T50n2040_釋迦譜
大正藏第 50 冊 No. 2040 釋迦譜
No. 2040
釋迦譜卷第一併序
梁沙門釋僧祐撰
蓋聞。菩提之為極也。神妙寂通。圓智湛照。道絕於形識之封。理畢於生滅之境。形識久絕。豈實誕于王宮。生滅已畢。寧真謝于堅固哉。但群萌長寢同歸大覺。緣來斯化感至必應。若應而不生誰與悟俗。化而無名何以導世。是以。標號釋迦擅種剎利。體域中之尊。冠人天之秀。然後脫屣儲宮真觀道樹。舍金輪而馭大千。明玉毫而製法界。此其所以垂跡也。爰自降胎至於分塔。瑋化千條靈瑞萬變。並義炳經典事盈記傳。而群言參差首尾散出。事緒舛駁同異莫齊。散出首尾。宜有貫一之區。莫齊同異。必資會通之契。故知。博誶難該而總集易覽也。祐以不敏業謝多聞。時因疾隙頗存尋玩。遂乃披經案記。原始要終。敬述釋迦譜。記列為五卷。若夫胤裔託生之源。得道度人之要。泥洹塔像之微。遺法將滅之相。總眾經以正本。綴世記以附末。使聖言與俗說分條。古聞共今跡相證。萬里雖邈有若躬踐。千載誠隱無隔面對。今抄集眾經述而不作。庶脫尋訪力半功倍。敬率丹心略敷誓願。
僧祐前禮最勝尊 稽首清凈無比法 次歸離垢應真僧 三寶慈護永住世 像末少信信不
【現代漢語翻譯】 現代漢語譯本 大正藏第 50 冊 No. 2040 釋迦譜
No. 2040
釋迦譜卷第一併序
梁沙門釋僧祐撰
我聽說，菩提（bodhi，覺悟）是最高的境界，它神妙寂靜而通達，圓滿的智慧深邃而明亮。真理超越了有形和意識的侷限，達到了生滅輪迴的終點。既然有形和意識早已超越，怎麼會真實地誕生在王宮之中呢？既然生滅已經終結，又怎麼會真正地在堅固樹下示現涅槃呢？然而，眾生長期沉睡，最終都將歸向偉大的覺悟。因緣到來就會發生變化，感受到了就必然會有迴應。如果應化而不降生，誰來覺悟世俗之人？如果教化而沒有名號，又如何引導世人？因此，佛陀標名為釋迦（Śākya，能仁），出自剎帝利（Kṣatriya，統治者或武士）種姓，是地域中的至尊，是人天中的佼佼者。然後，他像丟掉鞋子一樣捨棄了王儲的地位，以真智觀照菩提樹下，捨棄了轉輪王的地位而駕馭大千世界，以眉間白毫的光明來規範法界。這就是他垂跡世間的緣由。從降生到分舍利塔，偉大的教化有千條，靈異的祥瑞有萬種變化，這些都義理鮮明地記載在經典中，事蹟豐富地流傳在各種記錄中。但是，各種說法參差不齊，首尾散亂，事情的頭緒錯綜複雜，相同和不同的說法難以統一。既然散亂，就應該有一個貫穿始終的綱要；既然同異難辨，就必須藉助融會貫通的途徑。所以說，廣泛地蒐集不如進行總結更容易理解。我僧祐才智平庸，學業荒廢，趁著生病閑暇，略微進行尋閱研究。於是披閱經典，查考記錄，從頭到尾進行整理，恭敬地撰寫《釋迦譜》，計劃分為五卷。內容包括：血統和託生的根源，得道和度人的要旨，涅槃和佛塔形像的奧妙，以及遺法將要滅亡的預兆。總覽各種經典來確定根本，連線世俗的記載來作為補充，使聖人的言論和世俗的說法分條列出，古代的傳聞和現在的遺蹟互相印證。即使相隔萬里，也好像親身經歷；即使歷經千年，也如同面對面一樣。現在抄集各種經典，只是敘述而不進行創作，希望可以省力一半，功效加倍。恭敬地表達我的心意，略微陳述我的誓願。
僧祐首先禮敬最殊勝的佛陀， 稽首禮拜清凈無比的佛法。 其次歸依遠離塵垢的阿羅漢僧團， 愿三寶慈悲護佑，永遠住世。 末法時期缺少信心，即使有信心也不……
【English Translation】 English version Taisho Tripitaka Volume 50, No. 2040, Chronicle of Shakya
No. 2040
Chronicle of Shakya, Volume 1, with Preface
Composed by the Śramaṇa Shi Sengyou of the Liang Dynasty
I have heard that bodhi (覺悟, enlightenment) is the ultimate state, mysteriously tranquil and all-pervading, with perfect wisdom profound and illuminating. The truth transcends the limitations of form and consciousness, reaching the end of the cycle of birth and death. Since form and consciousness have long been transcended, how could it be truly born in a royal palace? Since birth and death have ended, how could it truly bid farewell under the bodhi tree? However, sentient beings are long asleep, and all will eventually return to the Great Enlightenment. When conditions arise, changes occur; when feelings are sensed, there will inevitably be a response. If there is transformation without birth, who will awaken the worldly people? If there is teaching without a name, how can one guide the world? Therefore, the Buddha is named Śākya (釋迦, the able and humane one), originating from the Kṣatriya (剎帝利, ruler or warrior) caste, the most honored in the region, the most outstanding among humans and devas. Then, he abandoned the position of crown prince as if discarding shoes, contemplating with true wisdom under the bodhi tree, relinquishing the status of a Chakravartin (轉輪王, wheel-turning king) to govern the great thousand worlds, and using the light from the white hair between his eyebrows to regulate the Dharma realm. This is the reason for his manifestation in the world. From his descent into the womb to the distribution of relics, the great teachings are numerous, and the auspicious omens are myriad, all clearly recorded in the scriptures and richly transmitted in various records. However, the various accounts are inconsistent, with scattered beginnings and ends, and the threads of events are complex, with similarities and differences difficult to reconcile. Since they are scattered, there should be a guiding principle that runs through them; since similarities and differences are difficult to distinguish, there must be a way to integrate them. Therefore, it is easier to understand a summary than to collect widely. I, Sengyou, am of mediocre talent and have neglected my studies. Taking advantage of my illness and leisure, I have slightly engaged in reading and research. Thus, I have perused the scriptures and examined the records, organizing them from beginning to end, and respectfully compiled the 'Chronicle of Shakya,' planned to be in five volumes. The content includes: the origin of lineage and conception, the essentials of attaining the Way and liberating others, the mysteries of nirvana and stupa images, and the omens of the impending extinction of the Dharma. I have surveyed various scriptures to establish the foundation, connecting secular records as supplements, so that the words of the sages and the sayings of the world are listed separately, and ancient traditions and present traces corroborate each other. Even though separated by thousands of miles, it is as if experiencing it personally; even though hidden for thousands of years, it is as if face to face. Now, I am copying various scriptures, merely narrating and not creating, hoping to save half the effort and double the effect. I respectfully express my heart and briefly state my vows.
Sengyou first pays homage to the most supreme Buddha, Bowing in reverence to the pure and incomparable Dharma. Next, I take refuge in the Sangha of Arhats free from defilements, May the Three Jewels compassionately protect and forever abide in the world. In the Dharma-ending age, faith is lacking, and even if there is faith, it is not…
純 邪見迷沒陷眾苦 三藏遐曠難究尋 懈怠障礙令法沒 故集本師源緣記 經律傳證增信根 仰承大士誓願心 敢厝弘意於後世 愿同見聞隨喜福 法燈延照盡來際
釋迦始祖劫初剎利相承姓緣譜第一
釋迦始祖劫初姓瞿曇緣譜第二
釋迦六世祖始姓釋迦氏緣譜第三
釋迦降生釋種成佛緣譜第四
釋迦在七佛末種姓眾數同異譜第五
釋迦同三千佛緣譜第六
釋迦內外族姓名譜第七
釋迦弟子姓釋緣譜第八
釋迦四部名聞弟子譜第九
釋迦始祖劫初剎利相承姓譜第一(出長阿含經)
劫初天地欲成。大水彌滿。風吹結構。以成世界。此世欲成。光音天上福行命盡來生為人。皆悉化生歡喜為食。身光自在神足飛行。無有男女尊卑。眾共生世故名曰眾生。有自然地味。猶如醍醐。色如生酥味甜如蜜。其後眾生以手試嘗。遂生味著漸成揣食。光明轉滅無復神通。食地味多者。顏色粗悴。其食少者。顏色光澤。遂生勝負。因勝負故。便相是非。地味消歇。咸皆懊惱。咄哉為禍。無復地味。又生地皮。狀如薄䴵。色味香美。后復食之。轉相輕慢地皮又滅。又生地膚。因食多少生諸惡法。地膚覆滅。增一阿含經云。自然地肥味如甜婆桃酒
【現代漢語翻譯】 現代漢語譯本 純粹的邪見使人迷惑沉淪於無盡的痛苦之中， 浩瀚的三藏經典難以探究尋覓， 懈怠和障礙使佛法隱沒。 因此，彙集本師（釋迦牟尼佛）的起源和因緣的記載， 通過經律的傳證，增長人們的信仰根基。 仰仗大士（菩薩）的誓願之心， 我斗膽將弘揚佛法的意願寄託於後世。 愿與所有見聞者一同分享隨喜的福德， 使佛法之燈永遠照耀未來。
釋迦始祖劫初剎利（統治者階層）相承姓緣譜第一
釋迦始祖劫初姓瞿曇（Gautama，釋迦牟尼的姓）緣譜第二
釋迦六世祖始姓釋迦氏緣譜第三
釋迦降生釋種成佛緣譜第四
釋迦在七佛末種姓眾數同異譜第五
釋迦同三千佛緣譜第六
釋迦內外族姓名譜第七
釋迦弟子姓釋緣譜第八
釋迦四部名聞弟子譜第九
釋迦始祖劫初剎利相承姓譜第一（出自《長阿含經》）
劫初天地將要形成時，大水瀰漫。風吹動水中的物質，結構形成了世界。這個世界將要形成時，光音天上的眾生因為福報享盡而轉生到人間。他們都是化生，以歡喜為食，身體發光，能夠自在地以神通飛行。沒有男女的分別，也沒有尊卑的差異。大家共同生活在這個世界上，所以被稱為『眾生』。那時有自然的地味，就像醍醐（酥油提煉的精華），顏色像生酥，味道甜美如蜂蜜。後來，眾生用手嘗試地味，於是產生了對味道的執著，逐漸變成用手抓取食物。光明逐漸消失，不再有神通。吃地味多的人，臉色變得粗糙憔悴；吃地味少的人，臉色仍然光澤。於是產生了勝負之心。因為勝負之心，便互相爭論是非。地味消失殆盡，大家都懊惱不已，嘆息說：『這是禍患啊，再也沒有地味了。』後來又生出地皮，形狀像薄餅，顏色和味道都很美好。後來又開始食用地皮，互相輕視和怠慢。地皮又消失了。又生出地膚，因為食用多少的差異，產生了各種惡法。地膚也消失了。《增一阿含經》中說，自然地肥的味道像甜婆桃酒。
【English Translation】 English version Pure wrong views trap beings in endless suffering, The vast Tripiṭaka (Three Baskets of Buddhist scriptures) is difficult to fathom and seek, Sloth and obstacles cause the Dharma to disappear. Therefore, I gather the records of the origin and causes of the original teacher (Shakyamuni Buddha), Through the transmission and verification of the Sutras and Vinaya (monastic rules), increase the roots of faith. Relying on the vow of the great Bodhisattva, I dare to entrust the intention of propagating the Dharma to future generations. May all who see and hear share the merits of rejoicing, And may the lamp of Dharma shine forever into the future.
The First Genealogy of the Lineage of the Kshatriyas (ruling class) from the Beginning of the Kalpa (aeon) of the First Ancestor of Shakya
The Second Genealogy of the Lineage of the Gautama (Shakyamuni's family name) Clan from the Beginning of the Kalpa of the First Ancestor of Shakya
The Third Genealogy of the Lineage of the Shakya Clan from the Sixth Ancestor of Shakya
The Fourth Genealogy of Shakya's Birth as a Shakya and Attainment of Buddhahood
The Fifth Genealogy of the Similarities and Differences in Lineage and Numbers of Beings of Shakya at the End of the Seven Buddhas
The Sixth Genealogy of Shakya and the Three Thousand Buddhas
The Seventh Genealogy of the Names of Shakya's Internal and External Relatives
The Eighth Genealogy of Shakya's Disciples with the Surname Shakya
The Ninth Genealogy of Shakya's Renowned Disciples of the Four Assemblies
The First Genealogy of the Lineage of the Kshatriyas from the Beginning of the Kalpa of the First Ancestor of Shakya (From the Dīrgha Āgama Sutra)
At the beginning of the kalpa, when heaven and earth were about to form, great waters overflowed. The wind blew and structured the materials in the water, forming the world. When this world was about to form, beings from the Ābhāsvara Heaven (heaven of radiant light) whose karmic merits were exhausted were reborn as humans. They were all born spontaneously, nourished by joy, their bodies emitted light, and they could fly freely with supernatural powers. There was no distinction between male and female, nor any difference in status. They lived together in this world, so they were called 'sentient beings'. At that time, there was natural earth essence, like ghee (clarified butter), its color like fresh butter, and its taste as sweet as honey. Later, sentient beings tasted the earth essence with their hands, and thus developed attachment to the taste, gradually forming the habit of eating it by handfuls. The light gradually disappeared, and they no longer had supernatural powers. Those who ate more earth essence had rough and haggard complexions; those who ate less earth essence still had radiant complexions. Thus, the sense of superiority and inferiority arose. Because of the sense of superiority and inferiority, they argued with each other about right and wrong. The earth essence disappeared completely, and everyone was frustrated and sighed, 'This is a disaster, there is no more earth essence.' Later, earth skin grew, shaped like thin pancakes, with beautiful color and taste. Later, they began to eat the earth skin again, and they despised and neglected each other. The earth skin disappeared again. Then earth crust grew, and because of the difference in the amount eaten, various evil dharmas arose. The earth crust also disappeared. The Ekottara Āgama Sutra says that the natural earth fat tastes like sweet Bhava-peach wine.
。樓炭經云。地肥不生。更生兩枝葡萄其味亦甘。久久食多共相形笑。兩枝葡萄不生。更生粳米。
後有自然粳米。無有糠糩。不加調和。備眾美味。眾生食之生男女形。
增一阿含經云。時天子欲情意。多者便成女人。遂行情慾共相娛樂。互相瞻視遂生欲想。共在屏處為不凈行。餘眾生見咄哉非法。云何眾生有如是事。男子見他呵責。即自悔過自身投地。其彼女人即送食與之。扶之令起。因此世間便有不善夫主之名。以送飯與夫名之為妻。其後眾生遂為淫妷。為自障蔽遂造屋舍。以此因緣世中立家。其後眾生淫妷轉增。遂夫妻共住。其餘眾生壽福行盡。從光音天來生此間。在母胎中。因此世間有處胎生。
樓炭經云。后稍有所著。便持童女與夫。歌舞戲笑稱願為夫婦當使安隱。爾時先造瞻婆城。乃至一切城郭。自然粳米朝刈暮熟。暮刈朝熟。刈后隨生(中阿含云長四寸)未有莖幹。時有眾生並取日糧。如是相教乃至並取五日。粳米漸生糠糩。刈已不生有枯株。
樓炭經云。後有懶人。取四五日糧。所刈有處粳米便不復生。祐以為機心。一動則物離其真。精靈所感速于風電。嘗聞兩漢之時。東菜加租而海魚不出。合浦貪珠而璣蚌遠移。以近代方古。若合符契。粳米不生未足異也。
爾
【現代漢語翻譯】 現代漢語譯本 《樓炭經》中說，土地肥沃不再自然生長，而是生出兩枝葡萄，味道也很甘甜。人們長久食用，互相嘲笑（因為不再有自然粳米）。兩枝葡萄不再生長，而是生出粳米。
後來出現了自然的粳米，沒有糠和麩皮，無需任何調味，就具備各種美味。眾生食用后，便有了男女的形體。
《增一阿含經》中說，當時天人的慾念強烈，多數變成了女人，於是進行情慾之事，互相娛樂。互相觀看后便產生了慾望，在隱蔽的地方行不凈之行。其餘眾生看到后，呵斥這是非法之事，怎麼會有眾生做這樣的事。男子被他人呵責后，便後悔自己的過錯，自身倒地。那女人便送食物給他，扶他起來。因此世間便有了『不善夫主』的名稱。因為送飯給丈夫，所以被稱為妻子。其後眾生便開始淫亂放蕩，爲了自我遮蔽，便建造屋舍。因為這個因緣，世間才有了家。其後眾生的淫亂放蕩日益增加，於是夫妻共同居住。其餘眾生壽命和福報耗盡，從光音天來到這個世間，在母親的胎中出生。因此世間有了處胎生。
《樓炭經》中說，後來人們漸漸有所執著，便把童女獻給丈夫，唱歌跳舞嬉戲，祈願成為夫婦，希望能夠安穩。那時先建造了瞻婆城（Champa City），乃至一切城郭。自然的粳米早上收割，晚上就成熟；晚上收割，早上就成熟。收割后隨即生長（《中阿含經》中說長四寸），還沒有莖幹。當時有眾生一起拿取一天的糧食，這樣互相效仿，乃至一起拿取五天的糧食。粳米漸漸生出糠和麩皮，收割后不再生長，只剩下枯萎的根株。
《樓炭經》中說，後來有懶惰的人，拿取四五天的糧食，所收割的地方粳米便不再生長。我認為這是因為機巧之心。一個念頭動了，事物就離開了它的本真。精靈的感應比風和閃電還快。我曾經聽說兩漢時期，東菜增加賦稅，海魚就不再出現；合浦貪圖珍珠，璣蚌就遠遠地移走。用近代的事情來比方古代的事情，就像符契一樣吻合。粳米不再生長，這並不值得奇怪。
【English Translation】 English version The Loutan Sutra says, 'When the land is no longer fertile, it no longer grows naturally, but instead produces two branches of grapes, the taste of which is also sweet. People eat them for a long time and laugh at each other (because there is no longer natural gengmi (a type of rice)). The two branches of grapes no longer grow, but instead gengmi is produced.'
Later, natural gengmi appeared, without husk or bran, and without any seasoning, it possessed all kinds of delicious flavors. When sentient beings ate it, they developed the forms of men and women.
The Ekottara Agama Sutra says, 'At that time, the desires of the devas (heavenly beings) were strong, and most of them became women, so they engaged in sensual pleasures and entertained each other. After looking at each other, they developed desires and engaged in impure acts in secluded places. When other sentient beings saw this, they scolded them, saying that this was an illegal act, and how could sentient beings do such a thing. After the men were scolded by others, they regretted their mistakes and fell to the ground. The women then brought food to them and helped them up. Therefore, the name 'unvirtuous husband' came into being in the world. Because they brought food to their husbands, they were called wives. After that, sentient beings began to be promiscuous and dissolute, and in order to cover themselves up, they built houses. Because of this cause, families were established in the world. After that, the promiscuity and dissoluteness of sentient beings increased day by day, so husbands and wives lived together. The remaining sentient beings exhausted their lifespans and blessings, and came from the Abhasvara Heaven (Heaven of Radiant Light) to be born in this world, in the wombs of their mothers. Therefore, there was womb-birth in the world.'
The Loutan Sutra says, 'Later, people gradually became attached to things, so they offered young girls to their husbands, singing, dancing, and playing, praying to become husband and wife, hoping to be safe and secure. At that time, Champā City (an ancient city in India) was built first, and then all the cities and towns. The natural gengmi was harvested in the morning and ripened in the evening; it was harvested in the evening and ripened in the morning. It grew immediately after being harvested (the Madhyama Agama Sutra says it grew four inches), and it did not yet have stems. At that time, sentient beings took one day's worth of food together, and they imitated each other in this way, until they took five days' worth of food together. The gengmi gradually grew husks and bran, and after being harvested, it no longer grew, leaving only withered roots.'
The Loutan Sutra says, 'Later, there were lazy people who took four or five days' worth of food, and the gengmi no longer grew in the places where they harvested it. I think this is because of the mind of contrivance. As soon as a thought moves, things depart from their true nature. The response of the spirits is faster than wind and lightning. I have heard that during the Han Dynasty (206 BC – 220 AD), when the tax on dongcai (a type of vegetable) was increased, the sea fish no longer appeared; when Hepu (a place in ancient China) was greedy for pearls, the jibang (a type of shellfish) moved far away. Comparing modern things to ancient things is like matching tallies. It is not surprising that gengmi no longer grows.'
時眾生懊惱悲泣。各封田宅以分疆畔。其後眾生自藏己米。盜他田穀。無能決者。議立一平等主。善護人民。賞善罰惡。各共減割以供給之。時彼眾中有一人。形質長大容貌端正。甚有威德請以為主。於是始有民主之名。曇無德律云。古昔有王。最初出世名大人。眾之所舉。樓炭經云。時彼眾中有一人。最尊端正威神巍巍。眾人便白當為我典主。作君長。號之曰王。以法取租。是故名為剎利。時閻浮利天下富樂熾盛安隱。生青草色如孔雀尾。有八萬郡國。人民聚落雞鳴相聞。天下無病無大熱大寒。大王以法治國。奉行十善哀念人民。如父母愛子。人民敬王如子敬父。人壽大久。後有他王。不如先王。壽遂減。至壽十萬歲。稍減至萬歲。至今裁壽百歲。
初民主有子名珍寶(曇無德律名善王樓炭經云大王有子名真王)。
珍寶有子名好味(律云名樓夷王樓炭經闕此王名)。
好味有子名靜衰(律名齊王樓炭云真王有子名齊王)。
靜衰有子名頂生(律同名頂生王樓炭云齊王有子名頂生王)。
頂生有子名善行(律名遮羅王樓炭雲頂生王有子名遮留)。
善行有子名宅行(律名遮羅王樓炭云遮留有子名和行)。
宅行有子名妙味(律名微王樓炭無此王名)。
妙味有子
【現代漢語翻譯】 現代漢語譯本 當時，眾生懊惱悲傷地哭泣，各自劃分田地宅院來確定疆界。之後，眾生私自藏起自己的米糧，偷盜他人的田地穀物，沒有誰能決斷是非。於是大家商議推舉一位平等公正的主人，來好好保護人民，獎賞善良，懲罰邪惡，大家共同減少自己的所得來供養他。當時，眾人之中有一人，身材高大，容貌端正，很有威嚴德行，大家就推舉他作為主人。於是開始有了『民主』這個名稱。曇無德律中說，古時候有位國王，最初出現於世，名叫『大人』，是眾人所推舉的。《樓炭經》中說，當時眾人之中有一人，最尊貴端正，威嚴神聖，眾人便稟告他說：『您應當做我們的典主，做君王。』稱他為『王』，依法收取租稅，所以稱為『剎利』（Kshatriya，意為統治者，武士）。 當時閻浮利（Jambudvipa，意為贍部洲，指我們所居住的世界）天下富足快樂，非常興盛安穩，生長的青草顏色如同孔雀的尾巴。有八萬個郡國，人民聚落之間雞鳴之聲可以互相聽到。天下沒有疾病，沒有大熱大寒。大王以正法治理國家，奉行十善，哀憐人民，如同父母愛護子女，人民尊敬國王如同子女尊敬父親。人的壽命很長。後來有其他的國王，不如先前的國王，壽命就逐漸減少，到壽命十萬歲，逐漸減少到一萬歲，到現在只有一百歲。 最初的民主有兒子名叫珍寶（Zhenbao）。（曇無德律中名叫善王（Shanwang），《樓炭經》中說大王有兒子名叫真王（Zhenwang））。 珍寶有兒子名叫好味（Haowei）。（律中名叫樓夷王（Louyiwang），《樓炭經》中缺少這個國王的名字）。 好味有兒子名叫靜衰（Jingshuai）。（律中名叫齊王（Qiwang），《樓炭經》中真王有兒子名叫齊王（Qiwang））。 靜衰有兒子名叫頂生（Dingsheng）。（律中也名叫頂生王（Dingshengwang），《樓炭經》中齊王有兒子名叫頂生王（Dingshengwang））。 頂生有兒子名叫善行（Shanxing）。（律中名叫遮羅王（Zheluowang），《樓炭經》中頂生王有兒子名叫遮留（Zheliu））。 善行有兒子名叫宅行（Zhaixing）。（律中名叫遮羅王（Zheluowang），《樓炭經》中遮留有兒子名叫和行（Hexing））。 宅行有兒子名叫妙味（Miaowei）。（律中名叫微王（Wei wang），《樓炭經》中沒有這個國王的名字）。 妙味有兒子……
【English Translation】 English version At that time, the sentient beings were distressed and weeping sadly, each dividing fields and houses to define boundaries. Afterwards, the sentient beings secretly hoarded their own rice and stole grain from others' fields, and no one could make a judgment. Therefore, they discussed and elected an equal and just master to protect the people well, reward the good, and punish the evil, and everyone jointly reduced their income to support him. At that time, among the crowd there was a person who was tall, with a dignified appearance, and very majestic and virtuous, and everyone elected him as their master. Thus, the name 'democracy' began. The Tāmradāna-vinaya says that in ancient times there was a king who first appeared in the world, named 'Great Man', who was elected by the people. The Loutan Jing says that at that time, among the crowd there was a person who was the most noble and dignified, with majestic and divine power, and the people reported to him, saying, 'You should be our master and be the king.' They called him 'King' and collected taxes according to the law, so he was called 'Kshatriya' (meaning ruler, warrior). At that time, the world of Jambudvipa (meaning the continent of Jambu, referring to the world we live in) was rich and happy, very prosperous and peaceful, and the color of the grass that grew was like the tail of a peacock. There were 80,000 counties and countries, and the crowing of chickens could be heard between the people's settlements. There was no disease, no great heat or great cold in the world. The Great King governed the country with the Dharma, practiced the ten virtues, and had compassion for the people, just as parents love their children, and the people respected the king as children respect their father. People lived a long life. Later, there were other kings who were not as good as the previous kings, and their lifespans gradually decreased, to 100,000 years, and gradually decreased to 10,000 years, and now they are only 100 years old. The first democratically elected leader had a son named Zhenbao (Precious Treasure). (In the Tāmradāna-vinaya, he is named Shanwang (Virtuous King), and the Loutan Jing says that the Great King had a son named Zhenwang (True King)). Zhenbao had a son named Haowei (Good Taste). (In the Vinaya, he is named Louyiwang, and the Loutan Jing lacks the name of this king). Haowei had a son named Jingshuai (Quiet Decline). (In the Vinaya, he is named Qiwang (Equal King), and the Loutan Jing says that Zhenwang had a son named Qiwang (Equal King)). Jingshuai had a son named Dingsheng (Born from the Top). (In the Vinaya, he is also named Dingshengwang (King Born from the Top), and the Loutan Jing says that Qiwang had a son named Dingshengwang (King Born from the Top)). Dingsheng had a son named Shanxing (Virtuous Conduct). (In the Vinaya, he is named Zheluowang, and the Loutan Jing says that Dingshengwang had a son named Zheliu). Shanxing had a son named Zhaixing (Dwelling Conduct). (In the Vinaya, he is named Zheluowang, and the Loutan Jing says that Zheliu had a son named Hexing (Harmonious Conduct)). Zhaixing had a son named Miaowei (Wonderful Taste). (In the Vinaya, he is named Wei wang (Subtle King), and the Loutan Jing does not have the name of this king). Miaowei had a son...
名味帝(律名微驎陀羅王樓炭無)。
味帝有子名外仙(律名鞞醯梨䮇王樓炭無)。
外仙有子名百智(律名舍迦陀王樓炭無)。
百智有子名嗜慾(律名樓脂王樓炭雲和行王有子名留至)。
嗜慾有子名善欲(律名修樓王樓炭云留至有子名曰王)。
善欲有子名斷結(律名波羅那王樓炭云曰王有子名波那)。
斷結有子名大斷結(律名摩呵婆那王樓炭云波那有子名大波那)。
大斷結有子名寶藏(律名貴舍王樓炭云大波那王有子名沙竭)。
寶藏有子名大寶藏(律名摩訶舍王樓炭無)。
大寶藏有子名善見(律同名善見王樓炭無)。
善見有子名大善見(律名大善見王樓炭云沙竭王有子名大善見)。
大善見有子名無憂(律同名無憂王樓炭無)。
無憂有子名洲渚(律名光明王樓炭云大善見有子名提炎)。
洲渚有子名殖生(律名梨那王樓炭云提炎王有子名染)。
殖生有子名山嶽(律名彌羅王樓炭云染王有子名迷留)。
山嶽有子名神天(律名末羅王樓炭云迷留王有子名摩留)。
神天有子名進力(律名精進力樓炭云摩留王有子名精進力)。
進力有子名牢車(律名牢車王樓炭雲精進力王有子名堅賤
【現代漢語翻譯】 現代漢語譯本 味帝(Vimati)有一個兒子，名叫外仙(Bahya)。 外仙(Bahya)有一個兒子，名叫百智(Śata-prajña)。 百智(Śata-prajña)有一個兒子，名叫嗜慾(Kamabhogin)。 嗜慾(Kamabhogin)有一個兒子，名叫善欲(Subha-kama)。 善欲(Subha-kama)有一個兒子，名叫斷結(Chinna-bandhana)。 斷結(Chinna-bandhana)有一個兒子，名叫大斷結(Maha-chinna-bandhana)。 大斷結(Maha-chinna-bandhana)有一個兒子，名叫寶藏(Ratna-nidhi)。 寶藏(Ratna-nidhi)有一個兒子，名叫大寶藏(Maha-ratna-nidhi)。 大寶藏(Maha-ratna-nidhi)有一個兒子，名叫善見(Sudarsana)。 善見(Sudarsana)有一個兒子，名叫大善見(Maha-sudarsana)。 大善見(Maha-sudarsana)有一個兒子，名叫無憂(Asoka)。 無憂(Asoka)有一個兒子，名叫洲渚(Dvipa)。 洲渚(Dvipa)有一個兒子，名叫殖生(Ropana)。 殖生(Ropana)有一個兒子，名叫山嶽(Parvata)。 山嶽(Parvata)有一個兒子，名叫神天(Deva)。 神天(Deva)有一個兒子，名叫進力(Vikranta-bala)。 進力(Vikranta-bala)有一個兒子，名叫牢車(Drḍha-ratha)。
【English Translation】 English version Vimati (name of a king) had a son named Bahya (name of a king). Bahya (name of a king) had a son named Śata-prajña (name of a king). Śata-prajña (name of a king) had a son named Kamabhogin (name of a king). Kamabhogin (name of a king) had a son named Subha-kama (name of a king). Subha-kama (name of a king) had a son named Chinna-bandhana (name of a king). Chinna-bandhana (name of a king) had a son named Maha-chinna-bandhana (name of a king). Maha-chinna-bandhana (name of a king) had a son named Ratna-nidhi (name of a king). Ratna-nidhi (name of a king) had a son named Maha-ratna-nidhi (name of a king). Maha-ratna-nidhi (name of a king) had a son named Sudarsana (name of a king). Sudarsana (name of a king) had a son named Maha-sudarsana (name of a king). Maha-sudarsana (name of a king) had a son named Asoka (name of a king). Asoka (name of a king) had a son named Dvipa (name of a king). Dvipa (name of a king) had a son named Ropana (name of a king). Ropana (name of a king) had a son named Parvata (name of a king). Parvata (name of a king) had a son named Deva (name of a king). Deva (name of a king) had a son named Vikranta-bala (name of a king). Vikranta-bala (name of a king) had a son named Drḍha-ratha (name of a king).
)。
牢車有子名十車(律名十車王樓炭云堅賤有子名十車)。
十車有子名百車(律名百車王樓炭云十車有子名舍羅)。
百車有子名牢弓(律名堅弓王樓炭無)。
牢弓有子名十弓(律同名十弓王樓炭云舍羅王有子名十才)。
十弓有子名百弓(律同名百弓王樓炭云十才王有子名百才)。
百弓有子名養枝(律名能師王樓炭云百才王有子名耶和檀)。
養枝有子名善思(律名真阇王樓炭云耶和檀王有子名真阇)。
從善思以來有十族轉輪聖王相續不絕(律云從真阇王以來有十轉輪聖王種族。樓炭經云。真阇王有子名波延。后諸王甚眾多。轉輪王有十種)一名箭(律云一名伽㝹支。樓炭經云一者姓迦奴車)伽㝹遮王。有五轉輪聖王(律云㝹支次第相承五王。樓炭數同)。二名多羅業(律云二名多樓毗帝樓炭云二者姓多盧提)多羅業王有五轉輪聖王(律云多樓毗帝次第五王。樓炭數同)。三名馬(律云三名阿濕卑樓炭云三者阿波)阿葉摩王有七轉輪聖王(律云阿濕卑七王。樓炭數同)。四名持地(律云四名乾陀羅樓炭云四者揵陀利)持地王有七轉輪聖王(律云乾陀羅七王樓炭數同)。五名伎術(律云伽陵迦樓炭云五者迦陵)迦陵伽王有九轉輪聖王(律云迦陵伽九王
【現代漢語翻譯】 現代漢語譯本： 牢車有個兒子名叫十車（Laukya，律藏中名為十車王，樓炭經中說堅賤有個兒子名叫十車）。 十車有個兒子名叫百車（Laukya，律藏中名為百車王，樓炭經中說十車有個兒子名叫舍羅）。 百車有個兒子名叫牢弓（Laukya，律藏中名為堅弓王，樓炭經中沒有記載）。 牢弓有個兒子名叫十弓（Laukya，律藏中同名十弓王，樓炭經中說舍羅王有個兒子名叫十才）。 十弓有個兒子名叫百弓（Laukya，律藏中同名百弓王，樓炭經中說十才王有個兒子名叫百才）。 百弓有個兒子名叫養枝（Laukya，律藏中名為能師王，樓炭經中說百才王有個兒子名叫耶和檀）。 養枝有個兒子名叫善思（Laukya，律藏中名為真阇王，樓炭經中說耶和檀王有個兒子名叫真阇）。 從善思以來，有十族轉輪聖王相續不絕（Laukya，律藏中說從真阇王以來有十轉輪聖王種族。樓炭經中說，真阇王有個兒子名叫波延。後來的諸王非常多，轉輪王有十種），第一族名叫箭（律藏中名為伽㝹支，樓炭經中說姓迦奴車）伽㝹遮王，有五位轉輪聖王（律藏中說㝹支次第相承五王，樓炭經中數量相同）。第二族名叫多羅業（律藏中名為多樓毗帝，樓炭經中說姓多盧提）多羅業王，有五位轉輪聖王（律藏中說多樓毗帝次第五王，樓炭經中數量相同）。第三族名叫馬（律藏中名為阿濕卑，樓炭經中說阿波）阿葉摩王，有七位轉輪聖王（律藏中說阿濕卑七王，樓炭經中數量相同）。第四族名叫持地（律藏中名為乾陀羅，樓炭經中說揵陀利）持地王，有七位轉輪聖王（律藏中說乾陀羅七王，樓炭經中數量相同）。第五族名叫伎術（律藏中名為伽陵迦，樓炭經中說迦陵）迦陵伽王，有九位轉輪聖王（律藏中說迦陵伽九王
【English Translation】 English version: Laukya had a son named Shi Che (十車) (In the Vinaya, he is named Shi Che Wang (十車王); in the Lou Tan Sutra, it says Jian Jian (堅賤) had a son named Shi Che (十車)). Shi Che (十車) had a son named Bai Che (百車) (In the Vinaya, he is named Bai Che Wang (百車王); in the Lou Tan Sutra, it says Shi Che (十車) had a son named She Luo (舍羅)). Bai Che (百車) had a son named Lao Gong (牢弓) (In the Vinaya, he is named Jian Gong Wang (堅弓王); the Lou Tan Sutra does not mention him). Lao Gong (牢弓) had a son named Shi Gong (十弓) (In the Vinaya, he is named Shi Gong Wang (十弓王); in the Lou Tan Sutra, it says She Luo Wang (舍羅王) had a son named Shi Cai (十才)). Shi Gong (十弓) had a son named Bai Gong (百弓) (In the Vinaya, he is named Bai Gong Wang (百弓王); in the Lou Tan Sutra, it says Shi Cai Wang (十才王) had a son named Bai Cai (百才)). Bai Gong (百弓) had a son named Yang Zhi (養枝) (In the Vinaya, he is named Neng Shi Wang (能師王); in the Lou Tan Sutra, it says Bai Cai Wang (百才王) had a son named Ye He Tan (耶和檀)). Yang Zhi (養枝) had a son named Shan Si (善思) (In the Vinaya, he is named Zhen She Wang (真阇王); in the Lou Tan Sutra, it says Ye He Tan Wang (耶和檀王) had a son named Zhen She (真阇)). From Shan Si (善思) onwards, there were ten clans of Chakravartin Kings (轉輪聖王) in continuous succession (In the Vinaya, it says from Zhen She Wang (真阇王) onwards, there were ten clans of Chakravartin Kings (轉輪聖王). In the Lou Tan Sutra, it says Zhen She Wang (真阇王) had a son named Bo Yan (波延). The later kings were very numerous, and there were ten types of Chakravartin Kings (轉輪王)). The first clan was named Jian (箭) (In the Vinaya, it is named Ga Nu Zhi (伽㝹支); in the Lou Tan Sutra, it says the surname was Jia Nu Che (迦奴車)), Ga Nu Zhe Wang (伽㝹遮王), with five Chakravartin Kings (轉輪聖王) (The Vinaya says Nu Zhi (㝹支) successively inherited five kings; the Lou Tan Sutra has the same number). The second clan was named Duo Luo Ye (多羅業) (In the Vinaya, it is named Duo Lou Pi Di (多樓毗帝); in the Lou Tan Sutra, it says the surname was Duo Lu Ti (多盧提)), Duo Luo Ye Wang (多羅業王), with five Chakravartin Kings (轉輪聖王) (The Vinaya says Duo Lou Pi Di (多樓毗帝) successively had five kings; the Lou Tan Sutra has the same number). The third clan was named Ma (馬) (In the Vinaya, it is named A Shi Pi (阿濕卑); in the Lou Tan Sutra, it says A Bo (阿波)), A Ye Mo Wang (阿葉摩王), with seven Chakravartin Kings (轉輪聖王) (The Vinaya says A Shi Pi (阿濕卑) had seven kings; the Lou Tan Sutra has the same number). The fourth clan was named Chi Di (持地) (In the Vinaya, it is named Qian Tuo Luo (乾陀羅); in the Lou Tan Sutra, it says Jian Tuo Li (揵陀利)), Chi Di Wang (持地王), with seven Chakravartin Kings (轉輪聖王) (The Vinaya says Qian Tuo Luo (乾陀羅) had seven kings; the Lou Tan Sutra has the same number). The fifth clan was named Ji Shu (伎術) (In the Vinaya, it is named Jia Ling Jia (伽陵迦); in the Lou Tan Sutra, it says Jia Ling (迦陵)), Jia Ling Jia Wang (迦陵伽王), with nine Chakravartin Kings (轉輪聖王) (The Vinaya says Jia Ling Jia (迦陵伽) had nine kings
樓炭數同)。六名瞻婆(律云六名瞻鞞樓炭云六者遮波)瞻婆王有十四轉輪聖王(律云瞻鞞十四王樓炭數同)。七名拘羅婆(律同云七名拘羅婆。樓炭云七者拘獵)。拘羅婆王有三十一轉輪聖王(律云拘羅婆三十一王樓炭數同)。八名般阇羅(律同云八名般羅。樓炭云八者般阇)般阇羅王有三十二轉輪聖王(律云般阇羅三十二王。樓炭云有三十)。九名彌私羅(律云九名彌悉梨樓炭云九者彌尸梨)彌私羅王有八萬四千轉輪聖王(律云彌悉梨次第八萬四千王樓炭數同)。十名鼓摩(律云十名懿師摩樓炭云十者摩彌)鼓摩王有百轉輪聖王(律云懿師摩次第百王樓炭云有一百)。最後有王名大善生(律云從懿師摩後有王名大善生樓炭云然後有王名大善生)。從懿摩王有子名烏婆羅(律云大善生王子名懿師摩樓炭云人呼為伊摩)。烏婆羅有子名淚婆羅(律云懿師摩王有子名優羅他樓炭云伊摩王有子摩烏獵)。淚婆羅有子名尼求羅(律云優羅他有子名瞿羅樓炭無)。尼求羅有子名師子頰(律云瞿羅有子名尼浮羅樓炭云烏獵有子字泥不生)。師子頰有子名凈飯王(律云尼浮羅有子名師子頰。樓炭雲泥不生有子名師子)凈飯王有子名菩薩(律云。師子頰有子名悅頭檀樓炭雲師子有子名悅頭檀)菩薩有子名羅睺羅(律云悅頭檀有子名菩
【現代漢語翻譯】 現代漢語譯本 （樓炭經的）數字相同。第六個名字是瞻婆(Campa)（律藏中說六個名字是瞻鞞(Campi)，樓炭經中說六個是遮波(Capa)），瞻婆王有十四個轉輪聖王（Cakravarti-raja）（律藏和樓炭經的數字相同）。 第七個名字是拘羅婆(Kurava)（律藏中相同，樓炭經中說七個是拘獵(Kulye)）。拘羅婆王有三十一個轉輪聖王（律藏和樓炭經的數字相同）。 第八個名字是般阇羅(Pancala)（律藏中相同，樓炭經中說八個是般阇(Panca)）。般阇羅王有三十二個轉輪聖王（律藏中說般阇羅有三十二個王，樓炭經中說有三十個）。 第九個名字是彌私羅(Misara)（律藏中說九個名字是彌悉梨(Missiri)，樓炭經中說九個是彌尸梨(Misiri)）。彌私羅王有八萬四千個轉輪聖王（律藏中說彌悉梨依次有八萬四千個王，樓炭經的數字相同）。 第十個名字是鼓摩(Kuma)（律藏中說十個名字是懿師摩(Isima)，樓炭經中說十個是摩彌(Mami)）。鼓摩王有一百個轉輪聖王（律藏中說懿師摩依次有一百個王，樓炭經中說有一百個）。 最後有個國王名叫大善生(Mahasadana)（律藏中說從懿師摩之後有個國王名叫大善生，樓炭經中說然後有個國王名叫大善生）。 從懿摩王(Imraja)有個兒子名叫烏婆羅(Ubbara)（律藏中說大善生王子名叫懿師摩，樓炭經中人們稱他為伊摩(Ima)）。烏婆羅有個兒子名叫淚婆羅(Telabara)（律藏中說懿師摩王有個兒子名叫優羅他(Urata)，樓炭經中說伊摩王有個兒子名叫摩烏獵(Mawulye)）。 淚婆羅有個兒子名叫尼求羅(Nikula)（律藏中說優羅他有個兒子名叫瞿羅(Gula)，樓炭經中沒有記載）。尼求羅有個兒子名叫師子頰(Sihahanu)（律藏中說瞿羅有個兒子名叫尼浮羅(Nipura)，樓炭經中說烏獵有個兒子字泥不生）。 師子頰有個兒子名叫凈飯王(Suddhodana)（律藏中說尼浮羅有個兒子名叫師子頰，樓炭經中說泥不生有個兒子名叫師子）。凈飯王有個兒子名叫菩薩(Bodhisattva)（律藏中說師子頰有個兒子名叫悅頭檀(Yataudan)，樓炭經中說師子有個兒子名叫悅頭檀）。 菩薩有個兒子名叫羅睺羅(Rahula)（律藏中說悅頭檀有個兒子名叫羅睺羅）
【English Translation】 English version The numbers (in the Laotian Sutra) are the same. The sixth name is Campa (律藏 says six names are Campi, Laotian Sutra says six are Capa), King Campa had fourteen Cakravarti-rajas (律藏 and Laotian Sutra have the same number). The seventh name is Kurava (律藏 is the same, Laotian Sutra says seven are Kulye). King Kurava had thirty-one Cakravarti-rajas (律藏 and Laotian Sutra have the same number). The eighth name is Pancala (律藏 is the same, Laotian Sutra says eight are Panca). King Pancala had thirty-two Cakravarti-rajas (律藏 says Pancala had thirty-two kings, Laotian Sutra says there were thirty). The ninth name is Misara (律藏 says nine names are Missiri, Laotian Sutra says nine are Misiri). King Misara had eighty-four thousand Cakravarti-rajas (律藏 says Missiri had eighty-four thousand kings in order, Laotian Sutra has the same number). The tenth name is Kuma (律藏 says ten names are Isima, Laotian Sutra says ten are Mami). King Kuma had one hundred Cakravarti-rajas (律藏 says Isima had one hundred kings in order, Laotian Sutra says there were one hundred). Finally, there was a king named Mahasadana (律藏 says after Isima there was a king named Mahasadana, Laotian Sutra says then there was a king named Mahasadana). King Imraja had a son named Ubbara (律藏 says Prince Mahasadana was named Isima, Laotian Sutra says people called him Ima). Ubbara had a son named Telabara (律藏 says King Isima had a son named Urata, Laotian Sutra says King Ima had a son named Mawulye). Telabara had a son named Nikula (律藏 says Urata had a son named Gula, Laotian Sutra does not record this). Nikula had a son named Sihahanu (律藏 says Gula had a son named Nipura, Laotian Sutra says Uulye's son was named Nibusheng). Sihahanu had a son named Suddhodana (律藏 says Nipura had a son named Sihahanu, Laotian Sutra says Nibusheng had a son named Shi Zi). Suddhodana had a son named Bodhisattva (律藏 says Sihahanu had a son named Yataudan, Laotian Sutra says Shi Zi had a son named Yataudan). Bodhisattva had a son named Rahula (律藏 says Yataudan had a son named Rahula).
薩樓炭云悅頭檀有子名私達菩薩私達菩薩有子名羅云)。
由此本緣名剎利種(樓炭云以是因緣從昔至今。起剎利種。中阿含經云。地主者謂剎利)。
祐案。劫初草昧。肇建皇極。發源民主。迄于善思。父子繼業三十三王。自善思以後云有十族轉輪王。第一伽㝹至第十懿摩。或是兄弟支胤。聖賢遞興。容可異族別起。應天受命。長源遙緒。難以意量也。總其世數。凡八萬四千二百一十聖王。仰尋白凈所承。出自懿摩。轉輪相纂。億葉重輝。所以釋迦權應。示現降生。托跡既顯。苗裔遂彰。然經舉大數。似亦未周。昔犧農軒曎猶莫詳厥歲。況飛行聖帝壽逾大椿。其年世邈絕。豈凡識所揆哉。
釋迦賢劫初姓瞿曇緣譜第二(出十二游經)
昔阿僧祇劫時。有菩薩為國王。其父母早喪。讓國與弟。舍行求道。遙見一婆羅門。姓曰瞿曇因從學道。婆羅門言。當解王衣。如吾所服。受瞿曇姓。於是菩薩。體瞿曇姓入于深山食果飲水。坐禪念道。菩薩乞食還其國界。舉國吏民無能識者。謂為小瞿曇菩薩。于城外甘蔗園中。以為精舍。
佛所行贊經云。甘蔗之苗裔。釋迦無勝王凈財德純備。故名曰凈飯。案凈飯遠祖乃是瞿曇之後身。以其前世居甘蔗園。故經稱甘蔗之苗裔也。
于中獨坐時。
【現代漢語翻譯】 現代漢語譯本：薩樓炭云悅頭檀有子，名叫私達菩薩（Siddhartha Bodhisattva），私達菩薩有子，名叫羅云（Rahula）。 由此本緣，得名剎利種（Kshatriya）（樓炭云以是因緣，從昔至今，起剎利種。《中阿含經》云：『地主者，謂剎利』）。 祐案：劫初草昧，肇建皇極，發源民主，迄于善思。父子繼業，三十三王。自善思以後，云有十族轉輪王（Chakravarti）。第一伽㝹至第十懿摩。或是兄弟支胤，聖賢遞興，容可異族別起，應天受命。長源遙緒，難以意量也。總其世數，凡八萬四千二百一十聖王。仰尋白凈所承，出自懿摩，轉輪相纂，億葉重輝。所以釋迦（Sakyamuni）權應，示現降生。托跡既顯，苗裔遂彰。然經舉大數，似亦未周。昔犧農軒曎，猶莫詳厥歲，況飛行聖帝，壽逾大椿，其年世邈絕，豈凡識所揆哉。 釋迦賢劫初姓瞿曇緣譜第二（出自《十二游經》） 昔阿僧祇劫時，有菩薩為國王，其父母早喪，讓國與弟，舍行求道。遙見一婆羅門（Brahmin），姓曰瞿曇（Gautama），因從學道。婆羅門言：『當解王衣，如吾所服，受瞿曇姓。』於是菩薩，體瞿曇姓，入于深山，食果飲水，坐禪念道。菩薩乞食，還其國界，舉國吏民，無能識者，謂為小瞿曇菩薩，于城外甘蔗園中，以為精舍。 《佛所行贊經》云：『甘蔗之苗裔，釋迦無勝王凈財德純備，故名曰凈飯（Suddhodana）。』案：凈飯遠祖，乃是瞿曇之後身，以其前世居甘蔗園，故經稱甘蔗之苗裔也。 于中獨坐時。
【English Translation】 English version: Saru Tanyun Yuetou Tan had a son named Siddhartha Bodhisattva (Siddhartha Bodhisattva), and Siddhartha Bodhisattva had a son named Rahula (Rahula). From this origin, the name Kshatriya (Kshatriya) arose (Lou Tanyun, because of this cause, from ancient times to the present, the Kshatriya lineage arose. The Middle Agama Sutra says: 'The lord of the land is called Kshatriya'). You'an: At the beginning of the kalpa, in the obscurity, the imperial standard was first established, the origin of democracy was initiated, and it continued until Shansi. Fathers and sons succeeded each other for thirty-three kings. After Shansi, it is said that there were ten clans of Chakravarti (Chakravarti) kings. From the first Gāṇu to the tenth Īma. Perhaps they were branches of brothers, and sages and worthies arose in succession. It is possible for different clans to arise and receive the mandate of heaven. The long source and distant lineage are difficult to fathom. In total, there were 84,210 holy kings. Looking up to the lineage of Baijing, it came from Īma, and the Chakravarti kings succeeded each other, with billions of leaves shining brightly. Therefore, Sakyamuni (Sakyamuni) responded expediently and manifested his birth. Once the traces were revealed, the descendants became evident. However, the sutra mentions a large number, which seems incomplete. In the past, the years of Xi Nong Xuan Yi were still unknown, let alone the flying holy emperors whose lifespans exceeded the great Chuns. Their years and generations were distant and beyond the comprehension of ordinary knowledge. The Second Chapter of the Gautama Lineage of Sakyamuni in the Auspicious Kalpa (From the Sutra of the Twelve Travels) In the past, during an asamkhya kalpa, there was a Bodhisattva who was a king. His parents died early, and he yielded the kingdom to his younger brother, abandoning it to seek the Way. He saw a Brahmin (Brahmin) from afar, whose surname was Gautama (Gautama), and therefore followed him to learn the Way. The Brahmin said, 'You should take off your royal robes, as I wear, and receive the surname Gautama.' Thereupon, the Bodhisattva took the surname Gautama, entered the deep mountains, ate fruits and drank water, sat in meditation and contemplated the Way. The Bodhisattva begged for food and returned to his kingdom, but none of the officials and people of the country could recognize him. They called him the Little Gautama Bodhisattva, and in the sugarcane garden outside the city, he made it his abode. The Sutra of the Praises of the Buddha's Deeds says: 'The descendant of sugarcane, Sakyamuni, the invincible king, has pure wealth and virtue, hence the name Suddhodana (Suddhodana).' It is said that the distant ancestor of Suddhodana was the later body of Gautama, because in his previous life he lived in the sugarcane garden, hence the sutra calls him the descendant of sugarcane. When sitting alone in it.
五百大賊劫取官物。路由菩薩廬邊。明日捕賊軌跡在菩薩舍下。因收菩薩前後劫盜法。以木貫身。立為大標。血流於地。是大瞿曇以天眼見之。便以神足飛來問曰。子有何罪酷乃爾乎。卿無子當何系嗣。菩薩答言。命在須臾何陳子孫。王使左右弩射殺之。大瞿曇悲哀涕泣下棺殮之。取土中余血以泥團之。持著山中還其精舍。左血著左器中。其右亦然。大瞿曇言。是道士若其至誠。天神當使血化為人。卻後十月左即成男。右即成女。於是便姓瞿曇氏。一名舍夷(舍夷。外國貴姓之號也)。仁賢劫來始為寶如來釋迦越。
案小瞿曇血化。為人乃宿世之事也。至賢劫中當寶如來出世時。瞿曇神識始生此世界為王耳。釋迦越此王號也。竊謂寶如來即是賢劫七佛之一名。但譯胡為寶。故與七佛名異耳。壽五百萬歲。
長阿含云。拘樓孫佛時人壽四萬歲。拘那含佛時。人壽三萬歲。迦葉佛時。人壽二萬歲。今稱釋迦越王壽五百萬歲。設使在拘樓孫世。比於民壽則過百倍也。準例而求如似為殊。然一切業報。未易思議也。至釋迦文佛出世。閻浮提人壽百歲。唯郁單曰壽千歲耳。
自下二十五王。其壽二三百萬歲。文陀竭王壽百萬歲。頂生王遮迦越左脾右脾王。皆壽十萬歲。從歡喜王。皆壽八萬四千歲。從惡念遮迦
【現代漢語翻譯】 現代漢語譯本 五百個大盜搶劫了官府的財物，逃跑的路上經過菩薩（Bodhisattva，佛教中發願要救度一切眾生的修行者）居住的茅屋旁邊。第二天，官府追捕盜賊，發現他們的軌跡在菩薩的住所附近。於是官府就把菩薩當作前後搶劫的罪犯抓了起來，用木頭穿透他的身體，立成一個大標靶，鮮血流了一地。大瞿曇（Mahāgautama，釋迦牟尼佛的別稱）用天眼看到了這一幕，便用神足通飛來，問道：『你犯了什麼罪，遭受如此酷刑？你沒有兒子，誰來繼承你的香火？』菩薩回答說：『性命都危在旦夕，還談什麼子孫後代。』官府的士兵用弩箭射殺了菩薩。大瞿曇悲哀地哭泣，為他收殮入棺。然後取了地上殘留的血，用泥土混合，捏成泥團，帶回山中菩薩的精舍。把左邊的血放在左邊的容器里，右邊的血放在右邊的容器里。大瞿曇說：『如果這位道士（指菩薩）真的至誠，天神應當使血變成人。』過了十個月，左邊的血就變成了一個男孩，右邊的血變成了一個女孩。於是他們便姓瞿曇氏，名叫舍夷（Śreṇi，外國貴族的稱號）。這位仁賢在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）到來時，就是寶如來（Ratna-tathāgata）釋迦越（Śākya-ati）。
根據記載，小瞿曇血化成人，那是過去世的事情。到了賢劫中寶如來出世的時候，瞿曇的神識才開始降生到這個世界做國王。釋迦越是這位國王的稱號。我認為寶如來就是賢劫七佛（Seven Buddhas of Antiquity）之一的名字，只是翻譯成漢語時用了『寶』字，所以和七佛的名字不同。他的壽命有五百萬歲。
《長阿含經》（Dīrgha Āgama）中說，拘樓孫佛（Krakucchanda Buddha）時代的人壽命是四萬歲，拘那含佛（Kanakamuni Buddha）時代的人壽命是三萬歲，迦葉佛（Kāśyapa Buddha）時代的人壽命是兩萬歲。現在說釋迦越王的壽命有五百萬歲，即使他在拘樓孫佛時代，也比當時人的壽命長一百多倍。按照這個比例來推算，似乎有些不同尋常。然而，一切業報都是難以思議的。到了釋迦牟尼佛（Śākyamuni Buddha）出世的時候，閻浮提（Jambudvipa，我們所居住的世界）的人壽命只有一百歲，只有郁單越（Uttarakuru，四大部洲之一）的人壽命有一千歲。
從下面的二十五位國王開始，他們的壽命都有二三百萬歲。文陀竭王（Mandhātā）的壽命有一百萬歲。頂生王（Uroja，轉輪聖王的一種）遮迦越（Chakravarti，轉輪聖王）左脾王和右脾王的壽命都有十萬歲。從歡喜王（Nanda）開始，他們的壽命都有八萬四千歲。從惡念遮迦（Durnanda Chakravarti）
【English Translation】 English version Five hundred great thieves robbed the government's property. On their escape route, they passed by the hermitage of a Bodhisattva (Bodhisattva, one who vows to liberate all beings in Buddhism). The next day, the authorities tracked the thieves and found their traces near the Bodhisattva's residence. Consequently, the authorities arrested the Bodhisattva, accusing him of being involved in the robberies. They pierced his body with wood, setting him up as a large target, and blood flowed to the ground. Mahāgautama (Mahāgautama, another name for Śākyamuni Buddha) saw this with his divine eye and flew over using his supernatural powers, asking: 'What crime have you committed to deserve such torture? You have no son, who will continue your lineage?' The Bodhisattva replied: 'Life is fleeting, why speak of descendants?' The government soldiers shot and killed the Bodhisattva with crossbows. Mahāgautama grieved and wept, placing him in a coffin. He then took the remaining blood from the ground, mixed it with mud, and formed clay balls, taking them back to the Bodhisattva's hermitage in the mountains. He placed the left blood in the left container and the right blood in the right container. Mahāgautama said: 'If this ascetic (referring to the Bodhisattva) is truly sincere, the gods should transform the blood into people.' After ten months, the left blood transformed into a boy, and the right blood transformed into a girl. Thus, they took the surname Gautama and were named Śreṇi (Śreṇi, a title of foreign nobility). This virtuous one, when the Bhadrakalpa (Bhadrakalpa, an aeon in Buddhist cosmology) arrives, will be Ratna-tathāgata Śākya-ati (Śākya-ati).
According to records, the transformation of Little Gautama's blood into people was a matter of past lives. When Ratna-tathāgata appeared in the Bhadrakalpa, Gautama's consciousness began to be born into this world as a king. Śākya-ati is the title of this king. I believe that Ratna-tathāgata is one of the Seven Buddhas of Antiquity, but the translation into Chinese used the word 'Bao' (寶, treasure), so it differs from the names of the Seven Buddhas. His lifespan is five million years.
The Dīrgha Āgama (Dīrgha Āgama) states that people in the time of Krakucchanda Buddha (Krakucchanda Buddha) had a lifespan of forty thousand years, people in the time of Kanakamuni Buddha (Kanakamuni Buddha) had a lifespan of thirty thousand years, and people in the time of Kāśyapa Buddha (Kāśyapa Buddha) had a lifespan of twenty thousand years. Now it is said that King Śākya-ati's lifespan is five million years; even if he lived in the time of Krakucchanda Buddha, he would have lived more than a hundred times longer than the people of that time. Calculating according to this ratio seems unusual. However, all karmic retributions are inconceivable. When Śākyamuni Buddha (Śākyamuni Buddha) appeared in the world, the lifespan of people in Jambudvipa (Jambudvipa, the world we live in) was only one hundred years, and only the people of Uttarakuru (Uttarakuru, one of the four continents) had a lifespan of one thousand years.
From the following twenty-five kings onwards, their lifespans were all two to three million years. King Mandhātā (Mandhātā) had a lifespan of one million years. King Uroja (Uroja, a type of Chakravarti) Chakravarti (Chakravarti, wheel-turning monarch) the Left Spleen King and the Right Spleen King all had lifespans of one hundred thousand years. From King Nanda (Nanda) onwards, their lifespans were all eighty-four thousand years. From Durnanda Chakravarti (Durnanda Chakravarti)
越。殺一牛祠祀。害命失金輪。得銀輪主三天下。壽萬歲。堅念王作鎧。壽五千歲。得銅輪主二天下。主西南。喜殺王壽二千五百歲。得鐵輪王主南天下。其王有太子行五百歲得惡殺一減壽千歲。古人有九病寒熱飢渴生老病死。婆羅門殺生祠祀。從是生四百四病。從師子念王人壽轉減。壽百二十歲。從師子念王后。師子意王有八十四王。人壽轉減。或壽八十七十五十三十二十十歲者。於後師子合車王(師子合車王即師子頰王也)子名白凈。是菩薩父。計菩薩身終始並前後。八萬四千遮迦越王。
遮迦越齊言飛行皇帝。即轉輪王也長阿含及曇無德律。序轉輪世數甚明。已顯於前。此記抄撮難尋。若依全經。宜以阿含為正。大瞿曇氏純淑之姓。大方便經云。白凈劫初以來。嫡嫡相承作轉輪王。近來三世不作轉輪。而作閻浮提王。
祐觀。十二游經。不稱我聞。復無佛言。蓋是羅漢註記之說也。尋瞿曇氏族。乃緣起宿世。越至賢劫。還即本姓業因。深遠不可思議也。其所述轉輪。略而不同世數之緒。難得推挍。然瞿曇姓源。頗為詳悉。故撰之云。
釋迦近世祖始姓釋緣譜第三(出長阿含經)
乃往過去有王。名懿摩(樓炭經云一摩)。
曇無德律云。鼓師摩。彌沙塞律云。郁摩一懿郁。此三
【現代漢語翻譯】 現代漢語譯本 越。殺一牛祠祀，害命失金輪（cakravarti，統治四天下的轉輪聖王）。得銀輪主三天下，壽萬歲。堅念王作鎧，壽五千歲。得銅輪主二天下，主西南。喜殺王壽二千五百歲。得鐵輪王主南天下。其王有太子行五百歲得惡殺一減壽千歲。古人有九病：寒、熱、饑、渴、生、老、病、死。婆羅門殺生祠祀，從此生四百四病。從師子念王人壽轉減，壽百二十歲。從師子念王后，師子意王有八十四王，人壽轉減，或壽八十七、十五、十、三十、二十、十歲者。於後師子合車王（師子合車王即師子頰王也）子名白凈，是菩薩父。計菩薩身終始並前後，八萬四千遮迦越王（cakravarti，統治四天下的轉輪聖王）。 遮迦越（cakravarti）齊言飛行皇帝，即轉輪王也。長阿含及曇無德律，序轉輪世數甚明，已顯於前。此記抄撮難尋，若依全經，宜以阿含為正。大瞿曇氏純淑之姓。《大方便經》云：『白凈劫初以來，嫡嫡相承作轉輪王，近來三世不作轉輪，而作閻浮提王。』 祐觀，《十二游經》，不稱我聞，復無佛言，蓋是羅漢註記之說也。尋瞿曇氏族，乃緣起宿世，越至賢劫，還即本姓業因，深遠不可思議也。其所述轉輪，略而不同世數之緒，難得推挍。然瞿曇姓源，頗為詳悉，故撰之云。 釋迦近世祖始姓釋緣譜第三（出長阿含經） 乃往過去有王，名懿摩（樓炭經云一摩）。 曇無德律云：鼓師摩。彌沙塞律云：郁摩一懿郁。此三
【English Translation】 English version 'Yue. Sacrificing an ox in a ritualistic killing results in the loss of the Golden Wheel (cakravarti, a universal monarch ruling over four continents). Obtaining the Silver Wheel leads to dominion over three continents and a lifespan of ten thousand years. King Jiannian, wearing armor, lives for five thousand years and obtains the Copper Wheel, ruling over two continents, primarily the southwest. King Xisha lives for two thousand five hundred years and obtains the Iron Wheel, ruling over the southern continent. If this king's crown prince behaves wickedly for five hundred years, his lifespan is reduced by one thousand years. Ancient people had nine ailments: cold, heat, hunger, thirst, birth, old age, sickness, and death. Brahmins perform sacrificial killings, resulting in four hundred and four diseases. From the time of King Shizinian, people's lifespans gradually decrease to one hundred and twenty years. After King Shizinian, King Shiziyi had eighty-four kings, and people's lifespans continued to decrease, some living to eighty, seventy, fifty, thirty, twenty, or ten years. Later, King Shizi Heche (King Shizi Heche is also known as King Shizi Jia) had a son named Baijing, who was the father of the Bodhisattva. Counting the Bodhisattva's life from beginning to end, including before and after, there were eighty-four thousand cakravarti (universal monarchs ruling over four continents).' 'Cakravarti (cakravarti) is equivalent to 'flying emperor,' which is the Wheel-Turning King. The Dirghagama Sutra and the Sarvastivada Vinaya clearly describe the sequence of Wheel-Turning Kings. This has already been shown earlier. This record is difficult to find because it is excerpted. If relying on the complete sutra, it is best to use the Agamas as the standard. The Gautama clan is of pure and virtuous lineage. The Mahopayakausalya Sutra says: 'Since the beginning of the kalpa of Baijing, the direct descendants have been Wheel-Turning Kings. In the recent three generations, they have not been Wheel-Turning Kings but have been kings of Jambudvipa.' 'You Guan, the 'Twelve Excursions Sutra,' does not say 'Thus have I heard' and does not contain the Buddha's words. It is likely a commentary by an Arhat. Tracing the Gautama clan, its origins lie in past lives, extending to the Bhadrakalpa, returning to its original family name and karmic causes, which are profound and inconceivable. Its description of the Wheel-Turning Kings is brief and does not follow the sequence of generations, making it difficult to investigate. However, the origin of the Gautama name is quite detailed, so it is compiled here.' 'The Genealogy of the Shakya Clan, Beginning with the Recent Ancestors, Chapter Three (from the Dirghagama Sutra)' 'In the past, there was a king named Yima (the Lou Tan Jing calls him Yima).' 'The Sarvastivada Vinaya says: Gushima. The Mahisasaka Vinaya says: Uma Yiyi Yu. These three.'
音相近。以音而推。竊謂懿摩是正。但鼓懿字相似。故傳寫謬為鼓耳。
王有四子。一名面光。二名象食。三名路指。四名莊嚴(案彌沙塞四子名。與此各異。莊嚴是白凈王所承也)其王四子少有所犯。王擯出國。到雪山邊。住直樹林中。其四子母。及諸家屬皆追念之。即共集議。詣懿摩王所白言。大王當知。我與四子別久。欲往看視。王即告曰。欲往隨意。時母眷屬聞王教已。即詣雪山。至直樹林。到四子所。時諸母等各為其婚。后懿摩王聞四子生子端正。王即歡喜而發此言。此真釋子。能自存立。因此名釋。
釋義齊言能。瑞應本起亦云。釋迦為能其解。是同此四子。並因能命氏也。在直樹林故名釋。胡語呼直亦云釋。天竺一音兼數義。類多如此。懿摩王即釋種先也。
彌沙塞云。過去有王。名曰郁摩王。有庶子四人。一名照目。二名聰目。三名調伏象。四名尼樓。聰明神武。有大威德。第一夫人有子。名曰長生。頑薄醜陋。眾人所賤。夫人念言。我子雖長。才不及物。而彼四子並有威德。國祚所歸必鐘此等。當設何計固子基業。王見愛念當設方便。便自嚴飾承敬備禮。伺王喜悅意欲附近。即便白言。因愛致情本由歡對。我今憂深無復世意。微愿若遂或有餘歡。若不見許於是盡矣。王言。汝欲
【現代漢語翻譯】 現代漢語譯本： 音相近，通過音來推斷，我認為『懿摩』是正確的。只是『鼓』和『懿』字形相似，所以傳抄時錯誤地寫成了『鼓』。 國王有四個兒子，一名叫面光，二名叫象食，三名叫路指，四名叫莊嚴（根據《彌沙塞律》記載，四個兒子的名字與此不同，莊嚴是白凈王所繼承的）。這國王的四個兒子因為年輕時犯了錯，被國王驅逐出國，到了雪山邊，住在直樹林中。他們的母親和家人們都非常思念他們，於是共同商議，去懿摩王（Yimo Wang）那裡稟告說：『大王應該知道，我們和四個兒子分別很久了，想要去看看他們。』國王就告訴他們說：『想去就隨意去吧。』當時母親和家人們聽到國王的允許后，就前往雪山，到達直樹林，找到了四個兒子。母親們各自為他們娶了妻子。後來，懿摩王聽說四個兒子生下的孩子相貌端正，非常高興，就說了這樣的話：『這真是釋子（Shizi，釋迦族的後代），能夠自己生存下去。』因此得名『釋』（Shi，釋迦）。 『釋』，用齊語來說就是『能』的意思。《瑞應本起經》也說，釋迦（Shijia）的意思是『能』，與此相同。這四個兒子，都是因為『能』而得名。因為住在直樹林，所以叫做『釋』。胡語中，『直』也讀作『釋』。在天竺，一個音往往包含多種含義，類似的情況很多。懿摩王就是釋迦族的先祖。 《彌沙塞律》中記載，過去有一位國王，名叫郁摩王（Yumo Wang），有四個庶出的兒子，一名叫照目，二名叫聰目，三名叫調伏象，四名叫尼樓。他們聰明勇敢，有很大的威德。第一夫人有一個兒子，名叫長生，愚笨醜陋，被眾人輕賤。夫人心想：『我的兒子雖然年長，但才能不及他們。而那四個兒子都很有威德，王位最終一定會歸於他們。應該想個什麼辦法來鞏固我兒子的基業呢？』國王對她非常寵愛，她就想了個辦法，精心打扮，恭敬地侍奉國王，等待國王高興的時候，想要接近他。於是就稟告國王說：『因為愛慕您，我才產生了感情，原本是因為歡愉相對。我現在憂愁很深，沒有心思顧及世事。如果能滿足我一個小小的願望，或許還能有些許歡愉。如果不答應我，我就完了。』國王說：『你想』
【English Translation】 English version: The sounds are similar. Inferring from the sound, I believe 'Yimo' is correct. It's just that the shapes of the characters '鼓' (gu, drum) and '懿' (yi, excellent) are similar, so it was mistakenly written as '鼓' during transcription. The king had four sons. The first was named Mianguang (面光, Face Light), the second was named Xiangshi (象食, Elephant Food), the third was named Luzhi (路指, Road Finger), and the fourth was named Zhuangyan (莊嚴, Solemn) (according to the Mishasai Vinaya, the names of the four sons are different from this; Zhuangyan was inherited by King Baijing). These four sons of the king were banished from the country for committing offenses when they were young. They went to the edge of the Snow Mountains and lived in the Zhishu (直樹, Straight Tree) Forest. Their mothers and families missed them very much, so they discussed together and went to King Yimo to report, 'Your Majesty should know that we have been separated from our four sons for a long time and want to see them.' The king then told them, 'Go as you please.' At that time, the mothers and families, hearing the king's permission, went to the Snow Mountains, arrived at the Zhishu Forest, and found the four sons. The mothers each took wives for them. Later, King Yimo heard that the children born to the four sons were handsome and was very happy, so he said, 'These are truly Shizi (釋子, descendants of the Shakya clan), able to support themselves.' Therefore, they were named 'Shi' (釋, Shakya). 'Shi', in the Qi language, means 'able'. The Ruiying Benqi Jing also says that Shakya (釋迦) means 'able', which is the same as this. These four sons were all named because of their 'ability'. Because they lived in the Zhishu Forest, they were called 'Shi'. In the barbarian language, 'straight' is also pronounced 'Shi'. In India, one sound often contains multiple meanings, and there are many similar cases. King Yimo is the ancestor of the Shakya clan. The Mishasai Vinaya records that in the past there was a king named King Yumo (郁摩王), who had four sons by concubines. The first was named Zhaomu (照目, Illuminating Eye), the second was named Congmu (聰目, Intelligent Eye), the third was named Tiaofuxiang (調伏象, Taming Elephant), and the fourth was named Nilou (尼樓). They were intelligent, brave, and had great power and virtue. The first queen had a son named Changsheng (長生, Long Life), who was foolish, ugly, and despised by everyone. The queen thought, 'Although my son is older, his talent is not as good as theirs. And those four sons all have great power and virtue, and the throne will eventually belong to them. What should I do to consolidate my son's foundation?' The king loved her very much, so she devised a plan, dressed carefully, and served the king respectfully, waiting for the king to be happy and wanting to get close to him. So she reported to the king, 'Because I love you, I have feelings, originally because of joyful encounters. Now I am deeply worried and have no intention of taking care of worldly affairs. If I can fulfill a small wish, perhaps there will be some joy. If you don't agree to me, I'm finished.' The king said, 'What do you want'
何愿。理茍可從誓不相負。便白王言。王四子者。聰明仁智並有威德。我子雖長頑薄醜陋。承嗣大統必競凌奪。若王擯斥四子我情乃安。王言。四子仁孝於國無愆。云何擯黜。夫人言。我心劬勞憂兼家國。四子神武民各懷歸。樹黨已立一旦競逐。必相殄滅。大國之祚翻為他有。愿王圖之。不私一子。王言。汝言是矣。吾自知時。即呼四子而告之曰。汝有過於吾。吾不忍見汝死。各速出國。克己圖生。勿復窺𨵦自貽後悔。四子奉命即便裝嚴。時四子母。及同生姊妹。並知無過而被擯黜。不勝抂酷咸索同去。又諸力士。一切人民。多樂隨從。王悉聽之。於是便去至雪山北。東西遐迥南北曠大。多諸名花甚好居處。遂便頓止。數年之中歸德如市。遂大熾盛郁為強國。數年之後王思見子。具報召之。皆辭過不還。王便三嘆我子有能。因名釋種。別傳云。此國有釋迦樹甚茂盛。相師云。此處必出國王。因移四子立國。故號釋種。雖非經說。聊附異聞。案此律說四子事緣。與阿含經大同小異。竊謂經變華戎譯人斟酌。出經之人。各有所受。故往往不同也。夫以史漢近書猶分糅相反。況于萬里之外。千歲之表哉。明者固宜擇善而從。懸領文外則可與。言正矣。尼樓有子名烏頭羅。烏頭羅有子。名瞿頭羅。瞿頭羅有子。名尸休羅。尸休
【現代漢語翻譯】 現代漢語譯本： 『有何願望？』如果道理上可行，我發誓絕不辜負您。』於是稟告國王說：『國王的四個兒子，聰明仁慈，智慧兼備，並且有威望和德行。我的兒子雖然是長子，卻頑劣愚笨，相貌醜陋。如果繼承王位，必定會發生爭奪。如果國王能廢黜這四個兒子，我的心才能安定。』國王說：『四個兒子仁義孝順，對國家沒有過錯，為什麼要廢黜他們呢？』夫人說：『我內心憂慮操勞，既擔心國家又擔心家事。四個兒子都有神武之力，百姓各自心懷歸屬。黨羽已經形成，一旦爭奪起來，必定互相殘殺。大國的基業反而會被他人奪取。希望國王能好好考慮，不要偏愛任何一個兒子。』國王說：『你說得對啊，我自然會審時度勢。』 於是召來四個兒子，告誡他們說：『你們有過錯在我，我不忍心看到你們死去。各自趕快出國，克制自己，努力生存，不要再窺視王位，自找後悔。』四個兒子接受命令，立即準備行裝。當時四個兒子的母親，以及同胞姐妹，都知道自己沒有過錯卻被廢黜，非常痛苦，都要求一同離去。還有許多力士和百姓，也樂意跟隨。國王都答應了他們。於是他們便離開了，到達雪山以北。那裡東西遼闊，南北空曠，有很多名花，是很適合居住的地方。於是便在那裡定居下來。幾年之中，歸附的人像趕集一樣。於是變得非常興盛，發展成為強大的國家。幾年之後，國王思念兒子，派人召見他們，他們都推辭不肯回來。國王便三次感嘆：『我的兒子真有能力啊！』因此稱他們為釋種（Sakya，意為能人）。 另一種說法是，這個國家有釋迦樹（Sakya tree）非常茂盛，相師說：『這裡必定會出國王。』因此遷移四個兒子到此建立國家，所以號稱釋種。雖然不是經書上的說法，姑且附在這裡作為異聞。考察這部律典所說的四個兒子的事蹟，與《阿含經》（Agama Sutra）大同小異。我私下認為，這是因為經典在流傳過程中，經過不同地區和譯者的修改潤色。出經的人，各有不同的傳承，所以往往會有不同之處。即使是《史記》和《漢書》這樣年代相近的書籍，尚且有互相矛盾的地方，更何況是萬里之外，千年之前的事情呢？明智的人當然應該選擇好的來遵循，能夠領會文字之外的含義，才可以與他談論正道。尼樓（Nilu）有個兒子名叫烏頭羅（Uddalaka），烏頭羅有個兒子名叫瞿頭羅（Gotama），瞿頭羅有個兒子名叫尸休羅（Sihasara）。尸休
【English Translation】 English version: 'What is your wish?' If it is reasonable, I vow never to betray you.' Then she reported to the king, 'Your Majesty's four sons are intelligent, benevolent, wise, and possess both prestige and virtue. Although my son is the eldest, he is stubborn, foolish, and ugly. If he inherits the throne, there will surely be competition and usurpation. If Your Majesty could depose these four sons, my heart would be at peace.' The king said, 'The four sons are benevolent and filial, and have committed no fault against the country. Why should they be deposed?' The queen said, 'My heart is weary and troubled, worrying about both the country and the family. The four sons are all mighty warriors, and the people each have their own allegiances. Factions have already formed, and if they compete, they will surely destroy each other. The great nation's fortune will instead be seized by others. I hope Your Majesty will consider this carefully and not favor any one son.' The king said, 'What you say is right. I will naturally judge the situation.' Then he summoned the four sons and warned them, 'You have faults in me, and I cannot bear to see you die. Each of you should quickly leave the country, restrain yourselves, strive to survive, and do not covet the throne again, lest you bring regret upon yourselves.' The four sons accepted the order and immediately prepared their luggage. At that time, the mothers and sisters of the four sons, knowing that they had been deposed without fault, were very distressed and asked to leave together. Many warriors and people were also willing to follow. The king agreed to all of them. So they left and arrived north of the Snow Mountains. The area was vast from east to west and spacious from north to south, with many famous flowers and a very good place to live. So they settled there. Within a few years, those who came to submit were like a market. So they became very prosperous and developed into a strong country. After a few years, the king missed his sons and sent people to summon them, but they all declined to return. The king sighed three times, 'My sons are truly capable!' Therefore, they were called Sakyas (釋種, meaning 'capable ones'). Another account says that there was a very lush Sakya tree (釋迦樹) in this country, and a physiognomist said, 'A king will surely emerge from here.' Therefore, the four sons were moved here to establish a country, so they were called Sakyas. Although it is not a saying in the scriptures, it is attached here as a strange story. Examining the events of the four sons mentioned in this Vinaya, it is largely the same as the Agama Sutra (阿含經). I privately believe that this is because the scriptures have been modified and embellished by different regions and translators during the transmission process. The people who produced the scriptures each had different traditions, so there are often differences. Even the Records of the Grand Historian (史記) and the Book of Han (漢書), which are books from similar periods, still have contradictory points, let alone matters that are tens of thousands of miles away and thousands of years ago? Wise people should of course choose the good to follow, and those who can understand the meaning beyond the words can be talked to about the right path. Nilu (尼樓) had a son named Uddalaka (烏頭羅), Uddalaka had a son named Gotama (瞿頭羅), and Gotama had a son named Sihasara (尸休羅).
羅有四子一。名凈飯。
大智論云。昔日種王名師子頰。有四子長名凈飯。長阿含與曇無德律並同。而彌沙塞獨云。尸休羅子凈飯。儻或傳寫脫略也。若斷疑從多。則宜以阿含等經為正。
凈飯子名菩薩。
祐仰惟。錠光授記表號釋迦。玄符冥契故托化釋種。名兆于未形之前。跡孚于既生之後。照灼人天。聯綿曠劫。其為源也邃矣乎。
釋迦降生釋種成佛緣譜第四(出普耀經一名方等本起)
菩薩住兜率天。其諸天子各六十六億。咸共講議。當使菩薩現生何種。或有說言。維提種摩竭國。其母真正。其父不真。拘薩大國父母宗族皆不真正。和沙大國王無威神受他節度。維耶離國喜諍不和無清凈行。此鏺樹國舉動虛妄志性粗獷。不應生彼。有一天子。名曰幢英。詣菩薩所而前咨問。究竟菩薩一生補處。所可降神種姓云何。菩薩報曰。其國種姓有六十德。一生補處乃應降神(六十德文多不載)。
今此釋種熾盛。五穀豐熟快樂無極。人民滋茂殖眾德本。迦維羅衛。眾人和穆上下相承。一切諸釋渴仰一乘。其白凈王性行仁賢。夫人妙姿性溫貞良。猶天玉女。護身口意。強如金剛。前五百世為菩薩母。應往降神受彼胞胎。於時菩薩問諸天子。以何形貌降神母胎。或言儒童形。或曰釋梵形
【現代漢語翻譯】 現代漢語譯本 羅有四個兒子，其中一個名叫凈飯（Śuddhodana，釋迦牟尼佛的父親）。
《大智度論》中說，過去有個國王名叫師子頰（Siṃhahanu）。他有四個兒子，長子名為凈飯。在《長阿含經》和《曇無德律》中記載相同。但《彌沙塞律》中卻記載為尸休羅（Śiśura）的兒子凈飯。或許是傳抄過程中有所遺漏。如果以多數為準，那麼應該以《阿含經》等經典為正確。
凈飯的兒子名叫菩薩（Bodhisattva，指釋迦牟尼佛）。
祐仰認為，錠光佛（Dīpaṃkara）授記時就已表明是釋迦（Śākya）的稱號。這玄妙的符應暗合，所以託生于釋迦種姓。名字在未顯現之前就已預兆，事蹟在出生之後就已顯明。照亮人天，綿延曠劫。其源頭是多麼深遠啊。
釋迦降生釋迦種姓成佛因緣譜第四（出自《普耀經》，又名《方等本起經》）
菩薩住在兜率天（Tuṣita Heaven）。那裡的天子各有六十六億，共同商議，應當讓菩薩降生於哪個種姓。有人說，維提（Videha）種姓的摩竭陀國（Magadha），母親是真正的，父親卻不真。拘薩羅（Kosala）大國的父母宗族都不真正。和沙（Vatsa）大國王沒有威神，受他人節制。維耶離國（Vaiśālī）喜歡爭論不和睦，沒有清凈的行為。這個鏺樹國（Pañca-vṛkṣa）舉動虛妄，志向粗獷，不應該降生在那裡。有一天子，名叫幢英（Dhvajāgra），來到菩薩面前請教。究竟菩薩一生補處，應當降生於哪個種姓。菩薩回答說，那個國家的種姓有六十種德行，一生補處才應該降生在那裡（六十種德行內容繁多，此處不記載）。
現在這個釋迦種姓熾盛，五穀豐收，快樂無比。人民繁榮昌盛，種植眾多德本。迦毗羅衛（Kapilavastu）城，眾人和睦，上下相承。一切釋迦族人都渴望唯一的佛乘。其白凈王（Śuddhodana）性情仁慈賢良。夫人妙姿（Māyādevī）性情溫和貞良，如同天上的玉女。守護身口意，堅強如金剛。前五百世都是菩薩的母親。應當前往降生，受她的胞胎。這時菩薩問諸天子，以何種形貌降生於母親的胎中。有人說是儒童形，有人說是釋梵形。
【English Translation】 English version Śuddhodana had four sons, one of whom was named Śuddhodana (Śuddhodana, the father of Śākyamuni Buddha).
The Mahāprajñāpāramitāśāstra says that in the past there was a king named Siṃhahanu. He had four sons, the eldest of whom was named Śuddhodana. The Dīrgha Āgama and the Dharmaguptaka Vinaya both record the same. However, the Mahīśāsaka Vinaya records that Śuddhodana was the son of Śiśura. Perhaps there were omissions in the transmission. If we follow the majority, then we should take the Āgama and other scriptures as correct.
Śuddhodana's son was named Bodhisattva (Bodhisattva, referring to Śākyamuni Buddha).
Yòu Yǎng believes that when Dīpaṃkara Buddha gave the prediction, it indicated the title Śākya. This mysterious correspondence secretly matched, so he was born into the Śākya clan. The name was foreshadowed before it appeared, and the deeds were revealed after birth. Illuminating humans and gods, extending through vast kalpas. Its source is so profound.
The Fourth Chapter: The Circumstances of Śākyamuni's Birth into the Śākya Clan and Attaining Buddhahood (From the Prabhāvyūha Sūtra, also known as the Fangdeng Benqi Jing)
The Bodhisattva resided in the Tuṣita Heaven. The devas there, each numbering sixty-six billion, discussed together which clan the Bodhisattva should be born into. Some said the Videha clan of Magadha, where the mother is genuine but the father is not. The parents and clan of the great country of Kosala are not genuine. The great king of Vatsa has no majesty and is controlled by others. The country of Vaiśālī enjoys disputes and disharmony, and has no pure conduct. The country of Pañca-vṛkṣa acts falsely and has a coarse nature, and should not be born there. One deva, named Dhvajāgra, approached the Bodhisattva and inquired. Ultimately, which clan should the Bodhisattva, who is in his last life before Buddhahood, descend into? The Bodhisattva replied that the clan of that country has sixty virtues, and only then should one in their last life before Buddhahood descend there (the details of the sixty virtues are numerous and not recorded here).
Now this Śākya clan is flourishing, the five grains are abundant, and there is boundless joy. The people are prosperous and cultivate many roots of virtue. In the city of Kapilavastu, everyone is harmonious, and superiors and inferiors support each other. All the Śākyas yearn for the One Vehicle. Their King Śuddhodana is benevolent and virtuous in nature. His wife, Māyādevī, is gentle and virtuous in nature, like a heavenly jade maiden. She guards her body, speech, and mind, and is as strong as diamond. For the past five hundred lives, she has been the mother of the Bodhisattva. He should go and descend, and receive her womb. At that time, the Bodhisattva asked the devas in what form he should descend into his mother's womb. Some said in the form of a Brahmin boy, and some said in the form of Śakra and Brahmā.
