴各位壯士說：『如果各位能夠給予，那是最好。如果不肯分給，我就要用武力強行奪走。』回答說：『悉聽尊便。』當時眾人全部聚集，擁擠在城角，城中所有的壯士男女都擅長弓箭射擊，隨即全部出動象、馬、車、步兵，整頓軍隊，準備與七邑的軍隊交戰。 時有婆羅門（Brahmin）名叫突路拏（Drona），在眾人之中，看到這些人爲了爭奪舍利而互相爭戰，恐怕造成損傷，違背佛教的教義，於是自己拿著長幡揮舞，告誡拘尸那城的各位壯士說：『各位請停止！現在我想為各位陳述其中的利弊。我曾經聽聞這位大沙門（Shramana）喬答摩（Gautama）氏，因為憐憫一切有情眾生，所以在無數劫中熾盛地精進，忍受怨恨和傷害，長久…』 根本說一切有部毗奈耶雜事卷第三十八 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事 根本說一切有部毗奈耶雜事卷第三十九 三藏法師義凈（Yijing）奉旨翻譯第八門第十子攝頌涅槃之餘次明五百結集事

【English Translation】 English version: 'If a portion of the relics could be given to me, I would build a stupa (stupa) in Rajagriha (Rajagriha), hoping to express my respect and offer various forms of worship with incense, flowers, and music.' Xingyu replied, 'As you command.' He immediately prepared his troops and went to Kushinagar (Kushinagar), telling the warriors, 'Listen, everyone! King Ajatasattu (Ajatasattu) of Magadha (Magadha) sends his greetings and relays the following message: The World-Honored One (世尊大師) has always been beneficial to us, bringing us peace and happiness, and is worthy of respect and reverence. Now that the World-Honored One has entered Parinirvana (Parinirvana) in your village, if you could share a portion of the relics, I would build a stupa in Rajagriha and make extensive offerings.' The warriors said, 'The World-Honored One is indeed beneficial and brings peace and happiness to all beings, and is worthy of respect and reverence. However, now that the World-Honored One has entered Parinirvana in our village, it would be difficult to share the relics with the king.' At that time, Minister Xingyu told the warriors, 'If you are willing to give them, that would be best. If you refuse to share, I will use force to seize them.' They replied, 'As you wish.' At that time, all the people gathered, crowding the corner of the city. All the strong men and women in the city were skilled in archery, and they all mobilized elephants, horses, chariots, and infantry, preparing to engage in battle with the troops of the seven towns. At that time, there was a Brahmin (Brahmin) named Drona (Drona) among the crowd. Seeing these people fighting over the relics, fearing that it would cause damage and violate the teachings of Buddhism, he took a long banner and waved it, admonishing the warriors of Kushinagar, 'Stop, everyone! I would like to explain the advantages and disadvantages of this situation. I have heard that this great Shramana (Shramana), Gautama (Gautama), out of compassion for all sentient beings, diligently persevered through countless kalpas, enduring hatred and harm, for a long time...' Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 38 Taisho Tripitaka Volume 24 No. 1451 Mūlasarvāstivāda-vinaya-kṣudrakavastu Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 39 Translated under imperial decree by the Tripiṭaka Master Yijing (Yijing). After the eighth section, tenth subsection, summary verses on Nirvana, next explaining the event of the Five Hundred's Council.

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時苦己贊行忍辱，由是因緣成無上覺，心行平等猶若虛空，于諸有情普皆濟度，眾生福盡捨棄涅槃。息化以來才經七日，即興兵戰誠是相違。唯愿諸人勿為斗競，我為平分必令歡喜。佛身舍利分為八分，各將供養饒益群生，量舍利瓶愿同惠我，持還本國建窣睹波。」時拘尸那城壯士聞已，報言：「可爾！然大師世尊長夜修忍，不為殺害廣如前說，仁今順教為我平分，斯為善事。」其婆羅門既蒙許可，即分舍利而為八分，第一分與拘尸那城諸壯士等廣興供養，第二分與波波邑壯士，第三分與遮羅博邑，第四分與阿羅摩處，第五分與吠率奴邑，第六分與劫比羅城諸釋迦子，第七分與吠舍離城栗姑毗子，第八分與摩伽陀國行雨大臣。此等諸人既分得已，各還本處起窣睹波，恭敬尊重伎樂香華盛興供養。時突路拏婆羅門將量舍利瓶，于本聚落起塔供養。

有摩納婆名畢缽羅，亦在眾中告諸人曰：「釋迦如來恩無不普，于仁聚落而般涅槃，世尊舍利非我有分，其餘炭燼幸愿與我，於畢缽羅處起塔供養。」時贍部洲世尊舍利乃有八塔，第九瓶塔，第十炭塔。如來舍利總有一碩六斗分為八分，七分在贍部洲，其第四分阿羅摩處所得之者，在龍宮供養。又佛有四牙舍利：一在天帝釋處；一在健陀羅國；一在羯陵伽國；一在阿羅摩

【現代漢語翻譯】 現代漢語譯本 當時，突路拏（Duluṇa）婆羅門讚歎釋迦牟尼佛（Śākyamuni）生前修行忍辱，因此因緣成就無上正覺。佛的心平等如虛空，普遍救度一切有情眾生。現在佛陀示現涅槃，眾生福報已盡。佛陀寂滅才過了七天，你們就興兵作戰，這實在與佛陀的教誨相違背。我希望各位不要爭鬥，我來為你們公平分配舍利，讓大家皆大歡喜。將佛陀的舍利分為八份，各自拿回去供養，饒益眾生。請把量舍利的瓶子惠贈給我，我將帶回我的國家建造窣堵波（stūpa，塔）。』當時拘尸那城（Kuśināgara）的壯士們聽了，回答說：『可以！但是大師世尊（Śākyamuni）長夜修行忍辱，不殺害眾生，正如之前所說，您現在順應佛陀的教誨為我們公平分配，這是善事。』 這位婆羅門得到允許后，就將舍利分為八份。第一份給予拘尸那城的壯士們，讓他們廣興供養；第二份給予波波邑（Pāvā）的壯士；第三份給予遮羅博邑（Cālāpura）；第四份給予阿羅摩（Ālāra Kālāma）處；第五份給予吠率奴邑（Vessantara）；第六份給予劫比羅城（Kapilavastu）的釋迦族人；第七份給予吠舍離城（Vaiśālī）的栗姑毗族人（Licchavi）；第八份給予摩伽陀國（Magadha）行雨大臣。這些人分得舍利后，各自回到自己的地方建造窣堵波，恭敬尊重，用伎樂、香花盛大地供養。當時，突路拏婆羅門將量舍利瓶帶回自己的聚落，建造塔來供養。 有一位名叫畢缽羅（Pippala）的摩納婆（Māṇava，年輕人）也在人群中，他告訴大家說：『釋迦如來的恩德無處不在，在你們的聚落示現涅槃。世尊的舍利我沒有份，希望你們能把剩下的炭灰給我，我在畢缽羅處建造塔來供養。』當時，在贍部洲（Jambudvīpa）世尊的舍利共有八座塔，第九座是瓶塔，第十座是炭塔。如來的舍利總共有一碩六斗，分為八份，七份在贍部洲，其中第四份阿羅摩處所得的舍利，在龍宮供養。另外，佛陀有四顆牙齒舍利：一顆在天帝釋（Indra）處；一顆在健陀羅國（Gandhāra）；一顆在羯陵伽國（Kāliṅga）；一顆在阿羅摩（Ālāra Kālāma）。

【English Translation】 English version Then the Brahmin Duluṇa, praising Śākyamuni's practice of patience during his lifetime, said that it was due to this cause that he attained unsurpassed enlightenment. The Buddha's mind is as equal as space, universally saving all sentient beings. Now that the Buddha has manifested Nirvāṇa, the merit of sentient beings is exhausted. Only seven days have passed since the Buddha's passing, and you are already raising armies to fight, which is truly contrary to the Buddha's teachings. I hope that you will not fight, and I will divide the relics fairly so that everyone will be happy. Divide the Buddha's relics into eight parts, and each of you can take them back to make offerings and benefit sentient beings. Please bestow the vessel used to measure the relics upon me, and I will take it back to my country to build a stūpa.』 At that time, the strong men of Kuśināgara, having heard this, replied: 『It is acceptable! However, the great master Śākyamuni practiced patience throughout the long night, not harming sentient beings, as mentioned before. Now you are following the Buddha's teachings to divide the relics fairly for us, which is a good deed.』 Having received permission, the Brahmin divided the relics into eight parts. The first part was given to the strong men of Kuśināgara, so that they could make extensive offerings; the second part was given to the strong men of Pāvā; the third part was given to Cālāpura; the fourth part was given to Ālāra Kālāma; the fifth part was given to Vessantara; the sixth part was given to the Śākya clan of Kapilavastu; the seventh part was given to the Licchavi clan of Vaiśālī; the eighth part was given to the minister of Magadha. After receiving the relics, these people returned to their respective places and built stūpas, respectfully honoring them with music, incense, and flowers. At that time, the Brahmin Duluṇa took the vessel used to measure the relics back to his village and built a pagoda to make offerings. There was a Māṇava (young man) named Pippala also in the crowd, and he said to everyone: 『The grace of Śākyamuni Buddha is everywhere, manifesting Nirvāṇa in your villages. I have no share in the Buddha's relics, but I hope you can give me the remaining charcoal ashes, and I will build a pagoda at Pippala to make offerings.』 At that time, in Jambudvīpa, there were eight pagodas of the Buddha's relics, the ninth was the vessel pagoda, and the tenth was the charcoal pagoda. The Buddha's relics totaled one shuo and six dou, divided into eight parts, seven parts were in Jambudvīpa, and the fourth part obtained by Ālāra Kālāma was offered in the dragon palace. In addition, the Buddha had four teeth relics: one was in the place of Indra; one was in Gandhāra; one was in Kāliṅga; and one was in Ālāra Kālāma.

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邑海龍王宮，各起塔供養。

時波咤離邑無憂王，便開七塔取其舍利，于贍部洲廣興靈塔八萬四千周遍供養。由塔威德莊嚴世間，天龍藥叉諸人神等，咸皆恭敬尊重供養，能令正法光顯不滅，有所愿求無不遂意。(已下序王舍城五百結集事)

爾時釋迦如來生在釋種，于摩揭陀國成等正覺，婆羅痆斯轉妙法輪，拘尸那城壯士生地而取滅度。尊者舍利子與大苾芻眾八萬人同入涅槃，尊者大目連與七萬苾芻亦入涅槃，世尊與一萬八千苾芻亦般涅槃。時有多劫長壽諸天，見佛涅槃情懷悲感，又見諸聖悉皆滅度遂生譏議：「世尊所說蘇怛羅、毗奈耶、摩窒里迦，正真法藏皆不結集，豈令正教成灰燼耶？」時大迦攝波知彼天意，告諸苾芻：「汝等當知！具壽舍利子、具壽大目連，各與眾多大苾芻眾，不忍見佛入大涅槃，並悉於前已歸圓寂。而今世尊復與一萬八千苾芻同般涅槃。然有無量劫長壽諸天，皆起嘆惜復生譏議：『何不結集三藏聖教，豈令如來甚深妙法成灰燼耶？』咸皆報知可共結集斯為大事。」眾皆言：「善！我等隨作。」時迦攝波白僧伽曰：「於此眾中誰為最小？」報曰：「具壽圓滿。」時大迦攝波告言：「圓滿！汝鳴揵稚令僧伽盡集。」圓滿聞已便於靜處入第四禪，隨其定力系念思察。既觀察已從定而

【現代漢語翻譯】 現代漢語譯本：邑海龍王宮，各自建造佛塔供養。

當時波咤離邑（Pāṭaliputra，古印度城市名）的阿育王（Aśoka，孔雀王朝國王）打開七座佛塔，取出其中的舍利（Śarīra，佛陀或高僧火化后的遺骨），在整個贍部洲（Jambudvīpa，古印度名稱，也指地球）廣建靈塔八萬四千座，普遍供養。由於佛塔的威德，莊嚴了世間，天龍（Nāga，印度神話中的蛇神）、藥叉（Yakṣa，一種守護神）、諸人神等，都恭敬尊重供養，能使正法光明顯揚而不滅，所有願望都能如意實現。（以下敘述王舍城五百結集之事）

當時釋迦如來（Śākyamuni，佛教創始人）出生在釋迦族，在摩揭陀國（Magadha，古印度王國）證得正等正覺（Samyak-saṃbuddha，完全覺悟），在婆羅痆斯（Varanasi，印度城市）轉妙法輪（Dharmacakra，佛法之輪），在拘尸那城（Kuśinagara，佛陀涅槃之地）壯士生地而入滅度（Parinirvana，圓寂）。尊者舍利子（Śāriputra，佛陀十大弟子之一）與大比丘眾八萬人一同進入涅槃（Nirvana，寂滅），尊者大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）與七萬比丘也入涅槃，世尊（Bhagavan，佛陀的尊稱）與一萬八千比丘也般涅槃（Parinirvana，圓寂）。當時有多劫長壽的諸天，見到佛陀涅槃，心中悲傷，又見到諸聖都已滅度，於是產生譏諷議論：『世尊所說的蘇怛羅（Sūtra，經）、毗奈耶（Vinaya，律）、摩窒里迦（Mātṛka，論），這些正真法藏都沒有結集，難道要讓正教化為灰燼嗎？』當時大迦葉波（Mahākāśyapa，佛陀十大弟子之一）知道諸天的想法，告訴諸比丘：『你們應當知道！具壽舍利子、具壽大目犍連，各自與眾多大比丘眾，不忍心見到佛陀進入大涅槃，都已在佛陀之前歸於圓寂。而今世尊又與一萬八千比丘一同般涅槃。然而有無量劫長壽的諸天，都嘆息惋惜，又產生譏諷議論：『為什麼不結集三藏聖教，難道要讓如來甚深妙法化為灰燼嗎？』大家都互相告知，可以共同結集，這是件大事。』眾人都說：『好！我們都隨您去做。』當時迦葉波對僧伽（Saṃgha，僧團）說：『在這大眾中誰是最小的？』回答說：『具壽圓滿。』當時大迦葉波告訴圓滿：『圓滿！你敲擊犍稚（Ghaṇṭā，鐘）讓僧伽全部集合。』圓滿聽后，就在安靜的地方進入第四禪（Dhyāna，禪定），隨著他的定力系念思察。觀察完畢后，從禪定中出來

【English Translation】 English version: In the Dragon King's palace of Īp, each built pagodas for offerings.

At that time, King Aśoka of Pāṭaliputra opened the seven pagodas and took the Śarīra from them, widely building eighty-four thousand spiritual pagodas throughout Jambudvīpa for extensive offerings. Due to the majestic virtue of the pagodas, the world was adorned, and gods, dragons (Nāgas), Yakṣas, humans, and spirits all respectfully honored and made offerings. This enabled the righteous Dharma to shine brightly without extinction, and all wishes would be fulfilled. (The following narrates the event of the five hundred assemblies in Rājagṛha)

At that time, Śākyamuni Tathāgata was born into the Śākya clan and attained complete and perfect enlightenment (Samyak-saṃbuddha) in the kingdom of Magadha. He turned the wonderful Dharma wheel (Dharmacakra) in Varanasi, and in Kuśinagara, the land of strong men, he entered Parinirvana (final passing away). Venerable Śāriputra, along with eighty thousand great Bhikṣus (monks), entered Nirvana (liberation). Venerable Mahāmaudgalyāyana, with seventy thousand Bhikṣus, also entered Nirvana. The World Honored One (Bhagavan), with eighteen thousand Bhikṣus, also entered Parinirvana. At that time, many long-lived gods, seeing the Buddha's Parinirvana, felt sorrow and also saw that all the saints had passed away. They then raised criticism and discussion: 'The Sūtras, Vinaya, and Mātṛka spoken by the World Honored One, the true Dharma treasury, have not been compiled. Are we to let the righteous teachings turn to ashes?' At that time, Mahākāśyapa, knowing the thoughts of the gods, told the Bhikṣus: 'You should know! Venerable Śāriputra and Venerable Mahāmaudgalyāyana, each with many great Bhikṣus, could not bear to see the Buddha enter Great Parinirvana and had all returned to tranquility before the Buddha. And now the World Honored One, with eighteen thousand Bhikṣus, has also entered Parinirvana. However, countless long-lived gods are sighing and lamenting, and also raising criticism and discussion: 'Why not compile the Three Baskets of sacred teachings? Are we to let the profound and wonderful Dharma of the Tathāgata turn to ashes?' They all informed each other that they could jointly compile, as this was a major event.' The assembly all said: 'Good! We will all follow you in doing so.' At that time, Kāśyapa said to the Saṃgha (community): 'Among this assembly, who is the youngest?' The reply was: 'Venerable Pūrṇa.' At that time, Mahākāśyapa told Pūrṇa: 'Pūrṇa! Strike the Ghaṇṭā (bell) to gather the entire Saṃgha.' Upon hearing this, Pūrṇa entered the fourth Dhyāna (meditative state) in a quiet place, contemplating with his meditative power. Having observed, he emerged from the meditation

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起即鳴揵稚，當有四百九十九大阿羅漢，從諸方來雲集於此就座而坐。尊者大迦攝波白言：「諸具壽苾芻僧伽悉來集未？好審觀察是誰未集？」時諸苾芻咸遍觀察，報大迦攝波言：「諸方苾芻悉皆來集，唯具壽牛主今未來至。」時牛主苾芻在尸利沙宮閑靜而住，大迦攝波告圓滿曰：「汝今可詣具壽牛主所居之處，作如是語告牛主言：『苾芻僧伽大迦攝波而為上首，令告尊者得無病不？僧伽有事宜可速來。』」

圓滿聞已入甚深定，以其定力于拘尸那城沒，尸利沙宮出，詣尊者前頂禮雙足，白尊者言：「苾芻僧伽大迦攝波而為上首，愿言無病作如是說：『僧伽有事宜當速來。』」尊者雖離諸欲，仍有愛戀習氣，告圓滿曰：「善來具壽！將非大師釋迦牟尼如來，為有化緣向他界耶？為諸僧伽有諍事耶？為是如來所轉無上法輪，諸外道等生誹謗耶？又非外道等聚結徒黨，於我如來聲聞弟子為留難耶？不有如來諸弟子等煩惱增盛相輕賤耶？不有沙門婆羅門違背佛教耶？非諸愚夫將破僧耶？不有惡見之人將像似法所有文句，惑亂如來真正法耶？不有眾多同梵行者，棄廢讀誦禪思勝業，樂談世俗無益語耶？又復不有心懷疑惑猶豫二途，非法說法法說非法、非律說律律說非律耶？不有諸苾芻為慳貪垢之所擾亂，棄背六種和敬之

【現代漢語翻譯】 現代漢語譯本： 隨即敲響揵稚（犍椎，集眾時敲擊的木製或金屬響器），當時有四百九十九位大阿羅漢，從各個地方前來，聚集在這裡就座而坐。尊者大迦攝波（Mahākāśyapa）說道：『各位具壽（Ayushman，對年長比丘的尊稱）比丘僧伽（Saṃgha，僧團）都來齊了嗎？仔細觀察一下，是誰沒有來？』當時各位比丘四處觀察，然後稟告大迦攝波說：『各方的比丘都已經來了，只有具壽牛主（Gopālaka）現在還沒有到。』當時牛主比丘在尸利沙宮（Śirīṣa Palace）安靜地居住，大迦攝波告訴圓滿（Pūrṇa）說：『你現在可以去具壽牛主所居住的地方，這樣告訴牛主說：「比丘僧伽以大迦攝波為首，請問尊者是否安好？僧伽有事，希望您能儘快前來。」』 圓滿聽后，進入甚深禪定，憑藉禪定之力，在拘尸那城（Kuśinagara）消失，在尸利沙宮出現，來到尊者面前，頂禮雙足，稟告尊者說：『比丘僧伽以大迦攝波為首，問候您是否安好，並這樣說：「僧伽有事，希望您能儘快前來。」』尊者雖然已經遠離各種慾望，但仍然有愛戀的習氣，告訴圓滿說：『善來具壽！莫非大師釋迦牟尼如來（Śākyamuni Tathāgata），有什麼教化因緣前往其他世界了嗎？還是各位僧伽之間有什麼爭執？還是如來所轉的無上法輪（Dharma-cakra，佛法），被外道等生起誹謗？又或者外道等聚集徒黨，對我如來的聲聞弟子（Śrāvaka，聽聞佛法而證悟的弟子）進行阻撓？難道是如來的各位弟子等煩惱增盛，互相輕視？難道有沙門（Śrāmaṇa，出家修行者）婆羅門（Brāhmaṇa，古印度祭司階層）違背佛教？難道有愚夫將要破壞僧團？難道有惡見之人將相似佛法的文句，迷惑如來真正的佛法？難道有眾多同梵行者（Sabrahmacārin，一同修行的道友），放棄讀誦禪思這些殊勝的修行，喜歡談論世俗無益的話語？又或者有人心懷疑惑，猶豫不決，將非法說成是法，將法說成是非法，將非律說成是律，將律說成是非律？難道有各位比丘被慳貪的污垢所擾亂，背棄六種和敬之法？』

【English Translation】 English version: Immediately, the ghaṇṭā (ghaṇṭā, a bell or gong used to assemble the Sangha) was sounded, and four hundred and ninety-nine great Arhats (Arhat, one who has attained enlightenment) came from various directions, gathered here, and sat down. The Venerable Mahākāśyapa (Mahākāśyapa) said: 'Have all the venerable Bhikṣus (Bhikṣu, a Buddhist monk) of the Sangha (Saṃgha, the monastic community) assembled? Carefully observe who has not yet arrived.' Then the Bhikṣus looked around and reported to Mahākāśyapa: 'The Bhikṣus from all directions have arrived, except for the Venerable Gopālaka (Gopālaka), who has not yet come.' At that time, the Bhikṣu Gopālaka was dwelling in quietude in the Śirīṣa Palace (Śirīṣa Palace). Mahākāśyapa said to Pūrṇa (Pūrṇa): 'Now you may go to the place where the Venerable Gopālaka resides and say to Gopālaka: 「The Bhikṣu Sangha, with Mahākāśyapa as its head, asks if the Venerable One is well. The Sangha has something to discuss, so please come quickly.」' Having heard this, Pūrṇa entered into deep Samādhi (Samādhi, meditative absorption). By the power of his Samādhi, he disappeared from Kuśinagara (Kuśinagara) and appeared in the Śirīṣa Palace. He went before the Venerable One, prostrated at his feet, and said: 'The Bhikṣu Sangha, with Mahākāśyapa as its head, sends greetings and asks if you are well, saying: 「The Sangha has something to discuss, so please come quickly.」' Although the Venerable One had abandoned all desires, he still had traces of attachment. He said to Pūrṇa: 'Welcome, Venerable One! Could it be that the great teacher Śākyamuni Tathāgata (Śākyamuni Tathāgata) has some karmic connection to teach in another world? Or is there some dispute among the Sangha? Or is the unsurpassed Dharma-cakra (Dharma-cakra, the Wheel of Dharma) turned by the Tathāgata being slandered by outsiders? Or are outsiders gathering followers and obstructing my Tathāgata's Śrāvaka (Śrāvaka, a disciple who hears and practices the teachings) disciples? Are the Tathāgata's disciples experiencing increased afflictions and looking down on each other? Are Śrāmaṇas (Śrāmaṇa, a wandering ascetic) and Brāhmaṇas (Brāhmaṇa, a member of the priestly class) opposing the Buddha's teachings? Are foolish people about to destroy the Sangha? Are people with wrong views using texts that resemble the Dharma to confuse the Tathāgata's true Dharma? Are many fellow Brahmacārins (Sabrahmacārin, one who practices the holy life together) abandoning the virtuous practices of reading, reciting, and meditating, and enjoying talking about worldly and useless matters? Or are there those who are doubtful and hesitant, saying what is not Dharma is Dharma, and what is Dharma is not Dharma, saying what is not Vinaya (Vinaya, monastic rules) is Vinaya, and what is Vinaya is not Vinaya? Are the Bhikṣus being disturbed by the defilements of stinginess, abandoning the six kinds of harmonious respect?'

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法，見有客來及同梵行者，不相愛念耶？不有惡性苾芻，令諸信心長者婆羅門等，背佛正法歸外道耶？不有苾芻習行邪命耕田賣買，諂曲事王占相禍福，盡形貯畜不凈財耶？不有苾芻于杜多正行受下臥具生厭賤耶？不有實非沙門自言沙門，于同梵行所相惱亂耶？然汝圓滿遠來至此，應言大德世尊安隱無事，乃稱迦攝波而為上首者，將非大悲世尊舍諸含識，永入無餘大涅槃界耶？將非世間亡失船師生驚恐耶？將非十力無畏被無常鬼之所吞耶？將非能覺一切有情為開益者睡不覺耶？將非佛日光沉沒耶？將非如來滿月被阿修羅怨而為障蔽隱光明耶？將非三千世界最尊大師勝如意樹，菩提分華以為莊嚴，四聲聞果香美可愛，被無常狂象而摧折耶？將非如來智燈被無明風吹令滅耶？」爾時具壽圓滿，聞是語已說伽他曰：

「聲聞眾已集，　　智慧皆猛利； 　令法久住故，　　唯待于尊者。 　佛法船已沒，　　智慧山亦隤； 　大師殊勝眾，　　普欲歸真寂。 　唯愿速赴彼，　　共結世尊教； 　是大事非輕，　　遣我來相命。」

是時具壽牛主告圓滿曰：「且止命言。」以頌報曰：

「無上明燈若住世，　　我願往彼禮尊容； 　今既緣盡入涅槃，　　何有智人能赴彼？ 　汝今持我三衣缽，　　與彼大眾應供

者； 　我今入寂更不生，　　唯愿聖慈咸忍恕。」

說此語已即從座起，升于虛空現十八變放種種光，化火焚身而取滅度，即于身內四道水流。第一水說伽他曰：

「我等眾生福德盡，　　今時忽然逢棄背； 　世間慧日已潛暉，　　一切群迷無救者。」

第二水說伽他曰：

「一切諸行剎那滅，　　從生至盡皆歸苦； 　但是凡夫虛妄計，　　作者受者悉皆無。」

第三水說伽他曰：

「智者心常不放逸，　　于諸善法速修成； 　容華年命並皆亡，　　恒被無常所吞食。」

第四水說伽他曰：

「我今稽首佛弟子，　　所應作者已成辦； 　敬順大師入圓寂，　　如牛王去小牛隨。」

是時具壽圓滿，供養牛主遺身舍利已，持其衣缽入甚深定，從室利沙宮沒，于拘尸那城雙林處現，詣大迦攝波及五百苾芻處隨應敬已，將其衣缽置上座前。說伽他曰：

「彼聞聖主歸圓寂，　　所有福業亦隨行； 　此是衣缽我持來，　　唯愿僧伽見容恕。」

是時尊者迦攝波告苾芻曰：「同梵行者咸皆善聽。」說伽他曰：

「彼隨聖教身已滅，　　所餘應供多涅槃； 　現在和合眾同心，　　廣為人天當結集。」

時迦攝波復令大眾志念堅固莫入涅槃，說伽他曰：

【現代漢語翻譯】 現代漢語譯本： 『我如今要入寂，不再重生，只希望聖者慈悲寬恕。』

說完這些話后，他便從座位上起身，升到空中，示現十八種變化，放出各種光芒，化為火焰焚燒自身而進入滅度。隨即從他的身體內流出四道水流。第一道水流說著偈頌：

『我等眾生的福德已經耗盡，如今忽然遭遇遺棄背離；世間的智慧之日光輝已經潛藏，一切迷途的眾生沒有救助者。』

第二道水流說著偈頌：

『一切諸行都是剎那生滅，從生到滅最終都歸於苦；但這只是凡夫虛妄的計較，作者和受者實際上都不存在。』

第三道水流說著偈頌：

『有智慧的人內心常常不放逸，對於各種善法迅速修成；美好的容顏和壽命都將消亡，永遠被無常所吞噬。』

第四道水流說著偈頌：

『我如今稽首頂禮佛陀的弟子們，所應該做的事情已經完成；恭敬順從大師進入圓寂，如同牛王離去小牛跟隨。』

這時，具壽圓滿供養牛主（Gomata，指佛陀）的遺身舍利后，拿著他的衣缽進入甚深禪定，從室利沙宮（Śrīśa，地名）消失，在拘尸那城（Kuśinagara）雙林樹間顯現，前往大迦葉波（Mahākāśyapa）和五百比丘（bhikṣu，出家男子）處，按照應有的禮節敬拜后，將衣缽放在上座前。說著偈頌：

『他聽聞聖主歸於圓寂，所有的福德和事業也隨之而去；這是衣缽我拿來，只希望僧伽（saṃgha，僧團）能夠寬恕。』

這時，尊者迦葉波告訴比丘們：『同修梵行的人都好好聽著。』說著偈頌：

『他追隨聖教，身體已經滅度，其餘應供養的人大多已經涅槃；現在和合的眾人同心同德，廣泛地爲了人天大眾而結集。』

當時，迦葉波又讓大眾意志堅定，不要進入涅槃，說著偈頌：

【English Translation】 English version: 『Now I enter into Nirvana and will not be reborn again. I only wish that the Holy One will be merciful and forgiving.』

Having spoken these words, he rose from his seat, ascended into the sky, manifested eighteen transformations, emitted various lights, and consumed his body with fire to attain Parinirvana. Immediately, four streams of water flowed from his body. The first stream spoke this Gatha (verse):

『The merits of us sentient beings are exhausted; now we suddenly encounter abandonment and separation; the sun of wisdom in the world has hidden its light; all those who are lost have no savior.』

The second stream spoke this Gatha:

『All phenomena are momentary and cease; from birth to death, all return to suffering; but these are merely the deluded calculations of ordinary people; in reality, there is neither a doer nor a receiver.』

The third stream spoke this Gatha:

『The wise person's mind is always diligent and not lax, quickly cultivating all good dharmas; beautiful appearances and life spans will all perish, and are constantly swallowed by impermanence.』

The fourth stream spoke this Gatha:

『Now I bow my head to the Buddha's disciples; what should be done has already been accomplished; respectfully following the Great Teacher into Parinirvana, like a calf following after the king of cows.』

At this time, the venerable Pūrṇa (圓滿，one with perfect virtues), after making offerings to the relics of the body of Gomata (牛主，referring to the Buddha), entered into deep Samadhi (甚深禪定，deep meditation) with his robes and bowl, disappeared from the Śrīśa Palace (室利沙宮，name of a place), appeared in the twin Sala trees at Kuśinagara (拘尸那城，name of a city), went to Mahākāśyapa (大迦葉波，name of a disciple of the Buddha) and the five hundred Bhikshus (比丘，Buddhist monks), paid his respects as appropriate, and placed the robes and bowl before the senior monk. He spoke this Gatha:

『He heard that the Holy Lord had returned to Parinirvana, and all his meritorious deeds and activities followed him; this is the robe and bowl that I bring, I only hope that the Sangha (僧伽，Buddhist monastic community) will forgive me.』

At this time, the venerable Kāśyapa (迦葉波，name of a disciple of the Buddha) said to the Bhikshus: 『All those who practice the Brahma-faring (梵行，pure conduct) should listen well.』 He spoke this Gatha:

『He followed the Holy Teachings and his body has perished, and many of the others who were worthy of offerings have also entered Nirvana; now the harmonious assembly is of one mind, and will widely gather for the sake of humans and devas (天，gods).』

Then Kāśyapa again instructed the assembly to strengthen their resolve and not enter Nirvana, speaking this Gatha:

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「仁等勿同彼牛主，　　室利沙宮入圓寂； 　不應造次般涅槃，　　宜作眾生利益事。」

是時具壽大迦攝波，與五百苾芻共立制曰：「諸人當知聽我所說，佛日既沈恐法隨沒，今欲同聚結集法藏。彼諸人眾初喪大師情各憂惱，若即於此而結集者，四方僧眾來相喧擾，心既不安事難成辦。然佛世尊在摩揭陀國菩提樹下成等正覺，法身已謝，我等今應就彼結集。」有云：「大善！」有云：「我等可詣菩提樹下。」時大迦攝波告諸人曰：「摩揭陀國勝身之子，未生怨王初發信心，能以四事資身之具供給大眾令無有乏，我等宜應就彼結集。」時諸大眾咸皆稱善。復有說云：「我等諸人，悉皆證得阿羅漢果，唯阿難陀獨居學地。又此具壽，世尊在日親為侍者，于佛法藏普能受持，果未圓備，此欲如何？」迦攝波曰：「若如是者作簡擇法，恐余學人情生不忍，可為方便應差慶喜作行水人，餘人自去。」大眾言：「善！」

爾時具壽大迦攝波，對大眾前告阿難陀曰：「汝能為眾作行水人不？」彼答言：「能。」時迦攝波即作白二羯磨差之：「大德僧伽聽！此具壽阿難陀苾芻比親侍佛，所有法藏普能受持。若僧伽時至聽者，僧伽應許僧伽今差苾芻阿難陀供給眾僧作行水人。白如是。」「大德僧伽聽！此具壽阿難陀苾芻