。或言日月王形。或日金翅鳥形。彼有梵天名曰強威。從仙道來。報諸天言。象形第一。六牙白象威神巍巍。梵典所載。所以者何。世有三獸。一兔二馬三白象。兔之渡水趣自渡耳。馬雖善猛。猶不知水之深淺。白象之渡盡其源底。聲聞緣覺其猶兔馬。雖渡生死不達法本。菩薩大乘譬如白象。解暢三界十二緣起。了之本無。救護一切莫不蒙濟。菩薩過冬盛寒春末。夏初樹始花茂。不寒不暑適在時宜。沸宿應下。菩薩從兜率天化作白象。口有六牙。諸根寂定光色巍巍。現從日光降神母胎趣于右脅。所以處右。所行不左。王后潔妙晏寐忽覺。白象王來處於胎。身心安穩猶如逮禪。
瑞應本起云。菩薩初下化乘白象。冠日之精。修行本起云。夫人夢空中有乘白象光明照天下。詣無憂樹。
大花嚴經云。菩薩從兜率陀天降神下時。此林中有十種瑞相。一者忽然廣博。二者土石變為金剛。三者寶樹行列。四者沉水末香種種莊嚴。五者花鬘充滿。六者寶水流出。七者池出芙蓉。八者天龍夜叉合掌而住。九者天女合掌恭敬。十者十方一切佛臍中放光。普照此林現佛受生。
即遣侍女啟白凈王。王聞踴曜。到無憂樹王心念言。何所屋宅安於妙后。時天帝釋及化自在天。各上天宮。花香妓樂琦異之饌供養妙后。身輕柔
【現代漢語翻譯】 現代漢語譯本：有人說太陽和月亮是國王的形狀，也有人說是金翅鳥的形狀。那時有一位名叫強威的梵天（Brahmā，印度教的創造神），從仙道而來，告訴眾天神說，大象的形狀最為殊勝，尤其是長著六顆牙齒的白色大象，其威嚴神力非常強大，梵天的經典中也有記載。這是為什麼呢？世上有三種動物，一是兔子，二是馬，三是白象。兔子過河只是自己渡過去而已。馬雖然勇猛，但仍然不知道水的深淺。而白象過河，能徹底瞭解水的源頭和底部。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的人）就像兔子和馬，雖然能渡過生死輪迴，卻不能通達法的根本。菩薩（Bodhisattva，為救度眾生而發願成佛的人）和大乘（Mahāyāna，佛教的一個主要流派，強調普度眾生）就像白象，能夠通暢地理解三界（Trailokya，欲界、色界、無色界）和十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教解釋生命輪迴的理論）。徹底瞭解萬法的本性是空無的，救護一切眾生，沒有誰不蒙受恩澤。菩薩降生的時節，正值寒冬過去，春末夏初，樹木開始繁花茂盛，不冷不熱，正是適宜的時節。沸宿星應當降臨。菩薩從兜率天（Tuṣita Heaven，佛教欲界六天之一，彌勒菩薩所在之處）化作六牙白象，諸根寂靜，光芒四射，威嚴無比。顯現從日光中降臨，進入母親的胎中，安住于右脅。之所以在右邊，是因為所行之道不偏離正道。王后潔凈美好，在安穩的睡眠中忽然醒來，感覺到白象王進入胎中，身心安穩，就像進入禪定一樣。 《瑞應本起經》中說，菩薩最初降生時化作白象，頭頂著太陽的光輝。《修行本起經》中說，夫人夢見空中有一頭白象，光明照耀天下，來到無憂樹下。 《大花嚴經》（Mahāvaipulya Buddhāvatamsaka Sūtra）中說，菩薩從兜率陀天（Tuṣita Heaven）降生時，這個樹林中有十種瑞相。一是樹林忽然變得廣闊。二是泥土和石頭變為金剛（Vajra，一種堅硬無比的寶物）。三是寶樹排列成行。四是沉水香和各種末香莊嚴著樹林。五是花鬘充滿樹林。六是寶水流淌而出。七是池塘中出現芙蓉花。八是天龍（Nāga，一種神獸）和夜叉（Yakṣa，一種守護神）合掌而立。九是天女合掌恭敬。十是十方一切佛（Buddha，覺悟者）的臍中放出光明，普遍照耀這個樹林，顯現佛陀受生。 於是立刻派遣侍女稟告凈飯王（Śuddhodana，釋迦牟尼佛的父親）。凈飯王聽聞后歡欣雀躍，來到無憂樹下，心中想道，應該用什麼樣的屋宅來安置這位美妙的王后呢？這時，天帝釋（Indra，佛教的護法神）和化自在天（Paranirmita-vasavartin，欲界第六天）各自來到天宮，用鮮花、香料、歌舞音樂以及各種珍奇的食物來供養妙后，使她的身體輕柔舒適。
【English Translation】 English version: Some say the form of the Sun and Moon is that of a king, while others say it is that of a Garuḍa (a mythical bird-like creature). At that time, there was a Brahmā (a Hindu god of creation) named Strong Might, who came from the path of immortals and told the devas (gods): 'The form of an elephant is the most excellent, especially the white elephant with six tusks, whose majestic power is exceedingly great, as recorded in the Brahma scriptures. Why is this so? There are three kinds of animals in the world: the rabbit, the horse, and the white elephant. The rabbit crosses the water by only concerning itself with its own crossing. Although the horse is brave and fierce, it still does not know the depth of the water. The white elephant, when crossing, understands the source and bottom of the water completely. The Śrāvakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) are like rabbits and horses; although they cross the cycle of birth and death, they do not attain the fundamental nature of the Dharma. The Bodhisattva (one who seeks enlightenment for the benefit of all beings) and the Mahāyāna (a major branch of Buddhism emphasizing universal salvation) are like the white elephant, able to understand thoroughly the Three Realms (Trailokya: desire realm, form realm, formless realm) and the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda, the Buddhist theory explaining the cycle of life). They completely understand that the nature of all dharmas is emptiness, and they save and protect all beings, none of whom fail to receive their grace. The time when the Bodhisattva descends is when the severe cold of winter has passed, in the late spring and early summer, when the trees begin to bloom luxuriantly, neither cold nor hot, a suitable time. The constellation Revati should descend. The Bodhisattva transforms from the Tuṣita Heaven (one of the six heavens of the desire realm in Buddhism, where Maitreya Bodhisattva resides) into a white elephant with six tusks, his senses tranquil, his light radiant and majestic. He appears to descend from the sunlight, entering his mother's womb, residing in her right side. The reason for being on the right is that his path does not deviate from the right way. The queen, pure and beautiful, awoke suddenly from a peaceful sleep and felt the white elephant king entering her womb, her body and mind at peace, as if she had attained dhyana (meditation).' The Scripture on the Auspicious Beginnings of the Buddha's Birth says that when the Bodhisattva first descended, he transformed into a white elephant, crowned with the essence of the sun. The Scripture on the Original Acts of Cultivation says that the queen dreamed that in the sky there was a white elephant whose light illuminated the world, coming to the Asoka tree. The Great Flower Garland Sutra (Mahāvaipulya Buddhāvatamsaka Sūtra) says that when the Bodhisattva descended from the Tuṣita Heaven, there were ten auspicious signs in this grove. First, the grove suddenly became vast and expansive. Second, the soil and stones turned into Vajra (a diamond or thunderbolt, symbolizing indestructibility). Third, rows of precious trees lined the grove. Fourth, agarwood and various powdered incenses adorned the grove. Fifth, garlands of flowers filled the grove. Sixth, precious water flowed out. Seventh, lotuses appeared in the ponds. Eighth, nāgas (serpent deities) and yakṣas (nature spirits) stood with their palms together. Ninth, heavenly maidens stood with their palms together in reverence. Tenth, light shone from the navels of all the Buddhas (enlightened beings) in the ten directions, universally illuminating this grove, manifesting the birth of the Buddha. Immediately, she sent a maidservant to inform King Śuddhodana (father of Siddhartha Gautama). The king, hearing this, rejoiced and went to the Asoka tree, thinking in his heart, 'What kind of dwelling should I prepare to house this wonderful queen?' At this time, Indra (king of the gods) and Paranirmita-vasavartin (the highest of the desire realm heavens) each ascended to their heavenly palaces, using flowers, incense, music, and various rare and wonderful foods to make offerings to the wonderful queen, making her body light and comfortable.
軟不想三毒。若有諸病身心之疾。請菩薩母手摩其頭。病皆除愈。菩薩在胎十月。開化訓誨三十六載諸天人民。使立聲聞及諸大乘。菩薩臨產先現瑞應三十有二。一者後園樹木自然生果。二者陸地生青蓮花大如車輪。三者枯樹生花葉。四者天神牽七寶交露車至。五者地中寶藏自出。六者名香好薰遍佈遠近。七者雪山五百師子羅住城門。八者白象子羅住殿前。九者天為四面細雨澤香。十者宮中自然百味飯食濟諸飢渴。凡三十二瑞(文多不載瑞應及修行並同)疆場左右嘆未曾有。王后臨產思入園觀。嚴雲母寶車。婇女圍繞出遊憐鞞樹下。王后坐師子床。六反震動三千國土四天王挽王后車。梵天前導。適至樹下。樹即屈枝自歸王后。諸天百千咸共散花。爾時菩薩從右脅生。
佛所行贊云。優留王股生。卑偷王手生。曼陀王頂生。伽叉王腋生。菩薩亦如是從右脅而生。大善權經云。菩薩發意。能從兜率不由胞胎。一時之頃成最正覺。防人有疑此所從來變化所為乎。若懷狐疑不聽受法。故現處胎。眾人當謂後生菩薩必有惱患。欲現安隱。母適攀樹枝菩薩誕生。是為菩薩善權方便。忽然現身住寶蓮花。墮地行七步。顯揚梵音。天上天下為人天尊。
大善權經云。菩薩行地七步亦不八步。是為正士應七覺意覺不覺也。舉
【現代漢語翻譯】 現代漢語譯本：不貪戀世俗的享樂，斷絕貪婪、嗔恨、愚癡這三種毒害。如果有人身心患有各種疾病，請（向）菩薩母親用手撫摩他的頭部，所有疾病都會消除痊癒。菩薩在母胎中十個月，開化訓誨了三十六年諸天和人民，使他們修習聲聞乘以及各種大乘佛法。菩薩臨產前，先顯現三十二種瑞相。第一種是後花園的樹木自然結出果實。第二種是陸地上生長出青蓮花，大如車輪。第三種是枯樹生出花葉。第四種是天神牽引著七寶交露車來到。第五種是地中的寶藏自動涌出。第六種是名貴的香氣瀰漫，遠近都能聞到。第七種是雪山的五百頭獅子聚集在城門。第八種是白象幼崽聚集在殿前。第九種是天空四面降下細雨，滋潤著香氣。第十種是宮中自然出現各種美味飯食，救濟飢渴的人們。總共有三十二種瑞相（文中省略了許多瑞相以及修行內容）。疆場左右的人們都讚歎從未見過這樣的景象。王后臨產時，想要入園觀賞。於是準備了雲母寶車，在眾多婇女的簇擁下出游，來到憐鞞樹下。王后坐在獅子床上，三千國土發生了六次震動，四大天王拉著王后的車，梵天在前面引導。剛到樹下，樹就彎下樹枝，自己靠向王后。諸天百千都一起散花。這時，菩薩從王后的右脅出生。
《佛所行贊》中說：優留王從大腿出生，卑偷王從手出生，曼陀王從頭頂出生，伽叉王從腋下出生，菩薩也像這樣從右脅出生。《大善權經》中說：菩薩發願時，能夠從兜率天降生，不經過胞胎。在一瞬間成就最正覺。爲了防止人們懷疑菩薩是從哪裡來的，以為是變化所為，如果心懷狐疑就不會聽受佛法，所以顯現出處胎的過程。人們會認為後生的菩薩必定會有苦惱，爲了顯現安穩，母親剛攀住樹枝，菩薩就誕生了。這是菩薩的善巧方便，忽然顯現出身形，住在寶蓮花上，墮地行走七步，發出洪亮的梵音，宣稱天上天下，唯我獨尊。
《大善權經》中說：菩薩行走七步，不多也不少，這是真正的修行人應當覺悟的七覺支，覺悟不覺悟的道理。舉例說明。
【English Translation】 English version: Not clinging to worldly pleasures, cutting off the three poisons of greed, hatred, and delusion. If anyone suffers from various physical or mental illnesses, please have the Bodhisattva's mother stroke their head with her hand, and all illnesses will be eliminated and healed. The Bodhisattva was in the womb for ten months, enlightening and instructing the gods and people for thirty-six years, enabling them to practice the Śrāvakayāna (hearer vehicle) and various Mahāyāna (great vehicle) teachings. Before the Bodhisattva's birth, thirty-two auspicious signs appeared. The first was that the trees in the back garden naturally bore fruit. The second was that blue lotuses grew on the land, as large as chariot wheels. The third was that withered trees sprouted flowers and leaves. The fourth was that gods pulled a seven-jeweled inter-dew chariot to the location. The fifth was that treasures from the earth emerged on their own. The sixth was that precious fragrances permeated far and wide. The seventh was that five hundred lions from the Himalayas gathered at the city gate. The eighth was that white elephant calves gathered in front of the palace. The ninth was that fine rain fell from all four directions of the sky, moistening the fragrance. The tenth was that various delicious foods naturally appeared in the palace, relieving the hunger and thirst of the people. There were a total of thirty-two auspicious signs (many auspicious signs and practices are omitted in the text). The people around the borders praised that they had never seen such a sight. When the queen was about to give birth, she wanted to enter the garden to view the scenery. So she prepared a mica treasure chariot and, surrounded by many maids, went out to the Lumbini tree. The queen sat on a lion bed, and the three thousand lands shook six times. The Four Heavenly Kings pulled the queen's chariot, and Brahmā led the way. As soon as they arrived under the tree, the tree bent its branches and leaned towards the queen on its own. Hundreds of thousands of gods all scattered flowers together. At this time, the Bodhisattva was born from the queen's right side.
The Buddha-carita says: 'King Uru was born from the thigh, King Pitu was born from the hand, King Mandhatu was born from the crown of the head, and King Kaksha was born from the armpit. The Bodhisattva was also born from the right side in this way.' The Mahāsaṃghika-vinaya says: 'When the Bodhisattva makes a vow, he can descend from the Tuṣita Heaven (one of the six heavens of desire) without going through the womb. In an instant, he attains the most perfect enlightenment. To prevent people from doubting where the Bodhisattva came from, thinking it was a transformation, and if they harbor doubts, they will not listen to the Dharma, so he manifests the process of being in the womb. People will think that the Bodhisattva born later will surely have suffering. In order to show peace and comfort, as soon as the mother grasped the tree branch, the Bodhisattva was born. This is the Bodhisattva's skillful means. Suddenly, he manifests his form, dwells on a precious lotus flower, falls to the ground, and walks seven steps, proclaiming in a loud Brahmic voice, 'Above the heavens and below the heavens, I alone am the honored one.'
The Mahāsaṃghika-vinaya says: 'The Bodhisattva walks seven steps, no more and no less. This is the true practitioner who should awaken to the seven factors of enlightenment (saptabodhyanga), the principle of awakening and non-awakening.' An example is given.
手而言。吾於世間設不現斯。各當自尊。外道梵志必墜惡趣。為善權方便。天帝釋梵雨雜名香。九龍在上而下香水洗浴菩薩。
瑞應本起云。梵釋下侍。四天王接置金機上。修行本起云。龍王兄弟左雨溫水右雨冷泉。釋梵天衣裹之。五百伏藏一時發出。海行興利一時集至。梵志相師普稱萬歲。即名太子為悉達。漢言財吉。五千青衣各生力士。白馬生駒形色如雪。黃羊生羔。五千玉女皆來侍衛。
修行本起云。國中八萬四千長者生子悉男。八萬四千廄馬生駒。其一特異毛色純白。髦鬣貫珠。故名為蹇特。奴名闡特。瑞應本起云。奴名車匿。馬名健陟。
菩薩七日後其母命終。所以者何。應然。菩薩察之。臨母命終因來下生。懷菩薩時諸天供養。已服天食不甘世養。本福應然。去來今佛皆亦如是。母七日終。應受忉利天上功祚。適升彼天。五萬梵天各執寶瓶。二萬魔妻手執寶縷侍菩薩母。
瑞應本起云。菩薩本知母人之德不堪受其禮。故因其將終而從之生。長阿含經云。毗婆尸佛降神母胎。專念不亂安樂無畏。身壞命終生忉利天。此是常法。大善權經云。生后七日其母便薨。福應昇天。非菩薩咎。前處兜率觀后摩耶。大命將終。余有十月七日之期。故神變來下。是菩薩善權方便。或有說言。太子
【現代漢語翻譯】 現代漢語譯本：至於手。我若不在世間顯現這些，你們都應當自尊重法。否則，外道和婆羅門必定會墮入惡趣。這是爲了行使善巧方便。天帝釋和梵天降下各種名貴的香，九條龍在上方降下香水，為菩薩沐浴。
《瑞應本起經》中說，梵天和帝釋天在旁侍奉，四大天王接住菩薩，安置在金機之上。《修行本起經》中說，龍王兄弟從左邊降下溫水，從右邊降下冷泉。帝釋天和梵天用天衣包裹菩薩。五百個伏藏一時之間全部涌現出來，航海經商的利益一時之間全部聚集而來。婆羅門相師普遍稱頌萬歲。於是將太子命名為悉達（Siddhartha），漢譯為財吉。五千個身穿青衣的人各自生下力士，白馬生下形色如雪的小馬駒，黃羊生下小羊羔。五千個玉女都來侍衛。
《修行本起經》中說，國中八萬四千個長者都生了兒子，全部是男孩。八萬四千個馬廄里的馬都生了小馬駒，其中有一匹特別的，毛色純白，鬃毛和頸毛上貫穿著珍珠，所以名為蹇特（Kanthaka）。奴隸名叫闡特（Channa）。《瑞應本起經》中說，奴隸名叫車匿（Channa），馬名叫健陟（Kanthaka）。
菩薩出生七天後，他的母親就去世了。這是什麼原因呢？這是應有的。菩薩觀察到，母親是因為他即將去世才降生。懷著菩薩的時候，諸天都來供養，已經習慣了天上的食物，不適應世間的供養。這是本來的福報所致。過去、現在、未來的佛都是這樣。母親在七天後去世，應當接受忉利天上的功德福報，直接升到彼天。五萬個梵天各自拿著寶瓶，兩萬個魔妻手執寶縷侍奉菩薩的母親。
《瑞應本起經》中說，菩薩本來就知道母親的德行不足以承受他的禮敬，所以趁她將要去世的時候才降生。《長阿含經》中說，毗婆尸佛（Vipassi Buddha）降生到母親的胎中，專心致志，沒有散亂，安樂無畏，身壞命終後生到忉利天。這是常法。《大善權經》中說，出生后七天，他的母親就去世了，這是福報應驗昇天，不是菩薩的過錯。先前在兜率天觀察，之後選擇摩耶夫人（Maya）。摩耶夫人大限將至，還有十個月零七天的期限，所以菩薩以神通變化降生，這是菩薩的善巧方便。或者有人說，太子（Siddhartha）...
【English Translation】 English version: As for the hand. If I do not manifest these in the world, you should each respect yourselves. Otherwise, heretics and Brahmins will surely fall into evil destinies. This is for the sake of skillful means. The Shakra (ruler of the Trāyastriṃśa Heaven) and Brahma (creator god) rained down various precious fragrances, and nine dragons above poured down fragrant water to bathe the Bodhisattva.
The Ruiying Benqi Jing (Sutra of Auspicious Omens and Original Acts) says that Brahma and Shakra attended by the side, and the Four Heavenly Kings received the Bodhisattva and placed him on a golden platform. The Xingxiu Benqi Jing (Sutra of Practice and Original Acts) says that the dragon king brothers rained down warm water from the left and cold springs from the right. Shakra and Brahma wrapped the Bodhisattva in heavenly garments. Five hundred hidden treasures all emerged at once, and the benefits of maritime trade all gathered at once. Brahmin fortune-tellers universally praised 'ten thousand years'. Thus, the prince was named Siddhartha (Siddhartha), which is translated into Chinese as Caiji (Wealth and Auspiciousness). Five thousand people in blue robes each gave birth to strong men, a white horse gave birth to a foal as white as snow, and a yellow sheep gave birth to a lamb. Five thousand jade maidens all came to attend.
The Xingxiu Benqi Jing says that eighty-four thousand elders in the country all had sons, all of whom were boys. The horses in eighty-four thousand stables all gave birth to foals, one of which was particularly special, with pure white fur and pearls strung through its mane and crest, so it was named Kanthaka (Kanthaka). The slave was named Channa (Channa). The Ruiying Benqi Jing says that the slave was named Channa (Channa) and the horse was named Kanthaka (Kanthaka).
The Bodhisattva's mother died seven days after his birth. What is the reason for this? It is as it should be. The Bodhisattva observed that his mother was about to die, so he descended to be born. When she was pregnant with the Bodhisattva, the devas (gods) all came to make offerings. Having become accustomed to heavenly food, she could not bear worldly nourishment. This was due to her original merit. The Buddhas of the past, present, and future are all like this. The mother died after seven days and should receive the merit and blessings of the Trāyastriṃśa Heaven, ascending directly to that heaven. Fifty thousand Brahmas each held a jeweled vase, and twenty thousand demon wives held jeweled threads, attending the Bodhisattva's mother.
The Ruiying Benqi Jing says that the Bodhisattva originally knew that his mother's virtue was insufficient to receive his reverence, so he was born when she was about to die. The Chang Ahan Jing (Longer Agama Sutra) says that when Vipassi Buddha (Vipassi Buddha) descended into his mother's womb, he was single-minded, without distraction, peaceful, and fearless. After his body broke and his life ended, he was born in the Trāyastriṃśa Heaven. This is the constant Dharma. The Da Shanquan Jing (Sutra of Great Skillful Means) says that his mother died seven days after his birth. This was the fulfillment of her merit and her ascent to heaven, not the Bodhisattva's fault. Previously, he observed in the Tushita Heaven (Tushita Heaven) and then chose Maya (Maya). Maya's great lifespan was about to end, with only ten months and seven days remaining, so the Bodhisattva descended through miraculous transformation. This is the Bodhisattva's skillful means. Or some say that the prince (Siddhartha)...
年幼誰能養育。唯大愛道能使長大耳。大愛道者。太子姨母清凈無夫。時白凈王詣大愛道乳哺令長。時大愛道即可之。眾釋啟曰。聞雪山有仙梵志。名阿夷頭耆舊多識明曉相法。王大歡喜。嚴駕白象往詣阿夷頭。道人披㲲相太子。見三十二相。軀體金色。頂有肉髻。其發紺青。眉間白毫。項出日光。目睒紺色。上下俱眴。口四十齒。白齊平方。頰車廣長。舌七合滿。師子膺。身方正。修臂指長。足跟滿安平。指內外握。合縵掌手。足輪千輻理。陰馬藏。鹿腨腸。鉤鎖骨。毛右旋。一一孔一毛生。皮毛細軟。不受塵水。胸有萬字(瑞應本起悉同)。阿夷見此乃增嘆。流涕悲不能言。王惶懼而問。有不祥乎。愿告其意。舉手答曰。吉無不利。敢賀大王生此神人。昨天地大動其正為此。我相法中王者生子。有三十二相者。處國當爲轉輪聖王七寶自至。若舍國出家為自然佛。傷我年已晚暮。當就後世不睹佛興。故自悲耳。王深知其能相。為作三時殿。選五百妓女。擇取端正才能巧妙。迭代宿衛。王告大愛道。擁護太子將詣天祠。太子在坐即時咳笑面目喜悅。適入天寺。諸天形像各捨本位禮菩薩足。太子年七歲。眾釋道從。乘羊車將詣書師。師名選友。菩薩手執金筆栴檀書隸明珠書床。問師選友。今師何書而相教乎。其師答曰。
【現代漢語翻譯】 現代漢語譯本 年幼時誰能養育？唯有大愛道（Mahaprajapati，太子的姨母）能夠使他長大成人。這位大愛道，是太子的姨母，清凈貞潔，沒有丈夫。當時，凈飯王（Suddhodana，太子的父親）前往大愛道處，讓她用乳汁哺育太子，使他成長。大愛道欣然應允。眾釋迦族人稟告國王說：『我們聽說雪山有一位仙人梵志，名叫阿夷頭（Asita），他年長德高，知識淵博，精通相法。』國王聽后非常高興，準備好裝飾華麗的白象，前往拜訪阿夷頭。道人披著毛氈，為太子看相，見太子具足三十二相：身軀呈現金色，頭頂有肉髻，頭髮紺青色，眉間有白毫，頸項發出日光，眼睛是紺青色，上下眼瞼都會眨動，口中有四十顆牙齒，潔白整齊平整，兩頰寬闊豐滿，舌頭可以覆蓋整個面部，擁有獅子般的胸膛，身形方正，手臂修長，手指纖長，腳後跟飽滿平坦，手指內外可以自由握合，手掌有縵網紋，足底有千輻輪相，陰部如馬陰藏，小腿如鹿王腨，骨骼如鉤鎖相連，毛髮向右旋，每個毛孔只生一根毛髮，面板細嫩柔軟，不沾染塵土和水漬，胸前有萬字紋（與瑞應本起經相同）。阿夷頭看到這些相貌后，更加讚歎，流著眼淚，悲傷得說不出話來。國王感到惶恐不安，問道：『有什麼不祥之兆嗎？請您告訴我。』阿夷頭舉起手回答說：『吉祥無比，沒有什麼不利的。我恭喜大王生下這位神人。昨天天地發生巨大震動，正是爲了此事。在我所學的相法中，國王所生的兒子，如果具足三十二相，如果治理國家，將會成為轉輪聖王，七寶自然而至；如果捨棄國家出家修行，將會成為自然佛。我傷心的是自己年事已高，將要去世，無法親眼目睹佛陀出世。』國王深知阿夷頭精通相術，於是為他建造了三時殿，挑選了五百名宮女，選擇容貌端正、才藝精巧的女子，輪流值班守護。國王告訴大愛道：『擁護太子，帶他前往天祠。』太子坐在座位上，立刻咳嗽、微笑，面容喜悅。剛進入天寺，諸天神像都捨棄了自己的位置，禮拜菩薩的足。太子七歲時，眾釋迦族人跟隨，乘坐羊車，將他送到書師那裡。書師名叫選友（Visvamitra）。菩薩手執金筆，使用栴檀木書板，以及明珠裝飾的書桌。他問書師選友：『現在老師您用什麼書來教我呢？』書師回答說：
【English Translation】 English version Who can nurture the young? Only Mahaprajapati (the great loving mother, the aunt of the prince) can make him grow up. This Mahaprajapati is the aunt of the prince, pure and without a husband. At that time, King Suddhodana (the father of the prince) went to Mahaprajapati to have her breastfeed the prince and make him grow up. Mahaprajapati gladly agreed. The Shakya people reported to the king: 'We have heard that there is a hermit ascetic in the Himalayas named Asita (Ajita), who is old and virtuous, knowledgeable, and proficient in physiognomy.' The king was very happy and prepared a decorated white elephant to visit Asita. The ascetic, wearing a woolen garment, examined the prince and saw that he possessed the thirty-two marks: his body was golden in color, he had a protuberance on the top of his head (ushnisha), his hair was dark blue, he had a white hair between his eyebrows (urna), his neck emitted sunlight, his eyes were dark blue, both his upper and lower eyelids blinked, he had forty teeth in his mouth, which were white, even, and square, his cheeks were broad and full, his tongue could cover his entire face, he had a lion-like chest, his body was square, his arms were long, his fingers were slender, his heels were full and flat, his fingers could be freely clasped inward and outward, his palms had webbed patterns, the soles of his feet had thousand-spoked wheel marks, his male organ was concealed like a horse's, his calves were like those of a deer king, his bones were linked like hooks, his hairs grew clockwise, each pore had only one hair, his skin was delicate and soft, and did not get stained by dust or water, and he had a swastika on his chest (similar to the auspicious origin). When Asita saw these marks, he praised him even more, shedding tears and unable to speak from sorrow. The king was frightened and asked: 'Is there any inauspicious sign? Please tell me.' Asita raised his hand and replied: 'It is auspicious and without any disadvantage. I congratulate the king on giving birth to this divine person. Yesterday, the heavens and the earth shook greatly, precisely for this reason. In the physiognomy I have learned, if the son born to a king possesses the thirty-two marks, if he governs the country, he will become a Chakravartin (wheel-turning king), and the seven treasures will come naturally; if he renounces the country and goes forth to practice, he will become a self-enlightened Buddha. What saddens me is that I am old and will soon pass away, unable to witness the Buddha's emergence.' The king knew that Asita was proficient in physiognomy, so he built a three-season palace for him, selected five hundred palace women, choosing those who were beautiful and skilled in the arts, to take turns guarding him. The king told Mahaprajapati: 'Protect the prince and take him to the temple of the gods.' As the prince sat down, he immediately coughed, smiled, and his face was filled with joy. As soon as he entered the temple, all the statues of the gods abandoned their positions and bowed at the feet of the Bodhisattva. When the prince was seven years old, the Shakya people followed him, riding in a goat cart, and took him to the writing teacher. The teacher's name was Visvamitra. The Bodhisattva held a golden pen, used sandalwood writing boards, and a desk decorated with pearls. He asked the teacher Visvamitra: 'What books do you use to teach me now?' The teacher replied:
以梵佉留而相教耳。菩薩答曰。其異書者有六十四。今師何言正有二種。師問。皆何所名。答曰。梵書。佉留書。護眾書。疾堅書。龍鬼書。揵沓和書。阿須倫書。鹿倫書。天腹書。轉數書。轉眼書。觀空書。攝取書(文多不悉載)。此六十四欲以何書而相教乎。時師歡悅說偈讚歎菩薩。為諸童子一一分別諸字本末。勸發無上正真道意。
瑞應本起云。時去聖久書缺二字。以問于師。師不能達。反啟其志。
時諸力士釋種長者啟白凈王。若太子作佛斷聖王種。王曰。何所王女宜太子妃。菩薩心念。吾不貪慾棄兜率來。以權方便今當試之。使上工立妙金像。以書文字。女人德義如吾所疏。能應娉耳。時白凈王告右梵志入迦夷衛國遍瞻察。梵志周行睹一玉女。凈猶蓮花。類玉女寶。王問女。梵志報曰。執杖釋種。王言。儻不可意使自擇之。召羅衛好女會彼講堂。時釋女俱夷到菩薩所。諦視菩薩目未曾眴。菩薩欣笑。執持寶英以遺俱夷。俱夷報曰。吾不貪寶。當以功德莊嚴。王遣梵志往媒此女。執杖釋言。我等本姓有藝術者乃嫁與之。王問菩薩。能現術乎。菩薩曰能。王遍敕國中。撞鐘擊鼓。卻後七日太子現術。諸有藝術皆來集會。勝者以釋女與之。於是調達右手牽象左手撲殺。難陀出城門。即牽移路側。菩薩
【現代漢語翻譯】 現代漢語譯本： 用梵書和佉留書來互相教導。菩薩回答說：『不同的書有六十四種，現在老師為什麼說只有兩種？』老師問：『都叫什麼名字？』菩薩回答說：『梵書（Brahmi script），佉留書（Kharosthi script），護眾書，疾堅書，龍鬼書，揵沓和書（Gandharva script），阿須倫書（Asura script），鹿倫書，天腹書，轉數書，轉眼書，觀空書，攝取書（還有很多，不能全部記載）。這六十四種書，您想用哪一種來教導我呢？』當時老師非常高興，用偈語讚歎菩薩，為眾童子一一分別講解各種文字的本源和末流，勸勉他們發起無上正真道的意念。
《瑞應本起經》中說，當時距離聖人時代很久遠，書寫缺失了兩個字，拿去問老師，老師不能解答，反而啓發了他的志向。
當時各位力士、釋迦族的長老向凈飯王（Śuddhodana）稟告說：『如果太子成佛，就會斷絕聖王之種。』國王說：『哪家的王女適合做太子的妃子呢？』菩薩心想：『我不貪戀慾望，是捨棄兜率天（Tushita Heaven）而來的，現在用權巧方便來試驗一下。』於是讓工匠製作精妙的黃金像，用文字書寫女人應有的德行，如果有人能符合我所寫的，就可以娶她。當時凈飯王告訴右梵志，讓他進入迦毗羅衛國（Kapilavastu）各地去觀察。梵志四處行走，看到一位玉女，清凈得像蓮花一樣，如同玉女寶。國王問這位女子的情況，梵志稟告說：『是執杖釋迦族的人。』國王說：『如果她不滿意，就讓她自己選擇。』於是召集羅衛國的美女到講堂。當時釋迦族的女子俱夷（Gopā）來到菩薩所在的地方，仔細地看著菩薩，眼睛從未眨動。菩薩高興地笑了，拿著寶英送給俱夷。俱夷回答說：『我不貪戀寶物，應當用功德來莊嚴自己。』國王派遣梵志去為太子求娶這位女子。執杖釋迦族的人說：『我們本族有藝術才能的人才能嫁給他。』國王問菩薩：『能展現藝術嗎？』菩薩說：『能。』國王遍告國中，敲鐘擊鼓，七天後太子將展現藝術，有藝術才能的人都可以來比試，勝者就把釋迦族的女子嫁給他。』於是提婆達多（Devadatta）右手牽著大象，左手將它撲殺。難陀（Nanda）出城門，就把大象牽到路邊。菩薩
【English Translation】 English version: They taught each other using the Brahmi and Kharosthi scripts. The Bodhisattva replied, 'There are sixty-four different scripts. Why does the teacher say there are only two?' The teacher asked, 'What are they all called?' The Bodhisattva replied, 'Brahmi script (Brahmi script), Kharosthi script (Kharosthi script), the script that protects the multitude, the Swift and Firm script, the Dragon and Ghost script, the Gandharva script (Gandharva script), the Asura script (Asura script), the Deer script, the Heavenly Abdomen script, the Number-Transposing script, the Eye-Transposing script, the Emptiness-Observing script, the All-Embracing script (there are many more, not all can be recorded). Which of these sixty-four scripts would you like to use to teach me?' At that time, the teacher was very pleased and praised the Bodhisattva in verse, explaining the origin and end of each script to the children one by one, and encouraging them to arouse the intention for the unsurpassed, true, and correct path.
The Ruì Yīng Běn Qǐ Jīng says that at that time, it had been a long time since the age of the sages, and two characters were missing from the writing. When asked of the teacher, the teacher could not answer, but instead inspired his ambition.
At that time, the strong men and elders of the Shakya clan reported to King Śuddhodana (Śuddhodana), 'If the prince becomes a Buddha, he will cut off the lineage of the holy kings.' The king said, 'Which king's daughter is suitable to be the prince's consort?' The Bodhisattva thought, 'I do not crave desire, but came from Tushita Heaven (Tushita Heaven). Now I will test them with skillful means.' So he had skilled craftsmen create exquisite golden statues, writing down the virtues that women should have. If anyone could meet what I wrote, she could be betrothed to him. At that time, King Śuddhodana told the right-hand Brahmin to enter Kapilavastu (Kapilavastu) and observe everywhere. The Brahmin walked around and saw a jade maiden, as pure as a lotus flower, like a treasure among jade maidens. The king asked about this woman, and the Brahmin reported, 'She is from the Shakya clan who carry staffs.' The king said, 'If she is not satisfied, let her choose for herself.' So he summoned the beautiful women of the Roruka to the lecture hall. At that time, the Shakya woman Gopā (Gopā) came to where the Bodhisattva was, gazing intently at the Bodhisattva, her eyes never blinking. The Bodhisattva smiled happily, holding a precious ornament and giving it to Gopā. Gopā replied, 'I do not crave treasures, but should adorn myself with merit.' The king sent the Brahmin to seek this woman in marriage for the prince. The Shakya clan who carry staffs said, 'Only those in our clan who have artistic talents can marry him.' The king asked the Bodhisattva, 'Can you display your art?' The Bodhisattva said, 'I can.' The king announced throughout the country, striking bells and drums, that in seven days the prince would display his art, and those with artistic talents could come and compete. The winner would be given the Shakya woman in marriage.' Thereupon, Devadatta (Devadatta) dragged an elephant with his right hand and killed it with a slap of his left hand. Nanda (Nanda) went out of the city gate and dragged the elephant to the side of the road. The Bodhisattva
出城曰。是象身大臭熏城內。即右掌接擿置城外。時大臣炎光算術第一。言談算術亦不能及。樹木藥草眾水滴數一一可知。樗蒱六博天文地理。八萬異術一切諳會。不及菩薩。調達及難陀故欲手搏。菩薩愍之。舉調達身在於空中三反跳旋使身不痛。王及釋種更欲試射。調達豎四十里鼓。難陀六十里。菩薩百里。調達射中四十里鼓。不能得過。難陀六十里亦不得越。菩薩引弓。弓即折破。問有異弓任吾用不。王曰。吾祖父所執用弓奇異無雙。無能用者。著于天寺便可持來。一切諸釋無能張者。菩薩以手捺張。拼弓之聲悉聞城內。注箭放撥中百里鼓。箭沒地中涌泉自出。中鐵圍山。三千剎土六反震動。一切諸釋怪未曾有。於時執杖釋種以女俱夷為菩薩妃。隨世習俗現相娛樂。
修行本起云。太子年至十七。王為採擇名女無可意者。有小國王。名須波弗。漢言善覺。女名裘夷。端正少雙。八國皆求悉不與之。白凈王召而告之。吾為太子娉取卿女。善覺憂愁。若不許者恐見誅伐。與者諸國結怨。女言表白凈王。國中勇武技術最勝者。我乃為之。王敕群臣並出戲場。太子舉象。射中鐵圍山。善覺送女詣太子宮。
瑞應本起云。太子年十七。王為納妃簡選數千。最後一女名曰裘夷。端正第一禮義備舉。是則宿命賣花女
【現代漢語翻譯】 現代漢語譯本 出城后他說：『這頭大象的屍體散發出的臭氣熏得城內難受。』於是用右掌托起大象的屍體，將其放置在城外。當時，大臣炎光是算術第一，他的言談和算術無人能及。樹木、藥草、眾多水滴的數量他都能一一知曉。樗蒲、六博、天文地理，八萬種不同的技藝他都精通，但仍然比不上菩薩（Bodhisattva，指釋迦牟尼成佛前的身份）。調達（Devadatta，釋迦牟尼的堂兄弟，常與釋迦牟尼作對）和難陀（Nanda，釋迦牟尼的弟弟）因此想與菩薩比試摔跤。菩薩憐憫他們，舉起調達的身體，在空中旋轉三次，使他身體沒有感到疼痛。國王和釋迦族人更想試比射箭。調達豎起四十里遠的鼓，難陀豎起六十里遠的鼓，菩薩豎起一百里遠的鼓。調達射中了四十里遠的鼓，但不能超過這個距離。難陀射中六十里遠的鼓，也不能超過這個距離。菩薩拉弓，弓立刻折斷。菩薩問：『有沒有其他的弓可以給我用？』國王說：『我祖父所執用的弓奇異無雙，沒有人能使用它，放置在天寺中，可以拿來。』一切釋迦族人都不能拉開這張弓。菩薩用手按壓拉開弓，拉弓的聲音全城都能聽到。菩薩注入箭矢，射中百里遠的鼓，箭射入地中，涌出泉水，射中鐵圍山（Cakravāḍa，佛教宇宙觀中的山名）。三千剎土（三千大千世界）六次震動。一切釋迦族人都覺得奇怪，從未見過這樣的事情。當時，執杖釋迦族人將女兒俱夷（Gopi，太子妃的名字）作為菩薩的妃子。按照世俗的習俗，展現各種娛樂活動。
修行本起經中說：太子（Siddhartha，釋迦牟尼的本名）年滿十七歲，國王為他挑選合適的女子，但沒有找到滿意的。有一個小國王，名叫須波弗（Suppabuddha，釋迦牟尼的岳父），漢譯為善覺。他的女兒名叫裘夷（Gopi），容貌端正，舉世無雙。八個國家都來求娶，但都沒有答應。凈飯王（Śuddhodana，釋迦牟尼的父親）召見善覺並告訴他：『我為太子聘娶你的女兒。』善覺感到憂愁，如果不答應，恐怕會被誅殺，如果答應，會與各國結怨。他的女兒裘夷說：『稟告凈飯王，誰是國中最勇武、技術最勝的人，我就嫁給誰。』國王命令群臣在戲場中比試。太子舉起大象，射中鐵圍山。善覺將女兒送到太子宮。
瑞應本起經中說：太子年滿十七歲，國王為他選納妃子，挑選了數千人。最後一個女子名叫裘夷（Gopi），容貌端正，禮儀周到。她就是宿命中的賣花女。
【English Translation】 English version After leaving the city, he said, 'The stench emanating from this elephant's carcass is unbearable within the city.' Thereupon, he lifted the elephant's corpse with his right palm and placed it outside the city. At that time, the minister Yan Guang was the foremost in arithmetic, and no one could match his speech and calculations. He knew the number of trees, herbs, and numerous water droplets one by one. He was proficient in chupu (a type of board game), liubo (another board game), astronomy, geography, and eighty thousand different arts, but he was still inferior to the Bodhisattva (Bodhisattva, referring to Siddhartha Gautama before becoming Buddha). Devadatta (Devadatta, cousin of Siddhartha Gautama, often opposed him) and Nanda (Nanda, Siddhartha Gautama's brother) therefore wanted to compete with the Bodhisattva in wrestling. The Bodhisattva pitied them, lifted Devadatta's body, and spun him three times in the air, so that his body felt no pain. The king and the Shakya clan further wanted to test archery. Devadatta erected a drum forty li (a Chinese unit of distance) away, Nanda erected one sixty li away, and the Bodhisattva erected one one hundred li away. Devadatta hit the drum forty li away, but could not exceed that distance. Nanda hit the drum sixty li away, but could not exceed that distance either. The Bodhisattva drew the bow, and the bow immediately broke. The Bodhisattva asked, 'Is there another bow that I can use?' The king said, 'The bow wielded by my grandfather is uniquely extraordinary, and no one can use it. It is kept in the Temple of Heaven and can be brought here.' None of the Shakya clan could draw this bow. The Bodhisattva pressed down and drew the bow, and the sound of the bow being drawn could be heard throughout the city. The Bodhisattva injected an arrow and hit the drum one hundred li away. The arrow pierced into the ground, and a spring gushed forth, hitting Mount Cakravāḍa (Cakravāḍa, the mountain range in Buddhist cosmology). Three thousand k剎土 (three thousand great chiliocosms) shook six times. All the Shakya clan felt strange and had never seen such a thing before. At that time, the Shakya clan holding staffs presented their daughter Gopi (Gopi, the name of the crown princess) as the Bodhisattva's consort. According to worldly customs, they displayed various entertainments.
The Sutra of the Cause of Practice and Origin states: When the prince (Siddhartha, Siddhartha Gautama's original name) reached the age of seventeen, the king selected suitable women for him, but could not find one that satisfied him. There was a small king named Suppabuddha (Suppabuddha, Siddhartha Gautama's father-in-law), which translates to 'Good Awareness' in Chinese. His daughter was named Gopi (Gopi), and her appearance was upright and unparalleled. Eight countries sought to marry her, but none were granted. King Śuddhodana (Śuddhodana, Siddhartha Gautama's father) summoned Suppabuddha and told him, 'I will betroth your daughter to the prince.' Suppabuddha felt worried. If he did not agree, he feared being executed. If he agreed, he would incur the resentment of various countries. His daughter Gopi said, 'Report to King Śuddhodana, whoever is the most valiant and skilled in the country, I will marry him.' The king ordered the ministers to compete in the arena. The prince lifted the elephant and shot the iron mountain. Suppabuddha sent his daughter to the prince's palace.
The Sutra of Auspicious Responses and Origins states: When the prince reached the age of seventeen, the king selected thousands of concubines for him. The last woman was named Gopi (Gopi), and her appearance was upright and her etiquette was complete. She was the flower-selling girl of past lives.
也。太子雖納久而不接。婦人之情慾有附近。太子曰。常得好花置我中間。共視之寧不好乎。裘夷即具好花。又欲近之。太子曰卻。此花汁污于牀蓆。久后復曰。得好白𧜼置我中間。兩人觀之不亦好乎。婦即具𧜼又有近意。太子曰卻。人有污垢必洿此𧜼。婦不敢近。侍女咸疑謂不能男。太子以手指妃腹曰。卻後六年爾當生男。遂以有身。大善權經云。何故菩薩而有室娶菩薩無慾。所以示現妻息。防人懷疑。菩薩非男斯黃門耳。故納瞿夷釋氏之女。羅云于天變沒化生。不由父母合會而育。又是菩薩本願所致。
時白凈王念言。太子將無慾遊觀。敕嚴治道路。莫令不凈見不可意。於時太子出東城門。菩薩威神之所建立。諸天化作老人。發白齒落。目冥耳聾。執杖僂步。菩薩知而發問。此為何人。御者曰。是名老人。菩薩曰。人命速駛。猶山水流難可再過。不獨此人天下皆爾。便回還入宮愍念十方。菩薩后復出南城門。路見病人。水腹身羸臥于道側。御者曰。此名病人。命在須臾余壽如發。菩薩曰。萬物無常有身有苦。吾亦當然。即還入宮。后復遊觀出西城門。見一人死。室家圍繞抆淚悲哭。菩薩問曰。此為何人。御者曰。此為死人。人生有死。猶春有冬。人物一統無生不終。菩薩曰。夫死痛矣。精神據矣。吾見死者
【現代漢語翻譯】 現代漢語譯本： 太子雖然迎娶了瞿夷（Gouyi），但一直沒有親近她。瞿夷作為女子，自然有親近太子的情慾。太子說：『常常把美麗的花朵放在我們中間，一起欣賞，難道不好嗎？』瞿夷就準備了美麗的花朵，又想親近太子。太子說：『退後。這些花汁會弄髒床鋪。』過了很久，太子又說：『把潔白的𧜼（一種絲織品）放在我們中間，兩人一起觀賞，難道不好嗎？』瞿夷就準備了𧜼，又有親近的意思。太子說：『退後。人有污垢，一定會弄髒這𧜼。』瞿夷不敢靠近。侍女們都懷疑太子不能行房事。太子用手指著妃子的腹部說：『六年之後，你將會生個兒子。』於是瞿夷就懷孕了。《大善權經》說：『為什麼菩薩會有妻子？菩薩是沒有情慾的。這是爲了示現妻兒，防止人們懷疑菩薩不是男子，而是閹人。』所以迎娶了瞿夷，她是釋迦族的女子。羅睺羅（Rahula）在天空中變化消失，化生而來，不是通過父母結合而生育的。這也是菩薩的本願所致。
當時，凈飯王（Suddhodana）心想：太子將要無慾地遊覽觀光，於是下令整治道路，不要讓不乾淨或令人不快的事物出現。當時，太子從東城門出去，這是菩薩的威神之力所顯現。諸天變化成一個老人，頭髮花白，牙齒脫落，眼睛昏花，耳朵失聰，拄著枴杖，彎腰駝背。菩薩知道后發問：『這是什麼人？』御者回答說：『這叫做老人。』菩薩說：『人的生命短暫迅速，就像山間流水一樣難以再回。不只是這個人這樣，天下所有的人都是如此。』於是便返回宮中，憐憫十方眾生。菩薩後來又從南城門出去，在路上看見一個病人，腹部腫脹，身體虛弱，躺在路邊。御者說：『這叫做病人。生命就在呼吸之間，剩餘的壽命就像髮絲一樣脆弱。』菩薩說：『萬物無常，有身體就有痛苦，我也是這樣。』隨即返回宮中。後來又遊覽觀光，從西城門出去，看見一個人死了，家人圍繞著他，擦著眼淚悲傷哭泣。菩薩問道：『這是什麼人？』御者說：『這是死人。人生有死，就像春天有冬天一樣。人物都是一樣的，沒有出生而不終結的。』菩薩說：『死亡真是痛苦啊！精神已經離去。我看見死人』
【English Translation】 English version: Although the prince married Gouyi (Gouyi, meaning name of the prince's wife), he did not approach her for a long time. As a woman, Gouyi naturally had desires to be close to the prince. The prince said, 'Wouldn't it be nice to always place beautiful flowers between us and admire them together?' Gouyi then prepared beautiful flowers and wanted to get closer to the prince. The prince said, 'Step back. The juice from these flowers will stain the bed.' After a long time, the prince said again, 'Wouldn't it be nice to place a pure white 𧜼 (a type of silk fabric) between us and admire it together?' Gouyi then prepared the 𧜼 and again had intentions of getting closer. The prince said, 'Step back. People have impurities and will surely soil this 𧜼.' Gouyi did not dare to approach. The maids all suspected that the prince was impotent. The prince pointed to the princess's belly and said, 'Six years from now, you will give birth to a son.' Thereupon, Gouyi became pregnant. The Great Good Power Sutra says, 'Why does a Bodhisattva have a wife? Bodhisattvas have no desires. This is to demonstrate having a wife and children, preventing people from suspecting that the Bodhisattva is not a man but an eunuch.' Therefore, he married Gouyi, who was a woman of the Shakya clan. Rahula (Rahula, meaning name of the prince's son) vanished in the sky and was born through transformation, not through the union of parents. This was also due to the Bodhisattva's original vow.
At that time, King Suddhodana (Suddhodana, meaning name of the prince's father) thought, 'The prince is about to go on a desireless tour,' so he ordered the roads to be cleaned and prepared, so that nothing unclean or unpleasant would appear. At that time, the prince went out of the east gate, which was manifested by the majestic power of the Bodhisattva. The gods transformed into an old man, with white hair, missing teeth, dim eyes, deaf ears, leaning on a cane, and hunching over. The Bodhisattva knew this and asked, 'Who is this person?' The charioteer replied, 'This is called an old man.' The Bodhisattva said, 'Human life is fleeting and swift, like mountain streams that are difficult to pass again. It is not just this person, but everyone in the world is like this.' Thereupon, he returned to the palace, feeling compassion for all beings in the ten directions. Later, the Bodhisattva went out of the south gate and saw a sick person on the road, with a swollen belly and a weak body, lying on the side of the road. The charioteer said, 'This is called a sick person. Life is in the breath, and the remaining lifespan is as fragile as a strand of hair.' The Bodhisattva said, 'All things are impermanent, and with a body comes suffering, and I am the same.' He then returned to the palace. Later, he went on a tour and went out of the west gate, and saw a person who had died, with family members surrounding him, wiping away tears and crying sadly. The Bodhisattva asked, 'Who is this person?' The charioteer said, 'This is a dead person. Life has death, just as spring has winter. All beings are the same, none are born without ending.' The Bodhisattva said, 'Death is truly painful! The spirit has departed. I see the dead.'
。形壞體化而神不滅。吾不能復以死受生往來五道勞我精神。便回車還。復于異日出北城門。見一沙門。衣服整齊手執法器。菩薩問曰。此為何人。御者答。此名比丘。以棄情慾難污如空。慈心一切欲度十方。菩薩言。善哉唯是為快。是吾所樂。菩薩念言。我不辭王而出家者。便為不應。即時靜夜入王宮殿。光明照遠近。其父覺起。啟父王言。諸天勸助今應出家。父王悲泣。何所志願。何時當還。菩薩言。欲得四愿。一者不老。二者無病。三者不死。四者不別。假使父王與此四愿。不復出家。王聞重悲。此四愿者古今無獲。明旦即敕五百釋勇多力者宿衛菩薩。四門城開閉聲聞四十里(端應本起云。裘夷心疑其欲去。坐起不解其側)。
於時菩薩夜觀妓女。百節空中譬如芭蕉。鼻涕目淚。樂器縱橫。顧視其妻具見形體。腦髓髑髏心肺腸胃。外是革囊中有臭處。假借當還亦不得久。三界無怙唯道可恃。欲界諸天住于空中。法行天子遙白菩薩。時已到矣。沸星適現。即敕車匿起被揵陟。適宣此言。四天王與無數閱叉龍等。皆被鎧甲從四方來。稽首菩薩。城中男女皆疲極寐。孔雀眾鳥亦疲極寐。
修行本起云。諸天言。太子當去恐作稽留。召烏蘇慢。漢名𥜒神。適來宮圍內人𥜒寐。
車匿重悲。門閉下鑰誰
【現代漢語翻譯】 現代漢語譯本： 『形體』雖然毀壞，但『神識』不會消滅。我不能再以死亡受生的方式，在五道中往來輪迴，勞累我的精神。』於是就調轉車頭返回。又在其他日子，從北城門出去，看見一位『沙門』（指佛教出家修行者），衣服整潔，手持法器。『菩薩』（指釋迦牟尼）問道：『這是什麼人？』御者回答：『這名叫『比丘』（指佛教出家男子），因為他捨棄情慾，難以被世俗玷污，如同虛空一般。他以慈悲之心對待一切眾生，想要度化十方世界。』『菩薩』說：『好啊！只有這樣才是快樂的，這正是我所喜愛的。』『菩薩』心想：『如果我不辭別父王就出家，那就不應該了。』隨即在寂靜的夜晚進入王宮，光明照亮遠近。他的父親醒來，他稟告父王說：『諸天勸助，現在應該出家。』父王悲傷哭泣，問：『你有什麼願望？什麼時候回來？』『菩薩』說：『想要得到四個願望：一是不會衰老，二是不會生病，三是不會死亡，四是不會離別。假如父王能答應這四個願望，我就不再出家。』國王聽了更加悲傷，因為這四個願望自古至今無人能夠獲得。第二天早上，就命令五百名釋迦族勇士，讓他們守護『菩薩』。四座城門的開關聲響傳到四十里之外（『端應本起』中說，『裘夷』懷疑他想要離開，坐立不安）。
當時，『菩薩』在夜晚觀察宮女，她們的身體百節空虛，就像芭蕉一樣。她們流著鼻涕眼淚，樂器橫七豎八地擺放著。他看著自己的妻子，清楚地看見了她的形體，腦髓、頭骨、心肺、腸胃，外表是皮革包裹，裡面充滿臭氣。這種假借之物終究要歸還，不能長久擁有。三界沒有可以依靠的，只有『道』（指解脫之道）可以依靠。欲界諸天住在空中，『法行天子』遙遠地告訴『菩薩』：『時機已經到了，啟明星已經出現。』隨即命令『車匿』（指釋迦牟尼的馬伕）起身，給『揵陟』（指釋迦牟尼的坐騎）披上馬鞍。剛說完這句話，四大天王與無數的『閱叉』（指一種鬼神）、龍等，都披著鎧甲從四面八方趕來，向『菩薩』稽首。城中的男女都疲憊地睡著了，孔雀和各種鳥類也都疲憊地睡著了。
『修行本起』中說，諸天說道：『太子將要離去，恐怕有人阻攔。』於是召來『烏蘇慢』（漢名『𥜒神』），讓他進入宮圍之內，使宮內的人都睡著。
『車匿』非常悲傷，問道：『城門緊閉，下了鎖，誰能……』
【English Translation】 English version: Though the 『form』 decays, the 『spirit』 does not perish. I cannot continue to be born and die, traversing the five paths, exhausting my spirit.』 Thereupon, he turned the chariot back. On another day, he went out through the north gate and saw a 『Shramana』 (a Buddhist renunciate), with neat clothes and holding ritual implements. The 『Bodhisattva』 (referring to Shakyamuni) asked, 『Who is this person?』 The charioteer replied, 『This is called a 『Bhikshu』 (a Buddhist monk), because he has abandoned desires and is difficult to be defiled by the world, like the void. He has a compassionate heart for all beings and wants to liberate the ten directions.』 The 『Bodhisattva』 said, 『Good! Only this is happiness, this is what I love.』 The 『Bodhisattva』 thought, 『If I leave home without bidding farewell to my father, that would be inappropriate.』 Immediately, in the quiet night, he entered the royal palace, and the light illuminated far and near. His father woke up, and he reported to his father, 『The gods are encouraging me, now is the time to leave home.』 The father wept sadly and asked, 『What is your wish? When will you return?』 The 『Bodhisattva』 said, 『I want to obtain four wishes: first, not to age; second, not to be sick; third, not to die; fourth, not to be separated. If my father can grant these four wishes, I will not leave home.』 The king was even more saddened upon hearing this, because these four wishes have never been obtained from ancient times to the present. The next morning, he ordered five hundred Shakya warriors to guard the 『Bodhisattva』. The sound of the opening and closing of the four city gates was heard forty miles away (the 『Duan Ying Ben Qi』 says that 『Qiu Yi』 suspected that he wanted to leave and was restless).
At that time, the 『Bodhisattva』 observed the palace women at night, their bodies with hundreds of joints were empty, like banana trees. They were sniveling and shedding tears, and the musical instruments were lying in disarray. He looked at his wife and clearly saw her form, brain, skull, heart, lungs, intestines, the outside was a leather bag, and the inside was full of stench. This borrowed thing will eventually be returned and cannot be possessed for long. There is no refuge in the three realms, only the 『Path』 (the path to liberation) can be relied upon. The gods of the desire realm lived in the air, and the 『Dharma-Conducting Deva』 remotely told the 『Bodhisattva』, 『The time has come, the morning star has appeared.』 Immediately, he ordered 『Channa』 (Shakyamuni's charioteer) to get up and saddle 『Kanthaka』 (Shakyamuni's horse). As soon as he said this, the Four Heavenly Kings and countless 『Yakshas』 (a type of spirit), dragons, etc., all wearing armor, came from all directions and bowed to the 『Bodhisattva』. The men and women in the city were all tired and asleep, and the peacocks and various birds were also tired and asleep.
The 『Xiu Xing Ben Qi』 says that the gods said, 『The prince is about to leave, I am afraid that someone will stop him.』 So they summoned 『Ususmana』 (Han name 『𥜒神』), and let him enter the palace enclosure, causing the people in the palace to fall asleep.
『Channa』 was very sad and asked, 『The city gate is closed and locked, who can...』
當開者。諸鬼神阿須倫等自然開門。四神捧馬足。天帝前導。放大凈光將詣佛樹。俱夷明日從寐起已。自投于地。今舍我去為至何所。
瑞應本起云。王自到田上。遙見太子樹為曲枝隨陰其軀。王悚然寐寤驚。不識下馬作禮。太子拜曰。今一適此。大王何宜抂來。得道當還不忘此誓。菩薩脫寶衣以付車匿。還啟白父王及以舍夷。若成正覺當復來還。車匿淚下如雨。白馬跪地舐菩薩足。王睹寶衣車匿白馬來還。不見太子。自投墮地。我子今為所至。具夷悲哀抱白馬頸。太子乘汝何以獨來。王念菩薩不捨心懷。普召大臣。卿等長子抱孫共相娛樂。吾有一子。離別入山。擇取卿等子弟五人追而侍之。若中來者還滅汝族。五人追之不能及逮。心自念言。是為逸人。行不擇路。何道之有。歸去滅種不如住此。甘果美泉悉無所乏。菩薩自念欲。作沙門至山水邊。定止天王知心持刀來。帝釋受發。則成沙門。肉髻在處。大善權經云。菩薩自剃頭髮。諸天龍神無能見頂。況能除發。菩薩唸白凈王。當起恨意。誰剃子首。聞自剃之王乃默然。是為方便。菩薩往至尼連水邊。閑居寂然。思惟六年示大勤苦。日服一麻一米。結跏趺坐亦不傾側。大雨雷電冬夏默坐。未曾舉手以自障蔽。眾人怪之。取草木投耳鼻中。亦不棄去。
瑞
【現代漢語翻譯】 現代漢語譯本：當菩薩想要出家時，諸如鬼神、阿修羅等自然會為他打開城門。四位神祇捧著馬的腳，天帝在前方引導，放出清凈的光芒，將菩薩引向菩提樹。俱夷（菩薩的妻子）第二天從睡夢中醒來，便跌倒在地，哭喊道：『現在捨棄我而去，將要到哪裡去呢？』 《瑞應本起經》中記載，國王（凈飯王）親自來到田地裡，遠遠地看見太子（悉達多）所處的樹木，樹枝彎曲，為太子的身體遮蔽陽光。國王驚醒過來，從睡夢中醒來，不認識太子，便下馬向他行禮。太子說：『我現在只是暫時來到這裡，大王何必屈尊前來？我得道之後，一定會回來，不會忘記這個誓言。』菩薩脫下寶貴的衣服，交給車匿（菩薩的侍從），讓他回去稟告父王和耶輸陀羅（菩薩的妻子），說如果我成就正覺，一定會回來。車匿淚如雨下。白馬跪在地上，舔菩薩的腳。國王看到寶貴的衣服和車匿、白馬回來，卻不見太子，便跌倒在地，哭喊道：『我的兒子現在到哪裡去了？』俱夷悲哀地抱著白馬的脖子，哭訴道：『太子騎著你，為什麼你獨自回來了？』國王心中一直想著菩薩，不願捨棄。於是召集大臣，說：『你們這些做父親的，都抱著孫子享受天倫之樂，我卻只有一個兒子，離別而去，進入山林。』於是挑選你們的子弟五人，去追隨侍奉他，如果中途返回，就滅你們全族。』這五個人追趕菩薩，卻無法追上。心中暗自想道：『這位是放逸之人，行走不選擇道路，哪裡有什麼道可言？回去被滅族，不如留在這裡。這裡有甘甜的果實和美好的泉水，什麼都不缺乏。』菩薩心中想，要出家做沙門，於是來到山水邊，想要在那裡安住。定止天王知道菩薩的心意，拿著刀前來，帝釋天（天帝）接過菩薩的頭髮。這樣，菩薩就成了沙門。肉髻（菩薩頭頂的肉髻）所在之處，《大善權經》中說，菩薩自己剃頭髮，諸天龍神都無法看見他的頭頂，更何況是剃掉他的頭髮。菩薩想到白凈王（凈飯王）可能會因此產生怨恨，是誰剃了他的兒子的頭髮？如果聽說是我自己剃的，國王或許會默然不語。這是一種方便之法。菩薩前往尼連禪河邊，安靜地居住，思惟了六年，示現大苦行，每天只吃一麻一米，結跏趺坐，身體也不傾斜。即使遇到大雨雷電，或者嚴寒酷暑，也默默地坐著，從未舉手遮擋。人們都覺得奇怪，把草木扔進他的耳朵和鼻子里，他也不丟棄。
【English Translation】 English version: When the Bodhisattva intended to renounce the world, ghosts, spirits, Asuras, and others would naturally open the city gates for him. Four deities held the horse's hooves, and the heavenly emperor led the way, emitting pure light to guide the Bodhisattva to the Bodhi tree. Kuji (Bodhisattva's wife) awoke from her sleep the next day and fell to the ground, crying out, 'Now he abandons me and leaves, where will he go?' The Sutra of Auspicious Omens states that the king (King Suddhodana) himself came to the field and saw from afar the tree where the prince (Siddhartha) was, its branches bending to shade his body. The king awoke with a start, not recognizing the prince, and dismounted to pay his respects. The prince said, 'I am only here temporarily; why should the great king condescend to come? When I attain enlightenment, I will return and not forget this vow.' The Bodhisattva took off his precious clothes and gave them to Chandaka (Bodhisattva's attendant), asking him to return and inform his father and Yashodhara (Bodhisattva's wife), saying that if he attained perfect enlightenment, he would return. Chandaka wept like rain. The white horse knelt on the ground and licked the Bodhisattva's feet. The king saw the precious clothes and Chandaka and the white horse return, but did not see the prince, and fell to the ground, crying out, 'Where has my son gone now?' Kuji sorrowfully embraced the white horse's neck, lamenting, 'The prince rode you, why have you returned alone?' The king constantly thought of the Bodhisattva, unwilling to abandon him. He summoned his ministers and said, 'You fathers all hold your grandchildren and enjoy family happiness, but I have only one son, who has left and entered the mountains.' He then selected five of your sons to follow and serve him, and if they return midway, I will exterminate your entire clan.' These five men pursued the Bodhisattva but could not catch up. They thought to themselves, 'This is a reckless man, walking without choosing a path, what Dharma is there to speak of? Returning to be exterminated is not as good as staying here. There are sweet fruits and beautiful springs here, lacking nothing.' The Bodhisattva thought to himself that he wanted to become a Shramana and came to the mountains and waters, wanting to settle there. King Dingzhi knew the Bodhisattva's intention and came with a knife, and Indra (the heavenly emperor) received the Bodhisattva's hair. In this way, the Bodhisattva became a Shramana. Regarding the ushnisha (the protuberance on the top of the Bodhisattva's head), the Great Power Sutra says that when the Bodhisattva shaved his own hair, the gods and dragons could not see the top of his head, let alone shave his hair. The Bodhisattva thought that King Baijing (King Suddhodana) might harbor resentment because of this, asking who shaved his son's hair? If he heard that I shaved it myself, the king might remain silent. This is a skillful means. The Bodhisattva went to the banks of the Nairanjana River, lived quietly, and contemplated for six years, demonstrating great asceticism, eating only one sesame seed and one grain of rice each day, sitting in the lotus position without leaning. Even in heavy rain, thunder, or severe heat, he sat silently, never raising his hand to shield himself. People found it strange and threw grass and wood into his ears and nose, but he did not discard them.
應本起云。菩薩取藁草布地。叉手閉目一心誓言。使吾於此肌骨枯腐。不得佛終不起。天神進食不受。天令左右自然生麻米。日食一麻一米。以續精氣端坐六年。觀佛三昧經云。坐道樹下形體羸瘠。唯有金色光明益顯。是骨節相跓失槃龍文。竟六年已。心自念言。今以羸瘦之體。往詣佛樹。後世有譏謂餓得道。吾寧可服柔軟食平復。其體然後成佛。時有長者女。出嫁生男心中歡喜。𤛗千頭牛展轉相飲。取其淳乳作糜欲祠樹神。遣婢見佛坐不識何神。還啟。大家。樹下有神端正殊好。女聞歡喜欲往取糜。糜跳出釜丈餘。不可得取。女甚怪之。天于虛空而出聲曰。有大菩薩。已從座起。汝本有愿。當先飯之乃成正覺。女聞天言。即取乳糜盛滿金缽。往尼連水邊。菩薩以神通力入水流浴。兜率天子取天衣袈裟奉上。菩薩即取著之。住尼連水。長者女奉乳糜稽首足下。菩薩受食知氣力充。往詣佛樹路右一人名曰吉祥。又生青草柔滑不亂。菩薩詣吉祥所吾欲得草。適施草坐。地則大動。諸天化作八萬佛樹師子之座。或有佛樹高八千里。或四千里。一一天子念言。菩薩坐我座上不在餘座。其下劣眾生本薄福者。見於菩薩身坐草蓐。菩薩坐已。計魔波旬。最為豪尊。今吾當成無上正覺。當感令到降伏攝化。爾乃發起三界眾生。於時菩
【現代漢語翻譯】 現代漢語譯本：於是本起云（指釋迦牟尼佛的前身）。菩薩取來乾草鋪在地上，雙手合十，閉上眼睛，一心發誓說：『我要在這裡讓我的身體枯槁腐爛，如果不成佛，我決不起身。』天神送來食物，他也不接受。天神讓他的左右自然生長出麻和米，他每天只吃一麻一米，用來維持精氣，端坐了六年。《觀佛三昧經》中說，（菩薩）坐在菩提樹下，形體消瘦，只有金色的光明更加顯耀，骨節之間顯現出盤龍的紋路。經過六年之後，心中自己想道：『現在以我這羸弱的身體，前往菩提樹下，後世的人會有譏諷，說我是餓了才得道的。我寧可服用柔軟的食物來恢復我的身體，然後再成佛。』當時有一位長者的女兒，出嫁後生了兒子，心中非常歡喜，用一千頭牛輪流擠奶，取其純凈的乳汁做成乳糜，想要祭祀樹神。她派婢女去看，（婢女）見到佛陀端坐，不認識是什麼神，回來稟告（長者女）說：『大家，樹下有一位神，端正殊妙。』（長者）女聽了非常歡喜，想要去送乳糜，乳糜卻從鍋里跳出一丈多高，無法取得。（長者）女感到非常奇怪。這時天空中發出聲音說：『有一位大菩薩，已經從座位上起來了，你本來有愿，應當先供養他，他才能成就正覺。』（長者）女聽了天上的話，立刻取來乳糜，盛滿金缽，前往尼連禪河邊。菩薩用神通力進入河中沐浴。兜率天的天子取來天衣袈裟奉獻給菩薩，菩薩就取來穿上，住在尼連禪河邊。長者女奉上乳糜，稽首于菩薩足下。菩薩接受了食物，知道氣力充足，前往菩提樹。路上右邊有一個人名叫吉祥（Svastika），又生長出青草，柔軟光滑而不雜亂。菩薩走到吉祥（Svastika）那裡，說：『我想要草。』吉祥（Svastika）剛一施草，地面就發生大震動。諸天變化出八萬棵菩提樹和獅子座，有的菩提樹高達八千里，有的高達四千里。每一位天子都想：『菩薩會坐在我的座位上，不會坐在其他的座位上。』那些下劣的眾生，本來福報淺薄的人，看到菩薩的身體坐在草墊上。菩薩坐下之後，心想魔王波旬（Mara，佛教中阻礙修行的惡魔），最為豪強尊貴，現在我將要成就無上正覺，應當感應他到來，降伏攝受教化他，然後才能發起三界眾生。當時菩
【English Translation】 English version: Thereupon, Benqi (referring to the past life of Sakyamuni Buddha) arose. The Bodhisattva took dry grass and spread it on the ground, folded his hands, closed his eyes, and vowed with all his heart: 'I will let my muscles and bones wither and rot here. If I do not attain Buddhahood, I will not rise.' The gods offered food, but he did not accept it. The gods caused hemp and rice to grow naturally on his left and right. He ate only one hemp seed and one grain of rice each day to sustain his essence and energy, sitting upright for six years. The Guan Fo Sanmei Jing (Sutra on the Samadhi of Visualizing the Buddha) says that (the Bodhisattva) sat under the Bodhi tree, his body emaciated, but only the golden light became more radiant, and the patterns of coiled dragons appeared between his joints. After six years, he thought to himself: 'Now, with this weak body, if I go to the Bodhi tree, later generations will ridicule me, saying that I attained the Way because I was hungry. I would rather take soft food to restore my body and then become a Buddha.' At that time, there was a daughter of a wealthy man who was very happy when she gave birth to a son after marriage. She milked a thousand cows in rotation, taking their pure milk to make milk porridge, wanting to offer it to the tree god. She sent a maid to see, and (the maid) saw the Buddha sitting upright, not recognizing what god it was, and returned to report (to the wealthy man's daughter): 'Madam, there is a god under the tree, upright and extraordinarily beautiful.' (The wealthy man's) daughter was very happy when she heard this and wanted to send the milk porridge, but the milk porridge jumped out of the pot more than ten feet high, making it impossible to obtain. (The wealthy man's) daughter felt very strange. At this time, a voice came from the sky, saying: 'There is a great Bodhisattva who has already risen from his seat. You originally had a vow, and you should first offer to him so that he can attain perfect enlightenment.' (The wealthy man's) daughter heard the words from the sky and immediately took the milk porridge, filled a golden bowl, and went to the bank of the Nairanjana River. The Bodhisattva used his supernatural power to enter the river to bathe. The gods of the Tushita Heaven took celestial robes and kasayas (Buddhist monastic robes) and offered them to the Bodhisattva, and the Bodhisattva took them and put them on, staying by the Nairanjana River. The wealthy man's daughter offered the milk porridge, prostrating at the Bodhisattva's feet. The Bodhisattva accepted the food, knowing that his strength was sufficient, and went to the Bodhi tree. On the right side of the road, there was a person named Svastika (吉祥, meaning auspicious), and green grass grew, soft, smooth, and not messy. The Bodhisattva went to Svastika (吉祥) and said: 'I want grass.' As soon as Svastika (吉祥) offered the grass, the ground shook greatly. The gods transformed into eighty thousand Bodhi trees and lion thrones, some Bodhi trees being eight thousand li (Chinese mile) high, and some being four thousand li high. Each god thought: 'The Bodhisattva will sit on my seat, not on other seats.' Those inferior beings, those who originally had shallow blessings, saw the Bodhisattva's body sitting on a grass mat. After the Bodhisattva sat down, he thought that Mara (波旬, the demon who obstructs practice in Buddhism), the most powerful and honored, now that I am about to attain unsurpassed perfect enlightenment, I should induce him to come, subdue, embrace, and transform him, and then I can arouse the sentient beings of the three realms. At that time, the Bo
薩坐佛樹下。
受胎經云。坐閻浮樹下。三十八日觀樹思惟。感動天地六反震動。演大光明覆蔽魔宮。時魔波旬臥寐夢中見三十二變。宮殿闇冥。宮殿污泥。入于邪逕。池水枯竭。樂器破壞。閱叉𥜒鬼頭皆墮地。諸天捨去不從其教(凡三十二夢文多不載)從夢而起恐怖毛豎。召會大臣及諸兵眾。說夢所見。以何方便而往伏之。並召千子。其五百子導師等信樂菩薩。其五百子惡目等隨魔所教。魔王憒亂告其四女。一名欲妃。二名悅彼。三名快觀。四名見從。汝往詣彼惑亂其行。女詣菩薩綺語作姿。三十有二姿。卞唇口嫈嫇細視。現其髀腳露其手臂。作鳧雁鴛鴦哀鸞之聲(凡四十二態文多不載)魔女善學女幻迷惑之業。而自言曰。我等年在盛時。天女端正莫逾我者。愿得晨起夜寐供事左右。菩薩答曰。汝有宿福受得天身。形體雖好而心不端。革囊盛臭而來何為。去吾不用。其魔王女化成老母不能自復即。還魔所。
觀佛三昧經云。魔有三女。長名悅彼。中名喜心。小名多媚。白父言。我能往亂。愿父莫愁。即自莊飾。過逾魔后百千萬倍。眄目作姿。現諸妖冶。禮敬菩薩旋繞七匝。白菩薩言。太子生時萬神侍御。何棄天位來此樹下。我是天女六天無雙。今以微身奉上太子。我等善能調身按摩。今欲親近。坐樹體
【現代漢語翻譯】 現代漢語譯本 薩（Sā）坐在菩提樹下。
《受胎經》中說，（薩）坐在閻浮樹（Yánfú shù， Jambudvipa tree）下，三十八天觀樹思惟，感動天地六次震動，發出大光明覆蓋魔宮。當時魔王波旬（Bōxún，Mara）臥睡夢中，見到三十二種變化：宮殿昏暗，宮殿污穢泥濘，進入邪路，池水枯竭，樂器破壞，閱叉（Yuèchā，Yaksa）和鳩槃荼（𥜒鬼，Kumbhanda）的頭都掉在地上，諸天捨棄離去不聽從他的教導（總共有三十二個夢，內容繁多不在此處記載）。從夢中醒來，恐怖得毛髮豎立，召集大臣和所有兵眾，述說夢中所見，商議用什麼方法去降伏（薩），並召集了一千個兒子。其中五百個兒子，如導師等，信樂菩薩；另外五百個兒子，如惡目等，聽從魔王的教導。魔王心煩意亂，告訴他的四個女兒，一名欲妃（Yù fēi），二名悅彼（Yuè bǐ），三名快觀（Kuài guān），四名見從（Jiàn cóng）：『你們去到那兒，迷惑擾亂他的修行。』魔女們來到菩薩處，用華麗的言語和姿態，做出三十二種姿態，斜著眼睛，嘴唇微動，細細地看，顯露出大腿和手臂，發出鳧雁鴛鴦哀鸞的聲音（總共有四十二種姿態，內容繁多不在此處記載）。魔女們精通女人的幻術，迷惑之業，並自言自語說：『我們正值盛年，天女的端莊美麗沒有超過我們的。愿能早晚侍奉在您左右。』菩薩回答說：『你們有前世的福報，才能得到天人的身體，形體雖然美好，但心卻不端正，像用皮革袋子盛放臭物，來這裡做什麼？走吧，我不需要你們。』其中一個魔王女兒化成老母，不能恢復原狀，就回到魔王那裡。
《觀佛三昧經》中說，魔王有三個女兒，大女兒名叫悅彼（Yuè bǐ），二女兒名叫喜心（Xǐ xīn），小女兒名叫多媚（Duō mèi）。她們對父親說：『我們能去擾亂他，愿父親不要憂愁。』於是她們自己打扮裝飾，超過魔后的百千萬倍，轉動眼珠，做出各種妖艷的姿態，禮敬菩薩，圍繞七圈，對菩薩說：『太子出生時，萬神侍奉，為何捨棄天上的地位來到這樹下？我們是天女，六天之中沒有誰能比得上我們。現在用這微薄的身體奉獻給太子。我們善於調身**，現在想要親近，坐在樹下。』
【English Translation】 English version Sā (Sā) sat under the Bodhi tree.
The Sutra of Conception states: '(Sā) sat under the Jambudvipa tree (Yánfú shù), contemplating the tree for thirty-eight days, moving heaven and earth to shake six times, emitting great light covering the demon palace. At that time, the demon king Mara (Bōxún) was lying in a dream, seeing thirty-two changes: the palace was dark, the palace was muddy, entering the evil path, the pool was dry, the musical instruments were broken, the heads of Yakshas (Yuèchā) and Kumbhandas (𥜒鬼) fell to the ground, and the gods abandoned and did not follow his teachings (there are thirty-two dreams in total, and the contents are not recorded here). Waking up from the dream, he was terrified and his hair stood on end. He summoned the ministers and all the soldiers, and told them what he had seen in the dream, discussing what methods to use to subdue (Sā), and summoned a thousand sons. Among them, five hundred sons, such as the guide, believed in the Bodhisattva; the other five hundred sons, such as Evil Eye, followed the teachings of the demon king. The demon king was distraught and told his four daughters, named Desire Consort (Yù fēi), Delightful (Yuè bǐ), Quick View (Kuài guān), and Following (Jiàn cóng): 'Go there and confuse and disturb his practice.' The demon girls came to the Bodhisattva, using gorgeous words and gestures, making thirty-two postures, squinting their eyes, moving their lips slightly, looking closely, revealing their thighs and arms, making the sounds of ducks, geese, mandarin ducks, and mourning luan (there are forty-two postures in total, and the contents are not recorded here). The demon girls were proficient in the illusion of women, the business of bewitching, and said to themselves: 'We are in our prime, and no heavenly woman is more dignified and beautiful than us. We are willing to serve you day and night.' The Bodhisattva replied: 'You have the blessings of previous lives to obtain the body of a celestial being. Although your form is beautiful, your heart is not upright. Like putting stinky things in a leather bag, what are you doing here? Go away, I don't need you.' One of the demon king's daughters transformed into an old woman, unable to restore her original form, and returned to the demon king.
The Sutra of Contemplating the Buddha Samadhi states that the demon king has three daughters, the eldest daughter named Delightful (Yuè bǐ), the second daughter named Joyful Heart (Xǐ xīn), and the youngest daughter named Charming (Duō mèi). They said to their father: 'We can go and disturb him, may father not worry.' So they dressed themselves up, surpassing the demon queen by a hundred million times, turning their eyes, making various enchanting gestures, paying homage to the Bodhisattva, circling seven times, and said to the Bodhisattva: 'When the prince was born, ten thousand gods served him, why did you abandon the heavenly position and come under this tree? We are heavenly women, and no one in the six heavens can compare to us. Now we offer this humble body to the prince. We are good at adjusting our bodies, and now we want to get close and sit under the tree.'
疲宜須偃息。服食甘露。即以寶器獻天百味太子寂然身心不動。以白毫擬令天三女自見身肉膿囊涕唾九孔。根本生藏熟藏回伏婉轉。踴生諸蟲有八千戶。走入小腸張口上向。唼食諸藏。髓脈生蟲細于秋毫。數甚眾多。其女見此即便嘔吐。即自見身左生蛇頭。右生狐頭。中首狗頭。揹負老母。抱死小兒。諸女驚號卻行而去。低頭視臍。自見女形丑狀鄙穢。復有諸蟲如手釧形。團欒相持。而有眾口口生五毒唼食女根。諸女見已心極酸苦。如箭入心匍匐而去。呼嗟嘆息至魔王前。魔毒益盛。召四部十八億眾。變為師子熊羆猿猴之形。或蟲頭人軀虺蛇之身。擔山吐火。雷電四繞獲持戈矛。菩薩慈心一毛不動。光顏益好鬼兵不能得近。
觀佛三昧經云。魔王大怒遍敕六天。並諸八部。往瞿曇所是時諸鬼。猶如雲赴。或有諸鬼。首如牛頭。頭四十耳。耳生鐵箭。末爛上起。復有諸鬼。首如狐頭有十千眼聲如霹靂。曠野鬼神大將軍等。一頸六頭。胸有六面。膝頭兩面。體毛如箭。奮身射人。張眼爛赤。血出流下。疾走而到。魔告諸鬼。瞿曇善人或能知咒。當興四兵。化作四兵列狀如林甚可怖畏。直從空下至道樹邊。魔復更念。此眾或不能降伏瞿曇。復脫寶冠擬地。當閻羅王宮上。告敕諸鬼。汝等獄卒及閻羅王。阿鼻地獄刀輪劍
【現代漢語翻譯】 現代漢語譯本 疲憊時應該休息。服用甘露。隨即用寶器獻上天界百味的食物，但太子寂然不動，身心如常。他用眉間白毫的光芒，讓天上的三個女子看見自己身體內部的膿瘡、鼻涕唾液以及九個孔竅。身體內部的根本，生藏和熟藏迴旋婉轉。涌出許多蟲子，總共有八千戶。這些蟲子爬入小腸，張開口向上，吞食各種內臟。骨髓和血脈中生的蟲子比秋毫還細，數量極多。那些女子看見這些景象，立刻嘔吐起來。她們隨即看見自己的身體，左邊長出蛇頭，右邊長出狐貍頭，中間是狗頭。背上揹著老母，懷裡抱著死去的嬰兒。眾女子驚叫著後退而去，低頭看自己的肚臍，看見自己的女身醜陋污穢。還有一些蟲子像手鐲一樣，團團抱在一起，長著許多嘴巴，嘴裡生出五種毒物，吞食女人的下體。眾女子看見后，心中極其酸楚痛苦，如同箭射入心中一樣，匍匐著離開了，呼喊嘆息著來到魔王面前。魔王的毒性更加旺盛，召集四部十八億的部眾，變化成獅子、熊、羆、猿猴的形狀，或者蟲頭人身、虺蛇之身。它們扛著山，噴著火，雷電環繞，拿著戈矛。菩薩慈悲之心絲毫沒有動搖，光彩容顏更加美好，鬼兵無法靠近。
《觀佛三昧經》中說，魔王大怒，遍告六慾天，以及諸八部，前往瞿曇（釋迦牟尼佛的稱號）所在之處。這時，眾鬼像云一樣涌去。有的鬼，頭如牛頭，長著四十隻耳朵，耳朵里生出鐵箭，箭尖腐爛向上。還有的鬼，頭如狐貍頭，長著一萬隻眼睛，聲音像霹靂一樣。曠野鬼神大將軍等，一個脖子上長著六個頭，胸前有六張臉，膝蓋上有兩張臉，身上的毛像箭一樣，奮力射人，睜大眼睛，血紅一片，血流不止，快速奔跑而來。魔王告訴眾鬼：『瞿曇（釋迦牟尼佛的稱號）是個善良的人，或許懂得咒語，應當興起四種軍隊，變化成四種軍隊，排列成林，非常可怕。直接從空中降落到菩提樹邊。』魔王又想：『這些部眾或許不能降伏瞿曇（釋迦牟尼佛的稱號）。』於是脫下寶冠扔在地上，對著閻羅王宮殿的方向，告誡眾鬼：『你們這些獄卒以及閻羅王，阿鼻地獄的刀輪劍』
【English Translation】 English version When weary, one should rest. Partake of the nectar. Then, with precious vessels, offer the heavenly hundred flavors, but the Crown Prince remained still, his body and mind unmoved. He used the white hair between his eyebrows to allow the three heavenly women to see the pus, snot, and saliva, and the nine orifices within their own bodies. The roots within the body, the raw and cooked organs, twisted and turned. Many worms emerged, totaling eight thousand households. These worms crawled into the small intestine, opening their mouths upwards, devouring various internal organs. The worms born in the marrow and blood vessels were finer than autumn hair, and their numbers were extremely large. When those women saw these scenes, they immediately vomited. They then saw their own bodies, with a snake's head growing on the left, a fox's head on the right, and a dog's head in the middle. On their backs, they carried old mothers, and in their arms, they held dead infants. The women screamed and retreated, lowering their heads to look at their navels, seeing their female forms as ugly and filthy. There were also worms like bracelets, clustered together, with many mouths, each mouth producing five poisons, devouring the women's genitals. Upon seeing this, the women felt extremely bitter and painful, as if arrows had pierced their hearts, and they crawled away, crying out and sighing before the Demon King. The Demon King's poison increased, and he summoned the four divisions and eighteen billion troops, transforming them into the shapes of lions, bears, brown bears, and monkeys, or with insect heads and human bodies, or the bodies of poisonous snakes. They carried mountains, spewed fire, with lightning surrounding them, and held spears and lances. The Bodhisattva's compassionate heart remained unmoved, his radiant face even more beautiful, and the demon soldiers could not get close.
The Contemplation on Buddha Samadhi Sutra says, 'The Demon King was furious and commanded the six desire heavens and the eight divisions to go to where Gautama (title for Sakyamuni Buddha) was. At that time, the ghosts rushed like clouds. Some ghosts had heads like bull heads, with forty ears, and iron arrows growing from their ears, the tips rotten and rising upwards. Other ghosts had heads like fox heads, with ten thousand eyes, and voices like thunderclaps. The wilderness ghost god great generals, etc., had six heads on one neck, six faces on their chests, two faces on their knees, and body hair like arrows, fiercely shooting people, their eyes wide open and blood-red, with blood flowing down, running quickly. The Demon King told the ghosts, 'Gautama (title for Sakyamuni Buddha) is a good person and may know spells. You should raise four armies, transform into four armies, arranged like a forest, very terrifying. Descend directly from the sky to the Bodhi tree.' The Demon King further thought, 'These troops may not be able to subdue Gautama (title for Sakyamuni Buddha).' So he took off his precious crown and threw it on the ground, facing the palace of King Yama, and warned the ghosts, 'You jailers and King Yama, the wheel of knives and swords of Avici Hell'
戟火車爐炭。一切都舉向閻浮提。魔王振吼敕諸兵眾。速害瞿曇。上震火雷雨熱鐵丸。刀輪武器交橫空中。然其火箭不近菩薩。是時菩薩。徐舉眉間毫擬阿鼻地獄。令罪人見白毛流水澍如車軸。大火暫滅。自憶前世所作諸罪。心得清涼稱南無佛。以是因緣受罪畢訖。直生人中。魔見是相憔悴懊惱。忽然還宮。白毫直至六天。見白毛孔諸寶蓮花過去七佛在其花上。如是白毛上至無色。遍照一切如頗梨鏡。八萬四千天女視波旬身。狀如燋木。但瞻菩薩白毫相光。無數天子天女皆發無生菩提道意。
魔王自前與佛相難。菩薩以智慧力伸手按地。應時地動。魔與官屬顛倒而墮。已降魔怨成正真覺。
祐尋。法身無形。群有已滅覺智不起。萬動永寂。而循現託生降神胎化者何耶。乘大緣以應俗。本誓力以弘慈也。故能運般若之權。任首楞之勢。回靈兜率耀化赤澤。陶鈞非我利見由物。豈言象思議而能語其極哉。是以攝受群萌故居輪皇。摧制剛夸故才窮藝術。斷拔愛網故去國入山。顯明法尊故降魔道樹。凡斯妙跡罔非振俗。應體圓通。隨方變現。法身凝湛未嘗起滅。然世識習滯據跡為真。欲觀如來失道愈遠。故涅槃經云。若言菩薩在白凈王宮依因父母生育是身。是魔所說。蓋謂證跡而迷本也。若本跡雙照權實俱明。則
【現代漢語翻譯】 現代漢語譯本： 戟、火車、爐炭，一切都舉向閻浮提（Jambudvipa，指我們所居住的這個世界）。魔王（Mara）振吼，命令他的兵眾，迅速加害瞿曇（Gautama，釋迦牟尼佛的姓）。天上震動火雷，下起熱鐵丸，刀輪武器在空中交錯。然而，那些火箭無法靠近菩薩（Bodhisattva，指追求覺悟的修行者）。 這時，菩薩緩緩舉起眉間的白毫，擬向阿鼻地獄（Avici Hell，八大地獄中最苦之處）。讓罪人看見白毫流出的水，像車軸一樣傾瀉而下。大火暫時熄滅。他們回憶起前世所造的各種罪業，心中感到清涼，稱念『南無佛』（Namo Buddha，皈依佛陀）。因為這個因緣，他們受罪完畢，直接轉生到人間。 魔王見到這種景象，憔悴懊惱，忽然回到宮殿。白毫的光芒直達六慾天（Six Desire Realms），看見白毫孔中顯現出各種寶蓮花，過去七佛（Seven Buddhas of the Past）在蓮花之上。這樣的白毫光芒上至無色界（Formless Realm），遍照一切，像頗梨鏡（Crystal Mirror）一樣。八萬四千天女看到波旬（Prajapati，魔王的名字）的身體，形狀像燒焦的木頭。但凡瞻仰菩薩白毫相光的人，無數天子天女都發起了無生菩提道意（Anutpāda-dharmakṣānti，對一切法不生不滅的深刻理解）。 魔王先前與佛陀辯論，菩薩以智慧力伸手按地，應時大地震動。魔王和他的官屬顛倒墜落。就這樣降伏了魔怨，成就了正真覺（Samyak-saṃbuddha，完全覺悟的佛陀）。 祐尋（You Xun，人名）。法身（Dharmakaya，佛的法性之身）無形，一切有為法已經滅盡，覺悟的智慧也不再升起，萬物的動盪永遠寂靜。然而，為什麼還要示現託生、降神、胎化呢？這是因為乘著大因緣來適應世俗，憑藉本來的誓願之力來弘揚慈悲。所以能夠運用般若（Prajna，智慧）的權巧方便，憑藉首楞嚴（Shurangama，堅固的）的力量，從兜率天（Tushita Heaven）降生，在赤澤（Chi Ze，古代中國）示現教化。造就萬物並非爲了自我，利益顯現是因為眾生。哪裡是言語和思議能夠說盡的呢？因此，爲了攝受眾生才居住在輪皇（Chakravartin，轉輪聖王）之家，爲了摧毀剛強和誇耀才窮盡各種藝術，爲了斷除愛慾之網才離開國家進入山林，爲了顯明佛法的尊貴才在菩提樹下（Bodhi Tree）降伏魔眾。所有這些奇妙的示現，無一不是爲了振奮世俗，適應圓滿通達的真理，隨著不同的地方而變化示現。法身凝定湛寂，從未有生滅。然而世俗的認識習慣停留在事蹟上，把事蹟當作真實。想要觀察如來，就會離真理越來越遠。所以《涅槃經》（Nirvana Sutra）說，如果說菩薩在白凈王宮（Śuddhodana's palace）依靠父母生育而有這個身體，這是魔所說的。這是指執著於事跡而迷惑了根本。如果能夠本跡雙照，權實並明，那麼……
【English Translation】 English version: Spears, fiery chariots, and furnace embers, all were raised towards Jambudvipa (the world we live in). Mara (the Demon King) roared, commanding his troops to swiftly harm Gautama (Shakyamuni Buddha's family name). Thunderous fire and lightning shook the heavens, raining down hot iron pellets, and bladed wheels crisscrossed the sky. Yet, those fiery arrows could not approach the Bodhisattva (one who seeks enlightenment). At that moment, the Bodhisattva slowly raised the white hair between his eyebrows, directing it towards Avici Hell (the most painful of the eight great hells). He caused the sinners to see the water flowing from the white hair, pouring down like an axle. The great fire temporarily extinguished. They recalled the various sins they had committed in past lives, and their hearts felt cool and refreshed, reciting 'Namo Buddha' (Homage to the Buddha). Because of this cause, they finished serving their sentences and were directly reborn into the human realm. Seeing this scene, Mara became haggard and frustrated, and suddenly returned to his palace. The light of the white hair reached the Six Desire Realms (Six Desire Heavens), and he saw various jeweled lotuses appearing in the pores of the white hair, with the Seven Buddhas of the Past (Seven Buddhas of Antiquity) upon the lotuses. Such light from the white hair reached up to the Formless Realm (Arupa-dhatu), illuminating everything like a crystal mirror. Eighty-four thousand celestial maidens saw Prajapati's (Mara's name) body, shaped like charred wood. But all who gazed upon the light of the Bodhisattva's white hair, countless celestial beings aroused the thought of Anutpāda-dharmakṣānti (the insight into the non-arising of all dharmas). Mara had previously debated with the Buddha, and the Bodhisattva used his wisdom power to press his hand on the ground, and the earth shook in response. Mara and his retinue fell upside down. In this way, he subdued the demonic forces and attained Samyak-saṃbuddha (perfect enlightenment). You Xun (a personal name) inquires. The Dharmakaya (the Dharma body of the Buddha) is formless, all conditioned phenomena have ceased, and the wisdom of enlightenment no longer arises, the turbulence of all things is eternally still. Yet, why manifest rebirth, divine descent, and transformation through the womb? This is because he rides on great causes and conditions to adapt to the world, and relies on the power of his original vows to propagate compassion. Therefore, he is able to wield the expedient means of Prajna (wisdom), rely on the power of Shurangama (steadfastness), descend from Tushita Heaven (one of the six heavens of the desire realm), and manifest teachings in Chi Ze (ancient China). Creating all things is not for the self, and the manifestation of benefit is because of sentient beings. How can words and thoughts fully express it? Therefore, in order to embrace sentient beings, he dwells in the house of a Chakravartin (Wheel-Turning King), in order to destroy strength and boasting, he exhausts all arts, in order to cut off the net of desire, he leaves the country and enters the mountains, and in order to manifest the dignity of the Dharma, he subdues the demonic hosts under the Bodhi Tree (the tree of enlightenment). All these wonderful manifestations are none other than to uplift the world, adapt to the perfect and all-encompassing truth, and change and manifest according to different places. The Dharmakaya is still and serene, never arising or ceasing. However, worldly knowledge and habits dwell on the traces, taking the traces as real. If one wants to observe the Tathagata (Buddha), one will stray further and further from the truth. Therefore, the Nirvana Sutra (Mahayana Mahaparinirvana Sutra) says, if one says that the Bodhisattva is in Śuddhodana's palace (King Suddhodana's palace), relying on his parents to give birth to this body, this is what the demon says. This refers to being attached to the traces and being deluded about the root. If one can illuminate both the root and the traces, and clarify both the expedient and the real, then...
披經無礙。法身可睹。
釋迦在七佛末種姓眾數同異譜第五(出長阿含經)
佛告諸比丘。過去九十一劫時。世有佛名毗婆尸如來至真。出現於世。複次過去三十一劫。有佛名尸棄如來至真。出現於世。復于彼三十一劫中。有佛名毗舍婆如來至真。出現於世。複次此賢劫中。有佛名拘樓孫。又名拘那含。又名迦葉。我今亦于賢劫中。成最正覺。
毗婆尸佛時人壽八萬歲。尸棄佛時人壽七萬歲。毗舍婆佛時人壽六萬歲。拘樓孫佛時人壽四萬歲。
拘那含佛時人壽三萬歲。迦葉佛時人壽二萬歲。我今出世人壽百歲。少出多減。
毗婆尸佛出剎利種。姓拘利若。尸棄佛毗舍婆佛種姓亦爾。拘樓孫佛出婆羅門種姓迦葉(增一阿含云姓婆羅墮)拘那含佛迦葉佛種姓亦爾。我今如來至真出剎利種。姓曰瞿曇。
毗婆尸佛。坐娑羅樹下成最正覺。尸棄佛坐分陀利樹下成最正覺。毗舍婆佛坐婆羅樹下成最正覺。拘樓孫佛坐尸利沙樹下成最正覺。拘那含佛坐烏暫婆羅門樹下成最正覺。迦葉佛坐尼拘律樹下成最正覺。我今如來至真。坐缽多樹下成最正覺。
毗婆尸如來三會說法。初會弟子有十六萬八千人。二會弟子有十萬人。三會弟子有八萬人。尸棄如來亦三會說法。初會弟子有十萬人。二會
弟子有八萬人。三會弟子有七萬人。毗舍婆如來二會說法。初會弟子有七萬人。次會弟子有六萬人。拘樓孫如來一會說法。弟子四萬人。拘那含如來一會說法。弟子三萬人。迦葉如來一會說法。弟子二萬人。我今一會說法。弟子千二百五十人。
毗婆尸佛有二弟子。一名騫荼。二名提舍。諸弟子中最為第一。尸棄佛有二弟子。一名阿毗浮。二名三婆婆。諸弟子中最為第一。毗舍婆佛有二弟子。一名扶游。二名郁多摩。諸弟子中最為第一。拘樓孫佛有二弟子。一名薩尼。二名毗樓諸弟子中最為第一。拘那含佛有二弟子。一名舒槃那。二名郁多樓。諸弟子中最為第一。迦葉佛有二弟子。一名提舍。二名婆羅婆。諸弟子中最為第一。今我二弟子。一名舍利弗。二名目犍連。諸弟子中最為第一。
毗婆尸佛有執事弟子。名曰無憂。尸棄佛執事弟子。名曰忍行。毗舍婆佛有執事弟子。名曰寂滅。拘樓孫佛有執事弟子。名曰善覺。拘那含佛有執事弟子。名曰安和。迦葉佛有執事弟子。名曰善友。我執事弟子名曰阿難。毗婆尸佛有子。名曰方膺。尸棄佛有子。名曰無量。比舍婆佛有子。名曰妙覺。拘樓孫佛有子。名曰上勝。拘那含佛有子。名曰導師。迦葉佛有子。名曰進軍。今我有子。名曰羅睺羅。
毗婆尸佛父
【現代漢語翻譯】 現代漢語譯本 我的弟子有八萬人。過去毗婆尸如來（Vipasyin Buddha）有三次法會，弟子有八萬人。尸棄如來（Sikhin Buddha）有三次法會，弟子有七萬人。毗舍婆如來（Visvabhu Buddha）有兩次法會說法，第一次法會有七萬弟子，第二次法會有六萬弟子。拘樓孫如來（Krakucchanda Buddha）有一次法會說法，弟子四萬人。拘那含如來（Kanakamuni Buddha）有一次法會說法，弟子三萬人。迦葉如來（Kasyapa Buddha）有一次法會說法，弟子二萬人。而我釋迦牟尼現在一次法會說法，弟子有一千二百五十人。
毗婆尸佛（Vipasyin Buddha）有兩位弟子，一名騫荼（Khandha），二名提舍（Tissa），在所有弟子中最為第一。尸棄佛（Sikhin Buddha）有兩位弟子，一名阿毗浮（Abhibhu），二名三婆婆（Sambhava），在所有弟子中最為第一。毗舍婆佛（Visvabhu Buddha）有兩位弟子，一名扶游（Buddharuci），二名郁多摩（Uttama），在所有弟子中最為第一。拘樓孫佛（Krakucchanda Buddha）有兩位弟子，一名薩尼（Sani），二名毗樓（Viru），在所有弟子中最為第一。拘那含佛（Kanakamuni Buddha）有兩位弟子，一名舒槃那（Sopana），二名郁多樓（Uttarala），在所有弟子中最為第一。迦葉佛（Kasyapa Buddha）有兩位弟子，一名提舍（Tissa），二名婆羅婆（Bharadvaja），在所有弟子中最為第一。現在我有兩位弟子，一名舍利弗（Sariputta），二名目犍連（Moggallana），在所有弟子中最為第一。
毗婆尸佛（Vipasyin Buddha）有執事弟子，名叫無憂（Asoka）。尸棄佛（Sikhin Buddha）的執事弟子，名叫忍行（Sahana）。毗舍婆佛（Visvabhu Buddha）有執事弟子，名叫寂滅（Upasama）。拘樓孫佛（Krakucchanda Buddha）有執事弟子，名叫善覺（Buddhi）。拘那含佛（Kanakamuni Buddha）有執事弟子，名叫安和（Santa）。迦葉佛（Kasyapa Buddha）有執事弟子，名叫善友（Subandhu）。我的執事弟子名叫阿難（Ananda）。毗婆尸佛（Vipasyin Buddha）有兒子，名叫方膺（Samantaketu）。尸棄佛（Sikhin Buddha）有兒子，名叫無量（Ananta）。毗舍婆佛（Visvabhu Buddha）有兒子，名叫妙覺（Suprabuddha）。拘樓孫佛（Krakucchanda Buddha）有兒子，名叫上勝（Uttara）。拘那含佛（Kanakamuni Buddha）有兒子，名叫導師（Satyaka）。迦葉佛（Kasyapa Buddha）有兒子，名叫進軍（Jitasena）。現在我有兒子，名叫羅睺羅（Rahula）。
毗婆尸佛（Vipasyin Buddha）的父親…
【English Translation】 English version My disciples number 80,000. Vipasyin Buddha (Vipasyin Buddha) had three assemblies of disciples, totaling 80,000. Sikhin Buddha (Sikhin Buddha) had three assemblies of disciples, totaling 70,000. Visvabhu Buddha (Visvabhu Buddha) taught in two assemblies; the first assembly had 70,000 disciples, and the second assembly had 60,000 disciples. Krakucchanda Buddha (Krakucchanda Buddha) taught in one assembly, with 40,000 disciples. Kanakamuni Buddha (Kanakamuni Buddha) taught in one assembly, with 30,000 disciples. Kasyapa Buddha (Kasyapa Buddha) taught in one assembly, with 20,000 disciples. Now, in my assembly, I have 1,250 disciples.
Vipasyin Buddha (Vipasyin Buddha) had two disciples, named Khandha (Khandha) and Tissa (Tissa), who were the foremost among all disciples. Sikhin Buddha (Sikhin Buddha) had two disciples, named Abhibhu (Abhibhu) and Sambhava (Sambhava), who were the foremost among all disciples. Visvabhu Buddha (Visvabhu Buddha) had two disciples, named Buddharuci (Buddharuci) and Uttama (Uttama), who were the foremost among all disciples. Krakucchanda Buddha (Krakucchanda Buddha) had two disciples, named Sani (Sani) and Viru (Viru), who were the foremost among all disciples. Kanakamuni Buddha (Kanakamuni Buddha) had two disciples, named Sopana (Sopana) and Uttarala (Uttarala), who were the foremost among all disciples. Kasyapa Buddha (Kasyapa Buddha) had two disciples, named Tissa (Tissa) and Bharadvaja (Bharadvaja), who were the foremost among all disciples. Now I have two disciples, named Sariputta (Sariputta) and Moggallana (Moggallana), who are the foremost among all disciples.
Vipasyin Buddha (Vipasyin Buddha) had an attendant disciple named Asoka (Asoka). Sikhin Buddha's (Sikhin Buddha) attendant disciple was named Sahana (Sahana). Visvabhu Buddha (Visvabhu Buddha) had an attendant disciple named Upasama (Upasama). Krakucchanda Buddha (Krakucchanda Buddha) had an attendant disciple named Buddhi (Buddhi). Kanakamuni Buddha (Kanakamuni Buddha) had an attendant disciple named Santa (Santa). Kasyapa Buddha (Kasyapa Buddha) had an attendant disciple named Subandhu (Subandhu). My attendant disciple is named Ananda (Ananda). Vipasyin Buddha (Vipasyin Buddha) had a son named Samantaketu (Samantaketu). Sikhin Buddha (Sikhin Buddha) had a son named Ananta (Ananta). Visvabhu Buddha (Visvabhu Buddha) had a son named Suprabuddha (Suprabuddha). Krakucchanda Buddha (Krakucchanda Buddha) had a son named Uttara (Uttara). Kanakamuni Buddha (Kanakamuni Buddha) had a son named Satyaka (Satyaka). Kasyapa Buddha (Kasyapa Buddha) had a son named Jitasena (Jitasena). Now I have a son named Rahula (Rahula).
Vipasyin Buddha's (Vipasyin Buddha) father...
名槃頭。剎利王種。母名槃頭婆提。王所治城名槃頭波提。尸棄佛父名明相。剎利王種。母名光曜。王所治城名曰光相。毗舍婆佛父名善澄剎利王種。母名稱戒所治城名曰無喻。拘樓孫佛父名禮得。婆羅門種。母名善枝。王名安和。隨王名故城名安和。拘那含佛父名內德。婆羅門種。母名善勝。是時土名清凈。隨土名故城名清凈。迦葉佛父名曰梵德。婆羅門種。母名曰財主。是時王名波毗。王所治城名波羅捺。釋迦文佛父名凈飯剎利王種。母名大清凈妙。王所治城名迦毗羅衛。
觀佛三昧經云。毗婆尸佛身長六十由旬。圓光百二十由旬。尸棄佛身長四十二由旬。圓光四十五由旬。通身光一百由旬。毗舍佛身長三十二由旬。圓光四十二由旬。通身光六十二由旬。拘留孫佛身長二十五由旬。圓光三十二由旬。通身光五十由旬。拘那含牟尼佛身長二十由旬。圓光三十由旬。通身光長四十由旬。迦葉佛身長十六丈。釋迦牟尼佛身長丈六。圓光七尺佛身並紫金色。
祐尋。七佛相次化跡各殊。夫法身平等非有優劣。眾生業異故現應不同耳。是以釋迦出世身相紫金。而一千比丘咸見赭容。十六信士偏睹灰色。色自彼異佛恒壹也。類此而言。可無惑矣。
釋迦同三千佛緣譜第六(出藥王藥上觀經)
釋迦牟
【現代漢語翻譯】 現代漢語譯本： 名槃頭（Pandu，人名）。剎利王種（Kshatriya，印度教種姓制度中的第二等級，即武士階層）。母名槃頭婆提（Pandavati，人名）。王所治城名槃頭波提（Pandavati，城名）。尸棄佛（Sikhin，過去七佛之一）父名明相（Arun，人名）。剎利王種。母名光曜（Prabha，人名）。王所治城名曰光相（Arunavati，城名）。毗舍婆佛（Visvabhu，過去七佛之一）父名善澄（Samantaprabha，人名），剎利王種。母名稱戒（Mrgi，人名），所治城名曰無喻（Anupama，城名）。拘樓孫佛（Krakucchanda，過去七佛之一）父名禮得（Agnidatta，人名）。婆羅門種（Brahmin，印度教種姓制度中的第一等級，即祭司階層）。母名善枝（Visakha，人名）。王名安和（Anupa，人名）。隨王名故城名安和（Anupama，城名）。拘那含佛（Kanakamuni，過去七佛之一）父名內德（Sobha，人名）。婆羅門種。母名善勝（Uttara，人名）。是時土名清凈（Suchivara，地名）。隨土名故城名清凈（Suchivara，城名）。迦葉佛（Kasyapa，過去七佛之一）父名曰梵德（Brahmadatta，人名）。婆羅門種。母名曰財主（Dhanavati，人名）。是時王名波毗（Kiki，人名）。王所治城名波羅捺（Varanasi，城名）。釋迦文佛（Sakyamuni，即釋迦牟尼佛）父名凈飯（Suddhodana，人名），剎利王種。母名大清凈妙（Mahamaya，人名）。王所治城名迦毗羅衛（Kapilavastu，城名）。
《觀佛三昧經》云。毗婆尸佛（Vipasyin，過去七佛之一）身長六十由旬（yojana，古印度長度單位）。圓光百二十由旬。尸棄佛身長四十二由旬。圓光四十五由旬。通身光一百由旬。毗舍佛身長三十二由旬。圓光四十二由旬。通身光六十二由旬。拘留孫佛身長二十五由旬。圓光三十二由旬。通身光五十由旬。拘那含牟尼佛身長二十由旬。圓光三十由旬。通身光長四十由旬。迦葉佛身長十六丈。釋迦牟尼佛身長丈六。圓光七尺佛身並紫金色。
祐尋。七佛相次化跡各殊。夫法身平等非有優劣。眾生業異故現應不同耳。是以釋迦出世身相紫金。而一千比丘咸見赭容。十六信士偏睹灰。自彼異佛恒壹也。類此而言。可無惑矣。
釋迦同三千佛緣譜第六(出藥王藥上觀經)
釋迦牟
【English Translation】 English version: Pandu (Pandu, a name). Kshatriya (Kshatriya, the second of the four Hindu castes, the warrior class). His mother's name was Pandavati (Pandavati, a name). The city ruled by the king was named Pandavati (Pandavati, a city name). Sikhin Buddha (Sikhin, one of the past seven Buddhas)'s father's name was Arun (Arun, a name). Kshatriya. His mother's name was Prabha (Prabha, a name). The city ruled by the king was called Arunavati (Arunavati, a city name). Visvabhu Buddha (Visvabhu, one of the past seven Buddhas)'s father's name was Samantaprabha (Samantaprabha, a name), Kshatriya. His mother's name was Mrgi (Mrgi, a name), and the city he ruled was called Anupama (Anupama, a city name). Krakucchanda Buddha (Krakucchanda, one of the past seven Buddhas)'s father's name was Agnidatta (Agnidatta, a name). Brahmin (Brahmin, the first of the four Hindu castes, the priestly class). His mother's name was Visakha (Visakha, a name). The king's name was Anupa (Anupa, a name). Following the king's name, the city was named Anupama (Anupama, a city name). Kanakamuni Buddha (Kanakamuni, one of the past seven Buddhas)'s father's name was Sobha (Sobha, a name). Brahmin. His mother's name was Uttara (Uttara, a name). At that time, the land was named Suchivara (Suchivara, a place name). Following the land's name, the city was named Suchivara (Suchivara, a city name). Kasyapa Buddha (Kasyapa, one of the past seven Buddhas)'s father's name was Brahmadatta (Brahmadatta, a name). Brahmin. His mother's name was Dhanavati (Dhanavati, a name). At that time, the king's name was Kiki (Kiki, a name). The city ruled by the king was named Varanasi (Varanasi, a city name). Sakyamuni Buddha (Sakyamuni, i.e., Sakyamuni Buddha)'s father's name was Suddhodana (Suddhodana, a name), Kshatriya. His mother's name was Mahamaya (Mahamaya, a name). The city ruled by the king was named Kapilavastu (Kapilavastu, a city name).
The 'Sutra of Contemplating the Buddha Samadhi' says: Vipasyin Buddha (Vipasyin, one of the past seven Buddhas) was sixty yojanas (yojana, an ancient Indian unit of length) tall. His halo was one hundred and twenty yojanas. Sikhin Buddha was forty-two yojanas tall. His halo was forty-five yojanas. The light from his entire body was one hundred yojanas. Visvabhu Buddha was thirty-two yojanas tall. His halo was forty-two yojanas. The light from his entire body was sixty-two yojanas. Krakucchanda Buddha was twenty-five yojanas tall. His halo was thirty-two yojanas. The light from his entire body was fifty yojanas. Kanakamuni Buddha was twenty yojanas tall. His halo was thirty yojanas. The light from his entire body was forty yojanas. Kasyapa Buddha was sixteen zhang tall. Sakyamuni Buddha was one zhang and six chi tall. His halo was seven chi. The Buddhas' bodies were all purplish-gold.
Youxun. The transformative traces of the seven Buddhas differ in succession. The Dharmakaya is equal and without superiority or inferiority. Because sentient beings' karma is different, the manifestations are also different. Therefore, Sakyamuni appeared in the world with a purplish-gold body. However, a thousand bhikkhus all saw a reddish-brown appearance. Sixteen faithful men only saw an ashen color. The other Buddhas are always the same. Speaking in this way, there should be no doubt.
The Sixth Chapter of the Predestined Genealogy of Sakyamuni and the Three Thousand Buddhas (from the Medicine King and Medicine Superior Contemplation Sutra)
Sakyamuni
尼佛告大眾言。我昔無數劫時。于妙光佛末法之中。出家學道聞五十三佛名。聞已合掌心生歡喜。復教他人令得聞持。他人聞已展轉相教乃至三千人。此三千人異口同音。稱諸佛名一心敬禮。以是因緣功德力故。即得超越無數億劫生死之罪。其千人者花光佛為首。下至毗舍。于莊嚴劫得成佛道。過去千佛是也。此中千佛者拘留孫佛為首。下至樓至如來。于賢劫中次第成佛。后千佛者日光如來為首。下至須彌相。于星宿劫中當得成佛。現在十方諸佛善德如來等。亦得聞是五十三佛名故。於十方世界各得成佛。過去五十三佛名。在藥王藥上觀經。三千佛名在諸佛集功德花經。千佛名號國土種姓。父母弟子眷屬眾會年歲在賢劫經。釋迦在賢劫中千佛第四成佛。
祐仰惟。大覺之緣感也。至矣極矣。夫聞名致敬則勝業肇于須臾。憑心相化。則妙果成於曠劫。故五十三聖聲曖微塵之前。三千至真光鑠恒沙之後。雖合掌之因似賒。而樹王之報漸及。禮拜稱讚。豈虛棄哉。
釋迦內外族姓名譜第七(出長阿含經)
釋種尸休羅王有四子(此出彌沙塞律。案長阿含經曇無德律。大智論。並雲師子頰生凈飯王)。
一名凈飯(大智論同。十二游經云。菩薩父名白凈王)。
二名白飯(大智論同。十二游經
【現代漢語翻譯】 現代漢語譯本 尼佛告訴大眾說：『我過去在無數劫以前，在妙光佛（Miaoguang Buddha）末法時期，出家修道，聽聞了五十三佛（Fifty-three Buddhas）的名號。聽聞之後，我合掌，內心生起歡喜，又教導他人，使他們也能聽聞並受持。其他人聽聞后，輾轉相教，乃至有三千人。這三千人異口同聲，稱念諸佛名號，一心恭敬禮拜。因為這個因緣和功德力的緣故，就能夠超越無數億劫生死之罪。其中以花光佛（Huaguang Buddha）為首的一千人，下至毗舍（Pishe），在莊嚴劫（Zhuangyan Kalpa）中成就佛道，他們是過去千佛。這中間的一千佛，以拘留孫佛（Kuliusun Buddha）為首，下至樓至如來（Louzhi Tathagata），在賢劫（Bhadrakalpa）中次第成佛。后一千佛，以日光如來（Riguang Tathagata）為首，下至須彌相（Xumi Xiang），在星宿劫（Xingxiu Kalpa）中應當成佛。現在十方諸佛，如善德如來（Shande Tathagata）等，也因為聽聞這五十三佛的名號，所以在十方世界各自成就佛道。過去五十三佛的名號，在《藥王藥上觀經》（Bhaisajyaraja-Bhaisajyasamudgata Sutra）中。三千佛的名號，在《諸佛集功德花經》（Flower Garland Sutra of the Collected Merits of All Buddhas）中。千佛的名號、國土、種姓、父母、弟子、眷屬、眾會、年歲，在《賢劫經》（Bhadrakalpika Sutra）中。釋迦（Sakyamuni）在賢劫中是千佛中的第四位成佛。』 我仰慕啊！大覺的因緣感應，真是至高無上啊！聽聞佛名而致敬，那麼殊勝的功業就在須臾之間開始了；憑藉內心互相教化，那麼微妙的果報就在曠劫之中成就了。所以五十三聖的名聲，在細微的塵埃之前就已經顯現；三千至真的光芒，在恒河沙數之後更加閃耀。雖然合掌的因好像很遙遠，但是菩提樹王的果報漸漸來臨。禮拜稱讚，怎麼會是白白地拋棄呢？ 釋迦內外族姓名譜第七（出自《長阿含經》） 釋迦族的尸休羅王（Shixiluo King）有四個兒子（出自《彌沙塞律》。按《長阿含經》、《曇無德律》、《大智論》都說是師子頰生凈飯王）。 一名凈飯（Suddhodana）（《大智論》相同。《十二游經》說，菩薩的父親名叫白凈王）。 二名白飯（Suklodana）（《大智論》相同。《十二游經》
【English Translation】 English version The Nir Buddha told the assembly: 'In countless kalpas in the past, during the Dharma-ending age of Miaoguang Buddha (Miaoguang Buddha), I renounced the world to study the Way and heard the names of the Fifty-three Buddhas (Fifty-three Buddhas). After hearing them, I joined my palms and felt joy in my heart. I also taught others to hear and uphold them. After hearing this, others taught each other in turn, until there were three thousand people. These three thousand people pronounced the names of all the Buddhas in unison, and respectfully prostrated themselves with one mind. Because of this cause and condition and the power of merit, they were able to transcend the sins of countless billions of kalpas of birth and death. Among them, the thousand people headed by Huaguang Buddha (Huaguang Buddha), down to Pishe (Pishe), attained Buddhahood in the Zhuangyan Kalpa (Zhuangyan Kalpa). They are the past thousand Buddhas. The thousand Buddhas in the middle, headed by Kuliusun Buddha (Kuliusun Buddha), down to Louzhi Tathagata (Louzhi Tathagata), attained Buddhahood in succession in the Bhadrakalpa (Bhadrakalpa). The last thousand Buddhas, headed by Riguang Tathagata (Riguang Tathagata), down to Xumi Xiang (Xumi Xiang), should attain Buddhahood in the Xingxiu Kalpa (Xingxiu Kalpa). The Buddhas of the ten directions now, such as Shande Tathagata (Shande Tathagata), have also attained Buddhahood in their respective worlds in the ten directions because they have heard the names of these Fifty-three Buddhas. The names of the past Fifty-three Buddhas are in the Bhaisajyaraja-Bhaisajyasamudgata Sutra (Bhaisajyaraja-Bhaisajyasamudgata Sutra). The names of the three thousand Buddhas are in the Flower Garland Sutra of the Collected Merits of All Buddhas (Flower Garland Sutra of the Collected Merits of All Buddhas). The names, lands, lineages, parents, disciples, relatives, assemblies, and ages of the thousand Buddhas are in the Bhadrakalpika Sutra (Bhadrakalpika Sutra). Sakyamuni (Sakyamuni) is the fourth Buddha to attain Buddhahood among the thousand Buddhas in the Bhadrakalpa.' I admire! The cause and condition of the Great Enlightenment is truly supreme! To hear the name of the Buddha and pay homage, then the excellent karma begins in an instant; to teach each other with the heart, then the wonderful fruit is achieved in countless kalpas. Therefore, the fame of the fifty-three saints appeared before the subtle dust; the light of the three thousand true ones shines even more brightly after the sands of the Ganges. Although the cause of joining palms seems distant, the reward of the Bodhi tree gradually approaches. How can worship and praise be discarded in vain? The Seventh Genealogy of Sakyamuni's Internal and External Clans (From the Dirgha Agama Sutra) King Shixiluo (Shixiluo King) of the Sakya clan had four sons (From the Mahisasaka Vinaya. According to the Dirgha Agama Sutra, the Dharmaguptaka Vinaya, and the Mahaprajnaparamita Sastra, it was Simhahanu who fathered King Suddhodana). The first is Suddhodana (Suddhodana) (Same in the Mahaprajnaparamita Sastra. The Sutra of the Twelve Deeds says that the Bodhisattva's father was named King Sukla). The second is Suklodana (Suklodana) (Same in the Mahaprajnaparamita Sastra. The Sutra of the Twelve
云。菩薩叔父。名甘露凈王)。
三名斛飯(大智論同。十二游經云。菩薩中叔名谷凈王)。
四名甘露飯(大智論同。十二游經云。菩薩小叔名設凈王)。
凈飯有二子。一名菩薩(大智論同。十二游經云。白凈王有二子。其太子名悉達)二名難陀(大智論同。十二游經云。其小子名難陀)。
白飯有二子。一名阿難。二名調達(大智論云。白飯二子跋提提沙。十二游經云。甘露凈王二子。長子名調達。小子名阿難)。
斛飯有二子。一名摩訶男。二名阿那律(大智論云。斛飯二子。提婆達多。阿難 十二游經云。谷凈王有二子。大子名釋摩納。小子名阿難律)。
甘露飯有二子。一名婆婆。二名拔提(大智論云。甘露飯二子。摩訶男阿泥盧豆。有一女。名甘露味。雜阿含云。低沙比丘是佛姑子兄弟。十二游經云。設凈王有二子。大子名釋迦王。小子名釋少王。尋此四王名號次序及生子名字互有同異。正其然否寄之來哲。其凈飯王白凈真凈悅頭檀輸頭檀眾經名各不同。蓋是譯出致異。即是一人耳。阿泥盧豆。即阿那律。推例而求。類多如此)。
調達。四月七日食時生。身長一丈五尺四寸(出十二游經)。
菩薩四月八日夜半明星出時生。身長丈六(出十二游經
【現代漢語翻譯】 現代漢語譯本： 云。菩薩的叔父，名為甘露凈王（Amrita-śuddha-rāja）。
三叔名為斛飯王（Hūka-bhakta-rāja）（《大智度論》同。《十二游經》記載，菩薩的中叔名為谷凈王）。
四叔名為甘露飯王（Amrita-bhakta-rāja）（《大智度論》同。《十二游經》記載，菩薩的小叔名為設凈王）。
凈飯王（Śuddhodana-rāja）有兩個兒子，一個名為菩薩（Bodhisattva）（《大智度論》同。《十二游經》記載，白凈王有兩個兒子，太子名為悉達多（Siddhartha）），另一個名為難陀（Nanda）（《大智度論》同。《十二游經》記載，他的小兒子名為難陀）。
白飯王（Śukla-bhakta-rāja）有兩個兒子，一個名為阿難（Ānanda），另一個名為調達（Devadatta）（《大智度論》記載，白飯王有兩個兒子，名為跋提（Bhadrika）和提沙（Tiṣya）。《十二游經》記載，甘露凈王有兩個兒子，長子名為調達，小兒子名為阿難）。
斛飯王有兩個兒子，一個名為摩訶男（Mahānāman），另一個名為阿那律（Aniruddha）（《大智度論》記載，斛飯王有兩個兒子，提婆達多（Devadatta）和阿難。《十二游經》記載，谷凈王有兩個兒子，長子名為釋摩納（Śākya-mānavaka），小兒子名為阿難律）。
甘露飯王有兩個兒子，一個名為婆婆（Bāhuka），另一個名為拔提（Bhadrika）（《大智度論》記載，甘露飯王有兩個兒子，摩訶男和阿泥盧豆（Aniruddha），還有一個女兒，名為甘露味（Amrita-rasa）。《雜阿含經》記載，低**丘是佛陀的姑母之子兄弟。《十二游經》記載，設凈王有兩個兒子，長子名為釋迦王（Śākya-rāja），小兒子名為釋少王（Śākya-alpa-rāja）。考察這四位國王的名號次序以及所生兒子的名字，彼此之間存在相同和差異。究竟是否如此，留待後來的智者考證。凈飯王、白凈王、真凈王、悅頭檀（Yodhodana）、輸頭檀（Suklodana）等，在各部經典中的名稱各不相同，大概是翻譯造成的差異，實際上是同一個人。阿泥盧豆就是阿那律，以此類推，類似的情況很多）。
調達在四月七日進食時出生，身高一丈五尺四寸（出自《十二游經》）。
菩薩在四月八日夜半明星出現時出生，身高一丈六尺（出自《十二游經》）。
【English Translation】 English version: Cloud. The Bodhisattva's uncle, named Amrita-śuddha-rāja (甘露凈王, King of Pure Nectar).
The third uncle, named Hūka-bhakta-rāja (斛飯王, King of Husked Rice) (Same in the Mahāprajñāpāramitāśāstra. The Sūtra of the Twelve Ascetic Practices states that the Bodhisattva's middle uncle was named Guk-śuddha-rāja (谷凈王, King of Pure Valley)).
The fourth uncle, named Amrita-bhakta-rāja (甘露飯王, King of Nectar Rice) (Same in the Mahāprajñāpāramitāśāstra. The Sūtra of the Twelve Ascetic Practices states that the Bodhisattva's youngest uncle was named Śat-śuddha-rāja (設凈王, King of Established Purity)).
Śuddhodana-rāja (凈飯王) had two sons, one named Bodhisattva (菩薩) (Same in the Mahāprajñāpāramitāśāstra. The Sūtra of the Twelve Ascetic Practices states that Śukla-śuddha-rāja (白凈王, King of White Purity) had two sons, the crown prince named Siddhartha (悉達多)) and the other named Nanda (難陀) (Same in the Mahāprajñāpāramitāśāstra. The Sūtra of the Twelve Ascetic Practices states that his younger son was named Nanda).
Śukla-bhakta-rāja (白飯王, King of White Rice) had two sons, one named Ānanda (阿難) and the other named Devadatta (調達) (Mahāprajñāpāramitāśāstra states that Śukla-bhakta-rāja had two sons, named Bhadrika (跋提) and Tiṣya (提沙). The Sūtra of the Twelve Ascetic Practices states that Amrita-śuddha-rāja had two sons, the elder son named Devadatta and the younger son named Ānanda).
Hūka-bhakta-rāja had two sons, one named Mahānāman (摩訶男) and the other named Aniruddha (阿那律) (Mahāprajñāpāramitāśāstra states that Hūka-bhakta-rāja had two sons, Devadatta and Ānanda. The Sūtra of the Twelve Ascetic Practices states that Guk-śuddha-rāja had two sons, the elder son named Śākya-mānavaka (釋摩納) and the younger son named Aniruddha).
Amrita-bhakta-rāja had two sons, one named Bāhuka (婆婆) and the other named Bhadrika (Mahāprajñāpāramitāśāstra states that Amrita-bhakta-rāja had two sons, Mahānāman and Aniruddha, and one daughter, named Amrita-rasa (甘露味). The Saṃyukta-āgama states that the sons of the maternal aunt of the Buddha were brothers. The Sūtra of the Twelve Ascetic Practices states that Śat-śuddha-rāja had two sons, the elder son named Śākya-rāja (釋迦王) and the younger son named Śākya-alpa-rāja (釋少王). Examining the order of these four kings' names and the names of their sons, there are similarities and differences between them. Whether this is the case is left to later scholars to verify. Śuddhodana-rāja, Śukla-śuddha-rāja, Śuddha-śuddha-rāja, Yodhodana (悅頭檀), Suklodana (輸頭檀), etc., have different names in various scriptures, probably due to differences in translation, but they are actually the same person. Aniruddha is Aniruddha, and by analogy, there are many similar cases).
Devadatta was born on the seventh day of the fourth month at mealtime, with a height of fifteen feet and four inches (from the Sūtra of the Twelve Ascetic Practices).
The Bodhisattva was born on the eighth day of the fourth month at midnight when the morning star appeared, with a height of sixteen feet (from the Sūtra of the Twelve Ascetic Practices).
)。
佛弟難陀以四月九日生。身長一丈五尺四寸(出十二游經)。
阿難以四月十日生。身長一丈五尺三寸(出十二游經)。
菩薩外家去迦維羅閱城(晉言妙德)八百里。姓瞿曇氏作小王主百萬戶。名一億王(出十二游經。釋迦託生王宮譜稱一億王。次釋少王下。又云菩薩母名摩耶。難陀母名憍曇彌。即大愛道也)。
菩薩婦家姓瞿曇氏。舍夷長者名水光。其婦名月女。有一城居近其邊。生女之時日將欲沒。餘明照其家室內皆明。因字之為瞿夷(瞿夷晉言明女)。瞿夷是太子第一夫人(出十二游經)。
太子第二夫人。生羅云者名耶惟檀。其父名移施長者。
祐案。瑞應本起善權眾經。及大智論並云。羅睺羅是裘夷所生而十二游獨云。是第二夫人子。從多而斷則。宜以瑞應為正。
第三夫人名鹿野。其父名釋長者。以有三婦故。父王為立三時殿。殿有二萬婇女。以太子當作遮迦王(晉譯飛行皇帝)故三殿置六萬婇女(出十二游經)。
祐觀大覺俯應跡均俗典。所以胤裔繼哲姻亞重明。並緣發曠。劫故能翼贊靈化耳。
釋迦弟子姓釋緣譜第八(出增一阿含經)
佛告諸比丘。有四大河水。從阿耨達泉出。云何為四。所謂恒伽。新頭。婆叉。私陀波。
【現代漢語翻譯】 現代漢語譯本 佛弟難陀生於四月九日，身高一丈五尺四寸（出自《十二游經》）。 阿難生於四月十日，身高一丈五尺三寸（出自《十二游經》）。 菩薩（Bodhisattva）的外家距離迦維羅衛城（Kapilavastu）（漢譯為妙德）八百里，姓瞿曇氏（Gautama），作為小國王統治百萬戶人家，名為一億王（出自《十二游經》。《釋迦託生王宮譜》稱一億王，次於釋少王。又說菩薩的母親名為摩耶（Maya），難陀（Nanda）的母親名為憍曇彌（Gautami），也就是大愛道）。 菩薩（Bodhisattva）的妻家姓瞿曇氏（Gautama），舍夷長者名為水光，他的妻子名為月女。有一座城靠近他們居住的地方，生女兒的時候太陽將要落山，剩餘的光明照亮她家的室內，因此給她取名為瞿夷（瞿夷漢譯為明女）。瞿夷是太子（Siddhartha）的第一夫人（出自《十二游經》）。 太子（Siddhartha）的第二夫人，生羅云（Rahula）的名為耶惟檀，她的父親名為移施長者。 祐按：根據《瑞應本起經》、《善權眾經》以及《大智度論》都說，羅睺羅（Rahula）是裘夷所生，而《十二游經》卻獨自說是第二夫人的兒子。從多數而斷定，應該以《瑞應本起經》為準。 第三夫人名為鹿野，她的父親名為釋長者。因為有三位夫人，所以父王為太子（Siddhartha）建立了三座宮殿，宮殿里有兩萬名婇女。因為太子（Siddhartha）將要成為遮迦王（Chakka）（漢譯為飛行皇帝），所以三座宮殿里安置了六萬名婇女（出自《十二游經》）。 祐認為，大覺（Buddha）俯身應世，事蹟與世俗相同。所以子孫繼承聖哲，婚姻也重視賢明。都是因為發願曠遠，經過漫長的劫數，所以能夠輔助靈妙的教化。 釋迦（Shakya）弟子姓氏緣起譜第八（出自《增一阿含經》） 佛（Buddha）告訴各位比丘（bhikkhus），有四大河流的水，從阿耨達泉（Anavatapta）流出。哪四大河呢？就是恒伽（Ganga）、新頭（Sindhu）、婆叉（Vaksha）、私陀波（Sita）。
【English Translation】 English version The Buddha's (Buddha) younger brother Nanda was born on the ninth day of the fourth month. His height was one丈 five chi four cun (approximately 15.4 feet) (from the Sutra of the Twelve Excursions). Ananda was born on the tenth day of the fourth month. His height was one丈 five chi three cun (approximately 15.3 feet) (from the Sutra of the Twelve Excursions). The Bodhisattva's (Bodhisattva) maternal family was located eight hundred li (approximately 267 miles) away from Kapilavastu (Kapilavastu) (translated as 'Wonderful Virtue' in Chinese). They belonged to the Gautama (Gautama) clan and ruled over a million households as a minor king, named King Eka-Laksha (from the Sutra of the Twelve Excursions. The Genealogy of Shakyamuni's (Shakyamuni) Birth in the Royal Palace refers to King Eka-Laksha, followed by Prince Shuddhodana. It also states that the Bodhisattva's (Bodhisattva) mother was named Maya (Maya), and Nanda's (Nanda) mother was named Gautami (Gautami), who is also known as Mahaprajapati). The Bodhisattva's (Bodhisattva) wife's family belonged to the Gautama (Gautama) clan. The elder of the Shakyas was named Suprabuddha, and his wife was named Lady Moon. There was a city near where they lived. When their daughter was born, the sun was about to set, but the remaining light illuminated their house, so she was named Gopi (Gopi, translated as 'Bright Woman' in Chinese). Gopi was the first wife of the Prince (Siddhartha) (from the Sutra of the Twelve Excursions). The Prince's (Siddhartha) second wife, the mother of Rahula (Rahula), was named Yashodhara. Her father was named Dandapani. According to the 'Sutra of Auspicious Responses,' the 'Sutra of Skillful Means,' and the 'Mahaprajnaparamita Shastra,' Rahula (Rahula) was born to Gopi, but the 'Sutra of the Twelve Excursions' uniquely states that he was the son of the second wife. Based on the majority, we should consider the 'Sutra of Auspicious Responses' as the correct source. The third wife was named Mrigaya. Her father was named Elder Shakya. Because the Prince (Siddhartha) had three wives, the king built three palaces for him, each with twenty thousand concubines. Because the Prince (Siddhartha) was to become a Chakravartin (Chakka) (translated as 'Flying Emperor' in Chinese), sixty thousand concubines were placed in the three palaces (from the Sutra of the Twelve Excursions). I, Yu, observe that the Greatly Enlightened One (Buddha) responds to the world with traces similar to common customs. Therefore, descendants inherit wisdom, and marriage emphasizes virtue. All of this is due to vast vows made over countless kalpas (kalpas), enabling them to assist in spiritual transformation. Genealogy of Shakya's (Shakya) Disciples by Clan, Eighth (from the Ekottara Agama Sutra) The Buddha (Buddha) told the bhikkhus (bhikkhus) that there are four great rivers that originate from Anavatapta (Anavatapta). What are the four? They are the Ganga (Ganga), Sindhu (Sindhu), Vaksha (Vaksha), and Sita.
恒伽水東流牛頭口出。新頭南流師子口出。私陀西流象口中出。婆叉北流從馬口出。是時四大河水。繞阿耨達泉。已恒伽入東海。新頭入南海。婆叉入西海。私陀入北海。爾時四大河入海已。無複本名字同名為海。此亦如是有四姓。云何為四。剎利婆羅門長者居士種。于如來所剃除鬚髮。著三法衣出家學道。無複本姓。但言沙門釋迦子。所以然者。如來眾者其猶大海。四諦其如四大河。除去結使入于無畏涅槃城。是故諸比丘諸有四姓。剃除鬚髮以信堅固。出家學道者。彼當滅本名字。自稱釋種中出家學道比丘。當欲論生子之義者。當名沙門釋種子是。所以然者。生由我產生從法而成。是故比丘當求方便得作釋種子。如是諸比丘當作是學。
彌沙塞律云。汝等比丘雜類出家。皆捨本姓稱釋子沙門。長阿含經云。彌勒出世。諸比丘弟子。皆稱慈子。如我今弟子稱為釋子。
祐尋。四河入溟。俱名為海。四族歸道。並號曰釋。可謂總彼殊源。同乎一味者矣。
釋迦四部名聞弟子譜第九(比丘一百人出增一阿含經)
佛言。我聲聞弟子中。第一初受法味思惟四諦。寬仁博識善能勸化。將養聖眾不失威儀。即阿若拘鄰比丘。
善能勸導福度人民。即優陀夷比丘。
速成神通中不有悔。即摩
【現代漢語翻譯】 現代漢語譯本 恒伽水（Ganga River，恒河）向東流，從牛頭口流出。新頭水（Sindhu River，印度河）向南流，從獅子口流出。私陀水（Sita River，錫塔河）向西流，從象口中流出。婆叉水（Vaksha River，瓦克什河）向北流，從馬口流出。當時，這四大河的水環繞阿耨達泉（Anavatapta，無熱惱池）。恒伽水流入東海，新頭水流入南海，婆叉水流入西海，私陀水流入北海。那時，四大河水流入海后，不再有原來的名字，都統一稱為海。這也如同有四種姓，是哪四種呢？剎利（Kshatriya，王族）、婆羅門（Brahmana，祭司）、長者（wealthy householder，富有的家主）、居士（householder，在家信徒）。他們在如來處剃除鬚髮，身穿三法衣出家學道后，不再有原來的姓氏，只被稱為沙門釋迦子（Shramana Shakya-putra，釋迦牟尼的出家弟子）。為什麼這樣說呢？如來的僧眾就像大海，四諦（Four Noble Truths）就像四大河。除去煩惱，進入無畏的涅槃城。因此，各位比丘，凡是有四種姓的人，剃除鬚髮，以堅定的信心出家學道，他們應當捨棄原來的名字，自稱是從釋迦種姓中出家學道的比丘。如果要討論生子的意義，應當稱其為沙門釋迦種子。為什麼這樣說呢？因為生命由我（如來）所生，從法（佛法）而成。所以，比丘應當尋求方便，成為釋迦種子。各位比丘，應當這樣學習。 《彌沙塞律》說：『你們這些比丘，從各種姓出家，都捨棄原來的姓氏，稱為釋子沙門（Shakya-putra Shramana，釋迦之子沙門）。』《長阿含經》說：『彌勒（Maitreya，未來佛）出世時，所有的比丘弟子，都稱為慈子。如同我現在（釋迦牟尼佛）的弟子被稱為釋子。』 祐尋說：四大河水流入大海，都統一稱為海；四種姓歸依佛道，都統一稱為釋迦弟子。這可以說是總括了不同的源頭，統一于同一種味道啊。 《釋迦四部名聞弟子譜第九》（比丘一百人出自《增一阿含經》） 佛說：『我的聲聞弟子中，第一位最初領受佛法滋味，思維四諦，寬仁博識，善於勸化，供養僧眾而不失威儀的比丘是阿若拘鄰（Ajnatakaundinya）。』 『善於勸導，為人民帶來福報的比丘是優陀夷（Udayi）。』 『迅速成就神通，心中沒有後悔的比丘是摩
【English Translation】 English version The Ganga River flows eastward, emerging from the mouth of an ox. The Sindhu River flows southward, emerging from the mouth of a lion. The Sita River flows westward, emerging from the mouth of an elephant. The Vaksha River flows northward, emerging from the mouth of a horse. At that time, the waters of these four great rivers surround Anavatapta. The Ganga flows into the Eastern Sea, the Sindhu flows into the Southern Sea, the Vaksha flows into the Western Sea, and the Sita flows into the Northern Sea. When the four great rivers flow into the sea, they no longer have their original names, but are all called the sea. This is also like the four castes: Kshatriya (warrior caste), Brahmana (priest caste), wealthy householder, and householder. When they shave their heads and beards at the place of the Tathagata (Buddha), wear the three Dharma robes, and leave home to study the Way, they no longer have their original surnames, but are only called Shramana Shakya-putra (ascetic, son of the Shakya clan). Why is this so? The Sangha (community) of the Tathagata is like the great sea, and the Four Noble Truths are like the four great rivers. They remove afflictions and enter the fearless city of Nirvana. Therefore, all you Bhikshus (monks), those of the four castes who shave their heads and beards and leave home to study the Way with firm faith, should abandon their original names and call themselves Bhikshus who have left home to study the Way from the Shakya lineage. If one wants to discuss the meaning of having a child, one should call him a Shramana Shakya seed. Why is this so? Because life is born of me (the Tathagata) and is formed from the Dharma (Buddhist teachings). Therefore, Bhikshus should seek means to become Shakya seeds. Thus, all you Bhikshus should learn in this way. The 'Mahāsāṃghika-Vinaya' says: 'You Bhikshus, who have left home from various castes, all abandon your original surnames and are called Shakya-putra Shramanas.' The 'Dirgha Agama Sutra' says: 'When Maitreya (the future Buddha) appears in the world, all the Bhikshu disciples will be called sons of loving-kindness. Just as my (Shakyamuni Buddha's) disciples are now called sons of Shakya.' You Xun said: The four rivers flow into the sea and are all called the sea; the four castes return to the Buddha's path and are all called disciples of Shakya. This can be said to encompass different sources and unify them into the same taste. 'Lineage of the Renowned Disciples of Shakya's Four Assemblies, Ninth (One hundred Bhikshus from the Ekottara Agama Sutra)' The Buddha said: 'Among my Shravaka (listeners) disciples, the first to initially receive the taste of the Dharma, contemplate the Four Noble Truths, be generous and knowledgeable, be good at exhortation, and care for the Sangha without losing decorum is Ajnatakaundinya.' 'The Bhikshu who is good at exhortation and brings blessings to the people is Udayi.' 'The Bhikshu who quickly attains supernatural powers and has no regrets in his heart is Ma'
呵男比丘。
恒飛虛空足不蹈地。即善肘比丘。
乘虛教化意無榮冀。即婆破比丘。
居樂天上不處人中。即牛跡比丘。
恒觀惡露不凈之想。即善勝比丘。
將護聖眾四事供養。即優留毗迦葉比丘。
心意寂然降伏諸結。即江迦葉比丘。
觀了諸法都無所著。即像迦葉比丘。
威容端正行步庠序。即馬師比丘。
智慧無窮決了諸疑。即舍利弗比丘。
神足輕舉飛到十方。即大目乾連比丘。
勇猛精勤堪任苦行。即二十億耳比丘。
十二頭陀難得之行。即大迦葉比丘。
天眼第一見十方域。即阿那律比丘。
坐禪入定心不錯亂。即離曰比丘。
能廣勸率施立齋講。即陀羅婆摩羅比丘。
安造房室與招提僧。即小陀羅婆摩羅比丘。
是貴豪種族出家學道。即羅吒婆羅比丘。
善分別義敷演道教。即大迦旃延比丘。
堪任受籌不違禁法。即軍頭婆嘆比丘。
降伏外道履行正法。即賓頭盧比丘。
四事供養衣被飯食。又瞻視疾病供給醫藥。即讖比丘。
言論辯了而(無)疑滯。又能造偈誦嘆如來德。即謂鵬耆舍比丘。
得四辯才觸難答對。即摩訶拘絺羅比丘。
清
【現代漢語翻譯】 現代漢語譯本 呵男比丘（Araṇābhi ভিক্ষু）： 經常飛行於虛空，雙腳不踩地。即善肘比丘（Subāhu ভিক্ষু）。 乘虛空教化眾生，心中沒有對名利的期望。即婆破比丘（Bhagga ভিক্ষু）。 喜歡居住在天上，不待在人間。即牛跡比丘（Gopāla ভিক্ষু）。 經常觀察身體的污穢不凈。即善勝比丘（Susiddhi ভিক্ষু）。 守護僧團，以四事（飲食、衣服、臥具、醫藥）供養。即優留毗迦葉比丘（Uruvela-Kassapa ভিক্ষু）。 心意寂靜，降伏各種煩惱。即江迦葉比丘（Nadi-Kassapa ভিক্ষু）。 觀察明白一切諸法，心中沒有任何執著。即像迦葉比丘（Gaya-Kassapa ভিক্ষু）。 威儀容貌端正，行走時步伐安詳有秩序。即馬師比丘（Aśvajit ভিক্ষু）。 智慧無窮，能夠決斷各種疑問。即舍利弗比丘（Śāriputra ভিক্ষু）。 以神通之力，輕身飛到十方世界。即大目乾連比丘（Mahāmaudgalyāyana ভিক্ষু）。 勇猛精進，能夠承受各種苦行。即二十億耳比丘（Soṇa Koṭikarṇa ভিক্ষু）。 能夠實行十二種頭陀行（dhūta），這種行為很難做到。即大迦葉比丘（Mahākāśyapa ভিক্ষু）。 天眼第一，能夠看見十方世界。即阿那律比丘（Aniruddha ভিক্ষু）。 坐禪入定，心中不會錯亂。即離曰比丘（Revata ভিক্ষু）。 能夠廣泛勸導人們佈施，設立齋會和講堂。即陀羅婆摩羅比丘（Dārubhaumika-Mallika ভিক্ষু）。 建造房屋，供給四方僧眾居住。即小陀羅婆摩羅比丘（Cūḷadārubhaumika-Mallika ভিক্ষু）。 出身于高貴豪門，出家修道。即羅吒婆羅比丘（Raṭhapāla ভিক্ষু）。 善於分辨各種義理，詳細闡述佛陀的教義。即大迦旃延比丘（Mahākātyāyana ভিক্ষু）。 能夠勝任接受僧眾的籌碼，不違背戒律。即軍頭婆嘆比丘（Kuṇḍadhāna ভিক্ষু）。 降伏外道，奉行正法。即賓頭盧比丘（Piṇḍola Bhāradvāja ভিক্ষু）。 以四事供養（衣服、飲食、臥具、醫藥）供養僧眾，又照顧生病的僧人，供給他們醫藥。即讖比丘（Lakkhana ভিক্ষু）。 言論辯才無礙，沒有疑惑和停滯。又能創作偈頌讚嘆如來的功德。即謂鵬耆舍比丘（Vaṅgīsa ভিক্ষু）。 獲得四種辯才，能夠應對各種困難的提問。即摩訶拘絺羅比丘（Mahākoṣṭhila ভিক্ষু）。 清
【English Translation】 English version Araṇābhi Bhikkhu: Constantly flies in the sky, feet not touching the ground. This is Subāhu Bhikkhu. Teaches and transforms in the sky, without any desire for fame or gain. This is Bhagga Bhikkhu. Enjoys living in the heavens, not staying among humans. This is Gopāla Bhikkhu. Constantly contemplates the impurity and foulness of the body. This is Susiddhi Bhikkhu. Protects the Sangha, offering the four requisites (food, clothing, bedding, and medicine). This is Uruvela-Kassapa Bhikkhu. Mind is peaceful, subduing all defilements. This is Nadi-Kassapa Bhikkhu. Clearly understands all dharmas, without any attachment in the mind. This is Gaya-Kassapa Bhikkhu. Dignified in appearance, walking with a calm and orderly pace. This is Aśvajit Bhikkhu. Infinite wisdom, able to resolve all doubts. This is Śāriputra Bhikkhu. With supernatural powers, lightly flies to the ten directions. This is Mahāmaudgalyāyana Bhikkhu. Brave and diligent, able to endure all kinds of ascetic practices. This is Soṇa Koṭikarṇa Bhikkhu. Able to practice the twelve dhūta practices, which are difficult to accomplish. This is Mahākāśyapa Bhikkhu. The foremost in divine eye, able to see the ten directions. This is Aniruddha Bhikkhu. Sits in meditation and enters samādhi, the mind is not confused. This is Revata Bhikkhu. Able to widely encourage people to give alms, establish vegetarian feasts and lecture halls. This is Dārubhaumika-Mallika Bhikkhu. Builds houses, providing lodging for monks from all directions. This is Cūḷadārubhaumika-Mallika Bhikkhu. Born into a noble and wealthy family, renounces the world to practice the Dharma. This is Raṭhapāla Bhikkhu. Skilled in distinguishing various meanings, elaborately explaining the Buddha's teachings. This is Mahākātyāyana Bhikkhu. Able to take on the responsibility of receiving the tallies of the Sangha, without violating the precepts. This is Kuṇḍadhāna Bhikkhu. Subdues external paths, practicing the true Dharma. This is Piṇḍola Bhāradvāja Bhikkhu. Offers the four requisites (clothing, food, bedding, and medicine) to the Sangha, and also cares for the sick monks, providing them with medicine. This is Lakkhana Bhikkhu. Eloquent and articulate, without doubts or hesitation. Also able to compose verses praising the virtues of the Tathāgata. This is Vaṅgīsa Bhikkhu. Obtains the four kinds of eloquence, able to answer all difficult questions. This is Mahākoṣṭhila Bhikkhu. Pure
凈閑居不樂人中。即堅牢比丘。
乞食耐辱不避寒暑。即難提比丘。
獨處靜坐專意念道。即金毗羅比丘。
一坐一食不移于處。即施羅比丘。
守持三衣不離食息。即浮彌比丘。
樹下坐禪意不移轉。即狐疑離曰比丘。
苦身露坐不避風雨。即婆蹉比丘。
獨樂空閑專意思惟。即陀素比丘。
著五納衣不著榮飾。即尼婆比丘。
常樂冢間不處人中。即優多羅比丘。
恒坐草蓐曰福度人即盧醯寗比丘。
不與人語視地而行。即優鉗摩居汦比丘。
坐起行步常入三昧。即那提比丘。
好游遠國教授人民。即曇摩留支比丘。
喜集聖眾論說法味。即伽杰比丘。
壽命極長終不中夭。常樂閑居不處眾中。即婆拘羅比丘。
能廣說法分別義理。即滿愿子比丘。
奉持戒律無所觸犯。即優波離比丘。
得信解脫意無猶豫。即婆迦利比丘。
天體端正與世殊異。諸根寂靜心不變易。即難陀比丘。
辯才卒起解人凝滯。即婆陀比丘。
能廣說義理不有違。即斯尼比丘。
喜著好衣行本清凈。即天須菩提比丘。
常好教授諸後學。即難陀迦比丘。
善誨禁戒比丘尼僧。即須摩
【現代漢語翻譯】 現代漢語譯本 不喜歡居住在人群中，喜歡清凈閑居的比丘，就是堅牢比丘（Dridha Bhikshu）。 乞食時能忍受屈辱，不躲避寒冷和暑熱的比丘，就是難提比丘（Nandi Bhikshu）。 獨自居住，專心致志地修道的比丘，就是金毗羅比丘（Kimpila Bhikshu）。 一次坐禪，一次進食，不輕易改變地方的比丘，就是施羅比丘（Shila Bhikshu）。 守護持有三衣，吃飯睡覺都不離身的比丘，就是浮彌比丘（Bhumi Bhikshu）。 在樹下坐禪，心意不轉移改變的比丘，就是狐疑離曰比丘（Kukkuripaada Bhikshu）。 刻苦自身，露天而坐，不躲避風雨的比丘，就是婆蹉比丘（Vatsa Bhikshu）。 獨自享受空閑，專心致志地思惟的比丘，就是陀素比丘（Tausa Bhikshu）。 穿著用多種廢棄布料縫製的衣服，不追求華麗裝飾的比丘，就是尼婆比丘（Nipa Bhikshu）。 經常喜歡居住在墳墓之間，不居住在人群中的比丘，就是優多羅比丘（Uttara Bhikshu）。 經常坐在草墊上，被稱為『福度人』的比丘，就是盧醯寗比丘（Rohineya Bhikshu）。 不與人交談，總是看著地面行走的比丘，就是優鉗摩居汦比丘（Upakramasthayi Bhikshu）。 坐著、站著、行走，經常處於三昧之中的比丘，就是那提比丘（Nati Bhikshu）。 喜歡遊歷遙遠的國家，教導人民的比丘，就是曇摩留支比丘（Dharmaruci Bhikshu）。 喜歡聚集聖眾，討論說法之味的比丘，就是伽杰比丘（Galeya Bhikshu）。 壽命極長，最終不會中途夭折，經常喜歡閑居，不居住在人群中的比丘，就是婆拘羅比丘（Bakula Bhikshu）。 能夠廣泛地說法，分別解釋義理的比丘，就是滿愿子比丘（Purna Bhikshu）。 奉行持守戒律，沒有觸犯任何戒條的比丘，就是優波離比丘（Upali Bhikshu）。 獲得信仰和解脫，心中沒有猶豫的比丘，就是婆迦利比丘（Vakkali Bhikshu）。 天生體態端正，與世人不同，諸根寂靜，心意不變易的比丘，就是難陀比丘（Nanda Bhikshu）。 辯才敏捷，能夠解答他人難以理解的問題的比丘，就是婆陀比丘（Bhadra Bhikshu）。 能夠廣泛地說法，義理沒有違背之處的比丘，就是斯尼比丘（Sreni Bhikshu）。 喜歡穿著好的衣服，行為舉止原本就清凈的比丘，就是天須菩提比丘（Deva Tishya Bodhi Bhikshu）。 經常喜歡教授諸位後學的比丘，就是難陀迦比丘（Nandaka Bhikshu）。 善於教誨比丘尼僧團遵守禁戒的比丘，就是須摩（Suma）。
【English Translation】 English version The Bhikshu (monk) who dislikes living among people and prefers a quiet and secluded dwelling is Dridha Bhikshu (Steadfast Monk). The Bhikshu who can endure humiliation while begging for food and does not avoid the cold and heat is Nandi Bhikshu (Joyful Monk). The Bhikshu who lives alone and concentrates his mind on the path is Kimpila Bhikshu (Golden Bhikshu). The Bhikshu who sits in meditation and eats only once a day, without moving from his place, is Shila Bhikshu (Virtuous Monk). The Bhikshu who guards and holds the three robes, never leaving them while eating or sleeping, is Bhumi Bhikshu (Earth Monk). The Bhikshu who sits in meditation under a tree, his mind unwavering, is Kukkuripaada Bhikshu (Dog-Foot Monk). The Bhikshu who mortifies his body, sitting in the open, not avoiding wind and rain, is Vatsa Bhikshu (Calf Monk). The Bhikshu who enjoys solitude and concentrates his mind on contemplation is Tausa Bhikshu (Content Monk). The Bhikshu who wears robes made of discarded cloth and does not seek ornate adornments is Nipa Bhikshu (Neem Monk). The Bhikshu who often enjoys dwelling among tombs and does not live among people is Uttara Bhikshu (Superior Monk). The Bhikshu who constantly sits on a grass mat and is called 'Blessed Deliverer' is Rohineya Bhikshu (Reddish Monk). The Bhikshu who does not speak to people and always walks looking at the ground is Upakramasthayi Bhikshu (One Who Steadfastly Approaches Monk). The Bhikshu who, whether sitting, standing, or walking, is constantly in Samadhi (meditative consciousness) is Nati Bhikshu (Inclined Monk). The Bhikshu who likes to travel to distant countries and teach the people is Dharmaruci Bhikshu (Desire for Dharma Monk). The Bhikshu who likes to gather with the holy assembly and discuss the taste of the Dharma is Galeya Bhikshu (Gale Monk). The Bhikshu who has a very long life and will not die prematurely, who often enjoys solitude and does not live among people, is Bakula Bhikshu (Bakula Tree Monk). The Bhikshu who can extensively preach the Dharma and explain the meaning of the principles is Purna Bhikshu (Fullness Monk). The Bhikshu who upholds and maintains the precepts, without violating any of them, is Upali Bhikshu (Upali Monk). The Bhikshu who has attained faith and liberation, his mind without hesitation, is Vakkali Bhikshu (Vakkali Monk). The Bhikshu whose natural form is upright and different from the world, whose senses are tranquil, and whose mind does not change easily, is Nanda Bhikshu (Joy Monk). The Bhikshu whose eloquence arises suddenly and can resolve the stagnation of others is Bhadra Bhikshu (Auspicious Monk). The Bhikshu who can extensively preach the meaning of the principles without contradiction is Sreni Bhikshu (Row Monk). The Bhikshu who likes to wear good clothes and whose conduct is originally pure is Deva Tishya Bodhi Bhikshu (Divine Tishya Bodhi Monk). The Bhikshu who often likes to teach the later learners is Nandaka Bhikshu (Nandaka Monk). The Bhikshu who is good at teaching the Bhikshuni Sangha (community of nuns) the precepts is Suma (Suma).
那比丘。
功德盛滿所適無短。即尸婆羅比丘。
具足眾行道品之法。即優波先迦蘭陀子比丘。
所說和悅不傷人意。即婆陀先比丘。
修行安般思惟惡露。即摩訶延那比丘。
計我無常心無有想。即優頭槃比丘。
能雜種論暢悅心識。即拘摩羅迦葉比丘。
著弊惡衣無所羞恥。即面王比丘。
不毀禁戒誦讀不懈。即羅云比丘。
以神足力能自隱曀。即般兔比丘。
能化形體作若干變。即利般兔比丘。
豪族富貴天性柔和。即釋王比丘。
乞食無厭足教化無窮。氣力強盛無所畏難。即婆提婆羅比丘。
音響清徹聲至梵天。即羅婆那婆提比丘。
身體香潔熏於四方。即鴦迦阇比丘。
知時明物所至無疑。所憶不忘多聞廣遠。堪任奉上即阿難比丘。
莊嚴服飾行步顧影。即迦持利比丘。
諸王敬待群臣所宗。即月光比丘。
天人所奉恒朝侍省。以舍人形像天之貌。即輪提比丘。
諸天師導旨受正法。即天比丘。
自憶宿命無數劫事。即果衣比丘。
體性利根智慧深遠。即央掘魔比丘。
能降伏魔外道邪業。即僧迦魔比丘。
入水三昧不以為難。廣有所識人所敬念。即質
【現代漢語翻譯】 現代漢語譯本 那位比丘（bhikkhu，佛教僧侶）：
功德圓滿，毫無缺失。即是尸婆羅比丘（Sīvali Bhikkhu）。
具足各種修行道品之法。即是優波先迦蘭陀子比丘（Upasena Vangantaputta Bhikkhu）。
所說的話語溫和悅耳，不傷害他人。即是婆陀先比丘（Bhadda Bhikkhu）。
修行安般念（ānāpānasati，呼吸念）和觀想身體不凈。即是摩訶延那比丘（Mahānāga Bhikkhu）。
觀照自我無常，心中沒有妄想。即是優頭槃比丘（Uttara Bhikkhu）。
能夠以各種譬喻和論述使人心情愉悅，開悟心識。即是拘摩羅迦葉比丘（Kumārakassapa Bhikkhu）。
穿著破舊的衣服也不感到羞恥。即是面王比丘（Nandaka Bhikkhu）。
不毀犯戒律，誦讀經典從不懈怠。即是羅云比丘（Rāhula Bhikkhu）。
以神通力能夠隱身。即是般兔比丘（Bakkula Bhikkhu）。
能夠變化形體，變現出各種形象。即是利般兔比丘（Revata Bhikkhu）。
出身豪門，富貴，天性柔和。即是釋王比丘（Sakka Bhikkhu）。
乞食不知滿足，教化眾生沒有窮盡，氣力強盛，無所畏懼。即是婆提婆羅比丘（Bhaddiya Bhaddakāpilāni Bhikkhu）。
聲音清澈響亮，能夠傳到梵天。即是羅婆那婆提比丘（Lavaṇabhaddiya Bhikkhu）。
身體散發香氣，薰染四方。即是鴦迦阇比丘（Angaja Bhikkhu）。
通曉時節，明白事理，所到之處不會疑惑，記憶力強，不會忘記，博聞廣識，堪當重任。即是阿難比丘（Ānanda Bhikkhu）。
注重服飾的莊嚴，走路時顧盼自己的儀容。即是迦持利比丘（Kātiyāna Bhikkhu）。
受到國王的尊敬和款待，被群臣所尊崇。即是月光比丘（Candima Bhikkhu）。
被天人所供奉，經常前往侍奉。捨棄了人形，呈現出天人的相貌。即是輪提比丘（Surya Bhikkhu）。
是諸天人的導師，接受佛陀的正法。即是天比丘（Deva Bhikkhu）。
能夠回憶起過去無數劫的事情。即是果衣比丘（Kassapa Bhikkhu）。
天性聰慧，智慧深遠。即是央掘魔比丘（Angulimāla Bhikkhu）。
能夠降伏魔眾和外道的邪惡行為。即是僧迦魔比丘（Sangamaji Bhikkhu）。
進入水三昧（samādhi，禪定）毫不費力，知識淵博，受人敬仰。即是質帝比丘（Jātiya Bhikkhu）。
English version That bhikkhu (Buddhist monk):
Whose merits are full and without any deficiency. That is Sīvali Bhikkhu (Sīvali Bhikkhu).
Who is endowed with all the practices of the path. That is Upasena Vangantaputta Bhikkhu (Upasena Vangantaputta Bhikkhu).
Whose speech is harmonious and does not hurt others' feelings. That is Bhadda Bhikkhu (Bhadda Bhikkhu).
Who practices mindfulness of breathing (ānāpānasati) and contemplation of the impurity of the body. That is Mahānāga Bhikkhu (Mahānāga Bhikkhu).
Who contemplates the impermanence of self and has no thoughts in his mind. That is Uttara Bhikkhu (Uttara Bhikkhu).
Who can use various analogies and discourses to delight the mind and enlighten consciousness. That is Kumārakassapa Bhikkhu (Kumārakassapa Bhikkhu).
Who wears tattered clothes without any shame. That is Nandaka Bhikkhu (Nandaka Bhikkhu).
Who does not violate the precepts and recites the scriptures without懈怠. That is Rāhula Bhikkhu (Rāhula Bhikkhu).
Who can conceal himself with his supernatural powers. That is Bakkula Bhikkhu (Bakkula Bhikkhu).
Who can transform his body and manifest various forms. That is Revata Bhikkhu (Revata Bhikkhu).
Who is from a noble and wealthy family and is gentle by nature. That is Sakka Bhikkhu (Sakka Bhikkhu).
Who is never satisfied with alms and whose teachings are endless, who is strong and fearless. That is Bhaddiya Bhaddakāpilāni Bhikkhu (Bhaddiya Bhaddakāpilāni Bhikkhu).
Whose voice is clear and resonant and can reach the Brahma realm. That is Lavaṇabhaddiya Bhikkhu (Lavaṇabhaddiya Bhikkhu).
Whose body emits a fragrance that permeates all directions. That is Angaja Bhikkhu (Angaja Bhikkhu).
Who knows the seasons, understands things, has no doubts wherever he goes, has a strong memory, does not forget, is learned and knowledgeable, and is worthy of being served. That is Ānanda Bhikkhu (Ānanda Bhikkhu).
Who pays attention to the adornment of his robes and looks at his appearance as he walks. That is Kātiyāna Bhikkhu (Kātiyāna Bhikkhu).
Who is respected and treated by kings and revered by ministers. That is Candima Bhikkhu (Candima Bhikkhu).
Who is revered by gods and humans and is constantly attended to. Who has abandoned the human form and taken on the appearance of a god. That is Surya Bhikkhu (Surya Bhikkhu).
Who is a teacher of the gods and receives the correct Dharma. That is Deva Bhikkhu (Deva Bhikkhu).
Who can remember countless past lives. That is Kassapa Bhikkhu (Kassapa Bhikkhu).
Whose nature is sharp and whose wisdom is profound. That is Angulimāla Bhikkhu (Angulimāla Bhikkhu).
Who can subdue the evil deeds of demons and heretics. That is Sangamaji Bhikkhu (Sangamaji Bhikkhu).
Who enters the water samādhi (meditative state) without difficulty, is widely knowledgeable, and is respected by people. That is Jātiya Bhikkhu (Jātiya Bhikkhu).
【English Translation】 English translation line 1 English translation line 2
多舍利弗比丘。
入火三昧普照十方。即善來比丘。
能降伏龍使奉三尊。即那羅陀比丘。
降伏鬼神改惡修善。即鬼地比丘。
降伏沓和勤行善行。即盧遮比丘。
恒樂空定分別空義。志在空寂微妙德業。即須菩提比丘。
行無想定除去諸念。即耆利魔比丘。
入無愿定意不起亂。即炎盛比丘。
入慈三昧心無恚怒。即梵摩達比丘。
入悲三昧成就本業。即須深比丘。
得喜行德無若干相。即娑彌陀比丘。
常守護心意不捨離。即曜波迦比丘。
行炎盛三昧終不解脫。即曇彌比丘。
言語粗獷不避尊貴。入金光三昧。即比利陀陀婆遮比丘。
入金剛三昧不可沮壞。即無畏比丘。
所說決了不懷怯弱。即須泥多比丘。
恒樂靜寂意不處亂。即陀摩比丘。
義不可勝終不可伏。即須羅陀比丘。
曉了星宿豫知吉兇。即那伽波羅比丘。
恒喜三昧禪悅為食。即婆私吒比丘。
常以法喜為食。即謂須夜奢比丘。
恒行忍辱對至不起。即滿愿盛明比丘。
修習日光三昧。即彌奚比丘。
明算術法無有差錯。即尼拘留比丘。
分別等智恒不忘失。即鹿頭比丘。
【現代漢語翻譯】 現代漢語譯本： 多舍利弗比丘（Śāriputra，智慧第一的比丘）。 入火三昧（Tejas-samādhi，火光三昧）普照十方。即善來比丘（Svāgata，佛陀親口稱讚「善來」的比丘）。 能降伏龍使奉三尊。即那羅陀比丘（Nārada，天神樂師）。 降伏鬼神改惡修善。即鬼地比丘（Ghoṭika，以鬼為名的比丘）。 降伏沓和（Tāpa，苦行外道）勤行善行。即盧遮比丘（Rucaka，喜歡的比丘）。 恒樂空定（Śūnyatā-samādhi，空性禪定）分別空義。志在空寂微妙德業。即須菩提比丘（Subhūti，解空第一的比丘）。 行無想定（Asañjñā-samādhi，無想禪定）除去諸念。即耆利魔比丘（Kīrtimālin，有名的比丘）。 入無愿定（Apraṇihita-samādhi，無愿禪定）意不起亂。即炎盛比丘（Jvalita，燃燒的比丘）。 入慈三昧（Maitrī-samādhi，慈心禪定）心無恚怒。即梵摩達比丘（Brahmadatta，天授的比丘）。 入悲三昧（Karuṇā-samādhi，悲心禪定）成就本業。即須深比丘（Susīma，善戒的比丘）。 得喜行德無若干相。即娑彌陀比丘（Samita，平靜的比丘）。 常守護心意不捨離。即曜波迦比丘（Jyotipāla，護光比丘）。 行炎盛三昧終不解脫。即曇彌比丘（Dhārmika，正法的比丘）。 言語粗獷不避尊貴。入金光三昧（Suvarṇaprabhāsa-samādhi，金光明三昧）。即比利陀陀婆遮比丘（Priyadarśanāvadāta，樂見清凈的比丘）。 入金剛三昧（Vajra-samādhi，金剛禪定）不可沮壞。即無畏比丘（Abhaya，無畏的比丘）。 所說決了不懷怯弱。即須泥多比丘（Sunetra，善眼的比丘）。 恒樂靜寂意不處亂。即陀摩比丘（Dhamma，法的比丘）。 義不可勝終不可伏。即須羅陀比丘（Suratha，勇猛的比丘）。 曉了星宿豫知吉兇。即那伽波羅比丘（Nāgapāla，護龍的比丘）。 恒喜三昧禪悅為食。即婆私吒比丘（Vāsiṣṭha，姓婆私吒的比丘）。 常以法喜為食。即謂須夜奢比丘（Suyāśa，善名稱的比丘）。 恒行忍辱對至不起。即滿愿盛明比丘（Pūrṇamaitrāyaṇīputra，滿慈子比丘）。 修習日光三昧（Sūryagarbha-samādhi，日光三昧）。即彌奚比丘（Mihira，太陽的比丘）。 明算術法無有差錯。即尼拘留比丘（Nigrodha，榕樹的比丘）。 分別等智恒不忘失。即鹿頭比丘（Mṛgaśiras，獵首的比丘）。
【English Translation】 English version: Many Śāriputra (Śāriputra, the disciple foremost in wisdom) Bhikshus (monks). Entering the Tejas-samādhi (Tejas-samādhi, Samadhi of Fiery Light) universally illuminates the ten directions. This is Svāgata (Svāgata, the monk praised by the Buddha himself with 'Welcome'). Able to subdue dragons and make them revere the Three Jewels. This is Nārada (Nārada, a celestial musician). Subduing ghosts and spirits, transforming evil and cultivating goodness. This is Ghoṭika (Ghoṭika, a monk named after a ghost). Subduing Tāpa (Tāpa, ascetic heretics) and diligently practicing good deeds. This is Rucaka (Rucaka, the liked monk). Constantly delighting in Śūnyatā-samādhi (Śūnyatā-samādhi, Samadhi of Emptiness), distinguishing the meaning of emptiness. Aspiring to the subtle virtues of emptiness and tranquility. This is Subhūti (Subhūti, the disciple foremost in understanding emptiness). Practicing Asañjñā-samādhi (Asañjñā-samādhi, Samadhi of Non-Perception), eliminating all thoughts. This is Kīrtimālin (Kīrtimālin, the famous monk). Entering Apraṇihita-samādhi (Apraṇihita-samādhi, Samadhi of Wishlessness), the mind does not arise in confusion. This is Jvalita (Jvalita, the burning monk). Entering Maitrī-samādhi (Maitrī-samādhi, Samadhi of Loving-Kindness), the mind is without anger or resentment. This is Brahmadatta (Brahmadatta, divinely given monk). Entering Karuṇā-samādhi (Karuṇā-samādhi, Samadhi of Compassion), accomplishing fundamental karma. This is Susīma (Susīma, the monk with good precepts). Attaining the virtue of joy and conduct without various forms. This is Samita (Samita, the calmed monk). Constantly guarding the mind and not abandoning it. This is Jyotipāla (Jyotipāla, the light-protecting monk). Practicing Jvalita-samādhi (Jvalita-samādhi, Samadhi of Burning), never attaining liberation. This is Dhārmika (Dhārmika, the monk of Dharma). Speech is coarse and unrestrained, not avoiding the honored and noble. Entering Suvarṇaprabhāsa-samādhi (Suvarṇaprabhāsa-samādhi, Golden Light Samadhi). This is Priyadarśanāvadāta (Priyadarśanāvadāta, the monk who likes to see purity). Entering Vajra-samādhi (Vajra-samādhi, Diamond Samadhi), indestructible. This is Abhaya (Abhaya, the fearless monk). What is said is decisive and without timidity. This is Sunetra (Sunetra, the monk with good eyes). Constantly delighting in stillness and tranquility, the mind not dwelling in confusion. This is Dhamma (Dhamma, the monk of Dharma). The meaning is invincible, ultimately unsubduable. This is Suratha (Suratha, the brave monk). Understanding the constellations, foreknowing good and bad omens. This is Nāgapāla (Nāgapāla, the dragon-protecting monk). Constantly delighting in samadhi, taking the joy of meditation as food. This is Vāsiṣṭha (Vāsiṣṭha, the monk with the surname Vāsiṣṭha). Always taking the joy of Dharma as food. This is Suyāśa (Suyāśa, the monk with a good name). Constantly practicing patience and endurance, unmoved by what comes. This is Pūrṇamaitrāyaṇīputra (Pūrṇamaitrāyaṇīputra, the son of Maitrāyaṇī, Pūrṇa). Cultivating Sūryagarbha-samādhi (Sūryagarbha-samādhi, Sunlight Samadhi). This is Mihira (Mihira, the sun monk). Clear on arithmetic methods, without error. This is Nigrodha (Nigrodha, the banyan tree monk). Distinguishing equal wisdom, constantly not forgetting. This is Mṛgaśiras (Mṛgaśiras, the deer-head monk).
得雷電三昧不懷恐怖。即地比丘。
觀了身本。即那比丘。
最後取證得漏盡。即須拔比丘。
名聞比丘尼五十人
久出家學國王所敬。即大愛道瞿曇彌尼。
智慧聰明。即讖摩尼。
神足第一感致諸神。即優缽花色尼。
行頭陀法無一限礙。即機梨舍瞿曇彌尼。
天眼第一所照無礙。即奢拘利尼。
坐禪入定意不分散。即奢摩尼。
分別義趣廣演道教。即波頭蘭阇那尼。
奉持律教無所加犯。即波羅遮那尼。
得信解脫不復退還。即迦旃延尼。
得四辯才不懷怯弱。即最勝尼。
自識宿命無數劫事。即拔陀毗離尼。
顏色端正人所愛敬。即醯摩阇尼。
降伏外道立以正教。即輸那尼。
分別義趣廣說分部。即曇摩提那尼。
著粗弊衣不以為愧。即優多羅尼。
諸根寂靜恒若一心。即光明尼。
衣服齊整常如法教。即單頭尼。
能雜種論亦無疑滯。即檀多尼。
堪任造偈贊如來德。即天與尼。
多聞廣博恩惠接下。即瞿卑尼。
恒處閑靜不居人間。即無畏尼。
苦體乞食不擇貴賤。即毗舍佉尼。
一處一坐終不移易。即拔陀婆羅尼。
遍
【現代漢語翻譯】 現代漢語譯本 獲得雷電三昧（Dian Sanmei，一種禪定狀態）而無所畏懼。即地比丘（Di Biqiu，比丘的名字）。 觀照自身本性。即那比丘（Na Biqiu，比丘的名字）。 最終證悟獲得漏盡（Loujin，煩惱止息的狀態）。即須拔比丘（Xu Ba Biqiu，比丘的名字）。 名聞天下的比丘尼有五十人。 長期出家修行，受國王尊敬。即大愛道瞿曇彌尼（Da Ai Dao Qutanmini，比丘尼的名字）。 智慧聰明。即讖摩尼（Chen Mani，比丘尼的名字）。 神通第一，能感應諸神。即優缽花色尼（Youbo Huase Ni，比丘尼的名字）。 奉行頭陀行（Toutuo Xing，一種苦行）毫無障礙。即機梨舍瞿曇彌尼（Ji Li She Qutanmini，比丘尼的名字）。 天眼第一，所見無礙。即奢拘利尼（She Juli Ni，比丘尼的名字）。 坐禪入定，心意不散亂。即奢摩尼（She Mani，比丘尼的名字）。 分別義理，廣泛宣揚佛法教義。即波頭蘭阇那尼（Bo Tou Lan She Na Ni，比丘尼的名字）。 奉持戒律，沒有絲毫違犯。即波羅遮那尼（Bo Luo Zhe Na Ni，比丘尼的名字）。 獲得信仰解脫，不再退轉。即迦旃延尼（Jia Zhan Yan Ni，比丘尼的名字）。 獲得四種辯才，不感到怯懦。即最勝尼（Zui Sheng Ni，比丘尼的名字）。 能知曉自身無數劫以來的宿命。即拔陀毗離尼（Ba Tuo Pi Li Ni，比丘尼的名字）。 容貌端莊美麗，受人喜愛尊敬。即醯摩阇尼（Xi Mo She Ni，比丘尼的名字）。 降伏外道，建立正法教義。即輸那尼（Shu Na Ni，比丘尼的名字）。 分別義理，廣泛宣說佛法各部分內容。即曇摩提那尼（Tan Mo Ti Na Ni，比丘尼的名字）。 穿著粗陋的衣服，不感到羞愧。即優多羅尼（You Tuo Luo Ni，比丘尼的名字）。 諸根寂靜，心常保持一心不亂。即光明尼（Guang Ming Ni，比丘尼的名字）。 衣服整潔，常常遵循佛法教導。即單頭尼（Dan Tou Ni，比丘尼的名字）。 能夠進行各種辯論，也沒有疑惑滯礙。即檀多尼（Tan Duo Ni，比丘尼的名字）。 能夠創作偈頌，讚美如來的功德。即天與尼（Tian Yu Ni，比丘尼的名字）。 多聞廣博，以恩惠對待下屬。即瞿卑尼（Qu Bei Ni，比丘尼的名字）。 常處清凈之地，不居住在人間。即無畏尼（Wu Wei Ni，比丘尼的名字）。 以苦行的方式乞食，不選擇貴賤。即毗舍佉尼（Pi She Qie Ni，比丘尼的名字）。 在一個地方一個座位上，始終不移動改變。即拔陀婆羅尼（Ba Tuo Po Luo Ni，比丘尼的名字）。 普遍...