【現代漢語翻譯】 『諸位仁者不要像那些牛主一樣，在室利沙宮（Śrīśa Palace）就進入圓寂； 不應該如此草率地般涅槃（Parinirvana），應該做更多利益眾生的事情。』

當時，具壽大迦葉波（Mahākāśyapa），與五百位比丘共同制定規則說：『各位應當知道，聽我說，佛陀的太陽已經隕落，恐怕佛法也隨之消亡，現在想要共同聚集結集法藏。』那些人們剛失去大師，心情都很憂愁煩惱，如果就在這裡結集的話，四面八方的僧眾前來會喧鬧擾亂，心既不安靜事情難以辦成。然而佛陀世尊在摩揭陀國（Magadha）菩提樹下成等正覺，法身已經謝滅，我們現在應該去那裡結集。』有人說：『太好了！』有人說：『我們可以去菩提樹下。』當時大迦葉波告訴大家說：『摩揭陀國勝身之子，未生怨王（Ajātasattu）最初發起了信心，能夠用四事資身之具供給大眾，使他們沒有缺乏，我們應該去那裡結集。』當時大眾都說好。又有人說：『我們這些人，都已經證得了阿羅漢果（Arhat），只有阿難陀（Ānanda）獨自還在學習的階段。而且這位具壽，世尊在世的時候親自擔任侍者，對於佛陀的法藏普遍能夠受持，但是果位還沒有圓滿具備，這要怎麼辦呢？』迦葉波說：『如果是這樣的話，就用簡擇法，恐怕其餘的學人心生不忍，可以爲了方便起見，差遣慶喜（Ānanda的另一種稱呼）作為行水人，其餘的人自己去。』大眾說：『好！』

當時，具壽大迦葉波，在大眾面前告訴阿難陀說：『你能夠為大家做行水人嗎？』他回答說：『能。』當時迦葉波就做了白二羯磨（Karma）差遣他：『各位大德僧伽聽！這位具壽阿難陀比丘曾經親近侍奉佛陀，對於所有的法藏普遍能夠受持。如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在差遣比丘阿難陀供給眾僧作為行水人。稟白完畢。』『各位大德僧伽聽！這位具壽阿難陀比丘

【English Translation】 『Virtuous ones, do not be like those cowherds who entered Parinirvana (final departure, death) in the Śrīśa Palace (Śrīśa Palace); You should not enter Parinirvana (Parinirvana) so hastily, you should do things that benefit sentient beings.』

At that time, the Venerable Mahākāśyapa (Mahākāśyapa), together with five hundred Bhikshus (monks), jointly established a rule, saying: 『Everyone should know, listen to what I say, the sun of the Buddha has already set, and I fear that the Dharma will also perish with it, now we want to gather together to compile the Dharma treasury.』 Those people had just lost their master, and their hearts were full of sorrow and distress. If we were to compile it here, monks from all directions would come and make noise and disturbances, and with unsettled minds, it would be difficult to accomplish anything. However, the World Honored Buddha attained complete enlightenment under the Bodhi tree in the Magadha (Magadha) country, and his Dharma body has already passed away. We should now go there to compile it.』 Some said: 『Excellent!』 Some said: 『We can go to the Bodhi tree.』 At that time, Mahākāśyapa told everyone: 『The son of the victorious body of the Magadha country, King Ajātasattu (Ajātasattu), initially developed faith and is able to provide the four requisites for sustenance to the assembly, so that they will not lack anything. We should go there to compile it.』 At that time, the assembly all said it was good. Someone also said: 『All of us have already attained the fruit of Arhat (Arhat), only Ānanda (Ānanda) is still in the stage of learning. Moreover, this Venerable One personally served as the attendant when the World Honored One was alive, and is universally able to uphold the Buddha's Dharma treasury, but his fruit position is not yet fully complete, what should we do?』 Kāśyapa said: 『If that is the case, then we will use the method of selection, fearing that the other learners will feel unbearable. We can, for the sake of convenience, send Ānanda (another name for Ānanda) to be the water-carrying person, and the rest of us will go on our own.』 The assembly said: 『Good!』

At that time, the Venerable Mahākāśyapa, in front of the assembly, told Ānanda: 『Can you be the water-carrying person for the assembly?』 He replied: 『Yes.』 At that time, Kāśyapa then performed the white second Karma (Karma) to send him: 『Listen, virtuous Sangha (monastic community)! This Venerable Ānanda Bhikshu (monk) once closely served the Buddha, and is universally able to uphold all the Dharma treasury. If the Sangha thinks the time has come, you may listen, the Sangha should allow the Sangha to now send Bhikshu Ānanda to provide for the Sangha as the water-carrying person. The report is finished.』 『Listen, virtuous Sangha! This Venerable Ānanda Bhikshu

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比親侍佛，所有法藏普能受持，僧伽今差阿難陀為眾行水。若諸具壽聽阿難陀為眾行水者默然，若不許者說。」「僧伽已差具壽阿難陀為眾行水竟，僧伽已聽許，由其默然故，我今如是持。」時大迦攝波告阿難陀曰：「汝與大眾人間遊行，可詣彼摩揭陀國，我取直路而去。」時阿難陀與眾俱行詣王舍城。迦攝波在前而至，未生怨王于佛深信，若乘大象遙見佛時自墜于地，由佛威力身無傷損。王乘大象遙見迦攝波，憶念如來即便自墜。於時尊者以神力扶持不令有損，告言：「大王應知！如來大師心常在定，聲聞弟子則不如是。若不攝念觀察不知前事，有觀不觀，是故我今共王立制。若見如來聲聞弟子，王乘象馬，不應造次自墜身形，宜當保愛。」王曰：「如尊者教。聖者應知，若佛在世我親供養，今既涅槃何處申敬？仁則是我所敬世尊。何以故？如來教法並皆委寄。」作是語已，告大臣曰：「尊者大迦攝波四事供養無令闕乏。」尊者言：「大王當知！佛於此國證大菩提法身成就，今于王處建立法幢結集三藏，苾芻大眾在路俱來。」王言：「善哉！我于聖眾但有所須悉皆供給。」時諸聖眾不久欲至王舍大城，王聞欲至便敕諸臣，遠近貴賤一切人民，嚴飾城郭掃灑街衢，持妙華香寶幢幡蓋，及諸伎樂百千萬種。王及后妃太子

，內宮綵女國內人民，皆悉出城迎諸聖眾。既入城已大眾坐定，王便致敬于上座前，合掌長跪白大德迦攝波言：「今日聖眾皆來至此，為諸眾生作大饒益，一切所須我當供給。我今不知於何處所，堪為敷設結集之會？」時尊者告言：「若於此城竹林園中作結集者，諸處僧來共相喧擾恐有妨廢。若向鷲峰山亦不安靜，然畢缽羅巖下堪為結集，然無臥具。」王聞語已深生歡喜，報迦攝波曰：「若於彼處結集定者，諸有所須臥具之類我當供給。」時迦攝波白大眾曰：「今此大王為諸聖眾，就畢缽羅巖結集之處，諸有所須悉皆祇待令無所乏，仁等大眾宜當赴彼。」王白迦攝波曰：「大覺世尊入涅槃時而不告我，唯愿尊者久住世間，設將圓寂幸垂預告。」時迦攝波默然而許。是時尊者復作是念：「於前夏中可修營房舍臥具，至后夏時當爲結集。」

尊者即便觀阿難陀心，告具壽阿尼盧陀曰：「汝今於此世尊所贊大眾之中，誰是學人有染瞋癡，具足愛取所作未辦？」時阿尼盧陀入第四定觀察眾中，唯見具壽阿難陀獨居學地，具縛煩惱，所作未辦。觀已告迦攝波曰：「尊者應知此大聲聞，悉皆清凈無諸腐敗，唯有貞實具大福德所作已辦，堪受人天最上供養。唯阿難陀獨居學地，具縛煩惱所作未辦。」時迦攝波即便觀察：「此阿

【現代漢語翻譯】 現代漢語譯本： 王宮內的綵女和國內的百姓，全都出城迎接各位聖眾。進入城內后，大眾安坐已定，國王便在上座前致敬，合掌長跪，對大德迦攝波（Mahakasyapa，佛教迦葉波尊者）說：『今日聖眾都來到這裡，為眾生作廣大的利益，一切所需我都應當供給。我現在不知在何處，可以敷設結集（Sangiti，佛經編纂）的場所？』當時尊者告訴他說：『如果在這城中的竹林園中結集，各處的僧人前來會互相喧鬧，恐怕會有妨礙。如果去鷲峰山（Gridhrakuta，又名靈鷲山）也不安靜，然而畢缽羅巖（Pippala Cave）下可以結集，只是沒有臥具。』國王聽了這話，深感歡喜，回答迦攝波說：『如果在那處結集確定，一切所需的臥具之類，我都應當供給。』當時迦攝波告訴大眾說：『現在這位大王爲了各位聖眾，就在畢缽羅巖結集之處，一切所需都已準備妥當，不會有所缺乏，各位大眾應當前往那裡。』國王對迦攝波說：『大覺世尊（釋迦摩尼佛）入涅槃（Nirvana，佛教用語，指解脫生死輪迴）時沒有告訴我，唯愿尊者長久住世，如果將要圓寂（Parinirvana，佛教用語，指完全的涅槃）希望能夠預先告知。』當時迦攝波沉默地答應了。這時尊者又這樣想：『在前一個雨季中可以修繕房舍臥具，到后一個雨季時應當進行結集。』 尊者隨即觀察阿難陀（Ananda，釋迦摩尼佛的十大弟子之一）的心，告訴具壽阿尼盧陀（Aniruddha，佛陀的十大弟子之一）說：『你現在在這世尊（釋迦摩尼佛）所讚歎的大眾之中，誰是還在學習的人，有貪慾、嗔恨、愚癡，具有愛取，所作之事尚未完成？』當時阿尼盧陀進入第四禪定觀察大眾，只見到具壽阿難陀獨自處於學習的階段，被煩惱束縛，所作之事尚未完成。觀察完畢后告訴迦攝波說：『尊者應當知道，這些大聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）都清凈沒有腐敗，只有貞實，具有大福德，所作之事已經完成，堪受人天最上的供養。只有阿難陀獨自處於學習的階段，被煩惱束縛，所作之事尚未完成。』當時迦攝波隨即觀察：『這位阿

【English Translation】 English version: The palace women and the people of the country all went out of the city to welcome the holy assembly. After entering the city and the assembly was seated, the king paid homage to the most senior monk, knelt with palms together, and said to the venerable Mahakasyapa (a Buddhist arhat): 'Today the holy assembly has come here, to bring great benefit to all beings. I shall provide everything needed. I do not know where would be a suitable place to establish a Sangiti (Buddhist council)?' At that time, the venerable one said: 'If the Sangiti is held in the Bamboo Grove Garden in this city, monks from various places will come and cause disturbances, which may be disruptive. Going to Gridhrakuta (Vulture Peak Mountain) is also not peaceful. However, Pippala Cave is suitable for the Sangiti, but there are no bedding.' Upon hearing this, the king was overjoyed and replied to Kasyapa: 'If it is decided to hold the Sangiti there, I shall provide all the necessary bedding and other items.' At that time, Kasyapa said to the assembly: 'Now this great king, for the sake of the holy assembly, has prepared everything needed at the Pippala Cave, the site of the Sangiti, so that nothing will be lacking. You all should go there.' The king said to Kasyapa: 'When the Great Awakened One (Sakyamuni Buddha) entered Nirvana (liberation from the cycle of birth and death), he did not inform me. I only wish that the venerable one will live in the world for a long time, and if you are about to enter Parinirvana (complete Nirvana), I hope you will inform me in advance.' At that time, Kasyapa silently agreed. Then the venerable one thought: 'During the previous rainy season, we can repair the dwellings and bedding, and during the next rainy season, we should hold the Sangiti.' The venerable one then observed the mind of Ananda (one of the ten main disciples of the Buddha), and said to the venerable Aniruddha (one of the ten main disciples of the Buddha): 'Among this assembly praised by the World Honored One (Sakyamuni Buddha), who is still a learner, with greed, hatred, and delusion, possessing attachment and grasping, and whose work is not yet completed?' At that time, Aniruddha entered the fourth dhyana (meditative state) and observed the assembly, and saw only the venerable Ananda alone in the stage of learning, bound by afflictions, and whose work was not yet completed. After observing, he said to Kasyapa: 'Venerable one, you should know that these great Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) are all pure and without corruption, only truthful, possessing great merit, and whose work has been completed, worthy of receiving the highest offerings from humans and devas. Only Ananda alone is in the stage of learning, bound by afflictions, and whose work is not yet completed.' At that time, Kasyapa then observed: 'This A

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難陀為是慰喻調伏？為須呵責調伏？」見彼乃是以呵責言方可調伏，即于眾中喚阿難陀：「汝宜出去！今此勝眾不應共爾同爲結集。」時阿難陀聞是語已，如箭射心舉身戰懼，白言：「大德迦攝波！且止斯事幸愿容恕，我不破戒、破見、破威儀、破正命，于僧伽中亦無違犯，如何今者忽為擯棄？」尊者報曰：「汝親侍佛，云何破見戒威儀正命者何成希有？云于僧伽無違犯者，可起把籌，我出其過令汝自知。」時阿難陀即從坐起，當起之時三千大千世間三種震動：所謂小震、中震、大震；小搖、中搖、大搖；小動、中動、大動，于虛空中所有諸天，張目出聲作如是語：「嗚呼！大迦攝波能得如是真言實語，此阿難陀近離世尊，即作如是出苦切言共相訶責。」時迦攝波告阿難陀曰：「汝云：我于僧伽無違犯者，云何汝于僧伽得無愆犯？汝知世尊不許女人，性懷憍諂而求出家。如佛言曰：『阿難陀！汝勿為女人求請出家及近圓事。何以故？若令女人於我法中為出家者，法不久住，如好稻田被霜雹損竟無谷實。如是阿難陀！若令女人為出家者，法當損減不得久住。』汝請佛度，豈非過失？」阿難陀曰：「大德且止！當見容恕，我無餘念請度女人，然大世主是佛姨母，摩耶夫人生佛七日便即命終。世主親自乳養，既有深恩豈得不

【現代漢語翻譯】 現代漢語譯本 難陀，你是用安慰勸導來調伏，還是用呵斥責備來調伏？』迦葉尊者見阿難陀只有用呵斥責備的言語才能調伏，就在大眾中呼喚阿難陀：『你應該出去！現在這個殊勝的僧團不應該和你一起結集。』當時阿難陀聽到這些話后，像被箭射中一樣內心戰慄恐懼，說道：『大德迦葉波（Mahākāśyapa，摩訶迦葉），請停止這件事，希望您能寬恕我。我沒有破戒、破見、破威儀、破正命，在僧團中也沒有違犯，為什麼現在突然要驅逐我？』迦葉尊者回答說：『你親近侍奉佛陀，怎麼會認為破見、破戒、破威儀、破正命是稀奇的事情呢？你說在僧團中沒有違犯，可以站出來抽籤，我指出你的過失讓你自己知道。』當時阿難陀立即從座位上站起來，當他站起來的時候，三千大千世界發生了三種震動：所謂小震、中震、大震；小搖、中搖、大搖；小動、中動、大動。在虛空中所有的諸天，睜大眼睛發出聲音這樣說道：『嗚呼！大迦葉波能夠說出這樣真實的話語，這個阿難陀親近世尊，竟然做出這樣令人痛苦的言語互相責備。』當時迦葉波告訴阿難陀說：『你說：我在僧團中沒有違犯，你怎麼能在僧團中沒有過錯呢？你知道世尊不允許女人出家，因為她們天性懷有驕慢和諂媚卻要求出家。如佛陀所說：『阿難陀！你不要為女人請求出家和受具足戒。為什麼呢？如果讓女人在我的佛法中出家，佛法就不能長久住世，就像好的稻田被霜凍冰雹損壞，最終沒有穀物一樣。像這樣，阿難陀！如果讓女人出家，佛法將會衰減，不能長久住世。』你請求佛陀允許女人出家，難道不是過失嗎？』阿難陀說：『大德請停止！希望您能寬恕我，我沒有其他的想法才請求允許女人出家，然而大世主（Mahāprajāpatī，摩訶波阇波提）是佛陀的姨母，摩耶夫人（Māyādevī，摩耶夫人）生下佛陀七天後就去世了。世主親自哺乳養育佛陀，既然有深厚的恩情，怎麼能不……

【English Translation】 English version 『Nanda, is it with comforting exhortation that you subdue, or with scolding rebuke that you subdue?』 Seeing that he could only be subdued with words of scolding rebuke, the venerable Kāśyapa called out to Ānanda in the assembly: 『You should leave! This excellent Saṃgha (僧伽，community) should not assemble with you.』 At that time, when Ānanda heard these words, his heart trembled with fear as if struck by an arrow, and he said: 『Venerable Mahākāśyapa (摩訶迦葉，Great Kāśyapa)! Please stop this matter and I hope you can forgive me. I have not broken the precepts, broken the views, broken the deportment, or broken the right livelihood. I have not violated anything in the Saṃgha (僧伽，community). Why am I suddenly being expelled now?』 The venerable one replied: 『You attended upon the Buddha. How can you consider breaking views, precepts, deportment, and right livelihood to be rare? You say that you have not violated anything in the Saṃgha (僧伽，community). You can stand up and draw lots, and I will point out your faults so that you can know them yourself.』 At that time, Ānanda immediately rose from his seat. When he rose, the three thousand great thousand worlds shook in three ways: what is called small shaking, medium shaking, and great shaking; small swaying, medium swaying, and great swaying; small moving, medium moving, and great moving. All the devas (天，gods) in the empty sky opened their eyes and uttered such words: 『Alas! Mahākāśyapa (摩訶迦葉，Great Kāśyapa) is able to speak such true words. This Ānanda, who was close to the World Honored One, actually made such painful words of mutual rebuke.』 At that time, Kāśyapa told Ānanda: 『You say: I have not violated anything in the Saṃgha (僧伽，community). How can you be without fault in the Saṃgha (僧伽，community)? You know that the World Honored One does not allow women to leave home, because they are inherently proud and flattering, yet they seek to leave home. As the Buddha said: 『Ānanda! Do not ask for women to request ordination and full ordination. Why? If women are allowed to leave home in my Dharma (法，teachings), the Dharma (法，teachings) will not last long, just as good rice fields are damaged by frost and hail, and ultimately there is no grain. Thus, Ānanda! If women are allowed to leave home, the Dharma (法，teachings) will diminish and will not last long.』 You asked the Buddha to allow women to be ordained, is that not a fault?』 Ānanda said: 『Venerable one, please stop! I hope you can forgive me. I had no other thought when I asked to allow women to be ordained. However, Mahāprajāpatī (摩訶波阇波提，Great Prajapati) is the Buddha's aunt, and Māyādevī (摩耶夫人，Maya) died seven days after giving birth to the Buddha. The world's mistress personally breastfed and raised the Buddha. Since she has such deep kindness, how can I not...'

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報？又復我聞過去諸佛皆有四眾，望佛同彼。一為報彼厚恩，二為流念氏族，為此請佛度諸女人，愿容此過。」迦攝波告曰：「阿難陀！此非報恩，便是滅壞正法身故，于佛田中下大霜雹，正法住世合滿千年，由汝能令少許存在。又云流念氏族者，此亦非理，出家之人永舍親愛。又云我聞過去諸佛皆有四眾，望佛同彼者，于曩昔時人皆少欲，于染瞋癡及諸煩惱悉皆微薄，彼合出家，今則不然。世尊不許，汝見苦求令佛聽許，是汝初過。可下一籌。

「又復有過，阿難陀！且如有人，於四神足若多修習，欲住世一劫或一劫餘，汝于佛所不為眾生請佛世尊住世一劫。」白言：「尊者！我無餘念，當爾之時被魔障蔽。」答曰：「此是大過，寧容得有，近佛世尊塵習俱盡，而被魔羅波卑而為障蔽，此是第二過，可下一籌。

「汝復有過，世尊在日為說譬喻，汝對佛前別說其事，此是第三過，可下一籌。

「汝復有過，世尊曾以黃金色洗裙，令汝浣濯，汝以腳踏捩衣，豈非是過？」阿難陀曰：「更無餘人，所以足踏非是慢意。」尊者曰：「若無人者何不擲上？虛空諸天自當助汝。是第四過，可更下一籌。

「汝復有過，世尊欲趣雙樹涅槃為渴須水，汝以濁水奉佛，豈非是過？」阿難陀曰：「我取水時，

【現代漢語翻譯】 現代漢語譯本：迦攝波問道：『阿難陀（Ānanda，佛陀的十大弟子之一）！你又說我聽說過去的諸佛都有四眾弟子，希望佛陀也和他們一樣。一是報答他們的深厚恩情，二是為流傳唸誦氏族的功德，因此請求佛陀度化這些女人，希望您能容許這個過失。』迦攝波告訴他說：『阿難陀！這不是報恩，這正是毀滅佛法的根本原因，在佛陀的福田中降下巨大的霜雹，正法本應住世滿一千年，因為你的緣故只能讓它稍微存在。又說流傳唸誦氏族功德，這也是沒有道理的，出家之人應該永遠捨棄親情愛戀。又說我聽說過去的諸佛都有四眾弟子，希望佛陀也和他們一樣，在過去的時候人們都很少慾望，對於貪染、嗔恨、愚癡以及各種煩惱都非常輕微，他們適合出家，現在則不是這樣。世尊不允許，你苦苦哀求讓佛陀允許，這是你的第一個過失。可以下一籌。』 『你還有過失，阿難陀！比如有人，對於四神足（catvāri ṛddhipādāḥ，四種達到神通的途徑）如果多多修習，想要住世一劫（kalpa，佛教的時間單位）或者一劫以上，你卻沒有在佛陀那裡為眾生請求佛世尊住世一劫。』阿難陀回答說：『尊者！我當時沒有其他的念頭，當時被魔障遮蔽了。』迦攝波回答說：『這是很大的過失，怎麼能有這樣的事，親近佛世尊，塵垢習氣都應該消除乾淨，卻被魔羅（Māra，佛教中的惡魔）波旬（Pāpīyas，欲界第六天之主）所遮蔽，這是第二個過失，可以下一籌。』 『你還有過失，世尊在世的時候說了譬喻，你卻在佛陀面前另外說其他的事情，這是第三個過失，可以下一籌。』 『你還有過失，世尊曾經用金色的水洗裙子，讓你清洗，你卻用腳踩著擰衣服，難道不是過失嗎？』阿難陀說：『當時沒有其他人，所以用腳踩，不是輕慢的意思。』迦攝波說：『如果沒有其他人，為什麼不扔到空中？虛空中的諸天自然會幫助你。這是第四個過失，可以再下一籌。』 『你還有過失，世尊想要前往雙樹（Śāla trees，娑羅雙樹，佛陀涅槃之處）涅槃，因為口渴需要水，你卻用渾濁的水供奉佛陀，難道不是過失嗎？』阿難陀說：『我取水的時候，』

【English Translation】 English version: Kāśyapa (Mahākāśyapa, one of the principal disciples of the Buddha) asked: 'Ānanda (Ānanda, one of the ten principal disciples of the Buddha)! You also said that you heard that all the Buddhas of the past had four assemblies of disciples, and you hoped that the Buddha would be the same as them. First, to repay their deep kindness, and second, to spread the merit of reciting the clan's name. Therefore, you requested the Buddha to liberate these women, hoping that you would allow this fault.' Kāśyapa told him: 'Ānanda! This is not repaying kindness, this is destroying the root of the Dharma, causing great frost and hail to fall in the Buddha's field of merit. The True Dharma should have remained in the world for a full thousand years, but because of you, it can only exist for a short time. Also, saying that you are spreading the merit of reciting the clan's name is also unreasonable. Those who have left home should abandon all affection and love. Also, saying that I heard that all the Buddhas of the past had four assemblies of disciples, and hoping that the Buddha would be the same as them, in the past, people had few desires, and their greed, hatred, ignorance, and all kinds of afflictions were very slight. They were suitable for leaving home, but this is not the case now. The World Honored One did not allow it, and you begged bitterly to have the Buddha allow it. This is your first fault. You can deduct one count.' 'You also have a fault, Ānanda! For example, if someone cultivates the four ṛddhipādāḥ (catvāri ṛddhipādāḥ, the four paths to achieving supernatural powers) diligently, wanting to remain in the world for a kalpa (kalpa, a unit of time in Buddhism) or more, you did not request the World Honored Buddha to remain in the world for a kalpa for the sake of sentient beings.' Ānanda replied: 'Venerable One! I had no other thoughts at the time, and I was obscured by demonic obstacles.' Kāśyapa replied: 'This is a great fault. How could such a thing happen? Being close to the World Honored Buddha, all dust and habits should have been eliminated, but you were obscured by Māra (Māra, the demon in Buddhism) Pāpīyas (Pāpīyas, the lord of the sixth heaven of the desire realm). This is the second fault. You can deduct one count.' 'You also have a fault. When the World Honored One was alive, he spoke parables, but you spoke about other things in front of the Buddha. This is the third fault. You can deduct one count.' 'You also have a fault. The World Honored One once washed his robe with golden-colored water and asked you to wash it, but you stepped on the robe with your feet to wring it out. Isn't that a fault?' Ānanda said: 'There was no one else at the time, so I stepped on it with my feet, not out of disrespect.' Kāśyapa said: 'If there was no one else, why didn't you throw it into the air? The devas in the sky would naturally help you. This is the fourth fault. You can deduct another count.' 'You also have a fault. The World Honored One wanted to go to Nirvana under the Śāla trees (Śāla trees, the place where the Buddha entered Nirvana) and needed water because he was thirsty, but you offered the Buddha turbid water. Isn't that a fault?' Ānanda said: 'When I was getting the water,'

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正屬腳拘陀河有五百乘車渡河，無清水可得，非我之咎。」報曰：「此是汝過，當爾之時何不仰缽向空，諸天自注八功德水置汝缽中，此是第五過，可更下一籌。

「汝復有過，如世尊說：『我令苾芻半月半月說別解脫經所有小隨小戒，我於此中欲有放舍，令苾芻僧伽得安樂住故。』汝既不問：『未知此中何者名為小隨小戒？』今無問處，此欲如何？今且說四波羅市迦法、十三僧伽伐尸沙法、二不定法、三十泥薩祇波逸底迦法、九十波逸底迦法、四波羅底提舍尼法、眾多學法，除斯以外名小隨小戒。有說云：『從四他勝乃至四對說法，餘名小隨小戒。』有說云：『從四他勝乃至九十墮罪，餘名小隨小。』有說：『從初乃至三十，餘名小隨小。』有說：『從初乃至二不定，餘名小隨小。』有說：『唯四他勝，餘名小隨小。』時諸苾芻悉皆不知，何者為小隨小？於此中間外道聞已，遂得其便作如是語：『沙門喬答摩大為限齊，身存之日聲聞弟子教法全行，及其命終火燒已后教法隨滅，所有禁戒愛者即留、不愛便舍，多不奉行。』汝何不為未來眾生請問世尊？由是合得追悔之罪。」阿難陀答言：「大德！我無餘心而不請問，但為爾時離背如來生大憂苦。」報言：「此亦是過，汝親侍佛，豈可不知諸行無常，而生憂惱斯

【現代漢語翻譯】 現代漢語譯本： 『拘陀河邊有五百輛車要渡河，卻沒有乾淨的水可用，這不是我的過錯。』對方回答說：『這是你的過錯，當時你為什麼不把缽仰向天空，諸天自然會注入八功德水到你的缽中？這是第五個過錯，應該再記一籌。』 『你還有過錯，就像世尊所說：『我允許比丘每半個月誦說一次《別解脫經》，其中所有細小的戒律，如果我想捨棄，是爲了讓比丘僧團能夠安樂地居住。』你既然沒有問：『不知道這裡面哪些叫做細小的戒律？』現在沒有地方可以問了，這要怎麼辦？現在且說四波羅市迦法（四棄法）、十三僧伽伐尸沙法（十三僧殘法）、二不定法、三十泥薩祇波逸底迦法（三十捨墮法）、九十波逸底迦法（九十單墮法）、四波羅底提舍尼法（四悔過法）、眾多的學法，除了這些以外的叫做細小的戒律。有人說：『從四他勝（四根本戒）乃至四對說法，其餘的叫做細小的戒律。』有人說：『從四他勝乃至九十墮罪，其餘的叫做細小的戒律。』有人說：『從最初乃至三十，其餘的叫做細小的戒律。』有人說：『從最初乃至二不定，其餘的叫做細小的戒律。』有人說：『只有四他勝，其餘的叫做細小的戒律。』當時各位比丘都不知道，哪些是細小的戒律？在這期間，外道聽到了，就趁機說：『沙門喬答摩（釋迦牟尼佛）的規定太有限制了，他活著的時候，聲聞弟子的教法還能全部實行，等到他去世火化之後，教法就隨著消滅了，所有的禁戒，喜歡的就留下，不喜歡的就捨棄，大多不奉行。』你為什麼不為未來的眾生請問世尊？因此應該受到追悔的罪責。』阿難陀（佛陀的十大弟子之一）回答說：『大德！我沒有其他心思而不請問，只是因為當時離開如來（佛陀）而生起極大的憂苦。』對方說：『這也是過錯，你親近侍奉佛陀，怎麼可以不知道諸行無常，而生起憂惱呢？』

【English Translation】 English version: 'There were five hundred chariots trying to cross the river Kukkuta, but no clean water was available. It's not my fault.' The other replied, 'This is your fault. Why didn't you turn your bowl upwards to the sky at that time? The devas (gods) would have naturally poured water with eight merits into your bowl. This is the fifth fault, and another mark should be added.' 'You have another fault. As the World Honored One (世尊) said: 'I allow the Bhikshus (苾芻) to recite the Pratimoksha Sutra (別解脫經) every half month. If I want to abandon any of the minor precepts within it, it is so that the Bhikshu Sangha (苾芻僧伽) can live in peace.' Since you didn't ask: 'What are these minor precepts?' Now there is nowhere to ask. What should be done? Let's talk about the four Parajika Dharmas (波羅市迦法) (four defeats), the thirteen Sanghavasesa Dharmas (僧伽伐尸沙法) (thirteen offenses requiring initial and subsequent meetings of the Sangha), the two Aniyata Dharmas (二不定法) (two uncertain rules), the thirty Nissaggiya Pacittiya Dharmas (泥薩祇波逸底迦法) (thirty offenses entailing forfeiture), the ninety Pacittiya Dharmas (波逸底迦法) (ninety expiable offenses), the four Patidesaniya Dharmas (波羅底提舍尼法) (four offenses to be confessed), and the numerous Siksa Dharmas (學法) (training rules). Anything other than these is called a minor precept.' Some say: 'From the four Parajikas (四他勝) (four root precepts) to the four ways of speaking, the rest are called minor precepts.' Some say: 'From the four Parajikas to the ninety offenses, the rest are called minor precepts.' Some say: 'From the beginning to the thirty, the rest are called minor precepts.' Some say: 'From the beginning to the two uncertain rules, the rest are called minor precepts.' Some say: 'Only the four Parajikas, the rest are called minor precepts.' At that time, all the Bhikshus didn't know what the minor precepts were. During this time, the heretics heard about it and took the opportunity to say: 'The rules of the Shramana Gautama (沙門喬答摩) (Shakyamuni Buddha) are too limited. While he is alive, the teachings of the Sravaka (聲聞) disciples can be fully practiced. But after he dies and is cremated, the teachings will disappear. Those who like the precepts will keep them, and those who don't like them will abandon them, and most will not follow them.' Why didn't you ask the World Honored One for the sake of future beings? Therefore, you should be held accountable for the sin of regret.' Ananda (阿難陀) (one of the Buddha's ten great disciples) replied: 'Great Virtue! I had no other intention not to ask, but at that time, I felt great sorrow from leaving the Tathagata (如來) (Buddha).' The other said: 'This is also a fault. You are close to the Buddha, how can you not know that all things are impermanent and give rise to sorrow?'