【English Translation】 English version Having attained the Thunderclap Samadhi (Dian Sanmei, a state of meditative absorption), he felt no fear. He was the Bhikkhu Di (Di Biqiu, name of a Bhikkhu). Contemplating the fundamental nature of the body. He was the Bhikkhu Na (Na Biqiu, name of a Bhikkhu). Finally attaining the realization of the extinction of outflows (Loujin, the state of cessation of defilements). He was the Bhikkhu Xu Ba (Xu Ba Biqiu, name of a Bhikkhu). Fifty Bhikkhunis (Buddhist nuns) were renowned. Having left home for a long time and being respected by the king. She was Mahapajapati Gotami (Da Ai Dao Qutanmini, name of a Bhikkhuni). Being wise and intelligent. She was Ksema (Chen Mani, name of a Bhikkhuni). Being foremost in psychic powers, she moved the gods. She was Utpalavarna (Youbo Huase Ni, name of a Bhikkhuni). Practicing asceticism (Toutuo Xing, a practice of austerity) without any limitations. She was Kisa Gotami (Ji Li She Qutanmini, name of a Bhikkhuni). Having the foremost divine eye, her vision was unobstructed. She was Sakula (She Juli Ni, name of a Bhikkhuni). Sitting in meditation and entering samadhi, her mind was not scattered. She was Sama (She Mani, name of a Bhikkhuni). Distinguishing the meaning and widely expounding the teachings of the Dharma. She was Patacara (Bo Tou Lan She Na Ni, name of a Bhikkhuni). Upholding the precepts without any violations. She was Bhadra Kundalakesa (Bo Luo Zhe Na Ni, name of a Bhikkhuni). Having attained faith and liberation, she did not regress. She was Katyayani (Jia Zhan Yan Ni, name of a Bhikkhuni). Having attained the four kinds of eloquence, she felt no timidity. She was Supriya (Zui Sheng Ni, name of a Bhikkhuni). Knowing her past lives for countless kalpas. She was Bhadda Kapilani (Ba Tuo Pi Li Ni, name of a Bhikkhuni). Having a beautiful appearance, she was loved and respected by people. She was Hema (Xi Mo She Ni, name of a Bhikkhuni). Subduing external paths and establishing the correct teachings. She was Suna (Shu Na Ni, name of a Bhikkhuni). Distinguishing the meaning and widely explaining the divisions of the Dharma. She was Dhammadinna (Tan Mo Ti Na Ni, name of a Bhikkhuni). Wearing coarse and tattered clothes, she felt no shame. She was Uttara (You Tuo Luo Ni, name of a Bhikkhuni). Her senses were tranquil, and she was always of one mind. She was Jyotirmati (Guang Ming Ni, name of a Bhikkhuni). Her clothes were neat and tidy, and she always followed the Dharma. She was Ekasataka (Dan Tou Ni, name of a Bhikkhuni). Being able to engage in various debates without any doubts or hesitations. She was Danta (Tan Duo Ni, name of a Bhikkhuni). Being able to compose verses praising the virtues of the Tathagata. She was Devadatta (Tian Yu Ni, name of a Bhikkhuni). Being learned and broad-minded, she treated her subordinates with kindness. She was Gopi (Qu Bei Ni, name of a Bhikkhuni). Always dwelling in quiet places, she did not live among people. She was Abhaya (Wu Wei Ni, name of a Bhikkhuni). Begging for food through asceticism, she did not choose between the noble and the lowly. She was Visakha (Pi She Qie Ni, name of a Bhikkhuni). In one place, on one seat, she never moved or changed. She was Bhadda Kundalakesa (Ba Tuo Po Luo Ni, name of a Bhikkhuni). Universally...
行乞求廣度人民。即摩怒呵利尼。
速成道果中間不滯。即陀摩尼。
執持三衣終不捨離。即須陀摩尼。
恒坐樹下意不改易。即珕那尼。
恒居露地不念覆蓋。即奢陀尼。
樂空閑處不在人間。即優迦羅尼。
長坐草蓐不著紋飾。即離那尼。
著五納衣以次分衛。即阿奴波摩尼。
樂空冢間。即優伽摩尼。
多游于慈愍念生類。即清明尼。
悲泣眾生不及道者。即素摩尼。
喜得道者愿及一切。即摩陀利尼。
護守諸行意不遠離。即迦羅伽尼。
守空執虛了之無有。即提婆修尼。
心樂無想除去諸著。即日光尼。
修習無愿。心恒廣濟。即末那婆尼。
諸法無疑度人無限。即毗摩達尼。
能廣說義分別深法。即普照尼。
心懷忍辱如地容受。即曇摩提尼。
能教化人使立檀會辦具床座。即須夜摩尼。
心以永息不興亂想。即因提阇尼。
觀了諸法而無厭足。即龍尼。
意強勇猛無所染著。即拘那羅尼。
入水三昧普潤一切。即婆須尼。
入火光三昧。悉照萌類。即降提尼。
觀惡露不凈分別緣起。即遮波羅尼。
育養眾人施與所乏。即守迦尼
【現代漢語翻譯】 現代漢語譯本 向廣大人民乞食。即摩怒呵利尼（Manuharani，行乞的）。
迅速成就道果，中間沒有滯礙。即陀摩尼（Dharani，速成的）。
執持三衣，始終不捨棄離開。即須陀摩尼（Suddhamani，持衣的）。
恒常坐在樹下，心意不改變。即珕那尼（Linani，樹下的）。
恒常居住在露天，不念及遮蓋。即奢陀尼（Satani，露地的）。
喜歡空閑的地方，不在人間居住。即優迦羅尼（Ukkalani，空閑的）。
長期坐在草墊上，不穿著華麗的裝飾。即離那尼（Liyani，草蓐的）。
穿著用五種布縫製的衣服，依次乞食。即阿奴波摩尼（Anupamani，納衣的）。
喜歡居住在空曠的墳墓之間。即優伽摩尼（Ukkamani，空冢的）。
經常遊走于慈悲之中，憐憫眾生。即清明尼（Cingmingni，慈愍的）。
為那些沒有得道的眾生而悲傷哭泣。即素摩尼（Sumani，悲泣的）。
歡喜那些已經得道的人，希望一切眾生都能得道。即摩陀利尼（Madharini，喜悅的）。
守護自己的行為，心意不遠離正道。即迦羅伽尼（Kalakani，護守的）。
守護空性，執著于虛無，明白一切皆空。即提婆修尼（Devasuni，守空的）。
內心喜歡無想，除去各種執著。即日光尼（Riguangni，無想的）。
修習無愿，心恒常廣濟眾生。即末那婆尼（Manavani，無愿的）。
對於一切法沒有懷疑，度化眾生沒有限量。即毗摩達尼（Vimadani，無疑的）。
能夠廣泛地解說義理，分別甚深的佛法。即普照尼（Puzhaoni，說義的）。
內心懷有忍辱，像大地一樣容納一切。即曇摩提尼（Tanmatini，忍辱的）。
能夠教化他人，使他們建立佈施的集會，準備好床座等用具。即須夜摩尼（Xuyemani，教化的）。
心已經永遠止息，不再生起雜亂的念頭。即因提阇尼（Yindizhani，永息的）。
觀察瞭解一切法，而沒有厭倦滿足。即龍尼（Longni，觀法的）。
意志堅強勇猛，沒有任何染著。即拘那羅尼（Junaluoni，勇猛的）。
進入水三昧，普遍滋潤一切。即婆須尼（Posuni，水三昧的）。
進入火光三昧，照亮一切萌芽的生命。即降提尼（Jiangtini，火光三昧的）。
觀察身體的污穢不凈，分別緣起法。即遮波羅尼（Zheboluoni，不凈觀的）。
養育眾人，施與他們所缺乏的。即守迦尼（Shoukani，育養的）。
【English Translation】 English version Begging for alms from the broad masses of people. This is Manuharani (摩怒呵利尼), meaning 'the one who begs'.
Quickly accomplishing the fruit of the path without delay. This is Dharani (陀摩尼), meaning 'the swift one'.
Holding onto the three robes, never abandoning them. This is Suddhamani (須陀摩尼), meaning 'the one who holds the robes'.
Constantly sitting under a tree, with unwavering intention. This is Linani (珕那尼), meaning 'the one under the tree'.
Always dwelling in the open, without thinking of covering oneself. This is Satani (奢陀尼), meaning 'the one in the open'.
Delighting in secluded places, not dwelling among people. This is Ukkalani (優迦羅尼), meaning 'the secluded one'.
Long sitting on a grass mat, not wearing ornate decorations. This is Liyani (離那尼), meaning 'the one on the grass mat'.
Wearing robes patched from five kinds of cloth, begging for alms in sequence. This is Anupamani (阿奴波摩尼), meaning 'the one with patched robes'.
Delighting in dwelling among empty tombs. This is Ukkamani (優伽摩尼), meaning 'the one in the empty tomb'.
Often wandering in compassion, having pity for living beings. This is Cingmingni (清明尼), meaning 'the compassionate one'.
Weeping for those living beings who have not attained the path. This is Sumani (素摩尼), meaning 'the weeping one'.
Rejoicing in those who have attained the path, wishing that all beings may attain it. This is Madharini (摩陀利尼), meaning 'the joyful one'.
Guarding one's actions, with the mind not straying from the right path. This is Kalakani (迦羅伽尼), meaning 'the guarding one'.
Guarding emptiness, clinging to nothingness, understanding that all is empty. This is Devasuni (提婆修尼), meaning 'the one who guards emptiness'.
The mind delights in non-thought, removing all attachments. This is Riguangni (日光尼), meaning 'the one of non-thought'.
Cultivating non-desire, the mind constantly and broadly aiding all beings. This is Manavani (末那婆尼), meaning 'the one of non-desire'.
Having no doubt about any dharma, liberating limitless beings. This is Vimadani (毗摩達尼), meaning 'the one without doubt'.
Being able to broadly explain the meaning, distinguishing profound Buddhist teachings. This is Puzhaoni (普照尼), meaning 'the one who explains the meaning'.
Harboring patience and forbearance, like the earth accepting all. This is Tanmatini (曇摩提尼), meaning 'the patient one'.
Being able to teach others, causing them to establish almsgiving gatherings, preparing beds and seats. This is Xuyemani (須夜摩尼), meaning 'the teaching one'.
The mind has been eternally stilled, no longer giving rise to chaotic thoughts. This is Yindizhani (因提阇尼), meaning 'the eternally stilled one'.
Observing and understanding all dharmas, without weariness or satisfaction. This is Longni (龍尼), meaning 'the one who observes the dharma'.
The will is strong and courageous, without any defilement. This is Junaluoni (拘那羅尼), meaning 'the courageous one'.
Entering the water samadhi, universally nourishing all. This is Posuni (婆須尼), meaning 'the one of water samadhi'.
Entering the firelight samadhi, illuminating all nascent life. This is Jiangtini (降提尼), meaning 'the one of firelight samadhi'.
Observing the impurity of the body, distinguishing the law of dependent origination. This is Zheboluoni (遮波羅尼), meaning 'the one who contemplates impurity'.
Nurturing all people, giving them what they lack. This is Shoukani (守迦尼), meaning 'the nurturing one'.
。
最後取證。即拔陀軍陀羅拘夷國尼。
名聞優婆塞四十人
初聞法藥成賢聖證。即三果商客。
第一智慧。即質多長者。
神德第一。即干提阿藍。
降伏外道。即掘多長者。
能說深法。即優波掘長者。
恒坐禪思。即呵侈阿羅婆。
降伏魔官。即勇健長者。
福德盛滿。即阇利長者。
大檀越主。即須達長者。
門族成就。即泯逸長者。
好問義趣。即生漏婆羅門。
利根通明。即梵摩俞。
諸佛信使。即御馬摩納。
計身無我。即喜聞琴婆羅門。
論不可勝。即毗裘婆羅門。
言語速疾能造偈頌。即優波離長者。
喜施好寶不有吝心。即殊提長者。
建立善本。即優迦毗舍離。
能說妙法。即最上無畏優婆塞。
所說無畏。即頭摩大將。
領毗舍離。好喜惠施。即毗沙王。
所施俠少。即光明王。
建立善本。即王波斯匿。
得無根善信。起歡喜心。即王阿阇世。
至心向佛意不變易。即優填王。
承事正法。即月光王子。
供奉聖眾意恒平等。即造祇桓王子。
常喜濟彼不自為己。即師子王子。
【現代漢語翻譯】 現代漢語譯本 最後取證。即拔陀軍陀羅拘夷國尼（Bhadra Kundalakesi，拔陀軍陀羅拘夷國的比丘尼）。 名聞優婆塞四十人 初聞法藥成賢聖證。即三果商客。 第一智慧。即質多長者（Citta，質多長者）。 神德第一。即干提阿藍（Khandha，干提阿藍）。 降伏外道。即掘多長者（Khujjatara，掘多長者）。 能說深法。即優波掘長者（Upagupta，優波掘長者）。 恒坐禪思。即呵侈阿羅婆（Khatia Arava，呵侈阿羅婆）。 降伏魔官。即勇健長者。 福德盛滿。即阇利長者（Jaliya，阇利長者）。 大檀越主。即須達長者（Sudatta，須達長者），又名給孤獨長者（Anathapindika）。 門族成就。即泯逸長者。 好問義趣。即生漏婆羅門。 利根通明。即梵摩俞（Brahmaayu，梵摩俞）。 諸佛信使。即御馬摩納。 計身無我。即喜聞琴婆羅門。 論不可勝。即毗裘婆羅門。 言語速疾能造偈頌。即優波離長者（Upali，優波離長者）。 喜施好寶不有吝心。即殊提長者（Subhuti，須菩提長者）。 建立善本。即優迦毗舍離。 能說妙法。即最上無畏優婆塞。 所說無畏。即頭摩大將。 領毗舍離。好喜惠施。即毗沙王。 所施俠少。即光明王。 建立善本。即王波斯匿（Prasenajit，波斯匿王）。 得無根善信。起歡喜心。即王阿阇世（Ajatasattu，阿阇世王）。 至心向佛意不變易。即優填王（Udayana，優填王）。 承事正法。即月光王子。 供奉聖眾意恒平等。即造祇桓王子。 常喜濟彼不自為己。即師子王子。
【English Translation】 English version Finally, taking evidence. That is Bhadra Kundalakesi (Bhadra Kundalakesi, a Bhikkhuni of the country of Bhadra Kundalakesi). Forty Upasakas (lay male devotees) of renown. Initially hearing the Dharma medicine, they attained the fruit of a sage. That is the merchant who attained the third fruit. Foremost in wisdom. That is Citta (Citta, the householder). Foremost in spiritual virtue. That is Khandha (Khandha). Subduing external paths. That is Khujjatara (Khujjatara, the householder). Able to speak profound Dharma. That is Upagupta (Upagupta, the householder). Constantly sitting in meditation. That is Khatia Arava (Khatia Arava). Subduing the demon officials. That is the courageous householder. Abundant in blessings. That is Jaliya (Jaliya, the householder). The great benefactor. That is Sudatta (Sudatta, the householder), also known as Anathapindika. Accomplished in family lineage. That is the Minyi householder. Fond of inquiring into the meaning of the teachings. That is the Sronakotikarna Brahmin. Sharp-witted and clear. That is Brahmaayu (Brahmaayu). The messenger of all Buddhas. That is the horse-taming Manava. Considering the body as without self. That is the Brahmin who delights in hearing the lute. Invincible in debate. That is the Vikkhu Brahmin. Quick in speech and able to compose verses. That is Upali (Upali, the householder). Delighting in giving precious treasures without stinginess. That is Subhuti (Subhuti, the householder). Establishing good roots. That is Ugga of Vaishali. Able to speak wonderful Dharma. That is the foremost fearless Upasaka. What he speaks is fearless. That is General Dummukha. Governing Vaishali, fond of giving alms. That is King Bimbisara. What he gives is limited. That is King Pradyota. Establishing good roots. That is King Prasenajit (Prasenajit). Obtaining rootless good faith, arising joyful mind. That is King Ajatasattu (Ajatasattu). With sincere heart turning towards the Buddha, his intention does not change. That is King Udayana (Udayana). Attending to the Proper Dharma. That is Prince Canda. Making offerings to the Sangha with constant equality in mind. That is Prince Jeta. Always delighting in helping others, not for himself. That is Prince Simha.
善恭奉人無有高下。即無畏王子。
顏貌端正與人殊勝。即雞頭王子。
恒行慈心。即不尼長者。
心恒悲念一切之類。即摩訶納釋種。
常行喜心。即拔陀釋種。
恒行護心不失善行。即毗阇先優婆塞。
堪任行忍。即師子大將。
能雜種論。即毗舍御優婆塞。
賢聖默然。即難提波羅優婆塞。
勤修善行無有休息。即優多羅優婆塞。
諸根寂靜。即天優婆塞。
最後受證。即拘夷那竭摩羅。
名聞優婆夷三十人
初受道證。即難陀難陀婆羅優婆夷。
智慧第一。即久壽多羅優婆夷。
恒喜坐禪。即須毗耶女優婆夷。
慧根了了。即毗浮優婆夷。
堪能說法。即央竭阇優婆夷。
善演經義。即跋陀娑羅優婆夷。
降伏外道。即婆修陀優婆夷。
音響清徹。即無憂優婆夷。
能種種論。即婆羅陀優婆夷。
勇猛精勤。即須優婆夷。
第一供養如來。即摩利夫人。
承事正法。即須賴婆夫人。
供養聖眾。即舍彌夫人。
瞻視當來過去賢士。即月光夫人。
檀越第一。即雷電夫人。
恒行慈三昧。即摩訶先優婆夷。
行悲哀愍
【現代漢語翻譯】 現代漢語譯本 善於恭敬侍奉他人，不分高低貴賤。就是無畏王子（Abhayarājakumāra）。 容貌端正，與衆不同，非常殊勝。就是雞頭王子（Kukkutarājakumāra）。 經常懷有慈悲之心。就是不尼長者（Punika）。 心中總是悲憫一切眾生。就是摩訶納釋種（Mahānāma the Sakyan）。 常常懷有喜悅之心。就是拔陀釋種（Bhadraka the Sakyan）。 經常懷有護念之心，不失去善行。就是毗阇先優婆塞（Vijayasena）。 能夠忍受一切。就是師子大將（Sīha the general）。 善於各種論議。就是毗舍御優婆塞（Visākha）。 賢聖之人，沉默寡言。就是難提波羅優婆塞（Nandipāla）。 勤奮修行善行，沒有休息。就是優多羅優婆塞（Uttara）。 諸根寂靜。就是天優婆塞（Sakka）。 最後證得果位。就是在拘夷那竭（Kusinagara）的摩羅（Malla）人。 聞名的優婆夷（Upāsikā，女居士）有三十人： 最初證得道果。就是難陀難陀婆羅優婆夷（Nanda，Nandabalā）。 智慧第一。就是久壽多羅優婆夷（Khujjuttarā）。 經常喜歡禪坐。就是須毗耶優婆夷（Suppiyā）。 智慧之根明瞭。就是毗浮優婆夷（Vibhu）。 能夠說法。就是央竭阇優婆夷（Aṅgajā）。 善於演說經義。就是跋陀娑羅優婆夷（Bhaddā Kundalakesā）。 降伏外道。就是婆修陀優婆夷（Vāsudattā）。 聲音清澈。就是無憂優婆夷（Asokā）。 能夠進行各種論議。就是婆羅陀優婆夷（Bharatā）。 勇猛精進。就是須優婆夷（Sumana）。 第一位供養如來。就是摩利夫人（Mallikā）。 奉行正法。就是須賴婆夫人（Subhaddā）。 供養聖眾。就是舍彌夫人（Sāmāvatī）。 瞻仰過去和未來的賢士。就是月光夫人（Candā）。 佈施第一。就是雷電夫人（Suppavāsā）。 經常修習慈三昧。就是摩訶先優婆夷（Mahāsiva）。 行悲憫之心。
【English Translation】 English version Being respectful and reverent to people without discrimination of high or low status. This is Abhayarājakumāra (Fearless Prince). Having a dignified and outstanding appearance, superior to others. This is Kukkutarājakumāra (Cock Prince). Always practicing loving-kindness. This is Punika (Punika the wealthy merchant). Always having compassion for all beings. This is Mahānāma the Sakyan (Mahānāma of the Sakya clan). Always having a joyful heart. This is Bhadraka the Sakyan (Bhadraka of the Sakya clan). Always having a protective mind, not losing good deeds. This is Vijayasena (Vijayasena the lay follower). Being capable of enduring. This is Sīha the general (Sīha the general). Being skilled in various discussions. This is Visākha (Visākha the lay follower). Being a noble and silent person. This is Nandipāla (Nandipāla the lay follower). Diligently cultivating good deeds without rest. This is Uttara (Uttara the lay follower). Having tranquil senses. This is Sakka (Sakka the lay follower). The last to attain realization. This is the Malla (Malla people) of Kusinagara (Kusinagara). Thirty renowned Upāsikās (female lay followers): The first to attain the path. This is Nanda, Nandabalā (Nanda, Nandabalā the lay follower). First in wisdom. This is Khujjuttarā (Khujjuttarā the lay follower). Always delighting in meditation. This is Suppiyā (Suppiyā the lay follower). Having clear roots of wisdom. This is Vibhu (Vibhu the lay follower). Being capable of teaching the Dharma. This is Aṅgajā (Aṅgajā the lay follower). Being skilled in expounding the meaning of the sutras. This is Bhaddā Kundalakesā (Bhaddā Kundalakesā the lay follower). Subduing heretics. This is Vāsudattā (Vāsudattā the lay follower). Having a clear and resonant voice. This is Asokā (Asokā the lay follower). Being capable of various discussions. This is Bharatā (Bharatā the lay follower). Being courageous and diligent. This is Sumana (Sumana the lay follower). The first to offer alms to the Tathagata. This is Mallikā (Mallikā the queen). Attending to the true Dharma. This is Subhaddā (Subhaddā the queen). Offering alms to the Sangha. This is Sāmāvatī (Sāmāvatī the queen). Looking upon the wise ones of the past and future. This is Candā (Candā the queen). First in generosity. This is Suppavāsā (Suppavāsā the queen). Always practicing the Samadhi of loving-kindness. This is Mahāsiva (Mahāsiva the lay follower). Practicing compassion and pity.
。即毗提優婆夷。
喜心不絕。即拔陀優婆夷。
行守護業。即難陀母優婆夷。
得信解脫。即照曜優婆夷。
恒行忍辱。即無憂優婆夷。
行空三昧。即毗仇先優婆夷。
行無相三昧。即優那陀優婆夷。
行無愿三昧。即無垢優婆夷。
好教受彼。即尸利夫人優婆夷。
善能持戒。即央竭摩優婆夷。
形貌端正。即雷炎優婆夷。
諸根寂靜。即最勝優婆夷。
多聞博智。即泥羅優婆夷。
能造頌偈。修摩迦提無所怯弱。即須達女優婆夷。
最後取證優婆夷者。即藍優婆夷。
祐歷觀學者。業盛則聲流。其在悠悠未足算也。故十大弟子以第一為標。四部之眾以名聞自顯。所謂眾所知識出乎其類者也。嗟夫後進。思自勖焉(比丘尼優婆夷數各長一人)。◎
釋迦譜卷第一
◎釋迦降生釋種成佛緣譜第四之一(出因果經)
爾時善慧菩薩功德行滿足。位登十地在一生補處。近一切種智。生兜率天。名聖善白。為諸天主說於一生補處之行。亦於十方國土。現種種身。為諸眾生隨宜說法。期運將至當下作佛。即觀五事。一者觀諸眾生熟與未熟。二者觀時至與未至。三者觀諸國土何國處中。四者觀諸種族何族
【現代漢語翻譯】 現代漢語譯本： 『喜心不絕』，即跋陀優婆夷（Bhadra Upasika，意為賢善的女居士）。 『行守護業』，即難陀母優婆夷（Nanda's mother Upasika，難陀的母親女居士）。 『得信解脫』，即照曜優婆夷（Illuminating Upasika，意為照耀的女居士）。 『恒行忍辱』，即無憂優婆夷（Free-from-sorrow Upasika，意為無憂的女居士）。 『行空三昧』，即毗仇先優婆夷（Bikhuseni Upasika，意為比庫先尼女居士）。 『行無相三昧』，即優那陀優婆夷（Unnata Upasika，意為高顯的女居士）。 『行無愿三昧』，即無垢優婆夷（Stainless Upasika，意為無垢的女居士）。 『好教受彼』，即尸利夫人優婆夷（Siri Lady Upasika，意為吉祥夫人女居士）。 『善能持戒』，即央竭摩優婆夷（Angakama Upasika，意為央竭摩女居士）。 『形貌端正』，即雷炎優婆夷（Radiant Flame Upasika，意為雷炎女居士）。 『諸根寂靜』，即最勝優婆夷（Supreme Victory Upasika，意為最勝的女居士）。 『多聞博智』，即泥羅優婆夷（Nila Upasika，意為泥羅女居士）。 『能造頌偈，修摩迦提無所怯弱』，即須達婆夷（Sudatta Upasika，意為善施女居士）。 『最後取證優婆夷者』，即藍優婆夷（Rama Upasika，意為羅摩女居士）。 祐歷觀學者，業盛則聲流。其在悠悠未足算也。故十大弟子以第一為標。四部之眾以名聞自顯。所謂眾所知識出乎其類者也。嗟夫後進。思自勖焉(比丘尼優婆夷數各長一人)。 釋迦譜卷第一 釋迦降生釋種成佛緣譜第四之一(出因果經) 爾時善慧菩薩功德行滿足。位登十地在一生補處。近一切種智。生兜率天。名聖善白。為諸天主說於一生補處之行。亦於十方國土。現種種身。為諸眾生隨宜說法。期運將至當下作佛。即觀五事。一者觀諸眾生熟與未熟。二者觀時至與未至。三者觀諸國土何國處中。四者觀諸種族何族
【English Translation】 English version: 'Unceasing Joy in Heart', that is Bhadra Upasika (Bhadra Upasika, meaning virtuous and good female lay disciple). 'Practicing the Work of Protection', that is Nanda's mother Upasika (Nanda's mother Upasika, Nanda's mother female lay disciple). 'Attaining Liberation through Faith', that is Illuminating Upasika (Illuminating Upasika, meaning illuminating female lay disciple). 'Constantly Practicing Patience', that is Free-from-sorrow Upasika (Free-from-sorrow Upasika, meaning sorrow-free female lay disciple). 'Practicing the Samadhi of Emptiness', that is Bikhuseni Upasika (Bikhuseni Upasika, meaning Bhikkhuni-first female lay disciple). 'Practicing the Samadhi of No-Sign', that is Unnata Upasika (Unnata Upasika, meaning elevated female lay disciple). 'Practicing the Samadhi of No-Wish', that is Stainless Upasika (Stainless Upasika, meaning stainless female lay disciple). 'Delighting in Teaching and Receiving', that is Siri Lady Upasika (Siri Lady Upasika, meaning auspicious lady female lay disciple). 'Skillful in Upholding Precepts', that is Angakama Upasika (Angakama Upasika, Angakama female lay disciple). 'With Upright and Proper Appearance', that is Radiant Flame Upasika (Radiant Flame Upasika, meaning radiant flame female lay disciple). 'With Roots of Tranquility', that is Supreme Victory Upasika (Supreme Victory Upasika, meaning supreme victory female lay disciple). 'Learned and Wise', that is Nila Upasika (Nila Upasika, meaning Nila female lay disciple). 'Capable of Creating Verses, Sumagadhi without Fear', that is Sudatta Upasika (Sudatta Upasika, meaning good giver female lay disciple). 'The Last Upasika to Attain Proof', that is Rama Upasika (Rama Upasika, meaning Rama female lay disciple). Scholars who observe the calendar and study, when their karma flourishes, their reputation spreads. Those who are leisurely are not worth counting. Therefore, the ten great disciples are marked by being the first. The four assemblies are distinguished by their fame. These are the ones who are known by the multitude and stand out from their peers. Alas, later generations, think to encourage yourselves (the number of Bhikkhunis and Upasikas each increased by one). Shakya Genealogy, Volume 1 The Genealogy of Shakyamuni's Birth, the Shakya Clan, and the Attainment of Buddhahood, Part 4, Section 1 (From the Sutra of Cause and Effect) At that time, the Bodhisattva Good Wisdom, having fulfilled his meritorious deeds and practices, attained the tenth ground and was in the position of a 'one-life-away' Bodhisattva. He was close to all-knowing wisdom and was born in the Tushita Heaven, named Holy Good White. He spoke to the lords of the heavens about the practice of a 'one-life-away' Bodhisattva. He also manifested various bodies in the ten directions of the lands, teaching the Dharma to all beings according to their needs. When the destined time was approaching for him to become a Buddha, he observed five things. First, he observed whether beings were ripe or not ripe. Second, he observed whether the time had arrived or not. Third, he observed which country among all countries was the central one. Fourth, he observed which clan among all clans
貴盛。五者觀過去因緣。誰最真正應為父母。觀五事已。即自思惟。今諸眾生皆是我初發心已來所成熟者。堪能受于清凈妙法。於此三千大千世界。此閻浮提迦毗羅施兜國。最為處中。瑞應本起云。迦維衛者。三千日月。萬二千天地之處中也。佛之威神至尊至重。不可生邊地。地為傾邪。故處其中。周化十方。往古諸佛出興於世。皆生於此。諸族種姓釋迦第一。甘蔗苗裔聖王之後。觀白凈王過去因緣。夫妻真正堪為父母。又見摩耶夫人壽命修短。懷抱太子。滿足十月太子便生。生七日已其母命終。既作此觀又自思惟。我今若便即下生者。不能廣利諸天人眾。仍于天宮現五種相。令諸天子。皆悉覺知菩薩期運應下作佛。一者菩薩眼見瞬動。二者頭上華萎。三者衣受塵垢。四者腋下汗出。五者不樂本座。時諸天眾。忽見菩薩有此異相。心大驚怖。身諸毛孔血流如雨。自相謂言。菩薩不久舍於我等。爾時菩薩又現五瑞。一者放大光明。普照三千大千世界。二者大地十八相動。須彌海水諸天宮殿。皆悉震搖。三者諸魔宮宅隱蔽不見。四者日月星辰無復光明。五者天下八部皆悉震動。不能自禁。是兜率諸天。見菩薩身已有五相。又復睹外五希有事。皆悉聚集到菩薩所。頭面禮足白言。尊者我等今日見此諸相。舉身震動不能自安。
【現代漢語翻譯】 現代漢語譯本 貴盛（指菩薩在兜率天的尊貴地位）。五者，觀察過去因緣，誰最真正適合做我的父母。觀察這五件事後，我便這樣思惟：『現在這些眾生，都是我從最初發心以來所成熟的，堪能接受清凈妙法。在這三千大千世界中，此閻浮提（Jambudvipa，指我們所居住的南贍部洲）的迦毗羅衛國（Kapilavastu）最為適中。』瑞應本起經中說：『迦毗羅衛國，是三千日月、萬二千天地的中心。』佛的威神至尊至重，不可生於邊地，因為邊地傾斜不正，所以要處在中心，才能周遍教化十方。往昔諸佛出世，都生於此地。諸族種姓中，釋迦族第一，是甘蔗王的苗裔，聖王的後代。我觀察凈飯王（Suddhodana）過去因緣，他和摩耶夫人（Maya）真正堪為我的父母。我又看到摩耶夫人的壽命長短，她懷抱太子，滿足十月后太子便會出生，出生七日後她的壽命便會終結。既然做了這樣的觀察，我又思惟：『我現在如果立刻下生，不能廣泛利益諸天人眾。』於是，我仍然在天宮顯現五種衰相，讓諸天子都覺知菩薩的時期已到，應當下生作佛。一者，菩薩的眼睛眨動不定。二者，頭上的花朵枯萎。三者，衣服沾染塵垢。四者，腋下流出汗水。五者，不樂於本來的座位。當時，諸天眾忽然看到菩薩有這些異相，心中大驚恐怖，身上所有的毛孔都流出血來，如同下雨一般。他們互相說道：『菩薩不久就要捨棄我們了！』那時，菩薩又顯現五種瑞相。一者，放出大光明，普照三千大千世界。二者，大地發生十八種震動，須彌山（Mount Sumeru）、海水、諸天宮殿，全都震動搖晃。三者，諸魔的宮殿隱蔽不見。四者，日月星辰不再有光明。五者，天下八部（指天龍八部）全都震動，不能自持。這些兜率天的諸天，看到菩薩身上已經有五種衰相，又看到外面的五種稀有之事，全都聚集到菩薩的住所，頭面禮足，稟告說：『尊者，我們今日見到這些衰相，舉身震動，不能自安。』
【English Translation】 English version 『Venerable and Prosperous』 (referring to the Bodhisattva's honorable status in Tushita Heaven). Fifth, observing past causes and conditions, who is most truly suitable to be my parents. After observing these five things, I then contemplate: 『These beings now are all those whom I have matured since my initial aspiration, capable of receiving the pure and wonderful Dharma. Among these three thousand great thousand worlds, this Jambudvipa (the continent we inhabit) of Kapilavastu is the most central.』 The Sutra of Auspicious Responses states: 『Kapilavastu is the center of three thousand suns and moons, and twelve thousand lands.』 The Buddha's majestic power is supremely honored and weighty, and cannot be born in a borderland, because borderlands are tilted and not upright, so it must be in the center to universally transform the ten directions. In the past, all Buddhas who appeared in the world were born here. Among all clans and lineages, the Shakya clan is the first, descendants of King Ikshvaku, descendants of holy kings. I observe King Suddhodana's past causes and conditions, and he and Queen Maya are truly suitable to be my parents. I also see Queen Maya's lifespan, that she will conceive the prince, and after ten months the prince will be born, and seven days after birth her life will end.』 Having made this observation, I then contemplate: 『If I were to descend immediately now, I would not be able to broadly benefit the multitudes of gods and humans.』 Therefore, I still manifest five signs of decay in the heavenly palace, so that all the heavenly beings will realize that the Bodhisattva's time has come, and he should descend to become a Buddha. First, the Bodhisattva's eyes blink erratically. Second, the flowers on his head wither. Third, his clothes become stained with dust. Fourth, sweat flows from his armpits. Fifth, he is not pleased with his original seat. At that time, the heavenly beings suddenly saw these unusual signs on the Bodhisattva, and their hearts were greatly frightened, and blood flowed from all the pores of their bodies like rain. They said to each other: 『The Bodhisattva will soon abandon us!』 At that time, the Bodhisattva also manifested five auspicious signs. First, he emitted great light, illuminating the three thousand great thousand worlds. Second, the earth shook in eighteen ways, Mount Sumeru, the ocean waters, and the palaces of the gods all shook and trembled. Third, the palaces of all the demons became hidden and invisible. Fourth, the sun, moon, and stars no longer had light. Fifth, all the eight divisions of the world (referring to the eight classes of gods and demigods) trembled, unable to restrain themselves. These gods of Tushita Heaven, seeing that the Bodhisattva already had five signs of decay, and also seeing the five rare events outside, all gathered at the Bodhisattva's residence, bowed their heads to his feet, and reported: 『Venerable One, today we see these signs of decay, and our whole bodies tremble, unable to be at peace.』
唯愿為我釋此因緣。菩薩即便答諸天言。善男子當知。諸行皆悉無常。我今不久舍此天宮。生閻浮提。於時諸天聞此語已。悲號涕泣心大憂惱舉體血現如波羅奢華。或有不復樂於本座。或有棄其莊嚴之具。或有宛轉迷悶于地。或有深嘆無常苦者。爾時有一天子即說偈言。
菩薩在於此 開我等法眼 今者遠我去 如盲離導師 又如欲渡水 忽然失橋船 亦似嬰孤兒 喪亡其慈母 我等亦如是 失所歸依處 方漂生死流 了無有出緣 我等於長夜 為癡箭所射 既失大醫王 誰當救我者 滯臥無明林 長沒愛慾海 永絕尊者訓 未見超出期
爾時菩薩見諸天子悲泣懊惱。又復聞說戀慕之偈。即以慈音而告之曰。善男子凡人受生無不死者。恩愛合會必有別離。上至阿迦膩吒天。下至阿鼻地獄。其中一切諸眾生等。無有不為無常大火之所煎炙。是故汝等不應於我獨生戀慕。我今與汝皆悉未離生死熾火。乃至一切貧富貴賤。皆不免脫。於是菩薩即說偈言。
諸行無常 是生滅法 生滅滅已 寂滅為樂
爾時菩薩語天子言。此偈乃是過去諸佛之所宣說。諸行性相法皆如是。汝等今日勿生憂惱。我于生死無量劫來。今日唯有此一生在。不久當得離於諸行。汝等
【現代漢語翻譯】 現代漢語譯本： 唯愿您為我解釋這其中的因緣。菩薩便回答眾天人說：『善男子，應當知道，一切諸行都是無常的。我將不久離開這天宮，降生到閻浮提（Jambudvipa，指我們所居住的這個世界）。』當時，眾天人聽到這些話后，悲傷哭泣，心中極度憂愁煩惱，全身血流不止，如同波羅奢華（Palasha flower，一種紅色花）一般。有的不再喜歡自己的座位，有的拋棄了裝飾品，有的在地上昏迷打滾，有的深深嘆息無常的痛苦。這時，有一位天子說了這樣一首偈： 『菩薩您在這裡，開啟了我們的法眼， 如今您要遠離我們而去，如同盲人離開了導師。 又好像要渡河的人，忽然失去了橋樑和船隻， 也像年幼的孤兒，喪失了慈愛的母親。 我們也是這樣，失去了可以歸依的地方， 將在生死的河流中漂流，完全沒有脫離的因緣。 我們于漫漫長夜中，被愚癡之箭所射中， 既然失去了偉大的醫王，誰來救度我們呢？ 停留在無明的森林中，長久沉沒在愛慾的海洋里， 永遠斷絕了尊者的教誨，看不到超出輪迴的期限。』 當時，菩薩看到眾天子悲傷哭泣，懊惱不已，又聽到他們說出戀慕不捨的偈頌，便用慈悲的聲音告訴他們說：『善男子，凡是受生的人沒有不死的，恩愛聚合終究會有別離。上至阿迦膩吒天（Akanistha heaven，色界頂層天），下至阿鼻地獄（Avici hell，八大地獄的最下層），其中一切眾生，沒有不被無常大火所煎熬的。所以你們不應該只對我產生戀慕。我現在和你們都還沒有脫離生死的熾熱火焰，乃至一切貧窮富貴的人，都不能免於此。』於是，菩薩說了這樣一首偈： 『諸行無常，是生滅法，生滅滅已，寂滅為樂。』 當時，菩薩告訴天子們說：『這首偈是過去諸佛所宣說的，一切諸行的性相法都是如此。你們今天不要憂愁煩惱。我于生死輪迴無量劫以來，今天只有這一生還在，不久將能脫離一切諸行。你們……』
【English Translation】 English version: I only wish you would explain this cause and condition for me.' The Bodhisattva then answered the devas, 'Good men, you should know that all conditioned things are impermanent. I will soon leave this heavenly palace and be born in Jambudvipa (the world we live in).' At that time, when the devas heard these words, they wept with sorrow, their hearts filled with great distress and vexation, and blood flowed from their bodies like Palasha flowers (a type of red flower). Some no longer delighted in their seats, some abandoned their ornaments, some writhed and fainted on the ground, and some deeply lamented the suffering of impermanence. At that time, one deva spoke the following verse: 'The Bodhisattva is here, opening our Dharma eyes, Now you are going far away from us, like a blind man leaving his guide. It is also like someone wanting to cross a river, suddenly losing the bridge and boat, Also like an infant orphan, losing its loving mother. We are also like this, losing our place of refuge, Drifting in the stream of birth and death, with no means of escape. We, in the long night, are shot by the arrow of ignorance, Having lost the great physician, who will save us? Lingering in the forest of ignorance, forever submerged in the sea of desire, Eternally cut off from the venerable one's teachings, not seeing the time of transcendence.' At that time, the Bodhisattva saw the devas weeping and distressed, and also heard them speak verses of longing and attachment. He then spoke to them with a compassionate voice, saying, 'Good men, all who are born are subject to death, and the meeting of love and affection must eventually lead to separation. From the Akanistha heaven (the highest heaven in the Form Realm) to the Avici hell (the lowest of the eight great hells), all beings within them are scorched by the great fire of impermanence. Therefore, you should not be attached only to me. I and you have not yet escaped the blazing fire of birth and death, and even all the poor, rich, noble, and lowly cannot escape it.' Then, the Bodhisattva spoke the following verse: 'All conditioned things are impermanent, they are subject to arising and ceasing. Once arising and ceasing cease, quiescence is bliss.' At that time, the Bodhisattva said to the devas, 'This verse was proclaimed by the Buddhas of the past. The nature and characteristics of all conditioned things are like this. Do not be distressed today. I have been in the cycle of birth and death for countless kalpas, and today only this one life remains. Soon I will be able to escape all conditioned things. You...'
當知今是度脫眾生之時。我應下生閻浮提中。迦毗羅施兜國。甘蔗苗裔釋姓種族白凈王家。我生彼已。遠離父母棄捨妻子。及轉輪王位。出家學道勤修苦行。降伏魔怨。成一切種智。轉於法輪。一切世間天人魔梵所不能轉。亦依過去諸佛所行法式。廣利一切諸天人眾。建大法幢傾倒魔幢。竭煩惱海凈八正路。以諸法印印眾生心。設大法會請諸天人。汝等爾時亦當皆同在於此會。餐受法食。以是因緣不應憂惱。爾時菩薩以偈頌曰。
我於此不久 當下閻浮提 迦毗羅施兜 白凈王宮生 辭父母親屬 舍轉輪王位 出家行學道 成一切種智 建立正法幢 能竭煩惱海 閉塞惡趣門 永開八正路 廣利諸天人 其數不可量 以是因緣故 不應生憂惱
爾時菩薩舉身毛孔皆放光明。諸天子等聞菩薩言。又復見身出大光明。歡喜踴躍離諸憂苦。各心念言。菩薩不久當成正覺。
普耀經云(一名方等本起)菩薩住兜率天其諸天子各六十六億。咸共講議。當使菩薩。現生何種或有說言。維提種。摩竭國其母真正。其父不真。拘薩大國。父母宗族皆不真正。和沙大國。王無威神受他節度。維耶離國。喜諍不和無清凈行。此鏺樹國。舉動虛妄志性粗獷不應生彼。有一天子。名曰幢英。詣
【現代漢語翻譯】 現代漢語譯本：應當知道現在是度脫眾生的時候。我應當下生到閻浮提（Jambudvipa，指我們所居住的這個世界）中，迦毗羅衛（Kapilavastu）國，甘蔗（Ikshvaku）苗裔釋迦（Shakya）種族白凈王（Suddhodana）的家中。我出生在那裡之後，將遠離父母，拋棄妻子，以及轉輪王的地位，出家學道，勤奮修行苦行，降伏魔怨，成就一切種智（Sarvajna，指佛陀所證悟的智慧），轉動法輪（Dharmachakra，指佛陀的教法），這是世間一切天人魔梵都無法轉動的。我也將依照過去諸佛所行的法式，廣泛利益一切諸天人眾，建立大法幢，傾倒魔幢，竭盡煩惱之海，清凈八正道（Arya Ashtanga Marga），以諸法印印眾生心，設立大法會邀請諸天人。你們到那時也應當都一同在此法會中，餐受法食。因為這個因緣，不應該憂愁煩惱。當時菩薩用偈頌說道： 『我於此不久，當下閻浮提，迦毗羅衛國，白凈王宮生，辭父母親屬，舍轉輪王位，出家行學道，成一切種智，建立正法幢，能竭煩惱海，閉塞惡趣門，永開八正路，廣利諸天人，其數不可量，以是因緣故，不應生憂惱。』 當時菩薩全身的毛孔都放出光明。諸天子等聽到菩薩的話，又看到菩薩身上發出大光明，歡喜踴躍，遠離一切憂愁痛苦，各自心中想念道：『菩薩不久將要成就正覺。』 《普耀經》（Puspa-vyuha Sutra，又名《方等本起》）中說，菩薩住在兜率天（Tushita Heaven）時，有六十六億諸天子，共同商議，應當讓菩薩現生在哪個種族。有人說：『維提（Videha）種族，摩竭陀（Magadha）國，其母真正，其父不真。拘薩羅（Kosala）大國，父母宗族都不真正。和沙（Kashi）大國，國王沒有威神，受他人節制。維耶離（Vaishali）國，喜好爭鬥不和睦，沒有清凈的行為。此鏺樹（Vamsa）國，舉動虛妄，志向粗獷，不應該生在那裡。』有一天子，名叫幢英（Dhvajaketu），前往...
【English Translation】 English version: Know that now is the time to deliver sentient beings. I should descend and be born in Jambudvipa (the world we live in), in the kingdom of Kapilavastu, in the Shakya clan descended from Ikshvaku, in the household of King Suddhodana. After I am born there, I will leave my parents, abandon my wife and children, and the position of a Chakravartin (wheel-turning king), renounce the world to study the Way, diligently practice asceticism, subdue the demonic forces, attain Sarvajna (all-knowing wisdom), turn the Dharmachakra (the wheel of Dharma), which cannot be turned by any Devas, humans, demons, or Brahmas in the world. I will also follow the practices of the Buddhas of the past, extensively benefit all Devas and humans, establish the great banner of Dharma, overthrow the banner of demons, exhaust the ocean of afflictions, purify the Noble Eightfold Path, seal the minds of sentient beings with the seals of Dharma, and set up a great Dharma assembly to invite all Devas and humans. You all should also be present at this assembly at that time, partaking of the Dharma food. Because of this cause, you should not be worried or distressed. At that time, the Bodhisattva spoke in verse: 'I will not be here for long; I will descend to Jambudvipa, be born in the palace of King Suddhodana in Kapilavastu, bid farewell to my parents and relatives, abandon the position of a Chakravartin, renounce the world to study the Way, attain Sarvajna, establish the banner of the true Dharma, be able to exhaust the ocean of afflictions, close the gates of the evil realms, forever open the Noble Eightfold Path, extensively benefit all Devas and humans, their number immeasurable; because of this cause, you should not be worried or distressed.' At that time, all the pores of the Bodhisattva's body emitted light. The Devas, upon hearing the Bodhisattva's words and seeing the great light emanating from his body, rejoiced and leaped for joy, free from all worries and suffering, each thinking in their hearts: 'The Bodhisattva will soon attain perfect enlightenment.' The Puspa-vyuha Sutra (also known as the Fangdeng Benqi) says that when the Bodhisattva was dwelling in Tushita Heaven, there were sixty-six billion Devas who discussed together which clan the Bodhisattva should be born into. Some said: 'The Videha clan, in the kingdom of Magadha, whose mother is genuine but whose father is not. The great kingdom of Kosala, whose parents and clan are not genuine. The great kingdom of Kashi, whose king has no power and is subject to others. The kingdom of Vaishali, which is fond of strife and disharmony and has no pure conduct. The kingdom of Vamsa, whose actions are false and whose nature is coarse, should not be born there.' One Deva, named Dhvajaketu, went to...
菩薩所。而前咨問。究竟菩薩一生補處。所可降神種姓云何。菩薩報曰。其國種姓有六十德。一生補處乃應降神(六十德以文多不載)今此釋種熾盛。五穀豐熟快樂無極。人民滋茂植眾德本。迦維羅衛眾人和睦上下相承。一切諸釋渴仰一乘。其白凈王性行仁賢。夫人妙姿性溫貞良。猶天玉女。護身口意強如金剛。前五百世為菩薩母。應往降神受彼胞胎。於時菩薩問諸天子。以何形貌降神母胎。或言儒童形。或曰釋梵形。或言日月王形。或曰金翅鳥形彼有梵天名曰強威。從仙道來。報諸天言。象形第一。六牙白象威神巍巍。梵典所載。所以者何。世有三獸。一兔二馬三白象。兔之渡水趣自渡耳。馬雖差猛。猶故不知水之深淺。白象之渡盡其源底。聲聞緣覺其猶兔馬。雖渡生死不達法本。菩薩大乘譬如白象。解暢三界十二緣起。了之本無。救護一切。莫不蒙濟。菩薩過冬盛寒。春末夏初。樹始華茂。不寒不暑。適在時宜。沸宿應下。菩薩從兜率天。化作白象。口有六牙。諸根寂定。光色巍巍。現從日光降神母胎。趣于右脅。所以處右。所行不左。王后潔妙晏寐忽覺。白象王來處於胞胎。身心安隱猶如逮禪(瑞應本起修行本起皆云。菩薩初下。化乘白象。冠日之精)爾時菩薩觀降胎時至。即乘六牙白象。發兜率宮。無量諸天
【現代漢語翻譯】 現代漢語譯本：菩薩們在那裡向前請教，關於究竟一生補處菩薩（指下一世將成佛的菩薩）應該降生在什麼樣的種姓中。菩薩回答說：『那個國家的種姓需要具備六十種德行，一生補處菩薩才應該降生於此。』（六十種德行因為文字太多，這裡不記載）現在這個釋迦族興盛繁榮，五穀豐收，人民快樂無極，人口眾多，廣植各種功德之本。迦毗羅衛城裡，眾人和睦相處，上下互相尊重。所有的釋迦族人都渴望佛陀的教誨。凈飯王（Suddhodana）性格仁慈賢明，摩耶夫人（Maya）姿容美妙，性格溫和貞良，就像天上的玉女一樣。她守護自己的身、口、意，堅定如金剛。她在過去五百世中都是菩薩的母親，應該前往那裡降生，接受她的胞胎。 當時，菩薩問諸位天子，以什麼樣的形貌降生到母親的胎中。有人說是儒童的形貌，有人說是釋天（Sakka，即帝釋天）或梵天（Brahma）的形貌，有人說是日月王的形貌，有人說是金翅鳥（Garuda）的形貌。當時有一位名叫強威的梵天，從仙道而來，告訴諸位天人說：『象的形貌是第一的。六牙白象威嚴神聖。』梵典中也有記載。這是為什麼呢？世上有三種動物，一是兔子，二是馬，三是白象。兔子渡水，只是自己渡過去而已。馬雖然比較勇猛，但仍然不知道水的深淺。白象渡水，能夠徹底瞭解水的源頭和底部。聲聞（Sravaka）和緣覺（Pratyekabuddha）就像兔子和馬，雖然渡過生死輪迴，卻不能通達法的根本。菩薩的大乘（Mahayana）就像白象，能夠通暢地瞭解三界和十二因緣，明白其本性是空無，救護一切眾生，沒有誰不蒙受救濟。 菩薩選擇在盛寒的冬天過去，春夏之交，樹木開始繁茂，不冷不熱，氣候適宜的時候降生。沸宿星（Revati）應該下臨。菩薩從兜率天（Tusita Heaven）化作白象，口有六顆牙齒，諸根寂靜安定，光芒四射，威嚴無比，從日光中顯現，降生到母親的胎中，進入右脅。之所以在右邊，是因為所行之道不偏離左道。王后潔凈美好，在安睡中忽然醒來，感覺到白象王來到，安住在她的胞胎之中，身心安穩，就像進入禪定一樣。（《瑞應本起經》和《修行本起經》都說，菩薩最初降生時，化作乘坐白象，頭戴日精的光芒）當時，菩薩觀察到降生時機已到，就乘坐六牙白象，從兜率宮出發，無量諸天跟隨。
【English Translation】 English version: The Bodhisattvas there came forward to inquire about the exact kind of family the Bodhisattva destined to be reborn only once more (referring to the Bodhisattva who will become a Buddha in the next life) should be born into. The Bodhisattva replied, 'The family in that country needs to possess sixty virtues for the Bodhisattva destined to be reborn only once more to be born there.' (The sixty virtues are not recorded here because of the large amount of text.) Now, this Sakya clan is flourishing and prosperous, the five grains are abundant, the people are infinitely happy, the population is large, and they widely cultivate the roots of all merits. In Kapilavastu, everyone lives in harmony, and superiors and inferiors respect each other. All the Sakyas yearn for the Buddha's teachings. King Suddhodana is kind and virtuous in character, and Queen Maya is beautiful in appearance, gentle and virtuous in character, like a celestial maiden. She guards her body, speech, and mind, as firm as diamond. In the past five hundred lives, she has been the mother of the Bodhisattva, and should go there to be born and receive her womb. At that time, the Bodhisattva asked the heavenly beings what form he should take to descend into his mother's womb. Some said the form of a young scholar, some said the form of Sakka (Indra) or Brahma, some said the form of the Sun and Moon King, and some said the form of a Garuda. At that time, there was a Brahma named Strong Might, who came from the path of immortals and told the heavenly beings, 'The form of an elephant is the best. The six-tusked white elephant is majestic and divine.' It is also recorded in the Brahma scriptures. Why is this? There are three kinds of animals in the world: the rabbit, the horse, and the white elephant. When a rabbit crosses the water, it only crosses by itself. Although the horse is relatively brave, it still does not know the depth of the water. When a white elephant crosses the water, it can completely understand the source and bottom of the water. The Sravakas and Pratyekabuddhas are like rabbits and horses, although they cross the cycle of birth and death, they cannot understand the root of the Dharma. The Bodhisattva's Mahayana is like a white elephant, which can smoothly understand the three realms and the twelve links of dependent origination, understand that its nature is emptiness, and save all sentient beings, none of whom do not receive salvation. The Bodhisattva chose to be born after the severe winter had passed, in the late spring and early summer, when the trees began to flourish, neither cold nor hot, and the climate was suitable. The Revati star should descend. The Bodhisattva transformed from the Tusita Heaven into a white elephant with six tusks, his senses were quiet and stable, his light radiated, and he was majestic and incomparable. He appeared from the sunlight and descended into his mother's womb, entering her right side. The reason for being on the right side is that the path he takes does not deviate to the left. The queen was clean and beautiful, and suddenly woke up from a peaceful sleep, feeling the white elephant king coming and dwelling in her womb, her body and mind were stable, as if entering meditation. (The 'Scripture of Auspicious Omens of the Original Beginnings' and the 'Scripture of the Original Beginnings of Practice' both say that when the Bodhisattva first descended, he transformed into riding a white elephant, wearing the light of the sun's essence) At that time, the Bodhisattva observed that the time for descent had arrived, so he rode the six-tusked white elephant and set off from the Tusita Palace, followed by countless heavenly beings.
作諸妓樂。燒眾名香散天妙華。隨從菩薩滿虛空中。放大光明普照十方。以四月八日明星出時。降神母胎。於時摩耶夫人于眠寤之際。見菩薩乘六牙白象。騰虛而來從右脅入。身現於外如處琉璃。夫人體安快樂如服甘露。顧見自身如日月照。心大歡喜踴躍無量。見此相已。廓然而覺。生希有心。即便往至白凈王所。而白王言。我于曏者眠寤之際。其狀如夢見諸瑞相。極為奇特。王即答言。我向亦見有大光明。又復覺汝。顏貌異常。汝可為說所見瑞相。夫人即便具說上事。以偈頌曰。
見有乘白象 皎凈如日月 釋梵諸天眾 皆悉執寶幢 燒香散天華 並作眾妓樂 充滿虛空中 圍繞而來下 來入我右脅 猶如處琉璃 今以現大王 此為何瑞相
爾時白凈王。見摩耶夫人諸瑞相已。歡喜踴躍不能自勝。即便遣請善相婆羅門。以妙香華種種飲食而供養之。供養畢已。示夫人右脅並說瑞相。白婆羅門言。愿為佔之有何等異。時婆羅門即佔之曰。大王夫人所懷太子。諸善妙相不可具說。今當爲王略言之耳。大王當知。今此夫人胎中之子。必能光顯釋迦種族。降胎之時放大光明。諸天釋梵執侍圍繞。此相必是正覺之瑞。若不出家為轉輪聖王。王四天下七寶自至。千子具足。時王聞此婆羅門言。
【現代漢語翻譯】 現代漢語譯本 （他們）演奏各種音樂，焚燒各種名貴的香，散佈美妙的天花，跟隨菩薩，充滿整個天空。釋放巨大的光明，普照十方。在四月八日明星出現的時候，（菩薩）降臨到母親的胎中。當時，摩耶夫人（Māyādevī，佛陀的生母）在半睡半醒之間，看見菩薩乘坐六牙白象，騰空而來，從右脅進入。身體顯現在外，如同處於琉璃之中。夫人身體安適快樂，如同服用了甘露。回頭看見自身如同日月照耀，心中非常歡喜，踴躍無量。見到這個景象后，豁然醒來，心中生起稀有之感。隨即前往白凈王（Śuddhodana，凈飯王，佛陀的父親）那裡，對國王說：『我在剛才半睡半醒之間，所見到的景象如同夢境，極為奇特。』國王回答說：『我剛才也看見巨大的光明，並且覺得你的容貌異常。你可以說說你所見到的瑞相。』夫人隨即詳細地說了上面的事情，用偈頌說道： 『看見有乘坐白象的，皎潔明亮如同日月，釋（Śakra，帝釋天）、梵（Brahmā，大梵天）等諸天眾，都拿著寶幢，焚香散佈天花，並且演奏各種音樂，充滿虛空中，圍繞而來降下，進入我的右脅，猶如處於琉璃之中。現在告訴大王，這是什麼瑞相？』 當時，白凈王見到摩耶夫人的各種瑞相后，歡喜踴躍，不能自已。隨即派遣使者去請善相婆羅門（brāhmaṇa，印度教祭司），用美妙的香花和各種飲食供養他。供養完畢后，向婆羅門展示夫人的右脅，並說明了瑞相，對婆羅門說：『希望您能佔卜一下，這有什麼不同尋常之處。』當時，婆羅門占卜后說：『大王，夫人所懷的太子，各種善妙之相無法一一述說，現在我為大王簡略地說一下。大王應該知道，現在這位夫人胎中的孩子，必定能夠光大釋迦（Śākya，佛陀的種族）種族。降生的時候會釋放巨大的光明，諸天釋梵會侍奉圍繞。這個景象必定是正覺（bodhi，覺悟）的瑞相。如果不出家，就會成為轉輪聖王（cakravartin，統治世界的君主），統治四天下，七寶（sapta ratna，轉輪聖王擁有的七種寶物）自然而至，擁有一千個兒子。』當時，國王聽到這位婆羅門的話，
【English Translation】 English version (They) made all kinds of music, burned all kinds of precious incense, scattered wonderful heavenly flowers, and followed the Bodhisattva, filling the entire sky. (They) released great light, illuminating the ten directions. On the eighth day of the fourth month, when the morning star appeared, (the Bodhisattva) descended into his mother's womb. At that time, Queen Māyādevī (Buddha's mother), in a state between sleeping and waking, saw the Bodhisattva riding a six-tusked white elephant, soaring through the air and entering from her right side. His body appeared on the outside as if it were in crystal. The queen's body was comfortable and happy, as if she had taken nectar. Looking back, she saw herself shining like the sun and moon, and her heart was filled with joy and immeasurable delight. After seeing this sign, she awoke with a start, feeling a sense of wonder. She immediately went to King Śuddhodana (Buddha's father) and said to the king, 'In my recent state between sleeping and waking, the signs I saw were like a dream, extremely strange.' The king replied, 'I also saw a great light just now, and I also felt that your appearance was unusual. You can tell me about the auspicious signs you saw.' The queen then described the above events in detail, saying in verse: 'I saw one riding a white elephant, as bright and pure as the sun and moon. Śakra (the lord of devas) and Brahmā (the creator god) and other heavenly beings, all holding jeweled banners, burning incense and scattering heavenly flowers, and making all kinds of music, filling the empty sky, surrounding and descending, entering my right side, as if in crystal. Now I present this to the great king, what is this auspicious sign?' At that time, King Śuddhodana, seeing the various auspicious signs of Queen Māyādevī, was overjoyed and could not contain himself. He immediately sent messengers to invite a brāhmaṇa (Hindu priest) skilled in divination, and offered him wonderful incense, flowers, and various foods. After the offering was completed, he showed the brāhmaṇa the queen's right side and described the auspicious signs, saying to the brāhmaṇa, 'I hope you can divine what is unusual about this.' At that time, the brāhmaṇa divined and said, 'O King, the prince conceived by the queen has countless excellent and wonderful signs, which cannot be fully described. Now I will briefly tell the king. O King, you should know that the child in this queen's womb will surely glorify the Śākya (Buddha's clan) lineage. At the time of his birth, he will emit great light, and the devas Śakra and Brahmā will attend and surround him. This sign must be an auspicious sign of bodhi (enlightenment). If he does not leave home, he will become a cakravartin (world-ruling monarch), ruling the four continents, and the sapta ratna (seven treasures of a chakravartin) will come naturally, and he will have a thousand sons.' At that time, the king heard the words of this brāhmaṇa,
深自慶幸踴躍無量。即以金銀雜寶。像馬車乘及以村邑。而用供給此婆羅門。時摩耶夫人。以其婇女並及珍寶。亦以奉施。瑞應本起經云。王即占問太卜。佔其所夢。卦曰。道德所歸。世蒙其福。必懷聖子。自從菩薩處胎已來。摩耶夫人日更修行六波羅蜜。天獻飲食自然而至。不復樂於人間之味。三千大千世界常皆大明。其界中間幽冥之處。日月威光所不能照。亦皆朗然。其中眾生各得相見。共相謂言。此中雲何忽生眾生。菩薩降胎之時。三千大千世界十八相動。清涼香風起於四方。諸抱病者皆悉除愈。貪慾瞋癡亦皆休息。
爾時兜率天宮。有一天子作是念言。菩薩已生白凈王宮。我亦當復下生人間。菩薩成佛我得在先。為其眷屬供養聽法。作此念已。即便下生王舍城中。明月種姓。旃陀羅及多王家。復有天子。生舍衛國王家。復有天子。生偷羅厥叉國王家。復有天子。生犢子國王家。復有天子。生跋羅國王家。復有天子。生盧羅國王家。復有天子。生德叉尸羅國王家。復有天子。生拘婆國王家。復有天子。生婆羅門家。復有天子。生長者居士。毗舍首陀羅家。復有五百天子。生釋種姓家。有如是等諸天子眾。其數凡有九十九億。下生人間。又從他化自在天。乃至四天王所。下生者。不可稱計。復有色界天王。
【現代漢語翻譯】 現代漢語譯本 深感慶幸，歡欣鼓舞，難以估量。隨即用金銀、各種珍寶、象、馬、車乘以及村莊，來供養那位婆羅門（Brahman，古印度僧侶）。當時，摩耶夫人（Māyādevī，釋迦牟尼佛的生母）也用她的宮女和珍寶一同奉獻。《瑞應本起經》中記載，國王占問太卜，占卜所夢之兆。卦象顯示：道德所歸之處，世間蒙受其福，必定懷有聖子。自從菩薩（Bodhisattva，指釋迦牟尼佛）入胎以來，摩耶夫人每日更加精進地修行六波羅蜜（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、智慧）。天神獻上的飲食自然而至，不再喜愛人間食物的滋味。三千大千世界（Three Thousand Great Thousand Worlds，佛教宇宙觀中的一個宇宙）常常充滿光明。那些位於世界中間幽暗之處，日月的光芒無法照耀的地方，也都變得明亮。其中的眾生各自能夠看見彼此，共同說道：『這裡怎麼忽然出現了眾生？』菩薩降生之時，三千大千世界發生十八種震動。清涼的香風從四面八方吹起，所有身患疾病的人都痊癒了，貪慾、嗔恚、愚癡也都平息了。
當時，在兜率天宮（Tuṣita Heaven，佛教欲界六天之一）中，有一位天子（Deva，天神）心想：『菩薩已經降生到白凈王（Śuddhodana，釋迦牟尼佛的父親）的王宮，我也應當下生人間。菩薩成佛時，我應該先到，成為他的眷屬，供養他，聽聞佛法。』這樣想著，他便下生到王舍城（Rājagṛha）中，明月種姓的旃陀羅（Caṇḍāla，古印度社會中的賤民）及多王（Rājā）的家中。又有天子，降生到舍衛國（Śrāvastī）國王的家中。又有天子，降生到偷羅厥叉（Turola Kaksha）國王的家中。又有天子，降生到犢子（Vatsa）國王的家中。又有天子，降生到跋羅（Bala）國王的家中。又有天子，降生到盧羅（Lula）國王的家中。又有天子，降生到德叉尸羅（Takṣaśilā）國王的家中。又有天子，降生到拘婆（Kubha）國王的家中。又有天子，降生到婆羅門（Brahman）的家中。又有天子，降生到長者、居士、毗舍（Vaiśya，古印度四大種姓之一，商人）和首陀羅（Śūdra，古印度四大種姓之一，奴隸）的家中。又有五百位天子，降生到釋迦（Śākya，釋迦牟尼佛所在的種族）種姓的家中。像這樣諸多的天子，總共有九十九億，下生到人間。又有從他化自在天（Parinirmita-vasavartin，欲界六天之頂）乃至四天王所（Cāturmahārājika，欲界六天之底），下生者，不可計數。還有**天王。
【English Translation】 English version Deeply rejoicing and elated beyond measure, they immediately offered gold, silver, various treasures, elephants, horses, chariots, and even villages to that Brahmin (Brahman). At that time, Queen Maya (Māyādevī), along with her maids and treasures, also made offerings. The Sutra of Auspicious Responses states that the king consulted the chief diviner to interpret his dream. The divination revealed: 'Where morality resides, the world receives its blessings; surely, she will conceive a holy child.' Since the Bodhisattva (Bodhisattva) entered the womb, Queen Maya practiced the Six Perfections (Six Pāramitās) with increasing diligence each day. Divine food appeared naturally, and she no longer delighted in the flavors of human food. The Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds) were constantly filled with great light. Even the dark places in the middle of these worlds, where the light of the sun and moon could not reach, became bright. The beings within could see each other and exclaimed, 'How did beings suddenly appear here?' When the Bodhisattva descended into the womb, the Three Thousand Great Thousand Worlds shook in eighteen ways. Cool, fragrant winds arose from all directions, and all those suffering from illness were healed. Greed, hatred, and delusion also subsided.
At that time, in the Tushita Heaven (Tuṣita Heaven), a Deva (Deva) thought, 'The Bodhisattva has already been born in the palace of King Suddhodana (Śuddhodana). I too should descend to the human realm. When the Bodhisattva attains Buddhahood, I should be among the first to be his retinue, to make offerings to him, and to listen to the Dharma.' With this thought, he descended into the city of Rajagriha (Rājagṛha), into the family of Chandala (Caṇḍāla) of the Bright Moon lineage and King Rājā. Another Deva was born into the family of the king of Shravasti (Śrāvastī). Another Deva was born into the family of the king of Turola Kaksha. Another Deva was born into the family of the king of Vatsa. Another Deva was born into the family of the king of Bala. Another Deva was born into the family of the king of Lula. Another Deva was born into the family of the king of Takshashila (Takṣaśilā). Another Deva was born into the family of the king of Kubha. Another Deva was born into the family of a Brahmin (Brahman). Another Deva was born into the families of elders, householders, Vaishyas (Vaiśya), and Shudras (Śūdra). Five hundred Devas were born into the Shakya (Śākya) clan. There were ninety-nine billion such Devas who descended to the human realm. Moreover, from the Paranirmitavasavartin Heaven (Parinirmita-vasavartin) down to the Heaven of the Four Great Kings (Cāturmahārājika), the number of those who descended was countless. There was also the ** Heavenly King.
與其眷屬。亦皆下生而作仙人。菩薩在胎。行住坐臥無所妨礙。又不令母有諸苦患。菩薩晨朝于母胎中。為色界諸天說種種法。至日中時。為欲界諸天亦說諸法。于日晡時。又復為諸鬼神說法。于夜三時。亦復如是。成熟利益無量眾生(普耀經云菩薩在胎十月。開化訓誨三十六載諸天人民使立聲聞及諸大乘也)菩薩在胎。夫人婇女。有來禮拜而供養者。或復有來作是愿言。當令得成轉輪聖王。菩薩聞已心不喜樂。或復有來作是愿言。當令得成一切種智。菩薩聞已心大歡喜。菩薩處胎垂滿十月。身諸肢節。及以相好。皆悉具足。亦使其母諸根寂定。樂處園林。不喜憒鬧。時白凈王心自思惟。夫人懷妊日月將滿。而不見其有生產相。作此念時。會遇夫人遣信白王。我今欲出園林遊觀。時王聞此益懷歡喜。即敕于外。令凈掃灑藍毗尼園更使栽植諸妙華果。流泉浴池悉令清潔。欄楯階陛皆以七寶。而為莊嚴。翡翠鴛鴦。鸞鳳梟鹥異類眾鳥鳴集其中。懸繒幡蓋散華燒香。作眾妓樂。猶如帝釋歡喜之園。又敕中間所經行處。皆令嚴凈。種種莊飾。又敕嚴辦十萬七寶車輦。一一車輦雕玩殊絕。又復敕。外嚴辦四軍。像兵馬兵車兵步兵。又複選取後宮婇女。顏容端正不老不少。氣性和調聰慧明瞭。其數凡有八萬四千。以用給侍摩耶夫人
。又復擇取。八萬四千端正童女著妙瓔珞嚴身之具。赍持香華。先往住彼藍毗尼園。王又敕諸群臣百官。夫人去者皆悉侍從。於是夫人即升寶輿。與諸官屬並及婇女。前後導從。往藍毗尼園。爾時復有天龍八部。亦皆隨從充滿虛空。
大華嚴經云。菩薩從兜率陀天降神下時。此林中有十種瑞相。一者忽然廣博。二者土石變為金剛。三者寶樹行列。四者沉水末香種種莊嚴。五者華鬘充滿。六者諸寶流出。七者池出芙蓉。八者天龍夜叉。合掌而住。九者天女合掌恭敬。十者十方一切佛臍中。放光普照此林。現佛受生。爾時夫人既入園已。諸根寂靜即遣侍女。啟白凈王。王聞踴躍到無憂樹。王心念曰。何所屋宅。安於妙后。時天帝釋及化自在天。各上天宮香華妓樂。奇異之類供養妙后。身輕柔軟。不想三毒。若有諸病身心之疾。請菩薩母。手摩其頭。病皆除愈。十月滿足。於四月八日日初出時。夫人見彼園中有一大樹。名曰無憂。華色香鮮。枝葉分佈。極為茂盛(普耀經云。王后臨產思入園觀。嚴雲母寶車。婇女圍繞。出遊憐鞞樹下。王后坐師子床。六反震動。三千國土。時四天王挽王后車。梵天前導適至樹下。樹即屈枝。自歸王后。諸天百千。咸共散華)即舉右手欲牽摘之。菩薩漸漸從右脅出(佛所行贊經云。優留
【現代漢語翻譯】 現代漢語譯本： 又挑選了八萬四千名端莊美麗的童女，讓她們佩戴著精美的瓔珞等裝飾品，攜帶香和花，先前往藍毗尼園（Lumbini Garden）。國王又命令各位群臣百官，凡是夫人要去的地方，都要全部侍奉跟隨。於是夫人就乘坐寶車，與各位官屬以及眾多的婇女，前後引導跟隨，前往藍毗尼園。當時還有天龍八部，也都跟隨在空中，充滿了整個空間。 《大華嚴經》中說，菩薩從兜率陀天（Tushita Heaven）降生下凡時，這個園林中有十種瑞相。一是忽然變得廣闊。二是土石變為金剛。三是寶樹排列成行。四是沉水末香等種種莊嚴之物。五是華鬘充滿。六是各種寶物流出。七是池中出現芙蓉。八是天龍夜叉合掌而立。九是天女合掌恭敬。十是十方一切佛的臍中，放出光明普照這個園林，顯現佛陀受生。當時夫人進入園林后，諸根寂靜，就派遣侍女稟告凈飯王（King Suddhodana）。國王聽聞后非常高興，來到無憂樹（Ashoka tree）下。國王心中想道：在哪裡建造屋宅，安置這位妙后呢？當時天帝釋（Indra）和化自在天（Paranirmita-vasavartin），各自獻上天宮的香華妓樂等奇異之物，供養妙后。妙後身體輕盈柔軟，沒有三毒（貪嗔癡）的念頭。如果有人身患各種疾病，身心不適，請菩薩的母親用手摩其頭，疾病都會痊癒。十個月滿足后，在四月八日太陽初升的時候，夫人看見園中有一棵大樹，名叫無憂樹，花色鮮艷芬芳，枝葉分佈茂盛。極為茂盛（《普耀經》中說，王后臨產時想入園觀賞，乘坐裝飾著雲母的寶車，婇女們圍繞著她，出遊到藍毗尼樹下。王后坐在獅子座上，三千國土六次震動。當時四天王（Four Heavenly Kings）拉著王后的車，梵天（Brahma）在前引導，剛到樹下，樹就彎曲枝條，自己歸向王后。諸天百千，都一起散花），就舉起右手想要牽摘樹枝。菩薩漸漸從右脅出生（《佛所行贊經》中說，優留
【English Translation】 English version: Furthermore, they selected eighty-four thousand beautiful and virtuous young women, adorned with exquisite necklaces and ornaments, carrying incense and flowers, and sent them ahead to Lumbini Garden. The king also commanded all his ministers and officials to attend to the queen wherever she went. Thereupon, the queen ascended the jeweled carriage, accompanied by her officials and numerous attendants, who led and followed her to Lumbini Garden. At that time, the eight classes of gods and dragons (Naga), also followed, filling the sky. The Great Avatamsaka Sutra says that when the Bodhisattva descended from Tushita Heaven, there were ten auspicious signs in this grove. First, it suddenly became vast and expansive. Second, the earth and stones transformed into diamonds. Third, rows of precious trees appeared. Fourth, it was adorned with aloeswood powder and various other decorations. Fifth, it was filled with garlands of flowers. Sixth, various treasures flowed forth. Seventh, lotuses emerged from the ponds. Eighth, the gods, dragons, and yakshas stood with their palms joined. Ninth, the heavenly maidens joined their palms in reverence. Tenth, light shone forth from the navels of all the Buddhas in the ten directions, illuminating this grove and manifesting the birth of the Buddha. At that time, after the queen entered the garden, with her senses calmed, she sent a maidservant to inform King Suddhodana. Upon hearing this, the king rejoiced and went to the Ashoka tree. The king thought to himself, 'Where shall I build a dwelling to accommodate this wondrous queen?' At that time, Indra (Shakra) and Paranirmita-vasavartin each offered celestial palaces, incense, flowers, music, and other extraordinary things to the wondrous queen. The queen's body was light and supple, free from thoughts of the three poisons (greed, hatred, and delusion). If anyone suffered from various illnesses, physical or mental, and requested the Bodhisattva's mother to touch their head, their illnesses would be cured. After ten months were complete, on the eighth day of the fourth month, at the time of sunrise, the queen saw a large tree in the garden called the Ashoka tree, with flowers of vibrant colors and fragrance, and branches and leaves that were lush and abundant. Extremely flourishing (The Universal Illumination Sutra says that when the queen was about to give birth, she desired to enter the garden to see the sights, riding in a jeweled carriage adorned with mica, surrounded by attendants, and went to the Lumbini tree. The queen sat on a lion throne, and the three thousand lands shook six times. At that time, the Four Heavenly Kings pulled the queen's carriage, and Brahma led the way. As soon as they arrived at the tree, the tree bent its branches and turned towards the queen. Hundreds of thousands of gods all scattered flowers), she raised her right hand to pluck a branch. The Bodhisattva gradually emerged from her right side (The Sutra on the Deeds of the Buddha says, 'Uru'
王股生。卑偷王手生漫陀王頂生。伽叉王腋生。菩薩亦如是。從右脅而生。大善權經云。菩薩發意。能從兜率。不由胞胎。一時之頃成最正覺。防人有疑。此所從來變化所為。若懷狐疑不聽受法。故現受胎。眾人當謂。後生菩薩必有惱患。欲現安隱。母適攀樹枝。菩薩誕育。是為菩薩善權方便也)。於時樹下亦生七寶七莖蓮華。大如車輪。菩薩即便墮蓮華上。無扶侍者自行七步(大善權經云。菩薩行地七步亦不八步。是為正志。應七覺意耶)舉其右脅而師子吼。我於一切天人之中。最尊最勝。無量生死於今盡矣。此生利益一切天人(大善權經云。舉手而言。吾於世尊。設不現斯。各當自尊外道梵志必墮惡趣。是為菩薩善權方便)說是言已時。四天王即以天繒。接太子身。置寶幾上。釋提桓因手執寶蓋。大梵天王又持白拂。侍立左右。難陀龍王。優波難陀龍王。于虛空中。吐清凈水。一溫一涼。灌太子身(普曜經云。天帝釋梵。雨雜名香。九龍在上而下香水。洗浴菩薩。瑞應本起云。梵釋下侍。四天大王接菩薩身。置金幾上。修行本起云。龍王兄弟。左雨溫水右雨冷泉。釋梵天衣。裹菩薩身)身黃金色。三十二相。放大光明。普照三千大千世界。天龍八部亦于虛空。作天妓樂。歌唄讚頌。燒眾名香。散諸妙華。又雨天衣
【現代漢語翻譯】 現代漢語譯本 王股生（王后從臀部生子）。卑偷王手生漫陀王頂生。伽叉王腋生。菩薩也像這樣，從右脅而生。《大善權經》說，菩薩發願，能夠從兜率天（欲界天之一，彌勒菩薩所在）降生，不經過胞胎，在極短的時間內成就最正覺（無上正等正覺，即佛的覺悟）。爲了防止人們產生懷疑，認為這是菩薩的變化所為，如果心懷狐疑就不會聽受佛法，所以示現受胎。眾人會認為，後來出生的菩薩必定會有煩惱患難，爲了示現安穩，母親適逢攀著樹枝，菩薩就誕生了，這是菩薩的善巧方便。當時，樹下也生出七寶蓮花，有七根花莖，蓮花大如車輪。菩薩隨即落在蓮花上，沒有侍從扶持，自己走了七步（《大善權經》說，菩薩在地上行走七步，不多不少，這是爲了正志，應合七覺支）。舉起右脅，發出獅子吼，說：『我在一切天人之中，最為尊貴，最為殊勝，無量的生死到今天就結束了，此生將利益一切天人。』（《大善權經》說，舉起手說：『我於世尊，如果不示現這些，各個自尊的外道梵志必定會墮入惡趣，這是菩薩的善巧方便。』）說完這些話的時候，四大天王立即用天繒接住太子的身體，放在寶座上。釋提桓因（帝釋天）手持寶蓋，大梵天王又拿著白拂，侍立在左右。難陀龍王、優波難陀龍王在虛空中吐出清凈的水，一溫一涼，灌洗太子的身體（《普曜經》說，天帝釋梵，降下各種名香，九條龍在上方降下香水，洗浴菩薩。《瑞應本起經》說，梵天、帝釋天在下侍奉，四大天王接住菩薩的身體，放在金座上。《修行本起經》說，龍王兄弟，左邊降下溫水，右邊降下冷泉，釋梵天用天衣包裹菩薩的身體）。菩薩的身體是黃金色，具有三十二相，放出大光明，普照三千大千世界。天龍八部也在虛空中演奏天上的音樂，歌唱讚頌，焚燒各種名香，散佈各種美妙的花朵，又降下天衣。
【English Translation】 English version Wang Gusheng (The queen gave birth from her buttocks). Bi Tou Wang gave birth from the hand, Mantuo Wang gave birth from the top of the head. Jia Cha Wang gave birth from the armpit. The Bodhisattva is also like this, born from the right side. The 'Great Skillful Means Sutra' says that when a Bodhisattva makes a vow, he can descend from Tushita Heaven (one of the heavens in the desire realm, where Maitreya Bodhisattva resides), without going through the womb, and attain the Most Perfect Enlightenment (Anuttara-Samyak-Sambodhi, the enlightenment of a Buddha) in an instant. To prevent people from doubting that this is a transformation of the Bodhisattva, and if they harbor doubts, they will not listen to the Dharma, so he manifests as being conceived. People will think that the Bodhisattva born later will surely have troubles and afflictions. To show peace and security, the mother happened to be holding onto a tree branch, and the Bodhisattva was born. This is the Bodhisattva's skillful means. At that time, seven-jeweled lotus flowers with seven stems, as large as chariot wheels, also grew under the tree. The Bodhisattva immediately fell onto the lotus flower. Without attendants to support him, he walked seven steps on his own (The 'Great Skillful Means Sutra' says that the Bodhisattva walks seven steps on the ground, no more, no less. This is for the sake of right intention, corresponding to the Seven Factors of Enlightenment). He raised his right side and roared like a lion, saying, 'Among all gods and humans, I am the most honored and the most supreme. Limitless births and deaths come to an end today. This life will benefit all gods and humans.' (The 'Great Skillful Means Sutra' says that he raised his hand and said, 'If I, the World Honored One, did not manifest these things, the self-respecting heretical Brahmins would surely fall into evil realms. This is the Bodhisattva's skillful means.') As soon as he said these words, the Four Heavenly Kings immediately received the body of the prince with heavenly silk and placed him on a jeweled seat. Shakra Devanam Indra (Indra) held a jeweled canopy, and the Great Brahma King held a white whisk, standing on the left and right. Nanda Dragon King and Upananda Dragon King, in the empty sky, spat out pure water, one warm and one cool, to bathe the body of the prince (The 'Puyao Sutra' says that the Deva Shakra and Brahma rained down various fragrant substances, and nine dragons above poured down fragrant water to bathe the Bodhisattva. The 'Benqi Sutra of Auspicious Responses' says that Brahma and Indra served below, and the Four Great Heavenly Kings received the body of the Bodhisattva and placed him on a golden seat. The 'Sutra of the Origin of Practice' says that the Dragon King brothers rained warm water from the left and cold water from the right, and Shakra and Brahma wrapped the body of the Bodhisattva in heavenly clothes). The Bodhisattva's body was golden in color, possessing the thirty-two marks, emitting great light, illuminating the three thousand great thousand worlds. The eight divisions of gods and dragons also played heavenly music in the empty sky, singing praises, burning various famous incenses, scattering various wonderful flowers, and raining down heavenly clothes.
及以瓔珞。繽紛亂墜不可稱數。爾時摩耶夫人生太子已。身安快樂無所苦患。歡喜踴躍止於樹下。前後自然忽生四井。其水香潔具八功德。爾時摩耶夫人。與其眷屬隨所欲須。自恣洗漱。復有諸天夜叉。皆悉圍繞。守護太子及摩耶夫人。當爾之時。閻浮提人。乃至阿迦膩吒天。雖離喜樂。皆亦於此。歡喜讚歎。一切種智。今出於世。無量眾生。皆得利益。惟愿速成正覺之道。轉於法輪。廣度眾生。唯有魔王。獨懷愁惱。不安本坐。當爾之時。所感瑞應。三十有四(普曜經云。三十有二)一者十方世界。皆悉大明。二者三千大千世界。十八相動。丘墟平坦。三者一切枯木悉更敷榮。國界自然生奇特樹。四者圍苑生異甘果。五者陸地生寶蓮華。大如車輪。六者地中伏藏。悉皆發出。七者諸藏珍寶放大光明。八者諸天妙服自然來降。九者眾川萬流恬靜澄清。十者風止云降空中明凈。十一者香風芬芳從四方來。細雨潤澤以斂飛塵。十二者國中疾病皆悉除愈。十三者國內宮舍無不明耀。燈燭之光不復為用。十四者日月星辰停住不行。十五者毗舍佉星下現人間(漢名沸星)侍太子生。十六者諸梵天王。執素寶蓋。列覆宮上。十七者八方諸仙人師。奉寶來獻。十八者天百味食自然在前。十九者無數寶瓶盛諸甘露。二十者諸天妙車載寶
【現代漢語翻譯】 現代漢語譯本 還散落著無數的瓔珞（一種裝飾品）。這時，摩耶夫人（釋迦牟尼的生母）生下太子后，身心安樂，沒有任何痛苦，歡喜雀躍地停留在樹下。前後自然涌現出四口井，井水香甜潔凈，具備八種功德。當時，摩耶夫人和她的眷屬們，隨心所欲地用井水洗漱。還有諸天和夜叉（一種神祇）圍繞守護著太子和摩耶夫人。那時，閻浮提（我們所居住的世界）的人們，乃至阿迦膩吒天（色界天的最高層）的天人，即使遠離了喜樂，也為此歡喜讚歎：『一切種智（佛的智慧）現在出現於世，無量眾生都將得到利益。惟愿太子迅速成就正覺之道，轉動法輪（佛法的傳播），廣度眾生。』只有魔王，獨自懷著愁惱，坐立不安。當時所感應的瑞相，共有三十四種（《普曜經》說是三十二種）：一是十方世界都變得光明；二是三千大千世界發生十八種震動，丘陵變為平地；三是一切枯木都重新開花繁榮，國界自然生長出奇特的樹木；四是花園裡生長出奇異的甘甜果實；五是陸地上生長出寶蓮花，大如車輪；六是地中埋藏的寶藏，都顯露出來；七是各種寶藏都放出光明；八是諸天的美妙衣服自然降落；九是各種河流都平靜澄清；十是風停止，云降落，空中明凈；十一是芬芳的香風從四面八方吹來，細雨潤澤，抑制飛塵；十二是國內的疾病都痊癒；十三是國內的宮殿都光明耀眼，燈燭的光芒不再需要；十四是日月星辰停止執行；十五是毗舍佉星（漢名沸星）下現在人間，侍奉太子出生；十六是諸梵天王，拿著白色的寶蓋，排列在宮殿上方；十七是八方諸仙人師，奉獻寶物前來；十八是天上的百味美食自然出現在面前；十九是無數寶瓶盛滿了甘露；二十是諸天的美妙車輛載著寶物
【English Translation】 English version And with necklaces. Countless numbers of colorful ornaments fell in disarray. At that time, after Māyādevī (the mother of Shakyamuni Buddha) gave birth to the Crown Prince, she was at peace and happy, without any suffering or distress. Joyfully, she stopped under a tree. Suddenly, four wells naturally appeared before and behind her. Their water was fragrant, pure, and possessed the eight qualities of merit. At that time, Māyādevī and her retinue freely bathed and washed as they wished. Furthermore, various devas (gods) and yakshas (a type of spirit) surrounded and protected the Crown Prince and Māyādevī. At that time, the people of Jambudvipa (the world we inhabit), and even the beings of Akanishtha Heaven (the highest heaven in the Realm of Form), although apart from joy and happiness, rejoiced and praised: 'The All-Knowing Wisdom (Buddha's wisdom) has now appeared in the world, and countless beings will receive benefit. May the Crown Prince quickly attain the path of perfect enlightenment, turn the Wheel of Dharma (the propagation of Buddhist teachings), and extensively liberate sentient beings.' Only the Demon King was filled with sorrow and unease in his seat. At that time, the auspicious signs that were felt numbered thirty-four (the Universal Radiance Sutra says thirty-two): First, the worlds of the ten directions all became greatly illuminated. Second, the three thousand great thousand worlds shook in eighteen ways, and hills became level ground. Third, all withered trees blossomed and flourished again, and extraordinary trees naturally grew in the realm. Fourth, strange and sweet fruits grew in the gardens. Fifth, precious lotus flowers, as large as chariot wheels, grew on the land. Sixth, hidden treasures in the earth all emerged. Seventh, the treasures emitted great light. Eighth, the exquisite garments of the devas naturally descended. Ninth, all rivers and streams became tranquil and clear. Tenth, the wind stopped, clouds descended, and the sky was clear and bright. Eleventh, fragrant breezes blew from the four directions, and fine rain moistened the earth, suppressing dust. Twelfth, all diseases in the country were cured. Thirteenth, the palaces in the country were all brightly illuminated, and the light of lamps and candles was no longer needed. Fourteenth, the sun, moon, and stars stopped moving. Fifteenth, the Vishakha star (known as the Boiling Star in Chinese) appeared in the human realm, attending the birth of the Crown Prince. Sixteenth, the Brahma Kings held white jeweled canopies, arranged above the palace. Seventeenth, the teachers of the immortals from the eight directions came to offer treasures. Eighteenth, hundreds of flavors of heavenly food naturally appeared before them. Nineteenth, countless precious vases were filled with nectar. Twentieth, the exquisite vehicles of the devas carried treasures.