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成大過，此是第六過，可更下一籌。

「汝復有過，于俗眾中對諸女前現佛陰藏相。」答言：「大德！我無餘心，為諸女人慾染熾盛熱惱纏縛，若見世尊陰藏相者欲染便息。」尊者告曰：「汝無他心慧眼，寧知女人見佛陰藏欲染便息？此是第七過，可更下一籌。

「汝復有過，輒自開佛黃金色身示諸女人，彼見佛身即便淚落玷汙尊儀，此是汝過。」阿難陀曰：「我非無恥，然作是念：『有諸眾生，若見世尊妙色身者，皆發是言：「愿我身相當得如佛。」』」迦攝波曰：「汝無他心慧眼，寧知眾生髮如是愿？此則是汝第八過失，可更下籌。又復汝未離欲，於是身在離欲眾中，是事不可。汝宜起去，殊勝聖眾不應與汝共為結集。」

時具壽阿難陀既被尊者大迦攝波詰其八事惡作罪已，四面觀察情懷悲嘆，作如是語：「嗚呼苦哉！如何我今一至於此，新離如來無依無怙，失大光明欲何所告？」尊者迦攝波詰彼罪時，空中諸天作嗟嘆聲，互相告曰：「大仙當知！天眾增盛阿蘇羅減，世尊正法必當久住，此大聲聞道鄰于佛，以其八事詰彼尊者，是大聲聞德亞於佛，是故我知佛法不滅。」時阿難陀復白尊者言：「大德且止！愿施歡喜，我如法說罪不敢更為。然佛世尊臨涅槃時作如是語：『阿難陀！我滅度后，汝

【現代漢語翻譯】 現代漢語譯本 犯下大過，這是第六條過失，可以再記一籌。

『你還有過失，在俗人之中，當著眾多女人的面，顯現佛的隱秘處。』阿難陀回答說：『大德！我沒有其他想法，只是因為這些女人慾念熾盛，被熱惱纏縛，如果見到世尊的隱秘處，慾念就會平息。』迦攝波尊者說：『你沒有他心慧眼，怎麼知道女人見到佛的隱秘處慾念就會平息？這是第七條過失，可以再記一籌。』

『你還有過失，擅自打開佛的金色身軀，給眾多女人看，她們見到佛身，就流下眼淚玷汙了尊嚴的儀容，這是你的過失。』阿難陀說：『我並非**，只是這樣想：『有些眾生，如果見到世尊妙色身，都會發出這樣的願望：「愿我的身相也能像佛一樣。」』』』迦攝波說：『你沒有他心慧眼，怎麼知道眾生會發出這樣的願望？這是你的第八條過失，可以再記一籌。而且你還沒有脫離慾望，卻身處在脫離慾望的僧眾之中，這是不合適的。你應該離開，殊勝的聖眾不應該和你一起結集。』

當時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）被尊者大迦攝波（Mahākāśyapa，佛教禪宗初祖）責問了八條惡作罪后，四面觀察，心中悲嘆，這樣說道：『嗚呼苦哉！為什麼我現在會落到這個地步，剛剛離開如來（Tathāgata，佛陀的稱號之一，意為「如實而來者」）沒有依靠，失去了大光明，要向誰訴說呢？』尊者迦攝波責問他罪過的時候，空中的諸天發出嘆息聲，互相告知說：『大仙應當知道！天眾增多，阿修羅減少，世尊的正法必定長久住世，這位大聲聞（Śrāvaka，聽聞佛法而修行證果的弟子）的道行接近於佛，因為這八件事責問這位尊者，這位大聲聞的德行亞於佛，因此我知道佛法不會滅亡。』當時阿難陀又對尊者說：『大德請停止！請息怒，我會如實懺悔罪過，不敢再犯。然而佛世尊臨涅槃的時候這樣說：『阿難陀！我滅度后，你』

【English Translation】 English version Having committed a great transgression, this is the sixth offense, another mark can be added.

'You have another offense, in the midst of the laity, in front of many women, you revealed the Buddha's hidden private parts.' Ānanda replied, 'Venerable Sir! I had no other intention, but because these women's desires were intense, and they were bound by burning afflictions, if they saw the Tathāgata's (Tathāgata, one of the titles of the Buddha, meaning 'one who has thus come') private parts, their desires would subside.' The Venerable Kāśyapa (Mahākāśyapa, the first patriarch of Zen Buddhism) said, 'You do not have the wisdom eye to know others' minds, how do you know that women's desires will subside upon seeing the Buddha's private parts? This is the seventh offense, another mark can be added.'

'You have another offense, you arbitrarily opened the Buddha's golden body and showed it to many women, who upon seeing the Buddha's body, shed tears that stained the venerable appearance, this is your offense.' Ānanda said, 'I am not **, but I thought, 'If some beings see the Tathāgata's wonderful body, they will all make this wish: 'May my physical form be like the Buddha's.''' Kāśyapa said, 'You do not have the wisdom eye to know others' minds, how do you know that beings will make such a wish? This is your eighth offense, another mark can be added. Furthermore, you have not yet detached from desire, yet you are among a community detached from desire, this is inappropriate. You should leave, the supreme holy assembly should not gather with you.'

At that time, the Venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his exceptional memory) , having been questioned by the Venerable Mahākāśyapa regarding his eight offenses, looked around and lamented with sorrow, saying, 'Alas, how unfortunate! Why have I come to this point, having just left the Tathāgata without support, having lost the great light, to whom shall I turn?' When the Venerable Kāśyapa questioned him about his offenses, the devas (Deva, gods or deities) in the sky sighed and told each other, 'Great sage, you should know! The devas are increasing, the asuras (Asura, a type of demonic being) are decreasing, the Tathāgata's true Dharma will surely abide for a long time, this great Śrāvaka's (Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) path is close to the Buddha's, because of these eight matters he questioned this venerable one, this great Śrāvaka's virtue is second to the Buddha's, therefore I know that the Buddha's Dharma will not perish.' At that time, Ānanda again said to the Venerable One, 'Venerable Sir, please stop! Please be pleased, I will confess my offenses truthfully and dare not commit them again. However, when the Buddha was about to enter Nirvana, he said this: 'Ānanda! After my Parinirvana, you'

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勿憂惱悲啼號哭，我今以汝付大迦攝波。』豈復尊者見我少過而不容忍，幸施歡喜奉大師教。」迦攝波曰：「汝勿悲啼！善法由汝而得增長不為損減，我等必須結集如來所有聖教。汝今可去離茲聖眾，不應共汝同爲結集。」

時具壽阿尼盧陀，白尊者迦攝波曰：「無阿難陀我等云何而為結集？」答曰：「此阿難陀雖備眾德，然猶未離欲染瞋癡，有學有事，不可與彼同爲結集。」時迦攝波復告阿難陀曰：「即宜速出！所應作者當自策勤，得阿羅漢果，眾可與汝同爲結集。」

時阿難陀離別大師情懷悲戀，覆被詰擯倍加憂惱，從此而出詣增勝聚落作夏安居，以村中童子而為侍者。爾時具壽阿難陀，於此時中極加勤勇，常為四眾而說妙法。是時童子作如是念：「我鄔波馱耶，為是學地得離欲耶？為是無學得離欲耶？我今宜可入相應定觀察其心。」即便入定，見尊者心是有學離欲，見已出定，詣尊者所立在一面，說伽他曰：

「可依樹下幽閑處，　　一心當念涅槃宮； 　師今謹慎務勤修，　　不久必歸圓寂路。」

是時尊者見彼童子說要義已，即于晝日或坐或行，于諸障法煉磨其心，于初夜時或行或坐，亦復堅心凈除障法。即于中夜洗足入房，右脅而臥兩足相重，作光明想正念起想。如是作意頭未至枕

【現代漢語翻譯】 現代漢語譯本：'不要憂愁煩惱，悲傷哭泣，我現在把你託付給摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）。'難道是尊者您認為我有什麼過錯而不能容忍，希望您能高興地接受大師的教誨。」迦葉（Kāśyapa）說：『你不要悲傷哭泣！正法會因為你而增長，不會減少，我們必須結集如來所有的聖教。你現在可以離開這個聖眾，不應該和你一起進行結集。』 當時，具壽阿尼盧陀（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）對尊者迦葉（Kāśyapa）說：『沒有阿難陀（Ānanda，佛陀十大弟子之一，以多聞第一著稱），我們如何進行結集？』迦葉（Kāśyapa）回答說：『這位阿難陀（Ānanda）雖然具備眾多功德，但仍然沒有脫離慾望、嗔恨和愚癡，還是有學之人，有需要學習的事情，不可以和他一起進行結集。』當時，迦葉（Kāśyapa）又告訴阿難陀（Ānanda）說：『你應該儘快離開！應該做的事情要自己努力，證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位，大家才可以和你一起進行結集。』 當時，阿難陀（Ānanda）因為要和大師離別而心中悲傷不捨，又被責備驅逐，更加憂愁煩惱，於是離開那裡前往增勝聚落安居過夏，讓村中的童子作為侍者。當時，具壽阿難陀（Ānanda）在這個時候非常勤奮努力，經常為四眾弟子宣說妙法。當時，童子這樣想：『我的鄔波馱耶（Upadhyaya，親教師），是處於有學之地已經脫離慾望呢？還是處於無學之地已經脫離慾望呢？我現在應該進入相應的禪定來觀察他的心。』隨即進入禪定，見到尊者的心是有學離欲，見到后出定，來到尊者身邊站在一邊，說了這首偈頌： 『可以依靠樹下幽靜的地方，一心應當憶念涅槃（Nirvana，寂滅，解脫）之宮；老師現在謹慎努力修行，不久必定歸於圓寂之路。』 當時，尊者見到那個童子說了重要的意義后，就在白天或坐或行，對於各種障礙之法磨練自己的心，在初夜時分或行或坐，也同樣堅定地清除障礙之法。就在半夜洗完腳進入房間，右脅而臥兩腳相疊，作光明想，正念生起之想。這樣作意，頭還沒有碰到枕頭

【English Translation】 English version: 'Do not worry, grieve, wail, or cry. I now entrust you to Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices).' Could it be that the Venerable One sees some fault in me that he cannot tolerate? I hope you will gladly accept the Buddha's teachings.' Kāśyapa said, 'Do not grieve or cry! The good Dharma will increase because of you and will not diminish. We must compile all the sacred teachings of the Tathagata (another name for the Buddha). You may now leave this holy assembly; you should not join us in the compilation.' At that time, the Venerable Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye) said to the Venerable Kāśyapa, 'Without Ānanda (one of the ten great disciples of the Buddha, known for his great learning), how can we conduct the compilation?' Kāśyapa replied, 'Although this Ānanda possesses many virtues, he has not yet detached himself from desire, hatred, and delusion. He is still a learner, with things to learn, and cannot join us in the compilation.' Then Kāśyapa said to Ānanda, 'You should leave quickly! You should strive diligently in what you should do, attain the Arhat (a perfected being who has attained enlightenment) fruit, and then the assembly can join you in the compilation.' At that time, Ānanda was saddened and reluctant to part from the Buddha, and being rebuked and expelled, he was even more worried and distressed. He then left there and went to the village of Vrji to spend the summer retreat, with a young boy from the village as his attendant. At that time, the Venerable Ānanda was extremely diligent and vigorous, constantly expounding the wonderful Dharma to the fourfold assembly. At that time, the boy thought, 'Is my Upadhyaya (preceptor) in the state of learning, having detached himself from desire? Or is he in the state of no-more-learning, having detached himself from desire? I should now enter the corresponding samadhi (meditative state) to observe his mind.' He then entered samadhi and saw that the Venerable One's mind was in the state of learning, detached from desire. Having seen this, he emerged from samadhi, went to the Venerable One, stood to one side, and spoke this verse: 『You can rely on a quiet place under a tree, with one mind you should contemplate the palace of Nirvana (liberation); the teacher is now cautious and diligent in practice, and will soon return to the path of complete extinction.』 At that time, the Venerable One, having seen that the boy had spoken the essential meaning, spent the day either sitting or walking, refining his mind from all obstructing dharmas (teachings), and in the first part of the night, either walking or sitting, he also firmly purified the obstructing dharmas. In the middle of the night, after washing his feet, he entered his room, lay down on his right side with his feet overlapping, contemplating the light, and contemplating the arising of right mindfulness. As he was doing this, before his head reached the pillow,

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，斷盡諸漏心得解脫，證阿羅漢果受解脫樂。即詣王舍城至大眾所，眾知得果咸皆讚歎是大丈夫。

是時大迦攝波與五百阿羅漢，至畢缽羅巖所，既集會已告大眾曰：「汝等應知！于當來世有諸苾芻，鈍根散亂，若無攝頌，于經律論不能讀誦及以受持。是故我等宜於食前先集攝略伽他事相應者，食后可集經律及論。」時諸苾芻聞是語已，白尊者言：「今可先集伽他。」既至食后白言：「先集何者？」尊者告曰：「宜先集經。」時五百阿羅漢，各共同請大迦攝波升師子座，尊者登座告阿難陀曰：「具壽！頗能簡擇結集如來所說經不？」答曰：「能。」尊者即便作白：

「大德僧伽聽！此具壽阿難陀能為簡擇結集如來所說經法。若僧伽時至聽者，僧伽應許僧伽今差具壽阿難陀，為欲簡擇結集如來所說經法。白如是。」次作羯磨。

「大德僧伽聽！此具壽阿難陀能為簡擇結集如來所說經法。僧伽今差具壽阿難陀為欲簡擇結集如來所說經法。若諸具壽聽阿難陀為欲簡擇結集如來所說經法者默然，若不許者說。」「僧伽已與具壽阿難陀為欲簡擇結集如來所說經法竟，僧伽已聽許，由其默然故，我今如是持。」

時具壽阿難陀既欲說法，五百阿羅漢各各皆以僧伽胝衣敷其座上。時阿難陀四邊顧望，于諸有

【現代漢語翻譯】 現代漢語譯本：斷盡一切煩惱，內心獲得解脫，證得阿羅漢果（Arahant fruit，佛教修行所能達到的最高境界），享受解脫的快樂。隨即前往王舍城（Rajagriha）到達大眾聚集的地方，大眾知道他已證得果位，都讚歎他是大丈夫。

當時，大迦葉波（Mahakasyapa）與五百位阿羅漢到達畢缽羅巖（Pippala Cave）處，聚集完畢后告訴大眾說：『你們應當知道！在未來的世代，會有一些比丘（bhikkhu，佛教出家男子），根器遲鈍且心懷散亂，如果沒有攝頌，就不能讀誦和受持經、律、論。因此我們應該在用餐前先收集整理與伽陀（gatha，偈頌）事相符的內容，用餐后可以收集整理經、律及論。』當時，各位比丘聽了這些話后，稟告尊者說：『現在可以先收集伽陀。』到了用餐后，又稟告說：『先收集什麼呢？』尊者告訴他們說：『應該先收集經。』當時，五百位阿羅漢各自共同請求大迦葉波登上獅子座，尊者登上座位后告訴阿難陀（Ananda）說：『具壽（Ayushman，對年長僧侶的尊稱）！您能夠揀擇結集如來（Tathagata，佛陀的稱號）所說的經嗎？』阿難陀回答說：『能。』尊者隨即宣佈：

『大德僧伽（Sangha，僧團）聽著！這位具壽阿難陀能夠為我們揀擇結集如來所說的經法。如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在委派具壽阿難陀，來揀擇結集如來所說的經法。宣佈完畢。』接著進行羯磨（karma，一種正式的僧團決議程式）。

『大德僧伽聽著！這位具壽阿難陀能夠為我們揀擇結集如來所說的經法。僧伽現在委派具壽阿難陀來揀擇結集如來所說的經法。如果各位具壽贊同阿難陀來揀擇結集如來所說的經法，就保持沉默；如果不同意，就請說出來。』『僧伽已經同意具壽阿難陀來揀擇結集如來所說的經法，僧伽已經允許，因為大家保持沉默，我現在就這樣遵循。』

當時，具壽阿難陀將要說法，五百位阿羅漢各自都用僧伽胝衣（Sanghati，一種僧侶的袈裟）鋪在他的座位上。當時阿難陀四處環顧，

【English Translation】 English version: Having completely eradicated all defilements, his mind attained liberation, and he realized the fruit of Arahant (Arahant fruit, the highest state attainable in Buddhist practice), enjoying the bliss of liberation. He then went to Rajagriha (Rajagriha) and arrived at the place where the assembly was gathered. The assembly, knowing that he had attained the fruit, praised him as a great man.

At that time, Mahakasyapa (Mahakasyapa) and five hundred Arahants arrived at Pippala Cave (Pippala Cave). Having gathered, he told the assembly: 'You should know that in future generations, there will be some bhikkhus (bhikkhu, Buddhist monks) who are dull-witted and whose minds are scattered. If there are no collections of verses, they will not be able to read, recite, and uphold the Sutras, Vinaya, and Abhidhamma. Therefore, we should first collect and compile the verses (gatha, verses) that correspond to the subject matter before the meal, and after the meal, we can collect and compile the Sutras, Vinaya, and Abhidhamma.' At that time, the bhikkhus, having heard these words, reported to the Venerable One: 'Now we can first collect the verses.' After the meal, they reported again: 'What should we collect first?' The Venerable One told them: 'We should first collect the Sutras.' At that time, the five hundred Arahants each jointly requested Mahakasyapa to ascend the lion throne. The Venerable One ascended the throne and told Ananda (Ananda): 'Ayushman (Ayushman, a term of respect for senior monks)! Are you able to select and compile the Sutras spoken by the Tathagata (Tathagata, the title of the Buddha)?' Ananda replied: 'I am able.' The Venerable One then made the announcement:

'The Sangha (Sangha, the monastic community) should listen! This Ayushman Ananda is able to select and compile the Sutras spoken by the Tathagata for us. If the Sangha deems the time is right, it can listen, and the Sangha should allow the Sangha to now appoint Ayushman Ananda to select and compile the Sutras spoken by the Tathagata. The announcement is complete.' Then the karma (karma, a formal monastic resolution procedure) was performed.

'The Sangha should listen! This Ayushman Ananda is able to select and compile the Sutras spoken by the Tathagata for us. The Sangha now appoints Ayushman Ananda to select and compile the Sutras spoken by the Tathagata. If the venerable ones agree that Ananda should select and compile the Sutras spoken by the Tathagata, remain silent; if you do not agree, please speak up.' 'The Sangha has agreed that Ayushman Ananda should select and compile the Sutras spoken by the Tathagata, the Sangha has allowed it, because everyone remains silent, I will now proceed accordingly.'

At that time, as Ayushman Ananda was about to speak, the five hundred Arahants each spread their Sanghati (Sanghati, a type of monastic robe) on his seat. At that time, Ananda looked around,

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情發悲愍念，于正法中極生尊重，于梵行者起敬仰心，右繞高座低頭申敬，于上座前依法敬禮作無常想，以手按座正身端坐，次審觀察見諸聖眾，猶如甚深湛然大海，便作是念：「我于佛所親聞是經，或有傳說、或龍宮說、或天上說，悉皆受持而不忘失，我今應說。」時諸天眾互相謂曰：「仁等當知！聖者阿難陀將欲宣暢如來所說經法，當一心聽。」

時有天子說伽陀曰：

「若能建妙法，　　饒益三千界； 　聖者法無畏，　　猶如師子吼。 　仁等應至誠，　　聽說微妙法； 　所欲安樂者，　　知此真實義。」

爾時尊者迦攝波，以頌告阿難陀曰：

「具壽今當宣佛語，　　一切法中最為上； 　凡是大師所說法，　　咸能利益於眾生。」

時阿難陀聞說大師名，心生戀慕遂便回首望涅槃處虔誠合掌，以普遍音作如是語：「如是我聞，一時薄伽梵在婆羅痆斯仙人墮處施鹿林中。爾時世尊告五苾芻曰：『此苦聖諦，于所聞法如理作意，能生眼智明覺。』此中廣說如上三轉法輪經。」時具壽阿若憍陳如告大迦攝波曰：「此微妙法親從佛聞，世尊慈悲為我宣說，由是經力能令我等，枯竭無邊血淚大海，超越骨山，關閉惡趣無間之門，善開天宮解脫之路，說此微妙甚深經時。我既聞已，於一切法

【現代漢語翻譯】 現代漢語譯本：

發起悲憫之心，對於正法極其尊重，對於修行梵行的人產生敬仰之心，右繞高座，低下頭表達敬意，在上座面前按照佛法恭敬行禮，觀想一切皆是無常，用手扶著座位，端正身體坐好，然後仔細觀察，看到各位聖眾，猶如深邃平靜的大海，便這樣想：『我從佛陀那裡親自聽聞這部經，或者有說是從龍宮聽來的，或者有說是從天上聽來的，我都全部接受並牢記不忘，我現在應當宣說這部經。』這時，諸位天眾互相說道：『各位應當知道！聖者阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）將要宣揚如來說過的經法，應當一心聽。』

當時，有一位天子說了偈語：

『如果能夠建立微妙的佛法，饒益三千大千世界；聖者的佛法無所畏懼，猶如獅子吼。各位應當以至誠之心，聽聞這微妙的佛法；想要得到安樂的人，要知道這個真實的意義。』

當時，尊者迦攝波（Kāśyapa，佛教中的重要人物，以頭陀苦行著稱）用偈語告訴阿難陀說：

『具壽（對年長有德者的尊稱）現在應當宣說佛陀的教誨，在一切佛法中最為殊勝；凡是大師（指佛陀）所說的佛法，都能利益眾生。』

當時，阿難陀聽到『大師』這個名號，心中生起戀慕之情，於是便回頭望向佛陀涅槃的地方，虔誠地合掌，用普遍的聲音這樣說道：『如是我聞，一時，薄伽梵（Bhagavān，佛陀的稱號之一，意為『有福德者』）在婆羅痆斯（Vārāṇasī，古印度城市，佛教的初轉法輪之地）仙人墮處（Isipatana，鹿野苑的別稱）施鹿林中。當時，世尊告訴五位比丘（bhikṣu，佛教出家男眾）：『此苦聖諦（duḥkha-satya，四聖諦之一，指世間皆苦），對於所聽聞的佛法如理作意（yoniso manasikāra，如理思維），能生眼（cakṣu，智慧之眼）、智（jñāna，智慧）、明（vidyā，光明）、覺（bodhi，覺悟）。』這裡廣泛地宣說，如同上面所說的三轉法輪經。』當時，具壽阿若憍陳如（Ājñātakauṇḍinya，五比丘之一，最早證得阿羅漢果）告訴大迦攝波說：『這微妙的佛法是我親自從佛陀那裡聽來的，世尊慈悲地為我宣說，由於這部經的力量，能夠使我們枯竭無邊血淚的大海，超越骨頭堆積如山，關閉惡趣（durgati，不好的去處）無間（avīci，地獄名）之門，善於開啟天宮（devaloka，天人的居所）解脫（mokṣa，從輪迴中解脫）之路，宣說這部微妙甚深的經時。我聽聞之後，對於一切佛法

【English Translation】 English version:

Generating thoughts of compassion and pity, developing utmost respect for the True Dharma, and fostering reverence for those practicing the Brahmacarya (Brahmacarya, pure conduct, often referring to celibacy or a life dedicated to spiritual practice), he circumambulates the high seat to the right, lowers his head to express respect, pays homage to the senior monk according to the Dharma, contemplates impermanence, places his hand on the seat, sits upright, and then carefully observes the assembly of sages, seeing them as a deep and serene ocean. He then thinks: 'I personally heard this sutra from the Buddha, or perhaps it was said in the Dragon Palace, or perhaps it was said in the heavens. I have received and remembered it all without forgetting. Now I should proclaim it.' At that time, the assembly of devas (deva, deities or celestial beings) said to each other: 'Good sirs, you should know that the venerable Ānanda (Ānanda, one of the Buddha's ten principal disciples, known for his excellent memory) is about to proclaim the sutras spoken by the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). You should listen with one mind.'

At that time, a deva (deva, deities or celestial beings) spoke this gatha (gatha, a verse or stanza):

'If one can establish the wonderful Dharma, benefiting the three thousand great thousand worlds; the Dharma of the sage is fearless, like a lion's roar. You should listen with utmost sincerity, to this subtle and wonderful Dharma; those who desire peace and happiness, should know this true meaning.'

At that time, the venerable Kāśyapa (Kāśyapa, an important figure in Buddhism, known for his ascetic practices) addressed Ānanda in verse, saying:

'Venerable one, now you should proclaim the Buddha's words, which are the most supreme of all dharmas; whatever the Master (referring to the Buddha) has spoken, is able to benefit all beings.'

At that time, Ānanda, hearing the name of the 'Master', felt longing in his heart and turned his head to look towards the place of Nirvana (Nirvana, the cessation of suffering and rebirth) and reverently joined his palms. With a universal voice, he spoke these words: 'Thus have I heard. At one time, the Bhagavan (Bhagavān, 'Blessed One', an epithet of the Buddha) was in the Deer Park at Isipatana (Isipatana, another name for the Deer Park), the place where the Rishis (ṛṣi, a sage or seer) had fallen, in Vārāṇasī (Vārāṇasī, an ancient Indian city, the site of the Buddha's first sermon). At that time, the World-Honored One told the five bhikshus (bhikṣu, a Buddhist monk): 'This Noble Truth of Suffering (duḥkha-satya, the first of the Four Noble Truths, referring to the truth of suffering) when one attends properly to the Dharma one has heard (yoniso manasikāra, proper attention or reflection), gives rise to the eye (cakṣu, the eye of wisdom), wisdom (jñāna, knowledge), light (vidyā, clarity), and awakening (bodhi, enlightenment).' Here, it is extensively explained, as in the Sutra of the Three Turnings of the Wheel of Dharma mentioned above.' At that time, the venerable Ājñātakauṇḍinya (Ājñātakauṇḍinya, one of the first five disciples of the Buddha, the first to achieve enlightenment) said to Mahākāśyapa: 'This subtle and wonderful Dharma I heard personally from the Buddha. The World-Honored One compassionately proclaimed it for me. By the power of this sutra, we are able to dry up the boundless ocean of blood and tears, transcend the mountain of bones, close the doors of the Avīci (avīci, the lowest level of hell) hells of the evil realms (durgati, unfortunate realms of existence), and skillfully open the path to liberation (mokṣa, liberation from the cycle of rebirth) in the heavenly realms (devaloka, the realm of the gods). When this subtle and profound sutra was proclaimed, after I heard it, regarding all dharmas'

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，離諸塵垢得法眼凈，八萬諸天皆蒙利益。」說是語時于虛空中，所有諸天及未離欲諸苾芻等，情生苦痛如千箭射心，悲啼號叫咸作是語：「苦哉！苦哉！」而說頌曰：

「禍哉此世間！　　無常不簡別； 　壞斯珍寶藏，　　枯竭功德海。 　我親于佛所，　　聞此解脫法， 　今乃於他處，　　傳說如來言。」

又諸大眾聞說經時，咸作是語：「苦哉禍哉！無常力大無有簡別，能壞如是世間眼目。」時憍陳如即離本座蹲踞而住，時諸羅漢見是事已，咸起敬心皆離本座，蹲踞而住，作如是語：「苦哉禍哉！無常力大，如何我等於世尊所親自聞法？今者傳聞。」而說偈言：

「天人龍神尊已謝，　　我等何因不歸寂？ 　無一切智世間空，　　誰復將斯活為勝？」

爾時諸阿羅漢，俱入第四靜慮，以願力故觀察世間，各從定起告具壽阿難陀曰：「汝為法來？」答言：「大德！我為法來。仁等亦為法來？」答曰：「如是。」爾時摩訶迦攝波作是念：「我已結集世尊最初所說經典，于同梵行處無有違逆亦無訶厭，是故當知此經是佛真教。」

復告阿難陀：「世尊復於何處說第二經？」時阿難陀以清徹音答言：「世尊亦于婆羅痆斯。」「為誰說耶？」「為五苾芻。」「所說云何？」答言：「作如是說

【現代漢語翻譯】 現代漢語譯本： 『脫離各種塵世的污垢，獲得清凈的法眼，八萬諸天都蒙受利益。』當說這些話的時候，在虛空中，所有諸天以及尚未脫離慾望的眾比丘（bhiksu，佛教出家男眾），心中都感到痛苦，如同被千箭射中，悲傷地啼哭號叫，都說：『苦啊！苦啊！』並且說了下面的頌詞： 『這是世間的災禍啊！無常不加分別；摧毀這珍貴的寶藏，枯竭這功德的海洋。我親自在佛（Buddha）的處所，聽聞這解脫之法，如今卻在其他地方，傳說如來（Tathagata，佛的稱號）的教言。』 又，眾多大眾聽聞說經的時候，都說：『苦啊，災禍啊！無常的力量太大了，沒有分別，能夠摧毀像這樣的世間眼目。』這時，憍陳如（Ajnatakaundinya，五比丘之首）立即離開自己的座位，蹲踞而住。這時，各位阿羅漢（Arhat，斷絕一切煩惱，達到佛教修行的最高果位的人）見到這件事後，都升起敬畏之心，都離開自己的座位，蹲踞而住，說這樣的話：『苦啊，災禍啊！無常的力量太大了，為什麼我們能在世尊（Bhagavan，佛的稱號）處親自聽聞佛法？現在卻只能傳聞。』並且說了偈語： 『天人、龍神這些尊者已經逝去，我們有什麼原因還不歸於寂滅？沒有一切智慧，世間空虛，又有誰認為這樣活著是好的呢？』 這時，各位阿羅漢都進入第四禪定（dhyana，佛教的禪定境界），憑藉願力觀察世間，各自從禪定中起來，告訴具壽阿難陀（Ananda，佛陀的十大弟子之一）說：『你是爲了佛法而來嗎？』阿難陀回答說：『大德！我是爲了佛法而來。仁者們也是爲了佛法而來嗎？』他們回答說：『是的。』這時，摩訶迦葉波（Mahakasyapa，佛陀的十大弟子之一）心想：『我已經結集了世尊最初所說的經典，在同修梵行的人中，沒有違逆也沒有呵斥，因此應當知道這部經是佛的真正教誨。』 又告訴阿難陀：『世尊又在什麼地方說了第二部經？』這時，阿難陀用清晰的聲音回答說：『世尊也在婆羅痆斯（Varanasi，古印度城市）。』『為誰說的呢？』『為五位比丘說的。』『所說的是什麼呢？』回答說：『是這樣說的』

【English Translation】 English version: 'Having departed from all defilements and impurities, they obtained the pure Dharma eye, and eighty thousand devas (devas, gods) all received benefits.' When these words were spoken, in the empty sky, all the devas and bhiksus (bhiksu, Buddhist monks) who had not yet departed from desire felt pain as if pierced by a thousand arrows. They wept and wailed, all saying, 'Suffering! Suffering!' And they spoke the following verses: 'Woe to this world! Impermanence does not discriminate; It destroys this precious treasure, It dries up the ocean of merit. I personally heard this Dharma of liberation at the Buddha's (Buddha) place, But now I hear the Tathagata's (Tathagata, title of the Buddha) words being transmitted elsewhere.' Moreover, when the great assembly heard the sutra being spoken, they all said, 'Suffering! Woe! The power of impermanence is great and without discrimination; it can destroy such eyes of the world.' At that time, Ajnatakaundinya (Ajnatakaundinya, the first of the five disciples of the Buddha) immediately left his seat and squatted down. When the Arhats (Arhat, one who has attained Nirvana) saw this, they all arose with reverence, left their seats, and squatted down, saying, 'Suffering! Woe! The power of impermanence is great. How is it that we personally heard the Dharma at the Bhagavan's (Bhagavan, title of the Buddha) place? Now we only hear it transmitted.' And they spoke the following verses: 'The devas, humans, dragons, and spirits have already passed away. What reason do we have not to return to stillness? Without all-knowing wisdom, the world is empty. Who would consider living like this to be superior?' At that time, all the Arhats entered the fourth dhyana (dhyana, meditative state in Buddhism), and through the power of their vows, they observed the world. Each arose from their samadhi and said to the venerable Ananda (Ananda, one of the ten great disciples of the Buddha), 'Have you come for the Dharma?' Ananda replied, 'Great Virtues! I have come for the Dharma. Have you also come for the Dharma?' They replied, 'Yes.' At that time, Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha) thought, 'I have already compiled the first sutras spoken by the Bhagavan. Among those practicing the same pure conduct, there is no opposition or criticism. Therefore, it should be known that this sutra is the true teaching of the Buddha.' He further said to Ananda, 'Where did the Bhagavan speak the second sutra?' At that time, Ananda replied in a clear voice, 'The Bhagavan also spoke it in Varanasi (Varanasi, an ancient Indian city).' 'To whom did he speak it?' 'He spoke it to the five bhiksus.' 'What did he say?' He replied, 'He said thus.'

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：『汝等苾芻當知有四聖諦。云何為四？所謂苦、集、滅、道聖諦。云何苦聖諦？謂生苦、病苦、老苦、死苦、愛別離苦、怨憎會苦、求不得苦。若略說者，謂五趣蘊苦，是名為苦。云何苦集聖諦？謂喜愛俱行隨處生染，是名為集。云何苦滅聖諦？謂此喜愛俱行隨處生染更受後有，于如是等悉皆除滅棄捨變吐，染愛俱盡證妙涅槃，是名苦滅。云何趣滅道聖諦？謂八正道：正見、正思、正語、正業、正命、正勤、正念、正定，是名趣滅道聖諦。』說此法時具壽阿若憍陳如，于諸煩惱心得解脫，餘四苾芻離諸塵垢得法眼凈。」時具壽阿若憍陳如，告具壽大迦攝波曰：「如是等法我于佛所親自聽聞，我聞法已於諸煩惱心得解脫，餘四苾芻離諸塵垢得法眼凈。」「我已結集世尊第二所說經教，于同梵行處無有違逆亦無訶厭，是故當知此經是佛真教。」

復告阿難陀：「世尊在何處說第三經？」時阿難陀以清徹音答曰：「世尊亦于婆羅痆斯。」「為誰說耶？」「謂五苾芻。」「所說云何？」答言：「作如是說，如是我聞。『一時佛在婆羅痆斯施鹿林中，告五苾芻曰：「汝等苾芻當知！色不是我。若是我者，色不應病及受苦惱。我欲如是色、我不欲如是色，既不如是隨情所欲，是故當知色不是我；受想行識，亦復如是。」廣

說如前。佛告五苾芻曰：「于汝意云何？色為是常為是無常。」白言：「大德！色是無常。」佛言：「色既無常即是其苦，或苦苦、壞苦、行苦，然我聲聞多聞弟子，執有我不？色即是我、我有諸色，色屬於我、我在色中不？」「不爾。世尊！」「如是汝等應知，受想行識常與無常亦復如是，凡所有色若過去未來現在，內外粗細若勝若劣、若遠若近，悉皆無我。汝等苾芻應以正智而善觀察，如是所有受想行識，過去未來現在，悉應如前正智觀察。若我聲聞聖弟子眾觀此五取蘊，知無有我及以我所，如是觀已即知世間，無能取所取亦非轉變。但由自悟而證涅槃，我生已盡、梵行已立、所作已辦、不受後有。」說此法時五苾芻等，于諸煩惱心得解脫。』」爾時諸阿羅漢咸作是念：「我已結集世尊所說第三蘇怛羅，于同梵行無有違逆亦無訶厭，是故當知此蘇怛羅是佛真教。」復作是言：「自余經法，世尊或於王宮聚落城邑處說，此阿難陀今皆演說，諸阿羅漢同爲結集。但是五蘊相應者，即以蘊品而為建立。若與六處十八界相應者，即以處界品而為建立。若與緣起聖諦相應者，即名緣起而為建立。若聲聞所說者，于聲聞品處而為建立。若是佛所說者，于佛品處而為建立。若與念處、正勤、神足、根、力、覺、道分相應者，于聖

【現代漢語翻譯】 現代漢語譯本： 如前所說。佛告訴五位比丘說：『你們認為如何？色（rupa, 物質現象）是常還是無常？』比丘們回答說：『大德！色是無常的。』佛說：『色既然是無常的，那就是苦，包括苦苦、壞苦、行苦。然而我的聲聞（sravaka, 弟子）多聞弟子，會執著于有我嗎？會認為色就是我，我擁有諸，屬於我，或者我在色之中嗎？』『不會的，世尊！』『如此，你們應當知道，受（vedana, 感受）、想（samjna, 知覺）、行（samskara, 意志）、識（vijnana, 意識）的常與無常也是如此。凡是所有的色，無論是過去、未來、現在，內在的、外在的，粗糙的、細微的，殊勝的、低劣的，遙遠的、臨近的，都完全沒有我。你們比丘應當以正確的智慧來善加觀察。像這樣，所有受、想、行、識，過去、未來、現在，都應當如前面一樣用正確的智慧來觀察。如果我的聲聞聖弟子眾觀察這五取蘊（panca-upadanakkhandha, 五種執著的對象），知道沒有我以及我所擁有的，像這樣觀察之後，就能知道世間沒有能取和所取，也不會發生轉變。只是通過自己覺悟而證得涅槃（nirvana, 寂滅），『我的生命已經終結，清凈的修行已經確立，該做的事情已經完成，不再受後有的束縛。』在宣說此法時，五位比丘等，對於各種煩惱，內心獲得解脫。』

當時，各位阿羅漢（arhat, 證悟者）都這樣想：『我已經結集了世尊所說的第三部經，對於同修梵行的人沒有違逆，也沒有呵斥厭惡，因此應當知道這部經是佛陀的真實教誨。』又說：『其餘的經法，世尊或者在王宮、聚落、城邑等處宣說，現在由阿難陀（Ananda, 佛陀的侍者）全部演說，各位阿羅漢共同結集。凡是與五蘊相應的，就以蘊品來建立。如果與六處（sadayatana, 六根）十八界（astadasa-dhatu, 十八界）相應的，就以處界品來建立。如果與緣起（pratitya-samutpada, 緣起）聖諦（arya-satya, 四聖諦）相應的，就命名為緣起而建立。如果是聲聞所說的，就在聲聞品處來建立。如果是佛所說的，就在佛品處來建立。如果與念處（smrtyupasthana, 四念處）、正勤（samyak-pradhana, 四正勤）、神足（rddhipada, 四神足）、根（indriya, 五根）、力（bala, 五力）、覺（bodhyanga, 七覺支）、道分（aryastangamarga, 八正道）相應的，就在聖 念處品處而為建立。』

【English Translation】 English version: As said before. The Buddha told the five Bhikkhus (bhikkhu, monks): 'What do you think? Is form (rupa, material phenomena) permanent or impermanent?' They replied: 'Venerable Sir, form is impermanent.' The Buddha said: 'Since form is impermanent, it is suffering, including the suffering of suffering, the suffering of change, and the suffering of conditioned existence. However, would my Sravaka (sravaka, disciple), a learned disciple, cling to the idea of a self? Would they think that form is me, that I possess things, that things belong to me, or that I am in form?' 'No, Venerable Sir!' 'Thus, you should know that feeling (vedana, sensation), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness) are also the same in terms of permanence and impermanence. All forms, whether past, future, or present, internal or external, coarse or subtle, superior or inferior, far or near, are entirely without self. You Bhikkhus should observe them well with correct wisdom. Likewise, all feelings, perceptions, volitions, and consciousness, past, future, and present, should be observed with correct wisdom as before. If my Sravaka, a noble disciple, observes these five aggregates of clinging (panca-upadanakkhandha, five aggregates of clinging) and knows that there is no self or anything belonging to self, having observed thus, they will know that in the world there is no taker or taken, nor any transformation. But through their own enlightenment, they attain Nirvana (nirvana, liberation), "My life is finished, the holy life is established, what had to be done has been done, there is no more coming into existence."' While this Dharma (dharma, teachings) was being spoken, the five Bhikkhus, etc., were liberated from all defilements in their minds.'

At that time, all the Arhats (arhat, enlightened beings) thought: 'I have compiled the third Sutra (sutra, discourse) spoken by the World-Honored One, without any opposition or disapproval from those practicing the same holy life. Therefore, it should be known that this Sutra is the true teaching of the Buddha.' They also said: 'The other Sutras, the World-Honored One spoke in palaces, villages, cities, etc., and now Ananda (Ananda, Buddha's attendant) has completely expounded them, and all the Arhats have jointly compiled them. Whatever is related to the five aggregates is established as the Aggregate Section. If it is related to the six sense bases (sadayatana, six sense organs) and the eighteen realms (astadasa-dhatu, eighteen realms), it is established as the Sense Base and Realm Section. If it is related to Dependent Origination (pratitya-samutpada, dependent origination) and the Noble Truths (arya-satya, four noble truths), it is named and established as the Dependent Origination Section. If it is spoken by a Sravaka, it is established in the Sravaka Section. If it is spoken by the Buddha, it is established in the Buddha Section. If it is related to the Foundations of Mindfulness (smrtyupasthana, four foundations of mindfulness), Right Exertions (samyak-pradhana, four right efforts), Bases of Power (rddhipada, four bases of power), Faculties (indriya, five faculties), Powers (bala, five powers), Factors of Enlightenment (bodhyanga, seven factors of enlightenment), and the Path Factors (aryastangamarga, eightfold path), it is established in the Holy Foundations of Mindfulness Section.'

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道品處而為建立。若經與伽他相應者，此即名為『相應阿笈摩』(舊云雜者，取義也)。若經長長說者，此即名為『長阿笈摩』。若經中中說者，此即名為『中阿笈摩』。若經說一句事二句事乃至十句事者，此即名為『增一阿笈摩』。」

爾時大迦攝波告阿難陀曰：「唯有爾許《阿笈摩經》，更無餘者。」作是說已便下高座。爾時具壽迦攝波告大眾曰：「汝等應知！世尊所說蘇怛羅已共結集，其毗奈耶次當結集。」聞是語已咸言：「善哉！」於時眾中唯有具壽鄔波離，于毗奈耶緣起極善解了，迦攝波便升高座告大眾曰：「汝等應知！具壽鄔波離，于毗奈耶悉皆明瞭。世尊記說：『于持律中最為第一。』是故我請結集毗奈耶。」大眾言：「善。」爾時迦攝波告鄔波離曰：「具壽！汝頗能簡擇結集如來所說毗奈耶不？」答言：「能。」尊者即便作白：

「大德僧伽聽！此具壽鄔波離，能為簡擇結集如來所說毗奈耶。若僧伽時至聽者，僧伽應許僧伽今差具壽鄔波離，為欲簡擇結集如來所說毗奈耶。白如是。」次作羯磨，準白成。時具壽迦攝波作羯磨已從座而下，鄔波離即升師子座。

根本說一切有部毗奈耶雜事卷第三十九 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

【現代漢語翻譯】 現代漢語譯本： 根據『道品』(通往解脫的修行方法)的類別而建立。如果『經』(佛經)與『伽他』(偈頌)相對應，這就被稱為『相應阿笈摩』(Samyukta Agama)(舊譯為『雜』，是取其義)。如果『經』(佛經)以長篇幅敘述，這就被稱為『長阿笈摩』(Dirgha Agama)。如果『經』(佛經)以中等篇幅敘述，這就被稱為『中阿笈摩』(Madhyama Agama)。如果『經』(佛經)講述一句事、兩句事乃至十句事，這就被稱為『增一阿笈摩』(Ekottara Agama)。」

當時，大迦葉波(Mahakasyapa)告訴阿難陀(Ananda)說：『只有這些《阿笈摩經》(Agama)，沒有其他的了。』說完就走下了高座。當時，具壽迦葉波(Kasyapa)告訴大眾說：『你們應當知道！世尊(釋迦牟尼佛)所說的『蘇怛羅』(Sutra，經)已經共同結集完畢，接下來應當結集『毗奈耶』(Vinaya，律)。』聽到這話后，大家都說：『好啊！』當時，大眾中只有具壽鄔波離(Upali)對『毗奈耶』(Vinaya，律)的緣起非常瞭解，迦葉波(Kasyapa)便升上高座告訴大眾說：『你們應當知道！具壽鄔波離(Upali)對『毗奈耶』(Vinaya，律)全部都明瞭。世尊(釋迦牟尼佛)曾記說：『在持律中最為第一。』因此我請求結集『毗奈耶』(Vinaya，律)。』大眾說：『好。』當時，迦葉波(Kasyapa)告訴鄔波離(Upali)說：『具壽！你能夠簡擇結集如來(Tathagata)所說的『毗奈耶』(Vinaya，律)嗎？』回答說：『能。』尊者(Upali)隨即作白：

『大德僧伽(Sangha，僧團)聽！這位具壽鄔波離(Upali)，能夠為我們簡擇結集如來(Tathagata)所說的『毗奈耶』(Vinaya，律)。如果僧伽(Sangha，僧團)認為時機已到，請聽著，僧伽(Sangha，僧團)應該允許僧伽(Sangha，僧團)現在委派具壽鄔波離(Upali)，來簡擇結集如來(Tathagata)所說的『毗奈耶』(Vinaya，律)。稟白如是。』接著進行羯磨(Karma，儀式)，按照稟白完成。當時，具壽迦葉波(Kasyapa)作完羯磨(Karma，儀式)后從座位上下來，鄔波離(Upali)隨即登上獅子座。

根本說一切有部毗奈耶雜事卷第三十九 大正藏第 24 冊 No. 1451 根本說一切有部毗奈耶雜事

【English Translation】 English version: It is established according to the categories of 『Dharmapada』 (the path of practice leading to liberation). If a 『Sutra』 (Buddhist scripture) corresponds to a 『Gatha』 (verse), this is called 『Samyukta Agama』 (the Connected Discourses) (the old translation 『Miscellany』 takes its meaning). If a 『Sutra』 (Buddhist scripture) is narrated at length, this is called 『Dirgha Agama』 (the Long Discourses). If a 『Sutra』 (Buddhist scripture) is narrated in medium length, this is called 『Madhyama Agama』 (the Middle Length Discourses). If a 『Sutra』 (Buddhist scripture) speaks of one thing, two things, or even ten things, this is called 『Ekottara Agama』 (the Numerical Discourses).』

At that time, Mahakasyapa (Great Kasyapa) said to Ananda (Ananda): 『There are only these Agamas (Agama), there are no others.』 After saying this, he stepped down from the high seat. At that time, Venerable Kasyapa (Kasyapa) said to the assembly: 『You should know! The Sutras (Sutra, discourses) spoken by the World Honored One (Sakyamuni Buddha) have already been collectively compiled, and next, the Vinaya (Vinaya, monastic rules) should be compiled.』 After hearing this, everyone said: 『Good!』 At that time, only Venerable Upali (Upali) in the assembly was extremely knowledgeable about the origins of the Vinaya (Vinaya, monastic rules), so Kasyapa (Kasyapa) ascended the high seat and said to the assembly: 『You should know! Venerable Upali (Upali) is completely clear about the Vinaya (Vinaya, monastic rules). The World Honored One (Sakyamuni Buddha) has predicted: 『He is the foremost in upholding the Vinaya.』 Therefore, I request the compilation of the Vinaya (Vinaya, monastic rules).』 The assembly said: 『Good.』 At that time, Kasyapa (Kasyapa) said to Upali (Upali): 『Venerable One! Are you able to select and compile the Vinaya (Vinaya, monastic rules) spoken by the Tathagata (Tathagata)?』 He replied: 『I am able.』 The Venerable One (Upali) then made the announcement:

『Listen, Greatly Virtuous Sangha (Sangha, monastic community)! This Venerable Upali (Upali) is able to select and compile the Vinaya (Vinaya, monastic rules) spoken by the Tathagata (Tathagata) for us. If the Sangha (Sangha, monastic community) deems the time is right, listen, the Sangha (Sangha, monastic community) should permit the Sangha (Sangha, monastic community) to now appoint Venerable Upali (Upali) to select and compile the Vinaya (Vinaya, monastic rules) spoken by the Tathagata (Tathagata). The announcement is thus.』 Next, the Karma (Karma, ritual) was performed, completed according to the announcement. At that time, Venerable Kasyapa (Kasyapa) stepped down from his seat after performing the Karma (Karma, ritual), and Upali (Upali) then ascended the lion throne.

Mulasarvastivada Vinaya Miscellaneous Matters, Volume 39 Taisho Tripitaka Volume 24 No. 1451 Mulasarvastivada Vinaya Miscellaneous Matters

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根本說一切有部毗奈耶雜事卷第四十

三藏法師義凈奉　制譯第八門第十子攝頌之六五百之餘及七百結集事

爾時迦攝波告鄔波離曰：「世尊於何處制第一學處？」鄔波離以清徹音答曰：「世尊于波羅痆斯。」「此為誰說？」「即五苾芻。」「其事云何？」「謂齊整著裙不太高不太下，應當學。」說是語已，諸阿羅漢俱入邊際定，以願力故觀察世間還從定起。爾時摩訶迦攝波作如是念：「我已結集世尊所說最初學處，于同梵行無有違逆亦無訶厭，是故當知此毗奈耶是佛所說。」

復告鄔波離：「世尊何處說第二學處？」時鄔波離以清徹音答曰：「于婆羅痆斯。」「此為誰說？」「即五苾芻。」「其事云何？」「謂齊整披三衣，應當學。」說是語已，諸阿羅漢俱入邊際定，以願力故觀察世間還從定起。時迦攝波作如是念：「我已結集世尊第二學處。」廣如上說。

復告鄔波離：「世尊何處說第三學處？」鄔波離以清徹音答曰：「于羯蘭鐸迦村。」「此為誰說？」「即羯蘭鐸迦子蘇陣那苾芻。」「其事云何？」「謂若苾芻受禁戒，于余苾芻乃至畜生行淫慾者，得波羅市迦罪，亦不得同住。」說是語已，諸阿羅漢俱入邊際定，以願力故觀察世間還從定起。時迦攝波作是如念：「我已結集，廣說如前

【現代漢語翻譯】 現代漢語譯本 根本說一切有部毗奈耶雜事卷第四十

三藏法師義凈奉　制譯第八門第十子攝頌之六五百之餘及七百結集事

爾時，摩訶迦攝波（Mahākāśyapa，佛教重要弟子）告訴鄔波離（Upāli，佛教重要弟子）說：『世尊（釋迦牟尼佛）在何處制定了第一條學處（śikṣāpada，戒條）？』鄔波離用清晰的聲音回答說：『世尊在波羅痆斯（Varanasi，古印度城市）。』『這是為誰說的？』『是為五位比丘（bhikṣu，出家男子）。』『事情是怎樣的？』『是說要齊整地穿著裙子，不要太高也不要太低，應當學習。』說完這些話后，各位阿羅漢（arhat，已證悟者）一同進入邊際定（samāpatti，禪定的一種），憑藉願力觀察世間，然後從禪定中出來。當時，摩訶迦攝波這樣想：『我已經結集了世尊所說的最初學處，對於同梵行者（sabrahmacārin，一起修行的同伴）沒有違逆也沒有呵責，因此應當知道這毗奈耶（vinaya，戒律）是佛所說的。』

又告訴鄔波離：『世尊在何處說了第二條學處？』當時，鄔波離用清晰的聲音回答說：『在波羅痆斯。』『這是為誰說的？』『是為五位比丘。』『事情是怎樣的？』『是說要齊整地披著三衣（tricīvara，比丘所穿的三件袈裟），應當學習。』說完這些話后，各位阿羅漢一同進入邊際定，憑藉願力觀察世間，然後從禪定中出來。當時，迦攝波這樣想：『我已經結集了世尊的第二條學處。』詳細情況如上所述。

又告訴鄔波離：『世尊在何處說了第三條學處？』鄔波離用清晰的聲音回答說：『在羯蘭鐸迦村（Kalandaka，地名）。』『這是為誰說的？』『是為羯蘭鐸迦子蘇陣那比丘（Sujāta，人名）。』『事情是怎樣的？』『是說如果比丘受了禁戒，對其他比丘乃至畜生行淫慾，就犯了波羅市迦罪（pārājika，最重的罪），也不得同住。』說完這些話后，各位阿羅漢一同進入邊際定，憑藉願力觀察世間，然後從禪定中出來。當時，迦攝波這樣想：『我已經結集了，詳細情況如前所述。

【English Translation】 English version Vinaya Miscellaneous Matters of the Mūlasarvāstivāda, Volume 40

Translated under Imperial Order by the Tripiṭaka Master Yijing, Eighth Section, Tenth Son, Summary Verse Six, Concerning the Five Hundred and the Seven Hundred Assemblies

At that time, Mahākāśyapa (important disciple of the Buddha) said to Upāli (important disciple of the Buddha): 'Where did the World-Honored One (Śākyamuni Buddha) establish the first precept (śikṣāpada)?' Upāli replied in a clear voice: 'The World-Honored One did so in Varanasi (ancient Indian city).' 'For whom was this said?' 'For the five bhikṣus (ordained monks).' 'What was the matter?' 'It was said that one should wear the robe neatly, not too high and not too low, and should learn this.' After saying these words, all the arhats (enlightened beings) together entered the Samāpatti (a type of meditative absorption), observed the world with their power of aspiration, and then arose from their concentration. At that time, Mahākāśyapa thought thus: 'I have already compiled the first precept spoken by the World-Honored One, and there is no opposition or criticism from those practicing the same Brahmacarya (holy life), therefore it should be known that this Vinaya (code of monastic discipline) was spoken by the Buddha.'

He further said to Upāli: 'Where did the World-Honored One speak of the second precept?' At that time, Upāli replied in a clear voice: 'In Varanasi.' 'For whom was this said?' 'For the five bhikṣus.' 'What was the matter?' 'It was said that one should wear the three robes (tricīvara, the three robes worn by monks) neatly, and should learn this.' After saying these words, all the arhats together entered the Samāpatti, observed the world with their power of aspiration, and then arose from their concentration. At that time, Kāśyapa thought thus: 'I have already compiled the second precept of the World-Honored One.' The details are as described above.

He further said to Upāli: 'Where did the World-Honored One speak of the third precept?' Upāli replied in a clear voice: 'In the village of Kalandaka (place name).' 'For whom was this said?' 'For the bhikṣu Sujāta (person's name), son of Kalandaka.' 'What was the matter?' 'It was said that if a bhikṣu, having taken the precepts, engages in sexual activity with another bhikṣu or even an animal, he commits the pārājika offense (the most severe offense), and is not allowed to live together.' After saying these words, all the arhats together entered the Samāpatti, observed the world with their power of aspiration, and then arose from their concentration. At that time, Kāśyapa thought thus: 'I have already compiled it, and the details are as described before.'

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自余學處，世尊或於王宮聚落，為諸苾芻廣制學處，時鄔波離悉皆具說。諸阿羅漢既結集已，此名波羅市迦法、此名僧伽伐尸沙法、此名二不定法、三十捨墮法、九十波逸底迦法、四波羅底提舍尼法、眾多學法、七滅諍法，此是初制、此是隨制、此是定製、此是隨聽；如是出家、如是受近圓，如是單白、白二、白四羯磨，如是應度、如是不應度、如是作褒灑陀、如是作安居、如是作隨意及以諸事乃至雜事、此是尼陀那目得迦等。既結集毗奈耶已，具壽鄔波離從高座下。

時迦攝波作如是念：「後世之人少智鈍根，依文而解不達深義。我今宜可自說摩窒里迦，欲使經律義不失故。」作是念已，便作白二羯磨，白眾令知。眾既許已，即升高座告諸苾芻曰：「摩窒里迦我今自說，于所了義皆令明顯。所謂：四念處、四正勤、四神足、五根、五力、七菩提分、八聖道分；四無畏、四無礙解、四沙門果、四法句無諍愿智，及邊際定空無相無愿雜修諸定正入現觀，及世俗智苫摩他毗缽舍那法集法蘊，如是總名摩窒里迦。」說是語已，諸阿羅漢俱入邊際定，次第觀已還從定起，如前廣說。是故當知！此是蘇怛羅、此是毗奈耶、此是阿毗達磨，是佛真教。如是集已。

時地上藥叉咸發大聲作如是說：「仁等應

【現代漢語翻譯】 現代漢語譯本： 從我所學的戒律之處，世尊有時在王宮聚落中，為眾比丘廣泛制定學處（śikṣāpada，戒條），當時鄔波離（Upāli，佛陀十大弟子之一，持戒第一）全部詳細地說出。諸位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）結集完畢后，確定了這些名稱：此名波羅市迦法（Pārājika，斷頭罪）、此名僧伽伐尸沙法（Saṃghāvaśeṣa，僧殘罪）、此名二不定法（Aniyata，不定罪）、三十捨墮法（Nissaggiya Pācittiya，捨墮罪）、九十波逸底迦法（Pācittiya，單墮罪）、四波羅底提舍尼法（Paṭidesanīya，悔過罪）、眾多學法（Śaikṣa，應學之法）、七滅諍法（Adhikaraṇa-śamatha，滅諍之法），這是最初制定的、這是隨後制定的、這是定製的、這是隨後允許的；如何出家、如何受近圓戒（upasampadā，比丘戒）、如何單白羯磨（jñapti-karma，表決）、白二羯磨（jñapti-dvitiya-karma，一白二羯磨）、白四羯磨（jñapti-caturtha-karma，一白三羯磨），哪些人應該度化、哪些人不應該度化、如何作布薩（poṣadha，每半月誦戒儀式）、如何作安居（varṣā，雨季安居）、如何作隨意（pravāraṇā，安居結束時的自恣儀式）以及各種事務乃至雜事，這是尼陀那目得迦（nidāna-mātṛkā，戒經的緣起和母體）等。結集毗奈耶（Vinaya，律藏）完畢后，具壽鄔波離從高座下來。 當時，迦攝波（Kāśyapa，佛陀的弟子，以頭陀行著稱）這樣想：『後世之人少智鈍根，依文解義而不通達深義。我現在應該自己宣說摩窒里迦（mātṛkā，論母），想要使經律的意義不失傳。』這樣想后，便作白二羯磨，告知大眾。大眾允許后，就升上高座告訴眾比丘說：『摩窒里迦我現在親自宣說，對於所理解的意義都使其明顯。』所謂：四念處（smṛtyupasthāna，四種觀禪修習）、四正勤（samyak-prahāṇa，四種精進的努力）、四神足（ṛddhipāda，四種成就神通的基礎）、五根（indriya，信、精進、念、定、慧五種能力）、五力（bala，信、精進、念、定、慧五種力量）、七菩提分（bodhyaṅga，七種覺悟的要素）、八聖道分（āryāṣṭāṅga-mārga，八正道）；四無畏（vaiśāradya，佛的四種無所畏懼的宣說）、四無礙解（pratisaṃvidā，四種無礙的智慧）、四沙門果（sāmañña-phala，四種修行證果的階段）、四法句無諍愿智，以及邊際定（koṭigatā samādhi，最高的禪定）空無相無愿雜修諸定正入現觀，以及世俗智（saṃvṛti-satya-jñāna，世俗諦的智慧）奢摩他（śamatha，止禪）毗缽舍那（vipaśyanā，觀禪）法集法蘊，這些總名為摩窒里迦。』說完這些話后，諸位阿羅漢一同進入邊際定，依次觀察后又從定中出來，如前面所廣泛敘述的。所以應當知道！這是蘇怛羅（sūtra，經藏）、這是毗奈耶（vinaya，律藏）、這是阿毗達磨（abhidharma，論藏），是佛陀的真正教誨。就這樣結集完畢。 當時，地上的藥叉（yakṣa，守護神）都發出巨大的聲音這樣說：『你們應 '

【English Translation】 English version: From where I have learned, the World-Honored One sometimes, in royal palaces and villages, extensively established the precepts (śikṣāpada) for the monks (bhikṣu), which Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) fully and thoroughly explained at that time. After the Arhats (those who have extinguished all afflictions and attained liberation) had completed the compilation, they determined these names: this is called Pārājika (defeat, expulsion), this is called Saṃghāvaśeṣa (formal meeting), this is called Aniyata (indefinite), thirty are called Nissaggiya Pācittiya (expiation with forfeiture), ninety are called Pācittiya (expiation), four are called Paṭidesanīya (confession), numerous are the Śaikṣa (trainings), seven are the Adhikaraṇa-śamatha (settlement of disputes); this was initially established, this was subsequently established, this was fixed, this was subsequently permitted; how to leave home, how to receive full ordination (upasampadā), how to perform a single motion (jñapti-karma), a motion with one announcement (jñapti-dvitiya-karma), a motion with three announcements (jñapti-caturtha-karma), who should be ordained, who should not be ordained, how to perform the Uposatha (poṣadha, fortnightly recitation of precepts), how to observe the rains retreat (varṣā), how to perform the Pravāraṇā (invitation); and various matters, even miscellaneous matters, this is the Nidāna-mātṛkā (the introduction and matrix of the Vinaya). After compiling the Vinaya, the venerable Upāli descended from the high seat. At that time, Kāśyapa (one of the Buddha's disciples, known for ascetic practices) thought thus: 'People of later generations will be of little wisdom and dull faculties, interpreting the words but not understanding the deep meaning. I should now expound the Mātṛkā (matrix), desiring to prevent the meaning of the scriptures and precepts from being lost.' Having thought thus, he performed a motion with one announcement, informing the assembly. Having been permitted by the assembly, he ascended the high seat and told the monks: 'I will now personally expound the Mātṛkā, making clear all the meanings that I have understood.' Namely: the four foundations of mindfulness (smṛtyupasthāna), the four right exertions (samyak-prahāṇa), the four bases of power (ṛddhipāda), the five roots (indriya), the five powers (bala), the seven factors of enlightenment (bodhyaṅga), the noble eightfold path (āryāṣṭāṅga-mārga); the four fearlessnesses (vaiśāradya), the four analytical knowledges (pratisaṃvidā), the four fruits of the ascetic life (sāmañña-phala), the wisdom of non-contention and vows regarding the four phrases of the Dharma, and the ultimate concentration (koṭigatā samādhi), the various concentrations of emptiness, signlessness, and wishlessness, cultivated in combination, rightly entering into direct perception, and the conventional wisdom (saṃvṛti-satya-jñāna), Śamatha (calm abiding) and Vipaśyanā (insight), the collection of Dharmas, the aggregates of Dharmas, these are collectively called Mātṛkā.' Having spoken these words, all the Arhats together entered the ultimate concentration, observed in sequence, and then arose from concentration, as previously described in detail. Therefore, you should know! This is the Sūtra (scriptures), this is the Vinaya (discipline), this is the Abhidharma (higher knowledge), it is the true teaching of the Buddha. Thus, it was compiled. At that time, the Yakshas (guardian deities) on the ground all uttered a great voice, saying thus: 'You should

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知！聖者大迦攝波為上首，與五百阿羅漢，共集如來三藏聖教。由是因緣天眾增盛阿蘇羅減少。」居空藥叉聞是說已，亦發大聲徹四大王眾、三十三天、夜摩、睹史、多樂、變化、他化、自在、梵眾、梵輔、大梵、少光、無量光、極光、凈、少凈、無量凈、遍凈、無雲、福生、廣果、無煩、無熱、善現、善見天等，須臾之間其聲上徹色究竟天。此諸天等咸發聲言：「諸天增盛，阿蘇羅減少。」時五百阿羅漢既結集已，此即名為五百結集。

爾時大迦攝波而說頌曰：

「仁等結集法王教，　　皆為愍念諸群生； 　所有言說量無邊，　　今並纂集無遺闕； 　世間愚癡不能了；　　為作明燈除眼曀。」

時具壽大迦攝波復作是念：「三藏聖教我已結集，今以定力，觀察世尊所說教法得久住世，所應作者依如來說並已作了。如來法王示我正道如教奉行，我已少分報佛慈恩。誰能盡報如來恩德？世尊大師所有遺教，利益眾生並皆纂集，久離大師無復依怙，五蘊臭身荷負勞倦，涅槃時至無宜久留。」作是念已而說頌曰：

「我已結集牟尼教，　　為令正法得增長； 　久住利益於世間，　　饒益眾生離諸惑。 　無羞恥者已折伏，　　有慚愧者皆攝受； 　所作利益事已周，　　今我宜應趣圓寂。」

【現代漢語翻譯】 現代漢語譯本： 得知！以聖者摩訶迦葉（Mahākāśyapa，佛教十大弟子之一，以頭陀行著稱）為首，與五百位阿羅漢，共同結集如來的三藏聖教。由於這個因緣，天眾日益增盛，阿修羅（Asura，一種好戰的神道）逐漸減少。』居住在空中的藥叉（Yaksa，一種守護神）聽到這些話后，也發出巨大的聲音，響徹四大天王眾、三十三天（Trāyastriṃśa，欲界六天之一）、夜摩天（Yāmadeva，欲界六天之一）、兜率天（Tuṣita，欲界六天之一）、樂變化天（Nirmāṇarati，欲界六天之一）、他化自在天（Paranirmita-vaśavartin，欲界六天之一）、梵眾天（Brahmakayika，色界天之一）、梵輔天（Brahmapurohita，色界天之一）、大梵天（Mahābrahman，色界天之一）、少光天（Parittābha，色界天之一）、無量光天（Apramāṇābha，色界天之一）、極光凈天（Ābhāsvara，色界天之一）、少凈天（Parittaśubha，色界天之一）、無量凈天（Apramāṇaśubha，色界天之一）、遍凈天（Śubhakṛtsna，色界天之一）、無雲天（Anabhraka，色界天之一）、福生天（Puṇyaprasava，色界天之一）、廣果天（Bṛhatphala，色界天之一）、無煩天（Avṛha，色界天之一）、無熱天（Atapa，色界天之一）、善現天（Sudṛśa，色界天之一）、善見天（Sudarśana，色界天之一）等，須臾之間，聲音上傳至色究竟天（Akaniṣṭha，色界天之頂）。這些天眾都發出聲音說：『諸天增盛，阿修羅減少。』當時五百阿羅漢已經結集完畢，這次結集就被稱為五百結集。

當時，大迦葉說偈頌道：

『諸位結集法王的教誨，都是爲了憐憫一切眾生；所有的言說，數量無邊無際，現在全部編纂收集，沒有遺漏缺失；世間愚癡的人不能理解，為他們點亮明燈，去除眼中的障礙。』

當時，具壽大迦葉又這樣想：『三藏聖教我已經結集完畢，現在用禪定之力，觀察世尊所說的教法能夠長久住世，應該做的事情，依照如來的教導都已經做完了。如來法王指示我正確的道路，我依照教導奉行，已經稍微報答了佛的慈恩。誰能夠完全報答如來的恩德呢？世尊大師所有的遺教，利益眾生的部分都已經編纂收集，長久離開了大師，沒有了依靠，這五蘊臭身揹負著勞累和疲倦，涅槃的時間到了，不應該久留。』這樣想著，就說偈頌道：

『我已經結集了牟尼（釋迦牟尼佛的稱號）的教誨，爲了讓正法得以增長；長久住世，利益世間，饒益眾生，遠離各種迷惑。對於沒有羞恥心的人，已經摺服了他們，有慚愧心的人，都攝受了他們；所作的利益之事已經周全，現在我應該趣向圓寂。』

【English Translation】 English version: Thus I have heard: The venerable Mahākāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) being the leader, together with five hundred Arhats (Arhats, enlightened beings who have attained Nirvana), collectively compiled the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures) of the Tathāgata (Tathāgata, 'the one who has thus come', an epithet of the Buddha). Due to this cause, the Devas (Devas, gods or deities) increased in strength, and the Asuras (Asuras, a race of warring deities) diminished.』 The Yaksha (Yaksa, a type of guardian spirit) dwelling in the sky, having heard these words, also emitted a great sound that resonated throughout the Four Great Kings, the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the Desire Realm), the Yāmadeva Heaven (Yāmadeva, one of the six heavens of the Desire Realm), the Tuṣita Heaven (Tuṣita, one of the six heavens of the Desire Realm), the Nirmāṇarati Heaven (Nirmāṇarati, one of the six heavens of the Desire Realm), the Paranirmita-vaśavartin Heaven (Paranirmita-vaśavartin, one of the six heavens of the Desire Realm), the Brahmakayika Heaven (Brahmakayika, one of the heavens of the Form Realm), the Brahmapurohita Heaven (Brahmapurohita, one of the heavens of the Form Realm), the Mahābrahman Heaven (Mahābrahman, one of the heavens of the Form Realm), the Parittābha Heaven (Parittābha, one of the heavens of the Form Realm), the Apramāṇābha Heaven (Apramāṇābha, one of the heavens of the Form Realm), the Ābhāsvara Heaven (Ābhāsvara, one of the heavens of the Form Realm), the Parittaśubha Heaven (Parittaśubha, one of the heavens of the Form Realm), the Apramāṇaśubha Heaven (Apramāṇaśubha, one of the heavens of the Form Realm), the Śubhakṛtsna Heaven (Śubhakṛtsna, one of the heavens of the Form Realm), the Anabhraka Heaven (Anabhraka, one of the heavens of the Form Realm), the Puṇyaprasava Heaven (Puṇyaprasava, one of the heavens of the Form Realm), the Bṛhatphala Heaven (Bṛhatphala, one of the heavens of the Form Realm), the Avṛha Heaven (Avṛha, one of the heavens of the Form Realm), the Atapa Heaven (Atapa, one of the heavens of the Form Realm), the Sudṛśa Heaven (Sudṛśa, one of the heavens of the Form Realm), the Sudarśana Heaven (Sudarśana, one of the heavens of the Form Realm), and so on. In a short time, the sound ascended to the Akaniṣṭha Heaven (Akaniṣṭha, the highest of the Form Realm heavens). All these Devas proclaimed: 『The Devas are increasing, and the Asuras are diminishing.』 At that time, the five hundred Arhats having completed the compilation, this was named the Five Hundred Compilation.