而至。二十一者無數白象子。首載蓮華列住殿前。二十二者天紺寶馬自然而來。二十三者五百白師子王。從雪山出息其惡情。心懷歡喜羅住城門。二十四者諸天妓女。于虛空中作妙音樂。二十五者諸天玉女。執孔雀拂現宮墻上。二十六者諸天玉女。各持金瓶盛滿香汁。列住空中。二十七者諸天歌頌讚太子德。二十八者地獄休息毒痛不行。二十九者毒蟲隱伏惡鬼善心。三十者諸惡律儀一時慈悲。三十一者國內孕婦產者悉男。其有百疾自然除愈。三十二者一切樹神化作人形悉來禮侍。三十三者諸餘國王。各赍名寶同來臣服。三十四者一切人天無非時語。爾時諸婇女眾見此瑞相。極大歡喜自相謂言。太子今生有如此等吉祥之事。惟愿長壽無諸病苦。勿令我等生大憂惱。作此言已。以天繒㲲裹抱太子。至夫人所。時四天王在虛空中。恭敬隨從。釋提桓因執蓋來覆。有二十八大鬼神王在園四角守衛奉護。
爾時有一青衣。聰慧明瞭。從藍毗尼園。還入宮中。到白凈王所白王言。大王威德轉更增進。摩耶夫人已生太子。顏貌端正。有三十二相。八十種好。墮蓮華上自行七步。舉其右手。而師子吼。我於一切天人之中。最尊最勝。無量生死於今盡矣。此生利益一切人天。有如是等諸奇特事。非可具說。時白凈王聞彼青衣說此語
【現代漢語翻譯】 現代漢語譯本 然後到來。第二十一條是無數的小白象，頭頂載著蓮花，排列在宮殿前。第二十二條是天青色的寶馬自然而來。第二十三條是五百頭白色獅子王，從雪山出來，平息了它們的兇惡之情，心懷歡喜地來到羅住城的城門。第二十四條是諸天**（諸天：指天神），在虛空中演奏美妙的音樂。第二十五條是諸天玉女，手持孔雀拂塵，顯現在宮墻之上。第二十六條是諸天玉女，各自拿著金瓶，盛滿香汁，排列在空中。第二十七條是諸天歌頌讚美太子的德行。第二十八條是地獄停止了毒害和痛苦。第二十九條是毒蟲隱藏起來，惡鬼心生善念。第三十條是一切邪惡的戒律一時都變得慈悲。第三十一條是國內的孕婦生產的都是男孩，患有各種疾病的人自然痊癒。第三十二條是一切樹神都化作人形，前來禮拜侍奉。第三十三條是其餘各國的國王，各自帶著珍寶，一同前來臣服。第三十四條是一切人天都不會說不合時宜的話。當時，眾婇女們見到這些瑞相，非常歡喜，互相說道：『太子今生有如此吉祥之事，只願他長壽，沒有疾病痛苦，不要讓我們生出大的憂惱。』說完這些話后，用天上的絲綢包裹著太子，送到摩耶夫人那裡。當時，四大天王在虛空中恭敬地跟隨，釋提桓因（Śakro devānām indraḥ，帝釋天）拿著傘蓋來遮蓋。有二十八位大鬼神王在花園的四個角落守護奉衛。 當時，有一位聰慧明瞭的青衣，從藍毗尼園（Lumbinīvana，佛陀出生地）回到宮中，到凈飯王（Śuddhodana，釋迦牟尼佛的父親）那裡稟告說：『大王威德更加增進，摩耶夫人（Māyādevī，釋迦牟尼佛的母親）已經生下太子，容貌端正，有三十二相（lakṣaṇa，佛的三十二種殊勝的身體特徵），八十種好（anuvyañjana，佛的八十種較小的身體特徵），墮在蓮花上自己行走七步，舉起右手，發出獅子吼（siṃhanāda，佛說法時的威嚴之聲），說：『我於一切天人之中，最尊最勝，無量生死於今盡矣，此生利益一切人天。』像這樣奇特的事情，無法全部說完。』當時，凈飯王聽到那位青衣說這些話
【English Translation】 English version And then arrived. The twenty-first is countless white elephant calves, with lotus flowers on their heads, lined up in front of the palace. The twenty-second is a celestial dark-blue precious horse that comes naturally. The twenty-third is five hundred white lion kings, coming from the snowy mountains, pacifying their evil emotions, and arriving at the gates of Rojā city with joyful hearts. The twenty-fourth is the various devas** (devas: gods) making wonderful music in the empty sky. The twenty-fifth is the celestial jade maidens, holding peacock-feather dusters, appearing on the palace walls. The twenty-sixth is the celestial jade maidens, each holding golden bottles filled with fragrant juice, lined up in the sky. The twenty-seventh is the devas singing praises of the virtues of the prince. The twenty-eighth is that the hells cease their poison and pain. The twenty-ninth is that poisonous insects hide themselves, and evil ghosts have kind thoughts. The thirtieth is that all evil precepts at once become compassionate. The thirty-first is that all pregnant women in the country give birth to sons, and those with hundreds of illnesses are naturally cured. The thirty-second is that all tree spirits transform into human form and come to pay homage and serve. The thirty-third is that the remaining kings of various countries, each bringing famous treasures, come together to submit. The thirty-fourth is that all humans and devas do not speak untimely words. At that time, the groups of concubines, seeing these auspicious signs, were extremely joyful and said to each other, 'The prince has such auspicious events in this life, may he live long and be free from illness and suffering, and not cause us great sorrow.' After saying these words, they wrapped the prince in celestial silk and brought him to Lady Māyā. At that time, the Four Heavenly Kings respectfully followed in the empty sky, and Śakro devānām indraḥ (Śakro devānām indraḥ, the lord of devas) held a canopy to cover him. There were twenty-eight great yaksha kings guarding and protecting in the four corners of the garden. At that time, there was a blue-robed attendant, intelligent and clear-minded, who returned from Lumbinīvana (Lumbinīvana, the birthplace of the Buddha) to the palace and reported to King Śuddhodana (Śuddhodana, the father of Śākyamuni Buddha), saying, 'Your Majesty's majesty is increasing even more. Lady Māyādevī (Māyādevī, the mother of Śākyamuni Buddha) has already given birth to the prince, whose appearance is upright and has the thirty-two marks (lakṣaṇa, the thirty-two auspicious bodily marks of the Buddha) and eighty minor marks (anuvyañjana, the eighty minor bodily characteristics of the Buddha), falling on a lotus flower and walking seven steps on his own, raising his right hand and roaring like a lion (siṃhanāda, the majestic sound of the Buddha when teaching the Dharma), saying, 'Among all humans and devas, I am the most honored and victorious, and countless births and deaths have now come to an end. This life benefits all humans and devas.' Such extraordinary events cannot be fully described.' At that time, King Śuddhodana heard the blue-robed attendant say these words
已。歡喜踴躍不能自勝。即脫身瓔珞而以賜之。
爾時白凈王即嚴四兵。眷屬圍繞。並與一億釋迦種姓。前後導從。入藍毗尼園。見彼園中。天龍八部皆悉充滿。到夫人所。見太子身相好殊異。歡喜踴躍。猶如江海諸大波浪。慮其短壽又懷悚惕。譬如須彌山王難可動搖。大地動時此乃一動。彼白凈王素性恬靜常無歡戚。今見太子一喜一懼。亦復如是。摩耶夫人為性調和既生太子。見諸奇端倍增柔軟。爾時白凈王叉手合掌禮諸天神。前抱太子。置於七寶象輿之上。與諸群臣後宮婇女。虛空諸天。作天妓樂。隨從入城。時白凈王及諸釋子。未識三寶。即將太子往詣天寺。太子既入梵天形像皆從座起禮太子足。而語王言。大王當知。今此太子天人中尊。虛空天神皆悉敬禮。大王豈不見如此耶。云何而今來此禮我。時白凈王及諸釋子。群臣內外。聞見是已嘆未曾有。即將太子出於天寺。還入後宮。當爾之時。諸釋種姓。亦同一日生五百男。修行本起云。國中八萬四千長者生子悉男。八萬四千。廄馬生駒其一特異。毛色純白鬃鬐貫珠故名為蹇。特奴名闡特。瑞應本起云。奴名車匿。馬名犍陟。時王廄中象生白子。馬生白駒。牛羊亦生五色羔犢。如是等類。數各五百。王子青衣。亦生五百蒼頭。普耀經云。五千青衣各生力士
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爾時宮中。五百伏藏自然發出。一一伏藏有七寶藏。而圍繞之。又有諸大商人。從海采寶還迦毗施兜國彼諸商人各赍奇彩諸珍寶奉貢。王慰諸人。汝等入海。悉皆吉利。無苦惱不。及諸伴侶。無遺落耶。彼諸商人答言。大王所經道路。極自安隱。王聞此言。甚大歡喜。即遣請諸婆羅門等。婆羅門眾皆悉集已。設諸供養。或與象馬及以七寶。田宅僮僕。供養畢已。抱太子出。即便白諸婆羅門言。當爲太子作何等名。諸婆羅門即共論議而答王言。太子生時一切寶藏皆悉發出。所有諸瑞莫非吉祥。以此義故。當名太子為薩婆悉達。瑞應本起云。五百伏藏一時發出。海行興利一時集至。梵志相師普稱萬歲。即名太子為悉達多。漢言頓吉。說此語時。虛空天神即擊天鼓。燒香散華唱言善哉。諸天人民即便稱曰薩婆悉達。
爾時八王亦於是日。與白凈王同生太子。彼諸國王各懷歡喜。我今生子有諸奇異。而不知是薩婆悉達之瑞相也。皆集婆羅門。各為太子制好名字。王舍城太子。名曰頻毗婆羅。舍衛國太子。名波斯匿。偷羅拘吒國太子。名拘臘婆。犢子國太子名優陀延。跋羅國太子。名曰郁陀羅延。盧羅國太子名曰疾光。德叉尸羅國太子名弗迦羅。婆羅拘羅婆國太子。名拘羅婆。爾時白凈王普敕群臣。令訪聰明多
【現代漢語翻譯】 現代漢語譯本 當時在宮中，五百個寶藏自然涌現出來，每一個寶藏都有七種珍寶圍繞著。同時，還有許多大商人從海上采寶返回迦毗施兜國（Kapilavastu，釋迦牟尼佛的故鄉）。這些商人各自帶著奇異多彩的珍寶進貢。國王慰問他們說：『你們出海，一切都順利吉祥嗎？沒有遇到什麼苦惱嗎？同伴們都沒有遺失嗎？』那些商人回答說：『大王所經過的道路，極其安全平穩。』國王聽了這些話，非常高興，立即派人去請婆羅門（Brahman，古印度僧侶階層）等人。婆羅門們都聚集完畢后，國王設定各種供養，或者贈與象馬以及七寶、田宅、奴僕。供養完畢后，國王抱著太子出來，對婆羅門們說：『應當為太子取什麼名字？』婆羅門們共同商議后回答國王說：『太子出生時，一切寶藏都涌現出來，所有的祥瑞沒有不吉祥的。因為這個緣故，應當給太子取名為薩婆悉達（Sarvasiddhartha，一切義成）。』《瑞應本起經》中說，五百寶藏一時涌現，海上貿易的利益一時聚集到來，婆羅門相師普遍稱頌萬歲。於是就給太子取名為悉達多（Siddhartha，義成），漢譯為『頓吉』。說這些話的時候，虛空中的天神敲擊天鼓，焚香散花，唱言『善哉』。諸天人民都稱頌說『薩婆悉達』。 當時，八位國王也在同一天與凈飯王（Śuddhodana，釋迦牟尼佛的父親）一同生了太子。那些國王各自心懷歡喜，心想『我今天生了兒子，有各種奇異的現象』，卻不知道這是薩婆悉達的瑞相。他們都召集婆羅門，各自為太子取了好名字。王舍城（Rājagṛha）的太子，名叫頻毗婆羅（Bimbisāra）。舍衛國（Śrāvastī）的太子，名叫波斯匿（Prasenajit）。偷羅拘吒國（Thūlakoṭṭhita）的太子，名叫拘臘婆（Kuralabha）。犢子國（Vatsa）的太子，名叫優陀延（Udayana）。跋羅國（Bhalla）的太子，名叫郁陀羅延（Uttarāyana）。盧羅國（Roruka）的太子，名叫疾光（Śīghra）。德叉尸羅國（Takṣaśilā）的太子，名叫弗迦羅（Pukkara）。婆羅拘羅婆國（Varakolava）的太子，名叫拘羅婆（Kolava）。當時，凈飯王普遍命令群臣，去尋找聰明多
【English Translation】 English version At that time, within the palace, five hundred hidden treasures spontaneously appeared. Each treasure was surrounded by seven kinds of jewels. Furthermore, many great merchants returned from the sea, bringing treasures to the kingdom of Kapilavastu (the birthplace of Shakyamuni Buddha). These merchants each presented various rare and colorful jewels as tribute. The king consoled them, saying, 'Your voyages to sea, were they all auspicious and fortunate? Did you encounter any suffering? Were there any losses among your companions?' The merchants replied, 'The roads traveled by Your Majesty were extremely safe and peaceful.' Upon hearing these words, the king was greatly pleased and immediately sent for the Brahmins (ancient Indian priestly class). After the Brahmins had all gathered, the king provided various offerings, including elephants, horses, the seven treasures, fields, houses, and servants. After the offerings were completed, the king brought out the prince and said to the Brahmins, 'What name should be given to the prince?' The Brahmins deliberated together and replied to the king, 'When the prince was born, all the treasures spontaneously appeared, and all the auspicious signs were exceedingly fortunate. For this reason, the prince should be named Sarvasiddhartha (He Whose Every Aim is Accomplished).' The Sutra of Auspicious Signs Originating says, 'Five hundred hidden treasures appeared at once, and the benefits of maritime trade gathered at once.' The Brahmin fortune-tellers universally proclaimed 'May you live ten thousand years!' Thus, the prince was named Siddhartha (He Whose Aim is Accomplished), which is translated into Chinese as 'Dunji'. As these words were spoken, the gods in the sky struck heavenly drums, burned incense, scattered flowers, and chanted 'Excellent!' The gods and people all proclaimed 'Sarvasiddhartha!' At that time, eight kings also had princes born on the same day as King Śuddhodana (Shakyamuni Buddha's father). Each of those kings rejoiced, thinking, 'Today I have a son, and there are various extraordinary signs,' but they did not know that these were the auspicious signs of Sarvasiddhartha. They all gathered Brahmins and each gave their princes good names. The prince of Rājagṛha (King's Abode) was named Bimbisāra. The prince of Śrāvastī (City of renown) was named Prasenajit. The prince of Thūlakoṭṭhita was named Kuralabha. The prince of Vatsa was named Udayana. The prince of Bhalla was named Uttarāyana. The prince of Roruka was named Śīghra (Swift). The prince of Takṣaśilā (Cut Rock) was named Pukkara. The prince of Varakolava was named Kolava. At that time, King Śuddhodana universally ordered his ministers to seek out intelligent and
聞智慧善知占相。為諸世人所知識者。群臣聞已四方推覓。時王即便於後園中。乃起一大殿。窗牖欄楯七寶莊飾。爾時群臣得五百婆羅門。聰明知相。見諸奇瑞欲來詣王。會王遣信。疾速而至。諸臣白王。知相婆羅門今者已到。王聞歡喜即敕令前。請入殿坐設諸供養。彼婆羅門即白王言。我聞大王新生太子。有諸相好奇特之瑞。愿令我等悉得見之。時王即敕抱太子出。諸婆羅門既見太子相好嚴盛。嘆未曾有。王即問言。今占太子其相云何。婆羅門言。一切眾生皆欲好子。大王今者所生太子。是大珍異勿生憂怖。即又白言。所生太子。大王雖言是王之子。乃是世間之眼。王復問言。云何得知。婆羅門言。我觀太子。身色光爛猶如真金。有諸相好極為明凈。若當出家成一切種智。若在家者為轉輪聖王領四天子。譬如江河海為第一。眾山之中須彌最勝。凡諸光暉日為無上。一切清涼唯有明月。天人世間太子為尊。王聞此語心大歡喜離諸悚惕。彼婆羅門又白王言。有一梵仙名阿私陀。具足五通在於香山。彼能為王斷諸疑惑。諸婆羅門說此語已。辭別而去。
爾時白凈王心自思惟。阿私陀仙人居在香山。涂徑險絕非人能到。當以何方請求至此。時白凈王作此念時。阿私陀仙遙知其意。又復先見諸寄瑞相。深解菩薩為破生死
【現代漢語翻譯】 現代漢語譯本 聽說智慧且擅長占卜相面，為世人所熟知的人。大臣們聽聞后四處尋訪。當時國王便在後花園中建造了一座大殿，窗戶欄桿都用七寶裝飾。這時，大臣們找到了五百位婆羅門，他們聰明且精通相面之術，見到各種奇異的祥瑞，想要來拜見國王。恰逢國王派遣使者，讓他們迅速前來。大臣們稟告國王說：『精通相面的婆羅門現在已經到了。』國王聽后非常高興，立即下令讓他們進來，請他們入殿就坐，並設宴供養。那些婆羅門便對國王說：『我們聽說大王新生的太子，有各種奇特的祥瑞之相，希望我們能夠全部見到。』當時國王就下令抱出太子。婆羅門們見到太子相貌莊嚴美好，讚歎前所未有。國王便問道：『現在占卜太子，他的相貌如何？』婆羅門們說：『一切眾生都希望有好的兒子。大王現在所生的太子，是大珍寶，不要憂愁恐懼。』又稟告說：『所生的太子，大王雖然說是您的兒子，卻是世間的眼睛。』國王又問：『如何得知？』婆羅門們說：『我觀察太子，身色光亮如同真金，有各種相好，極為明凈。如果出家，將成就一切種智（sarvajnatva，指佛陀所證悟的智慧）；如果在家，將成為轉輪聖王（chakravartin，擁有統治世界的理想明君），統領四天下的國王。譬如江河中大海為第一，眾山之中須彌山（Sumeru，佛教宇宙觀中的中心山）最為殊勝，所有光輝中太陽最為無上，一切清涼中唯有明月。在天人世間，太子最為尊貴。』國王聽了這些話，心中非常歡喜，消除了所有的恐懼。那些婆羅門又稟告國王說：『有一位梵仙名叫阿私陀（Asita，一位預言悉達多太子未來命運的隱士），具足五通（panca abhijna，五種神通）住在香山。他能夠為大王解除各種疑惑。』婆羅門們說完這些話，就告辭離開了。 當時，凈飯王（Suddhodana，釋迦牟尼佛的父親）心中思忖：阿私陀仙人住在香山，路途險峻，人難以到達，應當用什麼方法請求他到這裡來呢？當時，凈飯王產生這個念頭時，阿私陀仙人遙遠地知道了他的心意，又事先看到了各種祥瑞之相，深刻地理解菩薩是爲了破除生死而來。
【English Translation】 English version Having heard of a wise man skilled in divination and known to the world, the ministers searched for him in all directions. At that time, the king built a great hall in the rear garden, with windows and railings adorned with seven treasures. Then the ministers found five hundred Brahmins, intelligent and skilled in physiognomy, who, having seen various auspicious omens, desired to visit the king. Just as the king sent a messenger to summon them quickly, the ministers reported to the king, 'The Brahmins skilled in physiognomy have now arrived.' The king, hearing this, was delighted and immediately ordered them to be brought in, inviting them to sit in the hall and providing them with offerings. Those Brahmins then said to the king, 'We have heard that the great king has a newborn prince with various extraordinary auspicious signs, and we wish to see them all.' At that time, the king ordered the prince to be brought out. The Brahmins, seeing the prince's dignified and beautiful appearance, praised it as unprecedented. The king then asked, 'Now, divining the prince, what is his appearance like?' The Brahmins said, 'All beings desire to have good sons. The prince born to the great king is a great treasure; do not be worried or afraid.' They further reported, 'The prince who is born, although the great king says he is your son, is the eye of the world.' The king then asked, 'How do you know this?' The Brahmins said, 'We observe the prince, his body shining like true gold, with various excellent marks, extremely bright and pure. If he leaves home, he will attain complete enlightenment (sarvajnatva, referring to the wisdom attained by the Buddha); if he remains at home, he will become a Chakravartin (chakravartin, an ideal monarch who rules the world), ruling the four continents. Just as the ocean is the first among rivers, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) is the most supreme among mountains, the sun is the most supreme among all lights, and the bright moon is the only coolness. In the realms of gods and humans, the prince is the most honored.' Hearing these words, the king was greatly delighted and freed from all fears. Those Brahmins further reported to the king, 'There is a Brahma ascetic named Asita (Asita, a hermit who prophesied the future of Prince Siddhartha), possessing the five supernormal powers (panca abhijna, five kinds of supernatural abilities), residing on Fragrant Mountain. He can resolve all doubts for the great king.' After the Brahmins spoke these words, they bid farewell and departed. At that time, King Suddhodana (Suddhodana, the father of Shakyamuni Buddha) pondered in his heart: 'The ascetic Asita resides on Fragrant Mountain, the path is dangerous and difficult for people to reach. What method should I use to request him to come here?' As King Suddhodana had this thought, the ascetic Asita remotely knew his intention, and also foresaw various auspicious signs, deeply understanding that the Bodhisattva had come to break through birth and death.
故現受生。以神通力騰虛而來。到王宮門。時守門者入白王言。阿私陀仙人乘虛空來。今在門外。王聞歡喜。即敕令前。王至門上自奉迎之。既見仙人。恭敬禮拜而即問言。尊者既來住門不進。為守門者不聽前耶仙人答言。無見止者。既來相詣宜須先白王。便隨從入於後宮。敬請令坐而問訊言。尊者四大常安和不。仙人答言。蒙大王恩幸得安樂。時白凈王白仙人言。尊者今日能來下降。我等種族方大熾盛。從今已去日就吉祥。為是經過故來此耶。仙人答言。我在香山。見大光明諸奇特相。又知大王心之所念。以是因緣故來到此。我以神力乘虛而至。聞上諸天說。王太子必當得成一切種智。度脫天人。又王太子從右脅生墮於七寶蓮華之上。而行七步舉其右手而師子吼。我于天人之中。最尊最勝無量生死於今盡矣。此生利益一切天人。又復諸天圍繞恭敬。聞有如此大奇特事。快哉大王宜應欣慶。太子今者可得見不。即將仙人至太子所。王及夫人抱太子出欲禮仙人。時彼仙人尋止王曰。此是天人三界中尊。云何而令禮於我耶。時彼仙人即起合掌禮太子足。王及夫人白仙人言。唯愿尊者為相太子。仙人言善。即便占相。具見相已。忽然悲泣不能自勝。王及夫人。見彼仙人悲泣流淚。舉身戰怖生大憂惱。如大波浪動于小船。問仙
【現代漢語翻譯】 現代漢語譯本 因此現在承受此生。憑藉神通之力騰空而來，到達王宮門前。當時守門的人進去稟告國王說：『阿私陀仙人（Asita，一位著名的先知）乘虛空而來，現在在門外。』國王聽了非常高興，立即命令迎接。國王來到門前親自迎接他。見到仙人後，恭敬地禮拜並問道：『尊者既然來了，為何停留在門外不進來？是守門人不讓您進來嗎？』仙人回答說：『沒有人阻止我。我既然來拜訪您，應該先稟告國王。』於是跟隨進入後宮，恭敬地請仙人坐下，並問候說：『尊者四大（四大：地、水、火、風，構成物質世界的四種基本元素）安和嗎？』仙人回答說：『蒙大王恩惠，得以安樂。』 當時，白凈王（Suddhodana，釋迦牟尼佛的父親）對仙人說：『尊者今日能夠降臨，我們種族方才更加興盛。從今以後，日漸吉祥。您是路過這裡，還是特意前來？』仙人回答說：『我在香山（Himavanta，雪山）看見大光明和各種奇特的景象，又知道大王心中所想。因為這個緣故來到這裡。我憑藉神力乘虛而來，聽見天上諸神說，大王的太子必定能夠成就一切種智（Sarvajnatva，佛陀所證悟的智慧），度脫天人和眾生。而且大王的太子從右脅出生，落在七寶蓮華之上，行走七步，舉起右手而作獅子吼（Simhanada，佛陀宣講佛法的威嚴）。我在天人之中，最為尊貴殊勝，無量生死到今天已經終結。此生能夠利益一切天人和眾生。而且諸天圍繞恭敬。聽聞有如此大的奇特之事，可喜可賀啊，大王應該感到欣慰。現在可以讓我見見太子嗎？』於是將仙人帶到太子所在之處。國王和夫人抱著太子出來，想要禮拜仙人。當時那位仙人連忙阻止國王說：『這位是天人三界（Trailokya，欲界、色界、無色界）中最尊貴的人，怎麼能讓他禮拜我呢？』當時那位仙人立即起身合掌禮拜太子的腳。國王和夫人對仙人說：『希望尊者為太子占相。』仙人說：『好。』隨即開始占相。詳細看完相后，忽然悲傷哭泣，不能自已。國王和夫人看見那位仙人悲傷流淚，全身戰慄恐懼，生起極大的憂惱，就像波浪搖動小船一樣。詢問仙人：
【English Translation】 English version Therefore, I am now born into this life. With supernatural powers, I came flying through the air to the gate of the royal palace. At that time, the gatekeeper went in and reported to the king, 'The Rishi Asita (a renowned seer) has come flying through the air and is now outside the gate.' The king was overjoyed upon hearing this and immediately ordered him to be brought in. The king went to the gate to greet him personally. Upon seeing the Rishi, he respectfully bowed and asked, 'Venerable one, now that you have arrived, why do you remain outside the gate? Is it that the gatekeepers would not allow you to enter?' The Rishi replied, 'No one stopped me. Since I have come to visit you, I should first inform the king.' Then he followed them into the inner palace, respectfully invited to sit down, and inquired, 'Venerable one, are the four great elements (Mahabhuta: earth, water, fire, and wind, the four basic elements constituting the material world) of your body in harmony?' The Rishi replied, 'Thanks to the king's grace, I am well.' At that time, King Suddhodana (father of Shakyamuni Buddha) said to the Rishi, 'Venerable one, your descent today greatly enhances the prosperity of our clan. From now on, every day will be auspicious. Are you passing by or have you come here specifically?' The Rishi replied, 'I saw great light and various extraordinary signs on Mount Himavanta (the Himalayas), and I also know what is on the king's mind. For this reason, I have come here. I came flying through the air with supernatural powers, and I heard the gods in the heavens say that the king's son will surely attain Sarvajnatva (the wisdom attained by a Buddha) and deliver gods and humans. Moreover, the king's son was born from his right side, fell upon a seven-jeweled lotus flower, walked seven steps, raised his right hand, and roared like a lion (Simhanada: the Buddha's majestic proclamation of the Dharma). Among gods and humans, I am the most venerable and supreme, and my immeasurable cycle of birth and death has come to an end today. This life will benefit all gods and humans. Moreover, the gods surround him with reverence. Having heard of such great and extraordinary events, rejoice, O King, you should be pleased. May I see the prince now?' Then he led the Rishi to where the prince was. The king and queen carried the prince out, intending to bow to the Rishi. At that time, the Rishi quickly stopped the king, saying, 'This is the most venerable being among gods and humans in the three realms (Trailokya: the desire realm, the form realm, and the formless realm). How can he bow to me?' At that time, the Rishi immediately rose, joined his palms, and bowed to the prince's feet. The king and queen said to the Rishi, 'We hope that the venerable one will examine the prince's signs.' The Rishi said, 'Good.' Then he began to examine the signs. After carefully examining the signs, he suddenly wept with sorrow, unable to control himself. The king and queen, seeing the Rishi weeping with tears and trembling with fear, felt great distress, like a small boat tossed by waves. They asked the Rishi:
人言。我子初生具諸瑞相。有何不祥而悲泣耶。爾時仙人歔欷答言。大王太子相好具足。無有不祥。王又問言。愿更為我佔視。太子有長壽相不。得轉輪王位。王四天下不。我年既暮。欲以國土皆悉付之。當隱山林出家學道。所可志願唯在於此。尊者為觀必定果耶。爾時仙人又答王言。大王太子具三十二相。一者足下安平。立如奩底。二者足下千輻輞轉輪相具足。三者手足相指長勝於餘人。四者手足柔軟勝餘身份。五者足跟廣具足滿好。六者足指合縵網。勝於餘人。七者足趺高平。好與跟相稱。八者腳腨纖好。如伊泥延鹿王。九者平住兩手摩膝。十者陰藏相如象王馬王。十一者身縱廣等。如泥俱盧樹。十二者一一孔一毛生青色。柔軟右旋。十三者毛上向靡。青色柔軟右旋。十四者金色相其色微妙。勝閻浮檀金。十五者身光一丈。十六者皮薄細滑。不受塵垢。不停蚊蚋。十七者七處滿。兩足下。兩腋中。兩肩上。項中。皆滿字相分明。十八者兩腋下滿。如摩尼珠。十九者身如師子。二十者身廣端直。二十一者肩圓好。二十二者口四十齒。二十三者齒白齊密而根深。二十四者四牙最白而大。二十五者方頰車如師子。二十六者味中得上味。咽中二處津液流出。二十七者舌大軟薄。能覆面至耳髮際。二十八者梵音深遠。如迦陵
【現代漢語翻譯】 現代漢語譯本： 有人說：『我的孩子剛出生就具有各種吉祥的徵兆，有什麼不吉利的事情讓你如此悲傷哭泣呢？』 當時仙人抽泣著回答說：『大王，您的太子相貌美好，具備各種吉相，沒有什麼不吉利的事情。』 國王又問道：『希望您再為我仔細觀察，太子是否有長壽之相？能否獲得轉輪王的地位，統治四大部洲？我年事已高，想把國土全部託付給他，自己隱居山林出家修道。我所希望的唯有此事，尊者您看看是否必定能實現？』 當時仙人又回答國王說：『大王，您的太子具備三十二種殊勝之相： 第一，足底平穩，站立時像奩（lián）底一樣平坦。 第二，足底具有千輻輪輞的輪相，非常圓滿。 第三，手指和腳趾修長，超過常人。 第四，手足柔軟，勝過身體的其他部位。 第五，腳後跟寬廣圓滿，非常美好。 第六，腳趾之間有縵網相連，超過常人。 第七，腳背高而平坦，與腳後跟相稱。 第八，小腿纖細美好，像伊泥延（Yiniyan）鹿王一樣。 第九，站立時雙手可以觸及膝蓋。 第十，陰藏之相如象王或馬王一般。 第十一，身軀縱廣相等，像泥俱盧（Nijulu）樹一樣。 第十二，每一個毛孔只生一根毛，毛色青藍，柔軟且向右旋。 第十三，身上的毛都向上生長，毛色青藍，柔軟且向右旋。 第十四，身體呈現金色，其顏色微妙，勝過閻浮檀（Yanfutan）金。 第十五，身光有一丈遠。 第十六，面板薄而細滑，不沾染塵垢，也不會停留蚊蟲。 第十七，七處飽滿：兩腳底、兩腋下、兩肩上、頸項中，都有飽滿的卍（wàn）字相，非常分明。 第十八，兩腋下飽滿，如同摩尼（Mani）寶珠。 第十九，身軀如獅子一般雄偉。 第二十，身軀寬廣端正。 第二十一，肩膀圓潤美好。 第二十二，口中有四十顆牙齒。 第二十三，牙齒潔白、整齊、緊密，而且牙根深固。 第二十四，四顆犬牙最為潔白而巨大。 第二十五，面頰方正，如同獅子。 第二十六，在各種味道中能品嚐到最上等的味道，咽喉中有兩處能流出津液。 第二十七，舌頭寬大柔軟而薄，能夠覆蓋整個面部，直至耳朵的髮際。 第二十八，聲音洪亮深遠，如同迦陵（Jialing）鳥的鳴叫。』
【English Translation】 English version: People say, 'My son was born with all auspicious signs. What misfortune makes you weep so sadly?' At that time, the hermit sobbed and replied, 'Great King, your prince has a perfect appearance and possesses all auspicious signs. There is no misfortune.' The king then asked, 'I wish you would examine him more closely. Does the prince have the signs of longevity? Will he attain the position of a Chakravartin (轉輪王, Wheel-Turning King) and rule the four continents? I am old and wish to entrust the kingdom entirely to him, and retire to the mountains to renounce the world and study the Way. My only wish is this. Venerable one, can you see if it will definitely come to pass?' At that time, the hermit replied to the king, 'Great King, your prince possesses the thirty-two major marks: First, his soles are level and stand as flat as the bottom of a box. Second, his soles have the wheel mark with a thousand spokes, perfectly complete. Third, his fingers and toes are long, surpassing those of other people. Fourth, his hands and feet are soft, surpassing the other parts of his body. Fifth, his heels are broad, full, and very beautiful. Sixth, his fingers and toes are connected by a web-like membrane, surpassing those of other people. Seventh, his insteps are high and level, matching his heels. Eighth, his calves are slender and beautiful, like those of the Ineyana (伊泥延) deer king. Ninth, when standing, his hands can touch his knees. Tenth, his private parts are like those of an elephant king or a horse king. Eleventh, his body is as tall as it is wide, like the Nijulu (泥俱盧) tree. Twelfth, each pore grows only one hair, blue in color, soft, and curling to the right. Thirteenth, the hairs on his body grow upwards, blue in color, soft, and curling to the right. Fourteenth, his body is golden in color, its hue subtle and surpassing Jambudvipa (閻浮檀) gold. Fifteenth, his body emits a light of one fathom. Sixteenth, his skin is thin, fine, and smooth, not accumulating dust or attracting mosquitoes. Seventeenth, his seven places are full: the soles of both feet, both armpits, both shoulders, and the nape of his neck, all have distinct and full Swastika (卍) marks. Eighteenth, both armpits are full, like Mani (摩尼) jewels. Nineteenth, his body is like a lion. Twentieth, his body is broad and upright. Twenty-first, his shoulders are round and beautiful. Twenty-second, he has forty teeth. Twenty-third, his teeth are white, even, close together, and have deep roots. Twenty-fourth, his four canine teeth are the whitest and largest. Twenty-fifth, his cheeks are square, like a lion's. Twenty-sixth, he can taste the finest flavors among all tastes, and two places in his throat secrete fluids. Twenty-seventh, his tongue is large, soft, and thin, able to cover his face up to his hairline. Twenty-eighth, his voice is deep and far-reaching, like the call of the Kalaviṅka (迦陵) bird.'
頻伽聲。二十九者眼色如金精。三十者眼𥇒如牛王。三十一者眉間白毫相。軟白如兜羅綿。三十二者頂髻肉成。具有如此相好之身。若在家者。年一十九為轉輪聖王。若出家者。成一切種智。廣濟天人。然王太子必當學道。得成阿耨多羅三藐三菩提。不久當轉清凈法輪。利益天人開世間眼。我今年壽已百二十。不久命終生無想天。不睹佛興。不聞經法。故自悲耳。又問仙人。尊者向占言。有二種。一當作王。二成正覺。而今云何言。決定成一切種智。時仙人言。我相之法。若有眾生具三十二相。或生非處。文不明顯。此人必為轉輪聖王。若三十二相皆得其處。文復明顯。此人必成一切種智。我觀大王太子。諸相皆得其所。又極明顯。是以決定知成正覺。仙人為王說此語已。辭別而退。
釋迦譜卷第一
釋迦譜卷第二
蕭齊釋僧祐撰
釋迦降生釋種成佛緣譜第四之二(出因果經)
爾時白凈王既聞仙人決定之說。心懷愁惱。慮恐出家。即擇五百青衣賢明多智。為作奶母。養視太子。其中或有乳者。或有抱者。或有浴者。或有浣濯者。如是等比供給太子。皆悉具足。又復別為起三時殿。溫涼寒暑。各自異處。其殿皆以七寶莊嚴。衣裳服飾皆悉隨時。王恐太子棄家學道。使其城門開閉之聲。
【現代漢語翻譯】 現代漢語譯本：頻伽聲（美妙的鳥鳴聲）。第二十九種是眼睛的顏色如同金精（純凈的金色）。第三十種是眼睛的睫毛如同牛王（牛中之王，比喻睫毛的尊貴）。第三十一種是眉間有白毫相（兩眉之間有柔軟的白色毫毛），柔軟潔白如同兜羅綿（一種非常柔軟的棉花）。第三十二種是頭頂有肉髻隆起（頭頂自然隆起的肉塊）。具有如此殊勝相好之身的人，如果是在家之人，十九歲時會成為轉輪聖王（以正法統治世界的君王）；如果出家，則會成就一切種智（佛陀所證悟的智慧），廣度天人和世人。然而這位王太子必定會學習佛道，成就阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟）。不久之後，他將轉動清凈法輪（傳播佛法），利益天人，開啟世間的智慧之眼。我今年已經一百二十歲了，不久將要命終，往生到無想天（一種沒有思想的禪定境界），無法親眼見到佛陀出世，也無法聽聞佛法，因此感到悲傷。』 仙人又被問到：『尊者您之前占卜說，有兩種可能，一是成為國王，二是成就正覺。而現在您又說，他必定成就一切種智，這是為什麼呢？』當時仙人回答說：『我所觀察相貌的方法是，如果眾生具有三十二相（佛陀所具有的三十二種殊勝的身體特徵），但出生在不適合的地方，或者這些相的紋路不明顯，那麼這個人必定會成為轉輪聖王。如果三十二相都恰如其分地顯現在合適的位置，而且紋路非常明顯，那麼這個人必定會成就一切種智。我觀察大王的太子，所有的相都恰如其分地顯現在合適的位置，而且極其明顯，因此我才確定他必定會成就正覺。』仙人為國王說了這些話之後，就告辭離開了。
《釋迦譜》卷第一 《釋迦譜》卷第二 蕭齊釋僧祐撰 《釋迦降生釋種成佛緣譜》第四之二（出自《因果經》）
當時，凈飯王（Suddhodana）聽了仙人決定性的預言后，心中充滿憂愁煩惱，擔心太子會出家。於是他挑選了五百位身穿青衣、賢明多智的女子，作為太子的奶媽，負責照料太子。其中有的負責餵奶，有的負責抱，有的負責洗浴，有的負責清洗衣物，像這樣各種各樣的人來供給太子，一切都非常完備。他又特別建造了三座宮殿，分別適應溫暖、涼爽和寒冷的天氣，各自處於不同的地方。宮殿都用七寶裝飾，衣裳服飾也都隨著季節變化。國王擔心太子會拋棄家庭去學道，甚至連城門開關的聲音都聽不到。
【English Translation】 English version: 'With a voice like a Kalavinka (a mythical bird with a beautiful voice). The twenty-ninth is eyes the color of gold essence (pure gold). The thirtieth is eyelashes like the king of oxen (the best of oxen, symbolizing noble eyelashes). The thirty-first is a white hair mark between the eyebrows (a soft white hair between the eyebrows), soft and white like Kapok cotton (a very soft type of cotton). The thirty-second is a fleshy protuberance on the crown of the head (a natural bump on the top of the head). A person with such auspicious marks and features, if a householder, will become a Chakravartin (a righteous world-ruling monarch) at the age of nineteen; if a renunciant, will attain Sarvajna (the wisdom attained by a Buddha), widely benefiting gods and humans. However, this prince will surely study the path, attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest enlightenment). Soon, he will turn the pure Dharma wheel (spread the Dharma), benefiting gods and humans, and opening the eyes of wisdom in the world. I am now one hundred and twenty years old, and soon I will die and be reborn in the Asamjnika heaven (a realm of no thought), unable to witness the Buddha's emergence or hear the Dharma, therefore I am saddened.' The seer was then asked: 'Venerable one, you previously predicted that there were two possibilities, one to become a king, and the other to attain enlightenment. But now you say that he will definitely attain Sarvajna, why is that?' At that time, the seer replied: 'My method of observing appearances is that if beings possess the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), but are born in an unsuitable place, or the lines of these marks are not clear, then this person will surely become a Chakravartin. If the thirty-two marks all appear appropriately in the right places, and the lines are very clear, then this person will surely attain Sarvajna. I observe the prince of the great king, all the marks appear appropriately in the right places, and are extremely clear, therefore I am certain that he will attain enlightenment.' After the seer said these words to the king, he took his leave and departed.
Shakya Genealogy, Volume 1 Shakya Genealogy, Volume 2 Compiled by Monk You of the Xiao Qi Dynasty Shakya's Birth, the Shakya Clan's Path to Buddhahood, Chapter 4, Part 2 (From the Karma Sutra)
At that time, King Suddhodana (father of Siddhartha) , having heard the seer's definitive prediction, was filled with sorrow and worry, fearing that the prince would renounce the world. Therefore, he selected five hundred wise and intelligent women dressed in blue, to be the prince's wet nurses, responsible for taking care of the prince. Among them, some were responsible for breastfeeding, some for holding, some for bathing, and some for washing clothes, in this way, all kinds of people were provided to serve the prince, and everything was complete. He also specially built three palaces, each suitable for warm, cool, and cold weather, each in a different location. The palaces were all decorated with the seven treasures, and the clothing and ornaments were all changed with the seasons. The king was worried that the prince would abandon his family to study the path, so much so that even the sound of the city gates opening and closing could not be heard.
聞四十里。又復擇取五百妓女形容端正。不肥不瘦。不長不短。不白不黑。才能巧妙各兼數技。皆以名寶瓔珞其身。百人一番迭代宿衛。于其殿前列樹甘果。枝葉蔚映華實繁茂。又有浴池清流澄潔。池邊香草雜色蓮華。猗靡芬數不可稱計。異類之鳥數百千種。光麗心目趣悅太子。太子既生始滿七日。其母命終。以懷太子功德大故。上生忉利。封受自然。太子自知福德威重。無有女人堪受禮者。故因將終。托之而生(普耀經云。菩薩生七日後。其母命終。所以者何。本命應然。菩薩察之臨母命終。因來下生。懷菩薩時諸天供養。已服天食不甘世養。本福應然。去來今佛皆亦如是。母七日終受忉利天上功祚。適升彼天。五萬梵天各執寶瓶。二萬魔妻手執寶縷。侍菩薩母。瑞應本起云。菩薩本知母人之德不堪受其禮。故因其將終而從之生。長阿含經云。毗婆尸佛降神母胎。專念不亂。安樂無畏。身壞命終。生忉利天。此是常法。大善權經云。生后七日。其母便薨。福應昇天。非菩薩咎。前處兜率觀后摩耶。大命將終。余有十月七日之期。故神變來下。是菩薩權方便)。
爾時太子姨母。摩訶波阇波提。乳養太子如母無異。時白凈王。敕作七寶天冠及以瓔珞。而與太子。太子年漸長大。為辦象馬牛羊之車。凡是童子所玩
【現代漢語翻譯】 現代漢語譯本： 聽聞四十里之內，又挑選了五百名容貌端正，不肥不瘦，不高不矮，不白不黑，且各自身懷數項精巧技藝的女子，用珍寶瓔珞裝飾她們的身體。她們分成百人一組，輪流在太子的宮殿前值宿守衛。殿前種植著結滿甘甜果實的樹木，枝繁葉茂，鮮花盛開。還有清澈見底的浴池，池邊生長著散發芬芳的香草和各色蓮花，其美麗景象難以盡述。更有成百上千種奇異的鳥類，以其絢麗的色彩悅人心目，使太子感到愉悅。太子出生后剛滿七天，他的母親就去世了。這是因為她懷有太子的功德巨大，因此往生到忉利天（Trayastrimsa，三十三天），享受自然福報。太子自知福德威嚴深重，沒有哪個女人能夠承受他的禮敬，所以趁著母親將要去世之際，託生於她。（《普耀經》說：『菩薩出生七天後，他的母親就會去世。』這是什麼原因呢？這是本命使然。菩薩觀察到母親即將去世，因此前來降生。懷著菩薩時，諸天神都來供養，她已經習慣了天上的食物，不再喜歡世間的供養。這是本來的福報使然。過去、現在、未來的佛都是如此。母親在七天後去世，往生到忉利天享受功德福報。剛升到忉利天，五萬梵天（Brahmā）各自拿著寶瓶，兩萬魔妻手持寶縷，侍奉菩薩的母親。《瑞應本起經》說：『菩薩本來就知道母親的德行不足以承受他的禮敬，所以趁著她將要去世之際而降生。』《長阿含經》說：『毗婆尸佛（Vipaśyin）降生到母親的胎中時，專心致志，沒有雜念，安樂無畏。身壞命終后，往生到忉利天。』這是常法。《大善權經》說：『出生后七天，他的母親便去世了，這是因為福報應驗而昇天，不是菩薩的過錯。』先前在兜率天（Tusita）觀察，之後來到摩耶夫人（Māyādevī）的胎中，因為她的大限將至，只剩下十個月零七天的時間，所以菩薩以神通變化降臨，這是菩薩的權巧方便）。
當時，太子的姨母，摩訶波阇波提（Mahāprajāpatī，大愛道），像母親一樣乳養太子。這時，凈飯王（Śuddhodana）下令製作七寶天冠和瓔珞，贈送給太子。太子漸漸長大，為他準備了象、馬、牛、羊等拉的車，以及各種兒童玩耍的玩具。
【English Translation】 English version: It was heard for forty li. Again, five hundred women were selected who were of handsome appearance, neither fat nor thin, neither tall nor short, neither white nor black, and each possessed several skillful talents. They were all adorned with precious jewels and necklaces. One hundred women at a time would take turns guarding the palace. In front of the palace, rows of sweet fruit trees were planted, their branches and leaves lush and their fruits abundant. There was also a bathing pond with clear, pure water. Fragrant grasses and lotuses of various colors grew by the pond, their beauty and fragrance beyond description. Hundreds and thousands of different kinds of exotic birds, with their dazzling colors, pleased the eyes and delighted the prince. The prince's mother passed away when he had been born for only seven days. This was because of the great merit of carrying the prince in her womb, and she was reborn in the Trayastrimsa heaven (Trayastrimsa, Heaven of the Thirty-Three), receiving natural blessings. The prince knew that his merit and majesty were so great that no woman was worthy of receiving his respect, so he took the opportunity of his mother's impending death to be born from her. (The Puyao Sutra says: 'The Bodhisattva's mother passes away seven days after his birth.' Why is this? It is due to her inherent destiny. The Bodhisattva observes that his mother is about to die, and therefore comes down to be born. When she was carrying the Bodhisattva, the gods offered her celestial food, and she no longer enjoyed earthly nourishment. This is due to her inherent blessings. The Buddhas of the past, present, and future are all like this. The mother passes away after seven days and is reborn in the Trayastrimsa heaven to enjoy the fruits of her merit. As soon as she ascends to that heaven, fifty thousand Brahmas (Brahmā) each hold a jeweled vase, and twenty thousand wives of Mara hold silken threads, attending to the Bodhisattva's mother. The Ruiying Benqi Jing says: 'The Bodhisattva knew that his mother's virtue was not sufficient to receive his respect, so he took the opportunity of her impending death to be born from her.' The Dirghāgama Sutra says: 'When Vipasyin Buddha (Vipaśyin) entered his mother's womb, he was focused and undisturbed, peaceful and fearless. After his body broke and his life ended, he was reborn in the Trayastrimsa heaven.' This is the constant Dharma. The Da Shanquan Jing says: 'Seven days after his birth, his mother passed away. This was due to her merit and she ascended to heaven, it was not the Bodhisattva's fault.' He first observed in the Tusita heaven (Tusita), and then came to Māyādevī's (Māyādevī) womb, because her great life was about to end, and there were only ten months and seven days left, so the Bodhisattva descended through miraculous transformation. This is the Bodhisattva's skillful means).
At that time, the prince's aunt, Mahāprajāpatī (Mahāprajāpatī, Great Mother Prajapati), nursed the prince like a mother. Then, King Śuddhodana (Śuddhodana) ordered the making of a seven-jeweled crown and necklaces, and gave them to the prince. As the prince gradually grew older, carriages drawn by elephants, horses, cattle, and sheep were prepared for him, as well as all kinds of toys for children to play with.
好具。無不給與。爾時舉國人民。皆行仁惠。五穀豐熟風雨以時。又無盜賊快樂安隱。皆是太子福德力故。時王又以青衣所生。是車匿等五百蒼頭給侍。太子至年七歲。父王心念。太子已大宜令學書。訪覓國中聰明婆羅門。善諸書藝。請使令來。以教太子。爾時有一婆羅門。名跋陀羅尼(漢言選友)。與五百婆羅門。以為眷屬。來受王請。即白婆羅門言。欲屈尊者為太子師。此可爾不。婆羅門言。當隨所知以授太子。時白凈王。更為太子起大學堂。七寶莊嚴床榻。學具極令精麗。卜擇吉日。即以太子與婆羅門。而令教之。爾時婆羅門。以四十九書字之本。教令讀之。於時太子見此事已。問其師言。此何等書。閻浮提中。一切諸書凡有幾種。師即默然不知所答。又復問言。此阿一字有何等義。師又默然亦不能答。內懷慚愧。即從座起禮太子足。而讚歎言。太子初生行七步時。自言天人之中最尊最勝。此言不虛唯愿為說。閻浮提書凡有幾種。太子答言。閻浮提中或有梵書。或佉樓書。或蓮華書。有如是等六十四種。
普耀經云。菩薩手執金筆栴檀書隸明珠書床問師選友。今師何書而相教乎。其師答曰以梵佉留而相教耳。菩薩答曰。其異書者。有六十四。今師何言正有二種。師問皆何所名。答曰。梵書。佉留書。護眾
【現代漢語翻譯】 現代漢語譯本： 『很好，全部都給予。』當時全國人民都施行仁慈恩惠，五穀豐收，風調雨順，又沒有盜賊，快樂安穩，這都是因為太子的福德力量的緣故。當時凈飯王又把青衣所生的車匿（Channa，太子侍從）等五百個僕人給太子侍奉。太子到了七歲，父王心中想：『太子已經長大了，應該讓他學習書寫。』於是訪求國內聰明的婆羅門，精通各種書藝的，請他們來教太子。當時有一位婆羅門，名叫跋陀羅尼（Bhadranika，漢譯為選友），帶著五百個婆羅門作為眷屬，來接受國王的邀請。國王就對婆羅門說：『想委屈尊者做太子的老師，可以嗎？』婆羅門說：『當盡我所知來教導太子。』當時凈飯王又為太子建造大學堂，用七寶裝飾床榻，學習用具極其精美華麗，選擇吉日，就把太子交給婆羅門，讓他教導太子。當時婆羅門用四十九個書寫字母的範本，教太子學習。當時太子看到這件事後，問他的老師說：『這是什麼書？閻浮提（Jambudvipa，我們所居住的這個世界）中，一切的書總共有多少種？』老師聽后沉默不語，不知道該如何回答。太子又問：『這『阿』字有什麼意義？』老師又沉默不語，也不能回答，內心感到慚愧，就從座位上站起來，禮拜太子的腳，讚歎說：『太子剛出生行走七步時，自己說在天人之中最尊貴最殊勝，這句話不是虛假的。希望您能為我解說，閻浮提的書總共有多少種？』太子回答說：『閻浮提中有梵書（Brahmi script），有佉樓書（Kharosthi script），有蓮華書（Lotus script），像這樣的書共有六十四種。
《普耀經》中說，菩薩手執金筆，栴檀（Sandalwood）書隸，明珠書床，問老師選友：『現在老師用什麼書來教我呢？』他的老師回答說：『用梵書和佉樓書來教你。』菩薩回答說：『不同的書有六十四種，現在老師為什麼說只有兩種呢？』老師問：『這些書都叫什麼名字？』菩薩回答說：『梵書，佉樓書，護眾…』
【English Translation】 English version: 『Very well, everything shall be given.』 At that time, all the people in the country practiced benevolence and kindness. The five grains were abundant, the wind and rain were timely, and there were no thieves, so everyone was happy and peaceful. All this was due to the power of the太子（Taizi, Crown Prince)'s blessings. At that time, King Suddhodana also assigned the five hundred servants, including 車匿（Channa, the prince's attendant), born from the woman in blue, to serve the 太子（Taizi, Crown Prince). When the 太子（Taizi, Crown Prince) reached the age of seven, the father king thought, 『The 太子（Taizi, Crown Prince) is now grown, and it is appropriate for him to learn writing.』 So he sought out intelligent Brahmins in the country who were skilled in various writing arts and invited them to teach the 太子（Taizi, Crown Prince). At that time, there was a Brahmin named 跋陀羅尼（Bhadranika, translated as 'Chosen Friend'), who came with five hundred Brahmins as his retinue to accept the king's invitation. The king then said to the Brahmin, 『I wish to trouble you to be the 太子（Taizi, Crown Prince)'s teacher. Is this acceptable?』 The Brahmin said, 『I will teach the 太子（Taizi, Crown Prince) to the best of my knowledge.』 At that time, King Suddhodana built a great hall for the 太子（Taizi, Crown Prince), decorated the beds with seven treasures, and made the learning tools extremely exquisite and beautiful. He chose an auspicious day and entrusted the 太子（Taizi, Crown Prince) to the Brahmin to teach him. At that time, the Brahmin used a model of forty-nine written letters to teach the 太子（Taizi, Crown Prince). When the 太子（Taizi, Crown Prince) saw this, he asked his teacher, 『What kind of writing is this? How many kinds of writing are there in all in 閻浮提（Jambudvipa, the world we live in)?』 The teacher remained silent and did not know how to answer. The 太子（Taizi, Crown Prince) then asked, 『What is the meaning of this letter 『A』?』 The teacher remained silent again and could not answer, feeling ashamed in his heart. He then rose from his seat, bowed at the 太子（Taizi, Crown Prince)'s feet, and praised him, saying, 『When the 太子（Taizi, Crown Prince) was born and walked seven steps, he said that he was the most honored and supreme among gods and men. This statement is not false. I hope you can explain to me how many kinds of writing there are in 閻浮提（Jambudvipa, the world we live in)?』 The 太子（Taizi, Crown Prince) replied, 『In 閻浮提（Jambudvipa, the world we live in) there are 梵書（Brahmi script), 佉樓書（Kharosthi script), 蓮華書（Lotus script), and so on, there are sixty-four kinds of writing like these.』
The 《普耀經》(Universal Radiance Sutra) says that the Bodhisattva held a golden pen, sandalwood writing board, and pearl writing desk, and asked the teacher Chosen Friend, 『What kind of writing are you teaching me now?』 His teacher replied, 『I am teaching you 梵書（Brahmi script) and 佉樓書（Kharosthi script).』 The Bodhisattva replied, 『There are sixty-four different kinds of writing. Why do you say there are only two?』 The teacher asked, 『What are the names of these writings?』 The Bodhisattva replied, 『梵書（Brahmi script), 佉樓書（Kharosthi script), Protector of the Multitude…』
書。疾堅書。龍鬼書。揵杳和書。阿須倫書。鹿輪書。天腹書。轉數書。轉眼書。觀空書。攝取書(文多不悉載也)此六十四。欲以何書而相教乎。時師歡悅。說偈讚歎菩薩。為諸童子。一一分別諸字本末。勸發無上正真道意。瑞應本起云。時去聖久。書缺二字。以問于師。師不能達。反啟其志。此阿字者是梵音聲。又此字義是不可壞。亦是無上正真道義。凡如此義無量無邊。爾時婆羅門深生慚愧。還至王所。而白王言大王。太子是天人中第一之師。云何而欲令我教耶。爾時父王聞婆羅門言。倍生歡喜。嘆未曾有。即厚供養彼婆羅門。隨意所之。凡諸技藝。典籍議論。天文地理。算數射御。太子皆悉自然知之。
爾時太子年至十歲。諸釋種中。五百童子皆亦同年。太子從弟提婆達多。次名難陀。次名孫陀罹難陀等。或有三十相。三十一相者。或復雖有三十二相。相不分明。各鬥技藝有大筋力。時提婆達多等五百童子。既聞太子諸藝皆通名徹十方。共相謂言。太子雖復聰明智慧善解書論。至於筋力拒勝。我等欲與太子校其勇健。爾時父王又訪國中善知射者。而召之來令教。太子即往後園欲射鐵鼓。提婆達多等五百童子亦悉隨從。時師即便授一小弓而與太子。太子含笑而問之言。以此與我欲作何事。射師言欲令太子
【現代漢語翻譯】 現代漢語譯本：書。疾堅書（一種書寫方式）。龍鬼書（一種書寫方式）。揵杳和書（一種書寫方式）。阿須倫書（一種書寫方式）。鹿輪書（一種書寫方式）。天腹書（一種書寫方式）。轉數書（一種書寫方式）。轉眼書（一種書寫方式）。觀空書（一種書寫方式）。攝取書（一種書寫方式）（文字繁多不能全部記載）。這六十四種書寫方式，您想用哪一種來教我呢？當時老師非常高興，用偈語讚歎菩薩，為各位童子一一解釋各種文字的本源和末流，勸勉他們發起無上正真道的心意。《瑞應本起經》中說，當時距離聖人時代很久遠，有兩種書寫方式缺失了，（父王）就去問老師，老師也不能明白，反而啓發了他的志向。這個『阿』字是梵語的聲音，而且這個字的意義是不可毀壞的，也是無上正真道的意義。凡是像這樣的意義，無量無邊。當時婆羅門深深感到慚愧，回到國王那裡，對國王說：『大王，太子是天人中第一的老師，怎麼能讓我來教他呢？』當時父王聽到婆羅門的話，更加歡喜，讚歎前所未有，就厚重地供養那位婆羅門，任他隨意離去。凡是各種技藝、典籍議論、天文地理、算數射箭駕車，太子都自然而然地知曉。 當時太子年齡到了十歲，各位釋迦族的後裔中，有五百個童子也都是同年。太子從弟提婆達多（Devadatta），其次名叫難陀（Nanda），再次名叫孫陀罹難陀（Sundarananda）等。有的具有三十種相，三十一種相，或者即使有三十二種相，但相貌不分明。他們各自比試技藝，有很大的力氣。當時提婆達多等五百個童子，聽說太子各種技藝都精通，名聲傳遍十方，就一起商量說：『太子雖然聰明智慧，善於理解書論，至於筋力比試，我們想和太子較量一下誰更勇猛健壯。』當時父王又尋訪國內擅長射箭的人，召他前來教導太子。太子就前往後花園想要射鐵鼓，提婆達多等五百個童子也都跟隨前往。當時老師就遞給太子一把小弓。太子含笑問道：『用這個給我，想做什麼呢？』射師說：『想讓太子...
【English Translation】 English version: 'Book. Ji Jian writing (a type of writing). Dragon Ghost writing (a type of writing). Qian Yao He writing (a type of writing). Asura writing (a type of writing). Deer Wheel writing (a type of writing). Heaven Belly writing (a type of writing). Turning Number writing (a type of writing). Turning Eye writing (a type of writing). Observing Emptiness writing (a type of writing). Capturing writing (a type of writing) (too many writings to list them all). These sixty-four types, which one do you want to use to teach me?' At that time, the teacher was very happy and praised the Bodhisattva with verses, explaining the origin and end of each character to the children one by one, and encouraging them to develop the mind of unsurpassed true enlightenment. The 'Scripture of Auspicious Responses' says that at that time, it had been a long time since the age of the saints, and two types of writing were missing. (The father) asked the teacher, but the teacher could not understand, but instead inspired his ambition. This character 'A' is the sound of Sanskrit, and the meaning of this character is indestructible, and it is also the meaning of unsurpassed true enlightenment. All meanings like this are immeasurable and boundless. At that time, the Brahmin felt deeply ashamed and returned to the king, saying to the king: 'Great King, the prince is the first teacher among gods and humans, how can I teach him?' At that time, the father king heard the words of the Brahmin, and was even more delighted, praising it as unprecedented, and generously offered to the Brahmin, allowing him to leave as he pleased. All kinds of skills, classics, discussions, astronomy, geography, arithmetic, archery, and charioteering, the prince knew them all naturally. At that time, the prince reached the age of ten, and among the descendants of the Shakya clan, there were five hundred children who were also the same age. The prince's cousin Devadatta (Devadatta), the second named Nanda (Nanda), and the third named Sundarananda (Sundarananda), etc. Some had thirty characteristics, thirty-one characteristics, or even if they had thirty-two characteristics, the characteristics were not clear. They competed in skills and had great strength. At that time, Devadatta and the five hundred children heard that the prince was proficient in all kinds of skills and his reputation spread in all directions, so they discussed together and said: 'Although the prince is intelligent and wise, and good at understanding books and theories, as for the competition of strength, we want to compete with the prince to see who is more brave and strong.' At that time, the father king also sought out those in the country who were good at archery and summoned them to teach the prince. The prince went to the back garden to shoot the iron drum, and Devadatta and the five hundred children also followed. At that time, the teacher handed the prince a small bow. The prince asked with a smile: 'What do you want to do with this for me?' The archery teacher said: 'I want the prince...
射此鐵鼓。太子又言此弓力弱。更求如是七弓將來。師即授與。太子便執七弓以射。一箭過七鐵鼓。時彼射師往白王言。大王。太子自知射藝。以箭力射過七鼓。閻浮提中無能等者。云何令我為作師也。爾時白凈王聞此語已。心大歡喜而自念言。我子聰明。書論算數四遠悉知。而其射藝四方人民未有知者。即敕太子及提婆達多等五百童子。又復擊鼓唱令國界。太子薩婆悉達。卻後七日。當出後園欲試武藝。諸人民中有勇力者可悉來此。到第七日。提婆達多與萬眷屬最先出城。於時有一大象當城門住。此諸軍眾皆不敢前。提婆達多問諸人言。何故住此而不前也。諸人答言有一大象當門而立。舉眾畏之故不敢前提婆達多聞此言已。獨前象所。以手搏頭即便躄地。於是軍眾次第得過爾時難陀。又與眷屬亦欲出城。其諸軍眾徐步漸前。難陀即問何故行遲。諸人答言提婆達多以手搏一象。躄在城門妨行者路。以是故遲。難陀即便前至象所。以足指挑象擲著路傍。無數人眾聚共視之。爾時太子與十萬眷屬。前後圍繞始出城門。見於路傍人眾聚看。即便問曰。此諸人輩為何所看。從人答言。提婆達多手搏一象。躄在城門妨人行路。難陀次出。以足指挑擲著於此。是故行人悉聚看之。於是太子即自念言。今者正是現力之時。太子即便以
【現代漢語翻譯】 現代漢語譯本 射此鐵鼓。太子又說這弓力氣太弱，再找像這樣的七張弓來。老師就把弓給了他。太子就拿著七張弓來射箭，一箭射穿了七面鐵鼓。當時那位射箭老師去稟告國王說：『大王，太子自己精通射箭技藝，用箭的力量射穿了七面鼓，整個閻浮提（Jambudvipa，指我們所居住的這個世界）中沒有人能比得上他。怎麼能讓我來做他的老師呢？』當時凈飯王（Śuddhodana，釋迦牟尼佛的父親）聽了這話，心裡非常高興，心想：『我的兒子聰明，書本理論、算術，四方都知道，但是他的射箭技藝，四方人民還不知道。』就命令太子和提婆達多（Devadatta，佛陀的堂兄弟）等五百個童子，又敲鼓在全國宣告：『太子薩婆悉達（Sarvasiddhartha，釋迦牟尼佛的本名），七天之後，將在後花園展示武藝。各位人民中有勇力的人都可以來這裡。』到了第七天，提婆達多帶著他的眾多隨從最先出城。當時有一頭大象擋在城門口，所有的軍隊都不敢上前。提婆達多問眾人說：『為什麼停在這裡不前進呢？』眾人回答說：『有一頭大象擋在門口，大家害怕它，所以不敢前進。』提婆達多聽了這話，獨自走到象前，用手一拍象頭，像就倒在地上。於是軍隊才依次通過。當時難陀（Nanda，佛陀的弟弟）也帶著他的隨從想要出城，那些軍隊慢慢地向前走。難陀就問：『為什麼走得這麼慢？』眾人回答說：『提婆達多用手打倒了一頭象，像倒在城門妨礙了道路，所以才走得慢。』難陀就走到像那里，用腳趾把象挑起來扔到路旁。無數的人聚集在一起觀看。當時太子帶著十萬眷屬，前後簇擁著才出城門，看見路旁的人群聚集觀看，就問：『這些人都在看什麼？』隨從回答說：『提婆達多用手打倒了一頭象，像倒在城門妨礙了道路，難陀隨後出來，用腳趾把象挑起來扔到這裡，所以行人都聚集觀看。』於是太子就想：『現在正是展現力量的時候。』太子就用...
【English Translation】 English version He shot the iron drums. The prince then said that this bow was too weak, and requested seven more bows like it. The teacher then gave them to him. The prince then took the seven bows and shot them, piercing through seven iron drums with one arrow. At that time, the archery teacher went to report to the king, saying, 'Great King, the prince himself is proficient in archery, and with the strength of his arrow, he has pierced through seven drums. There is no one in all of Jambudvipa (the world we inhabit) who can compare to him. How can you have me be his teacher?' At that time, King Śuddhodana (father of Shakyamuni Buddha) heard these words and was very happy, thinking to himself, 'My son is intelligent, and his knowledge of books, theories, and arithmetic is known in all directions, but his archery skills are not yet known to the people of the four directions.' He then ordered the prince and Devadatta (Buddha's cousin) and five hundred other children, and also beat drums to announce throughout the kingdom, 'Prince Sarvasiddhartha (Shakyamuni Buddha's given name) will, seven days from now, display his martial skills in the back garden. All people who have courage and strength may come here.' On the seventh day, Devadatta, with his many followers, was the first to leave the city. At that time, there was a large elephant standing in the city gate, and all the soldiers did not dare to go forward. Devadatta asked the people, 'Why are you stopping here and not advancing?' The people replied, 'There is a large elephant standing in the gate, and everyone is afraid of it, so they dare not go forward.' Devadatta heard these words and went alone to the elephant, striking its head with his hand, causing it to collapse to the ground. Then the soldiers were able to pass through in order. At that time, Nanda (Buddha's brother), also with his followers, wanted to leave the city, and the soldiers were slowly moving forward. Nanda then asked, 'Why are you moving so slowly?' The people replied, 'Devadatta struck down an elephant with his hand, and the elephant collapsed in the city gate, obstructing the road, so we are moving slowly.' Nanda then went to the elephant and, with his toe, lifted the elephant and threw it to the side of the road. Countless people gathered to watch. At that time, the prince, with one hundred thousand followers surrounding him, began to leave the city gate, and saw the crowds gathered on the side of the road, and asked, 'What are these people watching?' The followers replied, 'Devadatta struck down an elephant with his hand, and the elephant collapsed in the city gate, obstructing the road. Nanda then came out and, with his toe, lifted the elephant and threw it here, so the people are all gathered to watch.' Then the prince thought to himself, 'Now is the time to display my strength.' The prince then...
手執象。擲著城外還以手接。不令傷損。像又還蘇無所苦痛。時諸人民嘆未曾有。王聞此已深生奇特。如是太子及提婆達多。並與難陀。四遠人民皆悉來集在彼園中。爾時彼園種種莊嚴。施列金鼓銀鼓。鍮石之鼓。銅鐵等鼓。各有七枝。爾時提婆達多最先射之。徹三金鼓。次及難陀亦徹三鼓。諸來人眾悉皆嘆訝。爾時群臣白太子言。提婆達多及與難陀皆已射訖。今者次第正在太子。唯愿太子射此諸鼓。如是三請。太子曰善。而語之言。若欲使我射諸鼓者。此弓力弱更覓強者。諸臣答言。太子祖王有一良弓。今在王庫。太子語言。便可取來。弓既至已。太子即牽以放一箭。徹過諸鼓。然後入地泉水流出。又亦穿過大鐵圍山。爾時提婆達多。又與難陀共相撲戲。二人力等亦無勝者。太子又前。手執二弟躄之於地。以慈力故不令傷痛。爾時四遠諸人民眾。既見太子有如此力。高聲唱言。白凈王太子非但智慧勝一切人。其力勇健亦無等者。莫不嘆伏益生恭敬。
爾時白凈王即會諸臣而共議言。太子今者年已長大。智慧勇健皆悉具足。今宜應以四大海水。灌太子頂。又復敕下余小國王。卻後二月八日灌太子頂。皆可來集。至二月八日。諸餘國王。並及仙人婆羅門等。皆悉雲集。懸繒幡蓋燒香散華。鳴鐘擊鼓作諸妓樂。以七
【現代漢語翻譯】 現代漢語譯本 （提婆達多（Devadatta），難陀（Nanda），白凈王（Suddhodana）） 有人牽來一頭象，（太子）手持此象，將其擲到城外，然後又用手接住，不讓它受到任何損傷。這頭象又恢復了生機，沒有任何痛苦。當時，所有的人民都驚歎從未見過這樣的事情。國王聽到這件事後，也深感驚奇。 像這樣，太子以及提婆達多，還有難陀，四面八方的人民都聚集到那個園林中。那時，園林里布置了各種各樣的裝飾，陳列著金鼓、銀鼓、鍮石（一種金屬）之鼓、銅鐵等鼓，每種鼓都有七個。 當時，提婆達多最先射鼓，射穿了三個金鼓。其次是難陀，也射穿了三個鼓。所有來的人都驚歎不已。這時，群臣稟告太子說：『提婆達多和難陀都已經射完了，現在輪到太子了。希望太子射這些鼓。』這樣請求了三次，太子說：『好。』並對他們說：『如果你們想讓我射這些鼓，這把弓太弱了，再去尋找更強的弓。』群臣回答說：『太子的祖父有一把良弓，現在在王庫里。』太子說：『那就取來吧。』 弓被取來后，太子立刻拉開弓，一箭射穿了所有的鼓，然後箭射入地下，泉水涌出，又穿過了大鐵圍山（Mahacakravada）。 當時，提婆達多又和難陀一起玩摔跤遊戲，兩人力氣相當，不分勝負。太子又上前，用手抓住兩個弟弟，將他們摔倒在地，因為有慈悲的力量，所以沒有讓他們受傷。 當時，四面八方的人民，看到太子有如此神力，高聲歡呼說：『白凈王（Suddhodana）的太子不僅智慧勝過所有人，而且力量和勇敢也無人能及。』沒有不歎服，更加恭敬。 當時，白凈王（Suddhodana）召集眾臣一起商議說：『太子現在已經長大成人，智慧和勇敢都具備了。現在應該用四大海的水，灌注太子的頭頂。』又下令給其他小國王，在兩個月后的八日，為太子舉行灌頂儀式，都可以來參加。到了二月八日，其他國王，以及仙人、婆羅門等，都聚集在一起，懸掛綵帶幡幢，焚香散花，鳴鐘擊鼓，演奏各種音樂，用七
【English Translation】 English version (Devadatta, Nanda, Suddhodana) Someone brought an elephant. (The prince) held the elephant in his hand, threw it outside the city, and then caught it again with his hand, without causing any damage. The elephant then revived and suffered no pain. At that time, all the people marveled at never having seen such a thing. The king, upon hearing this, was also deeply amazed. In this way, the prince, as well as Devadatta, and Nanda, people from all directions gathered in that garden. At that time, the garden was decorated with various ornaments, displaying gold drums, silver drums, drums of tutthaka (a type of metal), copper and iron drums, each type having seven. At that time, Devadatta shot the drums first, piercing through three gold drums. Next was Nanda, who also pierced through three drums. All the people who came were amazed. At this time, the ministers reported to the prince, 'Devadatta and Nanda have already finished shooting, now it is the prince's turn. We hope the prince will shoot these drums.' They requested this three times. The prince said, 'Good.' And said to them, 'If you want me to shoot these drums, this bow is too weak, go find a stronger one.' The ministers replied, 'The prince's grandfather has a fine bow, which is now in the royal treasury.' The prince said, 'Then bring it here.' After the bow was brought, the prince immediately drew it and released an arrow, piercing through all the drums, and then the arrow entered the ground, and spring water gushed out, and it also pierced through the Great Iron Mountain (Mahacakravada). At that time, Devadatta and Nanda were also playing wrestling games, the two were equally strong, and neither could win. The prince then stepped forward, grabbed his two younger brothers with his hands, and threw them to the ground, but because of his compassionate power, he did not hurt them. At that time, the people from all directions, seeing that the prince had such power, shouted loudly, 'The prince of Suddhodana is not only wiser than everyone else, but his strength and courage are also unmatched.' Everyone admired and became more respectful. At that time, King Suddhodana convened his ministers and discussed together, saying, 'The prince is now grown up, and he possesses both wisdom and courage. Now, the water of the four great seas should be poured over the prince's head.' He also ordered the other small kings to come and participate in the prince's consecration ceremony on the eighth day of the second month. On the eighth day of the second month, the other kings, as well as immortals, Brahmins, etc., all gathered together, hanging streamers and banners, burning incense and scattering flowers, ringing bells and beating drums, playing various musical instruments, using seven
寶器盛四海水。諸仙人眾各各頂戴。授婆羅門。如是乃至遍及諸臣。悉已頂戴轉授與王。時王即以灌太子頂。以七寶印而用付之。又擊大鼓高聲唱言。今立薩婆悉達。以為太子。爾時虛空天龍夜叉人非人等。作天妓樂。異口同音贊言善哉。當於迦毗羅雞兜國立太子。時餘八國王。亦於是日同立太子。
爾時太子啟王出遊。王即聽許。時王即與太子。並諸群臣前後導從。案行國界。複次前行到王田所。即便止息閻浮樹下。看諸耕人。爾時凈居天化作傷蟲。鳥隨啄之。太子見之起慈悲心。眾生可愍互相吞食。即便思惟離欲界愛。如是乃至得四禪地。日光昕赫。樹為曲枝。陰蔭太子。爾時白凈王四面推求問覓太子。從人答曰。太子今在閻浮樹下。時王即便與諸群臣往彼樹所。未至之間遙見太子端坐思惟。又見彼樹曲蔭其軀深生奇特。時王即前執太子手。問言。汝今何故在於此坐。太子答言。觀諸眾生更相吞食。甚可傷愍。王聞此語。心生憂畏慮其出家。宜急婚娉以悅其意。即便呼之俱共還國。太子答言。愿停於此。王聞其語。心即念言。彼阿私陀往日所說。太子今者將如其言。王即流淚重喚還國。太子既見父王如此。即便隨從歸於所止。王恐愁憂不樂在家。更增妓女而娛樂之。
爾時太子年至十七。王集諸臣而
【現代漢語翻譯】 現代漢語譯本：寶器盛滿四海水，眾仙人各自頂戴，授予婆羅門（Brahmana，古印度祭司階層）。這樣一直傳遞下去，遍及各位大臣，都頂戴後轉交給國王。當時國王就用四海之水灌注太子的頭頂，用七寶印璽交付給他，又敲響大鼓高聲宣告：『現在立薩婆悉達（Sarvasiddha，一切義成，釋迦牟尼佛的別名）為太子！』當時虛空中的天龍（Naga，護法神）、夜叉（Yaksa，守護神）、人、非人等，演奏天上的音樂，異口同聲地讚歎說：『太好了！應當在迦毗羅衛（Kapilavastu，釋迦牟尼佛的故鄉）建立太子。』當時其餘八個國王，也在同一天立了自己的太子。 當時太子請求國王允許他出游，國王就答應了。當時國王就和太子，以及各位大臣前後引導跟隨，巡視國境。再次向前走到王家的田地，就在閻浮樹（Jambudvipa，一種樹名，也指代我們所居住的這個世界）下停下來休息，觀看各位耕種的人。當時凈居天（Suddhavasa，色界天的最高層）變化出受傷的蟲子，鳥兒跟隨著啄食它們。太子看到這些，生起慈悲心，覺得眾生可憐，互相吞食。就思惟要離開欲界的愛慾。像這樣一直到獲得四禪的境界。日光照耀，樹枝彎曲，樹蔭遮蔽著太子。當時白凈王（Suddhodana，釋迦牟尼佛的父親）四處尋找太子，詢問尋找太子。有人回答說：『太子現在在閻浮樹下。』當時國王就和各位大臣前往那棵樹的地方。還沒到的時候，遠遠地看見太子端坐思惟。又看見那棵樹彎曲著樹枝遮蔽著他的身體，深深地感到奇異。當時國王就上前握住太子的手，問道：『你現在為什麼坐在這裡？』太子回答說：『看見各位眾生互相吞食，非常可悲。』國王聽到這些話，心中生起憂慮，擔心他出家，應該趕緊為他娶妻，來使他高興。就呼喚他一起回國。太子回答說：『希望在這裡停留。』國王聽到這些話，心中就想：『那位阿私陀（Asita，古代印度的一位預言家）往日所說的話，太子現在將要應驗他的話了。』國王就流著眼淚再次呼喚他回國。太子既然看見父王這樣，就跟隨他回到住處。國王擔心他愁悶不樂於在家，就增加女色來娛樂他。 當時太子年滿十七歲，國王召集各位大臣...
【English Translation】 English version: A jeweled vessel was filled with the waters of the four seas. The various celestial beings each placed it on their heads and presented it to the Brahmins (Brahmana, the priestly class in ancient India). This was passed down until it reached all the ministers, who also placed it on their heads and handed it to the king. At that time, the king used the water to anoint the crown of the prince, and presented him with a seal of seven jewels. He then struck a large drum and proclaimed loudly: 'Now I establish Sarvasiddha (Sarvasiddha, meaning 'accomplishment of all aims,' another name for Shakyamuni Buddha) as the crown prince!' At that time, the dragons (Naga, guardian deities), yakshas (Yaksa, guardian spirits), humans, non-humans, and others in the sky played celestial music, praising in unison: 'Excellent! The crown prince should be established in Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha)!' On that same day, the other eight kings also established their own crown princes. At that time, the prince requested the king's permission to go on a tour. The king granted it. The king, along with the prince and various ministers, led and followed him as they inspected the borders of the kingdom. Further on, they arrived at the royal fields and stopped to rest under a Jambudvipa tree (Jambudvipa, a type of tree, also refers to the world we live in), watching the farmers at work. At that time, the Suddhavasa (Suddhavasa, the highest level of the Form Realm) gods transformed into injured insects, which birds followed to peck at them. Seeing this, the prince felt compassion, thinking that sentient beings were pitiable, devouring each other. He then contemplated leaving behind the desires of the desire realm. In this way, he attained the fourth level of dhyana (meditative absorption). The sunlight shone brightly, and the branches of the tree bent to provide shade for the prince. At that time, King Suddhodana (Suddhodana, the father of Shakyamuni Buddha) searched everywhere for the prince, asking about him. Someone replied: 'The prince is now under the Jambudvipa tree.' At that time, the king and various ministers went to that tree. Before arriving, they saw the prince sitting in meditation from afar. They also saw the tree bending its branches to shade his body, and felt a deep sense of wonder. The king then stepped forward, took the prince's hand, and asked: 'Why are you sitting here?' The prince replied: 'Seeing sentient beings devouring each other is very sad.' Hearing these words, the king felt worried, fearing that he would leave home. He should quickly find him a wife to please him. He then called him to return to the country together. The prince replied: 'I wish to stay here.' Hearing these words, the king thought: 'What Asita (Asita, an ancient Indian prophet) said in the past, the prince will now fulfill his words.' The king then wept and called him back to the country again. Since the prince saw his father in this state, he followed him back to his residence. The king, fearing that he would be unhappy at home, increased the number of women to entertain him. At that time, the prince reached the age of seventeen. The king gathered the ministers...
共議言。太子今者年已長大。宜應為其訪索婚所。諸臣答言。有一釋種婆羅門。名摩訶那摩。其人有女。名耶輸陀羅。顏容端正聰明智慧。賢才過人禮儀備舉。有如是德堪太子妃。王即答言。若如卿語。便為納之。王還宮內。即敕宮中。聰明有智。舊宿女人。汝可往至摩訶那摩長者之家。瞻看其女容儀體行。為何如耶。可停于彼至滿七日。受王敕已。即便往彼長者之家。於七日中具觀此女。還答王言。我觀此女容貌端正威儀進止。無與等者。王聞其言。極大嘆喜。即便遣人。語摩訶那摩言。太子年長欲為納妃。諸臣並言。汝女淑令宜堪此舉。今欲相屈。時摩訶那摩答王使言。謹奉敕旨。王即令諸臣擇采吉日。遣車萬乘而往迎之。既至宮已。具足太子婚姻之禮。又復更增諸妓女眾。晝夜娛樂。爾時太子恒與其妃。行住坐臥未曾不俱。初自無有世俗之意。于靜夜中但修禪觀。時王日日問諸婇女。太子與妃相接近不。婇女答言。不見太子有夫婦道。王聞此語愁憂不樂。更增妓女而娛樂之。如是經時猶不接近。時王深疑恐不能男。
普耀經云。時諸力士。釋種長者啟白凈王。若太子作佛。斷聖王種。王曰。何所玉女。宜太子妃。菩薩心念。吾不貪慾棄兜率來。以權方便今當試之。使上工匠立妙金像。以書文字。女人德義
【現代漢語翻譯】 現代漢語譯本 大家共同商議說：『太子現在已經長大，應該為他尋找合適的結婚對象。』 大臣們回答說：『有一位釋迦族的婆羅門，名叫摩訶那摩（Mahanama，大名）。他有一個女兒，名叫耶輸陀羅（Yasodhara，持譽）。容貌端莊美麗，聰明智慧，賢良才德超過常人，禮儀周到完備。像她這樣的德行，可以做太子的妃子。』 國王立刻回答說：『如果像你們說的那樣，就為太子迎娶她。』 國王回到宮中，立刻命令宮中聰明有智慧、資歷老的婦人：『你們去摩訶那摩長者（Mahanama，大名）的家中，觀察他的女兒容貌儀態和行為舉止，到底怎麼樣？可以在他家停留七天。』 這些婦人接受國王的命令后，就前往摩訶那摩長者（Mahanama，大名）的家中，在七天之中仔細觀察了這位女子，然後回來稟告國王說：『我們觀察這位女子，容貌端莊美麗，威儀舉止，沒有人能比得上。』 國王聽了她們的話，非常高興，立刻派人告訴摩訶那摩（Mahanama，大名）說：『太子已經長大，想要為他迎娶妃子。大臣們都說，你的女兒賢淑美好，適合做太子的妃子。現在想請你同意。』 當時，摩訶那摩（Mahanama，大名）回答國王的使者說：『謹遵您的旨意。』 國王就命令大臣們選擇吉日，派遣上萬輛車去迎娶耶輸陀羅（Yasodhara，持譽）。 耶輸陀羅（Yasodhara，持譽）到達王宮后，按照禮儀為太子舉行了婚禮，又增加了許多歌舞伎樂，日夜不停地娛樂。 當時，太子總是和他的妃子在一起，無論是行走、站立、坐著還是躺著，都沒有分開過。但太子最初就沒有世俗的慾望，在安靜的夜晚只是修習禪定。 國王每天都問宮中的婇女：『太子和妃子親近嗎？』 婇女們回答說：『沒有看見太子有夫婦之道。』 國王聽了這些話，憂愁不樂，就增加了更多的歌舞伎樂來娛樂他們。像這樣經過了一段時間，太子仍然沒有和妃子親近。 國王深深地懷疑，恐怕太子沒有生育能力。 《普耀經》中說：當時，各位力士和釋迦族的長者們稟告凈飯王（Suddhodana，凈飯）說：『如果太子出家成佛，就會斷絕聖王的血脈。』 國王問：『什麼樣的玉女，適合做太子的妃子呢？』 菩薩心中想：『我不貪戀世俗的慾望，從兜率天（Tushita，知足天）降生到人間。現在用權巧方便來試驗一下。』於是讓工匠製作精美的金像，並在上面寫上文字，說明女人的德行。
English version They discussed together, saying, 'The prince is now grown up and it is appropriate to find him a wife.' The ministers replied, 'There is a Shakya Brahman named Mahanama (Mahanama, Great Name). He has a daughter named Yasodhara (Yasodhara, Fame Bearer). She is beautiful, intelligent, and virtuous, surpassing others in talent and possessing complete etiquette. Such virtue makes her suitable to be the prince's consort.' The king immediately replied, 'If it is as you say, then we shall marry her to the prince.' The king returned to the palace and immediately ordered the intelligent and experienced women in the palace, 'Go to the house of the elder Mahanama (Mahanama, Great Name) and observe his daughter's appearance, demeanor, and conduct. What is she like? Stay there for seven days.' Having received the king's order, they went to the house of the elder Mahanama (Mahanama, Great Name) and observed the girl for seven days. They returned and reported to the king, 'We observed this girl, and her appearance is beautiful and her demeanor is unmatched.' The king was overjoyed upon hearing their words and immediately sent a messenger to Mahanama (Mahanama, Great Name), saying, 'The prince is grown and we wish to find him a wife. The ministers all say that your daughter is virtuous and suitable for this purpose. We wish to ask for your consent.' At that time, Mahanama (Mahanama, Great Name) replied to the king's messenger, 'I respectfully obey your command.' The king then ordered the ministers to choose an auspicious day and sent ten thousand carriages to welcome Yasodhara (Yasodhara, Fame Bearer). Upon her arrival at the palace, the wedding ceremony was performed for the prince, and more music and entertainment were added, day and night. At that time, the prince was always with his consort, whether walking, standing, sitting, or lying down, they were never apart. However, the prince initially had no worldly desires and only practiced meditation in the quiet of the night. The king asked the palace women every day, 'Are the prince and his consort intimate?' The palace women replied, 'We have not seen the prince engage in marital relations.' Upon hearing these words, the king was worried and unhappy, so he added more music and entertainment to amuse them. After some time, they still did not become intimate. The king deeply suspected that the prince might be impotent. The Praise Illumination Sutra says: At that time, the strong men and elders of the Shakya clan reported to King Suddhodana (Suddhodana, Pure Rice), 'If the prince becomes a Buddha, he will cut off the lineage of the holy kings.' The king asked, 'What kind of jade maiden is suitable to be the prince's consort?' The Bodhisattva thought in his heart, 'I do not crave worldly desires, and I came from Tushita Heaven (Tushita, Contentment). Now I will use skillful means to test them.' So he had skilled craftsmen create exquisite golden statues and write words on them, explaining the virtues of women.
【English Translation】 Let's discuss this together. The prince is now grown up. It is appropriate to find him a marriage partner. The ministers replied, 'There is a Shakya Brahman named Mahanama (Mahanama, Great Name). He has a daughter named Yasodhara (Yasodhara, Fame Bearer). She is beautiful, intelligent, and wise. Her virtue and talent surpass others, and she is well-versed in etiquette. She has the virtues to be the prince's consort.' The king immediately replied, 'If it is as you say, then we will marry her to him.' The king returned to the palace and immediately ordered the intelligent and wise old women in the palace, 'Go to the house of the elder Mahanama (Mahanama, Great Name) and observe his daughter's appearance, demeanor, and conduct. What is she like? You may stay there for seven days.' Having received the king's order, they went to the house of the elder Mahanama (Mahanama, Great Name). They observed the girl for seven days and returned to report to the king, 'We observed this girl, and her appearance is dignified and her demeanor is unmatched.' The king was overjoyed upon hearing their words and immediately sent a messenger to Mahanama (Mahanama, Great Name), saying, 'The prince is grown and we wish to find him a consort. The ministers all say that your daughter is virtuous and suitable for this purpose. We wish to ask for your consent.' At that time, Mahanama (Mahanama, Great Name) replied to the king's messenger, 'I respectfully obey your command.' The king then ordered the ministers to choose an auspicious day and sent ten thousand carriages to welcome her. Upon her arrival at the palace, the wedding ceremony was performed for the prince, and more music and entertainment were added, day and night. At that time, the prince was always with his consort, whether walking, standing, sitting, or lying down, they were never apart. However, the prince initially had no worldly desires and only practiced meditation in the quiet of the night. The king asked the palace women every day, 'Are the prince and his consort intimate?' The palace women replied, 'We have not seen the prince engage in marital relations.' Upon hearing these words, the king was worried and unhappy, so he added more music and entertainment to amuse them. After some time, they still did not become intimate. The king deeply suspected that the prince might be impotent. The Praise Illumination Sutra says: At that time, the strong men and elders of the Shakya clan reported to King Suddhodana (Suddhodana, Pure Rice), 'If the prince becomes a Buddha, he will cut off the lineage of the holy kings.' The king asked, 'What kind of jade maiden is suitable to be the prince's consort?' The Bodhisattva thought in his heart, 'I do not crave worldly desires, and I came from Tushita Heaven (Tushita, Contentment). Now I will use skillful means to test them.' So he had skilled craftsmen create exquisite golden statues and write words on them, explaining the virtues of women.