Then the venerable Mahākāśyapa spoke this verse:

'You have compiled the teachings of the Dharma King (Dharma King, referring to the Buddha), all for the sake of compassion for all living beings; all the words spoken, boundless in number, are now all compiled and collected, without omission or deficiency; the foolish in the world cannot understand, so make a bright lamp for them, removing the darkness from their eyes.'

Then the venerable Mahākāśyapa again thought: 『I have already compiled the Tripiṭaka, and now, with the power of meditation, I observe that the teachings spoken by the World-Honored One (World-Honored One, another epithet of the Buddha) can abide in the world for a long time, and what should be done, according to the Tathāgata, has already been done. The Tathāgata Dharma King showed me the right path, and I have followed the teachings, and have repaid a small part of the Buddha's kindness. Who can fully repay the kindness of the Tathāgata? All the teachings left by the World-Honored Great Teacher, which benefit sentient beings, have been compiled and collected. Having been separated from the Great Teacher for a long time, there is no longer any refuge. This foul body of the five aggregates (five aggregates, the five aspects that constitute a sentient being) bears weariness and fatigue. The time for Nirvana (Nirvana, liberation from suffering and the cycle of rebirth) has arrived, and it is not appropriate to remain for long.』 Thinking thus, he spoke this verse:

'I have compiled the teachings of the Muni (Muni, another epithet of the Buddha, meaning 'sage'), in order to allow the Right Dharma to increase; to abide long and benefit the world, to benefit sentient beings and be free from all delusions. Those without shame have been subdued, and those with shame have all been embraced; the beneficial deeds that should be done have been completed, now I should proceed to Parinirvana (Parinirvana, the complete and final Nirvana).'

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時大迦攝波告阿難陀曰：「汝今知不？世尊言教付囑於我而般涅槃，我今復欲入般涅槃，轉以教法付囑于汝，當善護持。」又復告曰：「我滅度后，于王舍城有商主妻當生一子，其子生時以奢搦迦衣裹身而出，因即名為奢搦迦(即是麻類，此方先無，高共人等，堪織為布。舊云商那和修者訛)，后因入海求諸珍貨安隱回還，于佛教中遂設佛陀五年大會，當得出家，所有佛教轉付于彼。」作是語已，時迦攝波復作是念：「世尊大悲修諸苦行是真善友，無量功德共所莊嚴，遺身舍利隨所在處，我今皆當恭敬供養而入涅槃。」作是念已，以神通力往四大制底，謂生處、成佛處、轉法輪處、涅槃處、並余舍利塔處至誠供養。即入龍宮供養佛牙已，騰空即往三十三天欲禮佛牙。時天帝釋及諸天等，見迦攝波恭敬禮拜，問言：「何故得來至此？」尊者報曰：「我欲最後供養世尊所有舍利牙塔。」時諸天等聞最後言，心生憂惱默然而住。是時帝釋即持佛牙與迦攝波，尊者受牙置於手掌，瞻視不瞬便安頂上。復以曼陀羅華及諸蓮華牛頭香末，佈於牙上以申供養，為天帝釋及諸天等略說法已，從須彌頂沒王舍城出。

爾時大迦攝波復作是念：「我先已許欲涅槃時報未生怨王。」作是念已便詣王宮，告門人曰：「為我通王，云：『迦

【現代漢語翻譯】 現代漢語譯本 時大迦葉（Mahakashyapa，佛陀十大弟子之一）告訴阿難陀（Ananda，佛陀十大弟子之一）說：『你現在知道嗎？世尊（釋迦牟尼佛）的言教囑託於我而入般涅槃（Parinirvana，完全的涅槃），我現在也想進入般涅槃，將教法轉而囑託給你，你應當好好守護保持。』又告訴阿難陀說：『我滅度之後，在王舍城（Rajagriha）有一個商主的妻子會生一個兒子，這個兒子出生的時候用奢搦迦衣（shanaka，一種麻布）包裹身體而出，因此就命名為奢搦迦（就是麻類，這個地方先前沒有，高大和人一樣，可以織成布。舊時說的商那和修是訛傳）。後來因為入海尋求各種珍寶平安返回，在佛教中就設立佛陀五年大會，應當能夠出家，所有的佛教教法都轉付給他。』說完這些話后，大迦葉又這樣想：『世尊大慈大悲修行各種苦行是真正的善友，無量的功德共同莊嚴，遺留下來的舍利（Sarira，佛教聖物）無論在什麼地方，我現在都應當恭敬供養然後進入涅槃。』這樣想完后，用神通力前往四大制底（四大聖地），即出生地、成佛地、轉法輪地、涅槃地，以及其餘的舍利塔處，至誠供養。然後進入龍宮供養佛牙后，騰空前往三十三天（Trayastrimsha Heaven）想要禮拜佛牙。當時天帝釋（Shakra，忉利天之主）以及各位天人等，看見大迦葉恭敬禮拜，問道：『什麼緣故來到這裡？』尊者回答說：『我想要最後供養世尊所有的舍利牙塔。』當時各位天人等聽到『最後』這兩個字，心中憂愁煩惱默默地站立著。這時帝釋就拿著佛牙給大迦葉，尊者接過佛牙放在手掌中，眼睛不眨地看著，然後安放在頭頂上。又用曼陀羅華（Mandala flower）以及各種蓮花牛頭旃檀香末，鋪在佛牙上用來表達供養，為天帝釋以及各位天人等稍微說法后，從須彌山頂消失，在王舍城出現。 這時大迦葉又這樣想：『我先前已經答應過，想要涅槃的時候稟告阿阇世王（Ajatasattu）。』這樣想完后就前往王宮，告訴守門人說：『為我通報國王，說：大迦葉來了。』

【English Translation】 English version Then Mahakashyapa (one of the ten great disciples of the Buddha) said to Ananda (one of the ten great disciples of the Buddha): 'Do you know? The World-Honored One's (Shakyamuni Buddha) teachings were entrusted to me before he entered Parinirvana (complete Nirvana). Now I also wish to enter Parinirvana and pass on the teachings to you. You should guard and maintain them well.' He further said: 'After my extinction, in Rajagriha (Royal City), the wife of a merchant will give birth to a son. This son will be born wrapped in shanaka (a type of linen) cloth, and therefore he will be named Shanaka (which is a type of linen, not previously found here, as tall as a person, and can be woven into cloth. The old saying '商那和修' is a corruption). Later, because he safely returns from seeking various treasures in the sea, he will establish a five-year Buddhist assembly in Buddhism, and he should be able to renounce the world. All Buddhist teachings will be transferred to him.' After saying these words, Mahakashyapa thought: 'The World-Honored One, with great compassion, practiced various austerities and is a true good friend. Immeasurable merits adorn him. Wherever the remaining relics (Sarira, Buddhist sacred objects) are, I should respectfully make offerings and then enter Nirvana.' After thinking this, he used his supernatural powers to go to the four great stupas (four great holy sites), namely the birthplace, the place of enlightenment, the place of turning the Dharma wheel, and the place of Nirvana, as well as other relic stupas, to sincerely make offerings. Then, after entering the Dragon Palace to make offerings to the Buddha's tooth, he ascended into the air and went to the Trayastrimsha Heaven (Heaven of Thirty-Three) to worship the Buddha's tooth. At that time, Shakra (ruler of the Trayastrimsha Heaven) and the various devas (gods), seeing Mahakashyapa respectfully bowing, asked: 'Why have you come here?' The Venerable One replied: 'I wish to make a final offering to all the relic tooth stupas of the World-Honored One.' At that time, the various devas, hearing the words 'final,' felt sorrow and stood silently. Then Shakra handed the Buddha's tooth to Mahakashyapa. The Venerable One took the tooth in his palm, gazed at it without blinking, and then placed it on the top of his head. He also spread Mandala flowers and various lotus flowers and sandalwood powder on the tooth to express his offering. After briefly teaching the Dharma to Shakra and the various devas, he disappeared from the top of Mount Sumeru and appeared in Rajagriha. At this time, Mahakashyapa thought: 'I had previously promised to inform King Ajatasattu (King of Magadha) when I wanted to enter Nirvana.' After thinking this, he went to the royal palace and told the gatekeeper: 'Announce to the king for me, saying: Mahakashyapa has arrived.'

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攝波今在門首欲見大王。』」時守門人聞是語已，便入宮中既至王前正屬王睡，即還卻出報迦攝波曰：「聖者！大王現睡。」尊者報言：「汝宜更去為我覺王。」守門人曰：「王性暴惡難可侵犯。我今不敢，恐王瞋責刑戮於我。」迦攝波告曰：「若如是者，待王覺后為我報知：『大迦攝波為欲涅槃，來就王門與王取別。』」作是語已便往雞足山中，於三峰內敷草而坐，作如是念：「我今宜以世尊所授糞掃納衣用覆于身，令身乃至慈氏下生。彼薄伽梵以我此身，示諸弟子及諸大眾令生厭離。」即便入定三峰覆身，猶如密室不壞而住。復作是念：「若未生怨王來至於此，山即為開。若王不見我身便嘔熱血而死。」念已入定舍其壽行。是時大地六種震動，流星下落諸方赫焰，于虛空中諸天擊鼓。爾時具壽大迦攝波，踴身空中現諸神變，或流清水或放火光，遍起密雲降注洪雨。作是事已，入石室中右脅而臥重壘雙足，入無餘依妙涅槃界。

爾時釋梵諸天咸作是念：「何因緣故大地震動？」便共觀察乃見迦攝波入于涅槃，即與無量百千萬億天眾，各持嗢缽羅華、拘勿頭華、分多利華，及牛頭栴檀沉水香末，皆詣尊者身所，以種種天華及妙香末，散其身上而為供養，既供養已三山即合上皆密覆。時彼諸天既離尊者，生大悲惱

【現代漢語翻譯】 現代漢語譯本：迦攝波現在門外，想要見大王。』當時守門人聽到這話后，便進入宮中，到達國王面前時，正趕上國王在睡覺，就返回出來告訴迦攝波說：『聖者！大王正在睡覺。』尊者說：『你應該再去為我叫醒大王。』守門人說：『國王性情暴躁兇惡，難以冒犯。我現在不敢去，恐怕國王會生氣責罰甚至殺了我。』迦攝波告訴他說：『如果這樣，等大王醒來后，你為我稟告：『大迦攝波（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）爲了尋求涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），前來拜別大王。』』說完這話后，便前往雞足山（Kukkutapada，山名，相傳迦葉在此山入定）中，在三峰之內鋪上草而坐，心中這樣想：『我現在應該用世尊（釋迦牟尼佛）所傳授的糞掃納衣（pāṃśukūla，指從垃圾堆或丟棄物中撿來的布縫製成的衣服）覆蓋身體，使身體保持到慈氏菩薩（Maitreya，即彌勒菩薩，未來佛）下生。那位薄伽梵（Bhagavan，佛的稱號之一，意為『世尊』）將用我的這個身體，向諸位弟子及大眾展示，使他們生起厭離之心。』隨即進入禪定，三峰合攏覆蓋其身，如同密室一般不壞而住。又這樣想：『如果未生怨王（Ajātaśatru，古印度摩揭陀國國王）來到這裡，山就會為他打開。如果國王見不到我的身體，便會嘔吐熱血而死。』想完之後，便入定捨棄了壽命。這時大地發生六種震動，流星墜落，四面八方閃耀著光焰，在虛空中諸天擊鼓。當時具壽（Ayushman，對年長有德者的尊稱）大迦攝波，踴身空中，顯現各種神通變化，或流出清水，或放出火光，遍佈密雲降下大雨。做完這些事後，進入石室中，右脅而臥，雙足交疊，進入無餘依妙涅槃界（nirupadhisesa-nirvana，指斷盡一切煩惱，不再有任何剩餘的涅槃境界）。 當時釋提桓因（Śakra，佛教護法神）和梵天（Brahmā，色界諸天之主）諸天都這樣想：『是什麼因緣導致大地發生震動？』便一起觀察，才看到迦攝波進入涅槃，立即與無量百千萬億天眾，各自拿著優缽羅華（utpala，藍色蓮花）、拘勿頭華（kumuda，白色睡蓮）、分多利華（pundarika，白色蓮花），以及牛頭栴檀（gośīrṣa-candana，一種珍貴的檀香）和沉水香末，都來到尊者身旁，用各種各樣的天花和美妙的香末，散在他的身上作為供養，供養完畢后，三山就合攏了，上面完全覆蓋。當時那些諸天離開尊者后，生起極大的悲傷煩惱。

【English Translation】 English version: 『Kashyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) is now at the gate and wishes to see the Great King.』 When the gatekeeper heard these words, he entered the palace and arrived before the King, who was asleep. He then returned and reported to Kashyapa, saying, 『Venerable One! The Great King is currently asleep.』 The Venerable One replied, 『You should go again and awaken the King for me.』 The gatekeeper said, 『The King is of a violent and wicked nature, and difficult to approach. I dare not go now, for fear that the King will be angry and punish or even kill me.』 Kashyapa told him, 『If that is the case, then wait until the King awakens and inform him for me: 『Mahākāśyapa has come to bid farewell to the King, seeking Nirvana (Nirvana, the state of liberation from the cycle of birth and death).』』 After saying these words, he went to Mount Kukkutapada (Kukkutapada, a mountain where Kashyapa is said to have entered samadhi), spread grass within the three peaks, and sat down, thinking thus: 『I should now cover my body with the rag robes (pāṃśukūla, robes made from discarded cloth found in refuse heaps) given to me by the World-Honored One (Shakyamuni Buddha), so that my body will remain until Maitreya (Maitreya, the future Buddha) descends. That Bhagavan (Bhagavan, an epithet of the Buddha, meaning 『World-Honored One』) will use this body of mine to show to the disciples and the masses, causing them to generate a sense of detachment.』 Immediately, he entered into meditation, and the three peaks closed, covering his body, remaining unbroken like a sealed chamber. He then thought: 『If King Ajātaśatru (Ajātaśatru, the king of Magadha in ancient India) comes here, the mountain will open for him. If the King does not see my body, he will vomit hot blood and die.』 After thinking this, he entered into meditation and relinquished his lifespan. At that time, the earth shook in six ways, meteors fell, flames blazed in all directions, and the devas (devas, gods) beat drums in the sky. Then, the venerable Ayushman (Ayushman, a term of respect for elders) Mahākāśyapa, rose into the air, displaying various miraculous transformations, sometimes emitting clear water, sometimes emitting flames, spreading dense clouds and pouring down heavy rain. After doing these things, he entered the stone chamber, lay down on his right side, crossed his legs, and entered the realm of Nirvana without remainder (nirupadhisesa-nirvana, the state of Nirvana where all afflictions are extinguished and nothing remains). At that time, Śakra (Śakra, a Buddhist protector deity) and Brahmā (Brahmā, the lord of the form realm) and all the devas thought, 『What is the cause of this great earthquake?』 They then observed together and saw that Kashyapa had entered Nirvana. Immediately, with countless hundreds of thousands of millions of devas, each holding utpala flowers (utpala, blue lotus), kumuda flowers (kumuda, white water lily), pundarika flowers (pundarika, white lotus), and powdered gośīrṣa-candana (gośīrṣa-candana, a precious type of sandalwood) and aloeswood incense, they all went to the Venerable One's body, scattering various heavenly flowers and wonderful incense powders upon his body as offerings. After making offerings, the three mountains closed, completely covering the top. At that time, those devas, having departed from the Venerable One, felt great sorrow and distress.

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作如是語：「佛般涅槃憂懷未息，如何今者復屬悲哀？畢缽羅巖舊住諸天空名而已，所有勝法亦復隨行。摩揭陀國無復光彩，貧窮眾生福田斷絕，所有善法皆亦銷亡。如第二佛入般涅槃，頓於今時法山隤壞，法船傾沒法樹崩摧，法海枯竭魔眾歡喜，所有正法教化眾生，及利益事悉當隱沒。」時彼諸天作如是等悲嘆語已，禮尊者足欻然不現。

時未生怨王于其睡中作如是夢，見宮中舍棟樑摧折忽然驚覺。其守門人見王睡覺，便以迦攝所囑之語具奏王知，王聞是語悶絕於地。時諸輔佐以清冷水灑面乃蘇，往竹林園見阿難陀，五體投地悲啼號哭作如是言：「我聞尊者大迦攝波入般涅槃。」時阿難陀即共王去，詣雞足山(舊云雞足，由尊者在中，後人喚為尊足。又嶺有佛跡，然雞足、尊足，梵音相濫也)，示尊者處。既至山已，諸大藥叉便開三山，王既見已，復見諸天以曼陀羅華，及諸蓮華栴檀沉水，種種華香而供養處。時王即便舉手悲號悶絕投地，猶如大樹斬斷其根，良久方起便欲拾薪。時阿難陀見是事已，告言：「大王！何為拾薪？」答言：「欲焚。」尊者告曰：「勿作是語。此尊者身以定守持，乃至慈氏菩薩當來下生，與九十六俱胝聲聞而為隨從來詣於此，取尊者遺身示諸聲聞。云：『此迦攝波，是釋迦牟尼佛上

【現代漢語翻譯】 現代漢語譯本：他們這樣說道：『佛陀般涅槃的悲傷還未平息，為何現在又要承受這重悲哀？畢缽羅巖（地名）的舊居只剩下諸天的空名而已，所有殊勝的佛法也將隨之消逝。摩揭陀國（古印度國名）不再有光彩，貧窮的眾生失去了種福的良田，所有的善法都將消亡。如同第二尊佛陀進入般涅槃，法山在此時此刻崩塌，法船傾覆，法樹崩摧，法海枯竭，魔眾歡喜，所有正法教化眾生以及利益眾生的事業都將隱沒。』當時，諸天說了這些悲嘆的話后，禮拜尊者的腳，忽然消失不見。

當時，阿阇世王（未生怨王）在睡夢中做了這樣的夢，夢見宮殿中的棟樑摧折，忽然驚醒。守門人見國王醒來，便將迦葉（大迦攝波）所囑託的話全部稟告給國王，國王聽了這些話，悶絕倒地。當時，各位輔佐用清涼的水灑在他的臉上，他才甦醒過來，前往竹林園拜見阿難陀（釋迦牟尼十大弟子之一），五體投地，悲啼號哭，這樣說道：『我聽說尊者大迦葉波進入般涅槃。』當時，阿難陀就和國王一同前往雞足山（舊時稱為雞足，因為尊者在此，後人稱之為尊足。又山嶺有佛的足跡，然而雞足、尊足，梵語發音相似）。向國王指示尊者所在之處。到達山後，各位大藥叉便打開三座山，國王見到后，又見到諸天以曼陀羅華，以及各種蓮花、栴檀、沉香，各種鮮花香料供養的地方。當時，國王便舉手悲號，悶絕倒地，猶如大樹被斬斷了樹根，過了很久才起身，便想要拾取柴火。當時，阿難陀見到這件事後，告訴他說：『大王！為何要拾取柴火？』回答說：『想要焚燒。』尊者告訴他說：『不要這樣說。這尊者的身體以禪定守護，乃至彌勒菩薩（慈氏菩薩）當來下生，與九十六俱胝聲聞作為隨從，來到這裡，取尊者的遺體，向各位聲聞顯示。說：『這位迦葉波，是釋迦牟尼佛的上首弟子。』

【English Translation】 English version: They spoke thus: 'The sorrow of the Buddha's Parinirvana has not yet subsided, why must we now endure this additional grief? The former residence at Pippala Cave (place name) is now merely an empty name for the gods, and all the supreme Dharma will also vanish with it. The kingdom of Magadha (ancient Indian kingdom) no longer has its splendor, the poor beings have lost the field of merit for planting blessings, and all the good Dharma will perish. It is as if a second Buddha has entered Parinirvana, the mountain of Dharma collapses at this very moment, the ship of Dharma capsizes, the tree of Dharma crumbles, the ocean of Dharma dries up, the demons rejoice, and all the righteous Dharma that teaches and benefits beings will disappear.' At that time, the gods, after uttering these lamentations, bowed at the feet of the Venerable One and suddenly vanished.

At that time, King Ajatasatru (King Wei Sheng Yuan) had a dream in his sleep, seeing the pillars of the palace collapsing, and suddenly awoke. The gatekeeper, seeing that the king had awakened, reported all the words entrusted by Kashyapa (Mahakashyapa) to the king, and the king, upon hearing these words, fainted to the ground. At that time, the attendants sprinkled cool water on his face, and he revived, and went to Bamboo Grove Monastery to see Ananda (one of the ten great disciples of Shakyamuni), prostrating himself on the ground, weeping and wailing, saying: 'I have heard that the Venerable Mahakashyapa has entered Parinirvana.' At that time, Ananda went with the king to Mount Kukkutapada (formerly called Chicken Foot Mountain, because the Venerable One was there, later people called it Venerable Foot Mountain. Also, there are footprints of the Buddha on the mountain ridge, but Kukkutapada and Venerable Foot are similar in Sanskrit pronunciation). He showed the king the place where the Venerable One was. After arriving at the mountain, the great Yakshas opened the three mountains, and after the king saw it, he also saw the place where the gods were making offerings with Mandarava flowers, as well as various lotuses, sandalwood, agarwood, and various flowers and incense. At that time, the king raised his hands and wailed in sorrow, fainting to the ground, like a great tree being cut off at its roots, and after a long time, he got up and wanted to gather firewood. At that time, Ananda, seeing this, said to him: 'Great King! Why do you want to gather firewood?' He replied: 'I want to cremate him.' The Venerable One told him: 'Do not say such things. This Venerable One's body is being guarded by Samadhi, until Maitreya Bodhisattva (Ci Shi Pusa) comes down to be born, with ninety-six kotis of Shravakas as his followers, and comes here, takes the Venerable One's remains, and shows them to the Shravakas. Saying: 'This Kashyapa is the foremost disciple of Shakyamuni Buddha.'

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首弟子，于少欲知足中行杜多行最為第一。釋迦牟尼所說教法，能為結集建立法眼。』時諸聲聞當作是念：『過去世中人身卑小佛身廣大。』時彼世尊便持迦攝波僧伽胝衣，示聲聞眾：『此是釋迦牟尼應正等覺所披僧伽胝服。』時九十六俱胝聲聞，聞是語已便證阿羅漢果，皆悉勤行杜多少欲知足之行。是故尊者有此遺身以定力持。不可焚燎，可於其上造窣睹波。」時王出后，三山還合蓋覆其身，于上造塔。王禮阿難陀足，白言：「尊者！我不見佛入般涅槃，亦復不睹尊者迦攝波滅度。若聖者涅槃，我當愿見。」尊者便許。

時奢搦迦從大海中安隱來至，安置物已往竹林園。時阿難陀在香臺門首而作經行，彼既見已禮足言曰：「我從大海安隱來至，是三寶力，我今愿設五年法會供養佛僧。世尊今者在何方處？」答言：「子！佛已涅槃。」時奢搦迦聞悶絕於地，水灑穌息，又問：「尊者舍利子、大目乾連，及大迦攝波皆在何處？」答曰：「並已涅槃。」聞極憂戚，即便廣設五年會已，尊者言：「子！于佛法內四攝行中已作財攝，今者更應作法攝事。」答言：「大德！今作何事？」尊者言：「子！汝可於佛教中出家修行。」答言：「如是應作。」尊者即與出家並授近圓，羯磨既了遂發誓愿：「始從今日乃至盡形，常著

【現代漢語翻譯】 現代漢語譯本： 『首座弟子摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一），在少欲知足中修行頭陀行最為第一。釋迦牟尼（Śākyamuni）所說的教法，能夠結集建立法眼。』當時各位聲聞（Śrāvaka，聽聞佛陀教法的弟子）這樣想：『過去世中人的身形卑小，佛的身形廣大。』當時那位世尊便拿著迦葉的僧伽胝衣（saṃghāṭī，一種袈裟），展示給聲聞大眾：『這是釋迦牟尼應正等覺（Sammasaṃbuddha，完全覺悟者）所披的僧伽胝服。』當時九十六俱胝（koṭi，印度數字單位，相當於千萬）聲聞，聽到這些話后便證得阿羅漢（Arhat，斷盡煩惱的聖者）果位，都勤奮地修行頭陀行，少欲知足。因此尊者（指摩訶迦葉）有這遺留的身體，以禪定之力保持著。不可焚燒，可以在其上建造窣堵波（stūpa，佛塔）。」當時國王出來后，三座山又合攏蓋住他的身體，在上面建造了塔。國王禮拜阿難陀（Ānanda，佛陀十大弟子之一）的腳，說道：「尊者！我沒有見到佛陀入般涅槃（Parinirvana，完全寂滅），也沒有見到尊者迦葉滅度。如果聖者涅槃，我希望能夠見到。」尊者便答應了。

當時奢搦迦（Śaṇaka）從大海中平安地來到，安置好物品后前往竹林園。當時阿難陀在香臺門前經行（caṅkrama，禪修方式），他見到后禮拜阿難陀的腳說道：「我從大海平安地來到，這是三寶（Triratna，佛、法、僧）的力量，我現在希望舉辦五年的法會供養佛和僧眾。世尊現在在哪裡？」阿難陀回答說：「孩子！佛陀已經涅槃。」當時奢搦迦聽到后昏倒在地，用水潑灑才甦醒過來，又問：「尊者舍利子（Śāriputra，佛陀十大弟子之一）、大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一），以及大迦葉都在哪裡？」阿難陀回答說：「都已經涅槃了。」聽到后非常憂傷，便廣泛地舉辦了五年的法會，尊者說：「孩子！在佛法中四攝行（catu-saṃgrahavastu，佈施、愛語、利行、同事）中已經做了財攝（dāna-saṃgraha，佈施），現在更應該做的是法攝（dhamma-saṃgraha，以佛法引導）。」奢搦迦回答說：「大德！現在做什麼事？」尊者說：「孩子！你可以在佛教中出家修行。」奢搦迦回答說：「應該這樣做。」尊者就為他出家並授予近圓戒（upasampadā，比丘戒），羯磨（karma，儀式）完成後就發誓愿：「從今天開始直到生命結束，常常穿著……。」

【English Translation】 English version: 'The foremost disciple, Mahākāśyapa (one of the Buddha's ten principal disciples), is the most excellent in practicing Dhūta practices with few desires and contentment. The teachings spoken by Śākyamuni (the historical Buddha) can be assembled to establish the Dharma eye.' At that time, the Śrāvakas (disciples who hear the Buddha's teachings) thought: 'In the past, the human body was small, and the Buddha's body was vast.' Then, the World-Honored One held up Kāśyapa's saṃghāṭī robe (a type of monastic robe) and showed it to the assembly of Śrāvakas: 'This is the saṃghāṭī robe worn by Śākyamuni, the Sammasaṃbuddha (fully enlightened one).' At that time, ninety-six koṭis (an Indian numerical unit, equivalent to ten million) of Śrāvakas, upon hearing these words, attained the Arhat (a saint who has extinguished all defilements) fruit, and all diligently practiced Dhūta practices, with few desires and contentment. Therefore, the Venerable One (referring to Mahākāśyapa) has this remaining body, maintained by the power of samādhi (meditative concentration). It cannot be burned and a stūpa (Buddhist monument) can be built upon it.」 Then the king came out, and the three mountains closed again, covering his body, and a pagoda was built on top. The king bowed at Ānanda's (one of the Buddha's ten principal disciples) feet and said, 「Venerable One! I did not see the Buddha enter Parinirvana (complete cessation), nor did I see Venerable Kāśyapa pass away. If a saint enters Nirvana, I wish to see it.」 The Venerable One then agreed.

At that time, Śaṇaka (a name) arrived safely from the great ocean, and after settling his belongings, he went to the Bamboo Grove Garden. At that time, Ānanda was walking back and forth (caṅkrama, a form of meditation) in front of the gate of the Fragrant Terrace. When he saw him, he bowed at Ānanda's feet and said, 「I have arrived safely from the great ocean, thanks to the power of the Three Jewels (Triratna, Buddha, Dharma, Sangha). I now wish to hold a five-year Dharma assembly to make offerings to the Buddha and the Sangha. Where is the World-Honored One now?」 Ānanda replied, 「Child! The Buddha has already entered Nirvana.」 At that time, Śaṇaka fainted upon hearing this, and after being sprinkled with water, he revived and asked again, 「Where are Venerable Śāriputra (one of the Buddha's ten principal disciples), Mahāmaudgalyāyana (one of the Buddha's ten principal disciples), and Mahākāśyapa?」 Ānanda replied, 「They have all passed away.」 Hearing this, he was deeply saddened and extensively held a five-year assembly. The Venerable One said, 「Child! In the Buddha's Dharma, among the four means of conversion (catu-saṃgrahavastu, giving, kind speech, beneficial conduct, and identification), you have already performed giving (dāna-saṃgraha, generosity). Now, you should do Dharma conversion (dhamma-saṃgraha, guiding with the Dharma).」 Śaṇaka replied, 「Great Virtue! What should I do now?」 The Venerable One said, 「Child! You can renounce the world and practice in Buddhism.」 Śaṇaka replied, 「It should be done like that.」 The Venerable One then ordained him and conferred the full ordination (upasampadā, Bhikkhu vows), and after the karma (ritual) was completed, he made a vow: 「From this day forward until the end of my life, I will always wear….」

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奢搦迦衣。」此苾芻聰明聞持一領便受，其阿難陀親于佛所受持八萬法蘊，奢搦迦盡皆領受，具足三明洞閑三藏。時阿難陀與諸苾芻在竹林園，有一苾芻而說頌曰：

「若人壽百歲，　　不見水白鶴； 　不如一日生，　　得見水白鶴。」

時阿難陀聞已告彼苾芻曰：「汝所誦者，大師不作是語。然佛世尊作如是說：

「『若人壽百歲，　　不了于生滅； 　　不如一日生，　　得了于生滅。』

「汝今應知，世有二人常謗聖教：

「『不信性多瞋，　　雖信顛倒解； 　　妄執于經義，　　如象溺深泥。 　　彼當自損失，　　由其無智慧； 　　邪解聽無益，　　如毒藥應知。 　　是故諸智者，　　聽已能正行； 　　煩惑漸銷除，　　當得離系果。』」

彼聞教已便告其師，師曰：

「阿難陀老闇，　　無力能憶持； 　出言多忘失，　　未必可依信。

「汝但依舊如是誦持。」時尊者阿難陀，覆來聽察，見依謬說，報言：「子！我已告汝，世尊不作是說。」時彼苾芻悉以師語白尊者知。尊者聞已作如是念：「今此苾芻我親教授，既不用語，知欲如何？假令尊者舍利子、大目乾連、摩訶迦攝波事亦同此。彼諸大德並已涅槃，如來慈善根力，能令法眼住世千年。」乃傷嘆曰：

【現代漢語翻譯】 現代漢語譯本：' 奢搦迦衣（一種袈裟）。'這位比丘非常聰明，聽一遍就能記住並接受。而阿難陀（Ananda，佛陀的十大弟子之一，以記憶力著稱）親自在佛陀那裡聽受並記住了八萬法蘊，奢搦迦（Sronakotikarna，人名）全部都能領受，並且具備三明（宿命明、天眼明、漏盡明），精通三藏（經藏、律藏、論藏）。當時，阿難陀（Ananda）與眾比丘在竹林園，有一位比丘說了一首偈頌：

'若人壽百歲，不見水白鶴；不如一日生，得見水白鶴。'

當時阿難陀（Ananda）聽了之後，告訴那位比丘說：'你所誦讀的，大師（佛陀）不是這樣說的。佛世尊是這樣說的：'

'若人壽百歲，不了于生滅；不如一日生，得了于生滅。'

'你們現在應當知道，世上有兩種人經常誹謗聖教：'

'不信性多瞋，雖信顛倒解；妄執于經義，如象溺深泥。彼當自損失，由其無智慧；邪解聽無益，如毒藥應知。是故諸智者，聽已能正行；煩惑漸銷除，當得離系果。'

那位比丘聽了阿難陀（Ananda）的教導后，便告訴了他的老師，他的老師說：

'阿難陀（Ananda）年老昏聵，沒有能力記住；說話常常忘記，未必可以相信。'

'你只要依舊像原來那樣誦持就可以了。'當時，尊者阿難陀（Ananda）再次來聽，發現他依舊錯誤地誦讀，就告訴他說：'你啊！我已經告訴你了，世尊不是這樣說的。'當時那位比丘把老師的話全部告訴了尊者阿難陀（Ananda）。尊者聽了之後這樣想：'現在這位比丘是我親自教導的，既然不聽我的話，我又能怎麼樣呢？即使是尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）、大目乾連（Maha Moggallana，佛陀十大弟子之一，以神通著稱）、摩訶迦葉波（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）來教導，事情也會是這樣。那些大德都已經涅槃了，如來（Tathagata，佛陀的稱號之一）的慈善根力和願力，能夠讓正法之眼住世千年。'於是感嘆道：

【English Translation】 English version: 'Sronakotikarna's robe.' This Bhikshu (Buddhist monk) was intelligent and able to memorize and accept a single recitation. Ananda (one of the ten principal disciples of the Buddha, known for his memory), personally received and retained eighty-four thousand Dharmas (teachings) from the Buddha. Sronakotikarna (name of a person) was able to receive all of them, possessing the three insights (knowledge of past lives, divine eye, and extinction of outflows) and being well-versed in the three pitakas (Tripitaka: Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). At that time, Ananda (Ananda) and the Bhikshus were in the Bamboo Grove Garden, and one Bhikshu recited a verse:

'If a man lives a hundred years, and does not see a water heron; better to live but one day, and see a water heron.'

When Ananda (Ananda) heard this, he said to that Bhikshu, 'What you are reciting is not what the Master (Buddha) said. The World-Honored One (Buddha) said this:

'If a man lives a hundred years, and does not understand arising and ceasing; better to live but one day, and understand arising and ceasing.'

'You should know now that there are two kinds of people in the world who constantly slander the Holy Teachings:

'Those who lack faith are prone to anger; though they believe, they misunderstand in a perverse way; they cling to the meaning of the scriptures, like an elephant drowning in deep mud. They will lose themselves, due to their lack of wisdom; listening with wrong understanding is useless, like poison. Therefore, wise people, after listening, can practice correctly; afflictions and delusions gradually diminish, and they will attain the fruit of detachment.'

After hearing Ananda's (Ananda) teaching, that Bhikshu told his teacher, who said:

'Ananda (Ananda) is old and confused, without the strength to remember; his words are often forgotten, and he is not necessarily reliable.'

'Just continue to recite as you did before.' At that time, Venerable Ananda (Ananda) came again to listen and saw that he was still reciting incorrectly, so he said, 'You! I have already told you, the World-Honored One (Buddha) did not say that.' Then that Bhikshu told Venerable Ananda (Ananda) everything his teacher had said. After hearing this, the Venerable One thought, 'Now this Bhikshu is someone I personally taught, but since he does not listen to me, what can I do? Even if Venerable Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom), Maha Moggallana (one of the ten principal disciples of the Buddha, known for his supernatural powers), or Mahakasyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) were to teach him, it would be the same. Those great virtues have already entered Nirvana (state of enlightenment), and the Tathagata's (one of the titles of the Buddha) compassionate roots and power can allow the eye of the Dharma to remain in the world for a thousand years.' Then he sighed:

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「尊宿已過去，　　新者不齊行； 　寂慮我一身，　　猶如殼中鳥。 　過去親皆散，　　知識亦隨亡； 　于諸知識中，　　無過定中念。 　所有世間燈，　　明照除眾闇； 　能破愚癡惑，　　此等亦皆無。 　所化者無邊，　　能導者但一； 　如野孤制底，　　殘林唯一樹。」

時具壽阿難陀告奢搦迦苾芻曰：「尊者大迦攝波，以世尊教付囑於我已般涅槃。我今轉付于汝，而取滅度，汝可守護，當於末度羅國有牟論荼山可造住處，於此國中有長者子，世尊已記當爲寺主。又此國內有賣香人名曰笈多，當有一子名鄔波笈多，汝度出家。世尊記彼，名為無相好佛。然我涅槃百年之後大作佛事。」奢搦迦聞是語已白言：「如鄔波馱耶教。」尊者報言：「汝可善住，我般涅槃，並白王知。」時阿難陀復作是念：「我若於此般涅槃者，未生怨王與廣嚴城久相違背，我身舍利必不共分。若於廣嚴城中取涅槃者，未生怨王亦不得分。我今宜可於弶伽河流中而取滅度。」作是念已即便欲往。

時未生怨王，因睡夢見己之傘蓋其竿摧折，王作夢已忽然驚覺。其守門人見王睡覺，便以阿難陀所囑之語，具白王知。王聞語已悶絕於地，水灑方穌作如是言：「尊者阿難於其何處而般涅槃？」時奢搦迦以頌報王：

【現代漢語翻譯】 現代漢語譯本： 『過去的尊者已經逝去，新進的修行者又良莠不齊； 獨自一人沉浸在寂靜的思慮中，我如同困在殼中的鳥。 過去的親人都已離散，知識淵博的朋友也相繼去世； 在所有的知識中，沒有什麼能超過禪定中的念頭。 世間所有的明燈，能夠照亮並驅除一切黑暗； 能夠破除愚癡和迷惑，但這些明燈也終將熄滅。 所要教化的人無邊無際，能夠引導的人卻只有一個； 就像荒野中孤零零的樹樁，殘存的森林中只有一棵樹。』

當時，具壽阿難陀（Ānanda，佛陀十大弟子之一，以記憶力超群著稱）告訴奢搦迦苾芻（Śāṇakavāsa，比丘名）說：『尊者大迦葉波（Mahākāśyapa，摩訶迦葉，佛陀十大弟子之一，以頭陀第一著稱）已經將世尊的教法囑託給我，然後入般涅槃（Parinirvana，佛教術語，指佛或阿羅漢去世）了。我現在將教法轉付給你，然後也取滅度。你可以好好守護這些教法，應當在末度羅國（Mathura）的牟論荼山（Murunda Mountain）建造住處。在這個國家裡，有一位長者（wealthy man）的兒子，世尊已經預言他將成為寺院的主人。此外，這個國家裡有一個賣香的人，名叫笈多（Gupta），他會有一個兒子，名叫鄔波笈多（Upagupta），你要度他出家。世尊預言他將被稱為無相好佛（Buddha without distinguishing marks）。然而，我涅槃一百年後，他會大作佛事。』奢搦迦聽了這些話后回答說：『遵從鄔波馱耶（Upadhyaya，親教師）的教導。』尊者阿難陀回答說：『你可以好好住在這裡，我將入般涅槃，並告知國王。』當時，阿難陀又這樣想：『如果我在這裡入般涅槃，未生怨王（Ajatashatru）和廣嚴城（Vaishali）長期以來互相敵對，我的舍利（Śarīra，佛教徒火葬后的遺骨，被認為是聖物）一定不能公平分配。如果在廣嚴城中取涅槃，未生怨王也無法得到分配。我現在應該在恒河（Ganges River）中入滅。』這樣想著，他就準備前往恒河。

當時，未生怨王因為睡夢中夢見自己的傘蓋傘柄折斷而忽然驚醒。守門人看到國王醒來，便將阿難陀所囑託的話全部告訴了國王。國王聽了這些話后昏倒在地，用水潑灑才甦醒過來，說道：『尊者阿難陀將在哪裡入般涅槃？』當時，奢搦迦用偈頌回答國王：

【English Translation】 English version: 'The venerable ones of the past have passed away, and the new ones do not walk in unison; Alone in silent contemplation, I am like a bird in a shell. Past relatives have all scattered, and knowledgeable friends have also passed away; Among all knowledge, there is nothing that surpasses the thought in meditation. All the lamps of the world, brightly illuminate and dispel all darkness; Able to break through ignorance and delusion, but these too will eventually be gone. Those to be transformed are boundless, but the one who can guide is only one; Like a solitary stump in the wilderness, a single tree in the remaining forest.'

At that time, the Venerable Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory) said to the Bhikshu Śāṇakavāsa (a monk's name): 'The Venerable Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) has entrusted the Buddha's teachings to me and entered Parinirvana (the passing away of a Buddha or Arhat). I now pass these teachings on to you and will also attain Nirvana. You should protect these teachings well and build a dwelling place on Murunda Mountain in the country of Mathura. In this country, there is the son of a wealthy man (longzhe), whom the Buddha has predicted will become the master of the monastery. Also, in this country, there is a seller of incense named Gupta, who will have a son named Upagupta, whom you should ordain. The Buddha predicted that he will be known as the Buddha without distinguishing marks (Wuxianghao Buddha). However, one hundred years after my Nirvana, he will perform great Buddhist deeds.' Śāṇakavāsa, upon hearing these words, replied: 'As the Upadhyaya (preceptor) instructs.' The Venerable Ānanda replied: 'You should dwell here well, I will enter Parinirvana, and inform the king.' At that time, Ānanda thought: 'If I enter Parinirvana here, King Ajatashatru (Weisheng Yuan Wang) and the city of Vaishali (Guangyan Cheng) have long been in conflict, and my Śarīra (relics) will certainly not be divided fairly. If I attain Nirvana in the city of Vaishali, King Ajatashatru will also not be able to obtain a share. I should now attain Nirvana in the Ganges River (Ganges River).' Thinking this, he prepared to go to the Ganges.

At that time, King Ajatashatru suddenly awoke from a dream in which he saw the pole of his umbrella break. The gatekeeper, seeing the king awake, told him all the words that Ānanda had entrusted. The king, upon hearing these words, fainted to the ground and only revived after being sprinkled with water, saying: 'Where will the Venerable Ānanda enter Parinirvana?' At that time, Śāṇakavāsa replied to the king with a verse:

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「今此尊者從佛生，　　隨佛守護於法藏； 　求證涅槃斷生死，　　由是已向廣嚴城。」

爾時未生怨王聞此語已，嚴駕四兵往弶伽河邊。是時廣嚴城舊住諸天，于虛空中告諸人曰：

「尊者慶喜世間燈，　　哀愍群生眾無量； 　心懷悲感將圓寂，　　今者來至廣嚴城。」

時廣嚴城栗㚲毗子，整四兵眾往至河邊。時未生怨王，禮尊雙足合掌白言：

「世尊目若青蓮華，　　緣盡於斯證真滅； 　仁今復欲求圓寂，　　唯愿於此為留身。」

時廣嚴城所有人眾，亦復遙禮請為留身。尊者見已作如是念，說伽他曰：

「我今欲為未生怨，　　栗㚲毗子情生恨； 　若在廣嚴留舍利，　　王城人眾復傷悲。 　宜可半身與王舍，　　半身留為廣嚴城； 　兩處和解不相爭，　　各得隨情申供養。」

是時尊者將欲涅槃，此之大地六種震動。時有仙人將門徒五百，乘空而來到尊者所，合掌白言：「大德！我今愿于善說法律，出家近圓成苾芻性。」是時尊者作如是念：「云何令我弟子今來至此？」便以通力即於水中絕人行路，才起念已有五百弟子一時俱至。尊者即於水中變為洲地四絕人蹤，與五百人出家受具。正作白時，其五百人得不還果，第三羯磨時，斷諸煩惱證阿羅漢。由其大仙出

【現代漢語翻譯】 現代漢語譯本 『如今這位尊者從佛陀而生，追隨佛陀守護著佛法寶藏；尋求證得涅槃，斷絕生死輪迴，因此已經前往廣嚴城（Vaishali）。』 當時，阿阇世王（Ajatasattu），聽到這些話后，立即準備好四種軍隊，前往恒河（Ganges）邊。這時，廣嚴城（Vaishali）原住的諸天，在虛空中告訴眾人說： 『尊者慶喜（Ananda）是世間的明燈，哀憐世間無量眾生；心中懷著悲憫之情，將要圓寂，如今來到了廣嚴城（Vaishali）。』 當時，廣嚴城（Vaishali）的栗㚲毗子（Licchavi），也整頓好四種軍隊，前往河邊。這時，阿阇世王（Ajatasattu）禮敬尊者阿難陀（Ananda）的雙足，合掌說道： 『世尊（Buddha）的眼睛如同青蓮花一般清澈，因緣已盡，將在這裡證得真滅；如今您又要尋求圓寂，只希望您能在這裡留下遺身。』 當時，廣嚴城（Vaishali）的所有人眾，也遙遙地禮拜，請求尊者留下遺身。尊者阿難陀（Ananda）見到這種情況，心中這樣想，並說了偈語： 『我現在要為阿阇世王（Ajatasattu）和栗㚲毗子（Licchavi）消除怨恨；如果我在廣嚴城（Vaishali）留下舍利，王舍城（Rajagriha）的人眾又會感到悲傷。 最好將一半的遺身給王舍城（Rajagriha），一半的遺身留在廣嚴城（Vaishali）；兩處和解，不再爭鬥，各自都能隨心意地進行供養。』 當時，尊者阿難陀（Ananda）將要涅槃時，大地發生了六種震動。當時有一位仙人，帶著五百名門徒，乘空來到尊者阿難陀（Ananda）所在的地方，合掌說道：『大德！我現在希望在您善說的法律中，出家受近圓戒，成為比丘。』當時尊者阿難陀（Ananda）這樣想：『如何才能讓我的弟子們現在來到這裡？』於是就用神通力，在水中製造出阻斷人行走的道路，剛一生起這個念頭，就有五百名弟子同時來到。尊者阿難陀（Ananda）就在水中變為洲地，四面斷絕人跡，為這五百人出家授具足戒。正在作白時，這五百人證得不還果（Anagami），第三次羯磨時，斷除所有煩惱，證得阿羅漢果（Arhat）。由於那位大仙出家。

【English Translation】 English version 『Now this venerable one was born from the Buddha, following the Buddha to guard the Dharma treasury; seeking to attain Nirvana and cut off the cycle of birth and death, therefore he has already gone towards Vaishali (Guangyan City).』 At that time, King Ajatasattu (Weisheng Yuan Wang), upon hearing these words, immediately prepared his four divisions of troops and went to the bank of the Ganges River (弶伽河邊). At that time, the original inhabitants of Vaishali (Guangyan City), the gods, announced to the people in the sky: 『Venerable Ananda (Qingxi) is the lamp of the world, having compassion for countless sentient beings; with a heart full of sorrow and empathy, he is about to enter Parinirvana, and now he has come to Vaishali (Guangyan City).』 At that time, the Licchavis (栗㚲毗子) of Vaishali (Guangyan City) also prepared their four divisions of troops and went to the riverbank. Then, King Ajatasattu (Weisheng Yuan Wang), bowing to the venerable Ananda's (Zunzhe) feet, said with his palms together: 『The World-Honored One's (Shizun) eyes are as clear as blue lotus flowers, the karmic conditions are exhausted, and you will attain true extinction here; now you also seek to enter Parinirvana, I only hope that you will leave your body here.』 At that time, all the people of Vaishali (Guangyan City) also bowed from afar, requesting the venerable one to leave his body. Seeing this, the venerable one thought thus, and spoke this gatha: 『Now I want to resolve the hatred between Ajatasattu (Weisheng Yuan Wang) and the Licchavis (栗㚲毗子); if I leave relics in Vaishali (Guangyan City), the people of Rajagriha (Wangshe City) will again feel sorrow. It is best to give half of the relics to Rajagriha (Wangshe City), and leave half of the relics in Vaishali (Guangyan City); let the two places reconcile and no longer fight, so that each can make offerings according to their wishes.』 At that time, when the venerable Ananda (Zunzhe) was about to enter Nirvana, the earth shook in six ways. At that time, there was an immortal who, with five hundred disciples, came through the air to where the venerable Ananda (Zunzhe) was, and said with his palms together: 『Great Virtue! Now I wish to leave home and receive full ordination in the well-spoken Dharma and Vinaya, and become a Bhikshu.』 At that time, the venerable Ananda (Zunzhe) thought thus: 『How can I make my disciples come here now?』 Then he used his supernatural power to create a road in the water that blocked people's passage, and as soon as this thought arose, five hundred disciples arrived at the same time. The venerable Ananda (Zunzhe) then transformed the water into an island, cutting off all traces of people on all four sides, and gave the five hundred people ordination. While the announcement was being made, these five hundred people attained the fruit of Anagami (Bu Huan Guo), and at the third Karma, they cut off all defilements and attained the fruit of Arhat (A luohan guo). Because that great immortal left home.

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家近圓，在日中時覆在水中，為此時人喚為日中或名水中(本云末田地那，末田是中，地那是日，因以為名喚為日中。或云末田鐸迦，末田是中，鐸迦是水。由在水中出家，即以為名喚為水中。舊為末田地者，但出其名，皆未詳所以，故為注出)。是時尊者所作已了，禮阿難足作如是語：「世尊最後度彼善賢先證圓寂，我亦如是前入涅槃，我不欲見鄔波馱耶般涅槃事。」尊者報言：「子！世尊以教付迦攝波然後涅槃，大迦攝波轉付於我我今付汝，所有教法當善護持。世尊記曰：『迦濕彌羅國，床臥之具所須易得，與定相應最為第一。』佛復記汝：『我涅槃后滿百歲時，有一苾芻名末田地那，令我教法流行此國。』是故汝今應可於彼宣揚聖化。」答言：「如是應作。」尊者慶喜即現神變，如水滅火而般涅槃，遂分半身與未生怨，半與廣嚴城眾。頌曰：

「以利智金剛，　　解自身令破； 　半與王城主，　　半與廣嚴人。」

時廣嚴城得半身已，造窣睹波而興供養，未生怨王于波吒離造塔供養。

爾時尊者日中作如是念：「我親教師囑如是語：『迦濕彌羅國流通佛教。世尊亦記：「當來之世，有苾芻名曰日中，于迦濕彌羅國調伏毒龍其名忽弄，流行我教。」』我今宜可滿大師意。」即往其國加趺而坐，此

【現代漢語翻譯】 現代漢語譯本：家近圓（Gharjaka，地名），在日中時又在水中，因此當時的人稱他為日中，或者叫水中（梵文為末田地那（Madhyantika），末田是中，地那是日，因此得名日中。或者說是末田鐸迦（Madhyantika），末田是中，鐸迦是水。因為在水中出家，所以就用這個名字叫水中。舊譯為末田地，只是音譯，沒有詳細說明原因，所以在這裡加以註釋）。當時，尊者（指末田地那）的事情已經做完，向阿難（Ananda，佛陀的十大弟子之一）行禮，說道：『世尊（釋迦牟尼佛）最後度化了善賢（Sudarsana），讓他先證得圓寂，我也要這樣先入涅槃（Nirvana，佛教術語，指解脫生死輪迴）。我不希望看到鄔波馱耶（Upadhyaya，親教師）般涅槃的事情。』尊者阿難回答說：『孩子！世尊把教法託付給迦攝波（Mahakasyapa，摩訶迦葉），然後涅槃，大迦攝波又轉交給我，我現在轉交給你，所有的教法都要好好守護。世尊曾經預言：『迦濕彌羅國（Kashmir），床臥之具容易得到，與禪定相應最為殊勝。』佛陀還預言你：『我涅槃后一百年，會有一位比丘（Bhikkhu，佛教出家男子）名叫末田地那，讓我的教法在這個國家流行。』所以你現在應該到那裡去宣揚聖教。』末田地那回答說：『應該這樣做。』尊者慶喜（阿難的另一個名字）立刻顯現神通，像水滅火一樣進入涅槃，於是將半身份給未生怨王（Ajatashatru），一半分給廣嚴城（Vaishali）的民眾。偈頌說： 『用銳利的智慧金剛，　　解開自身令其破碎； 一半給予王城之主，　　一半給予廣嚴城人。』 當時，廣嚴城得到半身之後，建造窣堵波（Stupa，佛塔）來供養，未生怨王在波吒離（Pataliputra）建造佛塔供養。 這時，尊者日中（末田地那）這樣想：『我的親教師囑咐我說：『在迦濕彌羅國流通佛教。』世尊也曾預言：『將來的時候，會有一位比丘名叫日中，在迦濕彌羅國調伏毒龍，它的名字叫忽弄（Huhu），讓我的教法流行。』我現在應該滿足大師的意願。』於是前往那個國家，跏趺而坐，這裡

【English Translation】 English version: Gharjaka (name of a place) was near the circle, and also in the water at midday, so the people at that time called him 'Midday' or 'In Water' (originally called Madhyantika, where 'Madhya' means middle, and 'Antika' means day, hence the name 'Midday'. Or it is said Madhyantika, where 'Madhya' means middle, and 'Antika' means water. Because he became a monk in the water, he was named 'In Water'. The old translation 'Madhyantika' only transliterated the name, without detailed explanation, so it is annotated here). At that time, the Venerable (referring to Madhyantika) had completed his work, paid homage to Ananda (one of the ten great disciples of the Buddha), and said: 'The World Honored One (Sakyamuni Buddha) finally liberated Sudarsana, allowing him to attain Parinirvana (Nirvana, a Buddhist term referring to liberation from the cycle of birth and death) first. I will also enter Nirvana first in this way. I do not wish to see the Parinirvana of Upadhyaya (preceptor).' Venerable Ananda replied: 'Child! The World Honored One entrusted the teachings to Mahakasyapa, and then entered Nirvana. Mahakasyapa then passed it on to me, and I now pass it on to you. You must carefully protect all the teachings. The World Honored One once prophesied: 'In Kashmir, bedding and necessities are easy to obtain, and it is most excellent for practicing meditation.' The Buddha also prophesied about you: 'One hundred years after my Nirvana, there will be a Bhikkhu (Buddhist monk) named Madhyantika who will cause my teachings to flourish in this country.' Therefore, you should now go there to propagate the holy teachings.' Madhyantika replied: 'It should be done.' Venerable Ananda immediately manifested supernatural powers, entered Nirvana like water extinguishing fire, and then divided half of his body to King Ajatashatru, and half to the people of Vaishali. The verse says: 'With the sharp diamond of wisdom, Break apart one's own body; Half is given to the lord of the royal city, Half is given to the people of Vaishali.' At that time, after the people of Vaishali obtained half of his body, they built a Stupa (Buddhist pagoda) to make offerings. King Ajatashatru built a pagoda in Pataliputra to make offerings. At this time, the Venerable Midday (Madhyantika) thought: 'My preceptor instructed me: 'Spread Buddhism in Kashmir.' The World Honored One also prophesied: 'In the future, there will be a Bhikkhu named Midday who will subdue a poisonous dragon named Huhu in Kashmir, and cause my teachings to flourish.' I should now fulfill the wishes of the great teacher.' So he went to that country and sat in the lotus position. Here

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國是龍之所守護，自非擾亂龍難調伏，即便入定令此國地六種震動。龍見地動便擊雷電，降注洪雨來怖尊者。是時尊者即入慈定，龍威雖盛苾芻衣角亦不能動。龍即降雹于尊者上，變成天華繽紛亂墜。龍加忿怒更下刀斧諸雜器仗，皆悉變成拘物頭華，散其身上。空中頌曰：

「空中下雷雹，　　變作妙蓮華； 　假使刀杖臨，　　悉是諸瓔珞。 　龍現大威怒，　　山峰皆墜墮； 　尊者雪山王，　　光凈無傾動。」

由慈定力火刀毒藥皆不能害，龍見其事生大希有，詣尊者所作如是言：「聖者！今何所須？」答曰：「汝可容我安置之處。」龍曰：「此事難為。」尊者曰：「世尊令我此處居止，又云：『迦濕彌羅國房舍臥具所須易求，與定相應最為第一。』」問曰：「是佛記耶？」答曰：「實爾。」龍曰：「可須幾地？」答曰：「加趺坐處。」龍曰：「此即施與。」尊者加趺壓九峪口，龍曰：「尊者可有幾許門徒？」尊者入定觀知：「有五百阿羅漢來住於此。」龍曰：「隨意，若一人欠少我當奪地。」尊者云：「爾。凡於其處若有受者即有施主，我今欲於此處令諸人眾共來居止。」龍言：「任意。」是時四方人至，尊者即領親自封疆城邑聚落，既安置已，諸人共來白尊者曰：「我等居人且蒙安隱，活命支濟其

【現代漢語翻譯】 現代漢語譯本：這個國家是被龍所守護的，如果不是擾亂它，龍是難以調伏的。即便（有人）進入禪定，也會令這個國家的土地發生六種震動。龍見到地動，便會擊打雷電，降下大雨來恐嚇尊者（指修行者）。 這時，尊者便進入慈定（一種禪定狀態），龍的威力雖然強盛，卻連苾芻（比丘，佛教出家男眾）的衣角都不能動搖。龍便在尊者頭上降下冰雹，冰雹卻變成天上的花朵，繽紛散落。 龍更加憤怒，又降下刀斧等各種兵器，這些兵器全都變成拘物頭華（一種花名），散落在尊者身上。空中傳來頌歌： 『空中降下雷雹，變作美妙的蓮花；假使刀杖來臨，全都變成瓔珞（裝飾品）。龍現出大威怒，山峰都要墜落；尊者如雪山之王，光明清凈，不可動搖。』 由於慈定的力量，火、刀、毒藥都不能傷害他。龍見到這種情形，覺得非常稀有，便來到尊者面前，說道：『聖者！現在您需要什麼？』尊者回答說：『你可以容許我安置住所的地方。』龍說：『這件事很難辦到。』尊者說：『世尊（釋迦牟尼佛）讓我在這裡居住，並且說：『在迦濕彌羅國（Kashmir）房舍臥具等所需之物容易得到，與禪定相應是最好的。』』龍問道：『這是佛的授記嗎？』尊者回答說：『確實如此。』龍說：『需要多少土地？』尊者回答說：『只要一個跏趺坐（佛教打坐姿勢）的地方。』龍說：『這就施捨給你。』 尊者跏趺坐下，壓住了九個峪口。龍說：『尊者有多少門徒？』尊者入定觀察，得知『有五百阿羅漢（佛教修行證果者）會來這裡居住。』龍說：『隨你便，如果少了一個人，我就要奪回土地。』尊者說：『好的。凡是在這個地方，只要有人接受，就有人施捨，我現在想讓大家一起來這裡居住。』龍說：『隨便你。』 這時，四方的人都來了，尊者便親自帶領他們劃分疆界，建立城邑村落。安置完畢后，眾人一起來對尊者說：『我們這些居民暫時得到安穩，生活有了保障，』

【English Translation】 English version: This country is guarded by dragons, and unless they are disturbed, they are difficult to tame. Even entering into meditation can cause the land of this country to shake in six ways. When the dragon sees the earth move, it strikes with thunder and lightning, and sends down torrential rain to frighten the Venerable One (referring to a practitioner). At this time, the Venerable One enters into loving-kindness meditation (a state of meditative concentration), and although the dragon's power is great, it cannot even move the corner of the Bhikshu's (Buddhist monk) robe. The dragon then sends down hail upon the Venerable One's head, but the hail turns into heavenly flowers, scattering in colorful disarray. The dragon becomes even more enraged and sends down knives, axes, and various other weapons, but all of these weapons turn into Kovidara flowers (a type of flower), scattering upon the Venerable One's body. A song is heard in the sky: 'The thunder and hail that fall from the sky, transform into beautiful lotus flowers; even if knives and staves approach, they all become necklaces (ornaments). The dragon manifests great wrath, and mountain peaks are about to fall; the Venerable One is like the king of the snow mountains, radiant and pure, unshakable.' Due to the power of loving-kindness meditation, fire, knives, and poison cannot harm him. When the dragon sees this, it feels it is very rare and comes before the Venerable One, saying, 'Holy One! What do you need now?' The Venerable One replies, 'Can you allow me a place to settle?' The dragon says, 'This is difficult to do.' The Venerable One says, 'The World Honored One (Shakyamuni Buddha) told me to live here, and said: 'In the country of Kashmir (Kashmir) dwellings, bedding, and other necessities are easy to obtain, and being in accordance with meditation is the best.' The dragon asks, 'Is this a prophecy of the Buddha?' The Venerable One replies, 'Indeed it is.' The dragon says, 'How much land do you need?' The Venerable One replies, 'Just enough for a cross-legged sitting posture (a Buddhist meditation posture).' The dragon says, 'This I will give to you.' The Venerable One sits in the lotus position, pressing down on nine valley entrances. The dragon says, 'How many disciples do you have, Venerable One?' The Venerable One enters into meditation and knows that 'Five hundred Arhats (Buddhist practitioners who have attained enlightenment) will come to live here.' The dragon says, 'As you wish, but if there is one person less, I will take back the land.' The Venerable One says, 'Very well. Wherever there is a receiver, there is a giver, and now I want everyone to come and live here together.' The dragon says, 'As you wish.' At this time, people from all directions come, and the Venerable One personally leads them to demarcate boundaries and establish cities and villages. After the settlement is complete, the people come together and say to the Venerable One, 'We, the residents, have temporarily gained peace and stability, and our lives are supported,'

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事如何？」尊者即便以神通力，將諸人眾往香醉山，告諸人曰：「皆可拔取鬱金香根。」時香醉山中有諸大龍，見拔香時悉皆忿怒欲降雷雹，尊者遂令調伏，具告其事。龍白言：「尊者！如來教法當住幾時？」尊者答言：「住世千年。」龍言：「共立盟要，乃至如來教法住世以來當隨意用。」尊者曰：「善。」即與諸人各持香根，還迦濕彌羅種植增廣，乃至佛教未滅以來不令虧失。

是時尊者既令四方諸人善安置已，即現種種神通之事，令諸施主及同梵行者皆得歡喜，猶如火滅入無餘涅槃。時彼諸人各以牛頭栴檀香木焚葬余骸，即于其處造窣睹波。時尊者奢搦迦度鄔波笈多(此云小護)令出家已，遂令佛教廣得流佈，告鄔波笈多曰：「汝今應知！如來大師以其教法，付囑大迦攝波便入涅槃。時大迦攝波亦以教法，付我鄔波馱耶而入涅槃。鄔波馱耶以法付我亦入涅槃，我今以法付囑于汝當般涅槃。汝今宜於聖教，當善護持勿令虧滅。佛所制者皆應奉行。」時奢搦迦作是教已，與諸施主及同梵行，方便說法令歡喜已，即現種種神變之事，上騰火焰下注清流，入無餘依妙涅槃界。

爾時鄔波笈多以法付囑具壽地底迦(此云有愧)，此既弘通正法教已，轉付具壽黑色(梵云訖里瑟拏)，次復轉付具壽善見(梵云蘇

【現代漢語翻譯】 現代漢語譯本：『事情是怎樣的？』尊者（指奢搦迦，Shanaka）隨即以神通力，將所有的人眾帶到香醉山（Fragrant Intoxication Mountain），告訴他們說：『都可以拔取鬱金香的根。』當時香醉山中有很多大龍，見到人們拔取鬱金香時，都非常忿怒，想要降下雷雹，尊者於是施法調伏了它們，詳細地告訴了它們事情的緣由。龍說道：『尊者！如來的教法應當住世多久？』尊者回答說：『住世千年。』龍說：『共同立下盟約，乃至如來的教法住世期間，我們可以隨意使用（鬱金香）。』尊者說：『好。』隨即與眾人各自拿著鬱金香的根，回到迦濕彌羅（Kashmir）種植，使其增廣，乃至佛教沒有滅亡之前，不讓它有所虧損。 當時尊者已經讓四方的人們妥善安置完畢，隨即顯現種種神通之事，讓各位施主以及一同修行的梵行者都感到歡喜，猶如火焰熄滅，進入無餘涅槃。當時那些人們各自用牛頭栴檀香木焚燒尊者的遺骸，就在那個地方建造了窣堵波（stupa，佛塔）。當時尊者奢搦迦度化鄔波笈多（Upagupta，意為小護）令其出家，於是讓佛教廣泛地流傳開來，告訴鄔波笈多說：『你現在應當知道！如來大師將他的教法，付囑給大迦攝波（Mahakashyapa），便進入涅槃。當時大迦攝波也把教法，付囑給我的鄔波馱耶（Upadhyaya，親教師），便進入涅槃。鄔波馱耶把法付給我，也進入涅槃，我現在把法付囑給你，我將要般涅槃。你現在應當對於聖教，好好地護持，不要讓它虧損滅亡。佛所制定的戒律，都應當奉行。』當時奢搦迦說完這些教誨后，與各位施主以及一同修行的梵行者，方便說法，讓他們歡喜后，隨即顯現種種神變之事，向上騰起火焰，向下傾注清流，進入無餘依妙涅槃界。 當時鄔波笈多把法付囑給具壽地底迦（Dhitika，意為有愧），地底迦弘揚流通正法后，轉而付囑給具壽黑色（Krishṇa），接著又轉而付囑給具壽善見（Sudarsana）。

【English Translation】 English version: 『What is the matter?』 The Venerable Shanaka, by his supernatural power, transported all the people to Fragrant Intoxication Mountain, and told them, 『You may all pluck the roots of the turmeric.』 At that time, there were many great dragons in Fragrant Intoxication Mountain, and when they saw the people plucking the turmeric, they were all furious and wanted to send down thunder and hail. The Venerable then subdued them and told them the whole story. The dragons said, 『Venerable! How long should the Tathagata's (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) teachings remain in the world?』 The Venerable replied, 『For a thousand years.』 The dragons said, 『Let us make a covenant together, that for as long as the Tathagata's teachings remain in the world, we may use (the turmeric) as we please.』 The Venerable said, 『Good.』 Then he and the people each took the roots of the turmeric and returned to Kashmir to plant and propagate them, so that they would not be diminished until the Buddhist teachings were extinguished. At that time, the Venerable, having properly settled the people from all directions, then manifested various supernatural events, causing all the donors and fellow practitioners to rejoice, like a flame extinguished, entering Nirvana without remainder. At that time, those people each burned the Venerable's remains with sandalwood from the head of an ox, and built a stupa (stupa, a Buddhist monument) at that place. At that time, the Venerable Shanaka ordained Upagupta (Upagupta, meaning 'Small Protector') and caused the Buddhist teachings to spread widely, telling Upagupta, 『You should know now! The Tathagata Master entrusted his teachings to Mahakashyapa (Mahakashyapa), and then entered Nirvana. At that time, Mahakashyapa also entrusted the teachings to my Upadhyaya (Upadhyaya, preceptor) and then entered Nirvana. My Upadhyaya entrusted the Dharma to me and also entered Nirvana. I now entrust the Dharma to you and will enter Parinirvana. You should now diligently protect the Holy Teachings and not allow them to be diminished or destroyed. All that the Buddha has prescribed should be followed.』 At that time, Shanaka, having given these instructions, and having conveniently preached the Dharma to the donors and fellow practitioners, causing them to rejoice, then manifested various miraculous events, flames rising upwards and clear streams pouring downwards, entering the realm of Nirvana without remainder. At that time, Upagupta entrusted the Dharma to the Venerable Dhitika (Dhitika, meaning 'Ashamed'). After Dhitika had widely propagated the Correct Dharma, he in turn entrusted it to the Venerable Krishna (Krishna), and then in turn entrusted it to the Venerable Sudarsana (Sudarsana).