如吾所說。能應娉耳。時白凈王告右梵志。入迦夷衛周遍瞻察。梵志周行睹一玉女。凈猶蓮華類玉女寶。王問誰女。梵志報曰。執杖釋種女。王言儻不可意使自擇之。召羅衛好女會彼講堂。時釋女俱夷到菩薩所。諦視菩薩目未曾瞬。菩薩欣笑。執持寶英以遺俱夷。俱夷報曰。吾不貪寶當以功德莊嚴。王遣梵志往媒此女。執杖釋言。我等本性有藝術者乃嫁與之。王問菩薩能現術乎。菩薩曰能。王遍敕國中椎鐘擊鼓。卻後七日太子現術。諸有藝術皆來集會。勝者以釋女與之。於是調達右手牽象。左手撲殺。難陀出城。即牽移路側。菩薩出城門曰。是象身大臭熏城內。即右掌接擲著城外。時大臣焰光算術第一。言談算術亦不能及。樹木藥草眾水滴數一一可知。樗蒲六博天文地理。八萬異術一切諸會不及菩薩。調達及難陀欲手搏菩薩。菩薩愍之。舉調達身。在於空中。三反跳旋使身不痛。王及釋種更欲試射。調達豎四十里鼓。唯難陀六十里鼓。菩薩百里。調達射中四十里鼓。不能得過。難陀六十里亦不得趣。菩薩引弓。弓即折破。問有異弓任吾用不。王曰。吾祖父所執用弓。奇異無雙無能用者。著于天寺便可持來。一切諸釋無能張者。菩薩以手捺張。拼弓之聲悉聞城內。注箭放撥中百里鼓。箭沒地中涌泉自出。中鐵圍山。三千
【現代漢語翻譯】 現代漢語譯本： 正如我所說，能夠應允婚配。當時，白凈王（Suddhodana，釋迦牟尼佛的父親）告訴右梵志（Righteous Brahmin，正直的婆羅門）。讓他進入迦毗羅衛（Kapilavastu，釋迦牟尼佛的故鄉）四處觀察。梵志四處行走，看到一位玉女，清凈如同蓮花，是玉女中的珍寶。國王問是誰家的女兒。梵志回答說：是執杖釋種（Dandapani Sakya，持杖釋迦族人）的女兒。國王說：如果她不喜歡我，就讓她自己選擇。於是召集羅衛（Rohini，河流名）的美女們，在講堂相會。當時，釋迦族的女子俱夷（Gopi，人名）來到菩薩（Bodhisattva，釋迦牟尼佛成佛前）所在之處，仔細地看著菩薩，眼睛從未眨動。菩薩高興地笑了，拿著寶貴的瓔珞贈送給俱夷。俱夷回答說：我不貪圖寶物，應當用功德來莊嚴自己。國王派遣梵志前去為菩薩求娶這位女子。執杖釋種說：我們釋迦族的習俗是，只有有技藝的人才能娶她。國王問菩薩能否展現技藝。菩薩說能。國王於是遍告國內，敲鐘擊鼓，宣告七日之後太子將要展現技藝，凡是有技藝的人都可以來比試，勝者就可以娶到釋迦族的女子。於是，提婆達多（Devadatta，釋迦牟尼佛的堂兄弟）右手牽著象，左手將象撲殺。難陀（Nanda，釋迦牟尼佛的異母弟）出城，立即將象移到路邊。菩薩走出城門說：這象的屍體太大，臭氣熏天，污染城內。於是用右掌接住象，將它扔到城外。當時，大臣焰光（Flaming Light，人名）是算術第一，言談算術方面也沒有人能比得上他。樹木藥草，眾水的滴數，他都能一一知曉。樗蒲（一種古代遊戲），六博（古代棋類遊戲），天文地理，八萬種不同的技藝，一切聚會都比不上菩薩。提婆達多和難陀想要和菩薩徒手搏鬥，菩薩憐憫他們，舉起提婆達多的身體，在空中三次跳躍旋轉，使他的身體不感到疼痛。國王和釋迦族人又想測試射箭。提婆達多豎起四十里的鼓，難陀豎起六十里的鼓，菩薩豎起一百里的鼓。提婆達多射中了四十里的鼓，不能超過。難陀射六十里的鼓，也不能射中。菩薩拉弓，弓立刻折斷了。菩薩問有沒有其他的弓可以給他用。國王說：有我們祖父所執用的弓，奇異無雙，沒有人能使用，放在天寺里，可以拿來。所有的釋迦族人都不能拉開這張弓。菩薩用手按著拉開弓，拉弓的聲音整個城內都能聽到。將箭射出，射中一百里的鼓，箭沒入地中，涌出泉水，射穿了鐵圍山（Chakravada，佛教宇宙觀中的山名）。三千
【English Translation】 English version: As I have said, it is possible to agree to the betrothal. At that time, King Suddhodana (father of Shakyamuni Buddha) told the Righteous Brahmin (a virtuous Brahmin). He entered Kapilavastu (the birthplace of Shakyamuni Buddha) to observe everywhere. The Brahmin walked around and saw a jade maiden, pure like a lotus flower, a treasure among jade maidens. The king asked whose daughter she was. The Brahmin replied: 'She is the daughter of Dandapani Sakya (the Sakya clan holding a staff).' The king said: 'If she does not like me, let her choose for herself.' So he summoned the beautiful women of Rohini (name of a river) to meet in the lecture hall. At that time, Gopi (personal name), a woman of the Sakya clan, came to where the Bodhisattva (Shakyamuni Buddha before enlightenment) was, and gazed intently at the Bodhisattva, her eyes never blinking. The Bodhisattva smiled happily and gave the precious necklace to Gopi. Gopi replied: 'I do not covet treasures, I should adorn myself with merit.' The king sent the Brahmin to seek this woman for the Bodhisattva. Dandapani Sakya said: 'Our Sakya custom is that only those with skills can marry her.' The king asked if the Bodhisattva could demonstrate his skills. The Bodhisattva said he could. The king then announced throughout the country, beating drums and gongs, that in seven days the prince would demonstrate his skills, and anyone with skills could come to compete, and the winner could marry the Sakya woman. So, Devadatta (cousin of Shakyamuni Buddha) held an elephant with his right hand and killed it with his left hand. Nanda (half-brother of Shakyamuni Buddha) went out of the city and immediately moved the elephant to the side of the road. The Bodhisattva went out of the city gate and said: 'This elephant's body is too big, the stench pollutes the city.' So he caught the elephant with his right palm and threw it outside the city. At that time, Minister Flaming Light (personal name) was the best at arithmetic, and no one could match him in terms of arithmetic. He knew the number of drops of trees, herbs, and all the waters. Chopu (an ancient game), Liubo (an ancient chess game), astronomy, geography, and eighty thousand different skills, all gatherings were not as good as the Bodhisattva. Devadatta and Nanda wanted to fight the Bodhisattva hand-to-hand, but the Bodhisattva pitied them, lifted Devadatta's body, and jumped and spun him three times in the air so that his body would not feel pain. The king and the Sakyas wanted to test archery again. Devadatta erected a drum forty li away, Nanda erected a drum sixty li away, and the Bodhisattva erected a drum one hundred li away. Devadatta shot the drum forty li away, but could not pass it. Nanda shot the drum sixty li away, but could not hit it. The Bodhisattva drew the bow, and the bow immediately broke. The Bodhisattva asked if there was another bow he could use. The king said: 'There is a bow used by our grandfather, unique and unparalleled, that no one can use, it is placed in the heavenly temple, and it can be brought here.' None of the Sakyas could draw this bow. The Bodhisattva pressed down with his hand and drew the bow, and the sound of drawing the bow could be heard throughout the city. He shot the arrow, hitting the drum one hundred li away, the arrow went into the ground, and a spring gushed out, piercing through Mount Chakravada (name of a mountain in Buddhist cosmology). Three thousand
剎土六反震動。一切諸釋怪未曾有。於時執杖釋種。以女俱夷為菩薩妃。隨世習俗現相娛樂。修行本起云。太子年至十七。王為採擇名女。無可意者。有小國王名須波弗。漢言善覺。女名裘夷。端正少雙。八國皆求。悉不與之。白凈王召而告之曰。吾為太子娉娶卿女。善覺憂愁。若不許者恐見誅伐。與者諸國結怨。女言表白凈王國中。勇武技術最勝者。我乃為之。王敕群臣悉齣戲場。太子舉象。射中鐵圍山。善覺送女指太子宮。瑞應本起云。太子年十七。王為納妃。簡選數千。最後一女名曰裘夷。端正第一禮義備舉。是則宿命賣華女也。太子雖納久而不接。婦人情慾有附近心。太子曰。常得好華置我中間。共視之寧不好乎。裘夷即具好華又欲近之。太子曰。卻此華汁污于牀蓆。久后復曰。得好白㲲置我中間。兩人觀之不亦好乎。婦即具㲲又有近意。太子曰。卻人有汗垢必污此㲲。婦不敢近。侍女咸疑太子不能男。太子以手指妃腹曰。卻後六年爾當生男。遂以有娠。
大善權經云。何故菩薩而有室娶。菩薩無慾所以示現妻息。防人懷疑菩薩非男斯黃門耳。故納瞿夷釋氏之女。羅云于天變沒化生。不由父母合會而育。又是菩薩本願所致。
爾時太子聞諸妓女歌詠園林。華果茂盛流泉清涼。太子忽便欲出遊觀。
【現代漢語翻譯】 現代漢語譯本 剎土發生六種震動。一切諸釋（釋迦族的成員）都覺得奇怪，從未有過這樣的事情。當時，執杖釋種（釋迦族的一支）將女兒俱夷（G俱夷，是佛陀的妻子）作為菩薩的妃子。隨順世俗的習慣，示現娛樂的景象。《修行本起經》中記載，太子（悉達多·喬達摩）年滿十七歲時，國王（凈飯王）為他挑選名門女子，但沒有合意的。有個小國王名叫須波弗（須波弗，意為善覺），他的女兒名叫裘夷（裘夷，是佛陀的妻子），容貌端正，舉世無雙。八個國家都來求娶，但都沒有答應。凈飯王召見須波弗，告訴他說：『我將為太子聘娶你的女兒。』善覺憂愁，如果不答應恐怕會被誅殺，答應了又會與各國結怨。女兒說：『請稟告凈飯王，在國中選出勇武技術最勝的人，我才嫁給他。』國王敕令群臣在戲場比試。太子舉起大象，射箭射中鐵圍山。善覺將女兒送往太子宮。《瑞應本起經》中記載，太子十七歲時，國王為他納妃，挑選了數千人，最後選定一個名叫裘夷的女子，容貌端正，禮儀周全，她就是宿命中的賣花女。太子雖然迎娶了她，但很久沒有親近。婦人情慾涌動，想要親近太子。太子說：『經常放些好花在我們中間，一起觀賞不是很好嗎？』裘夷就擺放好花，又想親近。太子說：『小心花汁弄髒了牀蓆。』過了很久，太子又說：『拿些好白㲲（白色的細毛織物）放在我們中間，兩人一起觀賞不是很好嗎？』婦人就拿來白㲲，又有親近之意。太子說：『小心人有汗垢，會弄髒這白㲲。』婦人不敢靠近。侍女們都懷疑太子不能人道。太子用手指著妃子的腹部說：『六年之後你將會生個兒子。』於是她就懷孕了。 《大善權經》中說：『為什麼菩薩會有妻子呢？』菩薩沒有慾望，所以示現有妻子和兒子，是爲了防止人們懷疑菩薩不是男子，而是閹人。所以才娶了瞿夷（瞿夷，是佛陀的妻子），釋迦族的女兒。羅云（羅睺羅，佛陀的兒子）從天界變化而來，並非由父母結合而生，而是菩薩的本願所致。 當時，太子聽到諸**（宮女）歌詠園林，園林中花果茂盛，流泉清涼，太子忽然想要出遊觀賞。
【English Translation】 English version The Buddha-land quaked in six ways. All the Shakyas (members of the Shakya clan) were astonished, for such a thing had never happened before. At that time, the Shakya of the Staff (a branch of the Shakya clan) offered his daughter, G俱夷 (G俱夷, Buddha's wife), as a consort to the Bodhisattva. Following worldly customs, they displayed a semblance of entertainment. The Sutra on the Origin of Practice states that when the Prince (Siddhartha Gautama) reached the age of seventeen, the king (King Suddhodana) selected noble women for him, but none pleased him. There was a small king named 須波弗 (須波弗, meaning 'Good Awakening'), whose daughter was named 裘夷 (裘夷, Buddha's wife), of unparalleled beauty. Eight kingdoms sought her hand, but he refused them all. King Suddhodana summoned 須波弗 and told him, 'I will betroth your daughter to the Prince.' 須波弗 was worried, fearing execution if he refused, and incurring the enmity of other kingdoms if he agreed. The daughter said, 'Please inform King Suddhodana that I will only marry the one in the kingdom who is most courageous and skilled.' The king ordered his ministers to hold a contest in the arena. The Prince lifted an elephant and shot an arrow that pierced the Iron Mountain. 須波弗 sent his daughter to the Prince's palace. The Sutra on the Auspicious Origin states that when the Prince was seventeen, the king arranged a marriage for him, selecting from thousands of women. Finally, a woman named 裘夷 was chosen, of utmost beauty and perfect etiquette. She was the flower-selling girl from a previous life. Although the Prince married her, he did not approach her for a long time. The woman's desires arose, and she wanted to be close to the Prince. The Prince said, 'Wouldn't it be nice to always place beautiful flowers between us and admire them together?' 裘夷 then arranged beautiful flowers and wanted to get closer. The Prince said, 'Be careful not to stain the bed with the flower juice.' After a long time, the Prince said again, 'Wouldn't it be nice to place some fine white 㲲 (white woolen fabric) between us and admire it together?' The woman brought the white 㲲 and again had the intention to get closer. The Prince said, 'Be careful not to stain this 㲲 with sweat and dirt.' The woman dared not approach. The maids all suspected that the Prince was impotent. The Prince pointed to the princess's belly and said, 'In six years, you will bear a son.' And so she became pregnant. The Great Sutra of Perfect Wisdom states, 'Why does a Bodhisattva have a wife?' The Bodhisattva has no desire, so he manifests having a wife and son to prevent people from suspecting that the Bodhisattva is not a man but a eunuch. That is why he married 瞿夷 (瞿夷, Buddha's wife), the daughter of the Shakya clan. 羅云 (羅睺羅, Buddha's son) was transformed from the heavens and born, not from the union of parents, but due to the Bodhisattva's original vow. At that time, the Prince heard the songs of the ** (palace women) praising the gardens, with their lush flowers and fruits, and cool, flowing streams. The Prince suddenly desired to go out and see them.
即遣妓女往白王言。在宮日久樂欲暫出園林遊戲。王聞此語。心生嘆喜而自念言。太子當是不樂在宮行夫婦禮。所以求出園林去耳。即便聽之。敕諸群臣。整治園觀。所經道路皆令清凈。太子即便往至王所。頭面禮足辭出而去。時王即便敕一舊臣。聰明智慧善言辯者。令從太子。
爾時太子。與諸官屬前後導從。出城東門。國中人民聞太子出。男女盈路觀者如雲。時凈居天化作老人。頭白背傴拄杖贏步。太子即便問從者言。此為何人。從者答言。此老人也。太子又問。何謂為老。答曰。此人昔日曾經嬰兒童子。少年遷謝不住。遂至根熟形變色衰。飲食不消氣力虛微。坐起苦極余命無幾。故謂為老。太子又問。唯此一人老。一切皆然。從者答言。一切皆悉應當如此。爾時太子聞是語已。生大苦惱而自念言。日月流邁。時變歲移。老至如電。身安足恃。我雖富貴豈獨免耶。云何世人而不怖畏。太子從本已來不樂處世。又聞此事益生厭離。即回車還愁思不樂。時王聞已心懷煎憂。恐其學道。更增妓女。以時娛樂之。
爾時太子。復經少時啟王出遊。王聞此言。心生憂慮而自念言。太子前出。逢見老人憂愁不樂。今者云何而復求出。王愛太子不忍違意。僶俯從之。即集諸臣而共議言。太子前者出城東門。逢見老人
【現代漢語翻譯】 現代漢語譯本：於是（國王）就派人去告訴國王說：『太子在宮中待久了，想要暫時出去園林遊玩。』國王聽了這話，心裡又是讚歎又是歡喜，心想：『太子大概是不喜歡在宮中行夫婦之禮，所以才要求出去園林散心吧。』就答應了他，命令各位大臣，整治園林，所經過的道路都要打掃乾淨。太子就去國王那裡，頂禮足下，告辭離去。當時國王就命令一位老臣，聰明智慧，善於言辭辯論的人，跟隨太子。 當時太子，與各位官吏前後引導跟隨，從城東門出去。國中的人民聽說太子出行，男女擠滿了道路，觀看的人像云一樣多。這時凈居天（Suddhavasa Devas，色界天眾之一）變化成一位老人，頭髮花白，彎腰駝背，拄著枴杖，步履蹣跚。太子就問隨從的人說：『這是什麼人？』隨從回答說：『這是老人。』太子又問：『什麼叫做老？』回答說：『這個人過去曾經是嬰兒童子，少年時期過去不停留，於是到了根基衰敗，形體改變，臉色衰老，飲食不消化，氣力虛弱，坐臥起立都非常痛苦，剩下的壽命沒有多少了，所以叫做老。』太子又問：『只有這個人老，還是一切人都這樣？』隨從回答說：『一切人都應當這樣。』當時太子聽了這話，產生極大的苦惱，心想：『日月流逝，時間變化，歲月遷移，衰老到來像閃電一樣快，身體怎麼能靠得住呢？我雖然富貴，難道能獨自免除嗎？為什麼世人都不害怕呢？』太子從本來就不喜歡在世俗中生活，又聽了這件事，更加厭惡世俗，就掉轉車頭回去，憂愁思慮，很不快樂。當時國王聽了這件事，心裡非常擔憂，恐怕他去學道，更加增加障礙，就用各種娛樂來讓他高興。 當時太子，又過了不久，向國王請求出去遊玩。國王聽了這話，心裡非常憂慮，心想：『太子上次出去，遇見老人，憂愁不快樂，現在為什麼又要出去呢？』國王疼愛太子，不忍心違揹他的意願，勉強答應了他。就召集各位大臣，一起商議說：『太子上次從城東門出去，遇見老人……』
【English Translation】 English version: Then (the king) sent someone to tell the king: 'The prince has been in the palace for a long time and wants to go out to the garden for a while to play.' When the king heard this, he was both amazed and happy, thinking: 'The prince probably doesn't like to perform the rituals of husband and wife in the palace, so he asks to go out to the garden to relax.' So he agreed and ordered the ministers to renovate the garden and clean the roads they passed. The prince went to the king, prostrated himself at his feet, and said goodbye. At that time, the king ordered an old minister, intelligent and eloquent, to follow the prince. At that time, the prince, with the officials leading and following him, went out of the east gate of the city. The people in the country heard that the prince was going out, and men and women crowded the road, and the viewers were like clouds. At this time, Suddhavasa Devas (Pure Abode Gods, one of the deities in the Realm of Form) transformed into an old man, with white hair, hunched back, crutches, and staggering steps. The prince then asked the followers, 'Who is this person?' The follower replied, 'This is an old man.' The prince asked again, 'What is called old?' He replied, 'This person used to be an infant, and his youth passed without stopping, so he reached the point where his foundation was weakened, his body changed, his complexion aged, his digestion was poor, his strength was weak, sitting and lying down were very painful, and there was not much life left, so it is called old.' The prince asked again, 'Is only this person old, or is everyone like this?' The follower replied, 'Everyone should be like this.' At that time, when the prince heard these words, he felt great distress and thought to himself: 'The sun and moon pass, time changes, and years pass, and old age comes as fast as lightning. How can the body be relied upon? Although I am rich and noble, can I be exempt from it alone? Why are people in the world not afraid?' The prince originally did not like to live in the world, and after hearing this, he became even more disgusted with the world, so he turned the car back, worried and unhappy. At that time, when the king heard about this, he was very worried, fearing that he would study the Tao and increase obstacles, so he used various entertainments to make him happy. At that time, after a short time, the prince asked the king to go out to play again. When the king heard this, he was very worried and thought to himself: 'The last time the prince went out, he met an old man and was worried and unhappy. Why does he want to go out again now?' The king loved the prince and could not bear to disobey his wishes, so he reluctantly agreed. He summoned the ministers and discussed together, saying: 'The last time the prince went out of the east gate of the city, he met an old man...'
還輒不樂。今者已復求出遊觀。吾不能免遂復許之。諸臣答言。當更嚴敕外諸官屬。修治道路。懸繒幡蓋。散華燒香。皆使華麗。無令臭穢諸不凈潔及以老疾在道側也。爾時迦毗羅雞兜城。四門之外各有一園。樹木華果浴池樓觀。種種莊嚴皆悉無異。王問諸臣。外諸園觀何者為勝。諸臣答言。外諸園觀皆等無異。如忉利天嘆喜之園。王又敕言。太子前出已從東門。今者可令從南門出。爾時太子。百官導從出城南門。時凈居天化作病人。身瘦腹大。喘息呻吟。骨消肉竭。顏貌痿黃。舉身戰掉。不能自持。兩人扶腋在於路側。太子即問。此為何人。從者答言。此病人也。太子又問。何謂為病。答曰。夫謂病者。皆由嗜慾飲食無度。四大不調轉變成病。百節苦痛氣力虛微。飲食寡少眠臥不安。雖有身手不能自運。要假他力然後坐起。爾時太子以慈悲心。看彼病人自生憂愁。又復問言。此人獨爾余皆然耶。答曰。一切人民無有貴賤同有此病。太子聞已心自念言。如此病苦普應縈之。云何世人耽樂不畏。作是念已。深生恐怖身心戰動。譬如月影。現波浪水。語從者言。如此身者是大苦聚。世人于中橫生歡樂。愚癡無識不知覺悟。今者云何欲往彼園遊觀嬉戲即便回車還入王宮。坐自思惟愁憂不樂。王問從者。太子今出寧有樂不。從
【現代漢語翻譯】 現代漢語譯本 他還總是悶悶不樂。現在又再次要求出去遊玩觀賞。我不能拒絕，最終還是答應了他。大臣們回答說：『應當更加嚴厲地命令外面的各級官吏，修整道路，懸掛彩色的絲綢幡旗和傘蓋，散佈鮮花，焚燒香料，都要使其華麗美好，不要讓污穢不潔的東西以及衰老疾病的人出現在道路旁邊。』當時，在迦毗羅衛城（Kapilavastu）的四個城門外，各有一個園林，裡面有樹木花草、浴池樓閣，各種裝飾都一樣。國王問大臣們：『外面的這些園林哪個最好？』大臣們回答說：『外面的這些園林都一樣，就像忉利天（Trayastrimsa Heaven）的歡喜園（Nandana Garden）。』國王又命令說：『太子上次是從東門出去的，這次可以讓他從南門出去。』當時，太子在眾多官員的引導下，從城南門出去。這時，凈居天（Suddhavasa）變化成一個病人，身體瘦弱，肚子很大，氣喘吁吁，骨瘦如柴，臉色蠟黃，全身顫抖，不能自己站立，需要兩個人攙扶著站在路邊。太子立刻問道：『這是什麼人？』隨從回答說：『這是病人。』太子又問：『什麼是病？』回答說：『所謂病，都是因為嗜慾飲食沒有節制，四大（四大元素：地、水、火、風）不調和，轉變而成的疾病。渾身疼痛，氣力虛弱，飲食很少，睡眠不安穩。即使有手腳也不能自己活動，需要依靠別人的力量才能坐起。』當時，太子以慈悲之心，看著那個病人，心中感到憂愁。又問道：『只有這個人這樣，還是其他人都這樣？』回答說：『所有的人民，無論貴賤，都有這種病。』太子聽了之後，心中想：『這種病痛普遍會纏繞著人們，為什麼世人還如此沉迷享樂而不感到畏懼？』這樣想著，內心深感恐懼，身心戰慄，就像月亮的影子，出現在波浪起伏的水面上一樣。他對隨從說：『這樣的身體是巨大的痛苦集合，世人卻在其中橫生歡樂，愚癡無知，不覺醒。現在怎麼還能去那個園林遊玩嬉戲呢？』隨即調轉車頭返回王宮，坐著獨自思考，憂愁不樂。國王問隨從：『太子這次出去快樂嗎？』
【English Translation】 English version He was still unhappy. Now he has again asked to go out for sightseeing. I cannot refuse, and finally agreed to him. The ministers replied, 'We should more strictly order the officials outside to repair the roads, hang colorful silk banners and canopies, scatter flowers, and burn incense, making everything beautiful and magnificent. Do not allow dirty and unclean things, as well as the old and sick, to appear by the roadside.' At that time, outside the four gates of Kapilavastu (迦毗羅雞兜城), there was a garden each, with trees, flowers, fruits, bathing ponds, pavilions, and various decorations, all the same. The king asked the ministers, 'Which of the gardens outside is the best?' The ministers replied, 'The gardens outside are all the same, like the Nandana Garden (嘆喜之園) in the Trayastrimsa Heaven (忉利天).' The king then ordered, 'The prince went out from the east gate last time, this time let him go out from the south gate.' At that time, the prince, guided by many officials, went out from the south gate of the city. At this time, Suddhavasa (凈居天) transformed into a sick person, with a thin body, a large belly, panting, emaciated, with a sallow complexion, trembling all over, unable to stand on his own, needing two people to support him on the side of the road. The prince immediately asked, 'Who is this person?' The attendant replied, 'This is a sick person.' The prince asked again, 'What is sickness?' He replied, 'The so-called sickness is all caused by excessive desires and immoderate diet, the imbalance of the four elements (四大: earth, water, fire, and wind), which transforms into disease. The whole body is in pain, the strength is weak, the diet is small, and sleep is restless. Even if one has hands and feet, one cannot move on one's own, and one needs the help of others to sit up.' At that time, the prince, with a compassionate heart, looked at the sick person and felt sorrow in his heart. He also asked, 'Is this only the case for this person, or is it the same for everyone else?' He replied, 'All people, regardless of rank, have this disease.' After hearing this, the prince thought in his heart, 'This kind of suffering will universally entangle people, why are people so addicted to pleasure and not afraid?' Thinking like this, he felt deeply frightened, his body and mind trembled, like the shadow of the moon appearing on the wavy water. He said to the attendant, 'Such a body is a huge collection of suffering, but people create happiness in it, foolish and ignorant, without awakening. How can we go to that garden to play and have fun now?' Then he turned the carriage around and returned to the palace, sitting and thinking alone, sad and unhappy. The king asked the attendant, 'Is the prince happy this time out?'
者答言。始出南門逢見病人。以此不樂即回車還。王聞此語。心大愁憂慮其出家。時王即便問諸臣言。太子前者出城東門。逢見老人愁憂不樂。以此事故。吾敕卿等凈治道路。無令老病在於巷側。云何今出於城南門。而復致有疾病人耶。又令太子逢值見之。諸臣答言。近受王敕嚴命外司。勿使有諸臭穢老病。在於前側互相檢覆。無敢懈怠。不知何緣忽有病人。非是我等之罪咎也。爾時王問諸從者言。汝等並見病人在路。從何而至。從者答曰。無有軌跡。不知何來。時王深於太子生猶豫心。恐其學道更增妓女而悅其意。又復欲使於五欲中生戀著心。
爾時有一婆羅門子。名憂陀夷。聰明智慧極有辯才。時王即便請來入宮而語之言。太子今者不樂在世受於五欲。恐其不久出家學道。汝可與之共作朋友。具說世間五欲樂事。令其心動不樂出家。時憂陀夷便即答言。太子聰明無與等者。所知書論皆悉淵博。並是我今所未曾聞。云何見使誘說之也。譬如藕絲欲懸須彌。我亦如是。終不能回太子之心。大王既敕令作朋友。要當自竭我所知見。時憂陀夷。受王敕已隨從太子。行住坐臥不敢遠離。時王又複選諸妓女。聰明智慧顏容端正。善於歌舞能惑人者。種種莊飾光麗悅目。皆悉遣往給侍太子。
爾時太子。復經少時啟
【現代漢語翻譯】 現代漢語譯本：他回答說：『開始從南門出去，遇見了病人。因此感到不快樂，就調轉車頭回來了。』國王聽了這話，心中非常憂愁，擔心他出家。當時國王就問各位大臣說：『太子之前出城東門，遇見老人，愁眉不展。因為這件事，我命令你們清掃道路，不要讓老人和病人出現在街巷旁邊。為什麼現在從城南門出去，又碰到了病人呢？又讓太子遇見了。』各位大臣回答說：『最近接受了您的命令，嚴厲地命令外面的官吏，不要讓污穢、衰老、疾病的人出現在前面，互相檢查監督，沒有人敢懈怠。不知道什麼原因忽然出現了病人，這不是我們的罪過啊。』當時國王問隨從的人說：『你們都看見病人在路上，從哪裡來的？』隨從回答說：『沒有軌跡，不知道從哪裡來。』當時國王對太子產生了深深的疑慮，擔心他學習佛道會更加堅定他的意願，又想讓他對五欲產生迷戀之心。
當時有一位婆羅門（Brahman，古印度僧侶階層）的兒子，名叫憂陀夷（Udayin），聰明智慧，極有辯才。當時國王就請他入宮，對他說：『太子現在不喜歡世間的五欲，恐怕不久就要出家學道。你可以和他交朋友，詳細地講述世間五欲的快樂，讓他心動，不樂意出家。』當時憂陀夷立刻回答說：『太子聰明無比，所知道的書籍理論都非常淵博，都是我至今沒有聽過的。怎麼能誘惑他說服他呢？這就像用藕絲懸掛須彌山（Mount Sumeru，佛教宇宙觀中的聖山），我也是這樣，終究不能改變太子的心意。大王既然命令我做朋友，我一定要竭盡我所知道的。』當時憂陀夷接受了國王的命令，跟隨太子，行走坐臥都不敢遠離。當時國王又挑選了許多美女，聰明智慧，容貌端正，擅長歌舞，能迷惑人的人，用各種各樣的裝飾打扮得光彩美麗，賞心悅目，都派遣去侍奉太子。
當時太子，又經過了一段時間，開始...
【English Translation】 English version: He replied, 'Initially, he went out through the south gate and encountered a sick person. Because of this, he felt unhappy and turned the chariot back.' The king, upon hearing this, was deeply worried, fearing that he would renounce the world. At that time, the king asked his ministers, 'Previously, the prince went out through the east gate and encountered an old man, looking distressed. Because of that incident, I ordered you to clean the roads and not allow the elderly and sick to be present in the streets. Why is it that now, going out through the south gate, he again encounters a sick person? And it happened that the prince saw him.' The ministers replied, 'Recently, we received your order, strictly commanding the external officials not to allow filth, old age, and sickness to appear in front, inspecting and supervising each other, with no one daring to be negligent. We do not know why a sick person suddenly appeared; this is not our fault.' At that time, the king asked his attendants, 'You all saw the sick person on the road; where did he come from?' The attendants replied, 'There are no traces; we do not know where he came from.' At that time, the king developed deep doubts about the prince, fearing that his study of the Dharma would further strengthen his resolve, and he also wanted to make him attached to the five desires (five objects of sensual desire).
At that time, there was a son of a Brahman (Brahman, a member of the priestly caste in ancient India) named Udayin, who was intelligent, wise, and extremely eloquent. At that time, the king invited him into the palace and said to him, 'The prince now dislikes the five desires of the world and fears that he will soon renounce the world to study the Dharma. You can befriend him, explain in detail the pleasures of the five desires of the world, move his heart, and make him unwilling to renounce the world.' At that time, Udayin immediately replied, 'The prince is incomparably intelligent, and the books and theories he knows are all very profound, all of which I have never heard of. How can I entice and persuade him? This is like hanging Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) with lotus silk; I am also like that, and I will ultimately not be able to change the prince's mind. Since Your Majesty has ordered me to be a friend, I must exhaust what I know.' At that time, Udayin accepted the king's order and followed the prince, not daring to be far away in walking, standing, sitting, or lying down. At that time, the king also selected many beautiful women, intelligent, wise, with beautiful faces, skilled in singing and dancing, capable of seducing people, adorned with various decorations, bright and beautiful, pleasing to the eye, and sent them all to serve the prince.
At that time, the prince, after a short time, began...
王出遊。王聞此語心自念言。彼憂陀夷。既與太子共為朋友。今若出遊成勝於前。無復厭俗樂出家心。作是念言。即便聽許時王又復集諸大臣。悉語之言。太子今者復求出游。我不忍違已復聽之。太子前出東南二門。已見老病還輒愁憂。今者宜令從西門出。我心慮其還又不樂。憂陀夷是其良友。冀今出還不復應爾。卿等好令修治道路。園林臺觀皆使嚴整。香華幡蓋數倍於前。無令復有老病臭穢在道側也。臣受敕已即語外司。嚴治道路並及園林。光麗倍常。王又先送諸妙妓女。置彼園中。又復敕語憂陀夷言。若當路側有不詳事。可以方便誘說其心。並敕諸臣隨從太子。皆令伺察。若有不吉遠驅逐之。爾時太子與憂陀夷。百官導從燒香散華。作眾妓樂出城西門。時凈居天心自念言。先現老病於二城門。舉眾皆見。令白凈王瞋責從者並及外司。太子今出。王制嚴峻我今現死。若皆見者增王忿怒。必加罰戮枉及無辜。我於今日所現之事。唯令太子及憂陀夷二人見耳。使余官屬不受責也。作此念已即便來下。化為死入四人輿舉。以諸香華佈散尸上。室家大小號哭送之。爾時太子與憂陀夷二人獨見。太子問言。此為何人。而以香華莊嚴其上。復有人眾號哭相送。時憂陀夷以王敕故默然不答。如是三問。凈居天王威神之力。使憂陀夷
【現代漢語翻譯】 現代漢語譯本 國王出遊。國王聽到這些話，心中暗想：『這個憂陀夷（Udayi，人名），既然與太子是朋友，如今如果出遊，一定會勝過之前，不會再厭惡世俗，樂於出家。』這樣想著，就答應了太子的請求。當時，國王又召集各位大臣，告訴他們說：『太子現在又請求出游，我不忍心拒絕，已經答應了他。太子之前從東南兩個城門出去，已經見過衰老和疾病，回來就愁眉不展。這次應該讓他從西門出去。我擔心他回來又不高興。憂陀夷是他的好朋友，希望這次出去回來不會再這樣了。』你們好好地修整道路，園林臺榭都要佈置得莊嚴整潔，香、花、幡、蓋的數量要比以前多幾倍，不要再讓衰老、疾病、污穢的東西出現在道路旁邊。』大臣們接受命令后，立即告訴外事部門，認真修整道路和園林，使其比平時更加光彩美麗。國王又事先送去各種美妙的**（此處原文缺失，無法翻譯），安置在園中。又命令憂陀夷說：『如果路邊有什麼不好的事情，可以用方便的言語勸說開導他的心。』並命令各位大臣跟隨太子，都要仔細觀察，如果有不吉利的事情，就遠遠地驅逐開。當時，太子與憂陀夷，在百官的引導下，焚香散花，演奏各種音樂，從城西門出去。這時，凈居天（Suddhavasa Devas，色界天眾）心中暗想：『之前在兩個城門顯現衰老和疾病，讓所有人都看見，使得凈飯王（Suddhodana，釋迦牟尼佛的父親）責備隨從和外事部門。太子現在出游，國王的禁令非常嚴格，我今天顯現死亡。如果大家都看見，會增加國王的憤怒，必定會加重懲罰，冤枉無辜的人。我今天所顯現的事情，只讓太子和憂陀夷兩個人看見，使其他官屬不受責備。』這樣想著，就立刻下來，化作死人，四個人抬著，用各種香花鋪撒在屍體上，家屬大小號哭著送葬。當時，太子與憂陀夷兩人獨自看見。太子問道：『這是什麼人？而用香花裝飾在他的上面，又有人群號哭著送他？』當時憂陀夷因為國王的命令，所以沉默不答。這樣問了三次，凈居天王（Suddhavasa Devaraja，色界天眾之王）用威神之力，使得憂陀夷
【English Translation】 English version The king went out for a tour. Upon hearing these words, the king thought to himself, 'This Udayi (Udayi, a personal name), since he is a friend of the prince, if he goes out for a tour now, it will surely be better than before, and he will no longer be disgusted with the world and happy to renounce his family.' Thinking this, he granted the prince's request. At that time, the king also gathered all the ministers and told them, 'The prince is now requesting to go out for a tour again. I cannot bear to refuse, so I have agreed to it. The prince previously went out from the southeast gates and, having seen old age and sickness, returned with sorrow. This time, he should go out from the west gate. I am worried that he will be unhappy again upon his return. Udayi is his good friend, and I hope that this time he will not be like that upon his return.' You should properly repair the roads, and the gardens and pavilions should be decorated solemnly and neatly. The number of incense, flowers, banners, and canopies should be several times more than before. Do not let old age, sickness, or filth appear on the side of the road again.' After receiving the order, the ministers immediately told the external affairs department to carefully repair the roads and gardens, making them more splendid and beautiful than usual. The king also sent various wonderful ** (missing in the original text, unable to translate) in advance and placed them in the garden. He also ordered Udayi, 'If there is anything bad on the side of the road, you can use convenient words to persuade and enlighten his mind.' He also ordered the ministers to follow the prince and observe carefully. If there is anything inauspicious, drive it away from afar. At that time, the prince and Udayi, guided by hundreds of officials, burned incense, scattered flowers, and played various music as they went out of the west gate of the city. At this time, the Suddhavasa Devas (Suddhavasa Devas, beings of the Form Realm) thought to themselves, 'Previously, I manifested old age and sickness at the two city gates, allowing everyone to see, causing King Suddhodana (Suddhodana, father of Shakyamuni Buddha) to blame the attendants and the external affairs department. The prince is now going out for a tour, and the king's prohibitions are very strict. Today, I will manifest death. If everyone sees it, it will increase the king's anger and surely increase the punishment, wrongly accusing innocent people. The things I manifest today will only be seen by the prince and Udayi, so that other officials will not be blamed.' Thinking this, they immediately came down, transformed into a dead person, carried by four people, with various incense and flowers spread on the corpse, and the family members wailing and mourning. At that time, the prince and Udayi alone saw it. The prince asked, 'Who is this person? And why are they decorating him with incense and flowers, and why are people wailing and mourning as they send him off?' At that time, Udayi remained silent because of the king's order. After asking three times, the Suddhavasa Devaraja (Suddhavasa Devaraja, King of the Form Realm) used his divine power, causing Udayi
不覺答言是死人也。太子又問。何謂為死。憂陀夷言。夫謂死者。刀風解形神識去矣。四體諸根無復所知。此人在世貪著五欲。愛惜錢財辛苦經營。唯知積聚不識無常。今者一旦舍之而死。又為父母親戚屬眷之所愛念。命終之後猶如草木。恩情好惡不復相關。如是死者誠可哀也。太子聞已心大顫怖。又問憂陀夷言。唯此人死余亦當然。即復答言。一切世人皆應如是。無有貴賤而得免脫。太子素性恬靜難動。既聞此語不能自安。即以微聲語憂陀夷。世間乃復有此死苦。云何于中而行放逸。心如木石不知怖畏。即敕御者可回車還。御者答言。前出二門。未到園所中路而返。致令大王深見瞋責。今者豈敢復如此也。時憂陀夷與御者言。如汝所說不應便歸。即復前行至彼園中。香華幡蓋作眾妓樂。眾妓端正猶如諸天婇女無異。于太子前各競歌舞。冀以姿態悅動其意。太子心安不可移轉。即止園中蔭息樹間。除其侍衛端坐思惟。憶昔曾在閻浮樹下。遠離欲界。乃至得於第四禪定。爾時憂陀夷。到太子所而作此言。大王見敕。令與太子共為朋友。脫有得失互相開悟。朋友之法其要有三。一者見有過失轉相諫曉。二者見有好事深生隨喜。三者在於苦厄不相棄捨。今獻誠言愿不見責。古昔諸王及今現在。皆悉受於五欲之樂。然後出家。
太子云何永絕不顧。又人生世宜順人行。無有棄國而學道者。唯愿太子受於五欲。令有子息不絕王嗣。爾時太子而答之言。誠如所說。但我不以損國故爾。亦復不言五欲無樂。以畏老病生死之苦。故於五欲不敢愛著。汝向所言古昔諸王。先經五欲然後出家。此諸王等今在何許。以愛慾故或在地獄。或在餓鬼。或在畜生。或在人天。以有如是輪轉苦故。是以我欲離老病苦生死法耳。汝今云何令我受之。時憂陀夷雖竭辯才勸獎太子。不能令回。即便退坐歸於所止。太子仍敕嚴駕還宮。諸妓女眾及憂陀夷。愁憂慘慼顏貌顰蹙。如人新喪所愛親屬。太子到宮惻愴倍常。時白凈王呼憂陀夷。而問之言。太子今出寧有樂不。憂陀夷言。出城不遠逢見死人。亦不知其從何而來。太子與我同時見之。太子問言。此為何人。我亦不覺答是死人。時王即復問諸從者。汝等皆見城西門外有死人不。從者答言。我等不見。王聞此語神意豁然。而自念言。太子憂陀夷二人獨見。此是天力非諸臣咎。必定當如阿私陀言。作此念已心大苦惱。復增妓女以娛樂之。日日遣人慰誘太子。而語之言。國是汝有。何故愁憂而不樂也。王又嚴敕諸妓女眾。悅太子意勿舍晝夜。時白凈王雖知天力非復人事。愛重太子不能不言。心自思惟。太子前已出三城門。今者唯
有北門未出。其必不久更求出游。當復莊嚴彼外園林。倍令光麗。勿使有諸不可意事。如所思惟具敕諸臣。時王又復心自願言。太子若出城北門時。唯愿諸天勿復現于不吉祥事。復令我子心生憂惱。既心願已遂敕御者。太子若出當令乘馬。使得四望見諸人民光麗莊飾。是時太子啟王出遊。王不忍違。便與憂陀夷及余官屬。前後導從出城北門。到彼園所。太子下馬止息樹下。除去侍衛端坐思惟。念於世間老病死苦。時凈居化天。作比丘法服持缽。手執錫杖。視地而行。在於太子前。太子見已即便問言。汝是何人。比丘答言。我是比丘。太子又問何謂比丘。答曰。能破結賊不受後身。故曰比丘。世間皆悉無常危脆。我所修學無漏聖道。不著色聲香味觸法。永得無為到解脫岸。作是言已於太子前。現神通力騰虛而去。當爾之時。諸從官屬皆悉睹見。太子既已見此比丘。又聞廣說出家功德。會其宿懷厭欲之情。便自唱言。善哉善哉。天人之中唯此為勝。我當決定修學是道。作是語已。即便索馬還歸宮城。於時太子心生歡慶。而自念言。我先見有老病死苦。晝夜常恐為此所逼。今見比丘開悟我情。示解脫路。作此念已即自思惟。方便求覓出家因緣。爾時白凈王問憂陀夷言。太子今出寧有樂不。時憂陀夷即答王言。太子向出所經道
【現代漢語翻譯】 現代漢語譯本 有（悉達多）太子還未從北門出去，但他一定不久後會再次要求出游。到時候，應當重新莊嚴美化外面的園林，使其更加光彩美麗，不要有任何不合心意的事情發生。按照我所考慮的，詳細地命令各位大臣去辦。當時，國王又在心中默默祈願：『太子如果從北門出去時，只希望諸天不要再示現任何不吉祥的事情，不要再使我的兒子心中產生憂愁煩惱。』 這樣祈願完畢后，便命令御者：『太子如果出行，應當讓他乘坐馬車，使他能夠四處觀望，看到人民光鮮亮麗的裝飾。』 這時，太子向國王請求出游，國王不忍心違揹他的意願，便與憂陀夷（大臣名）及其他官屬，前後引導護衛，從城北門出去，到達那處園林。太子下馬，在一棵樹下休息，除去侍衛，端正地坐著思惟，想著世間的衰老、疾病、死亡之苦。 這時，凈居天的化身，變成比丘的模樣，身穿袈裟，手持缽盂和錫杖，看著地面行走，來到太子面前。太子看見后，便問道：『你是何人？』 比丘回答說：『我是比丘。』 太子又問：『何謂比丘？』 回答說：『能夠破除煩惱的賊寇，不再受後世之身，所以叫做比丘。世間的一切都是無常而脆弱的，我所修學的是沒有煩惱的聖道，不執著於色、聲、香、味、觸、法，永遠得到無為的境界，到達解脫的彼岸。』 說完這些話后，比丘在太子面前示現神通，騰空而去。當時，所有隨從的官屬都親眼看見了。太子見到這位比丘，又聽聞他廣泛宣說出家的功德，與他之前厭惡世俗慾望的心情相合，便自言自語地說：『太好了，太好了！在天人和人類之中，唯有出家修行最為殊勝。我應當決定修學這種道。』 說完這些話后，便要回馬返回宮城。這時，太子心中充滿歡喜，並且自己想著：『我先前見到衰老、疾病、死亡之苦，日夜常常恐懼被這些所逼迫。現在見到比丘開悟我的心，指示我解脫的道路。』 這樣想著，便開始思惟，方便地尋求出家的因緣。 這時，白凈王（Śuddhodana，釋迦牟尼佛的父親）問憂陀夷（Udayin，大臣名）說：『太子今天出去，心情快樂嗎？』 當時，憂陀夷（Udayin）立即回答國王說：『太子今天出去，所經過的道路……』
【English Translation】 English version Prince (Siddhartha) has not yet gone out through the north gate, but he will surely ask to go out again soon. When that time comes, the outer gardens should be re-beautified and made even more splendid, ensuring that there are no unpleasant things. As I have considered, instruct all the ministers in detail to carry this out. At that time, the king also silently prayed in his heart: 'If the prince goes out through the north gate, I only hope that the gods will not show any inauspicious events again, and will not cause my son to have sorrow and distress in his heart.' After finishing this prayer, he ordered the charioteer: 'If the prince goes out, you should let him ride in a chariot, so that he can look around and see the bright and beautiful decorations of the people.' At this time, the prince requested to go out, and the king could not bear to refuse his wish. So, together with Udayin (a minister) and other officials, they guided and protected him, going out through the north gate of the city and arriving at that garden. The prince dismounted, rested under a tree, dismissed the guards, and sat upright in contemplation, thinking about the suffering of old age, sickness, and death in the world. At this time, a transformation of the Pure Abode Heaven appeared as a Bhikshu, wearing a kasaya robe, holding a bowl and a staff, walking while looking at the ground, and came before the prince. When the prince saw him, he asked: 'Who are you?' The Bhikshu replied: 'I am a Bhikshu.' The prince then asked: 'What is a Bhikshu?' He replied: 'One who can destroy the thieves of afflictions and not receive a body in the next life is called a Bhikshu. Everything in the world is impermanent and fragile. What I am cultivating is the undefiled holy path, not attached to form, sound, smell, taste, touch, or dharma, and will forever attain the unconditioned state and reach the shore of liberation.' After saying these words, the Bhikshu displayed his supernatural powers before the prince, ascending into the sky and departing. At that time, all the accompanying officials saw it with their own eyes. The prince, having seen this Bhikshu and heard him extensively expound the merits of leaving home, was in harmony with his previous feelings of aversion to worldly desires, and he said to himself: 'Excellent, excellent! Among gods and humans, only leaving home to practice is the most supreme. I should definitely cultivate this path.' After saying these words, he wanted to return to the palace. At this time, the prince's heart was filled with joy, and he thought to himself: 'I previously saw the suffering of old age, sickness, and death, and I was often afraid of being forced by these day and night. Now I see the Bhikshu enlightening my mind and showing me the path to liberation.' Thinking this, he began to contemplate and conveniently seek the causes and conditions for leaving home. At this time, King Śuddhodana (Śuddhodana, father of Shakyamuni Buddha) asked Udayin (Udayin, a minister): 'Is the prince happy today?' At that time, Udayin (Udayin) immediately replied to the king: 'The prince went out today, the road he passed through...'
路無諸不祥既到園中。太子獨自在於樹下。遙見一人剃除發須著染色衣。來太子前而共語言。語言既畢騰虛而去。竟亦不知何所論說。太子因是嚴駕而歸。當爾之時顏容歡悅。還至宮中方生憂愁。時白凈王。既聞此語心生狐疑。亦復不知是何瑞相。深懷懊惱而自念言。太子決定舍家學道。又納其妃久而無子。我今當敕耶輸陀羅。當思方便莫絕國嗣。復應警戒。勿使太子去而不知。既作是念如所思惟。即便敕于耶輸陀羅。耶輸陀羅聞王敕已。心懷慚愧默然而住。行止坐臥不離太子。時王復增諸妙妓女以娛樂之。
爾時太子年至十九。心自思惟。我今正是出家之時。而便往至於父王所。威儀詳序。猶如帝釋往詣梵天。傍臣見已而白王言。太子今者來大王所。王聞此言憂喜交集。太子既至頭面作禮。爾時父王。即便抱之。而敕令坐。太子坐已白父王言。恩愛集會必有別離。唯愿聽我出家學道。一切眾生。愛別離苦皆使解脫。愿必垂許不見留難。時白凈王聞太子語。心大苦痛。猶如金剛摧破于山。舉身顫掉不安本座。執太子手不復能言。啼泣流淚歔欷哽咽。如是良久微聲而言。汝今宜應息出家意。所以者何。年既少壯國未有嗣。而便委我曾不懷顧。普耀經云。太子白王欲得四愿。一者不老。二者無病。三者不死。四者不
【現代漢語翻譯】 現代漢語譯本： 路途上沒有遇到什麼不祥的事情，（太子）到達園中。太子獨自在樹下，遠遠看見一個人剃除了頭髮和鬍鬚，穿著染色的衣服，來到太子面前與他交談。交談完畢后就騰空飛走了，最終也不知道他們說了些什麼。太子因此整理車駕返回。當時他的臉色歡快喜悅，回到宮中后才開始憂愁。當時，凈飯王（Śuddhodana，太子的父親）聽了這些話，心中疑惑，也不知道這是什麼預兆，深感煩惱，心想：『太子肯定要舍家修道了，又娶了妃子很久都沒有孩子。我現在應當告誡耶輸陀羅（Yaśodharā，太子的妻子），要想辦法不要斷絕了國家的後嗣。還要加強警戒，不要讓太子離開都不知道。』 這樣想著，就按照自己的想法，告誡了耶輸陀羅。耶輸陀羅聽了國王的告誡后，心中慚愧，默默不語。一舉一動，一坐一臥，都不離開太子。當時，國王又增加了各種美妙的娛樂來取悅太子。 當時太子十九歲，心中思忖：『我現在正是出家的時候。』 於是就前往父王那裡，舉止安詳有條不紊，就像帝釋天（Indra，佛教護法神）前往梵天（Brahmā，印度教的創造之神）那裡一樣。旁邊的臣子看見了，就稟告國王說：『太子現在來見大王了。』 國王聽了這話，憂愁和喜悅交織在一起。太子來到后，向父王叩頭行禮。當時，父王就抱住他，並命令他坐下。太子坐下後對父王說：『恩愛親情終究會有別離的時候，只希望您能允許我出家修道，讓一切眾生從愛別離的痛苦中解脫出來。希望您一定答應，不要阻攔。』 當時，凈飯王聽了太子的話，心中非常痛苦，就像金剛（Vajra，一種堅硬的武器）摧毀了山一樣。全身顫抖，坐立不安。握著太子的手，說不出話來。哭泣流淚，抽泣哽咽。這樣過了很久，才用微弱的聲音說：『你現在應該停止出家的念頭。為什麼呢？你年紀還輕，國家還沒有繼承人，你就這樣拋下我，一點也不顧念。』 《普耀經》中說，太子向國王請求四個願望：一是不會衰老，二是不會生病，三是不會死亡，四是不會……
【English Translation】 English version: Having encountered no ill omens on the way, (the prince) arrived in the garden. The prince was alone under a tree, and from afar he saw a man with his hair and beard shaved, wearing dyed robes, coming before the prince and conversing with him. After the conversation, he soared into the sky and departed, and ultimately it was not known what they had discussed. Because of this, the prince arranged his carriage and returned. At that time, his countenance was joyful and delighted, but upon returning to the palace, he began to feel sorrow. At that time, King Śuddhodana (the prince's father), upon hearing these words, was suspicious in his heart and did not know what auspicious sign this was. He felt deeply troubled and thought to himself, 'The prince is certainly going to renounce his home and study the Way, and he has been married to his consort for a long time without having any children. Now I should instruct Yaśodharā (the prince's wife) to think of ways not to cut off the lineage of the kingdom. Furthermore, she should be vigilant and not let the prince leave without her knowing.' Thinking in this way, he then, according to his thoughts, instructed Yaśodharā. Yaśodharā, upon hearing the king's instructions, felt ashamed in her heart and remained silent. In all her actions, whether walking, standing, sitting, or lying down, she did not leave the prince. At that time, the king further increased various wonderful entertainments to please him. At that time, the prince was nineteen years old, and he thought to himself, 'Now is precisely the time for me to leave home.' And so he went to his father the king, with dignified and orderly demeanor, like Indra (a Buddhist protector deity) going to Brahmā (the Hindu god of creation). The attendant ministers, having seen this, reported to the king, saying, 'The prince is now coming to see the great king.' The king, upon hearing these words, was filled with a mixture of sorrow and joy. The prince, having arrived, bowed his head and paid his respects. At that time, the father king then embraced him and ordered him to sit. The prince, having sat down, said to his father the king, 'Affectionate love will inevitably have separation. I only wish that you would allow me to leave home and study the Way, so that all sentient beings may be liberated from the suffering of separation from loved ones. I hope that you will certainly grant this and not hinder me.' At that time, King Śuddhodana, upon hearing the prince's words, felt great pain in his heart, like a vajra (a hard weapon) shattering a mountain. His whole body trembled, and he was unable to sit still on his seat. Holding the prince's hand, he was unable to speak. Weeping and shedding tears, sobbing and choking. After a long time, he said in a faint voice, 'You should now cease your intention to leave home. Why is that? You are still young and strong, and the kingdom has no heir. And yet you abandon me, without any regard.' The Universal Illumination Sutra says that the prince requested four wishes from the king: first, not to age; second, not to be ill; third, not to die; fourth, not to be...
別。假使父王與此四愿。不復出家。王聞重悲。此四愿者古今無獲。爾時太子既見父王流淚不許。還歸所止。思惟出家愁憂不樂。
爾時迦毗羅施兜國。諸大相師並知。太子若不出家。過七日後得轉輪王位。王四天下七寶自至。各以所知往白王言。釋迦種姓於此方興。王聞是語心生歡喜。即敕諸臣並釋種子。汝聞相師如此言不。皆應日夜侍衛太子可於四門。門各千人周匝。城外一逾阇那內。羅置人眾而防護之。普耀經云。明日即敕五百諸釋。勇多力者宿衛菩薩。令城四門開閉之聲聞四十里。復敕耶輸陀羅並諸內宮。倍加警戒。過於七日勿使出家。時王又來至太子所。太子遙見即往奉迎。頭面禮足問訊起居。王語太子。我昔既聞阿私陀說。及眾相師。並諸奇瑞。必定知汝不樂處世。國嗣既重孰當相繼。唯愿為我生汝一子。然後絕俗不復相違。爾時太子聞父王言。心自思惟。大王所以苦留我者。正自為國無紹嗣耳。作是念已而答王言。善哉如敕。即以左手指其妃腹。時耶輸陀羅便覺體異。自知有娠。王聞太子如敕之言心大歡喜。當謂太子七日之內必未有兒。若過此期。轉輪王位自然而至。不復出家。爾時太子心自念言。我年已至十九。今又是二月復是七日。宜應方便思求出家。所以者何。今正是時。又于父王所愿已
【現代漢語翻譯】 現代漢語譯本： 『別，』太子說，『假如父王答應我這四個願望，我就不再出家。』國王聽了非常悲傷，因為這四個願望是自古以來沒有人能夠實現的。當時，太子見父王流淚不答應，就回到自己的住所，思索出家之事，心中憂愁不樂。
當時，迦毗羅衛國（Kapilavastu，古代印度釋迦族所居之國）的各位大相師都知道，太子如果不出家，過七天後就會得到轉輪王的王位，統治四大部洲，七寶自然到來。他們各自把自己所知道的告訴國王說：『釋迦（Śākya，釋迦族）的種姓將在這個地方興盛。』國王聽了這話，心裡非常歡喜，就命令各位大臣和釋迦族的子弟說：『你們聽到相師這樣說嗎？都應該日夜侍衛太子，在四個城門，每個門安排一千人，在城外一由旬（Yojana，古印度長度單位，約合13-16公里）的範圍內，佈置人眾來防護他。』《普耀經》（Pǔyào Jīng）中說，第二天就命令五百位釋迦族中勇猛有力的人宿衛菩薩（Bodhisattva，指釋迦牟尼佛成佛前的身份），使城門開關的聲音能傳到四十里遠。又命令耶輸陀羅（Yaśodharā，釋迦牟尼的妻子）和各位內宮，加倍警戒，超過七天不要讓他出家。當時，國王又來到太子住所。太子遠遠看見，就前去迎接，頭面禮足，問候起居。國王對太子說：『我以前聽阿私陀（Asita，一位預言釋迦牟尼未來命運的隱士）說過，以及眾位相師的預言，加上種種奇異的徵兆，必定知道你不喜歡安於世俗。但繼承王位的事情非常重要，應該由誰來繼承呢？只希望你為我生一個兒子，然後斷絕塵世，我就不再阻攔你。』當時，太子聽了父王的話，心裡想：『大王之所以苦苦挽留我，正是因為國家沒有繼承人啊。』這樣想著，就回答國王說：『好吧，就按照您的命令。』隨即用左手指著他的妃子的腹部。當時，耶輸陀羅就覺得身體有了變化，知道自己懷孕了。國王聽了太子『按照您的命令』這句話，心裡非常歡喜，心想太子七天之內一定不會有孩子，如果過了這段時間，轉輪王的王位自然會到來，他就不會再出家了。當時，太子心裡想：『我今年已經十九歲了，現在又是二月，又是七天的時間，應該想辦法尋求出家。』為什麼呢？現在正是時候。而且我已經答應了父王的願望。
【English Translation】 English version: 'No,' said the prince, 'if my royal father grants me these four wishes, I will not leave home.' The king heard this and was deeply saddened, for these four wishes were unattainable throughout history. At that time, the prince, seeing his father weeping and refusing, returned to his dwelling, contemplating leaving home, filled with sorrow and unhappiness.
At that time, all the great physiognomists of Kapilavastu (Kapilavastu, the country where the ancient Indian Shakya clan lived) knew that if the prince did not leave home, he would attain the position of Chakravartin (Chakravartin, a universal monarch) after seven days, ruling over the four continents, and the seven treasures would naturally come to him. Each of them told the king what they knew, saying, 'The Shakya (Śākya, the Shakya clan) lineage will flourish in this land.' The king heard these words and was very pleased, and immediately ordered the ministers and the Shakya descendants, 'Have you heard the physiognomists say this? You should all guard the prince day and night, with a thousand people at each of the four gates, and deploy people within a Yojana (Yojana, an ancient Indian unit of length, approximately 13-16 kilometers) outside the city to protect him.' The Pǔyào Jīng (Pǔyào Jīng, a Buddhist scripture) says that the next day, he ordered five hundred of the bravest and strongest Shakya people to guard the Bodhisattva (Bodhisattva, referring to the status of Shakyamuni Buddha before becoming enlightened), so that the sound of the city gates opening and closing could be heard forty li (li, a Chinese unit of distance, approximately 500 meters). He also ordered Yaśodharā (Yaśodharā, Shakyamuni's wife) and all the inner palace to be doubly vigilant, and not to let him leave home for more than seven days. At that time, the king came to the prince's residence again. The prince saw him from afar and went to greet him, bowing his head to his feet, inquiring about his well-being. The king said to the prince, 'I have heard Asita (Asita, a hermit who predicted the future of Shakyamuni) say before, as well as the predictions of the physiognomists, and the various strange omens, and I certainly know that you do not like to be in the world. But the succession to the throne is very important, who should succeed it? I only hope that you will give birth to a son for me, and then cut off the world, and I will no longer stop you.' At that time, the prince heard the words of the royal father, and thought in his heart, 'The reason why the king is trying so hard to keep me is precisely because the country has no heir.' Thinking this, he replied to the king, 'Okay, I will follow your orders.' Immediately, he pointed to his consort's abdomen with his left finger. At that time, Yaśodharā felt a change in her body and knew that she was pregnant. The king heard the prince's words 'follow your orders' and was very happy, thinking that the prince would certainly not have a child within seven days, and if this period passed, the position of Chakravartin would naturally come, and he would no longer leave home. At that time, the prince thought in his heart, 'I am already nineteen years old, and now it is February, and there are seven days left, I should find a way to seek to leave home.' Why? Now is the time. And I have already promised my father's wish.
滿。作此念已。身放光明照四天王宮。乃至照于凈居天宮。不令人間見此光明。爾時諸天見此光已。皆知太子出家時至。即便來下到太子所。頭面禮足合掌白言。無量劫來所修行愿。今者正見成熟之時。於是太子答諸天言。如汝等語今正是時。然父王敕內外官屬。嚴見防衛欲去無從。諸天白言。我等自當設諸方便。令太子出使無知者。諸天即便以其神力。令諸官屬悉皆熟臥。爾時耶輸陀羅眠臥之中。得三大夢。一者夢月墮地。二者夢牙齒落。三者夢失右臂。得此夢已。眠中驚覺。心大怖懼。白太子言。我于眠中得三惡夢。太子問言。汝夢何等。耶輸陀羅即便具說所夢之事。太子語言。月猶在天。齒又不落。臂復尚在。當知諸夢虛假不實。汝今不應橫生怖畏。耶輸陀羅又語太子。如我自忖所夢之事。必是太子出家之瑞。太子又答。汝但安眠勿生此慮。要不令汝有不祥事。耶輸陀羅聞此語已。即便還眠。太子即從座起。遍觀妓女及耶輸陀羅。皆如木人。譬如芭蕉中無堅實。或有倚伏於樂器上。臂腳垂地更相枕臥。鼻涕目淚口中流涎。又復遍觀妻及妓女。見其形體。發爪髓腦。骨齒髑髏。面板肌肉。筋脈肪血。心肺脾腎。肝膽腸胃。屎尿涕唾。外為革囊。中盛臭穢。無一可奇。強熏以香。飾以華彩。譬如假借當還。亦不得久
。百年之命臥消其半。又多憂惱其樂無幾。世人云何恒見此事。而不覺悟。又于其中貪著淫慾。普耀經云。於時菩薩夜觀妓女。百節空中。譬如芭蕉。鼻涕目淚。樂器縱橫。顧視其妻。具見形體。腦髓髑髏。心肺腸胃。外是革囊。中有臭處。猶如假借當還。亦不得久。三界無怗唯道可恃。欲界諸天住于空中。法行天子遙白菩薩。時已到矣。沸星適現。即敕車匿起鞁犍陟。適宣此言。時四天王與無數閱叉龍鬼等。皆被鎧甲。從四方來。稽首菩薩。城中男女皆疲極寐。孔雀眾鳥亦疲極寐。修行本起云。諸天皆言。太子當去恐作稽留。召烏蘇慢(此名厭神)適來宮國內外厭寐。我今當學古昔諸佛所修之行。急應遠此大火之聚。
爾時太子思如是已。至於后夜。凈居天王極欲界諸天。充滿虛空。即共同聲白太子言。內外眷屬皆悉昏臥。今者正是出家之時爾時太子。即便自往至車匿所。以天力故。車匿自覺。而語之言。汝可為我。鞁犍陟來爾時車匿。聞此語已。舉身戰怖心懷猶豫。一者不欲違太子令。二者畏王敕旨嚴峻。思惟良久流淚而言。大王慈敕如是之嚴。且又今日非遊觀時。又非降伏怨敵之日。云何於此后夜之中。而忽索馬。欲何所之。太子又復語車匿言。我今欲為一切眾生。降伏煩惱結使賊故。汝今不應違我此意
【現代漢語翻譯】 現代漢語譯本 百年的壽命，躺著就消耗了一半，又多憂愁煩惱，快樂沒有多少。世人為什麼總是看到這些事，卻不覺悟呢？又在其中貪戀執著于淫慾。《普耀經》說：『當時菩薩夜晚觀察**，百節空虛，譬如芭蕉。鼻涕眼淚，樂器縱橫。回頭看他的妻子，所見都是形體，腦髓髑髏（骷髏），心肺腸胃，外面是革囊（皮囊），裡面充滿臭穢之處，猶如借來的東西終究要歸還，也不能長久擁有。三界沒有可以依靠的，只有道可以信賴。』欲界諸天住在空中，法行天子遙遠地稟告菩薩：『時機已到！沸星（啟明星）已經出現。』隨即命令車匿（太子的馬伕）起身備好犍陟（太子的坐騎）。剛說完這些話，當時四大天王與無數閱叉（夜叉）龍鬼等，都披著鎧甲，從四面八方趕來，向菩薩行稽首禮。城中的男女都疲憊地睡著了，孔雀眾鳥也疲憊地睡著了。《修行本起經》說：諸天都說：『太子應當離去，恐怕有所耽擱。』召來烏蘇慢（厭神），讓他使王宮內外都陷入沉睡。我現在應當學習古代諸佛所修行的道路，趕緊遠離這大火聚（指世俗生活）。 當時太子這樣思索之後，到了後半夜，凈居天王和極欲界諸天，充滿虛空，就一起出聲稟告太子說：『內外眷屬全都昏睡，現在正是出家的時候！』當時太子，就親自前往車匿那裡，因為天神的力量，車匿自己醒了過來，太子對他說：『你為我備好犍陟（太子的坐騎）。』當時車匿，聽到這些話后，渾身戰慄，心中猶豫。一方面不想違背太子的命令，另一方面又害怕國王嚴厲的命令。思索了很久，流著眼淚說：『大王的慈悲命令是如此的嚴厲，而且今天又不是遊玩觀賞的時候，又不是降伏怨敵的日子，為什麼在這後半夜之中，忽然要馬，想要去哪裡呢？』太子又對車匿說：『我現在想要為一切眾生，降伏煩惱結使賊的緣故，你現在不應該違揹我的意思。』
【English Translation】 English version A life of a hundred years is half-spent in lying down, and there are many worries and few joys. Why do people constantly see these things and yet not awaken? Moreover, they are attached to lust and desire. The Universal Radiance Sutra says: 'At that time, the Bodhisattva observed at night that the ** was empty in its hundred joints, like a banana tree. Snot and tears flowed, and musical instruments were scattered. Looking at his wife, he saw only a form, a skull with brain matter, heart, lungs, intestines, and stomach. The outside was a leather bag, and the inside was full of foulness, like something borrowed that must eventually be returned, and cannot be possessed for long. There is nothing to rely on in the Three Realms except the Path.' The gods of the Desire Realm dwell in the sky, and the Dharma-practicing Deva Prince remotely informed the Bodhisattva: 'The time has come! The morning star has appeared.' He then ordered Channa (the prince's groom) to rise and saddle Kantaka (the prince's horse). As soon as he spoke these words, the Four Heavenly Kings and countless Yakshas (night demons), dragons, ghosts, and others, all clad in armor, came from the four directions and bowed their heads to the Bodhisattva. The men and women in the city were all exhausted and asleep, and the peacocks and birds were also exhausted and asleep. The Sutra on the Original Vows of Practice says: The gods all said: 'The Prince should depart, lest there be any delay.' They summoned Ususmana (the god of sleep) to induce sleep both inside and outside the palace. I shall now learn the practices cultivated by the Buddhas of ancient times, and quickly distance myself from this heap of great fire (referring to worldly life).' Having pondered thus, the Prince, in the latter part of the night, the Pure Abode Heavenly Kings and the gods of the highest Desire Realm, filled the sky, and together announced to the Prince: 'All the inner and outer family members are asleep. Now is the time to renounce the world!' At that time, the Prince went himself to Channa, and by the power of the gods, Channa awoke on his own. The Prince said to him: 'Prepare Kantaka (the prince's horse) for me.' When Channa heard these words, he trembled all over and hesitated in his heart. On the one hand, he did not want to disobey the Prince's command, and on the other hand, he feared the King's strict orders. After thinking for a long time, he said with tears: 'The King's compassionate command is so strict, and today is neither a time for sightseeing nor a day for subduing enemies. Why do you suddenly ask for a horse in the middle of the night? Where do you want to go?' The Prince then said to Channa: 'I now wish to subdue the thieves of afflictions and defilements for the sake of all beings. You should not disobey my intention.'
。爾時車匿舉聲號泣。欲令耶輸陀羅及諸眷屬皆悉覺知太子當去。以天神力昏臥如故。車匿即便牽馬而來。太子徐前而語車匿及以犍陟。一切恩愛會當別離。世間之事易可果遂。出家因緣甚難成就。車匿聞已默然無言。於是犍陟不復噴鳴。爾時太子見明相出。放身光明徹照十方。師子吼言。過去諸佛出家之法。我今亦然。於是諸天捧馬四足並接車匿。釋提桓因執蓋隨從。諸天即便令王北門自然而開。不使有聲。車匿重悲。門閉下鑰。誰當開者。時諸鬼神阿須倫等自然開門。太子於是從門而出。虛空諸天讚歎隨從。爾時太子又師子吼。我若不斷生老病死憂悲苦惱。終不還宮。我若不得阿耨多羅三藐三菩提。又復不能轉於法輪。要不還與父王相見。若當不盡恩愛之情。終不還見摩訶波阇波提。及耶輸陀羅。當於太子說此誓時。虛空諸天贊言。善哉斯言必果。至於天曉所行道路。已三逾阇那。時諸天眾。既從太子至此處已。所為事畢忽然不現。
爾時太子次行至彼跋伽仙人苦行林中。太子見此園林。寂靜無諸諠鬧。心生歡喜。諸根悅豫。即便下馬撫背而言。所難為事汝作已畢。又語車匿。馬行駿疾如金翅鳥王。汝恒隨從不離我側。世間之人或有善心而形不隨。或運形力而心不稱。汝今心形皆悉無違。又世間人處富貴者
【現代漢語翻譯】 現代漢語譯本：當時車匿（Chandaka，太子的馬伕）大聲哭泣，想要耶輸陀羅（Yasodhara，太子的妻子）和所有眷屬都察覺到太子要離開。但由於天神的力量，他們仍然昏睡不醒。車匿隨即牽來馬。太子慢慢走到前面，對車匿和犍陟（Kanthaka，太子的馬）說：『一切恩愛終有別離之時。世間的事情容易成功，但出家修行的因緣卻很難成就。』車匿聽后默默無言。於是犍陟也不再嘶鳴。當時太子見到光明出現，從身上放出光明，照亮十方。他發出獅子吼說：『過去諸佛出家的方法，我現在也一樣遵循。』於是諸天捧起馬的四足，並扶著車匿。釋提桓因（Śakra Devānām Indra，帝釋天）拿著傘跟隨。諸天隨即讓王宮的北門自然打開，沒有發出任何聲音。車匿更加悲傷，因為門是關閉並上了鎖的，誰來打開呢？這時諸鬼神、阿修羅等自然地打開了門。太子於是從門中走出，虛空中的諸天讚歎並跟隨。當時太子又發出獅子吼：『我如果不斷除生老病死的憂悲苦惱，終究不會返回王宮。我如果不能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），又不能轉動法輪，就一定不與父王相見。如果不能了斷恩愛之情，終究不見摩訶波阇波提（Mahāpajāpatī，太子的姨母）和耶輸陀羅。』當太子說出這個誓言時，虛空中的諸天讚歎說：『說得好啊！這個誓言必定實現。』到了天亮時，所走的路程已經有三逾阇那（Yojana，古印度長度單位）。這時諸天眾，既然護送太子到達這裡，所做的事情已經完成，就忽然消失不見。
當時太子繼續前行，到達跋伽（Bharga）仙人苦行林中。太子看到這個園林寂靜，沒有各種喧鬧，心中生起歡喜，諸根都感到愉悅。他隨即下馬，撫摸馬背說：『最難做的事情你已經做完了。』又對車匿說：『馬行走迅速，像金翅鳥王一樣。你一直跟隨在我身邊，不離開我。世間的人，有的有善心但行動不跟隨，有的行動有力但心卻不相應。你現在心和行動都沒有違背。』又說，世間處在富貴中的人
【English Translation】 English version: At that time, Chandaka (the groom of the prince) cried out loudly, wanting Yasodhara (the prince's wife) and all the relatives to be aware that the prince was about to leave. But due to the power of the gods, they remained asleep. Chandaka then brought the horse. The prince slowly stepped forward and said to Chandaka and Kanthaka (the prince's horse): 'All loving relationships will eventually come to an end. Worldly affairs are easily accomplished, but the cause for leaving home to practice is very difficult to achieve.' Chandaka listened in silence. Then Kanthaka no longer neighed. At that time, the prince saw the light appear, and emitted light from his body, illuminating the ten directions. He roared like a lion, saying: 'The way the Buddhas of the past left home, I will follow the same way now.' Then the gods held up the four legs of the horse and supported Chandaka. Śakra Devānām Indra (the lord of the gods) followed holding an umbrella. The gods then caused the north gate of the palace to open naturally, without making any sound. Chandaka was even more saddened, because the gate was closed and locked, who would open it? At this time, the ghosts, asuras, and others naturally opened the gate. The prince then walked out of the gate, and the gods in the sky praised and followed. At that time, the prince roared like a lion again: 'If I do not cut off the suffering of birth, old age, sickness, and death, I will never return to the palace. If I cannot attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and cannot turn the wheel of Dharma, I will certainly not see my father again. If I cannot end the feelings of love, I will never see Mahāpajāpatī (the prince's aunt) and Yasodhara.' When the prince spoke this vow, the gods in the sky praised and said: 'Well said! This vow will surely be fulfilled.' By dawn, the distance traveled was already three Yojana (an ancient Indian unit of length). At this time, the gods, having escorted the prince to this place, and having completed their task, suddenly disappeared.
At that time, the prince continued to walk until he reached the hermitage of the ascetic Bharga. The prince saw that this garden was quiet, without any noise, and joy arose in his heart, and all his senses felt pleasure. He then dismounted and stroked the horse's back, saying: 'You have done the most difficult thing.' He also said to Chandaka: 'The horse travels quickly, like the king of the Garuda birds. You have always followed me, never leaving my side. Some people in the world have good intentions but their actions do not follow, and some have strength but their hearts do not match. Now your heart and actions are in complete agreement.' He also said that people in the world who are in wealth and high position
。競隨奉事。我既舍國來此林中。唯汝一人獨能隨我。甚為希有。我今既已至閑靜處。汝便可與犍陟俱還宮也。爾時車匿聞此語已。悲號啼泣。迷悶躄地不能自勝。於是犍陟既聞被遣。屈膝舐足淚落如雨。車匿答言。我云何忍聽太子如此言耶。我于宮中違大王敕。輒鞁犍陟以與太子。令致今日來至於此。父王及摩訶波阇波提。失太子故必當憂惱。宮中內外亦應騷動。又復此處多諸險難。猛獸毒蟲交橫道路。我今云何而舍太子獨還宮也。太子即答車匿言。世間之法獨生獨死。豈復有伴。又有生老病死諸苦。我當云何與此作侶。吾今為欲斷諸苦故而來至此。苦若斷時然後當與一切眾生而作伴侶。我于即時諸苦未離。云何而得為汝作侶。車匿又白。太子生來長於深宮。身體手足皆悉柔軟。眠臥床褥無不細滑。如何一旦履藉荊棘瓦礫泥土止宿樹下。太子答言。誠如汝語。設我住宮。乃得免此形荊棘之患。老病死苦會當見侵。車匿既聞太子此語。悲泣垂淚默然而住。於時太子即就車匿取七寶劍而師子吼。過去諸佛為成就阿耨多羅三藐三菩提故。捨棄飾好剃除鬚髮。我今亦當依諸佛法。作此言已便脫寶冠髻中明珠。以與車匿而語之曰。以此寶冠及以明珠。致王足下。汝可為我上白大王。我今不為生天樂故。亦復非不孝順父母。亦無
忿恨瞋恚之心。但以畏彼生老病死。為除斷故來至此耳。汝應助我隨喜欣慶。勿于吉祥更生悲愁。父王若謂我今出家未是時者。汝以我語上啟大王。老病死至豈有定時。人雖少壯焉得免此。父王若復而責我言。本要有子當聽出家。今未有子云何而去。及出宮時不啟聞者。汝可為我具啟父王。耶輸陀羅久已有娠。王自聞之昔敕如此非為專輒。往古有諸轉輪聖王厭國位者。入于山林出家求道。無有中塗還受五欲。我今出家亦復如是。未成菩提終不還宮。內外眷屬皆當於我有恩愛情。可以汝辯為解釋之。勿使於我橫生憂惱。太子又復脫身瓔珞。以授車匿而語之言。汝可為我持此瓔珞。奉摩訶波阇波提道。我今為斷諸苦本故。出宮城求滿大愿。勿復於我反更生苦。又脫身上余莊嚴具。以與耶輸陀羅亦復語言。人生於世愛別離苦。我今為欲斷此諸苦。出家學道勿以我故恒生愁憂。並諸親屬皆亦如是。爾時車匿聞此語已。倍增悲絕不忍違于太子敕令。即便長跪。受取寶冠明珠瓔珞及嚴飾具。垂淚而言。我聞太子如此志願舉身顫掉。設令有人心如木石。聞此語者亦當悲感。況我生來奉侍太子。聞此誓言而不感絕。唯愿太子舍於此志。勿令父王及摩訶波阇波提。耶輸陀羅並余親屬。生大悲苦。若使決定不回此意。勿於是處而復棄我。我
【現代漢語翻譯】 現代漢語譯本 懷著忿恨、嗔怒之心（忿恨瞋恚之心）。只是因為畏懼生老病死（生老病死），爲了斷除這些痛苦才來到這裡。你應該幫助我隨喜欣慶，不要在吉祥的事情上反而產生悲傷憂愁。父王如果認為我現在出家還不是時候（我今出家未是時者），你用我的話稟告大王：老病死的到來哪裡會有定時？人即使年少力壯，又怎麼能免除這些呢（老病死至豈有定時。人雖少壯焉得免此）。父王如果又責備我說，本來應該有了兒子才聽任出家，現在還沒有兒子，怎麼就離開了？以及出宮的時候沒有稟告（本要有子當聽出家。今未有子云何而去。及出宮時不啟聞者）。你可以替我稟告父王，耶輸陀羅（耶輸陀羅）已經懷孕很久了（久已有娠），大王您自己知道的，以前的命令是這樣，不是我擅自行動（王自聞之昔敕如此非為專輒）。過去有許多轉輪聖王（轉輪聖王）厭倦了國王的地位，進入山林出家求道，沒有中途返回來享受五欲的（無有中塗還受五欲）。我現在出家也像這樣，沒有成就菩提（菩提）之前，終究不會返回王宮（未成菩提終不還宮）。內外眷屬都應當因為對我的恩愛之情而感到不捨，你可以用你的辯才為他們解釋這些，不要讓他們對我平白無故地產生憂愁煩惱（內外眷屬皆當於我有恩愛情。可以汝辯為解釋之。勿使於我橫生憂惱）。 太子又脫下身上的瓔珞（瓔珞），交給車匿（車匿）並對他說，你可以替我拿著這些瓔珞，奉送給摩訶波阇波提（摩訶波阇波提），我現在爲了斷除諸苦的根本，離開宮城去求得圓滿的大愿，不要再因為我反而增添痛苦（汝可為我持此瓔珞。奉摩訶波阇波提道。我今為斷諸苦本故。出宮城求滿大愿。勿復於我反更生苦）。又脫下身上其餘的裝飾品，交給耶輸陀羅（耶輸陀羅），也對她說，人生在世，有愛別離的痛苦，我現在爲了斷除這些痛苦，出家學道，不要因為我的緣故總是產生憂愁，所有的親屬也都是這樣（又脫身上余莊嚴具。以與耶輸陀羅亦復語言。人生於世愛別離苦。我今為欲斷此諸苦。出家學道勿以我故恒生愁憂。並諸親屬皆亦如是）。 當時車匿（車匿）聽到這些話后，更加悲傷絕望，但不忍違背太子的命令，便長跪著，接過寶冠、明珠瓔珞以及裝飾品，流著眼淚說，我聽到太子如此的志願，全身顫抖，即使有人心如木石，聽到這些話也會感到悲傷感動，更何況我生來就侍奉太子，聽到這些誓言怎麼能不感到悲傷絕望呢（爾時車匿聞此語已。倍增悲絕不忍違于太子敕令。即便長跪。受取寶冠明珠瓔珞及嚴飾具。垂淚而言。我聞太子如此志願舉身顫掉。設令有人心如木石。聞此語者亦當悲感。況我生來奉侍太子。聞此誓言而不感絕）。只希望太子您放棄這個志向，不要讓父王以及摩訶波阇波提（摩訶波阇波提）、耶輸陀羅（耶輸陀羅）以及其餘的親屬，產生巨大的悲傷痛苦（唯愿太子舍於此志。勿令父王及摩訶波阇波提。耶輸陀羅並余親屬。生大悲苦）。如果太子您決定不改變這個意願，不要在這裡拋棄我（若使決定不回此意。勿於是處而復棄我）。我
【English Translation】 English version With a heart full of resentment and anger (忿恨瞋恚之心), I have come here solely out of fear of birth, old age, sickness, and death (生老病死), and to eliminate these sufferings. You should assist me by rejoicing and celebrating, and not generate sorrow and grief over this auspicious event. If the King believes that my renunciation is not yet timely (我今出家未是時者), please convey my words to him: When does old age, sickness, and death arrive? Even if one is young and strong, how can one escape these (老病死至豈有定時。人雖少壯焉得免此)? If the King further reproaches me, saying that I should have waited until I had a son before renouncing, and that I am leaving without one, and that I departed the palace without informing him (本要有子當聽出家。今未有子云何而去。及出宮時不啟聞者), you may inform the King on my behalf that Yashodhara (耶輸陀羅) has long been pregnant (久已有娠), and that the King himself is aware of this, and that the previous instructions were such, and that I am not acting presumptuously (王自聞之昔敕如此非為專輒). In the past, there were many Wheel-Turning Sage Kings (轉輪聖王) who grew weary of their royal positions and entered the mountains and forests to renounce and seek the Way, without returning midway to indulge in the five desires (無有中塗還受五欲). My renunciation is also like this; I will not return to the palace until I have attained Bodhi (菩提) (未成菩提終不還宮). All my relatives, both inside and outside the palace, should feel affection and love for me. Use your eloquence to explain this to them, and do not let them generate unnecessary worry and distress over me (內外眷屬皆當於我有恩愛情。可以汝辯為解釋之。勿使於我橫生憂惱). The Prince then removed the necklace (瓔珞) from his body and gave it to Chandaka (車匿), saying, 'Please take this necklace and offer it to Mahaprajapati (摩訶波阇波提). I am now leaving the palace to seek the fulfillment of my great vow, in order to cut off the root of all suffering. Do not add to my suffering by grieving for me (汝可為我持此瓔珞。奉摩訶波阇波提道。我今為斷諸苦本故。出宮城求滿大愿。勿復於我反更生苦).' He also removed the remaining ornaments from his body and gave them to Yashodhara (耶輸陀羅), saying, 'In this world, there is the suffering of separation from loved ones. I am now renouncing and practicing the Way in order to cut off these sufferings. Do not constantly grieve because of me, and neither should any of our relatives (又脫身上余莊嚴具。以與耶輸陀羅亦復語言。人生於世愛別離苦。我今為欲斷此諸苦。出家學道勿以我故恒生愁憂。並諸親屬皆亦如是).' At that time, Chandaka (車匿), upon hearing these words, was overwhelmed with grief and despair, but he could not bear to disobey the Prince's command. He knelt down and received the jeweled crown, pearl necklace, and ornaments, and said with tears, 'Hearing the Prince's vow, my whole body trembles. Even if someone's heart were like wood or stone, they would be saddened and moved by these words. How much more so should I, who have served the Prince since birth, not be overwhelmed with grief and despair upon hearing these vows (爾時車匿聞此語已。倍增悲絕不忍違于太子敕令。即便長跪。受取寶冠明珠瓔珞及嚴飾具。垂淚而言。我聞太子如此志願舉身顫掉。設令有人心如木石。聞此語者亦當悲感。況我生來奉侍太子。聞此誓言而不感絕).' I only hope that the Prince will abandon this resolve and not cause the King, Mahaprajapati (摩訶波阇波提), Yashodhara (耶輸陀羅), and the rest of our relatives to suffer such great sorrow and pain (唯愿太子舍於此志。勿令父王及摩訶波阇波提。耶輸陀羅並余親屬。生大悲苦). If the Prince is determined not to change his mind, please do not abandon me here (若使決定不回此意。勿於是處而復棄我). I
今歸依太子足下。終不見有違離去理。設當還宮王必責我。云何獨委太子而歸。欲令何言上答大王。太子答言。汝今不應作如是語。世皆離別豈常集聚。我生七日而母命終。母子尚有死生之別。而況餘人。汝勿於我偏生戀慕。可與犍陟俱還宮也。如是再敕猶不肯去。爾時太子便以利劍自剃鬚發。即發願言。今落鬚髮愿與一切。斷除煩惱及以習障。釋提桓因接發而去。虛空諸天燒香散華。異口同音贊言。善哉善哉。大善權經云。菩薩自剃頭鬢。諸天龍神無能見頂。況能除發。菩薩唸白凈王當起恨意。誰剃子首故自剃之。王乃默然是為方便。
爾時太子剃鬚發已自見其身。所著之衣猶是七寶即心念言。過去諸佛出家之法。所著衣服不當如此。時凈居天于太子前。化作獵師身服袈裟。太子既見心大歡喜而語之言。汝所著衣是寂靜服。往昔諸佛之標式也。云何著此而為罪行。獵者答言。我著袈裟以誘群鹿。鹿見袈裟皆來近我。我得殺之。太子又言。若如汝說。著此袈裟。但欲為殺諸鹿故耳。非求解脫而著之也。我今持此七寶之衣與汝貿易。吾服此衣為欲攝救一切眾生斷其煩惱。獵者答言。善哉如告。即脫寶衣而與獵者。自被袈裟。依過去諸佛所服之法。時凈居天還復梵身。上升虛空歸其所止。於時空中有異光明。車匿見
【現代漢語翻譯】 現代漢語譯本：現在我歸依太子您的腳下，但我始終看不到有違背離去的道理。如果現在返回王宮，國王必定會責備我，說：『為何獨自拋下太子而歸來？』我該如何回答大王呢？太子回答說：『你不應該說這樣的話。世間萬物皆有離別，哪裡有永遠的聚集？我出生七天母親就去世了，母子尚且有生死離別，更何況是其他人呢？你不要對我過於依戀，可以和犍陟（Kanthaka，太子的白馬）一起返回王宮。』這樣再三命令，他仍然不肯離去。當時，太子便用利劍親自剃去鬚髮，隨即發願說：『現在剃落鬚髮，愿將此功德迴向給一切眾生，斷除他們的煩惱以及習氣障礙。』釋提桓因（Śakra devānām Indra，帝釋天）接走了太子的頭髮。虛空中的諸天焚香散花，異口同聲地讚歎說：『善哉！善哉！』《大善權經》中說，菩薩自己剃頭，諸天龍神都無法看見他的頭頂，更何況是剃掉頭髮。菩薩考慮到凈飯王（Śuddhodana，太子的父親）可能會因此產生怨恨，所以自己親自剃髮。國王因此默然不語，這是一種方便之法。 當時，太子剃去鬚髮后，看到自己身上所穿的衣服仍然是七寶裝飾，心中想到：『過去諸佛出家時的穿著不應該是這樣的。』這時，凈居天（Śuddhāvāsa，色界天）在太子面前化作獵人的形象，身穿袈裟。太子見到后非常歡喜，對獵人說：『你所穿的衣服是寂靜之服，是過去諸佛的標誌。為何穿著這樣的衣服卻做著罪惡的行為？』獵人回答說：『我穿著袈裟是爲了引誘群鹿，鹿見到袈裟都會靠近我，我就可以殺死它們。』太子又說：『如果像你所說的那樣，穿著這件袈裟只是爲了殺鹿，而不是爲了求解脫才穿的。我現在用這件七寶之衣與你交換，我穿上這件袈裟是爲了救度一切眾生，斷除他們的煩惱。』獵人回答說：『好啊，就如你所說的那樣。』隨即脫下寶衣，將袈裟給了太子。太子穿上袈裟，遵循過去諸佛所穿的衣服的規制。這時，凈居天恢復了梵天之身，上升到虛空，回到他所居住的地方。當時，天空中出現了奇異的光明，車匿（Chandaka，太子的侍從）看到了。
【English Translation】 English version: Now I take refuge at the feet of the Prince, but I consistently see no reason to depart. If I return to the palace now, the King will surely rebuke me, saying, 'Why did you abandon the Prince and return alone?' How should I answer the Great King? The Prince replied, 'You should not speak such words. All things in the world are subject to separation; where is there eternal gathering? My mother passed away seven days after my birth. Even between mother and child, there is the separation of life and death, let alone between others. Do not be overly attached to me. You may return to the palace with Kanthaka (Kanthaka, the Prince's white horse).' He commanded this repeatedly, but he still refused to leave. At that time, the Prince personally shaved his beard and hair with a sharp sword, and immediately made a vow, saying, 'Now I shave off my beard and hair, may this merit be dedicated to all beings, to cut off their afflictions and habitual obstacles.' Śakra devānām Indra (Śakra devānām Indra, the lord of devas) received the Prince's hair and departed. The devas in the sky burned incense and scattered flowers, praising in unison, 'Excellent! Excellent!' The Mahā-Saṃghika Vinaya states that when a Bodhisattva shaves his head, the devas and nāgas cannot see the top of his head, let alone shave the hair. The Bodhisattva considered that King Śuddhodana (Śuddhodana, the Prince's father) might harbor resentment because of this, so he shaved his own head. The King therefore remained silent; this was a skillful means. At that time, after the Prince shaved his beard and hair, he saw that the clothes he was wearing were still adorned with seven treasures, and he thought, 'The clothing worn by past Buddhas when they renounced the world should not be like this.' At this moment, the Śuddhāvāsa (Śuddhāvāsa, pure abodes) gods transformed into the form of a hunter in front of the Prince, wearing a kasaya. The Prince was very pleased to see this and said to the hunter, 'The clothes you are wearing are garments of tranquility, the emblem of past Buddhas. Why are you wearing such clothes while engaging in sinful actions?' The hunter replied, 'I wear the kasaya to lure herds of deer. When the deer see the kasaya, they come close to me, and I can kill them.' The Prince then said, 'If, as you say, you wear this kasaya only to kill deer, and not to seek liberation, then I will exchange this garment of seven treasures with you. I will wear this kasaya in order to save all beings and cut off their afflictions.' The hunter replied, 'Good, just as you say.' He then took off the jeweled garment and gave the kasaya to the Prince. The Prince put on the kasaya, following the rules for the clothing worn by past Buddhas. At this time, the Śuddhāvāsa gods reverted to their Brahma form, ascended into the sky, and returned to their abode. At that time, there was a strange light in the sky, and Chandaka (Chandaka, the Prince's attendant) saw it.