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跌里舍那)。如是等諸大龍象皆已遷化，大師圓寂佛日既沈世無依怙，如是漸次至一百一十年後。

爾時廣嚴城諸苾芻等，作十種不清凈事，違逆世尊所制教法，不順蘇怛羅、不依毗柰耶，乖違正理，諸苾芻等將為清凈皆共遵行，于經律中不見其事。云何為十？

一者時諸苾芻作非法不和羯磨、非法和羯磨、法不和羯磨，是諸大眾聞此說時高聲共許，此即名為高聲共許凈法。斯乃違背佛教乖越正理，不順蘇怛羅、不依毗柰耶。時廣嚴城諸苾芻等，作不清凈將為清凈，睹斯非法，云何舍而不問，稱揚宣說皆共遵行？

二者時諸苾芻作非法不和羯磨、非法和羯磨、法不和羯磨。諸人見時悉皆隨喜，此即名為隨喜凈法。斯乃違背佛教乖越正理，不順蘇怛羅、不依毗奈耶，時諸苾芻將為清凈，稱揚宣說皆共遵行。

三者諸苾芻自手掘地或教人掘，此即名為舊事凈法，廣說如上，乃至皆共遵行。

四者諸苾芻以筒盛鹽，自手捉觸守持而用，和合時藥啖食隨情，此即名為鹽事凈法，乃至皆共遵行。

五者諸苾芻未行一驛半驛，便別眾食，此即名為道行凈法，乃至皆共遵行。

六者諸苾芻不作餘食法，二指啖食，此即名為二指凈法，乃至皆共遵行。

七者諸苾芻和水飲酒，此即名

【現代漢語翻譯】 現代漢語譯本： （跌里舍那）(Dielishena)。像這樣的大龍象都已經遷化，大師圓寂，佛日已經西沉，世間沒有可以依靠的。就這樣漸漸地過了一百一十年後。

那時，廣嚴城(Guangyan City)的各位比丘等，做了十種不清凈的事情，違背了世尊所制定的教法，不順從《蘇怛羅》(Sutras，經藏)，不依據《毗柰耶》(Vinaya，律藏)，違背正理。各位比丘等將這些不清凈的事情當作清凈的來做，都一起遵行，但在經律中卻找不到這些事情。這十種不清凈的事情是什麼呢？

第一，當時各位比丘做出非法的、不和合的羯磨(karma，業，行為)，非法的、和合的羯磨，合法的、不和合的羯磨。這些大眾聽到這些說法時，高聲共同認可，這就叫做高聲共許凈法。這實在是違背佛教，乖離正理，不順從《蘇怛羅》，不依據《毗柰耶》。當時廣嚴城的各位比丘等，將不清凈的當作清凈的，看到這種非法的事情，為什麼捨棄而不去問，反而稱揚宣說，大家都一起遵行呢？

第二，當時各位比丘做出非法的、不和合的羯磨，非法的、和合的羯磨，合法的、不和合的羯磨。眾人看到時都隨喜讚歎，這就叫做隨喜凈法。這實在是違背佛教，乖離正理，不順從《蘇怛羅》，不依據《毗柰耶》。當時各位比丘將這些不清凈的當作清凈的，稱揚宣說，大家都一起遵行。

第三，各位比丘親手挖掘土地或者教別人挖掘，這就叫做舊事凈法，詳細的解釋如上，乃至大家都一起遵行。

第四，各位比丘用筒盛鹽，親手拿取觸控，守持而用，在調和食物時，隨意食用，這就叫做鹽事凈法，乃至大家都一起遵行。

第五，各位比丘沒有走完一驛或者半驛的路程，就離開大眾獨自食用，這就叫做道行凈法，乃至大家都一起遵行。

第六，各位比丘不做餘食法（不留剩餘的食物），用兩根手指取食物食用，這就叫做二指凈法，乃至大家都一起遵行。

第七，各位比丘在水中摻和酒來飲用，這就叫做……

【English Translation】 English version: (Dielishena). All such great dragon elephants have already passed away. The great master has entered Nirvana, the sun of the Buddha has set, and the world has no one to rely on. Thus, gradually, after one hundred and ten years.

At that time, the Bhikshus (monks) in Guangyan City (Vast City) were engaging in ten kinds of impure practices, violating the teachings established by the World Honored One, not following the Sutras (Sutras, discourses of the Buddha), not adhering to the Vinaya (Vinaya, monastic rules), and deviating from the correct principles. The Bhikshus regarded these impure practices as pure and followed them together, even though these practices were not found in the Sutras and Vinaya. What are these ten impure practices?

First, at that time, the Bhikshus were performing unlawful and discordant karmas (karma, actions), unlawful and harmonious karmas, and lawful but discordant karmas. When the assembly heard these pronouncements, they loudly approved together, and this was called 'Pure Dharma of Loud Joint Approval.' This is truly contrary to the Buddha's teachings, deviating from the correct principles, not following the Sutras, and not adhering to the Vinaya. At that time, the Bhikshus in Guangyan City were treating the impure as pure. Seeing such unlawful things, why did they abandon them without questioning, but instead praised and proclaimed them, and everyone followed them together?

Second, at that time, the Bhikshus were performing unlawful and discordant karmas, unlawful and harmonious karmas, and lawful but discordant karmas. When people saw this, they all rejoiced and praised, and this was called 'Pure Dharma of Rejoicing.' This is truly contrary to the Buddha's teachings, deviating from the correct principles, not following the Sutras, and not adhering to the Vinaya. At that time, the Bhikshus regarded these impure practices as pure, praised and proclaimed them, and everyone followed them together.

Third, the Bhikshus were digging the ground themselves or instructing others to dig, and this was called 'Pure Dharma of Old Practices.' The detailed explanation is as above, and everyone followed it together.

Fourth, the Bhikshus were storing salt in tubes, touching and holding it with their own hands, and using it. When preparing food, they ate it as they pleased, and this was called 'Pure Dharma of Salt Practices,' and everyone followed it together.

Fifth, the Bhikshus were separating from the assembly to eat before traveling a full yojana (a unit of distance) or half a yojana, and this was called 'Pure Dharma of Traveling Practices,' and everyone followed it together.

Sixth, the Bhikshus were not practicing the rule of leaving leftover food, and were eating food with two fingers, and this was called 'Pure Dharma of Two Fingers,' and everyone followed it together.

Seventh, the Bhikshus were mixing water with alcohol to drink, and this was called...

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為治病凈法，乃至皆共遵行。

八者諸苾芻當以乳酪一升和水攪之，非時飲用，此即名為酪漿凈法，乃至皆共遵行。

九者諸苾芻作新坐具，不以故者佛一張手重帖而自受用，此乃名為坐具凈法，乃至皆共遵行。

十者諸苾芻躬持好缽涂拭香華，即令求寂持以巡門，普告諸人，作如是語：「遍廣嚴城現在人物，及四遠來商客之類，若有佈施，若金、若銀、貝齒之類置缽中者，得大利益富樂無窮。」既多獲利，所有金寶皆共分張，此即名為金寶凈法。斯乃違背佛教乖越正理，不順蘇呾羅、不依毗奈耶，時諸苾芻作不凈事將為清凈，稱揚宣說皆共遵行。

爾時具壽阿難陀在廣嚴城，有弟子名曰樂欲(梵云薩婆迦摩)，是阿羅漢住八解脫，少欲知足省緣而住。此有弟子在婆颯婆聚落號曰名稱(梵云耶舍)，亦阿羅漢住八解脫，與五百弟子人間遊行至廣嚴城。時諸苾芻欲分利物，授事人來告尊者名稱曰：「僧伽獲利今欲共分，可來受取。」報言：「具壽！此之物利，從何而得？是誰所施？」彼即如前所得物處具告其事。尊者聞已作如是念：「唯於此事有惡皰生，為更有餘事？」即入定觀察，乃見於戒慢緩作諸惡行，共作十種非法之事。見已欲令法久住故，即便往詣尊者樂欲處，禮雙足已，白言：「尊

【現代漢語翻譯】 現代漢語譯本：爲了治療疾病而進行的凈化方法，乃至大家都共同遵守實行。 第八種是，各位比丘應當用一升乳酪和水攪拌，在非進食時間飲用，這就被稱為酪漿凈化方法，乃至大家都共同遵守實行。 第九種是，各位比丘製作新的坐具，不用舊的相當於佛陀一張手掌大小的布料重新縫補，就自己受用，這就被稱為坐具凈化方法，乃至大家都共同遵守實行。 第十種是，各位比丘親自拿著好缽，塗抹香料和鮮花，然後讓沙彌拿著它巡迴各家各戶，普遍告知眾人，這樣說：『遍及廣嚴城（Vaishali）現在的人物，以及從四面八方來的商客之類，如果有人佈施，無論是金、銀、貝齒之類，放入缽中的，都能得到大利益，富樂無窮。』既然獲得很多利益，所有的金銀財寶就共同分掉，這就被稱為金寶凈化方法。這實在是違背佛教，乖離正理，不順從《蘇呾羅》（Sutra，經），不依據《毗奈耶》（Vinaya，律），當時各位比丘把不清凈的事情當作清凈的，稱揚宣說，大家都共同遵守實行。 當時，具壽阿難陀（Ananda）在廣嚴城（Vaishali），有個弟子名叫樂欲（Sabbakama），是阿羅漢（Arhat），安住於八解脫，少欲知足，減少攀緣而住。這位樂欲有個弟子在婆颯婆（Vasabha）聚落，名叫名稱（Yasa），也是阿羅漢（Arhat），安住於八解脫，與五百弟子一起從人間遊行來到廣嚴城（Vaishali）。當時，各位比丘想要分利養之物，負責分配的人來告訴尊者名稱（Yasa）說：『僧團獲得利養，現在想要共同分配，您可以來領取。』名稱（Yasa）回答說：『具壽！這些利養之物，是從哪裡得到的？是誰佈施的？』那人就把之前獲得財物的情況全部告訴了他。尊者名稱（Yasa）聽了之後，這樣想：『唯獨這件事有惡瘡產生，還是有其他的事情？』於是入定觀察，就看到有人因為對戒律的輕慢而做出各種惡行，共同做了十種非法的事情。看到這些后，爲了讓佛法長久住世，就前往尊者樂欲（Sabbakama）處，禮拜他的雙足后，稟告說：『尊者！』

【English Translation】 English version: These are purifying practices for curing illnesses, which everyone should follow and practice. Eighth, the Bhikshus (monks) should mix one sheng (升, a unit of volume) of milk curd with water and drink it at inappropriate times. This is called the buttermilk purification practice, which everyone should follow and practice. Ninth, when the Bhikshus make new sitting mats, they should not reuse old cloth equivalent to the size of the Buddha's outstretched hand to patch them up before using them. This is called the sitting mat purification practice, which everyone should follow and practice. Tenth, the Bhikshus personally hold good bowls, smear them with incense and flowers, and then have a novice hold them to go door to door, universally informing people, saying: 'Throughout the city of Vaishali (廣嚴城), including current residents and merchants from all directions, if anyone donates gold, silver, shells, or the like into the bowl, they will receive great benefits and endless wealth.' Since much profit is obtained, all the gold and treasures are divided among everyone. This is called the gold and treasure purification practice. This is truly contrary to the Buddha's teachings, deviating from the correct principles, not in accordance with the Sutras (蘇呾羅), and not based on the Vinaya (毗奈耶). At that time, the Bhikshus treated impure matters as pure, praising and proclaiming them, and everyone followed and practiced them. At that time, the Venerable Ananda (阿難陀) was in the city of Vaishali (廣嚴城). He had a disciple named Sabbakama (樂欲), who was an Arhat (阿羅漢), dwelling in the eight liberations, with few desires, content, and living with reduced attachments. This Sabbakama had a disciple in the village of Vasabha (婆颯婆) named Yasa (名稱), who was also an Arhat (阿羅漢), dwelling in the eight liberations, and traveled with five hundred disciples from the human realm to the city of Vaishali (廣嚴城). At that time, the Bhikshus wanted to distribute the gains, and the person in charge came to tell the Venerable Yasa (名稱): 'The Sangha (僧伽) has obtained gains and now wants to distribute them together. You can come and receive them.' Yasa (名稱) replied: 'Venerable, from where did these gains come? Who donated them?' That person then told him all the details of how the wealth was obtained. Upon hearing this, the Venerable Yasa (名稱) thought: 'Does only this matter have an evil sore arising, or are there other matters?' Then he entered into Samadhi (定) and observed, and saw that some people were engaging in various evil deeds due to their laxity towards the precepts, and were jointly doing ten kinds of unlawful things. After seeing these things, in order to make the Dharma (法) abide for a long time, he went to the Venerable Sabbakama's (樂欲) place, prostrated at his feet, and reported: 'Venerable!'

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者！苾芻合作如是高聲共許法耶(實是非法，見作之時大眾高聲共許為法)？」尊者問曰：「何謂共許法？」答曰：「此廣嚴城諸苾芻，作非法不和羯磨、非法和羯磨、法不和羯磨，而大眾高聲共許此事，此即名為高聲共許凈法。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于瞻波城。」復問：「為誰？」答曰：「為六眾。」問：「得何罪？」答言：「得惡作罪。」「尊者此是第一事，斯乃違背佛教乖越正理，不順蘇呾羅、不依毗柰耶。而諸苾芻作不清凈將為清凈，稱揚宣說皆共遵行。尊者不應縱舍如斯惡事。」彼聞是語默然而住，答曰：「此事已知。」

又問：「尊者！合作如是隨喜法耶？」尊者問曰：「何謂隨喜法？」答曰：「此諸苾芻作非法不和羯磨，又作非法和羯磨，又作法不和羯磨，而大眾隨喜，此即名為隨喜凈法。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于瞻波城。」復問：「為誰？」答：「為六眾。」問：「得何罪？」答言：「得惡作罪。」「尊者！此是第二事，斯乃違背佛教，廣說如前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者合作如是舊事凈法不？」尊者問曰：「何謂舊事凈法？」答

【現代漢語翻譯】 現代漢語譯本： 『尊者！比丘們可以一起這樣高聲認可某事為法嗎？』（實際上是非法的，當看到有人這樣做時，大眾高聲認可它為法）」尊者問道：『什麼叫做高聲認可為法？』回答說：『這廣嚴城（Vaisali）的比丘們，做出非法的、不和諧的羯磨（karma，業，行動），非法的、和諧的羯磨，合法的、不和諧的羯磨，而大眾高聲認可這件事，這就叫做高聲認可的清凈之法。這事可以嗎？』尊者說：『不應該這樣做。』問道：『如來（Tathagata）在什麼地方禁止這樣做？』回答說：『在瞻波城（Campā）。』又問：『是為誰禁止的？』回答說：『為六眾（group of six monks）。』問：『會得到什麼罪？』回答說：『會得到惡作罪（dukkhata）。』『尊者，這是第一件事，這乃是違背佛教，乖離正理，不順應蘇呾羅（sutra，經），不依據毗柰耶（Vinaya，律）。而這些比丘們把不清凈的當作清凈的，稱揚宣說，大家都遵從實行。尊者不應該放縱捨棄這樣的惡事。』那人聽了這話，沉默不語，回答說：『這件事我已經知道了。』

又問：『尊者！可以一起這樣隨喜某事為法嗎？』尊者問道：『什麼叫做隨喜為法？』回答說：『這些比丘們做出非法的、不和諧的羯磨，又做出非法的、和諧的羯磨，又做出合法的、不和諧的羯磨，而大眾隨喜，這就叫做隨喜的清凈之法。這事可以嗎？』尊者說：『不應該這樣做。』問道：『如來在什麼地方禁止這樣做？』回答說：『在瞻波城。』又問：『是為誰禁止的？』回答說：『為六眾。』問：『會得到什麼罪？』回答說：『會得到惡作罪。』『尊者！這是第二件事，這乃是違背佛教，（內容）廣泛地說就像前面一樣，乃至尊者不應該放縱捨棄這樣的惡事。』（那人）沉默不語，這件事已經知道了。

又問：『尊者，可以一起這樣把舊事當作清凈之法嗎？』尊者問道：『什麼叫做舊事清凈之法？』回答說：

【English Translation】 English version: 『Venerable, is it proper for the Bhikkhus (monks) to collectively and loudly approve something as Dharma (law)?』 (In reality, it is unlawful; when seeing such actions, the assembly loudly approves it as Dharma.) The Venerable asked: 『What is meant by loudly approving as Dharma?』 The answer was: 『The Bhikkhus in this city of Vaisali (廣嚴城), perform unlawful and discordant Karma (羯磨, action), unlawful and harmonious Karma, and lawful but discordant Karma, and the assembly loudly approves of this matter. This is called loudly approving as pure Dharma. Is this proper?』 The Venerable said: 『It should not be so.』 He asked: 『Where did the Tathagata (如來, Buddha) prohibit this?』 The answer was: 『In the city of Campā (瞻波城).』 He further asked: 『For whom was it prohibited?』 The answer was: 『For the group of six monks (六眾).』 He asked: 『What offense is incurred?』 The answer was: 『The offense of Dukkata (惡作罪, wrong doing).』 『Venerable, this is the first matter. This is contrary to the Buddha's teachings, deviates from the correct principles, does not accord with the Sutras (蘇呾羅, discourses), and does not rely on the Vinaya (毗柰耶, monastic rules). Yet, these Bhikkhus treat the impure as pure, praise and proclaim it, and everyone follows and practices it. Venerable, you should not condone and abandon such evil deeds.』 Upon hearing these words, he remained silent and replied: 『This matter is already known.』

Again, he asked: 『Venerable, is it proper to collectively rejoice in something as Dharma?』 The Venerable asked: 『What is meant by rejoicing in Dharma?』 The answer was: 『These Bhikkhus perform unlawful and discordant Karma, and also perform unlawful and harmonious Karma, and also perform lawful but discordant Karma, and the assembly rejoices in it. This is called rejoicing in pure Dharma. Is this proper?』 The Venerable said: 『It should not be so.』 He asked: 『Where did the Tathagata prohibit this?』 The answer was: 『In the city of Campā.』 He further asked: 『For whom was it prohibited?』 The answer was: 『For the group of six monks.』 He asked: 『What offense is incurred?』 The answer was: 『The offense of Dukkata.』 『Venerable, this is the second matter. This is contrary to the Buddha's teachings,』 (the content) is extensively described as before, 『to the extent that the Venerable should not condone and abandon such evil deeds.』 (He) remained silent, this matter is already known.

Again, he asked: 『Venerable, is it proper to collectively treat old matters as pure Dharma?』 The Venerable asked: 『What is meant by old matters as pure Dharma?』 The answer was:

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曰：「此諸苾芻自手掘地，或復教人，而大眾將為舊事凈法。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于室羅伐城。」復問：「為誰？」答：「為六眾。」問：「得何罪？」答言：「得墮罪。」「尊者！此是第三事。斯乃違背佛教，廣說如前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者！合作如是鹽事凈法不？」尊者問曰：「何謂鹽事凈法？」答曰：「此諸苾芻，以筒盛鹽守持而用，和合時藥啖食隨情，將為鹽凈。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于王舍城。」復問：「為誰？」答：「為具壽舍利弗。」問：「得何罪？」答言：「得波逸底迦罪。」「尊者！此是第四事，斯乃違背佛教，廣說如前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者！合作如是道行凈不？」尊者問曰：「何謂道行凈法？」答曰：「此諸苾芻或行一驛半驛，便別眾食，將為道行凈。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于王舍城。」復問：「為誰？」答：「為天授。」問：「得何罪？」答言：「得波逸底迦罪。」「尊者！此是第五事，斯乃違背佛教，廣說如

【現代漢語翻譯】 現代漢語譯本： 問：「這些比丘自己用手挖地，或者教別人挖地，而大眾卻認為是符合舊規的清凈之法。這件事可以嗎？」尊者說：「不應該這樣做。」問：「如來在何處禁止這樣做？」答：「在室羅伐城（Śrāvastī）。」又問：「是為誰而禁止的？」答：「為六眾（the group of six monks）。」問：「會得到什麼罪？」答：「會得到墮罪（pātayantika）。」「尊者！這是第三件事。這乃是違背佛教，詳細情況如前所述，乃至尊者不應該放任這樣的惡事。」（尊者）沉默不語，這件事已經知曉。 又問：「尊者！可以合作這樣的鹽事清凈之法嗎？」尊者問：「什麼是鹽事清凈之法？」答：「這些比丘，用筒盛鹽守持而用，在和合時作為藥物食用，隨自己的意願，認為是鹽凈。這件事可以嗎？」尊者說：「不應該這樣做。」問：「如來在何處禁止這樣做？」答：「在王舍城（Rājagṛha）。」又問：「是為誰而禁止的？」答：「為具壽舍利弗（Śāriputra）。」問：「會得到什麼罪？」答：「會得到波逸底迦罪（pāyantika）。」「尊者！這是第四件事，這乃是違背佛教，詳細情況如前所述，乃至尊者不應該放任這樣的惡事。」（尊者）沉默不語，這件事已經知曉。 又問：「尊者！可以合作這樣的道行清凈之法嗎？」尊者問：「什麼是道行清凈之法？」答：「這些比丘或者行走一驛或半驛，便離開大眾獨自食用，認為是道行清凈。這件事可以嗎？」尊者說：「不應該這樣做。」問：「如來在何處禁止這樣做？」答：「在王舍城（Rājagṛha）。」又問：「是為誰而禁止的？」答：「為提婆達多（Devadatta）。」問：「會得到什麼罪？」答：「會得到波逸底迦罪（pāyantika）。」「尊者！這是第五件事，這乃是違背佛教，詳細情況如

【English Translation】 English version: He said, 'These monks dig the ground themselves, or instruct others to do so, and the community considers it a pure practice according to old customs. Is this permissible?' The venerable one said, 'It should not be so.' He asked, 'Where did the Tathāgata (如來) forbid this?' He answered, 'In Śrāvastī (室羅伐城).' He further asked, 'For whom?' He answered, 'For the group of six monks (六眾).' He asked, 'What offense is incurred?' He answered, 'The offense of expiation (pātayantika 墮罪).' 'Venerable one! This is the third matter. This is contrary to the Buddha's teachings, as explained before, and the venerable one should not tolerate such evil deeds.' He remained silent, and this matter was known. Again he asked, 'Venerable one! Is it permissible to cooperate in such a salt-related pure practice?' The venerable one asked, 'What is the salt-related pure practice?' He answered, 'These monks store salt in tubes and use it, consuming it as medicine during communal meals according to their desires, considering it pure salt. Is this permissible?' The venerable one said, 'It should not be so.' He asked, 'Where did the Tathāgata (如來) forbid this?' He answered, 'In Rājagṛha (王舍城).' He further asked, 'For whom?' He answered, 'For the venerable Śāriputra (舍利弗).' He asked, 'What offense is incurred?' He answered, 'The offense of expiation (pāyantika 波逸底迦).' 'Venerable one! This is the fourth matter. This is contrary to the Buddha's teachings, as explained before, and the venerable one should not tolerate such evil deeds.' He remained silent, and this matter was known. Again he asked, 'Venerable one! Is it permissible to cooperate in such a practice of pure conduct on the road?' The venerable one asked, 'What is the practice of pure conduct on the road?' He answered, 'These monks, after traveling one yojana (驛) or half a yojana (驛), separate from the community to eat alone, considering it pure conduct on the road. Is this permissible?' The venerable one said, 'It should not be so.' He asked, 'Where did the Tathāgata (如來) forbid this?' He answered, 'In Rājagṛha (王舍城).' He further asked, 'For whom?' He answered, 'For Devadatta (提婆達多).' He asked, 'What offense is incurred?' He answered, 'The offense of expiation (pāyantika 波逸底迦).' 'Venerable one! This is the fifth matter. This is contrary to the Buddha's teachings, as explained before, and

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前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者！合作如是二指凈法不？」尊者問曰：「何謂二指凈法？」答曰：「此諸苾芻不作餘食法，而以二指食啖，將為二指凈法。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于室羅伐城。」復問：「為誰？」答：「為善來。」問得：「何罪？」答言：「得波逸底迦罪。」「尊者此是第六事，斯乃違背佛教，廣說如前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者！合作如是治病凈法不？」尊者問曰：「何謂治病凈法？」答曰：「此諸苾芻以水和酒，攪而飲用，將為凈法。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于室羅伐城。」復問：「為誰？」答：「為善來。」問：「得何罪？」答言：「得波逸底迦。」「尊者此是第七事，斯乃違背佛教，廣說如前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者！合作如是酪漿凈法不？」尊者問曰：「何謂酪漿凈法？」答曰：「此諸苾芻以乳酪一升，和水攪之非時飲用，將為酪漿凈法。是事合不？」尊者曰：「不應如是。」

問曰：「如來何處制不許為？」答曰：「于

【現代漢語翻譯】 現代漢語譯本：之前，乃至尊者不應放任這種惡劣行為。』（尊者）沉默不語，此事已經知曉。 又問：『尊者！允許像這樣合作進行二指凈法嗎？』尊者問道：『什麼是二指凈法？』回答說：『這些比丘不做其他食物的食用方法，而是用兩根手指取食，稱之為二指凈法。這件事允許嗎？』尊者說：『不應該這樣做。』問：『如來在何處禁止這樣做？』答：『在室羅伐城（Śrāvastī）。』又問：『爲了誰？』答：『爲了善來（Sudinna）。』問：『犯了什麼罪？』答：『犯了波逸提迦（Pāyantika）罪。』『尊者，這是第六件事，這乃是違背佛教，詳細的說明如前所述，乃至尊者不應放任這種惡劣行為。』（尊者）沉默不語，此事已經知曉。 又問：『尊者！允許像這樣合作進行治病凈法嗎？』尊者問道：『什麼是治病凈法？』回答說：『這些比丘用水和酒混合，攪拌后飲用，稱之為凈法。這件事允許嗎？』尊者說：『不應該這樣做。』問：『如來在何處禁止這樣做？』答：『在室羅伐城（Śrāvastī）。』又問：『爲了誰？』答：『爲了善來（Sudinna）。』問：『犯了什麼罪？』答：『犯了波逸提迦（Pāyantika）罪。』『尊者，這是第七件事，這乃是違背佛教，詳細的說明如前所述，乃至尊者不應放任這種惡劣行為。』（尊者）沉默不語，此事已經知曉。 又問：『尊者！允許像這樣合作進行酪漿凈法嗎？』尊者問道：『什麼是酪漿凈法？』回答說：『這些比丘用一升乳酪，和水混合攪拌，在非時飲用，稱之為酪漿凈法。這件事允許嗎？』尊者說：『不應該這樣做。』 問：『如來在何處禁止這樣做？』答：『在

【English Translation】 English version: Previously, even the venerable one should not condone such evil deeds.' He remained silent; this matter was known. Again, he asked: 'Venerable one! Is it permissible to cooperate in such a two-finger pure practice?' The venerable one asked: 'What is the two-finger pure practice?' He replied: 'These Bhikshus (monks) do not follow the method of eating other foods, but instead eat with two fingers, calling it the two-finger pure practice. Is this permissible?' The venerable one said: 'It should not be so.' He asked: 'Where did the Tathagata (如來，another name for Buddha) forbid this?' He replied: 'In Śrāvastī (室羅伐城, an ancient city in India).' He further asked: 'For whom?' He replied: 'For Sudinna (善來, a monk's name).' He asked: 'What offense is incurred?' He replied: 'The offense of Pāyantika (波逸提迦, a type of offense in monastic rules).' 'Venerable one, this is the sixth matter; this is contrary to the Buddha's teachings. The detailed explanation is as before, and even the venerable one should not condone such evil deeds.' He remained silent; this matter was known. Again, he asked: 'Venerable one! Is it permissible to cooperate in such a healing pure practice?' The venerable one asked: 'What is the healing pure practice?' He replied: 'These Bhikshus mix water and wine, stir it, and drink it, calling it a pure practice. Is this permissible?' The venerable one said: 'It should not be so.' He asked: 'Where did the Tathagata (如來，another name for Buddha) forbid this?' He replied: 'In Śrāvastī (室羅伐城, an ancient city in India).' He further asked: 'For whom?' He replied: 'For Sudinna (善來, a monk's name).' He asked: 'What offense is incurred?' He replied: 'The offense of Pāyantika (波逸提迦, a type of offense in monastic rules).' 'Venerable one, this is the seventh matter; this is contrary to the Buddha's teachings. The detailed explanation is as before, and even the venerable one should not condone such evil deeds.' He remained silent; this matter was known. Again, he asked: 'Venerable one! Is it permissible to cooperate in such a buttermilk pure practice?' The venerable one asked: 'What is the buttermilk pure practice?' He replied: 'These Bhikshus mix one sheng (升, a unit of measurement) of yogurt with water, stir it, and drink it at an improper time, calling it the buttermilk pure practice. Is this permissible?' The venerable one said: 'It should not be so.' He asked: 'Where did the Tathagata (如來，another name for Buddha) forbid this?' He replied: 'In

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室羅伐城。」復問：「為誰。」答：「為十七眾苾芻。」問：「得何罪？」答曰：「得波逸底迦。」「尊者！此是第八事，斯乃違背佛教，廣說如前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者！合作如是坐具凈法不？」尊者問曰：「何謂坐具凈法？」答曰：「此諸苾芻作新坐具，不以故者佛一張手重帖而自受用，將為坐具凈法。是事合不？」尊者曰：「不應如是」。問曰：「如來何處制不許為？」答曰：「于室羅伐城。」復問：「為誰？」答：「為六眾苾芻。」問：「得何罪？」答言：「得波逸底迦。」「尊者！此是第九事，斯乃違背佛教，廣說如前，乃至尊者不應縱舍如斯惡事。」默然而住，此事已知。

又問：「尊者！合作如是金寶凈法不？」尊者問曰：「何謂金寶凈法？」答曰：「此諸苾芻莊飾妙缽，持以巡門，乞諸金寶貝齒之類，眾共分張，將為金寶凈法。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于毗柰耶。」復問：「為誰？」答：「為六眾苾芻及余苾芻。」問得：「何罪？」答言：「得捨墮罪。」「尊者！此是第十事。又于《相應阿笈摩．佛語品處寶頂經》中說。又于《長阿笈摩．戒蘊品處》說。又于《中阿笈摩．相應品處羯