此心生奇特。嘆未曾有。今此瑞應非為小緣。車匿既見太子剃除鬚髮身著法服。定知太子必不可回。悶絕於地倍增懊惱。爾時太子而語之言。汝今宜應舍此悲愁。便還宮城具宣我意。太子於是即徐前行。車匿歔欷頭面作禮。乃至遠望不見太子。然後方起舉身顫掉不能自勝。顧看犍陟及莊嚴具。嗚咽悲哽涕泗交流。即牽犍陟。執持寶冠嚴身之具。車匿號啕犍陟悲鳴。緣路而還。爾時太子即便前至跋伽仙人所住之處。時彼林中有諸鳥獸。既見太子皆悉矚目。端住不瞬。跋伽仙人遙見太子。而自念言。此是何神為日月天。為帝釋也。便與眷屬來迎太子。深生敬重而作是言。善來仁者。太子既見諸仙人眾。心意柔軟威儀詳序。太子即便前其住處。諸仙人等無復威光。皆悉同來請太子坐。太子坐已觀察彼諸仙人之行。或有以草而為衣者。或以樹皮樹葉以為服者。或有唯食草木華果。或有一日一食。或二日一食。或三日一食。如是行於自餓之法。或事水火。或奉日月。或翹一腳。或臥塵土。或有臥于荊棘之上。或有臥於水火之側。太子既見如此苦行。即便問于跋伽仙人。汝等今者行此苦行。甚為奇特。皆欲求於何等果報。仙人答言。修此苦行為欲生天太子又問。諸天雖樂福盡則窮。輪迴六道終為苦聚。汝等云何。修諸苦因以求苦報
【現代漢語翻譯】 現代漢語譯本： 此心（指車匿的心）中生起一種奇特的感覺，感嘆從未有過這樣的事情。現在這種吉祥的徵兆並非是小事。車匿已經看到悉達多太子剃除了鬚髮，身穿出家人的法服，一定知道太子是不會回心轉意了，因此悶絕倒地，更加懊惱。 這時，太子對車匿說：『你現在應該放下悲傷，返回宮城，詳細地轉達我的意思。』太子於是慢慢地向前走去。車匿抽泣著，向太子磕頭作禮，直到遠遠地望不見太子，然後才起身，渾身顫抖，不能自持。他回頭看著犍陟（太子的馬）和那些莊嚴的飾品，嗚咽悲傷，眼淚鼻涕一起流了下來。他牽著犍陟，拿著寶冠和裝飾身體的物品，車匿號啕大哭，犍陟悲鳴，沿著道路返回。 這時，太子便來到了跋伽仙人（Bharga，一位仙人）居住的地方。當時，那片林中有很多鳥獸，看到太子都注視著他，端正地站立著，眼睛一眨也不眨。跋伽仙人遠遠地看見太子，心中想：『這是什麼神？是太陽神、月亮神，還是帝釋天（Indra，佛教的護法神）？』於是和他的眷屬一起迎接太子，非常恭敬地說道：『歡迎您，仁者。』 太子看到這些仙人，心意柔和，舉止安詳。太子便走到他們居住的地方，那些仙人們都失去了原有的威光，都來邀請太子坐下。太子坐下後，觀察那些仙人的修行方式：有的人用草做衣服，有的人用樹皮樹葉做衣服，有的人只吃草木花果，有的人一天吃一頓飯，有的人兩天吃一頓飯，有的人三天吃一頓飯，像這樣實行自我折磨的方法；有的人侍奉水火，有的人崇拜日月，有的人單腳站立，有的人躺在塵土裡，有的人躺在荊棘上，有的人躺在水火旁邊。 太子看到他們這樣苦行，便問跋伽仙人：『你們現在實行這樣的苦行，非常奇特，都是想要尋求什麼樣的果報呢？』仙人回答說：『修行這種苦行是爲了能夠昇天。』太子又問：『諸天雖然快樂，但福報享盡的時候也會衰敗，仍然要輪迴六道，最終還是痛苦的聚集。你們為什麼修行這些痛苦的原因，卻想要尋求痛苦的果報呢？』
【English Translation】 English version: A peculiar feeling arose in his (Channa's) heart, lamenting that such a thing had never happened before. This auspicious sign is no small matter. Having seen Prince Siddhartha shave his head and beard and wear the robes of a renunciant, Channa certainly knew that the prince would not change his mind, and thus he fainted to the ground, his distress greatly increased. At that time, the prince said to Channa: 'Now you should put aside this sorrow and return to the palace, conveying my intentions in detail.' The prince then slowly walked forward. Channa sobbed, bowing and paying respects to the prince, until he could no longer see him in the distance. Then he rose, his whole body trembling uncontrollably. He looked back at Kanthaka (the prince's horse) and the ornate decorations, weeping with grief, tears and snot flowing together. He led Kanthaka, holding the jeweled crown and the ornaments for the body. Channa wailed, Kanthaka neighed sadly, and they returned along the road. At that time, the prince then arrived at the place where Bharga (Bharga, a sage) lived. At that time, there were many birds and beasts in that forest, and when they saw the prince, they all gazed at him, standing upright without blinking. Bharga saw the prince from afar and thought to himself: 'What kind of deity is this? Is it the sun god, the moon god, or Indra (Indra, a protector deity in Buddhism)?' So he and his retinue came to greet the prince, showing great respect and saying: 'Welcome, benevolent one.' When the prince saw these sages, his mind was gentle and his demeanor was composed. The prince then went to their dwelling place, and those sages lost their original radiance, all coming to invite the prince to sit down. After the prince sat down, he observed the practices of those sages: some used grass as clothing, some used tree bark and leaves as clothing, some only ate grass, wood, flowers, and fruits, some ate one meal a day, some ate one meal every two days, some ate one meal every three days, thus practicing methods of self-mortification; some served water and fire, some worshiped the sun and moon, some stood on one foot, some lay in the dust, some lay on thorns, some lay beside water and fire. Seeing their ascetic practices, the prince asked Bharga: 'You are now practicing such asceticism, which is very peculiar. What kind of reward are you all seeking?' The sage replied: 'We practice this asceticism in order to be reborn in the heavens.' The prince then asked: 'Although the heavens are joyful, when their blessings are exhausted, they will decline, and they must still transmigrate through the six realms, ultimately being a collection of suffering. Why do you cultivate these causes of suffering, yet seek a reward of suffering?'
。太子即便心自嘆言。商人為寶故入大海。王為國土興師相伐。今諸仙人。為生天故修此苦行。作是嘆已默然而住。跋伽仙人即問太子。仁者何意。默然不言。我等所行非真正也。太子答言。汝等所行非不至苦。然求果報終不離苦。太子與仙人說此議論。言語往復乃至日暮太子即便停彼一宿。既至明旦復更思惟。此諸仙人雖修苦行。皆非解脫真正之道。我今不應止住於此。即與仙人辭別欲去。時諸仙人白太子言。仁者來此我皆歡喜。令我人眾威德增盛。今者何故而忽欲去。為是我等失於威儀。為此眾中相犯觸也。以何因緣不住於此。太子答言。非是汝等有如是失。賓主之儀亦無所少。但汝所修增長苦因。我今學道為斷苦本。以此因緣是故去耳。諸仙人眾自共議言。其所修道極為廣大。云何我等而得留之。
爾時有一仙人善知相法。語眾人言。今此仁者諸相具足。必當得於一切種智為天人師。即便俱往詣太子所而作是言。所修道異不敢相留。若欲去者可向北行。彼有大仙名阿羅邏迦蘭。仁者可往就其語論。我觀仁者。亦當不必住于彼處。於是太子即便北行。諸仙人眾見太子去。心懷懊惱合掌隨送。極望絕視然後乃還。
釋迦譜卷第二
釋迦譜卷第三
蕭齊釋僧祐撰
釋迦降生釋種成佛緣
【現代漢語翻譯】 現代漢語譯本：太子隨即在心中感嘆道：『商人爲了珍寶而進入大海，國王爲了國土而興兵互相征伐，如今這些仙人，爲了能夠生天而修行這些苦行。』 這樣感嘆之後，便默默地住在那兒。跋伽仙人便問太子：『仁者為何默然不語？難道是我們所修行的不是真正的道嗎？』 太子回答說：『你們所修行的並非不能達到苦行，然而所求的果報終究不能脫離痛苦。』 太子與仙人說了這些議論，言語一來一往直到日暮，太子便在那裡停留了一夜。到了第二天早上，太子又開始思索：『這些仙人雖然修行苦行，都不是解脫的真正道路，我不應該停留在這裡。』 於是就向仙人們告別準備離開。這時仙人們對太子說：『仁者來到這裡我們都非常歡喜，使我們的人眾威德更加增盛，現在為何忽然想要離開？難道是我們有什麼地方失了禮儀，或者是在大眾之中有什麼冒犯之處？因為什麼緣故不在這裡住下去呢？』 太子回答說：『不是你們有什麼過失，賓主之間的禮儀也沒有缺少什麼，只是你們所修行的會增長痛苦的根源，我如今學道是爲了斷除痛苦的根本，因為這個緣故才要離開。』 仙人們互相商議說：『他所修行的道極為廣大，我們怎麼能夠留住他呢？』 當時有一位仙人善於觀察相貌，對眾人說：『如今這位仁者諸種相貌都具足，必定能夠證得一切種智，成為天人的導師。』 於是就一起前往太子的住所，這樣說道：『所修行的道路不同，不敢強留，如果想要離去，可以向北走，那裡有一位大仙名叫阿羅邏迦蘭（Ārāḍa Kālāma），仁者可以前去向他請教。我看仁者，大概也不必停留在他那裡。』 於是太子便向北走去。仙人們看見太子離去，心中懊惱，合掌相送，極目遠望直到看不見，然後才返回。 《釋迦譜》卷第二 《釋迦譜》卷第三 蕭齊釋僧祐撰 釋迦降生釋種成佛緣
【English Translation】 English version: The Prince then sighed to himself, 'Merchants enter the great sea for treasures, kings wage war against each other for territory, and now these hermits practice these austerities in order to be born in the heavens.' After sighing in this way, he remained silent. The hermit Bhaggā then asked the Prince, 'Why are you silent, noble one? Is it that what we practice is not the true path?' The Prince replied, 'What you practice is not without hardship, but the fruits you seek ultimately do not escape suffering.' The Prince discussed these matters with the hermits, exchanging words until dusk, and the Prince stayed there for one night. The next morning, the Prince pondered again, 'Although these hermits practice austerities, they are not the true path to liberation. I should not remain here.' So he bid farewell to the hermits and prepared to leave. At this time, the hermits said to the Prince, 'We are all delighted by your arrival, noble one, which increases the majesty and virtue of our community. Why do you suddenly wish to leave? Is it that we have failed in our etiquette, or that there has been some offense among the assembly? For what reason will you not stay here?' The Prince replied, 'It is not that you have committed any fault, nor is there any lack in the etiquette between host and guest, but what you practice increases the causes of suffering. I am now studying the path to cut off the root of suffering, and for this reason, I am leaving.' The hermits conferred among themselves, saying, 'The path he practices is extremely vast, how can we keep him here?' At that time, there was a hermit who was skilled in physiognomy, and he said to the assembly, 'This noble one possesses all the marks of greatness and will surely attain complete enlightenment (Sarvajñāna) and become a teacher of gods and humans.' So they all went to the Prince's dwelling and said, 'Our paths of practice differ, and we dare not detain you. If you wish to leave, you may go north. There is a great hermit named Ārāḍa Kālāma (阿羅邏迦蘭), and you may go and consult with him. I believe that you probably will not stay there either.' So the Prince went north. The hermits, seeing the Prince leave, felt regret in their hearts and sent him off with palms joined, gazing after him until he was out of sight, and then they returned. Shijia Genealogy, Volume 2 Shijia Genealogy, Volume 3 Composed by Monk You of the Xiao Qi Dynasty The Circumstances of Shakyamuni's Birth, Becoming a Buddha of the Shakya Clan
譜第四之三(出因果經)
爾時太子既出宮已。至於天曉。耶輸陀羅及諸婇女從眠而覺。不見太子悲號啼泣。即便往啟摩訶波阇波提。今旦忽失太子莫知所在。摩訶波阇波提聞是語已迷悶躄地。如是展轉乃至達王。王聞此言屹然無聲。失其精魂若喪四體。舉宮內外皆亦如是。時諸大臣即入檢視太子住處。案行宮城。見城北門自然已開。又復不見車匿犍陟。即問門司誰開此者。互相推檢皆云不知。並問防人亦云不解此門開意。於時大臣心自思惟。北門既開太子必當從此而出。宜速尋覓太子所在。即敕千乘萬騎。絡繹四出追求太子。以天力故。迷失道徑不知所之。即便還歸白大王言。推辱太子不知所在。爾時車匿步牽犍陟及莊嚴具。悲泣嗚咽隨路而還。舉邑人民見此驚愕無不懊惱。悉皆競來問車匿言。汝送太子置於何處。今與犍陟而獨還也。車匿既得諸人問此。倍更悲絕不能答之。此諸人民。雖見犍陟鞁帶鞍勒七寶莊嚴。不見太子猶若死人飾以華彩。於是車匿前入宮城。犍陟悲嘶諸廄群馬一時哀鳴。外諸官屬白摩訶波阇波提。及耶輸陀羅言。車匿唯與犍陟俱還。聞此言已。宛轉于地而自唸曰。今者唯聞車匿犍陟相隨俱還。而不聞道太子歸聲。摩訶波阇波提即作是言。我養太子至年長大。一旦舍我不知所在。譬如果樹
【現代漢語翻譯】 現代漢語譯本 譜第四之三（出自《因果經》）
當時，太子已經離開了王宮，直到天亮。耶輸陀羅（Yasodhara，太子的妻子）和眾位婇女從睡夢中醒來，發現不見了太子，都悲傷地哭泣起來。她們立刻去稟告摩訶波阇波提（Mahaprajapati，太子的姨母兼養母），說：『今天早上忽然失去了太子，不知道他去了哪裡。』摩訶波阇波提聽到這些話后，感到迷亂昏倒在地。這樣輾轉傳開，最終傳到了國王那裡。國王聽到這個訊息，驚愕得說不出話，失去了精氣神，好像失去了四肢一樣。整個王宮內外都陷入了這樣的悲傷之中。
當時，各位大臣進入太子居住的地方檢視，巡視整個宮城。他們發現北門自然打開了，而且也不見了車匿（Chandaka，太子的侍從）和犍陟（Kanthaka，太子的馬）。於是他們詢問守門人是誰打開了這扇門。守門人互相推諉檢查，都說不知道。又問防守的人，也說不明白這扇門打開的原因。這時，大臣們心中暗自思忖：『北門既然打開了，太子必定是從這裡出去的。應該趕快尋找太子在哪裡。』於是命令成千上萬的騎兵，絡繹不絕地四處尋找太子。因為天神的力量，他們迷失了道路，不知道該往哪裡去。隨即返回稟告大王說：『尋找太子，不知道他在哪裡。』
當時，車匿步行牽著犍陟，帶著太子的莊嚴器具，悲傷地哭泣著沿著道路返回。城邑的人民看到這種情況，都感到驚愕懊惱。大家都爭著來問車匿說：『你把太子送到哪裡去了？現在卻只和犍陟一起回來？』車匿被眾人這樣詢問，更加悲傷絕望，無法回答。這些人民，雖然看到犍陟的馬鞍和韁繩都裝飾著七寶，非常華麗，但是不見太子，就像死人被華麗的彩飾裝飾一樣。
於是，車匿進入宮城。犍陟悲傷地嘶鳴，馬廄里的群馬也一時哀鳴起來。外面的官屬稟告摩訶波阇波提和耶輸陀羅說：『車匿只和犍陟一起回來了。』聽到這些話后，耶輸陀羅倒在地上，心中想：『現在只聽到車匿和犍陟一起回來，卻沒有聽到太子回來的訊息。』摩訶波阇波提於是這樣說：『我養育太子直到長大，一旦捨棄我，不知道去了哪裡。』 譬如果樹
【English Translation】 English version Chapter Three of Section Four (From the Karma Sutra)
At that time, after the Prince had left the palace, dawn arrived. Yasodhara (the Prince's wife) and the concubines awoke from their sleep. Not seeing the Prince, they wept and wailed. They immediately went to inform Mahaprajapati (the Prince's aunt and foster mother), saying, 'This morning, we suddenly lost the Prince and do not know where he is.' Mahaprajapati, upon hearing these words, felt confused and collapsed to the ground. This news spread until it reached the King. Upon hearing this, the King was stunned into silence, losing his spirit as if he had lost his limbs. The entire palace, inside and out, was in a similar state.
At that time, the ministers entered the Prince's residence to investigate, inspecting the entire palace city. They saw that the north gate had opened on its own, and Chandaka (the Prince's attendant) and Kanthaka (the Prince's horse) were also missing. So they asked the gatekeepers who had opened the gate. The gatekeepers pushed the blame onto each other, all saying they did not know. They also asked the guards, who also could not explain why the gate was open. At this time, the ministers thought to themselves, 'Since the north gate is open, the Prince must have left through here. We should quickly search for the Prince's whereabouts.' So they ordered thousands of riders to search for the Prince in all directions. Due to the power of the gods, they lost their way and did not know where to go. They then returned to report to the King, saying, 'We searched for the Prince, but we do not know where he is.'
At that time, Chandaka was walking, leading Kanthaka, carrying the Prince's ceremonial items, weeping and sobbing as he returned along the road. The people of the city were shocked and dismayed to see this. Everyone came to ask Chandaka, 'Where did you take the Prince? Why have you returned alone with Kanthaka?' Chandaka, being asked this by the people, became even more grief-stricken and could not answer. Although these people saw that Kanthaka's saddle and reins were adorned with seven treasures, they did not see the Prince, like a dead person adorned with splendid decorations.
Then, Chandaka entered the palace city. Kanthaka neighed sadly, and the horses in the stables all wailed at the same time. The officials outside reported to Mahaprajapati and Yasodhara, saying, 'Chandaka has only returned with Kanthaka.' Upon hearing these words, Yasodhara fell to the ground, thinking, 'Now I only hear that Chandaka and Kanthaka have returned together, but I have not heard any news of the Prince's return.' Mahaprajapati then said, 'I raised the Prince until he grew up, and now he has abandoned me and I do not know where he has gone.' Like a fruit tree
結華成實臨熟落地。又如饑人遇百味饌。臨欲食之忽然翻倒。耶輸陀羅又自言曰。我與太子行住坐臥不相遠離。今者舍我莫知所趣。古昔諸王入山學道。皆將妻子不暫相棄。世間之人。一遇相識別不相忘。夫妻之情。恩愛之深。而乃反更如是之薄。語車匿言。寧與智者而作怨仇。不共愚人以為親厚。汝癡頑人。盜送太子置於何處。令此釋族不復熾盛。又責犍陟。汝載太子出此王宮。近去之時寂然無聲。今者空返何意悲嘶。爾時車匿即便答言。勿責於我及以犍陟。所以者何。此是天力非人所為。當於爾夕夫人婇女皆悉眠臥。太子敕我令起鞁馬。我于爾時以大高聲而諫太子。欲使夫人及諸婇女聞此驚寤。及鞁犍陟都無覺者。城門每開聞四十里。當爾之時自然而開。又無一聲。如此之事豈非天力。出城之時。天令諸神手捧馬足。並接於我。虛空諸天隨從無數。我當云何而能止也。時天既曉行三逾阇那。至彼跋伽仙人住處。又復有諸奇特異事。愿聽我說。太子既至跋伽仙人苦行林中。即便下馬手撫馬背。並敕於我令還宮城。我於此時。隨從太子永無歸意。太子見遣終不聽住。又復就我取七寶劍而自唱言。過去諸佛為成就阿耨多羅三藐三菩提故。舍于飾好剃除鬚髮。我今亦當依諸佛法。唱此言已。即脫寶冠及以明珠。悉付我還置
【現代漢語翻譯】 現代漢語譯本： 譬如樹上結滿果實，眼看就要成熟落地。又好比飢餓之人遇到各種美味佳餚，正要食用時卻突然被打翻。耶輸陀羅（Yaśodharā，太子的妻子）又自言自語道：『我與太子殿下，無論行走、站立、坐著、躺著，都不曾片刻分離。如今他卻舍我而去，不知去向何方。』古時候的國王入山修道，都會帶著妻子，不曾暫時拋棄。世間之人，一旦相遇相識，便不會輕易忘記。夫妻之間的情誼，恩愛之深厚，怎麼反而如此淡薄呢？ 她對車匿（Chandaka，太子的侍從）說：『寧願與智者結為仇敵，也不願與愚人親近。你這愚蠢頑固之人，偷偷地把太子送到哪裡去了？以至於讓釋迦族（Śākya，太子的種族）不能繼續興盛。』又責備犍陟（Kanthaka，太子的馬）說：『你載著太子離開王宮，離開時寂靜無聲。如今空身返回，為何悲鳴嘶叫？』 當時，車匿立即回答說：『請不要責備我和犍陟。這是天神的力量，不是人力所能為。那天晚上，夫人和宮女們都已入睡。太子命令我起身備馬。我當時大聲勸諫太子，想讓夫人和宮女們聽到驚醒。可是夫人和犍陟都沒有察覺。城門平時開啟能傳四十里，當時卻自然打開，沒有一絲聲響。這樣的事情，難道不是天神的力量嗎？出城的時候，天神用手托著馬蹄，並扶著我。虛空中無數天神跟隨。我怎麼能夠阻止呢？』 『天亮時，我們已經走了三個逾阇那（yojana，古印度長度單位）。到達跋伽仙人（Bhārgava，一位苦行者）居住的地方。還有許多奇特的事情，希望您聽我說。太子到達跋伽仙人的苦行林中，便下馬用手撫摸馬背，並命令我返回宮城。我當時跟隨太子，沒有回去的打算。太子堅決遣返，不讓我留下。又從我這裡取走七寶劍，自己唱言：『過去諸佛爲了成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），捨棄華麗的裝飾，剃除鬚髮。我現在也應當傚法諸佛。』說完這話，便脫下寶冠和明珠，全部交給我帶回。』
【English Translation】 English version: Like fruits that ripen and are about to fall from the tree. Or like a hungry person encountering a hundred delicacies, but just as they are about to eat, they are suddenly overturned. Yaśodharā (太子's wife) then said to herself, 'I and the Prince, whether walking, standing, sitting, or lying down, have never been apart. Now he has abandoned me, and I do not know where he has gone.' In ancient times, kings who entered the mountains to learn the Way would all take their wives with them, never abandoning them even for a moment. People in the world, once they meet and recognize each other, do not easily forget. The affection between husband and wife, the depth of love, how could it be so shallow instead?' She said to Chandaka (太子's attendant), 'I would rather be an enemy to a wise person than be close to a fool. You foolish and stubborn person, where have you secretly taken the Prince? So that the Śākya (太子's clan) cannot continue to flourish.' She also rebuked Kanthaka (太子's horse), saying, 'You carried the Prince out of the palace, and it was silent when you left. Now you return empty, why do you neigh and cry?' At that time, Chandaka immediately replied, 'Please do not blame me and Kanthaka. This is the power of the gods, not something that humans can do. That night, the lady and the palace women were all asleep. The Prince ordered me to get up and prepare the horse. I loudly advised the Prince at that time, wanting to startle the lady and the palace women awake. But neither the lady nor Kanthaka noticed. The city gate usually opens and can be heard for forty yojanas. At that time, it opened naturally, without a sound. Is this not the power of the gods? When leaving the city, the gods held the horse's hooves with their hands and supported me. Countless gods followed in the sky. How could I stop it?' 'By dawn, we had traveled three yojanas (ancient Indian unit of length). We arrived at the place where Bhārgava (an ascetic) lived. There are many other strange things, I hope you will listen to me. When the Prince arrived at Bhārgava's ascetic forest, he dismounted and stroked the horse's back, and ordered me to return to the palace. At that time, I followed the Prince and had no intention of returning. The Prince firmly sent me back and would not let me stay. He also took the seven-jeweled sword from me and proclaimed, 'In the past, all Buddhas, in order to achieve anuttarā-samyak-saṃbodhi (supreme complete enlightenment), abandoned ornate decorations and shaved their beards and hair. I should now also follow the Dharma of the Buddhas.' After saying these words, he took off his jeweled crown and pearls and gave them all to me to take back.'
王足下。又以瓔珞與摩訶波阇波提。余莊嚴具以與耶輸陀羅。我于爾時雖聞此誨。猶侍左右無有歸情。於時太子便以利劍自剃鬚發。天于空中隨接而去。即便前行逢于獵者。以身所著七寶妙衣。而與獵人貿易袈裟。於是虛空有大光明。我見太子形服既變。深知其意必不可回。我即悶絕心大懊惱。太子前至跋伽仙人所住之處。我便於彼辭別而歸。此諸奇特。皆是天力非復人事。愿勿責我及犍陟也。時摩訶波阇波提及耶輸陀羅。既聞車匿說此事已。心小醒悟默然無聲。
爾時白凈王悶絕始醒。敕喚車匿而語之言。汝云何令諸釋種姓生大苦惱。我有嚴制敕內外官屬。守護太子畏其出家。汝復何意輒送太子置於何處。車匿怖懼而啟王言。太子出城實非我咎。唯愿大王聽我具說。即以寶冠及髻中明珠。置王足下。太子令我以所冠珠置王足下。七寶瓔珞與摩訶波阇波提。余莊嚴具與耶輸陀羅。王見諸物倍增悲絕。雖復木石猶尚有感。況乃父子恩愛之深。車匿具以前事而啟王言。太子敕我。父王若謂本要有子當聽出家。今未有子云何而去。臨去之時又不啟者。汝可為我具答父王。耶輸陀羅久已有娠。王宜問之。昔敕如此非為專輒。王聞此言即便遣問耶輸陀羅。太子云汝久已有娠。實如此不。耶輸陀羅即答信言。當於大王來此宮
【現代漢語翻譯】 現代漢語譯本： 『王足下，太子又將瓔珞給了摩訶波阇波提（Mahapajapati，意為大 प्रजापति），其餘的莊嚴具給了耶輸陀羅（Yasodhara，意為持譽者）。我當時雖然聽到了這些話，但仍然侍奉在左右，沒有離開的心情。』當時太子便用利劍自己剃了鬚髮，天神在空中接走了剃下的鬚髮。太子隨即前行，遇到了一個獵人，便將身上所穿的七寶妙衣，與獵人交換了袈裟。這時，虛空中出現了巨大的光明。我見太子形貌服飾已經改變，深深知道他的心意必定不可挽回。我隨即昏悶過去，心中非常懊惱。太子前往跋伽仙人（Bhagga，意為幸運者）所居住的地方，我便在那裡告別而歸。這些奇異的事情，都是天神的力量，不是人力所能做到的。希望您不要責怪我和犍陟（Kanthaka，意為白馬）。』當時，摩訶波阇波提及耶輸陀羅，聽了車匿（Chandaka，意為欲）所說的這些事後，心中稍微清醒了一些，默默無聲。
這時，凈飯王（Suddhodana，意為純凈飯）從昏厥中醒來，命令召見車匿，對他說：『你為什麼讓所有的釋迦（Sakya，意為能）種姓的人都遭受如此巨大的苦惱？我曾嚴厲地命令內外的官屬，守護太子，害怕他出家。你又是什麼意思，竟然送太子離開，將他安置在什麼地方？』車匿恐懼地稟告國王說：『太子出城，實在不是我的過錯。只希望大王能夠聽我詳細說明。』隨即，他將寶冠以及髮髻中的明珠，放在國王的腳下。『太子讓我將所戴的明珠放在您的腳下，將七寶瓔珞給摩訶波阇波提，其餘的莊嚴具給耶輸陀羅。』國王見到這些物品，更加悲傷絕望。即使是木頭石頭，尚且還有所感觸，更何況是父子之間如此深厚的恩愛。車匿詳細地將之前的事情稟告國王說：『太子囑咐我，父王如果認為最重要的是要有兒子，就應當聽任他出家。現在還沒有兒子，怎麼能離開呢？臨走的時候又不稟告您，您可以替我詳細地回答父王。耶輸陀羅已經懷孕很久了，大王應該問她。』以前的囑咐是這樣的，不是我擅自做主。國王聽了這些話，便派人去問耶輸陀羅：『太子說你已經懷孕很久了，確實是這樣嗎？』耶輸陀羅立即回答說：『確實如此，當大王來到這個宮殿的時候，
【English Translation】 English version: 'O King, the prince also gave the necklace to Mahapajapati (Mahapajapati, meaning great Prajapati), and the remaining ornaments to Yasodhara (Yasodhara, meaning bearer of fame). Although I heard these instructions at that time, I still attended to his left and right without any intention of returning.' At that time, the prince used a sharp sword to shave his beard and hair himself, and the gods in the sky received and took them away. Then he went forward and met a hunter, and exchanged his seven-jeweled wonderful clothes for the hunter's kasaya robe. At that time, there was a great light in the sky. When I saw that the prince's appearance and clothing had changed, I knew deeply that his intention could not be reversed. I immediately fainted and felt great remorse in my heart. The prince went to the place where the ascetic Bhagga (Bhagga, meaning fortunate) lived, and I bid farewell and returned there. These strange things are all the power of the gods, not something that human beings can do. I hope you will not blame me and Kanthaka (Kanthaka, meaning white horse).' At that time, Mahapajapati and Yasodhara, after hearing what Chandaka (Chandaka, meaning desire) said, became slightly more conscious and remained silent.
At this time, King Suddhodana (Suddhodana, meaning pure rice) woke up from his faint and ordered Chandaka to be summoned, and said to him: 'Why do you cause such great suffering to all the Sakya (Sakya, meaning able) clansmen? I had strictly ordered the internal and external officials to guard the prince, fearing that he would leave home. What do you mean by sending the prince away and placing him where?' Chandaka fearfully reported to the king, saying: 'It was really not my fault that the prince left the city. I only hope that the great king can listen to my detailed explanation.' Immediately, he placed the jeweled crown and the pearl in his hair at the king's feet. 'The prince asked me to place the pearl he was wearing at your feet, give the seven-jeweled necklace to Mahapajapati, and the remaining ornaments to Yasodhara.' When the king saw these items, he became even more sad and desperate. Even wood and stone would still have feelings, let alone the deep love between father and son. Chandaka reported the previous events to the king in detail, saying: 'The prince instructed me, if the father thinks that the most important thing is to have a son, he should allow him to leave home. Now that there is no son yet, how can he leave? He did not inform you when he left, you can answer the father king in detail for me. Yasodhara has been pregnant for a long time, the king should ask her.' The previous instructions were like this, not that I was acting on my own. When the king heard these words, he sent someone to ask Yasodhara: 'The prince said that you have been pregnant for a long time, is that really the case?' Yasodhara immediately replied: 'That is indeed the case, when the great king came to this palace,'
時。太子指我即覺有娠。王聞其語生奇特心。憂惱暫歇而自念言。我前所以許令有子聽出家者。七日之中必無子理。轉輪王位自然而至。不謂七日未滿而便有娠。深自咎悼智慧淺短。所為方便不能住之。輕作此約重增悔恨。太子神略出人意表。今日之事亦復兼是諸大天力。我今不應責車匿也。時白凈王心自思惟。太子出家必不可回。設使更作諸餘方便。亦不能留。雖復棄國出家學道。然已有子不絕種嗣。我今應敕耶輸陀羅。好令將護所懷之子。時白凈王愛念情深。語車匿言。我今當往尋求太子。不知即時定在何許。其今既已舍我學道。我復何忍獨生活也。便當追逐隨其所在。爾時王師及與大臣。聞王欲出尋求太子。二人俱共來諫王言。大王不應自生憂惱。所以者何。我觀太子。見其相貌。過去世中。久已修習出家之業。設復令為釋提桓因亦當不樂。況復今者轉輪王位而能留也。大王不憶。太子初生而行七步。舉手住言。我生已儘是最後身。諸梵天王釋提桓因。悉來下從。如此奇特云何樂世。又復白王。阿私陀仙人昔相太子。年至十九出家學道。必當成就一切種智。今時既到。大王何故而生愁苦。又復大王嚴敕內外。守護太子慮恐出家。而諸天來導引出城。如是之事非復人力。唯愿大王當生歡喜。勿懷愁惱不須自出。若
【現代漢語翻譯】 現代漢語譯本 當時，太子（Siddhartha）指著我說，我立刻就感覺有了身孕。國王（凈飯王，Śuddhodana）聽到這話，心中既驚奇又高興。之前的憂慮暫時消散，心想：『我之前答應如果他有兒子就聽任他出家，是因為七天之內不可能有孩子。轉輪王（Cakravartin）的王位自然會傳給他。沒想到七天還沒滿，她就懷孕了。』他深深地自責，認為自己智慧淺薄，所用的方法不能阻止太子出家，輕易地做了這樣的約定，更加後悔。太子（Siddhartha）的神通和謀略遠超常人，今天的事情也兼有諸大天（Devas）的力量。我不應該責怪車匿（Channa）了。 這時，凈飯王（Śuddhodana）心中思忖：『太子（Siddhartha）出家是不可挽回的。即使再想其他辦法，也不能留住他。雖然他捨棄國家出家學道，但已經有了兒子，不會斷絕後嗣。』他應該命令耶輸陀羅（Yaśodharā），好好照顧她懷的孩子。 當時，凈飯王（Śuddhodana）愛子情深，對車匿（Channa）說：『我現在要去找太子（Siddhartha），不知道他現在在哪裡。他既然已經捨棄我學道，我又怎麼忍心獨自活下去呢？』我應該追隨他，無論他在哪裡。 這時，王師和大臣們聽到國王（凈飯王，Śuddhodana）要出去尋找太子（Siddhartha），兩人一同前來勸諫國王說：『大王不應該自己憂愁煩惱。』為什麼呢？我們觀察太子（Siddhartha）的相貌，知道他在過去世中，已經修習了出家之業很久了。即使讓他做釋提桓因（Śakra Devānām Indra，帝釋天），他也不會喜歡，更何況是現在的轉輪王（Cakravartin）的王位，又怎麼能留住他呢？大王不記得了嗎？太子（Siddhartha）剛出生時走了七步，舉手說道：『我生已盡，這是最後之身。』諸梵天王（Brahmā）和釋提桓因（Śakra Devānām Indra，帝釋天）都來地獄侍奉。如此奇特，怎麼會貪戀世俗呢？』 又稟告國王說：『阿私陀仙人（Asita）以前給太子（Siddhartha）看相，說他十九歲時會出家學道，必定會成就一切種智（Sarvajñāna，一切智慧）。現在時間已經到了，大王為什麼還要愁苦呢？而且大王嚴令內外，守護太子（Siddhartha），提防他出家，但諸天（Devas）來引導他出城。這樣的事情不是人力所能阻止的。』希望大王應該感到高興，不要懷有愁惱，不需要親自出去。』
【English Translation】 English version At that time, the prince (Siddhartha) pointed at me, and I immediately felt pregnant. The king (Śuddhodana) heard this and felt both surprised and delighted. His previous worries temporarily disappeared, and he thought: 'The reason I agreed to let him leave home if he had a son was because it was impossible to have a child within seven days. The throne of a Chakravartin (wheel-turning king) would naturally pass to him. I didn't expect that she would become pregnant before the seven days were up.' He deeply blamed himself, thinking that his wisdom was shallow, and the methods he used could not prevent the prince from leaving home, and he made such an agreement lightly, increasing his regret. The prince's (Siddhartha) divine powers and strategies far surpassed ordinary people, and today's events also include the power of the great Devas (gods). I shouldn't blame Channa.' At this time, King Śuddhodana thought to himself: 'The prince's (Siddhartha) departure from home is irreversible. Even if I think of other ways, I cannot keep him. Although he has abandoned the country to leave home and study the Way, he already has a son, so the lineage will not be cut off.' He should order Yaśodharā to take good care of the child she is carrying. At that time, King Śuddhodana, deeply loving his son, said to Channa: 'I am going to look for the prince (Siddhartha) now, I don't know where he is. Since he has abandoned me to study the Way, how can I bear to live alone?' I should follow him, wherever he is. At this time, the royal teacher and ministers heard that the king (Śuddhodana) wanted to go out to find the prince (Siddhartha), and the two of them came together to advise the king, saying: 'Your Majesty should not worry and be troubled yourself.' Why? We observe the prince's (Siddhartha) appearance and know that in past lives, he has cultivated the practice of leaving home for a long time. Even if he were made Śakra Devānām Indra (Lord Indra), he would not be happy, let alone the current throne of a Chakravartin (wheel-turning king), how could it keep him? Does Your Majesty not remember? When the prince (Siddhartha) was born, he took seven steps and raised his hand, saying: 'My birth is exhausted, this is my last body.' All the Brahma kings (Brahmā) and Śakra Devānām Indra (Lord Indra) came down to serve. How could such a remarkable being be attached to the world?' They also reported to the king: 'The seer Asita (Asita) previously examined the prince's (Siddhartha) features and said that he would leave home to study the Way at the age of nineteen and would surely achieve Sarvajñāna (all-knowing wisdom). Now that the time has come, why is Your Majesty still worried? Moreover, Your Majesty strictly ordered inside and outside to guard the prince (Siddhartha), guarding against him leaving home, but the Devas (gods) came to guide him out of the city. Such a thing is not something that human power can prevent.' We hope that Your Majesty should be happy, do not harbor worries, and do not need to go out yourself.'
憶太子猶不已者。我今當與大臣尋求所在。王聞此語心自念言。我知太子雖不可回。未忍便舍不復追之。今當試令師與大臣更一尋求也。即便答師及大臣言。善哉可去。舉宮內外心皆苦惱。佇遲速還。於是王師大臣。即便辭出追尋太子。爾時白凈王發遣王師及大臣已。即以太子瓔珞。與摩訶波阇波提。而語之言。此是太子所服瓔珞。付車匿還。今以與汝。摩訶波阇波提見瓔珞已。倍增悲絕。而自念言四天下人極為薄福。失此明智轉輪聖王。又送余莊嚴具。以與耶輸陀羅。而語之曰。太子以此嚴身之具。令持與汝。耶輸陀羅既見此物悶絕躄地。王又遣人敕耶輸陀羅。令自愛敬無使胎子不安隱也。
爾時王師及以大臣。至跋伽仙人苦行林中。除去從人及諸儀飾。便前仙人所住之處。仙人請坐互相問訊。於是王師語仙人言。我是白凈王師。今所以來至於此者。彼白凈王足相太子。厭惡生老病死之苦。出家學道路由此林。大仙見不。跋伽仙人答王師言。我近於此見一童子。顏容端正相好具足。來入此林共我議論。遂經一宿不知乃是王之太子。鄙薄我等所修之道。從此北行詣彼仙人阿羅邏迦蘭。爾時王師大臣聞此言已。即便疾往彼仙人所。而於中路遙見太子在於樹下端坐思惟。相好光明逾于日月。即便下馬除卻侍衛。脫諸
【現代漢語翻譯】 現代漢語譯本： 憶念太子仍然沒有停止。我現在應當與大臣們一起尋找他的下落。國王聽到這話，心中暗想：『我知道太子雖然不可能回來了，但還是不忍心就此放棄不再追尋他。現在應當試著讓王師與大臣們再去尋找一次。』便回答王師及大臣說：『好啊，可以去。』整個王宮內外的人都感到苦惱，等待著他們儘快回來。於是王師大臣，便告辭出發去追尋太子。當時，凈飯王（Suddhodana）派遣王師及大臣后，就把太子的瓔珞，交給摩訶波阇波提（Mahapajapati，佛陀的姨母）說：『這是太子所佩戴的瓔珞，交給車匿（Chandaka，太子的侍從）帶回去，現在把它給你。』摩訶波阇波提見到瓔珞后，更加悲傷絕望，心中暗想：『四天下的人真是太沒有福氣了，失去了這位明智的轉輪聖王。』又送去其他的莊嚴具，交給耶輸陀羅（Yasodhara，太子的妻子），對她說：『太子用這些裝飾身體的物品，讓你拿著。』耶輸陀羅見到這些東西后，昏厥倒地。國王又派人告誡耶輸陀羅，要好好愛護自己，不要讓胎兒不安穩。
當時，王師及大臣，來到跋伽（Bhagga）仙人的苦行林中，遣散了隨從和儀仗，來到仙人居住的地方。仙人請他們坐下，互相問候。於是王師對仙人說：『我是凈飯王的老師。現在來到這裡的原因是，凈飯王的太子，厭惡生老病死的痛苦，出家學道來到這片樹林。大仙見到他了嗎？』跋伽仙人回答王師說：『我最近在這裡見到一位童子，容貌端正，相好具足，來到這片樹林與我議論。過了一夜，才知道他是國王的太子。他認為我等所修之道鄙陋淺薄，從此向北前往阿羅邏迦蘭（Arada Kalama）仙人那裡。』當時，王師大臣聽到這些話后，便立即趕往那位仙人處。在半路上，遠遠地看見太子在一棵樹下端坐思惟，相好光明勝過日月。便下馬，除去侍衛，脫下各種
【English Translation】 English version: Remembering the prince, he still couldn't stop. Now I should seek his whereabouts with the ministers. When the king heard this, he thought to himself, 'I know that although the prince cannot be brought back, I still can't bear to give up and not pursue him. Now I should try to have the teacher and ministers seek him out again.' Then he replied to the teacher and ministers, 'Good, you may go.' Everyone in the palace was distressed, waiting for them to return quickly. So the king's teacher and ministers took their leave and set out to find the prince. At that time, King Suddhodana, having sent away the king's teacher and ministers, gave the prince's necklace to Mahapajapati, and said to her, 'This is the necklace worn by the prince. Give it to Chandaka to take back. Now I give it to you.' When Mahapajapati saw the necklace, her grief doubled, and she thought to herself, 'The people of the four continents are so unfortunate to lose this wise Chakravarti (Chakravarti, Wheel-Turning King).' He also sent other ornaments to Yasodhara, and said to her, 'Let the prince use these ornaments to adorn himself, and let him hold them for you.' When Yasodhara saw these things, she fainted and fell to the ground. The king also sent someone to instruct Yasodhara to cherish herself and not to make the fetus uneasy.
At that time, the king's teacher and ministers arrived at the hermitage of the ascetic Bhagga. They dismissed their attendants and removed their ceremonial decorations, and went to the place where the ascetic lived. The ascetic invited them to sit down and they exchanged greetings. Then the king's teacher said to the ascetic, 'I am the teacher of King Suddhodana. The reason I have come here is that the prince, the son of King Suddhodana, weary of the suffering of birth, old age, sickness, and death, has renounced the world and come to this forest to learn the Way. Great Immortal, have you seen him?' The ascetic Bhagga replied to the king's teacher, 'I recently saw a young man here, with a handsome face and complete marks of excellence, who came to this forest to discuss with me. After spending one night, I realized that he was the king's son. He considered the path we cultivate to be shallow and inferior, and from here he went north to the ascetic Arada Kalama.' At that time, when the king's teacher and ministers heard these words, they immediately hurried to that ascetic's place. On the way, they saw the prince sitting in meditation under a tree, his excellent marks and radiance surpassing the sun and moon. They dismounted, dismissed their attendants, and took off their various
儀服前太子所。坐於一面互相問訊。於是王師白太子言。大王見使尋求太子。欲有所說。太子答曰。父王敕汝欲何所道。王師答言。大王久知太子深樂出家。此意難回。然王于太子恩愛情深。憂愁盛火常自熾然。須太子歸以滅之耳。愿便回駕還返宮城。雖有物務不令太子令棄道業。靜心之處不必山林。摩訶波阇波提耶輸陀羅內外眷屬。皆悉沒于憂惱大海。思太子還而拯救之。
爾時太子聞王師語。以深重聲答王師言。我豈不知父王於我恩情深也。但畏生老病死之苦。是以來此為斷除故。若令息愛終日合會。又無生老病死苦者。我復何為來至於此。我今所以違遠父王。欲為將來和合故耳。父王憂愁大火今雖熾然。我與父母唯余今生有此一苦。將來自當永絕斯患。若如汝言令吾處宮修道業者。如七寶舍滿中焰火。當有人能止此室不。如雜毒食。設有饑人終不食之。我既棄國出家修道。云何令我復還宮城修學道也。世間之人在大苦中。為小樂故尚復耽湎不能暫舍。況我在此極寂靜處。無諸患苦而能棄捐。還就於惡。古昔諸王入山學道。無有中路還受欲者。父王若欲必令我歸。便是違于先王之法。爾時王師白太子言。誠如太子今之所說。然諸先聖一言未來定有果報。一言定無。此二先聖尚不能知。未來世中必定有無。太
【現代漢語翻譯】 現代漢語譯本：儀服前太子所在之處，相對而坐，互相問候。這時，國王的老師對太子說：『大王派我來尋找太子，有話要說。』太子回答說：『父王派你來想說什麼？』國王的老師回答說：『大王早就知道太子您深深地喜愛出家，這個心意難以改變。然而大王對太子的恩愛情感深厚，憂愁的盛火常常自己燃燒起來，需要太子回去才能熄滅它。希望您立即迴轉車駕，返回宮城。即使有政務纏身，也不會讓太子您放棄修道。靜心之處不必一定在山林。摩訶波阇波提（Mahāprajāpatī，意為大愛道）、耶輸陀羅（Yaśodharā，意為耶輸陀羅）以及內外眷屬，都沉沒在憂惱的大海中，盼望太子回去拯救他們。』 當時太子聽了國王老師的話，用深沉的聲音回答說：『我難道不知道父王對我的恩情深厚嗎？只是畏懼生老病死的痛苦，所以才來到這裡爲了斷除這些痛苦。如果能讓我停止愛慾，終日歡聚，又沒有生老病死的痛苦，我為什麼還要來到這裡？我現在之所以遠離父王，是爲了將來能夠真正地和合。父王的憂愁大火現在雖然熾烈燃燒，我和父母也只有今生有這一苦，將來自然會永遠斷絕這些禍患。如果像您所說，讓我身處宮中修道，就像七寶的房屋裡充滿了火焰，難道有人能阻止這火焰嗎？又像摻雜了毒藥的食物，即使是飢餓的人也不會吃它。我已經拋棄國家出家修道，怎麼能讓我再返回宮城修學道業呢？世間的人們身處大苦之中，爲了小小的快樂尚且貪戀沉迷，不能暫時捨棄，更何況我身處這極其寂靜的地方，沒有各種患難痛苦，怎麼能拋棄這裡，返回到罪惡之中呢？古代的各位國王進入山林修學道業，沒有中途返回接受慾望的。父王如果一定要讓我回去，那就是違背了先王的法則。』當時國王的老師對太子說：『確實像太子您現在所說的那樣。然而各位先聖說一句話，未來必定有果報；說一句話，必定沒有果報。這兩種情況，先聖尚且不能知道未來世中必定有還是沒有。』
【English Translation】 English version: The former crown prince was in his ceremonial attire. They sat facing each other and exchanged greetings. Then the king's teacher said to the prince, 'The Great King has sent me to seek you, Prince, for he has something to say.' The prince replied, 'What does my father wish to convey through you?' The king's teacher answered, 'The Great King has long known that you, Prince, deeply delight in renouncing the world. This intention is difficult to change. However, the King's affection and love for you are profound, and the raging fire of his sorrow constantly burns within him. He needs you to return to extinguish it. I hope you will immediately turn your chariot around and return to the palace. Even if there are state affairs to attend to, the King will not force you to abandon your spiritual practice. A place for quiet contemplation need not necessarily be in the mountains and forests. Mahāprajāpatī (meaning Great Prajāpatī), Yaśodharā (meaning Yaśodharā), and all the inner and outer relatives are submerged in an ocean of sorrow, hoping for your return to save them.' At that time, the prince, hearing the words of the king's teacher, replied in a deep and solemn voice, 'Do I not know the depth of my father's affection for me? It is only out of fear of the suffering of birth, old age, sickness, and death that I have come here to eliminate these sufferings. If I could cease desire and be together in joy all day long, and there were no suffering of birth, old age, sickness, and death, why would I have come here? The reason I distance myself from my father is for the sake of true harmony in the future. Although the fire of my father's sorrow burns fiercely now, my parents and I only have this one suffering in this life, and in the future, we will surely be free from these troubles forever. If, as you say, I were to cultivate the path while residing in the palace, it would be like a seven-jeweled house filled with flames. Would anyone be able to stop the fire in that room? It is like food mixed with poison; even a hungry person would not eat it. I have already abandoned the kingdom and renounced the world to cultivate the path. How can I return to the palace to study the path again? People in the world are in great suffering, yet they are still attached to small pleasures and cannot bear to give them up even for a moment. How much more so can I, being in this extremely quiet place, free from all troubles and sufferings, abandon it and return to evil? In ancient times, kings entered the mountains to study the path, but none returned halfway to indulge in desires. If my father insists on making me return, he would be violating the laws of the former kings.' At that time, the king's teacher said to the prince, 'Indeed, it is as you say. However, the ancient sages said that one word will definitely have future consequences, and another word will definitely have no consequences. Even these two kinds of statements, the ancient sages cannot know for sure whether they will definitely exist or not in the future.'
子云何欲舍現樂而求未來不定果報。生死果報尚不可知決定有無。云何乃欲求解脫果。唯愿太子便還宮也。太子答言。彼二仙人說未來果。一者言有。一者言無。皆是疑心非決定說。我今終不隨順彼教。不應以此而見難詰。所以者何。我今不為希慕果報而來至此。以目所見生老病死。必應經之。故求解脫免此苦耳。令汝不久見我道成。我此志願終不可回。還啟父王說如此也。
爾時太子作此言已。即從座起。與王師大臣辭別。北行詣阿羅邏迦蘭仙人。於時王師大臣見太子去。啼泣懊惱。一者念太子情深。二者奉受王使來太子所。而復不能移轉其意。徘徊路側不能自反。互共議言。既被王使而無力效。今者空歸云何奉答。我等當留所從五人。聰明智慧心意柔軟。為性忠直種族強者。密令伺察看其進止。作此言已顧瞻其傍。見憍陳如等五人。而語之言。汝等悉能留止此不。五人答言。善哉如敕。進止去來當密伺察。即便辭別趣太子所。王師大臣還歸宮城。
爾時太子往彼阿羅邏迦蘭仙人住處。度于恒河。路由王舍城。既入城已。諸人民眾。見太子顏貌相好殊特。歡喜愛敬。舉國皆悉奔馳瞻視。如是諠嘩徹頻婆娑羅王。王便驚問此是何聲。諸臣答言。白凈王太子名薩婆悉達。昔諸相師記其應得轉輪王位王四天下
【現代漢語翻譯】 現代漢語譯本： 『您為什麼要捨棄眼前的快樂，而去追求未來不確定的果報呢？生死的果報尚且無法得知是否真實存在，您又為何想要尋求解脫的果位？只希望太子能夠返回宮中。』太子回答說：『那兩位仙人所說的未來果報，一個說有，一個說無，都是帶著疑惑，並非確定的說法。我如今終究不會聽從他們的教導。不應該用這些來詰難我。為什麼呢？我今天不是爲了希求果報才來到這裡，而是因為親眼見到生老病死是必然會經歷的，所以才尋求解脫，以擺脫這些痛苦。讓你們不久就能看到我得道成功。我這個志願終究是不可改變的。回去稟告父王，就說這些吧。』
當時太子說完這些話后，就從座位上站起來，與王師大臣告別。向北前往阿羅邏·迦蘭（Ārāḍa Kālāma，一位隱士的名字）仙人的住所。當時王師大臣看到太子離去，都啼哭懊惱。一方面是念太子情深，另一方面是奉國王的命令來到太子這裡，卻又不能改變他的心意。他們在路旁徘徊，不知如何是好。互相商議說：『既然接受了國王的命令，卻沒有能力完成，現在空手回去，要如何回覆呢？我們應當留下我們帶來的五個人，他們聰明智慧，心意柔和，性格忠直，出身高貴，秘密地讓他們伺機觀察太子的行蹤。』說完這些話后，他們環顧四周，看到了憍陳如（Kauṇḍinya，五比丘之一）等五人，就對他們說：『你們都能留在這裡嗎？』五人回答說：『好的，遵從您的命令。我們會秘密地伺機觀察太子的行蹤。』隨即告別，前往太子所在的地方。王師大臣返回宮城。
當時太子前往阿羅邏·迦蘭仙人居住的地方，渡過恒河。路過王舍城（Rājagṛha，古代印度城市名）。進入城中后，各位人民群眾，看到太子顏貌相好非常殊勝，都歡喜愛敬。全國上下都奔走觀看。這樣的喧譁聲傳到了頻婆娑羅王（Bimbisāra，古印度摩揭陀國王）那裡。國王便驚訝地詢問這是什麼聲音。諸位大臣回答說：『是凈飯王（Śuddhodana，釋迦牟尼佛的父親）的太子，名叫薩婆悉達（Sarvasiddhārtha，釋迦牟尼佛出家前的名字）。以前相師們預言他應該得到轉輪王的果位，統治四天下。』
【English Translation】 English version: 'Why do you want to abandon present happiness and seek uncertain future rewards? The consequences of birth and death are not yet known to be definitely existent or nonexistent. Why do you seek the fruit of liberation? I only wish that the prince would return to the palace.' The prince replied, 'The two hermits spoke of future rewards, one saying they exist, the other saying they do not. Both are doubtful and not definitive. I will not follow their teachings. You should not question me with this. Why? I have not come here seeking rewards. I have come because I have seen with my own eyes that birth, old age, sickness, and death are inevitable. Therefore, I seek liberation to escape this suffering. You will soon see me attain enlightenment. My will is unchangeable. Return and tell my father this.'
Having spoken these words, the prince rose from his seat and bid farewell to the royal teachers and ministers. He traveled north to the abode of the hermit Ārāḍa Kālāma (name of a hermit). When the royal teachers and ministers saw the prince leave, they wept and lamented. On one hand, they deeply cared for the prince. On the other hand, they were sent by the king to the prince, but they could not change his mind. They lingered by the roadside, unsure of what to do. They discussed among themselves, 'Since we were sent by the king but have no power to fulfill his command, how can we return empty-handed? We should leave behind the five men we brought, who are intelligent, gentle, loyal, and of strong lineage, to secretly observe his movements.' Having said this, they looked around and saw Kauṇḍinya (one of the first five disciples of the Buddha) and the other four men. They said to them, 'Can you all stay here?' The five men replied, 'Yes, as you command. We will secretly observe his movements.' They then bid farewell and went to where the prince was. The royal teachers and ministers returned to the palace.
At that time, the prince went to the place where the hermit Ārāḍa Kālāma lived, crossing the Ganges River. He passed through the city of Rājagṛha (name of an ancient Indian city). After entering the city, the people, seeing the prince's extraordinarily beautiful appearance, rejoiced and revered him. The whole country ran to see him. This commotion reached King Bimbisāra (king of Magadha in ancient India). The king was surprised and asked what the noise was. The ministers replied, 'It is Prince Sarvasiddhārtha (name of the Buddha before renunciation), the son of King Śuddhodana (father of the Buddha). The fortune-tellers predicted that he would become a Chakravartin king, ruling the four continents.'
。又復記其若出家者。必當成就一切種智。其人今者來入此城。外諸人民馳競來看。以是之故所以諠鬧。時頻婆娑羅王既聞此語。心大歡喜踴躍遍身。即敕一人。往令伺察太子所在。使者受敕尋求太子。見在般荼婆山。於一石上端坐思惟。時使即歸具白大王。王便嚴駕。與諸臣民詣太子所。至般荼婆山。遙見太子相好光明逾于日月。即便下馬。除去儀飾及諸侍衛。前坐問訊太子。四大悉調和不。我見太子心甚歡喜。然有一悲。太子本是日之種姓。累世相承為轉輪王。太子今者轉輪王相皆悉具足。云何舍之來入深山。踐藉沙土遠至此也。我見是故所以悲耳。太子若以父王今在。故欲不取聖王位者。當以我國分半治之。若謂為少。我當舍國盡以相奉。臣事太子。若復不取我此國者。當給四兵可自攻伐取他國也。太子所欲甚不相違。爾時太子聞頻婆娑羅王說此語已。深感其意即答王言。王之種族本是明月。性自高涼不為鄙事。所為所作無不清勝。今發是言未足為奇。然我觀王中情貌至倍於前后。王今便可於身命財修三堅法。亦不應以不堅之法勸獎餘人。我今既舍轉輪王位。亦復何緣應取王國。王以善心舍國與我。猶尚不取。何緣以兵伐取他國。我今所以辭別父母剃除鬚髮舍於國者。為斷生老病死苦故。非為求於五欲樂也。世
【現代漢語翻譯】 現代漢語譯本 又記載說，如果他出家，必定會成就一切種智（指佛的智慧）。這個人現在來到這座城市，城外的人民都爭相跑來看他，因為這個緣故所以喧鬧。當時頻婆娑羅王（Bimbisara，古印度摩揭陀國王）聽到這些話，心裡非常歡喜，全身都感到興奮。立刻命令一個人，前去觀察太子在哪裡。使者接受命令后尋找太子，看見他在般荼婆山（Pandava Mountain）的一塊石頭上端坐思惟。當時使者立即回去，詳細地稟告大王。國王於是莊嚴地準備車駕，與各位大臣百姓前往太子所在之處。到達般荼婆山，遠遠地看見太子相貌美好，光明超過日月。隨即下馬，除去儀仗裝飾以及各位侍衛，上前問候太子，問他四大（指地、水、火、風四種元素）是否調和。我看見太子心裡非常歡喜，然而也有一絲悲傷。太子本是太陽的種姓，世代相傳為轉輪王（Chakravarti，擁有統治世界的理想明君）。太子現在轉輪王的相貌都完全具備，為什麼捨棄這些來到深山，踐踏沙土遠道而來這裡呢？我看見這些所以感到悲傷啊。太子如果因為父王還在，所以不想繼承聖王的王位，那麼我可以把我的國家分一半來治理。如果覺得少，我願意捨棄整個國家全部奉獻給您，臣服侍奉太子。如果還是不接受我的國家，我可以提供軍隊，讓您自己攻打奪取其他國家。太子您想要什麼都不會和您相違背。當時太子聽了頻婆娑羅王說的這些話，深深地感動於他的誠意，就回答國王說，國王的種族本是明月，天性高潔清涼不做鄙陋的事情，所作所為沒有不純潔美好的，現在說出這些話並不足為奇。然而我看國王您內心的真誠，比您前後所說的還要加倍。國王您現在就可以在身命財產上修習三種堅固的法門。也不應該用不堅固的法門勸勉獎賞別人。我現在既然已經捨棄了轉輪王的王位，又怎麼會去取您的王國呢？您以善良的心捨棄國家給我，我尚且不接受，又怎麼會用武力攻打奪取其他國家呢？我現在之所以辭別父母，剃除鬚髮，捨棄國家，是爲了斷絕生老病死的痛苦，不是爲了追求五欲（指色、聲、香、味、觸五種感官慾望）的快樂啊。世
【English Translation】 English version Furthermore, it is recorded that if he were to renounce the world, he would certainly achieve Sarvajna (all-knowing wisdom, referring to the wisdom of the Buddha). This person has now come to this city, and the people from outside are rushing to see him, which is why there is such a commotion. At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India), upon hearing these words, felt great joy and excitement throughout his body. He immediately ordered a man to go and observe where the prince was. The messenger, receiving the order, sought out the prince and found him sitting in meditation on a stone on Pandava Mountain (Pandava Mountain). The messenger then returned and reported everything to the king in detail. The king then solemnly prepared his carriage and, with his ministers and people, went to where the prince was. Arriving at Pandava Mountain, he saw from afar that the prince's appearance was beautiful and his light surpassed the sun and moon. He immediately dismounted, removed his ceremonial ornaments and attendants, and went forward to greet the prince, asking if his four elements (referring to the four elements of earth, water, fire, and wind) were in harmony. Seeing the prince, I am very happy, but also somewhat sad. The prince is of the solar lineage and has been a Chakravarti (Chakravarti, an ideal monarch with the ambition to rule the world) for generations. The prince now possesses all the characteristics of a Chakravarti. Why has he abandoned these and come to the deep mountains, treading on the sand and traveling so far? Seeing this, I am saddened. If the prince does not wish to take the throne of a holy king because his father is still alive, then I can divide my kingdom in half to rule. If that is not enough, I am willing to give up my entire kingdom and offer it to you, serving the prince as a subject. If you still do not accept my kingdom, I can provide troops for you to attack and seize other countries. Whatever the prince desires will not be denied. At that time, the prince, hearing these words from King Bimbisara, was deeply moved by his sincerity and replied to the king, 'Your lineage is originally of the bright moon, your nature is noble and pure, and you do not engage in base deeds. Everything you do is pure and excellent, so it is not surprising that you speak these words. However, I see that the sincerity in your heart is even greater than what you have said before and after. Now, you can cultivate the three firm practices in body, life, and wealth. You should not encourage others with impermanent practices. Now that I have renounced the throne of a Chakravarti, why would I take your kingdom? Even if you give me your kingdom with a good heart, I would not accept it. How could I use force to attack and seize other countries? The reason I bid farewell to my parents, shaved my head, and renounced my kingdom is to end the suffering of birth, old age, sickness, and death, not to seek the pleasures of the five desires (referring to the five sensory desires of form, sound, smell, taste, and touch).'
間五欲如大火聚。燒諸眾生不能自出。云何勸我貪著之也。我今所以來至此者。有二仙人阿羅邏迦蘭。是求解脫最上道師。欲往彼處求解脫道。不宜久停在於此也。我既違王初始之言。亦懷喜心哉。勿致嫌恨。王今當以正法治國。勿枉人民。作此言已。太子即起而與王別。時頻婆娑羅王見太子去。深大惆悵。合掌流淚而作是言。初見太子心大踴躍。太子既去倍生悲苦。汝今為于大解脫故。而欲去者不敢相留。唯愿太子所期速果。若道成者愿先見度。太子於是辭別而去。時王奉送。次於路側極目觀矚不見乃還。瑞應本起云。太子自去逾越名山。經摩竭國界。瓶沙王因出遊獵。遙見太子行山澤中。即與諸耆宿大臣俱追見之。王曰。太子生多奇異形相炳著。當君四天下為轉輪王。四海颙颙冀神寶至。何棄天位自放山藪。必有異見愿聞其志。太子答曰。以吾所見天地人物。出生有死劇苦有三。老病死痛不可得離。計身為苦器憂畏無量。若在尊寵則有憍泆貪求快意天下被患。此吾所厭。故欲入山以修其志。諸耆宿曰。夫老病死。自世之常何獨預憂。乃棄美號隱遁潛居。以勞其形不亦難乎。太子答曰。如諸君言不當預憂。使吾為王老到病至。若當死時。寧有代吾受此厄者。不如無有代乎可勿憂。天下有慈父孝子。愛徹骨髓。至病死
{ "translations": [ "現代漢語譯本：沉溺於五欲就像身處巨大的火堆中，焚燒著眾生，使他們無法從中脫身。你為何勸我貪戀這些呢？我今日來到這裡，是因為有兩位仙人，阿羅邏·迦蘭（Arada Kalama，兩位著名的隱士），他們是尋求解脫的最上導師。我正想去他們那裡尋求解脫之道，不宜在此久留。我既然違背了國王最初的意願，也希望您不要因此心生嫌隙。國王您應當以正法治理國家，不要冤枉百姓。』說完這些話后，太子就起身與國王告別。當時，頻婆娑羅王（Bimbisara，摩揭陀國王）看到太子離去，深感惆悵，合掌流淚說道：『初次見到太子時，我心中無比喜悅，太子離去後，我更加悲傷痛苦。既然您爲了尋求大解脫而要離去，我不敢強留。只願太子您能早日達成所愿，如果得道成就，希望您能先來度化我。』太子於是告別離去。國王親自護送，在路旁極目遠眺，直到看不見太子才返回。據《瑞應本起經》記載，太子離開后，翻越了名山，進入摩揭陀國（Magadha）的國境。瓶沙王（Bimbisara）一次外出遊獵，遠遠地看到太子行走在山澤之中，立即與各位耆宿大臣一同追上前去拜見。國王說：『太子您出生時就有很多奇異的徵兆，顯現出您將統治四天下的轉輪王（Chakravartin，理想的統治者）的相貌。四海之內的人民都翹首以盼，希望得到您的神聖庇佑。為何要捨棄天子的尊位，獨自隱居在山林之中呢？您必定有不同尋常的見解，希望能夠聽聽您的志向。』太子回答說：『以我所見，天地萬物，出生之後必有死亡，痛苦有三種：衰老、疾病和死亡的痛苦是無法避免的。想到自身是痛苦的容器，憂慮和恐懼是無止境的。如果身處尊貴榮寵的地位，就會變得驕橫放縱，貪求享樂，給天下百姓帶來災禍。這是我所厭惡的。所以我想要進入山林，以修養我的志向。』各位耆宿說：『衰老、疾病和死亡，是世間的常態，為何您要獨自為此憂慮，而捨棄美好的名號，隱居起來，勞累自己的身體，這不是很辛苦嗎？』太子回答說：『正如各位所說，不應當提前憂慮。如果我做了國王，等到衰老和疾病來臨，甚至面臨死亡的時候，難道有人能夠代替我承受這些苦難嗎？既然沒有人能夠代替，難道就可以不憂慮了嗎？天下有慈愛的父親和孝順的兒子，他們的愛深入骨髓，但是當疾病和死亡來臨的時候，", "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" ], "english_translations": [ "Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are the supreme teachers for seeking liberation. I intend to go to them to seek the path to liberation and should not stay here long. Since I have gone against the king's initial wishes, I hope you will not harbor resentment. Your Majesty should govern the country with righteousness and not wrong the people.' After saying these words, the prince rose and bid farewell to the king. At that time, King Bimbisara (King of Magadha) felt deeply saddened to see the prince leave, and with his palms together, he said with tears in his eyes, 'When I first saw the prince, my heart was filled with joy. Now that the prince is leaving, I feel even more sorrowful and pained. Since you wish to leave in order to seek great liberation, I dare not detain you. I only hope that you will quickly achieve your goals, and if you attain enlightenment, I hope you will first liberate me.' The prince then bid farewell and departed. The king personally escorted him, gazing intently along the road until he could no longer see the prince, and then returned. According to the Sutra on the Auspicious Origins of Events, after the prince left, he crossed famous mountains and entered the territory of Magadha. King Bimbisara, while out hunting one day, saw the prince walking in the mountains and marshes from afar. He immediately went with his elders and ministers to meet him. The king said, 'Prince, you were born with many extraordinary signs, indicating that you will be a Chakravartin (ideal ruler) who rules the four continents. The people of the four seas eagerly await your divine protection. Why do you abandon the position of a heavenly king and live in seclusion in the mountains? You must have extraordinary insights, and I hope to hear your aspirations.' The prince replied, 'As I see it, all things in heaven and earth, once born, must die. There are three kinds of suffering: the suffering of old age, sickness, and death cannot be avoided. Thinking of oneself as a vessel of suffering, worries and fears are endless. If one is in a position of honor and favor, one becomes arrogant and indulgent, seeking pleasure and causing suffering to the people of the world. This is what I detest. Therefore, I wish to enter the mountains to cultivate my aspirations.' The elders said, 'Old age, sickness, and death are the norm of the world. Why do you alone worry about them, abandon your beautiful title, live in seclusion, and tire your body? Is this not difficult?' The prince replied, 'As you say, I should not worry in advance. If I become king, when old age and sickness come, and even when facing death, will anyone be able to bear these sufferings for me? Since no one can take my place, can I not worry? In the world, there are loving fathers and filial sons, whose love penetrates to the bone, but when sickness and death come,'" "English version: Indulging in the five desires is like being in a great fire, burning all sentient beings and preventing them from escaping. Why do you encourage me to be attached to them? The reason I have come here today is because there are two ascetics, Arada Kalama (two well-known hermits), who are
時不得相代。若此偽身苦至之日。雖居高位六親在側如為盲人設燭。何益於無目者乎。吾觀眾行。一切無常皆化非真。樂少苦多身非己有。世間虛無難得久居。物生有死。事成有敗。安則有危。得則有亡。萬物紛擾皆當歸空。精神無形躁濁不明。行致死生之厄。非直一受而已。但為貪愛蔽在癡網。沒生死河莫之能覺。故吾欲一心思四空凈。度色滅恚斷求念空。無所適莫。是將返其源而歸其本。始出其根。如我願得乃可大安。瓶沙王喜曰。善哉善哉。菩薩志妙。世間難有。必得佛道。愿先度我。太子默然而逝。當度尼連禪河。天為止流令水暫干。度河行數十里。有二梵志。各與弟子索居溪邊。過問其道。自稱言。吾事梵天。奉于日月。日修火祠唯水是凈。菩薩答曰。是生死法非真道也。何以故。水不常滿。火不久熱。日出則移。月滿則虧。道在清虛水焉能令心清凈。傷之而去。
爾時太子即便前行。向彼阿羅邏仙人所住之處。於時諸天語仙人言。薩婆悉達棄捨國土。辭別父母。為求無上正真之道。欲拔一切眾生苦故。今者已來垂至於此。時彼仙人。既聞天語心大歡喜。俄爾之頃。遙見太子即出奉迎。贊言善來。俱還所住。請太子坐。是時仙人。既見太子。愿貌端正相好具是。諸根恬靜深生愛敬。即問太子。所行道
【現代漢語翻譯】 現代漢語譯本 時間不會互相等待。如果這個虛假的身體遭受痛苦的日子到來，即使身居高位，六親眷屬在身邊，也如同為盲人點燃蠟燭，對於沒有眼睛的人有什麼用處呢？我觀察眾生的行為，一切都是無常的，都是變化而非真實的。快樂少而痛苦多，身體並非自己所擁有。世間虛幻，難以長久居住。萬物出生有死亡，事情成功有失敗，安寧則有危險，得到則有失去。萬物紛繁擾亂，最終都將歸於空無。精神無形，躁動混濁不明，導致生死之苦，並非只經歷一次而已。只因爲貪愛矇蔽，被困在愚癡的羅網中，沉沒在生死的河流中而不能覺醒。所以我想一心思維四空之境界，清凈，度脫色慾，滅除嗔恚，斷絕求念，達到空無所適從的境界。這將是返回本源，迴歸根本，從根源上解決問題。如果我能如願以償，才能獲得真正的安寧。頻婆娑羅王（Bimbisara，古印度摩揭陀國王）高興地說：『好啊，好啊！菩薩的志向高妙，世間罕有，必定能夠證得佛道，希望您先度化我。』太子沉默不語，離開了。當他要渡過尼連禪河（Nairanjana River）時，天神停止了水流，讓河水暫時乾涸。渡過河后，走了幾十里路，有兩個婆羅門修行者（Brahmin ascetics），各自和弟子居住在溪邊。太子上前詢問他們的修行之道。他們自稱說：『我們侍奉梵天（Brahma），敬奉太陽和月亮，每天舉行火祭，認為只有水是潔凈的。』菩薩回答說：『這是生死的法則，不是真正的道。』為什麼呢？因為水不會永遠充滿，火不會永遠熾熱，太陽出來就會移動，月亮圓滿就會虧缺。道在於清凈虛無，水怎麼能使內心清凈呢？』於是離開了他們。 當時，太子隨即繼續前行，前往阿羅邏仙人（Arada Kalama）所居住的地方。這時，諸天告訴仙人說：『薩婆悉達（Sarvasiddha，太子的本名）捨棄了國土，辭別了父母，爲了尋求無上正真之道，想要拔除一切眾生的痛苦，現在已經來到這裡，即將到達。』當時，那位仙人聽了天神的話，心中非常歡喜，不久之後，遠遠地看見了太子，立刻出去迎接，讚歎說：『歡迎您來！』一起回到他所居住的地方，請太子坐下。當時，那位仙人，看見太子容貌端正，相好具足，諸根寧靜，內心深生愛敬，就問太子，所修行的道是什麼。
【English Translation】 English version Time does not wait for each other. If the day comes when this false body suffers, even if one is in a high position with close relatives by their side, it is like lighting a candle for a blind person. What benefit is there to someone without eyes? I observe the actions of all beings, and everything is impermanent, changing and not real. There is little joy and much suffering, and the body is not one's own. The world is illusory and difficult to dwell in for long. Things are born and die, things succeed and fail, peace has danger, and gain has loss. All things are chaotic and will eventually return to emptiness. The spirit is formless, restless, turbid, and unclear, leading to the suffering of birth and death, not just experienced once. It is only because of being blinded by greed and love, trapped in the net of ignorance, and sinking in the river of birth and death without being able to awaken. Therefore, I want to single-mindedly contemplate the four empty states, purify myself, transcend desire, extinguish anger, cut off seeking and thought, and reach a state of emptiness where there is nowhere to go. This will be returning to the source, returning to the root, and solving the problem from the root. If I can get my wish, then I can obtain true peace. King Bimbisara (Bimbisara, King of Magadha in ancient India) said happily: 'Good, good! The Bodhisattva's aspiration is wonderful, rare in the world, and you will surely attain Buddhahood. I hope you will liberate me first.' The prince remained silent and departed. When he was about to cross the Nairanjana River (Nairanjana River), the gods stopped the flow of water, causing the river to temporarily dry up. After crossing the river, he walked for dozens of miles, and there were two Brahmin ascetics (Brahmin ascetics), each living by the stream with their disciples. The prince went forward and asked about their path of practice. They claimed: 'We serve Brahma (Brahma), and revere the sun and moon, and perform fire sacrifices every day, believing that only water is pure.' The Bodhisattva replied: 'This is the law of birth and death, not the true path.' Why? Because water will not always be full, fire will not always be hot, the sun will move when it rises, and the moon will wane when it is full. The path lies in purity and emptiness, how can water purify the mind?' So he left them. At that time, the prince then continued forward, heading towards the place where Arada Kalama (Arada Kalama) lived. At this time, the gods told the hermit: 'Sarvasiddha (Sarvasiddha, the prince's original name) has abandoned his country and bid farewell to his parents, in order to seek the supreme and true path, wanting to eradicate the suffering of all beings, and is now coming here, about to arrive.' At that time, the hermit, having heard the words of the gods, was very happy in his heart, and soon after, he saw the prince from afar, and immediately went out to greet him, praising him: 'Welcome!' Together they returned to his dwelling, and invited the prince to sit down. At that time, the hermit, seeing that the prince's appearance was upright, with all the marks and characteristics complete, and his faculties were tranquil, deeply felt love and respect, and asked the prince, what is the path you practice?
路得無疲也。太子初生及以出家。又來至此我悉知之。能於火聚自覺而出。又如大鳥于罥索中而自免脫。古昔諸王盛年之時。恣受五欲至於根熟。然後方舍國邑樂具。出家學道此未足奇。太子今者舍此壯年。能棄五欲遠來至此。真為殊特。當勤精進速度彼岸。太子聞已即答之曰。我聞汝言極為歡喜。汝可為我說斷生老病死之法。我今樂聞。仙人答言。善哉善哉。即便說曰。眾生之始始從於冥初。從於冥初起於我慢。從於我慢生於癡心。從於癡心生於染愛。從於染愛生五微塵氣。從五微塵氣生於五大。從於五大生貪慾瞋恚等諸煩惱。於是流轉生老病死憂悲苦惱。今為太子略言之耳。爾時太子即便問曰。我今已知汝之所說生死根本。復何方便而能斷之。仙人答言。若欲斷此生死本者。先當出家修持戒行。謙卑忍辱住空閑處。修習禪定離欲惡不善法。有覺有觀。得初禪。除覺觀定。生入喜心。得第二禪。舍喜心得正念。具根樂。得第三禪。除苦樂得凈念。入舍根。得第四禪。獲無想報。別有一師。說如此處名為解脫。從定覺已。然後方知非解脫處。離色想入空處。滅有對想。入識處滅。無量想識。唯觀一識。入無所有處。離於種種相。入非想非非想處。斯處名為究竟解脫。是諸學者之彼岸也。太子若以斷于生老病死患者。應
【現代漢語翻譯】 路得（Rudra）沒有疲憊。太子（Prince Siddhartha）初生以及出家，又來到這裡，我都知道。能從火聚中自覺而出，又像大鳥從羅網中自我解脫。古時候的國王在盛年之時，恣意享受五欲，直到根深蒂固，然後才捨棄國都和享樂之物，出家學道，這並不稀奇。太子現在捨棄壯年，能夠拋棄五欲，遠道而來，真是非常特別。應當勤奮精進，迅速到達彼岸。太子聽了之後回答說：『我聽了您的話非常歡喜。您可以為我說說斷除生老病死的方法嗎？我現在很想聽。』仙人回答說：『好啊，好啊。』隨即說道：『眾生的開始，是從冥初開始的，從冥初產生我慢，從我慢產生癡心，從癡心產生染愛，從染愛產生五微塵氣，從五微塵氣產生五大（地、水、火、風、空），從五大產生貪慾、瞋恚等各種煩惱。於是流轉于生老病死憂悲苦惱之中。現在為太子您簡單地說說。』當時太子就問道：『我現在已經知道您所說的生死根本，那麼用什麼方法才能斷除它呢？』仙人回答說：『如果想要斷除這生死根本，首先應當出家，修持戒律，謙卑忍辱，住在空閑之處，修習禪定，離開欲惡不善之法，有覺有觀，得到初禪（first dhyana）。除去覺觀，生起喜心，得到第二禪（second dhyana）。捨棄喜心，得到正念，具足根樂，得到第三禪（third dhyana）。除去苦樂，得到清凈的念頭，進入舍根，得到第四禪（fourth dhyana），獲得無想報。』另外有一位老師，說這個地方叫做解脫。從禪定中醒來之後，才知道這不是解脫之處。離開色想，進入空處，滅除有對想，進入識處滅，無量想識，只觀察一識，進入無所有處，離開各種各樣的相，進入非想非非想處。這個地方叫做究竟解脫，是學者們的彼岸。太子如果想要斷除生老病死患，應該……』 English version: Rudra was not weary. I know all about the prince's (Prince Siddhartha) birth, his renunciation, and his arrival here. He is able to consciously emerge from a heap of fire, and like a great bird, he frees himself from a snare. In ancient times, kings in their prime indulged in the five desires until they were deeply rooted, and then they renounced their kingdoms and pleasures to become monks and study the Way; this is not so remarkable. But the prince, now in his youth, is able to abandon the five desires and come here from afar; this is truly extraordinary. He should diligently strive to quickly reach the other shore. Having heard this, the prince replied, 'I am very pleased to hear your words. Can you tell me about the method for cutting off birth, old age, sickness, and death? I am eager to hear it now.' The immortal replied, 'Good, good.' Then he said, 'The beginning of sentient beings starts from the primordial darkness. From the primordial darkness arises arrogance. From arrogance arises foolishness. From foolishness arises attachment and love. From attachment and love arise the five subtle dust elements. From the five subtle dust elements arise the five great elements (earth, water, fire, wind, and space). From the five great elements arise greed, hatred, and other afflictions. Thus, they transmigrate through birth, old age, sickness, death, sorrow, grief, suffering, and distress. Now I will briefly explain it to you, Prince.' At that time, the prince asked, 'Now that I know the root of birth and death as you have described it, what method can cut it off?' The immortal replied, 'If you want to cut off this root of birth and death, you should first renounce the world, cultivate precepts, be humble and patient, dwell in a secluded place, practice meditation, and abandon desires, evil, and unwholesome dharmas. With initial application and sustained application, attain the first dhyana (first dhyana). Eliminate initial and sustained application, and generate joy, attaining the second dhyana (second dhyana). Abandon joy and attain mindfulness, fully experiencing pleasure, attaining the third dhyana (third dhyana). Eliminate suffering and pleasure, attain pure mindfulness, and enter equanimity, attaining the fourth dhyana (fourth dhyana), obtaining the reward of non-perception.' Another teacher says that this place is called liberation. After awakening from samadhi, one realizes that this is not the place of liberation. Abandoning the perception of form, enter the realm of infinite space. Extinguishing perceptions of opposition, enter the realm of infinite consciousness. Extinguishing the perception of infinite consciousness, only contemplate one consciousness, entering the realm of nothingness. Abandoning all kinds of characteristics, enter the realm of neither perception nor non-perception. This place is called ultimate liberation, the other shore for learners. If the prince wants to cut off the suffering of birth, old age, sickness, and death, he should...'
【English Translation】 Rudra was not weary. The prince (Prince Siddhartha) was born and renounced his home, and he has come here. I know all of this. He is able to consciously emerge from a heap of fire, and like a great bird, he frees himself from a snare. In ancient times, kings in their prime indulged in the five desires until they were deeply rooted, and then they renounced their kingdoms and pleasures to become monks and study the Way; this is not so remarkable. But the prince, now in his youth, is able to abandon the five desires and come here from afar; this is truly extraordinary. He should diligently strive to quickly reach the other shore. Having heard this, the prince replied, 'I am very pleased to hear your words. Can you tell me about the method for cutting off birth, old age, sickness, and death? I am eager to hear it now.' The immortal replied, 'Good, good.' Then he said, 'The beginning of sentient beings starts from the primordial darkness. From the primordial darkness arises arrogance. From arrogance arises foolishness. From foolishness arises attachment and love. From attachment and love arise the five subtle dust elements. From the five subtle dust elements arise the five great elements (earth, water, fire, wind, and space). From the five great elements arise greed, hatred, and other afflictions. Thus, they transmigrate through birth, old age, sickness, death, sorrow, grief, suffering, and distress. Now I will briefly explain it to you, Prince.' At that time, the prince asked, 'Now that I know the root of birth and death as you have described it, what method can cut it off?' The immortal replied, 'If you want to cut off this root of birth and death, you should first renounce the world, cultivate precepts, be humble and patient, dwell in a secluded place, practice meditation, and abandon desires, evil, and unwholesome dharmas. With initial application and sustained application, attain the first dhyana (first dhyana). Eliminate initial and sustained application, and generate joy, attaining the second dhyana (second dhyana). Abandon joy and attain mindfulness, fully experiencing pleasure, attaining the third dhyana (third dhyana). Eliminate suffering and pleasure, attain pure mindfulness, and enter equanimity, attaining the fourth dhyana (fourth dhyana), obtaining the reward of non-perception.' Another teacher says that this place is called liberation. After awakening from samadhi, one realizes that this is not the place of liberation. Abandoning the perception of form, enter the realm of infinite space. Extinguishing perceptions of opposition, enter the realm of infinite consciousness. Extinguishing the perception of infinite consciousness, only contemplate one consciousness, entering the realm of nothingness. Abandoning all kinds of characteristics, enter the realm of neither perception nor non-perception. This place is called ultimate liberation, the other shore for learners. If the prince wants to cut off the suffering of birth, old age, sickness, and death, he should...'