【現代漢語翻譯】 現代漢語譯本：又問：『在室羅伐城（Śrāvastī，古印度城市名）？』回答：『爲了十七位比丘（bhikṣu，佛教出家男眾）。』問：『犯了什麼罪？』回答說：『犯了波逸提迦（pāyantika，一種輕罪）。』『尊者！這是第八件事，這乃是違背佛教的，詳細的說法如前所述，乃至尊者不應該放縱捨棄這樣的惡事。』（尊者）沉默不語，這件事已經知曉。 又問：『尊者！可以一起做這樣的坐具凈法嗎？』尊者問道：『什麼是坐具凈法？』回答說：『這些比丘製作新的坐具，不用舊的佛陀一掌寬的布重疊縫補，就自己受用，將這作為坐具凈法。這件事可以做嗎？』尊者說：『不應該這樣做。』問：『如來在什麼地方禁止這樣做？』回答說：『在室羅伐城。』又問：『爲了誰？』回答：『爲了六眾比丘。』問：『犯了什麼罪？』回答說：『犯了波逸提迦。』『尊者！這是第九件事，這乃是違背佛教的，詳細的說法如前所述，乃至尊者不應該放縱捨棄這樣的惡事。』（尊者）沉默不語，這件事已經知曉。 又問：『尊者！可以一起做這樣的金寶凈法嗎？』尊者問道：『什麼是金寶凈法？』回答說：『這些比丘用珍寶裝飾精美的缽，拿著它挨家挨戶地乞討金銀珠寶牙齒之類的東西，大家共同分取，將這作為金寶凈法。這件事可以做嗎？』尊者說：『不應該這樣做。』問：『如來在什麼地方禁止這樣做？』回答說：『在毗奈耶（Vinaya，佛教戒律）。』又問：『爲了誰？』回答：『爲了六眾比丘和其他比丘。』問：『犯了什麼罪？』回答說：『犯了捨墮罪（Nissaggiya Pācittiya，一種需要捨棄財物的罪）。』『尊者！這是第十件事。又在《相應阿笈摩（Saṃyukta Āgama）·佛語品處寶頂經》中說。又在《長阿笈摩（Dīrgha Āgama）·戒蘊品處》說。又在《中阿笈摩（Madhyama Āgama）·相應品處羯

【English Translation】 English version: Again asked: 'In Śrāvastī (Śrāvastī, an ancient Indian city)?' Replied: 'For the seventeen bhikṣus (bhikṣu, Buddhist monks).' Asked: 'What offense was committed?' Replied: 'Committed a pāyantika (pāyantika, a minor offense).' 'Venerable! This is the eighth matter, this is contrary to Buddhism, the detailed explanation is as previously stated, and the venerable should not indulge in abandoning such evil deeds.' (The venerable) remained silent, this matter is already known. Again asked: 'Venerable! Can we together perform such a seat-cloth purification practice?' The venerable asked: 'What is the seat-cloth purification practice?' Replied: 'These bhikṣus make new seat-cloths, without using old cloths the width of the Buddha's hand to reinforce them, and then use them themselves, considering this as a seat-cloth purification practice. Is this permissible?' The venerable said: 'It should not be done like this.' Asked: 'Where did the Tathāgata (Tathāgata, Buddha) prohibit this?' Replied: 'In Śrāvastī.' Again asked: 'For whom?' Replied: 'For the six-group bhikṣus.' Asked: 'What offense was committed?' Replied: 'Committed a pāyantika.' 'Venerable! This is the ninth matter, this is contrary to Buddhism, the detailed explanation is as previously stated, and the venerable should not indulge in abandoning such evil deeds.' (The venerable) remained silent, this matter is already known. Again asked: 'Venerable! Can we together perform such a gold and treasure purification practice?' The venerable asked: 'What is the gold and treasure purification practice?' Replied: 'These bhikṣus decorate exquisite bowls with treasures, carry them door to door to beg for gold, silver, jewels, teeth, and the like, and then distribute them among themselves, considering this as a gold and treasure purification practice. Is this permissible?' The venerable said: 'It should not be done like this.' Asked: 'Where did the Tathāgata prohibit this?' Replied: 'In the Vinaya (Vinaya, Buddhist monastic rules).' Again asked: 'For whom?' Replied: 'For the six-group bhikṣus and other bhikṣus.' Asked: 'What offense was committed?' Replied: 'Committed a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense requiring forfeiture).' 'Venerable! This is the tenth matter. It is also said in the Saṃyukta Āgama (Saṃyukta Āgama), in the chapter on the Buddha's words, in the Treasure Peak Sutra. It is also said in the Dīrgha Āgama (Dīrgha Āgama), in the chapter on the aggregates of precepts. It is also said in the Madhyama Āgama (Madhyama Āgama), in the chapter on the corresponding

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恥那經》中說。又于《增一阿笈摩．第四第五品處》中說，斯乃違背佛教。」尊者答曰：「若如是者，汝可余處自求善黨，我當與汝為法伴侶。」

時具壽名稱從尊者樂欲聞是語已，便入第四邊際靜慮已，即向安住聚落。彼有苾芻名曰奢侘(此云諂曲)，是尊者阿難陀弟子，獲阿羅漢住八解脫。是時名稱詣奢侘所，頂禮足已白言：「尊者！合作如是共許凈法不？」尊者問曰：「何謂共許凈法？」答曰：「此諸苾芻作非法不和羯磨、非法和羯磨、法不和羯磨，共許凈法。是事合不？」尊者曰：「不應如是。」問曰：「如來何處制不許為？」答曰：「于瞻波城。」復問：「為誰？」答：「為六眾苾芻。」問：「得何罪？」答言：「惡作罪。」「尊者！此是第一事，斯乃違背佛教，如前廣說，乃至十事。」尊者答曰：「若如是者，汝可余處自求善黨，我當與汝為法伴侶。」

彼即辭去，便往僧羯世城。彼有婆瑳尊者，是阿難陀弟子，獲阿羅漢住八解脫。是時名稱詣婆瑳所，頂禮足已白言：「尊者！合作如是共許凈法不？」尊者問曰：「何謂共許凈法？」答問同前，廣說乃至十事。奉辭便往波吒離子城。彼有具壽名曰曲安，是時曲安住滅盡定，名稱復向具壽善意處，廣說十事，乃至奉辭詣流轉城。彼有具壽難勝，

【現代漢語翻譯】 現代漢語譯本: 《恥那經》中說，又在《增一阿笈摩．第四第五品處》中說，這些都是違背佛教的。』尊者回答說：『如果這樣，你可以到別處去尋找志同道合的夥伴，我將與你成為佛法上的伴侶。』 當時，具壽名稱從尊者那裡樂意地聽了這些話后，便進入第四邊際靜慮，然後前往安住聚落。那裡有一位比丘名叫奢侘(Śatha)(意為諂曲)，是尊者阿難陀(Ānanda)的弟子，證得了阿羅漢果，安住在八解脫中。當時，名稱前往奢侘所在的地方，頂禮他的雙足后說道：『尊者！我們可以一起合作，共同認可清凈的佛法嗎？』尊者問道：『什麼是共同認可清凈的佛法？』答道：『這些比丘做出非法的、不和諧的羯磨(karma)(業)、非法的、和諧的羯磨、合法的、不和諧的羯磨，共同認可這些為清凈的佛法。這件事可以嗎？』尊者說：『不應該這樣做。』問道：『如來(Tathāgata)在什麼地方禁止這樣做？』答道：『在瞻波(Campā)城。』又問：『是為誰禁止的？』答：『為六眾比丘。』問：『會得到什麼罪？』答道：『惡作罪。』『尊者！這是第一件事，這些都是違背佛教的，如前面廣泛所說，乃至十件事。』尊者回答說：『如果這樣，你可以到別處去尋找志同道合的夥伴，我將與你成為佛法上的伴侶。』 他隨即告辭離去，前往僧羯世(Saṃkaśya)城。那裡有婆瑳(Vātsya)尊者，是阿難陀(Ānanda)的弟子，證得了阿羅漢果，安住在八解脫中。當時，名稱前往婆瑳所在的地方，頂禮他的雙足后說道：『尊者！我們可以一起合作，共同認可清凈的佛法嗎？』尊者問道：『什麼是共同認可清凈的佛法？』答問與前面相同，廣泛地說了乃至十件事。告辭后便前往波吒離子(Pāṭaliputra)城。那裡有具壽名叫曲安(Kujjaṇḍa)，當時曲安住在滅盡定中，名稱又前往具壽善意(Sudatta)處，廣泛地說了十件事，乃至告辭后前往流轉(Saṃsāra)城。那裡有具壽難勝(Durjaya)。

【English Translation】 English version: It is said in the 'Cīna Scripture,' and also in the 'Ekottarāgama, Fourth and Fifth Sections,' that these are contrary to Buddhism.' The Venerable One replied, 'If that is the case, you may seek virtuous companions elsewhere; I shall be your Dharma companion.' At that time, the Venerable Nāma, having gladly heard these words from the Venerable One, entered the fourth border of meditative absorption and then went to the settlement of Ānandapura. There was a Bhikṣu (monk) named Śatha (meaning 'deceitful'), a disciple of the Venerable Ānanda, who had attained Arhatship and dwelt in the eight liberations. At that time, Nāma went to where Śatha was, prostrated at his feet, and said, 'Venerable One! Shall we cooperate and jointly acknowledge pure Dharma?' The Venerable One asked, 'What is jointly acknowledging pure Dharma?' He replied, 'These Bhikṣus perform unlawful and discordant karmas (actions), unlawful and harmonious karmas, and lawful and discordant karmas, jointly acknowledging these as pure Dharma. Is this acceptable?' The Venerable One said, 'It should not be so.' He asked, 'Where did the Tathāgata (the thus-gone one) prohibit this?' He replied, 'In the city of Campā.' He further asked, 'For whom was it prohibited?' He replied, 'For the group-of-six Bhikṣus.' He asked, 'What offense is incurred?' He replied, 'The offense of wrong-doing.' 'Venerable One! This is the first matter, and these are contrary to Buddhism, as extensively explained before, up to ten matters.' The Venerable One replied, 'If that is the case, you may seek virtuous companions elsewhere; I shall be your Dharma companion.' He then took his leave and went to the city of Saṃkaśya. There was the Venerable Vātsya, a disciple of Ānanda, who had attained Arhatship and dwelt in the eight liberations. At that time, Nāma went to where Vātsya was, prostrated at his feet, and said, 'Venerable One! Shall we cooperate and jointly acknowledge pure Dharma?' The Venerable One asked, 'What is jointly acknowledging pure Dharma?' The questions and answers were the same as before, extensively explaining up to ten matters. Having taken his leave, he went to the city of Pāṭaliputra. There was a Venerable One named Kujjaṇḍa, and at that time Kujjaṇḍa was dwelling in the cessation of perception and sensation. Nāma then went to the place of the Venerable Sudatta, extensively explaining the ten matters, and having taken his leave, he went to the city of Saṃsāra. There was the Venerable Durjaya.

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亦為廣說如前十事，乃至頂禮奉辭而去。詣大惠城，彼有具壽善見，亦為廣說如前十事，乃至頂禮奉辭而去。次詣俱生城，彼有具壽妙星，亦為廣說如前十事。是時具壽妙星聞其說已作如是念：「而此具壽先來我處，為當亦至余處說耶？」乃知已向余處，妙星唸曰：「今此具壽遠涉長途必當疲苦。」告言：「汝可住此且為歇息，我往求黨。」是時名稱即住，妙星便往。

是時廣嚴城中諸苾芻，悉皆往詣名稱弟子之處，問曰：「汝鄔波馱耶今在何處？」答言：「往求善黨。」復問曰：「何故求黨？」答言：「為擯汝等。」告曰：「我等有何違犯而欲驅擯？」名稱弟子廣陳其事，彼諸苾芻曰：「汝鄔波馱耶所為不善，佛已涅槃，于遺法中何故相惱？我等隨緣且為活計。」于彼眾中有諸苾芻，共相議曰：「斯言誠實不諂。汝等具壽所為，不順聲聞、行違逆事。我等先聞世尊正法住一千年，時今未過令教隱沒。彼今求黨護持正法，而欲驅擯甚為妙善，由是義故令諸惡人不慢于戒、惡皰不生。」而諸苾芻咸皆恐懼，莫能加報默然一邊，互相議曰：「具壽名稱，已往求黨為驅擯事，何故默住？」彼言：「我欲何為？」答曰：「彼既求黨，我等亦求，何能驅擯？」或言：「若如是者，當有諍起可共逃竄。」或言：「欲何處去？

【現代漢語翻譯】 現代漢語譯本：名稱也為他們廣泛地宣說了如前所述的十件事，直到頂禮告辭離去。他前往大惠城（Mahāvatī），那裡有具壽（Āyasmān）善見（Sudarsana），名稱也為他廣泛地宣說了如前所述的十件事，直到頂禮告辭離去。接著，他前往俱生城（Sahajāti），那裡有具壽妙星（Subhadra），名稱也為他廣泛地宣說了如前所述的十件事。當時，具壽妙星聽了他的說法后，心想：『這位具壽先來到我這裡，難道也會到其他地方去說嗎？』他知道名稱已經去過其他地方了，妙星心想：『現在這位具壽遠涉長途，必定非常疲憊。』於是告訴名稱：『您可以住在這裡暫時休息，我去尋找同黨。』當時，名稱就住了下來，妙星便離開了。 當時，廣嚴城（Vaiśālī）中的各位比丘（bhikṣu）都前往名稱的弟子那裡，問道：『你的鄔波馱耶（Upādhyāya，親教師）現在在哪裡？』弟子回答說：『去尋找善友同黨了。』他們又問：『為什麼要尋找同黨？』弟子回答說：『爲了驅逐你們。』他們說：『我們有什麼過錯要被驅逐？』名稱的弟子詳細地陳述了事情的經過，那些比丘說：『你的鄔波馱耶所做的事情是不對的，佛陀（Buddha）已經涅槃（nirvāṇa），在佛陀的遺教中，為什麼要互相惱害？我們隨緣度日。』在他們之中，有些比丘共同商議說：『這些話真實不虛偽。各位具壽所做的事情，不順應聲聞（Śrāvaka）的教法，行為違背正道。我們先前聽聞世尊（Śākyamuni）的正法，能夠住世一千年，現在時間還沒有過去，不能讓教法隱沒。他現在尋找同黨來護持正法，卻想要驅逐我們，真是荒謬至極，因為這個緣故，讓那些惡人不敢輕慢戒律，惡瘡不會生起。』各位比丘都感到恐懼，沒有人能夠反駁，默默地站在一邊，互相商議說：『具壽名稱已經去尋找同黨來驅逐我們，我們為什麼默默地待在這裡？』他們說：『我們能做什麼呢？』回答說：『他既然尋找同黨，我們也去尋找，怎麼會被驅逐呢？』有人說：『如果這樣的話，就會有爭端發生，我們可以一起逃走。』有人說：『要逃到哪裡去呢？』

【English Translation】 English version: He also extensively explained the aforementioned ten matters to them, as before, until he bowed and took his leave. He went to Mahāvatī, where there was the venerable Sudarsana. He also extensively explained the aforementioned ten matters to him, as before, until he bowed and took his leave. Next, he went to Sahajāti, where there was the venerable Subhadra. He also extensively explained the aforementioned ten matters to him. At that time, the venerable Subhadra, having heard his explanation, thought to himself: 'This venerable one came to me first; will he also go elsewhere to speak?' He knew that he had already gone elsewhere. Subhadra thought: 'Now this venerable one has traveled a long distance and must be weary.' He said, 'You may stay here and rest for a while; I will go and seek allies.' At that time, Nāmā stayed, and Subhadra departed. At that time, all the bhikṣus in Vaiśālī went to Nāmā's disciples and asked: 'Where is your Upādhyāya now?' The disciples replied: 'He has gone to seek good allies.' They further asked: 'Why is he seeking allies?' The disciples replied: 'To expel you.' They said: 'What offenses have we committed that we are to be expelled?' Nāmā's disciples extensively recounted the matter. Those bhikṣus said: 'What your Upādhyāya is doing is not good. The Buddha has already entered nirvāṇa. Why cause trouble among ourselves in the remaining Dharma? We are just making a living according to circumstances.' Among them, some bhikṣus conferred and said: 'These words are sincere and not deceitful. What you venerable ones are doing does not accord with the Śrāvakayana and goes against the proper conduct. We have previously heard the Śākyamuni Buddha's true Dharma, which can abide for a thousand years. The time has not yet passed to allow the teachings to be obscured. He is now seeking allies to uphold the true Dharma, yet he wants to expel us, which is extremely absurd. Because of this reason, let those evil people not be disrespectful of the precepts, and let evil sores not arise.' All the bhikṣus were fearful, unable to retort, and silently stood aside, discussing among themselves: 'The venerable Nāmā has already gone to seek allies to expel us. Why are we silently staying here?' They said: 'What can we do?' They replied: 'Since he is seeking allies, we will also seek them. How can we be expelled?' Some said: 'If that is the case, there will be disputes. We can flee together.' Others said: 'Where do we want to flee to?'

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所至之處還有斯過，可求容恕從乞歡喜。」或言：「彼定不與我等歡喜，宜可且住於此，名稱所有弟子門人，我等當以衣缽、瓶絡、銅碗、腰絳先相資贈，令彼情悅方乞歡喜。」咸言：「是善方便。」或與僧伽胝衣、或與七條、或與五條、或與裙僧腳欹、或與襯身衣、或有與缽、或與水羅，如是供給漸相容忍，住處中位。

是時具壽名稱既求善黨來至廣嚴，弟子門人頂禮足已，白言：「鄔波馱耶求黨得不？」報言：「諸子！不久善黨自來相助。」諸弟子言：「鄔波馱耶！此事已過愿可迴心，大師既滅教亦隨去，任緣活命何為惱他？」名稱聞已作如是念：「我諸弟子未曾聞說如此之語，看其形勢定受他求。」告言：「諸具壽！我于汝等未曾聞說如此之語，汝等不有受他求情耶？」時諸弟子咸皆默然。是時名稱令使往告善黨曰：「惡黨漸增宜速來赴，佛法大事不可遷延。」說伽他曰：

「應速更遲，　　應遲返速，　　此乖正理， 　是愚所行。　　得惡名稱，　　遠離善友， 　所作衰損，　　如月漸黑。　　應遲者遲， 　應速者速，　　此順正理，　　智者所知。 　得好名稱，　　親近善友，　　所作增長， 　如月漸白。」

即鳴揵稚，便有六百九十九阿羅漢悉皆來集，咸是具壽阿難陀弟子。爾

【現代漢語翻譯】 現代漢語譯本：到達某處時，如果還有過失，可以請求寬恕，從而乞求歡喜。』或者說：『他們一定不會給我們歡喜，不如暫時住在這裡，（我們）這些名稱（Nāma，比丘的名字）所有的弟子門人，我們應當先把衣缽、瓶絡、銅碗、腰帶贈送給他們，讓他們心情愉悅，然後才乞求歡喜。』大家都說：『這是個好辦法。』於是，有的送僧伽胝衣（saṃghāṭī，一種大衣）、有的送七條衣（saptapaṭṭa，七片縫製而成的袈裟）、有的送五條衣（pañcapaṭṭa，五片縫製而成的袈裟）、有的送裙僧腳欹（saṃkakṣikā，覆肩衣）、有的送襯身衣（antarvāsa，內衣），有的送缽（pātra，食器）、有的送水羅（udaka-pavitra，濾水器），這樣供給，漸漸地互相容忍，住在中間的位置。 這時，具壽名稱（Nāma）既然尋求善友，來到廣嚴城（Vaiśālī），弟子門人頂禮他的雙足后，稟告說：『鄔波馱耶（upādhyāya，親教師），求得善友了嗎？』名稱（Nāma）回答說：『諸位弟子！不久善友自然會來相助。』諸位弟子說：『鄔波馱耶（upādhyāya，親教師）！這件事已經過去了，希望您可以回心轉意，大師（指佛陀）既然已經滅度，教法也隨之衰落，隨緣活命，何必去煩惱他人呢？』名稱（Nāma）聽了之後，這樣想：『我的這些弟子們，從未聽他們說過這樣的話，看這情形，一定是受到了他人的請求。』於是告訴他們說：『諸位具壽！我從未聽你們說過這樣的話，你們難道沒有接受他人的請求嗎？』當時，諸位弟子都沉默不語。這時，名稱（Nāma）派使者去告訴善友說：『惡黨逐漸增多，應該趕快來，佛法大事不可拖延。』說了這首伽陀（gāthā，偈頌）： 『應該快的更慢了，應該慢的反而快了，這違背了正理，是愚蠢的人所為。得到惡名聲，遠離善友，所作的事情衰敗減損，就像月亮漸漸變黑一樣。應該慢的就慢，應該快的就快，這順應了正理，是智者所瞭解的。得到好名聲，親近善友，所作的事情增長，就像月亮漸漸變白一樣。』 隨即敲響揵稚（ghaṇṭā，鐘），便有六百九十九位阿羅漢（arhat，斷盡煩惱的聖者）全部都來了，他們都是具壽阿難陀（Ānanda，佛陀的十大弟子之一）的弟子。

【English Translation】 English version: 'Wherever there are transgressions, one can seek forgiveness and thereby beg for joy.' Or they say, 'They will certainly not give us joy. It is better to stay here for now. We, all the disciples and followers of Nāma (name, the name of the Bhiksu), should first present them with robes, alms bowls, copper bowls, and waistbands to please them before begging for joy.' They all say, 'This is a good method.' Thus, some give saṃghāṭī robes (saṃghāṭī, a type of outer robe), some give saptapaṭṭa robes (saptapaṭṭa, a robe made of seven pieces), some give pañcapaṭṭa robes (pañcapaṭṭa, a robe made of five pieces), some give saṃkakṣikā (saṃkakṣikā, an undergarment covering the shoulders), some give antarvāsa (antarvāsa, an inner robe), some give pātra (pātra, a bowl), and some give udaka-pavitra (udaka-pavitra, a water filter). In this way, they gradually tolerate each other through offerings and reside in a middle position. At this time, the venerable Nāma (Nāma), having sought good companions, came to Vaiśālī (Vaiśālī). His disciples and followers bowed at his feet and reported, 'Upādhyāya (upādhyāya, preceptor), have you found good companions?' Nāma (Nāma) replied, 'My children! Before long, good companions will naturally come to help.' The disciples said, 'Upādhyāya (upādhyāya, preceptor)! This matter has passed. We hope you can change your mind. Since the Master (referring to the Buddha) has passed away, the teachings are also declining. Live according to circumstances. Why bother others?' Upon hearing this, Nāma (Nāma) thought, 'My disciples have never said such things before. Judging by the situation, they must have been requested by others.' He told them, 'Venerable ones! I have never heard you say such things. Have you not accepted requests from others?' At that time, all the disciples remained silent. Then, Nāma (Nāma) sent a messenger to tell the good companions, 'The evil party is gradually increasing. You should come quickly. The great matter of the Buddha's Dharma cannot be delayed.' He spoke this gāthā (gāthā, verse): 'What should be quick is slower, what should be slow is faster; this goes against the right principle and is done by fools. Obtaining a bad reputation, being separated from good friends, what is done diminishes, like the moon gradually darkening.'What should be slow is slow, what should be quick is quick; this accords with the right principle and is understood by the wise. Obtaining a good reputation, being close to good friends, what is done increases, like the moon gradually brightening.' Immediately, the ghaṇṭā (ghaṇṭā, bell) was rung, and six hundred and ninety-nine arhats (arhat, enlightened beings who have extinguished all defilements) all gathered. They were all disciples of the venerable Ānanda (Ānanda, one of the Buddha's ten great disciples).

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時尊者曲安，入滅盡定不聞揵稚聲，時諸苾芻皆集會已，具壽名稱作如是念：「我若稱名而白眾者，必大忿諍，宜可平懷普告。」即詣上座處蹲踞合掌而住。時曲安尊者從滅盡定起，是時有天告聖者曲安曰：「何為安然？有諸同學六百九十九阿羅漢，皆來集會住廣嚴城，欲為結集令法久住，可宜速往。」以神通力于波吒離沒于廣嚴出便扣其門，諸苾芻問曰：「是誰？」曲安尊者伽他報曰：

「住在波吒離子城，　　持律沙門多聞者； 　于中有人來至此，　　佇立門首諸根寂。」

門內苾芻曰：「于余亦有諸根寂靜耶？可道名字。」曲安答曰：

「住在波吒離子城，　　持律沙門多聞者； 　于中有人來至此，　　佇立門首斷諸疑。」

苾芻報曰：「于余亦有斷諸疑耶？」尊者復答：

「住在波吒離子城，　　持律沙門多聞者； 　于中有人來至此，　　佇立門首名曲安。」

苾芻曰：「善來！善來！今可入來。」既入院已，諸苾芻皆起相迎，問訊頂禮還依次坐。時具壽名稱見諸尊者坐已陳說十事，白言：「諸具壽！合作如是共許凈法不？」問曰：「何謂共許凈法？」答曰：「如有苾芻作非法不和羯磨、又作非法和羯磨、又作法不和羯磨，名為共許凈法，是事合不？」尊者曰：「不應爾。」

【現代漢語翻譯】 現代漢語譯本： 當時，尊者曲安（Kuan）進入滅盡定（Nirvana），聽不到揵稚（Genzhi，敲擊以提醒僧眾的木製或金屬器具）的聲音。當時，各位比丘（Bichu，佛教僧侶）都已經聚集完畢，具壽名稱（Jushou Mingcheng）這樣想：『我如果直接點名來告知大家，必定會引起很大的爭論，應該以平和的心態普遍告知。』於是前往上座（Shangzuo，寺院中資歷較高的僧侶）處，蹲踞合掌而住。當時，曲安尊者從滅盡定中醒來，這時有天人告訴聖者曲安說：『你為何如此安然？有六百九十九位阿羅漢（Aluohan，已證得涅槃的聖人）同學都來到廣嚴城（Guangyan Cheng），想要結集（Jijie，彙編佛經）以使佛法長久住世，你應該趕快前往。』於是以神通力在波吒離（Batuoli）消失，在廣嚴城出現，便敲打那裡的門。各位比丘問道：『是誰？』曲安尊者用伽他（Gatha，偈頌）回答說： 『住在波吒離子城，持律沙門（Shamen，出家修行者）多聞者；于中有人來至此，佇立門首諸根寂。』 門內的比丘說：『對於其他人也有諸根寂靜的嗎？可以報上名字。』曲安回答說： 『住在波吒離子城，持律沙門多聞者；于中有人來至此，佇立門首斷諸疑。』 比丘回答說：『對於其他人也有斷除疑惑的嗎？』尊者又回答： 『住在波吒離子城，持律沙門多聞者；于中有人來至此，佇立門首名曲安。』 比丘說：『善來！善來！現在可以進來了。』進入寺院后，各位比丘都起身相迎，問訊頂禮，然後依次坐下。當時，具壽名稱看到各位尊者坐定后，陳述了十件事，說道：『各位具壽！是否應該共同認可這些清凈的法？』問道：『什麼是共同認可的清凈法？』回答說：『如果有比丘做出非法的、不和諧的羯磨（Jiemo，僧團議事），又做出非法的、和諧的羯磨，又做出合法的、不和諧的羯磨，這被稱為共同認可的清凈法，這件事可以嗎？』尊者們說：『不應該這樣。』

【English Translation】 English version: At that time, the Venerable Kuan entered the cessation of perception and feeling (Nirvana), and could not hear the sound of the Genzhi (a wooden or metal instrument struck to alert the Sangha). At that time, all the Bhikkhus (Buddhist monks) had already gathered, and the venerable Jushou Mingcheng thought thus: 'If I were to call out names to inform everyone, it would surely cause great controversy; I should inform everyone with a peaceful mind.' So he went to where the senior monk (Shangzuo, a senior monk in the monastery) was, squatted down, put his palms together, and stayed there. At that time, the Venerable Kuan arose from the cessation of perception and feeling, and at this time a Deva (celestial being) told the venerable Kuan: 'Why are you so at ease? Six hundred and ninety-nine fellow Arhats (Aruohan, a saint who has attained Nirvana) have all come to Guangyan Cheng, wanting to compile (Jijie, to compile Buddhist scriptures) so that the Dharma may abide long in the world; you should go quickly.' So, with supernatural power, he disappeared in Batuoli and appeared in Guangyan Cheng, and knocked on the door there. The Bhikkhus asked: 'Who is it?' The Venerable Kuan replied with a Gatha (verse): 'Dwelling in the city of Batuoli, a Shamen (Shamen, a monastic practitioner) who upholds the precepts and is learned; among them, someone has come here, standing at the door, all senses stilled.' The Bhikkhu inside the door said: 'Is there also stillness of the senses for others? You may state your name.' Kuan replied: 'Dwelling in the city of Batuoli, a Shamen who upholds the precepts and is learned; among them, someone has come here, standing at the door, having cut off all doubts.' The Bhikkhu replied: 'Is there also the cutting off of doubts for others?' The Venerable replied again: 'Dwelling in the city of Batuoli, a Shamen who upholds the precepts and is learned; among them, someone has come here, standing at the door, named Kuan.' The Bhikkhu said: 'Welcome! Welcome! Now you may come in.' After entering the monastery, all the Bhikkhus rose to greet him, exchanged greetings and bowed, and then sat down in order. At that time, the venerable Jushou Mingcheng, seeing that all the venerable ones were seated, stated ten matters, saying: 'Venerable ones, should we jointly acknowledge these pure Dharmas?' He asked: 'What are the jointly acknowledged pure Dharmas?' He replied: 'If a Bhikkhu performs an unlawful and discordant Karma (Jiemo, Sangha proceedings), and also performs an unlawful and harmonious Karma, and also performs a lawful and discordant Karma, this is called jointly acknowledged pure Dharma; is this acceptable?' The venerable ones said: 'It should not be so.'

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問曰：「在何處制？」答曰：「瞻波城。」復問：「為誰？」答：「為六眾苾芻。」問：「得何罪？」答：「得惡作罪。」「尊者！此是第一事，斯乃違背佛教。」廣說十事問答同前已，即共結集。以言白已，即鳴揵稚，住廣嚴城所有苾芻，皆來集會次第而坐。時尊者名稱復為大眾廣陳十事，論說是非悉皆共許。時有七百阿羅漢共為結集，故云七百結集。

攝前內頌曰：

高聲及隨喜、　　掘地酒盛鹽、 　半驛二指病、　　酪漿坐具寶。 　廣嚴安住大聚落，　　從天下處僧羯奢， 　波吒離子流轉城，　　大惠俱生處有七， 　尊者樂欲及名稱，　　尊者奢他婆颯婆， 　善意曲安與難勝，　　善見妙星人有九。

根本說一切有部毗奈耶雜事卷第四十

【現代漢語翻譯】 現代漢語譯本 問：'在何處制定戒律？'答：'瞻波城（Campā，古印度城市）。'復問：'是為誰制定的？'答：'為六眾苾芻（bhikṣu，比丘，佛教出家男眾）制定的。'問：'犯了什麼罪？'答：'犯了惡作罪（dukkaṭa，一種輕微的違戒行為）。'『尊者！這是第一件事，這乃是違背佛教。』廣泛地宣說十事問答，如同之前已經說過的，然後共同結集。 用言語稟告完畢后，就敲擊揵稚（ghaṇṭā，犍椎，一種法器），住在廣嚴城（Vaiśālī，古印度城市）的所有比丘，都來次第而坐。當時尊者名稱（Yaśas）再次為大眾廣泛陳述這十件事，討論是非，大家都共同認可。當時有七百阿羅漢（arhat，已證悟的聖者）共同進行結集，所以稱為七百結集。

總結前面的偈頌說：

高聲及隨喜、 掘地酒盛鹽、 半驛二指病、 酪漿坐具寶。 廣嚴安住大聚落， 從天下處僧羯奢， 波吒離子流轉城， 大惠俱生處有七， 尊者樂欲及名稱， 尊者奢他婆颯婆， 善意曲安與難勝， 善見妙星人有九。

根本說一切有部毗奈耶雜事卷第四十

【English Translation】 English version Question: 'Where was it established?' Answer: 'In Campā (an ancient Indian city).' Question: 'For whom was it?' Answer: 'For the group of six bhikṣus (Buddhist monks).' Question: 'What offense was committed?' Answer: 'The offense of dukkaṭa (a minor transgression).' 'Venerable! This is the first matter, and this is a violation of the Buddha's teachings.' The ten matters were extensively discussed in questions and answers, as previously stated, and then they were collectively compiled. After reporting with words, the ghaṇṭā (a type of bell) was struck, and all the bhikṣus residing in Vaiśālī (an ancient Indian city) came and sat down in order. At that time, the Venerable Yaśas (Name) again extensively presented these ten matters to the assembly, discussing right and wrong, and everyone jointly approved. At that time, seven hundred arhats (enlightened saints) jointly conducted the compilation, hence it is called the Compilation of Seven Hundred.

The summary verse of the preceding section says:

Loud voice and rejoicing, digging the ground, liquor, storing salt, Half-yojana, two fingers, illness, buttermilk, sitting cloth, treasure. Vaiśālī resides in a large settlement, Saṃkāśya (place of Buddha's descent from heaven) from the place of descent from heaven, Pāṭaliputra (ancient Indian city), the city of wandering, seven places where great wisdom arises together, Venerable Rāhula and Yaśas, Venerable Sthavira Vāsava, Good intention, Kuṇḍa, and Nandavijaya, Good View, Auspicious Star, there are nine people.

Mūlasarvāstivāda Vinaya Miscellaneous Matters, Volume 40

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