當修學如此之行。爾時太子聞仙人言。心不喜樂即自思惟。其所知見非究竟處。非是永斷諸結煩惱。即便語言。我今于汝所說法中。有所未解。今欲相問。仙人答言。敬從來意。即問曰。非想非非想處為有我也。為無我也。若言無我。不應言非想非非想。若言有我。我為有知。我為無知。我若無知則同木石。我若有知則有攀緣。既有攀緣則有染著。以染著故則非解脫。汝以盡于粗結。而不自知細結猶在。以是之故謂為究竟。細結滋長復受下結。以此故知非度彼岸若能除我及以我想。一切盡舍。是則名為真解脫也。仙人默然心自思惟。太子所說甚為深妙。爾時太子復問仙人。汝年至幾而出家也。修梵行來複幾許年。仙人答言。我年十六而便出家。修梵行來一百四年。太子聞已而心念言。出家已來乃至是久。而所得法正如此乎。於時太子為求勝法。即從座起與仙人別。爾時仙人語太子言。我久遠來習此苦行。而所得果正如此耳。汝是王種。云何而能修苦行也。太子答言。汝所修法非為苦也。別有最苦難行之道。仙人既見太子智慧。久觀志意堅固不虧。知決定成一切種智。白太子言。汝若道成愿先度我。於是太子答言善哉。次至迦蘭所住之處。論議問答亦復如是。太子即便前路而去。時二仙人見太子去。各心念言。太子智慧
【現代漢語翻譯】 現代漢語譯本 當修學這樣的修行。那時，悉達多太子（Siddhartha）聽到仙人的話，心中並不喜悅，心想：『他所知所見的並非究竟之處，不能永遠斷除各種煩惱。』於是（太子）便說：『我現在對於你所說的法，有些地方還不理解，現在想請教。』仙人回答說：『請問吧。』（太子）就問：『在非想非非想處（neither perception nor non-perception），是有我（self）呢，還是沒有我呢？如果說沒有我，就不應該說是非想非非想處；如果說有我，那麼我是有知覺呢，還是沒有知覺呢？如果我沒有知覺，那就和木頭石頭一樣；如果我有知覺，那就會有攀緣。既然有攀緣，就會有染著。因為有染著，就不是解脫。你已經斷除了粗重的煩惱，卻不知道細微的煩惱仍然存在。因此，你認為這就是究竟。細微的煩惱滋長，又會受到下劣煩惱的束縛。因此，我知道這不是到達彼岸。如果能夠去除我以及對我的執著，一切都捨棄，這才能叫做真正的解脫。』仙人沉默不語，心中思量：『太子所說的非常深奧微妙。』 當時，太子又問仙人：『你多少歲出家的？修梵行（brahmacharya）有多少年了？』仙人回答說：『我十六歲就出家了，修梵行一百零四年了。』太子聽了，心中想：『出家這麼久，而所得到的法竟然是這樣嗎？』當時，太子爲了尋求更殊勝的法，就從座位上站起來，與仙人告別。當時，仙人對太子說：『我長久以來修習這種苦行，而所得到的果報就是這樣。你是王子，怎麼能夠修苦行呢？』太子回答說：『你所修的法不是真正的苦行，還有最苦最難修行的道路。』仙人看到太子智慧深遠，觀察到他的志向堅定不移，知道他必定能成就一切種智（sarvajnata），就對太子說：『你如果得道，希望先來度我。』於是太子回答說：『好啊。』 之後，（太子）來到迦蘭（Kalama）所居住的地方，（與他）論議問答，情況也和之前一樣。太子隨即繼續前行。當時，兩位仙人看到太子離去，各自心中想：『太子的智慧……』
【English Translation】 English version One should practice such conduct. At that time, Prince Siddhartha (Siddhartha) heard the words of the hermit and was not pleased. He thought to himself, 'What he knows and sees is not the ultimate place; it is not the permanent cutting off of all afflictions.' Then (the prince) said, 'I still do not understand some of the Dharma you have spoken. Now I want to ask.' The hermit replied, 'Please ask.' (The prince) then asked, 'In the realm of neither perception nor non-perception (neither perception nor non-perception), is there a self (self), or is there no self? If you say there is no self, then you should not say neither perception nor non-perception. If you say there is a self, then am I conscious or unconscious? If I am unconscious, then I am the same as wood and stone. If I am conscious, then there will be clinging. Since there is clinging, there will be attachment. Because of attachment, there is no liberation. You have eliminated the gross afflictions, but you do not know that subtle afflictions still exist. Therefore, you think this is the ultimate. Subtle afflictions grow and are bound by inferior afflictions. Therefore, I know that this is not reaching the other shore. If one can remove the self and attachment to the self, and abandon everything, then this can be called true liberation.' The hermit was silent, thinking in his heart, 'What the prince said is very profound and subtle.' At that time, the prince asked the hermit, 'How old were you when you left home? How many years have you practiced brahmacharya (brahmacharya)?' The hermit replied, 'I left home at the age of sixteen and have practiced brahmacharya for one hundred and four years.' The prince listened and thought, 'Having left home for so long, is the Dharma obtained like this?' At that time, the prince, in order to seek a more superior Dharma, stood up from his seat and bid farewell to the hermit. At that time, the hermit said to the prince, 'I have practiced this asceticism for a long time, and the result I have obtained is like this. You are a prince, how can you practice asceticism?' The prince replied, 'The Dharma you practice is not true asceticism. There is a most difficult path to practice.' The hermit saw the prince's profound wisdom, observed his firm and unwavering will, and knew that he would surely achieve all-knowing wisdom (sarvajnata). He said to the prince, 'If you attain the Way, I hope you will first liberate me.' Then the prince replied, 'Good.' Afterwards, (the prince) came to the place where Kalama (Kalama) lived, and (he) discussed and questioned him, and the situation was the same as before. The prince then continued on his way. At that time, the two hermits saw the prince leave, and each thought in their hearts, 'The prince's wisdom...'
深妙奇特乃爾難測。合掌奉送絕視方還。爾時太子調伏阿羅邏迦蘭二仙人已。即便前進伽阇山苦行林中。是憍陳如等五人所止住處。即于尼連禪河側。靜坐思惟觀察眾生根。宜應六年苦行而以度之。思惟是已。便修苦行。於是諸天奉獻麻米。太子為求正真道故。凈心守戒日食一麻一米。設有乞者亦以施之。爾時憍陳如等五人。既見太子端坐思惟修于苦行。或日食一麻。或日食一米。或復二日乃至七日。食一麻米。時憍陳如等亦修苦行。供奉太子不離其側。既見此已即遣一人。還白王師及以大臣。具說太子所行之事。爾時王師大臣俱還宮門。顏貌愁悴身形萎熟。猶如有人喪其所親。殯送既畢抑忍而歸。時守門者而白王言。師與大臣今在門外。王既聞已氣奔聲絕。身首顫動。時守門人解王此意。即呼令前。王與相見悲不能言。如是良久微聲而問。太子既是我之性命。卿等今者獨作此歸。我之性命云何而存。王師答言。我奉王敕尋求太子。便至跋伽仙人住處。訪覓太子。仙人語我太子所在。並說太子所言之事。我便前行而於中路。遇見太子在於樹下端坐思惟。相好光明逾于日月。即向太子。具說大王摩訶波阇波提及耶輸陀羅憂苦之情。太子即以深重之聲而見答言。我豈不知父王親戚恩情深也。但畏生死別離之苦。為欲斷除故
【現代漢語翻譯】 現代漢語譯本： 深奧微妙，難以測度。合掌恭敬地送別，直到視線消失才返回。當時，悉達多太子已經調伏了阿羅邏·迦蘭（Ārāḍa Kālāma，兩位隱士的名字）兩位仙人，便繼續前進到伽阇山（Gaya，山名）的苦行林中，那是憍陳如（Kauṇḍinya，五比丘之一）等五人居住的地方。太子就在尼連禪河（Nairañjanā，河流名）邊，思惟觀察眾生的根器，認為應該用六年的苦行來度化他們。 思考完畢，便開始修行苦行。於是，諸天神奉獻麻和米。太子爲了尋求真正的解脫之道，以清凈的心守持戒律，每天只吃一麻一米。即使有乞討者，也把食物佈施給他們。當時，憍陳如等五人，看到太子端坐思惟，修行苦行，有時一天吃一麻，有時一天吃一米，有時兩天甚至七天才吃一麻米。這時，憍陳如等人也修行苦行，在太子身邊侍奉，不離開他。看到這種情況后，他們就派一個人回去稟告國王的老師和大臣，詳細說明太子所做的事情。當時，國王的老師和大臣一起回到宮門，臉色憂愁憔悴，身形萎靡不振，就像有人失去了親人，殯葬完畢后強忍悲痛而歸。當時，守門人稟告國王說：『老師和大臣現在在門外。』國王聽了之後，氣息急促，聲音嘶啞，身體和頭部顫抖。當時，守門人理解了國王的心意，就叫他們進來。國王與他們相見，悲傷得說不出話來。這樣過了很久，才用微弱的聲音問道：『太子是我的性命，你們現在獨自回來，我的性命怎麼能保全呢？』國王的老師回答說：『我奉國王的命令尋找太子，便到了跋伽（Bharga，仙人名）仙人居住的地方，尋訪太子。仙人告訴我太子的所在，並說了太子所說的事情。我便向前走，在路上遇見太子在一棵樹下端坐思惟，相貌光明超過日月。我便向太子詳細說了大王摩訶波阇波提（Mahāprajāpatī，佛陀姨母的名字）和耶輸陀羅（Yaśodharā，佛陀妻子的名字）憂愁痛苦的心情。』太子就用深沉的聲音回答說：『我難道不知道父王和親戚的恩情深重嗎？但因為畏懼生死別離的痛苦，爲了斷除這些痛苦，才這樣做。』
【English Translation】 English version: Profound and subtle, it is difficult to fathom. With palms together, I respectfully bid farewell, only returning when you are out of sight. At that time, Prince Siddhartha, having subdued the two hermits Ārāḍa Kālāma (name of two hermits), proceeded to the ascetic forest on Gaya Mountain (name of a mountain), the place where Kauṇḍinya (one of the five bhikkhus) and the other five resided. By the side of the Nairañjanā River (name of a river), the prince contemplated the faculties of sentient beings, thinking that he should liberate them through six years of ascetic practice. Having contemplated this, he began to practice asceticism. Thereupon, the gods offered sesame and rice. Because the prince sought the true path of liberation, he purely observed the precepts, eating only one sesame seed and one grain of rice each day. Even if there were beggars, he would give them food. At that time, Kauṇḍinya and the other five, seeing the prince sitting in meditation, practicing asceticism, sometimes eating one sesame seed a day, sometimes eating one grain of rice a day, sometimes eating one sesame seed and one grain of rice every two or even seven days. At this time, Kauṇḍinya and the others also practiced asceticism, attending to the prince, not leaving his side. Having seen this, they sent one person back to report to the king's teacher and ministers, explaining in detail what the prince was doing. At that time, the king's teacher and ministers returned to the palace gate together, their faces worried and haggard, their bodies withered and weak, as if someone had lost a loved one, enduring the grief after the funeral and returning. At that time, the gatekeeper reported to the king, saying, 'The teacher and ministers are now outside the gate.' Having heard this, the king's breath quickened, his voice broke, and his body and head trembled. At that time, the gatekeeper understood the king's intention and called them forward. The king met them, too sad to speak. After a long time, he asked in a faint voice, 'The prince is my life. Now that you have returned alone, how can my life be preserved?' The king's teacher replied, 'I followed the king's order to seek the prince, and went to the place where the hermit Bharga (name of a hermit) resided, inquiring about the prince. The hermit told me where the prince was and spoke of the things the prince had said. I then went forward and on the road met the prince sitting in meditation under a tree, his appearance radiant, surpassing the sun and moon. I then spoke to the prince in detail about the sorrow and suffering of the Great King Mahāprajāpatī (name of Buddha's aunt) and Yaśodharā (name of Buddha's wife).' The prince then replied in a deep voice, 'How could I not know the deep kindness of my father and relatives? But because I fear the suffering of separation from life and death, I do this in order to eliminate these sufferings.'
來此耳。如是種種言辭所說。志意堅固如須彌山不可移動。舍我而去如棄草芥。爾時即便選擇五人。隨從給侍伺察所在。所遣人中有一人還。說言太子當至阿羅邏迦蘭仙人之所。路由恒河。以天神力而得度水。至王舍城。時頻婆娑羅王來詣太子。方便譬說不應出家。分國共治及以全與。並欲與兵令伐他國。太子亦復皆悉不受。即又前行達仙人所。而為說法降伏其心。又至伽阇山苦行林中。尼連禪河側。靜坐思惟日食一麻一米。爾時白凈王聞師大臣說。使人如此語已。心大悲惱。舉體顫掉身毛皆豎。即語王師及大臣言。太子遂舍轉輪王位。父母親屬恩愛之樂。遠在深山修此善行。我今薄福生失如此珍寶之子。王即復以使人所言。向摩訶波阇波提及耶輸陀羅而為說之。時白凈王即便嚴駕五百乘車。摩訶波阇波提及耶輸陀羅。亦復相與辦五百乘。一切資生皆悉具足。即喚車匿而語之言。汝送太子遠放深山。今復令汝領此千乘。載致資糧送與太子。隨時供養勿使乏少。盡更來請。車匿受敕即領千乘。疾速而去至太子所。見形消瘦皮骨相連。血脈悉現如波羅奢華頭面禮足悶絕於地。良久乃起。銜淚而言。大王憶念太子不捨日夜今故遣我。領此千乘載資生具。以餉太子。於時太子答車匿言。我逆父母及舍國土。遠來在此為求至道。
【現代漢語翻譯】 現代漢語譯本： 就到這裡了。像這樣種種言辭所說，（太子的）志向和意志堅固得像須彌山一樣不可動搖，拋棄我離去就像丟棄一根小草。當時（國王）就選擇了五個人，跟隨侍奉，暗中觀察（太子的）去處。被派遣的人中有一個人回來，說太子將要到阿羅邏迦蘭仙人（Ārāḍa Kālāma，一位著名的哲學家）那裡，路過恒河，憑藉天神的力量得以渡過河水，到達王舍城（Rājagṛha）。當時頻婆娑羅王（Bimbisāra，摩揭陀國王）來拜訪太子，用方便的譬喻勸說不應該出家，提出分國共同治理，甚至全部奉送，並且想給他軍隊讓他去攻打其他國家。太子也都全部不接受。隨即又繼續前行到達仙人那裡，為他們說法，降伏了他們的心。又到伽阇山（Gayā）苦行林中，尼連禪河（Nairañjanā River）邊，（太子）思考每天只吃一麻一米。當時凈飯王（Śuddhodana，太子的父親）聽師大臣說，使者這樣說了之後，心中非常悲傷惱怒，全身顫抖，汗毛都豎了起來。就對王師和大臣說：『太子竟然捨棄了轉輪王的地位，父母親屬恩愛之樂，遠離到深山裡修行這樣的善行。我如今福薄，生來就失去了這樣珍寶的兒子。』國王隨即把使者所說的話，告訴了摩訶波阇波提（Mahāprajāpatī，太子的姨母）和耶輸陀羅（Yaśodharā，太子的妻子）。當時凈飯王就準備了五百輛車，摩訶波阇波提和耶輸陀羅，也各自準備了五百輛車，一切生活物資都全部具備。就叫來車匿（Chandaka，太子的侍從）對他說：『你送太子遠離到深山裡，現在又讓你帶領這一千輛車，裝載著生活物資送給太子，隨時供養，不要讓他缺少什麼，然後回來稟報。』車匿接受命令，就帶領一千輛車，快速地前往太子那裡，看見（太子）形容消瘦，皮包骨頭，血脈都顯露出來，像波羅奢花一樣。頭面觸地禮拜（太子），昏悶倒在地上，過了很久才醒來，含著眼淚說：『大王日夜思念太子不捨，現在特意派遣我，帶領這一千輛車裝載著生活物資，來供給太子。』當時太子回答車匿說：『我違逆父母，捨棄國土，遠來到這裡是爲了尋求至高的真理。
【English Translation】 English version: Just to this point. Such were the various words spoken. His aspiration and will were as firm and immovable as Mount Sumeru (Sumeru, a sacred mountain in Buddhist cosmology). Abandoning me, he departed as if discarding a blade of grass. At that time, (the king) selected five men to follow and attend to him, secretly observing his whereabouts. Among those sent, one returned and said that the prince was going to Ārāḍa Kālāma (Ārāḍa Kālāma, a renowned philosopher), passing by the Ganges River, and by the power of the gods, he was able to cross the water and reach Rājagṛha (Rājagṛha, the capital city of Magadha). At that time, King Bimbisāra (Bimbisāra, the king of Magadha) came to visit the prince, using skillful parables to persuade him not to renounce the world, offering to share the kingdom and govern together, or even to give it entirely, and also wanting to give him troops to attack other countries. The prince refused all of these. Then he continued on to the hermitage of the ascetic, and preached the Dharma to them, subduing their minds. He also went to the ascetic forest on Gayā Mountain (Gayā), by the side of the Nairañjanā River (Nairañjanā River), contemplating eating only one sesame seed and one grain of rice each day. At that time, King Śuddhodana (Śuddhodana, the father of the prince) heard the master minister say that the messenger had said this, and his heart was greatly saddened and distressed, his whole body trembled, and his hair stood on end. He then said to the royal teacher and ministers, 'The prince has actually abandoned the position of a Chakravartin (Chakravartin, a universal monarch), the loving pleasures of parents and relatives, and gone far into the deep mountains to cultivate such virtuous practices. I am now of little merit, born to lose such a precious son.' The king then repeated what the messenger had said to Mahāprajāpatī (Mahāprajāpatī, the prince's aunt) and Yaśodharā (Yaśodharā, the prince's wife). At that time, King Śuddhodana immediately prepared five hundred carriages, and Mahāprajāpatī and Yaśodharā also prepared five hundred carriages each, fully equipped with all necessities for life. He then called Chandaka (Chandaka, the prince's attendant) and said to him, 'You sent the prince far away into the deep mountains, and now I am ordering you to lead these thousand carriages, loaded with supplies, to send to the prince, to provide for him at all times, so that he lacks nothing, and then come back and report.' Chandaka received the order and led the thousand carriages, quickly going to the prince's location, and saw that (the prince) was emaciated, skin and bones connected, his veins all visible, like a Butea monosperma flower. He prostrated himself with his head and face to the ground, and fainted. After a long time, he awoke, and with tears in his eyes, said, 'The Great King remembers the prince and does not forget him day and night, and now especially sends me, leading these thousand carriages loaded with necessities, to provide for the prince.' At that time, the prince replied to Chandaka, 'I have gone against my parents and abandoned my country, and come far away to this place to seek the ultimate truth.'
云何當復受此餉也。爾時車匿聞此語已。心自思惟。太子今者既不肯受如是資供。我當別覓一人領此千乘還歸王所。我住於此奉事太子。即差一人領車而去。於是車匿密侍太子。不離昏晨。
爾時太子心自念言。我今日食一麻一米。乃至七日食一麻米。身形消瘦有若枯木。修于苦行垂滿六年。不得解脫故知非道。不如昔在閻浮樹下。所思惟法。離欲寂靜是最真正。今我若復以此羸身而取道者。彼諸外道當言。自餓是般涅槃因。我今雖復節節有那羅延力。亦不以此而取道果。我當受食然後成道。作是念已即從座起。至尼連禪河入水洗浴。洗浴既畢。身體羸瘦不能自出。天神來下為捺樹枝。得攀出池。時彼林外有一牧牛女人。名難陀波羅。時凈居天來下勸言。太子今者在於林中。汝可供養。女人聞已心大歡喜。於時地中自然而生千葉蓮華。上有乳麋。女人見此生奇特心。即取乳麋至太子所。頭面禮足而以奉上。太子即便受彼女施而咒愿之。今所施食慾令食者。得充氣力。當使施家得贍得喜安樂無病終保年壽智慧具足。太子即復作如是言。我為成熟一切眾生。故受此食。咒愿訖已即受食之。身體光悅氣力充足堪受菩提。爾時五人既見此事。驚而怪之謂為退轉。各還所住。菩薩獨行趣畢波羅樹。自發愿言。坐彼樹下。我
【現代漢語翻譯】 現代漢語譯本 『我』應當如何再接受這樣的供養呢？』當時車匿（Chandaka，太子的馬伕）聽到這些話后，心中暗自思忖：『太子現在既然不肯接受這樣的資助供養，我應當另外找一個人帶領這一千輛車返回王宮，我留在這裡侍奉太子。』於是派遣一人領車離去。車匿於是秘密地侍奉太子，日夜不離。
當時太子心中自念：『我今日食用一麻一米，乃至七日食用一麻一米，身形消瘦如同枯木，修習苦行將近六年，卻不能得到解脫，由此可知這不是正道。不如像以前在閻浮樹（Jambudvipa，印度次大陸）下所思惟的法，遠離慾望寂靜才是最真正。』現在我如果再用這羸弱的身體去求道，那些外道一定會說：『自餓是般涅槃（Parinirvana，完全的涅槃）的原因。』我如今即使節節都有那羅延（Narayana，印度教神祇）的力量，也不能以此而取得道果。我應當接受食物，然後才能成道。』
這樣想后，太子就從座位上起身，到尼連禪河（Nairanjana River）中洗浴。洗浴完畢，身體羸弱，不能自己出來。天神下來為他按捺樹枝，得以攀爬出池。當時那片樹林外有一位牧牛女子，名叫難陀波羅（Nandabala）。這時凈居天（Suddhavasa Devas，色界天的最高層）下來勸告她說：『太子現在在那片樹林中，你可以去供養他。』女子聽後心中非常歡喜。當時地上自然而然地生出千葉蓮華，上面有乳糜。女子見到這奇異景象，心中感到奇特，就取了乳糜到太子那裡，頭面禮足，將乳糜奉上。太子便接受了她的施捨，併爲她祝願：『現在所施的食物，希望食用者能夠得到充足的氣力，應當使施捨者得到富足、喜悅、安樂、無病，終能保全壽命，智慧具足。』太子又這樣說：『我爲了成熟一切眾生，所以接受這食物。』祝願完畢，就接受了食物。身體光彩照人，氣力充足，堪能接受菩提（Bodhi，覺悟）。
當時五人見到這件事，感到驚訝怪異，認為太子退轉了，各自回到所住的地方。菩薩（Bodhisattva，追求覺悟的個體）獨自前往畢波羅樹（Pippala tree，菩提樹），自己發願說：『坐在那樹下，我
【English Translation】 English version 『How should I receive such offerings again?』 At that time, Chandaka (the charioteer of the prince) heard these words and thought to himself, 『Now that the prince is unwilling to accept such support and offerings, I should find someone else to lead these thousand chariots back to the palace, and I will stay here to serve the prince.』 So he sent someone to lead the chariots away. Then Chandaka secretly attended to the prince, day and night.
At that time, the prince thought to himself, 『Today I eat one sesame seed and one grain of rice, and even after seven days I eat one sesame seed and one grain of rice. My body has become as thin as a withered tree. I have practiced asceticism for nearly six years, but I have not attained liberation. From this, I know that this is not the right path. It is better to contemplate the Dharma as I did before under the Jambudvipa (Indian subcontinent) tree, where detachment and tranquility are the most genuine.』 Now, if I were to seek the path with this weak body again, those heretics would say, 『Self-starvation is the cause of Parinirvana (complete Nirvana).』 Even if I now have the strength of Narayana (Hindu deity) in every joint, I cannot attain the fruit of the path through this. I should accept food and then attain enlightenment.』
After thinking this, the prince rose from his seat and went to the Nairanjana River to bathe. After bathing, his body was so weak that he could not get out on his own. A deity came down and bent a tree branch for him, so that he could climb out of the pool. At that time, there was a cowherd woman named Nandabala outside the forest. Then the Suddhavasa Devas (highest of the form realm heavens) came down and advised her, saying, 『The prince is now in that forest, you can go and offer him food.』 The woman was very happy when she heard this. At that time, a thousand-petaled lotus flower grew naturally from the ground, with milk-gruel on it. When the woman saw this strange sight, she felt peculiar and took the milk-gruel to the prince, bowed her head to his feet, and offered the milk-gruel. The prince then accepted her offering and blessed her, saying, 『May the food now offered give strength to the eater, and may the giver be rich, joyful, peaceful, free from illness, and ultimately preserve their life and be full of wisdom.』 The prince also said, 『I accept this food in order to mature all sentient beings.』 After the blessing, he accepted the food. His body was radiant, and his strength was sufficient to receive Bodhi (enlightenment).
At that time, the five people saw this and were surprised and strange, thinking that the prince had regressed, and each returned to their respective places. The Bodhisattva (an individual pursuing enlightenment) went alone to the Pippala tree (Bodhi tree) and vowed to himself, saying, 『Sitting under that tree, I
道不成。要終不起。菩薩德重。地不能勝。於時步步地為震動出大音聲。爾時盲龍聞地動響。心大歡喜兩目開明。曾見先佛有此瑞應。作是念已從地踴出。禮菩薩足。時有五百青雀。飛騰虛空右繞菩薩。雜色瑞雲。及以香風。而隨嘆佛。爾時盲龍以偈贊曰。
菩薩足踐處 地皆六種動 發大深遠音 我聞眼開明 又見虛空中 青雀繞菩薩 瑞雲極鮮映 香氣甚清涼 此等諸瑞相 悉同過去佛 以是知菩薩 必定成正覺
於是菩薩即自思惟。過去諸佛以何為座成無上道。即便自知以草為座。釋提桓因化為凡人執凈軟草。菩薩問言汝名何等。答名吉祥。菩薩聞之心大歡喜。我破不吉以成吉祥。菩薩又言。汝手中草此可得不。於是吉祥。即便授草以與菩薩。因發願言。菩薩道成愿先度我。菩薩受已敷以為座。而於草上結跏趺坐。如過去佛所坐之法。而自誓言。不成正覺不起此座。我亦如是。發此誓時。天龍鬼神皆悉歡喜。清涼好風從四方來。禽獸息響樹不鳴條。游云飛塵皆悉澄凈。知是菩薩必成道相。觀佛三昧經云。適施草坐地則大動。諸天化作八萬佛樹師子之座。或有佛樹。高八千里。或四千里。一一天子各自念言。菩薩坐我座上不在餘座。其下劣眾生本薄福者。見於菩薩身坐草蓐。菩
【現代漢語翻譯】 現代漢語譯本 道不成（無法成就）。要終不起（最終無法起身）。菩薩德重（菩薩的德行深重），地不能勝（大地無法承受）。於時步步地為震動（那時每一步都使大地震動），出大音聲（發出巨大的聲響）。爾時盲龍聞地動響（那時盲龍聽到大地震動的聲響），心大歡喜（內心非常歡喜），兩目開明（雙眼睜開明亮）。曾見先佛有此瑞應（曾經見過過去的佛有這樣的祥瑞徵兆），作是念已（這樣想著），從地踴出（從地裡涌出），禮菩薩足（禮拜菩薩的腳）。時有五百青雀（當時有五百隻青雀），飛騰虛空（飛騰在空中），右繞菩薩（向右繞著菩薩）。雜色瑞雲（各種顏色的祥瑞雲彩），及以香風（以及帶著香味的風），而隨嘆佛（跟隨著讚歎佛）。爾時盲龍以偈贊曰（那時盲龍用偈頌讚嘆說）：
『菩薩足踐處（菩薩的腳踩踏的地方），地皆六種動（大地都發生六種震動）， 發大深遠音（發出巨大而深遠的聲音），我聞眼開明（我聽到后眼睛睜開明亮）。 又見虛空中（又看見天空中），青雀繞菩薩（青雀圍繞著菩薩）， 瑞雲極鮮映（祥瑞的雲彩非常鮮艷），香氣甚清涼（香氣非常清涼）。 此等諸瑞相（這些祥瑞的徵兆），悉同過去佛（都和過去的佛一樣）， 以是知菩薩（因此知道菩薩），必定成正覺（必定成就正覺）。』
於是菩薩即自思惟（於是菩薩就自己思考），過去諸佛以何為座成無上道（過去的諸佛用什麼作為座位成就無上道）？即便自知以草為座（隨即知道用草作為座位）。釋提桓因（Śakro devānām indraḥ）化為凡人（化作凡人），執凈軟草（拿著乾淨柔軟的草）。菩薩問言（菩薩問道），汝名何等（你叫什麼名字）？答名吉祥（回答說叫吉祥）。菩薩聞之心大歡喜（菩薩聽到后內心非常歡喜），我破不吉以成吉祥（我破除不吉祥來成就吉祥）。菩薩又言（菩薩又說），汝手中草此可得不（你手中的草可以給我嗎）？於是吉祥（於是吉祥），即便授草以與菩薩（就將草遞給菩薩）。因發願言（因此發願說），菩薩道成愿先度我（菩薩成就道業時，希望先度化我）。菩薩受已敷以為座（菩薩接過草鋪開作為座位），而於草上結跏趺坐（然後在草上結跏趺坐），如過去佛所坐之法（像過去佛所坐的方法一樣）。而自誓言（並且自己發誓說），不成正覺不起此座（不成正覺就不離開這個座位），我亦如是（我也是這樣）。發此誓時（發出這個誓言時），天龍鬼神皆悉歡喜（天龍鬼神都非常歡喜），清涼好風從四方來（清涼的好風從四面八方吹來），禽獸息響（禽獸停止了鳴叫），樹不鳴條（樹木不再發出枝條的聲音），游云飛塵皆悉澄凈（飄動的雲彩和飛揚的塵土都變得澄凈）。知是菩薩必成道相（知道這是菩薩必定成道的徵兆）。觀佛三昧經云（《觀佛三昧經》說），適施草坐地則大動（剛鋪上草座，大地就震動起來），諸天化作八萬佛樹師子之座（諸天化作八萬棵佛樹獅子座）。或有佛樹（有的佛樹），高八千里（高八千里），或四千里（或者四千里）。一一天子各自念言（每一位天子各自想著），菩薩坐我座上不在餘座（菩薩坐在我的座位上，不在其他的座位上）。其下劣眾生本薄福者（那些下劣的眾生，原本福報淺薄的人），見於菩薩身坐草蓐（看到菩薩坐在草墊上）。
【English Translation】 English version The path cannot be achieved. Ultimately, one cannot rise. The Bodhisattva's virtue is profound; the earth cannot bear it. At that time, each step caused the earth to shake, emitting a great sound. Then, the blind Nāga (dragon) heard the earth shaking and was overjoyed; his eyes opened and became clear. He had seen such auspicious signs with past Buddhas. Thinking thus, he sprang forth from the earth and bowed at the Bodhisattva's feet. At that time, five hundred blue sparrows flew into the sky, circling the Bodhisattva to the right. Variegated auspicious clouds and fragrant winds followed, praising the Buddha. Then, the blind Nāga praised in verse:
'Where the Bodhisattva's feet tread, the earth shakes in six ways, Emitting a great and profound sound; hearing it, my eyes opened and became clear. Also seeing in the sky, blue sparrows circling the Bodhisattva, Auspicious clouds shining brightly, a fragrance exceedingly cool. These auspicious signs are all the same as those of past Buddhas; Therefore, I know the Bodhisattva will surely attain perfect enlightenment.'
Then the Bodhisattva thought to himself, 'What did past Buddhas use as a seat to attain unsurpassed enlightenment?' Immediately, he knew that they used grass as a seat. Śakro devānām indraḥ (釋提桓因, Indra, ruler of the gods) transformed into an ordinary person, holding pure, soft grass. The Bodhisattva asked, 'What is your name?' He replied, 'My name is Auspicious.' Hearing this, the Bodhisattva was overjoyed, 'I will break through inauspiciousness to achieve auspiciousness.' The Bodhisattva then said, 'May I have the grass in your hand?' Thereupon, Auspicious handed the grass to the Bodhisattva and made a vow, 'When the Bodhisattva attains the path, may he liberate me first.' The Bodhisattva received it and spread it out as a seat, sitting cross-legged on the grass, as the past Buddhas had sat. He vowed to himself, 'If I do not attain perfect enlightenment, I will not rise from this seat.' I will do likewise. When he made this vow, the devas (gods), nāgas (dragons), and spirits were all delighted. A cool, pleasant wind came from all directions. Birds and beasts ceased their cries, and trees did not rustle. Wandering clouds and flying dust all became clear and still, knowing that this was a sign that the Bodhisattva would surely attain the path. The Sutra on the Samadhi of Visualizing the Buddha says, 'As soon as the grass seat was offered, the earth shook greatly. The devas transformed into eighty thousand Buddha-trees with lion thrones. Some Buddha-trees were eight thousand li (里, Chinese mile) high, or four thousand li. Each deva thought to himself, 'The Bodhisattva is sitting on my seat, not on any other seat.' Those inferior beings with little merit saw the Bodhisattva sitting on a grass mat.
薩坐已。計魔波旬最為豪尊。今吾當成無上正覺。當感令到而降伏爾。乃發起三界眾生。受胎經云。坐閻浮樹下四十八日。觀樹思惟感動天地。六反震動演大光明。覆蔽魔宮。爾時波旬臥寐。夢中見三十二變。宮殿闇冥。宮殿污泥。入于邪徑。池水枯竭。樂器破壞。閱叉厭鬼頭皆墮地。諸天捨去不從其教(凡三十二夢文多不載)從夢而起恐怖毛豎。召會大臣及諸兵眾。說夢所見。以何方便而往伏之。並召千子。其五百子導師等信樂菩薩。其五百子惡目等隨魔所教。魔王憒亂告其四女。一名欲妃。二名悅彼。三名快觀。四名見從。汝往詣彼亂其凈行。女詣菩薩綺語作姿。三十有二姿。上下唇口嫈嫇細視。現其髀腳露其手臂。作鳧雁鴛鴦哀鸞之聲(凡三十二態文多不載)魔女善學女幻迷惑之業。而自言曰。我等年在盛時。天女端正莫逾我者。愿得晨起夜寐。供事左右。菩薩答曰。汝有宿福受得天身。形體雖好而心不端。革囊盛臭而來何為。去吾不用。其魔王女化成老母。不能自復即還魔所。觀佛三昧經云。魔有三女。長名悅彼。中名喜心。小名多媚。而白父言。我能往亂愿父莫愁。即自莊飾。過逾魔后百千萬倍。盻目作姿現諸妖冶。禮敬菩薩旋繞七匝。白菩薩言。太子生時萬神侍御。何棄天位來此樹下。我是天女六天無雙
【現代漢語翻譯】 現代漢語譯本： 薩坐定之後，心想魔波旬（Mara Papiyas，佛教中的欲界第六天之主，常被視為障礙修行的惡魔）最為豪橫尊貴。現在我將要成就無上正覺（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟），應當感召他前來並降伏他。於是發起三界（Trailokya，欲界、色界、無色界）眾生。受胎經中說，（佛陀）坐在閻浮樹（Jambudvipa，一種樹木，也指代我們所居住的南贍部洲）下四十八日，觀樹思惟，感動天地，六次震動，演放出大光明，覆蓋了魔宮。 當時波旬正在睡覺，夢中見到三十二種變化：宮殿昏暗不明，宮殿被污泥覆蓋，進入邪惡的道路，池水枯竭，樂器破壞，閱叉（Yaksa，夜叉，一種鬼神）厭惡鬼的頭都掉在地上，諸天捨棄離去不聽從他的教誨（總共有三十二個夢，內容繁多不在此處記載）。從夢中醒來后，他感到恐怖，毛髮豎立。召集大臣和所有兵眾，講述夢中所見，商議用什麼方法前去降伏（菩薩）。並召集了他的千個兒子，其中五百個兒子，如導師等，信樂菩薩；另外五百個兒子，如惡目等，聽從魔的教誨。魔王心煩意亂，告訴他的四個女兒，一名欲妃（Desire Consort），二名悅彼（Delighting Others），三名快觀（Quick to Observe），四名見從（Following Sight），讓她們前去擾亂菩薩的清凈修行。魔女們來到菩薩面前，用華麗的言語和姿態，做出三十二種姿態，上下嘴唇微微張開，眼神嫵媚細緻，顯露出大腿和手臂，發出鳧雁鴛鴦哀鸞的聲音（總共有三十二種姿態，內容繁多不在此處記載）。魔女們精通迷惑人的幻術，並自言自語道：『我們正值青春年華，天女的端莊美麗沒有超過我們的。愿能早晚侍奉在您左右。』 菩薩回答說：『你們有宿世的福報，所以得到天人的身體。形體雖然美好，但心卻不端正。用皮革袋子裝著臭穢之物而來，是爲了什麼呢？離開吧，我不需要你們。』魔王女兒化成老母，不能恢復原狀，就回到了魔王那裡。《觀佛三昧經》中說，魔有三個女兒，大女兒名叫悅彼，二女兒名叫喜心，小女兒名叫多媚。她們對父親說：『我們能前去擾亂他，愿父親不要憂愁。』於是她們精心打扮，比魔后還要美上百千萬倍，眉目傳情，做出各種妖冶的姿態，禮敬菩薩，圍繞菩薩轉了七圈，對菩薩說：『太子出生時，萬神侍奉，為何捨棄天上的尊位來到這樹下？我是天女，六天之中沒有誰能與我相比。』
【English Translation】 English version: After Satva (Sattva, a being striving for enlightenment) was seated, he contemplated that Mara Papiyas (the most powerful and honored being in the desire realm, often seen as an evil demon obstructing practice) was the most arrogant and esteemed. 'Now I am about to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), I should summon him and subdue him.' Thus, he aroused the beings of the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm). The Sutra of Conception states that (the Buddha) sat under the Jambudvipa tree (a type of tree, also referring to the continent of Jambudvipa where we live) for forty-eight days, contemplating the tree and moving heaven and earth, causing sixfold quakes and emitting great light, covering the demon's palace. At that time, Papiyas was sleeping, and in his dream, he saw thirty-two transformations: the palace was dark and obscure, the palace was covered in mud, he entered an evil path, the pond dried up, the musical instruments were broken, the heads of the Yakshas (a type of spirit) and demons fell to the ground, and the devas (gods) abandoned him and did not follow his teachings (there are thirty-two dreams in total, but the details are not recorded here). Awakening from the dream, he felt terrified and his hair stood on end. He summoned his ministers and all his troops, recounted what he had seen in the dream, and discussed what methods to use to subdue (the Bodhisattva). He also summoned his thousand sons, of whom five hundred sons, such as the guide, etc., believed in and rejoiced in the Bodhisattva; the other five hundred sons, such as Evil Eye, etc., followed the teachings of the demon. The demon king, distraught, told his four daughters, named Desire Consort, Delighting Others, Quick to Observe, and Following Sight, to go and disturb the Bodhisattva's pure practice. The demonesses came before the Bodhisattva, using flowery language and gestures, making thirty-two poses, slightly opening their upper and lower lips, with charming and delicate eyes, revealing their thighs and arms, and making the sounds of ducks, geese, mandarin ducks, and mournful luan birds (there are thirty-two poses in total, but the details are not recorded here). The demonesses were skilled in the art of illusion to bewilder people, and said to themselves, 'We are in the prime of our youth, and no heavenly maiden surpasses us in elegance and beauty. We wish to serve you morning and night.' The Bodhisattva replied, 'You have the blessings of past lives, so you have obtained the bodies of devas. Although your forms are beautiful, your hearts are not upright. Why have you come here carrying foul-smelling things in leather bags? Leave, I do not need you.' The demon king's daughter transformed into an old woman, unable to revert to her original form, and returned to the demon king. The Sutra of Contemplating the Buddha Samadhi states that the demon had three daughters, the eldest named Delighting Others, the second named Joyful Heart, and the youngest named Abundant Charm. They said to their father, 'We can go and disturb him, may father not worry.' So they adorned themselves elaborately, surpassing the demon queen by a hundred million times, conveying affection with their eyes, making various enchanting gestures, paying homage to the Bodhisattva, circling the Bodhisattva seven times, and said to the Bodhisattva, 'When the prince was born, ten thousand gods attended him, why did you abandon your heavenly position and come under this tree? I am a heavenly maiden, and no one in the six heavens can compare to me.'
。今以微身奉上太子。我等善能調身按摩。今欲親近坐樹疲極。宜須偃息服食甘露。即以寶器獻天甘味。太子寂然身心不動。以白毫擬令天之三女自見身內濃囊涕唾九孔根本生熟二藏回伏宛轉。蛹生諸蟲有八千戶。走入小腸。張口上向。唼食諸藏。髓脈生蟲。細于秋毫。數甚眾多。其女見此。遂便嘔吐。即自見身左生蛇頭右生狐頭中首狗頭。揹負老母。抱死小兒。諸女驚號卻行而去低頭視臍自見女形丑狀鄙穢。復有諸蟲如手釧形團欒相持。而有眾口。口生五毒。唼食女根。諸女見已。心極酸苦。如箭入心。匍匐而去。吁嗟嘆息至魔王所。魔王大怒。遍敕六天並諸八部往瞿曇所。是時諸鬼猶如雲起。或有諸鬼。首如牛頭。頭四十耳。耳生鐵箭。火焰上起。復有諸鬼。首如狐頭。有十千眼。聲如霹靂。曠野鬼神。大將軍等。一頸六頭。胸有六面。膝頭兩面。體毛如箭。奮身射人。張眼爛赤。血出流下。疾走而到。魔告諸鬼。瞿曇善人或能知咒。當興四兵。化作四兵。列狀如林甚可怖畏。直從空下至道樹邊。魔復更念。此眾或不能降伏瞿曇。復脫寶冠擬地。當閻羅王宮上。告敕諸鬼。汝等獄卒及閻羅王。阿鼻地獄刀輪劍戟火車爐炭。一切都舉向閻浮提。魔王震吼敕諸兵眾。速害瞿曇。上震大雷雨熱鐵丸。刀輪武器交橫空中。
【現代漢語翻譯】 現在我將這微薄之身奉獻給太子（Siddhartha）。我們善於調理身體，現在想要靠近樹休息，因為疲憊不堪，應該休息並服用甘露（Amrita）。於是用寶器獻上天界的美味。太子（Siddhartha）寂靜不動，身心如一。用白毫光（urna）照耀，讓天上的三個女兒自己看到身體內的污穢：濃厚的鼻涕唾液，九個孔竅，根本的生藏和熟藏迴旋往復，以及從蛹中生出的八千戶蟲，它們爬入小腸，張開嘴向上，吞食各個臟器。骨髓和血脈中生的蟲子，比秋毫還細，數量極多。那些天女看到這些，便開始嘔吐。隨即又看到自己身體左邊長出蛇頭，右邊長出狐貍頭，中間是狗頭，背上揹著老母，懷裡抱著死去的嬰兒。眾天女驚叫著後退，低頭看自己的肚臍，看到自己的女身醜陋鄙俗。還有一些蟲子像手鐲一樣，團團抱在一起，長著許多口，口中生出五毒，吞噬著女根。眾天女看到后，心中極其酸楚，如同箭射入心，匍匐著離去，唉聲嘆氣地來到魔王（Mara）那裡。 魔王（Mara）大怒，命令六慾天和八部眾前往瞿曇（Gautama）處。當時，眾鬼如雲般涌起。有的鬼頭如牛頭，長著四十隻耳朵，耳朵里生出鐵箭，火焰向上燃燒。有的鬼頭如狐貍頭，長著一萬隻眼睛，聲音如霹靂。曠野鬼神、大將軍等，一個脖子上長著六個頭，胸前有六張臉，膝蓋上有兩張臉，身上的毛髮如箭，奮力射人，睜大血紅的眼睛，鮮血流淌，快速奔跑而來。魔王（Mara）告訴眾鬼：『瞿曇（Gautama）是個善人，或許懂得咒語，應當興起四種軍隊，變化成四種軍隊，排列得像樹林一樣，非常可怕。直接從空中降落到菩提樹邊。』 魔王（Mara）又想：『這些軍隊或許不能降伏瞿曇（Gautama），』於是脫下寶冠扔在地上，直達閻羅王（Yama）的宮殿上，命令眾鬼：『你們這些獄卒和閻羅王（Yama），把阿鼻地獄的刀輪劍戟、火車爐炭，全都帶到閻浮提（Jambudvipa）來！』魔王（Mara）震怒地命令眾兵眾，迅速殺害瞿曇（Gautama）。天上震動著巨大的雷聲，下著熱鐵丸，刀輪武器在空中交錯縱橫。
【English Translation】 English version: Now I offer this humble body to the Prince (Siddhartha). We are skilled in regulating the body. Now we wish to rest near the tree, being exhausted, and should repose and partake of Amrita (nectar). Then, with a precious vessel, they offered celestial delicacies. The Prince (Siddhartha) remained silent and unmoved in body and mind. He used the urna (white hair between the eyebrows emitting light) to cause the three daughters of the heavens to see for themselves the filth within their bodies: thick mucus and saliva, the nine orifices, the fundamental raw and cooked organs revolving and returning, and the eight thousand families of worms born from pupae, which crawled into the small intestine, opened their mouths upward, and devoured the various organs. The worms born in the marrow and veins, finer than autumn down, were exceedingly numerous. When those heavenly maidens saw this, they began to vomit. Immediately, they saw a snake's head growing on the left side of their bodies, a fox's head on the right, and a dog's head in the middle. On their backs, they carried old mothers, and in their arms, they held dead infants. The maidens cried out in alarm and retreated, lowering their heads to look at their navels, seeing their female forms as ugly and vulgar. There were also worms like bracelets, clustered together, possessing many mouths, from which five poisons emerged, devouring the female organs. Upon seeing this, the maidens felt extreme bitterness in their hearts, as if arrows had pierced them. They crawled away, sighing and lamenting, and went to the place of Mara (the Demon King). Mara (the Demon King) was furious and commanded the six heavens and the eight classes of beings to go to Gautama (Siddhartha). At that time, the hordes of demons arose like clouds. Some demons had heads like bulls, with forty ears, from which iron arrows emerged, flames rising upward. Other demons had heads like foxes, with ten thousand eyes, their voices like thunderbolts. Wilderness spirits, great generals, and others had six heads on one neck, six faces on their chests, two faces on their knees, and body hair like arrows, fiercely shooting at people, their eyes wide open and bloodshot, blood flowing down, running swiftly. Mara (the Demon King) told the demons: 'Gautama (Siddhartha) is a virtuous man and may know mantras. You should raise four kinds of armies, transforming into four kinds of armies, arranged like a forest, extremely terrifying. Descend directly from the sky to the Bodhi tree.' Mara (the Demon King) further thought: 'These armies may not be able to subdue Gautama (Siddhartha).' Then he took off his precious crown and threw it on the ground, reaching the palace of Yama (the King of Death), commanding the demons: 'You jailers and Yama (the King of Death), bring all the wheel-blades, swords, halberds, fiery chariots, and charcoal furnaces of Avici Hell to Jambudvipa!' Mara (the Demon King) roared and commanded the troops to quickly kill Gautama (Siddhartha). The sky shook with great thunder, raining hot iron pellets, and wheel-blades and weapons crisscrossed in the air.
然其火箭不近菩薩。是時菩薩徐舉眉間毫擬阿鼻地獄。令罪人見白毫流水。注如車軸大火暫滅。自憶前世所作諸罪。心得清涼稱南無佛。以是因緣受罪畢訖直生人中。魔見是相。憔悴愁惱忽然還宮。白毫直至六天。見白毫孔諸寶蓮華。過去七佛在其華上。如是白毫上至無色。遍照一切如玻璃鏡。八萬四千天女視波旬身狀如焦木。但瞻菩薩白毫相光。無數天子天女皆發無上菩提道意。時魔王自前與佛相難。菩薩以智慧力。伸手按地應時地動。魔與官屬顛倒而墮。已降魔怨成正真覺。爾時菩薩在於樹下。發大誓言。時天龍八部皆悉歡喜。于虛空中踴躍讚歎。時第六天魔王宮殿自然動搖。於是魔王心大懊惱。精神躁擾聲味不御。而自念言。沙門瞿曇今在樹下。舍於五欲端坐思惟。不久當成正覺之道其道若成廣度一切超越我境。及道未成往壞亂之。爾時魔子薩陀。見父慘悴而往白言。不審父王何故憂戚。魔王答言。沙門瞿曇今坐樹下。其道將成超越於我。今欲壞之。魔子即便前諫父言。菩薩清凈超出三界。神通智慧無不明瞭。天龍八部咸共稱讚。此非父王所能摧屈。不煩造惡。自招禍咎。
瑞應本起云。魔王不聽召三玉女。一名欲妃。二名悅彼。三名快觀。壞菩薩行。時三玉女皆被羅縠之衣服。天名香瓔珞珠璣。極為妖
【現代漢語翻譯】 現代漢語譯本：然而魔王的火箭無法靠近菩薩。這時，菩薩緩緩抬起眉間的白毫，模擬阿鼻地獄（梵文 Avīci，八大地獄中最下層，意為『無間』）。讓罪人看見白毫放出的流水般的光芒，像車軸一樣粗大的火焰暫時熄滅。他們回憶起前世所造的各種罪業，心中感到清涼，稱念『南無佛』（皈依佛陀）。因為這個因緣，受罪完畢后直接轉生到人間。魔王見到這種景象，憔悴愁惱，忽然返回宮殿。白毫光芒直達六慾天（欲界六層天）。（魔王）看見白毫孔中顯現出各種寶蓮華，過去七佛（過去曾經出現於世間的七位佛陀）在蓮花之上。這樣，白毫光芒上至無色界（色界之上的四層天），遍照一切，像玻璃鏡一樣。八萬四千天女看見波旬（梵文 Pāpīyas，欲界第六天之魔王）的身體像焦木一樣。她們只是瞻仰菩薩的白毫相光。無數天子天女都發起了無上菩提道心。當時，魔王親自與佛陀辯論相難。菩薩以智慧力，伸手按地，應時大地震動。魔王和他的官屬顛倒墜落。菩薩已經降伏魔怨，成就正真覺悟。那時，菩薩在菩提樹下，發下大誓願。當時天龍八部（佛教中的八類護法神）都歡喜，在虛空中踴躍讚歎。當時第六天魔王的宮殿自然動搖。於是魔王心中非常懊惱，精神躁動，對聲香味等享受也失去了興趣。他自己想：『沙門瞿曇（梵文 Śrāmaṇa Gautama，釋迦牟尼佛出家時的稱謂）現在在菩提樹下，捨棄五欲（色、聲、香、味、觸）端坐思惟，不久將成就正覺之道，他的道如果成就，將廣度一切眾生，超越我的境界。趁他的道還沒有成就，前往破壞擾亂他。』當時，魔子薩陀（Sārtha）看見父親慘悴的樣子，前去稟告說：『不知道父王為什麼憂愁？』魔王回答說：『沙門瞿曇現在坐在菩提樹下，他的道將要成就，超越於我。我現在想去破壞他。』魔子立即上前勸諫父親說：『菩薩清凈，超出三界（欲界、色界、無色界）。神通智慧沒有不明白的。天龍八部都共同稱讚他。這不是父王您所能摧毀的。不要白費力氣造惡，自招禍患。』 《瑞應本起經》中說，魔王不聽勸告，召來三位玉女。一名欲妃（Kāmadevī），二名悅彼（Rati），三名快觀（Priyadarśanā），去破壞菩薩的修行。當時三位玉女都穿著輕薄的絲綢衣服，佩戴著天上的名貴香料和瓔珞珠璣，極其妖艷。
【English Translation】 English version: However, the demon king's rockets could not approach the Bodhisattva. At that time, the Bodhisattva slowly raised the white hair between his eyebrows, simulating the Avīci Hell (the lowest level of the eight great hells, meaning 'without interval'). He caused the sinners to see the flowing water-like light emitted from the white hair, and the flames as thick as cart axles were temporarily extinguished. They recalled the various sins they had committed in their previous lives, felt coolness in their hearts, and recited 'Namo Buddha' (Homage to the Buddha). Because of this cause, after finishing their suffering, they were directly reborn in the human realm. When the demon king saw this scene, he was haggard and distressed, and suddenly returned to his palace. The light of the white hair reached the six desire heavens (the six heavens of the desire realm). (The demon king) saw various precious lotus flowers appearing in the white hair pore, and the past seven Buddhas (the seven Buddhas who appeared in the world in the past) were on the lotus flowers. In this way, the light of the white hair reached up to the formless realm (the four heavens above the form realm), illuminating everything like a glass mirror. Eighty-four thousand heavenly women saw the body of Pāpīyas (the demon king of the sixth heaven of the desire realm) like scorched wood. They only gazed at the light of the Bodhisattva's white hair mark. Countless heavenly sons and heavenly women all aroused the supreme Bodhi mind. At that time, the demon king personally debated and challenged the Buddha. The Bodhisattva, with his wisdom power, pressed his hand on the ground, and the earth shook immediately. The demon king and his officials fell upside down. The Bodhisattva had already subdued the demon's malice and attained true enlightenment. At that time, the Bodhisattva was under the Bodhi tree, making great vows. At that time, the eight classes of gods and dragons (the eight types of protective deities in Buddhism) were all delighted, leaping and praising in the void. At that time, the palace of the demon king of the sixth heaven shook naturally. Thereupon, the demon king was very annoyed in his heart, his spirit was agitated, and he lost interest in the enjoyment of sounds, smells, tastes, etc. He thought to himself: 'The Śrāmaṇa Gautama (the title of Śākyamuni Buddha when he renounced his home) is now under the Bodhi tree, abandoning the five desires (form, sound, smell, taste, touch) and sitting in meditation. Soon he will attain the path of perfect enlightenment. If his path is achieved, he will widely liberate all beings and transcend my realm. Before his path is achieved, I will go and disrupt and disturb him.' At that time, the demon son Sārtha saw his father's miserable appearance and went forward to report, saying: 'I don't know why the father king is worried?' The demon king replied: 'The Śrāmaṇa Gautama is now sitting under the Bodhi tree, his path is about to be achieved, surpassing me. I now want to destroy him.' The demon son immediately stepped forward to advise his father, saying: 'The Bodhisattva is pure, surpassing the three realms (the desire realm, the form realm, the formless realm). His supernatural powers and wisdom are all clear. The eight classes of gods and dragons all praise him together. This is not something that the father king can destroy. Do not waste your efforts in creating evil and inviting disaster upon yourself.' The Suiying Benqi Jing says that the demon king did not listen to the advice and summoned three jade maidens. One was named Kāmadevī, the second was named Rati, and the third was named Priyadarśanā, to destroy the Bodhisattva's practice. At that time, the three jade maidens were all wearing thin silk clothes, adorned with heavenly precious fragrances and jeweled necklaces, extremely enchanting.
冶巧媚之辭。欲亂其意。菩薩心凈如琉璃珠。不可得污。三女復曰。仁德至重諸天所敬。應有供養故天獻我。我等好潔年在上時。天女端正莫有殊我者。愿得晨起夜寐供侍左右。菩薩答曰。汝宿有福受得天身。不惟無常而作妖媚。形體雖好而心不端。譬如畫瓶中盛臭毒。將以自壞有何等奇。福難久居淫惡不善。自亡其本。死即當墮三惡道中。受鳥獸身。欲脫致難。汝輩亂人正意非清凈種。革囊盛屎而來何為。去吾不用。其三玉女化成老母。不能自復。魔有三女。形容儀貌極端正。妖冶巧媚善能惑人。于天女中最為第一。熏以名香。佩好瓔珞。一名染欲。二名能悅人。三名可樂。三女俱前白其父言。不審今者何故憂愁。父即寫心而語女言。世間今有沙門瞿曇。身被法鎧。執自在弓。鏃智慧箭。欲伏眾生壞我境界。我若不如。眾生信彼。皆悉歸依。我土則空。是故愁耳。及未成道欲往摧挫壞其橋樑。於是魔王。手執強弓又持五箭。男女眷屬俱時往彼畢波羅樹下。見於牟尼寂然不動。欲度生死三有之海。爾時魔王左手執弓。右手調箭。語菩薩言。汝剎利種。死甚可畏何不速起。宜應修汝轉輪王業。捨出家法習於施會得生天樂。此道第一先聖所行。汝是剎利轉輪王種。而為乞士此非所應。今若不起但好安坐。勿捨本誓我試射汝
【現代漢語翻譯】 現代漢語譯本 用妖冶巧妙的言辭，想要擾亂他的心意。菩薩的心像琉璃珠一樣純凈，不可能被玷污。三個女子又說：『您的仁德極其深重，諸天都敬仰。應該接受供養，所以天神獻上我們。我們容貌美好，正值青春年華，在天女中端莊美麗，沒有誰能超過我們。希望能夠早晚侍奉在您的左右。』菩薩回答說：『你們前世有福，才能得到天人的身體。卻不想著世事無常，反而用妖媚的姿態來迷惑人。形體雖然美好，內心卻不端正。就像畫得很漂亮的瓶子，裡面裝滿了惡臭的毒藥。這將要自我毀滅，有什麼值得稱奇的？福報難以長久保持，淫邪惡行是不好的，會自我毀滅根本。死後就會墮入三惡道中，遭受鳥獸的身體。想要脫離就很難了。你們擾亂人的正念，不是清凈的種子。像用皮革袋子裝著糞便一樣，來這裡做什麼？離開吧，我不需要你們。』那三個玉女變化成老母的模樣，不能恢復原狀。 魔王有三個女兒，容貌儀態極其端正，妖冶巧妙，善於迷惑人。在天女中最為出色。用名貴的香薰染身體，佩戴著精美的瓔珞。一個名叫染欲（Ranyu，意為染著慾望），二名能悅人（Nengyueren，意為能夠使人愉悅），三名可樂（Kele，意為令人快樂）。三個女兒一同上前對她們的父親說：『不知道您現在為什麼憂愁？』魔王就把心中的想法告訴女兒們說：『現在世間有個沙門瞿曇（Shamen Qutan，即釋迦摩尼），身上穿著法的鎧甲，拿著自在的弓，用智慧的箭，想要降伏眾生，破壞我的境界。我如果不如他，眾生就會相信他，全都歸依他，我的國土就會空虛。因此我才憂愁啊。』趁他還沒成道，我要前去摧毀他，破壞他的橋樑。 於是魔王，手拿著強弓，又拿著五支箭，帶著男女眷屬一同前往畢波羅樹（Bipoluo shu）下。看見牟尼（Muni，指釋迦摩尼）寂然不動，想要度過生死輪迴的三有之海。這時魔王左手拿著弓，右手調整箭，對菩薩說：『你是剎利（Chali）種姓，死亡非常可怕，為什麼不趕快起來？應該修習你轉輪王的偉業，捨棄出家修行的方法，學習佈施齋會，得到生天的快樂。這是第一等的道路，是過去的聖賢所走的。你是剎利轉輪王的後代，卻做乞丐，這不應該。現在如果不起來，只是好好地安坐著，不要捨棄原來的誓願，我試著射你。』
【English Translation】 English version Using seductive and skillful words, they wanted to disturb his mind. The Bodhisattva's heart is as pure as a crystal bead, impossible to be defiled. The three women then said, 'Your benevolence is extremely profound, revered by all the gods. You should receive offerings, so the gods offer us to you. We are beautiful and in our prime, the most graceful and beautiful among the heavenly maidens, none can surpass us. We wish to serve you day and night.' The Bodhisattva replied, 'You have accumulated blessings in your past lives to attain a heavenly body. Yet, instead of contemplating impermanence, you use seductive appearances to delude others. Though your forms are beautiful, your hearts are not upright. It's like a beautifully painted vase filled with foul poison. This will lead to self-destruction, what is remarkable about it? Blessings are hard to maintain for long, and immoral and evil deeds are not good, they destroy the very foundation of oneself. After death, you will fall into the three evil realms, suffering in the bodies of birds and beasts. It will be difficult to escape. You disturb people's right thoughts, you are not seeds of purity. Like leather bags filled with excrement, what are you doing here? Leave, I do not need you.' The three jade maidens transformed into the appearance of old women, unable to revert to their original forms. The demon king has three daughters, their appearances and manners are extremely beautiful, seductive and skillful, good at deceiving people. They are the most outstanding among the heavenly maidens. They perfume their bodies with precious incense and wear exquisite necklaces. The first is named Ranyu (染欲, meaning 'stained with desire'), the second is named Nengyueren (能悅人, meaning 'able to please people'), and the third is named Kele (可樂, meaning 'delightful'). The three daughters together stepped forward and said to their father, 'We do not know why you are worried now?' The demon king then told his daughters what was on his mind, saying, 'Now in the world there is a Shamen Qutan (沙門瞿曇, referring to Shakyamuni), wearing the armor of Dharma, holding the bow of freedom, using the arrow of wisdom, wanting to subdue all beings and destroy my realm. If I am not as good as him, beings will believe in him, all will take refuge in him, and my land will become empty. That is why I am worried.' Before he attains enlightenment, I will go and destroy him, destroy his bridge. Thereupon, the demon king, holding a strong bow in his hand and also holding five arrows, together with his male and female retinue, went to the foot of the Bipoluo tree (畢波羅樹). He saw Muni (牟尼, referring to Shakyamuni) silently unmoving, wanting to cross the sea of the three realms of birth and death. At this time, the demon king held the bow in his left hand and adjusted the arrow in his right hand, and said to the Bodhisattva, 'You are of the Kshatriya (剎利) caste, death is very frightening, why don't you quickly get up? You should cultivate your great work of the Chakravartin (轉輪王), abandon the method of leaving home to cultivate, learn to give alms and hold feasts, and attain the joy of being born in heaven. This is the first-class path, walked by the sages of the past. You are a descendant of the Kshatriya Chakravartin, but you are a beggar, this is not appropriate. Now if you do not get up, but just sit quietly, do not abandon your original vow, I will try to shoot you.'
。一放利箭。苦行仙人聞我箭聲。莫不驚怖昏迷失性。況汝瞿曇能堪此毒。汝若速起可得安全。魔說此語以怖菩薩。菩薩怡然而不驚不動。魔王即便挽弓放箭並進天女。菩薩爾時眼不視箭。箭停空中其鏃下向變成蓮華。時三天女白菩薩言。仁者至德人天所敬。應有供侍。我等今者年在盛時。天女端正無逾我者。天今遣我以相供給。晨昏寢臥愿侍左右。菩薩答言。汝植小善得為天身。不念無常而作妖媚。形體雖美而心不端。淫惑不善死必當墮三惡道中。受鳥獸身免之甚難。汝等今者。欲亂定意非清凈心。今便可去吾不相須。時三天女變成老母。頭白麵皺齒落垂涎。肉消骨立腹大如鼓。拄杖羸步不能自復。魔王既見如是堅固。心自思惟。我昔曾於雪山之中。射摩醯首羅。即便恐懼退其善心。而今不能動于瞿曇。既非此箭及我三女所能移轉。令生愛恚。當復更作他余方便。即以軟語誘菩薩言。汝若不樂人間受樂。今者便可上升天宮。我舍天位及五欲具。悉持與汝。菩薩答言。汝于先世修少施因。今故得為自在天王。此福有期要還下生。沉溺三塗出濟甚難。此為罪因非我所須。魔語菩薩。我之果報是汝所知。汝之果報誰復知者。菩薩答言。我之果報唯此地知。說此語已。於時大地六種震動。於是地神持七寶瓶滿中蓮華從地踴出
【現代漢語翻譯】 現代漢語譯本： 魔王放出一支利箭。苦行仙人聽到我的箭聲，沒有不驚恐害怕、昏迷失性的。更何況你喬達摩（Gautama，釋迦牟尼的姓）怎能承受這毒箭？你若趕緊起身，或許還能保全性命。魔王說這些話來恐嚇菩薩（菩薩，指釋迦牟尼）。菩薩安詳平靜，毫不驚慌。魔王隨即拉弓放箭，並讓天女們上前。 菩薩當時眼睛不看箭矢。箭矢停在空中，箭頭向下，變成了蓮花。這時，三位天女對菩薩說：『仁者您有極高的德行，是人天所敬仰的。應該有人侍奉您。我們現在正值青春年華，容貌端莊美麗，沒有人能超過我們。天帝現在派我們來侍奉您，早晚起居都願意在您左右侍奉。』 菩薩回答說：『你們種下微小的善因，才得以成為天人。卻不思念世事無常，反而做出妖媚的姿態。形體雖然美麗，內心卻不端正。用淫慾迷惑他人，死後必定墮入三惡道中，轉生為鳥獸之身，想要脫離就非常困難了。你們現在想要擾亂我的禪定，不是清凈之心。現在就可以離開了，我不需要你們。』 當時，三位天女變成了老婦，頭髮花白，面容憔悴，牙齒脫落，口水直流。肉消瘦，骨頭突出，肚子大得像鼓一樣，拄著枴杖，步履蹣跚，無法自理。魔王看到菩薩如此堅定，心中暗想：『我過去曾在雪山中，射摩醯首羅（Maheśvara，印度教主神濕婆的別名），他立刻恐懼，退卻了善心。而現在卻無法動搖喬達摩。既然這箭和我的三個女兒都不能使他動搖，讓他產生愛慾或嗔恨，就應該再想其他的辦法。』 於是，魔王用柔和的言語引誘菩薩說：『你若不喜歡在人間享受快樂，現在就可以升到天宮。我捨棄天帝之位和五欲之樂，全部都給你。』菩薩回答說：『你在前世修了少許佈施的因，所以今生才能成為自在天王。但這福報有期限，最終還是要下生，沉溺於三惡道中，想要脫離非常困難。這是罪惡之因，不是我所需要的。』 魔王對菩薩說：『我的果報是你所知道的，你的果報又有誰知道呢？』菩薩回答說：『我的果報只有這大地知道。』說完這句話，當時大地發生了六種震動。於是，地神捧著裝滿蓮花的七寶瓶，從地底下涌了出來。
【English Translation】 English version: The demon king released a sharp arrow. Ascetics who heard the sound of my arrow were invariably terrified, lost their senses, and became disoriented. How could you, Gautama (Gautama, the family name of Shakyamuni), withstand this poison? If you rise quickly, you may yet save your life.' The demon spoke these words to frighten the Bodhisattva (Bodhisattva, referring to Shakyamuni). The Bodhisattva remained calm and unperturbed. The demon king then drew his bow and released an arrow, and also sent forward the heavenly maidens. At that time, the Bodhisattva did not look at the arrow. The arrow stopped in mid-air, its tip pointing downwards, and transformed into a lotus flower. Then, the three heavenly maidens said to the Bodhisattva, 'Benevolent one, your virtue is supreme, revered by humans and gods. You should have attendants. We are now in the prime of our youth, with beautiful and unparalleled appearances. The heavenly king has now sent us to serve you, willing to attend to your needs morning and night.' The Bodhisattva replied, 'You have planted small seeds of goodness, which is why you have attained the form of heavenly beings. Yet you do not contemplate impermanence, and instead display seductive charms. Although your forms are beautiful, your hearts are not upright. With lustful delusions and unwholesome deeds, you will surely fall into the three evil realms after death, and it will be extremely difficult to escape rebirth as birds and beasts. You now seek to disturb my samadhi, which is not a pure intention. You may leave now, I do not need you.' At that time, the three heavenly maidens transformed into old women, with white hair, wrinkled faces, missing teeth, and drooling mouths. Their flesh was wasted, their bones protruded, their bellies were as large as drums, and they leaned on canes, unable to support themselves. Seeing the Bodhisattva so steadfast, the demon king thought to himself, 'In the past, I shot Maheśvara (Maheśvara, another name for the Hindu god Shiva) in the snowy mountains, and he immediately became frightened and abandoned his good intentions. But now I cannot move Gautama. Since this arrow and my three daughters cannot sway him, causing him to generate love or hatred, I must devise other means.' Therefore, the demon king enticed the Bodhisattva with gentle words, saying, 'If you do not enjoy experiencing pleasure in the human realm, you may now ascend to the heavenly palace. I will relinquish my position as the heavenly king and all the objects of the five desires, and give them all to you.' The Bodhisattva replied, 'In a previous life, you cultivated a small amount of giving, which is why you are now able to be the sovereign king of the heavens. But this blessing has a limited duration, and eventually you will have to be reborn, sinking into the three evil realms, from which it will be very difficult to escape. This is a cause of sin, which I do not need.' The demon king said to the Bodhisattva, 'My karmic retribution is known to you, but who knows your karmic retribution?' The Bodhisattva replied, 'My karmic retribution is known only to this earth.' After saying these words, the earth shook in six ways. Then, the earth deity held a seven-jeweled vase filled with lotus flowers and emerged from the ground.
。而語魔言。菩薩昔以頭目髓腦以施於人。所出之血浸潤大地。國城妻子象馬珍寶。而用佈施不可稱計。為求無上正真之道。以是之故汝今不應惱亂菩薩。魔聞是已。心生怖懼身毛皆豎。時彼地神禮菩薩足。以華供養忽然不現。
雜寶藏經云。昔如來在菩提樹下。惡魔波旬將八十億眾欲來壞佛。至如來所而作是言。瞿曇。汝獨一身何能坐此。急可起去。若不去者。我捉汝腳擲著海水。佛言。我觀世間。無能擲我著海水者。汝於前世但曾作一寺。受一日八戒。施辟支佛一缽之食。故生六天為大魔王。而我乃於三阿僧祇劫廣修功德。初阿僧祇劫我曾供養無量諸佛。第二第三阿僧祇劫亦復如是。供養聲聞緣覺之人。不可計數。一切大地。無有針許非我身骨。魔言。瞿曇汝道。我昔一日持戒施辟支佛食。信有真實。我亦自知汝亦知我。汝自道者誰為證知。佛以手指地言。此地證我。作是證時。一切大地六種震動地神即從金剛際出。合掌白佛言。我為作證。有此地來我恒在中。世尊所說真實不虛。佛語波旬。汝今先能動此澡瓶。然後可能擲我海水。爾時波旬及八十億眾不能令動。魔王軍眾顛倒自墮。破壞星散。爾時魔王即自思惟。我以強弓利箭並及三女兼以方便和言誘之。不能壞亂此瞿曇心。今當更設諸種方便。廣集軍眾
【現代漢語翻譯】 現代漢語譯本： 語魔（Mara）說道：『菩薩（Bodhisattva）過去曾將頭、眼睛、骨髓、腦髓佈施給他人，所流出的血浸潤大地。他佈施的國城、妻子、象、馬、珍寶，不可計數。這是爲了尋求無上正真之道。因此，你不應該惱亂菩薩。』魔聽到這些話，心中生出恐懼，渾身汗毛豎立。當時，地神禮拜菩薩的腳，用鮮花供養，然後忽然消失不見。
《雜寶藏經》中說：過去，如來（Tathagata）在菩提樹下，惡魔波旬（Mara Papiyas）帶領八十億眷屬想要破壞佛陀。他們來到如來所在的地方，說道：『瞿曇（Gautama），你獨自一人，怎麼能坐在這裡？趕快離開！如果不離開，我就抓住你的腳，把你扔進海里。』佛陀說：『我看世間，沒有人能把我扔進海里。你在前世只做過一座寺廟，受持一日八戒，佈施給辟支佛（Pratyekabuddha）一缽食物，所以才能轉生到六慾天，成為大魔王。而我卻在三大阿僧祇劫（asamkhya kalpas）中廣修功德。第一個阿僧祇劫，我曾供養無量諸佛；第二個、第三個阿僧祇劫也是如此，供養聲聞（sravaka）、緣覺（pratyekabuddha）之人，不可計數。一切大地，沒有針尖大小的地方不是我的身骨。』魔說道：『瞿曇，你說你過去一日持戒，佈施辟支佛食物，我相信有真實性。我也知道你，你也知道我。你所說的話，誰能證明？』佛陀用手指著大地說道：『這大地可以為我作證。』當佛陀作證時，一切大地發生六種震動，地神立即從金剛際涌出，合掌對佛陀說：『我可以為您作證。自從有這大地以來，我一直在這裡。世尊所說真實不虛。』佛陀對波旬說：『你現在先能移動這個澡瓶，然後才可能把我扔進海里。』當時，波旬和八十億眷屬都不能使澡瓶移動。魔王的軍隊顛倒墜落，破壞潰散。當時，魔王自己思量：『我用強弓利箭，以及三個女兒，再加上方便的言語來誘惑他，都不能擾亂這個瞿曇的心。現在應當再設各種方便，廣泛聚集軍隊。』
【English Translation】 English version: And Mara said: 'The Bodhisattva in the past gave his head, eyes, marrow, and brain as alms to others, and the blood that flowed out soaked the earth. The countries, cities, wives, elephants, horses, and treasures that he gave away were countless. This was to seek the unsurpassed and truly enlightened path. Therefore, you should not disturb the Bodhisattva.' When Mara heard these words, fear arose in his heart, and the hairs on his body stood on end. At that time, the earth deity bowed at the feet of the Bodhisattva, made offerings of flowers, and then suddenly disappeared.
The Miscellaneous Treasures Sutra says: In the past, when the Tathagata (Thus Come One) was under the Bodhi tree, the evil Mara Papiyas (Evil One) led eighty billion followers, intending to destroy the Buddha. They came to where the Tathagata was and said: 'Gautama (Sage of the Shakya Clan), you are alone, how can you sit here? Leave quickly! If you do not leave, I will grab your feet and throw you into the sea.' The Buddha said: 'I observe the world, and there is no one who can throw me into the sea. In your past life, you only built one temple, observed the eight precepts for one day, and gave a bowl of food to a Pratyekabuddha (Solitary Buddha), so you were reborn in the Six Desire Heavens as a great demon king. But I have cultivated merit extensively for three asamkhya kalpas (incalculable eons). In the first asamkhya kalpa, I made offerings to countless Buddhas; in the second and third asamkhya kalpas, I did the same, making offerings to countless sravakas (voice-hearers) and pratyekabuddhas. Throughout the entire earth, there is not a needle's point that is not my bone.' Mara said: 'Gautama, you say that you observed the precepts for one day in the past and gave food to a Pratyekabuddha, I believe there is truth in that. I also know you, and you also know me. Who can testify to what you say?' The Buddha pointed to the earth and said: 'This earth can testify for me.' When the Buddha testified, the entire earth shook in six ways, and the earth deity immediately emerged from the Vajra realm, joined his palms, and said to the Buddha: 'I can testify for you. Since the beginning of this earth, I have always been here. What the World-Honored One says is true and not false.' The Buddha said to Papiyas: 'If you can first move this water vessel, then you might be able to throw me into the sea.' At that time, Papiyas and his eighty billion followers could not move the water vessel. The demon king's army fell upside down, was destroyed, and scattered. At that time, the demon king thought to himself: 'I used strong bows and sharp arrows, as well as my three daughters, and also used skillful words to tempt him, but I could not disturb this Gautama's mind. Now I should devise various other means and gather a large army.'
以力迫脅。作是念時。其諸軍眾忽然來至。充滿虛空形貌各異。或執戟操劍。頭戴大樹。手執金杵。種種戰具皆悉備足。或豬魚驢馬。師子龍頭。熊羆虎兕。及諸獸頭。或一身多頭。或面各一目。或眾多目。或大腹長身。或羸瘦無腹。或長腳大膝。或大腳肥腨。或長牙利爪。或頭在胸前。或兩足多身。或大面傍面。或色如灰土。或身放煙焰。或象身擔山。或披髮裸形。或復面色半赤半白。或唇垂至地。或上褰覆面。或身著虎皮。或師子蛇皮。或蛇遍纏身。或頭上火然。或瞋目努臂。或傍行跳擲。或空中宛轉。或馳步吼嚇。有如是等諸惡類形。不可稱數。圍繞菩薩。或復有欲裂菩薩身。或四方煙起炎焰沖天。或狂音奮發震動山谷。風火煙塵暗無所見。四大海水一時涌沸。護法天人諸龍鬼等。悉忿魔眾瞋恚增盛。毛孔血流。凈居天眾。見此惡魔惱亂菩薩。以慈悲心而愍傷之。於是來下側塞虛空。見魔軍眾無量無邊。圍繞菩薩發大惡聲。震動天地。菩薩心定顏無異相。猶如師子處於鹿群。皆悉嘆言。嗚呼奇哉。未曾有也。菩薩決定當成正覺。是諸魔眾互相摧切。各盡威力摧破菩薩。或角目切齒。或橫飛亂擲。菩薩觀之如童子戲。魔益忿怒更增戰力。菩薩以慈悲力故。令抱石者不能勝舉。其勝舉者不能得下。飛刀舞劍停于空中
【現代漢語翻譯】 現代漢語譯本：他們以武力脅迫，心中這樣想的時候，那些魔軍突然到來，充滿了天空，形狀各異。有的拿著長戟，有的拿著劍，有的頭頂著大樹，有的手持金剛杵，各種各樣的武器都準備齊全。有的現出豬、魚、驢、馬的形象，有的現出獅子頭、龍頭，有的現出熊、羆、虎、兕（sì）等各種獸頭。有的一個身體多個頭，有的面孔上只有一隻眼睛，有的有很多眼睛，有的肚子很大身體很長，有的瘦弱沒有肚子，有的腿很長膝蓋很大，有的大腳小腿很粗，有的長著長牙利爪，有的頭在胸前，有的兩條腿卻有很多身體，有的大臉旁邊還有一張臉，有的顏色像灰土，有的身上冒著煙火，有的像大象一樣用身體扛著山，有的披頭散髮赤身裸體，有的面色一半紅一半白，有的嘴唇垂到地上，有的向上捲起遮蓋住面孔，有的身上穿著虎皮，有的穿著獅子皮或蛇皮，有的蛇纏繞全身，有的頭上燃燒著火焰，有的怒目圓睜揮舞手臂，有的橫著走跳躍著，有的在空中翻滾，有的奔跑著吼叫著嚇人。像這樣各種各樣的醜惡形象，數不勝數，圍繞著菩薩（Bodhisattva）。有的想要撕裂菩薩的身體，有的四面八方燃起煙火，火焰衝向天空，有的發出瘋狂的聲音震動山谷，風火煙塵遮天蔽日什麼也看不見，四大海水一時沸騰。護法天人、諸龍鬼等，都對魔眾感到憤怒，瞋恨之心更加強烈，毛孔中流出血。凈居天的天眾，看到這些惡魔惱亂菩薩，以慈悲之心憐憫他們，於是來到下方，擁擠地充滿了天空。看到魔軍數量無量無邊，圍繞著菩薩發出巨大的惡聲，震動天地，菩薩內心安定，面色沒有絲毫改變，就像獅子處於鹿群之中。他們都感嘆道：『嗚呼！真是太奇妙了！前所未有啊！菩薩一定能夠成就正覺（samyak-sambuddha）』。這些魔眾互相摧殘，各自竭盡全力摧毀菩薩，有的齜牙咧嘴，有的橫衝直撞亂扔東西。菩薩看著他們，就像看小孩子玩耍一樣。魔更加憤怒，更加增強戰鬥力。菩薩因為慈悲的力量，讓抱著石頭的人無法舉起，舉起來的人無法放下，飛刀舞劍停留在空中。
【English Translation】 English version: They coerced with force. As they thought this, those demon armies suddenly arrived, filling the sky, each with different appearances. Some held halberds and swords, some wore large trees on their heads, some held golden vajras (thunderbolt scepter), all kinds of weapons were fully equipped. Some appeared as pigs, fish, donkeys, and horses, some appeared with lion heads and dragon heads, some appeared with bear, grizzly bear, tiger, and rhinoceros heads. Some had one body with many heads, some had only one eye on each face, some had many eyes, some had large bellies and long bodies, some were thin and had no bellies, some had long legs and large knees, some had large feet and thick calves, some had long teeth and sharp claws, some had their heads in front of their chests, some had two legs but many bodies, some had large faces with faces beside them, some were the color of ash and dust, some emitted smoke and flames from their bodies, some carried mountains on their elephant bodies, some had disheveled hair and were naked, some had faces half red and half white, some had lips that drooped to the ground, some had lips that curled up and covered their faces, some wore tiger skins, some wore lion or snake skins, some had snakes wrapped all over their bodies, some had flames burning on their heads, some glared and brandished their arms, some walked sideways and jumped, some somersaulted in the air, some ran and roared, frightening people. There were countless such ugly forms surrounding the Bodhisattva. Some wanted to tear the Bodhisattva's body apart, some caused smoke and fire to rise from all directions, flames soared into the sky, some emitted mad sounds that shook the mountains and valleys, wind, fire, smoke, and dust obscured the sky and nothing could be seen, the four great seas boiled at once. The Dharma-protecting devas (gods), nagas (dragons), ghosts, and others were all angry at the demons, their hatred increased, and blood flowed from their pores. The devas of the Pure Abode, seeing these demons disturbing the Bodhisattva, felt compassion for them and came down, crowding the sky. Seeing the demon armies were immeasurable and boundless, surrounding the Bodhisattva and emitting great evil sounds that shook heaven and earth, the Bodhisattva's mind was stable and his face showed no different expression, like a lion among a herd of deer. They all exclaimed: 'Alas! How wonderful! Never before has this happened! The Bodhisattva will surely attain perfect enlightenment (samyak-sambuddha)'. These demons attacked each other, each exerting their full power to destroy the Bodhisattva, some gnashed their teeth, some flew around and threw things wildly. The Bodhisattva watched them as if watching children play. The demons became more angry and increased their fighting power. Because of the Bodhisattva's power of compassion, those who held stones could not lift them, those who lifted them could not put them down, and flying knives and swords remained suspended in the air.
。電雷雨火成五色華。惡龍吐毒變成香風。諸惡類形。欲毀菩薩不能得動。魔有姊妹。一名彌伽。二名迦利。各各以手執髑髏器。在菩薩前作諸異狀。惱亂菩薩。是諸魔眾種種丑身欲怖菩薩。終不能動菩薩一毛。魔益憂愁。空中有神名曰負多。隱身而言。我於今者見牟尼尊。心意泰然無恐怖想。是諸魔眾起于毒心。于無怨處而橫生忿。是癡惡魔徒自疲勞永無所得。今日宜應舍恚害心。汝口乃可吹鬚彌山令其崩倒。火可令冷水可令熱。地性堅強可令柔軟。汝不能壞菩薩歷劫修習善果。正思惟之精勤方便凈智慧光。此四功德無能斷截。為作留難不成正覺。如千日照必能除暗。鉆木得火穿地得水。精勤方便無求不得。世間眾生沒於三毒。無有救者。菩薩慈悲。求智慧藥為世除患。汝今云何而惱亂之。世間眾生癡惑無智。悉著邪見。今設法眼修習正路。欲導眾生。汝今云何惱亂導師。是則不可。譬如在於曠野之中。而欲欺誑商人導師。眾生墮大黑暗之中。茫然不知所止住處。菩薩為然大智慧燈。汝今云何欲吹令滅。眾生今者沒生死海。菩薩為修智慧寶船。汝今云何欲令沉溺。忍辱為芽堅固為根。無上大法以為大果。汝今云何而欲攻伐。貪恚癡鎖縛諸眾生。菩薩苦行欲為解之。今日決定於此樹下。結跏趺坐成無上道。此地乃是過
【現代漢語翻譯】 現代漢語譯本：電閃雷鳴，雨水化為五彩繽紛的花朵。惡龍噴出的毒氣變成了芬芳的香風。各種邪惡的形體，想要摧毀菩薩（Bodhisattva，指追求覺悟的人），卻無法使他動搖。魔王有兩位姐妹，一個名叫彌伽（Migā），一個名叫迦利（Kālī），她們各自手裡拿著骷髏器皿，在菩薩面前做出各種怪異的姿態，擾亂菩薩。這些魔眾用各種醜陋的身形想要恐嚇菩薩，最終卻連菩薩的一根毫毛都無法撼動。魔王更加憂愁。空中有一位神名叫負多（Bhūta），隱身說道：『我今天看到牟尼尊（Muni，指釋迦牟尼佛）心意泰然，沒有絲毫的恐怖之想。這些魔眾生起惡毒之心，在沒有怨恨的地方橫生憤怒。這些愚癡的惡魔徒勞無功，永遠不會有所得。今天應該捨棄嗔恨傷害之心。你的口可以吹動須彌山（Sumeru，佛教中的聖山）使其崩塌，可以使火變冷，水變熱，可以使堅硬的土地變得柔軟。但你無法破壞菩薩歷劫修習的善果，以及正思惟的精勤方便和清凈智慧之光。這四種功德是無法斷絕的，為他設定障礙，阻止他成就正覺是不可能的。就像千日照耀必定能夠驅除黑暗，鉆木可以取火，穿地可以得水一樣，精勤方便，沒有求不到的。世間眾生沉沒于貪嗔癡三毒之中，沒有救助者。菩薩慈悲，尋求智慧之藥，為世人解除苦患。你們現在為什麼要擾亂他呢？世間眾生愚癡迷惑，沒有智慧，都執著于邪見。現在菩薩設立法眼，修習正路，想要引導眾生，你們現在為什麼要擾亂導師呢？這是不可以的。譬如在曠野之中，想要欺騙商人的導師一樣。眾生墮入巨大的黑暗之中，茫然不知所止住之處。菩薩為他們點燃大智慧的燈，你們現在為什麼要吹滅它呢？眾生現在沉沒在生死之海中，菩薩為他們修造智慧的寶船，你們現在為什麼要讓它沉沒呢？忍辱為芽，堅固為根，無上大法作為大果，你們現在為什麼要攻伐它呢？貪嗔癡的鎖鏈束縛著眾生，菩薩苦行想要為他們解開。今天我決定在這棵樹下，結跏趺坐，成就無上道。這塊土地乃是過去』 English version: Lightning flashed, thunder roared, and the rain transformed into five-colored flowers. The poison exhaled by the evil dragon turned into fragrant breezes. Various evil forms tried to destroy the Bodhisattva (Bodhisattva, one who seeks enlightenment), but could not move him. The demon king had two sisters, one named Migā and the other named Kālī, each holding a skull vessel in their hands, making various strange gestures in front of the Bodhisattva, disturbing him. These demon hordes used various ugly forms to try to frighten the Bodhisattva, but in the end, they could not even move a single hair on his body. The demon king became even more worried. A god in the sky named Bhūta, hidden from view, said: 'Today I see the Muni (Muni, referring to Shakyamuni Buddha) with a peaceful mind, without any fear. These demon hordes have arisen with malicious intent, creating anger where there is no resentment. These foolish demons are toiling in vain and will never gain anything. Today, you should abandon your hatred and harmful intentions. Your mouth could blow Mount Sumeru (Sumeru, the sacred mountain in Buddhism) and cause it to collapse, you could make fire cold, water hot, and make the firm earth soft. But you cannot destroy the good karma that the Bodhisattva has cultivated over countless kalpas, nor the diligent effort and skillful means of right thought, and the light of pure wisdom. These four merits cannot be severed. Setting obstacles for him and preventing him from attaining perfect enlightenment is impossible. Just as a thousand suns shining will surely dispel darkness, drilling wood can produce fire, and digging the earth can yield water, with diligent effort and skillful means, there is nothing that cannot be obtained. Sentient beings in the world are submerged in the three poisons of greed, anger, and delusion, without a savior. The Bodhisattva, with compassion, seeks the medicine of wisdom to relieve the suffering of the world. Why are you now disturbing him? Sentient beings in the world are foolish and deluded, without wisdom, and are all attached to wrong views. Now the Bodhisattva establishes the Dharma eye, cultivates the right path, and wants to guide sentient beings. Why are you now disturbing the guide? This is not permissible. It is like trying to deceive the guide of merchants in the wilderness. Sentient beings have fallen into great darkness, not knowing where to stop. The Bodhisattva lights the lamp of great wisdom for them. Why do you now want to blow it out? Sentient beings are now submerged in the sea of birth and death. The Bodhisattva is building a treasure ship of wisdom for them. Why do you now want to sink it? Patience is the sprout, steadfastness is the root, and the supreme Dharma is the great fruit. Why do you now want to attack it? The chains of greed, anger, and delusion bind sentient beings. The Bodhisattva practices asceticism to untie them. Today, I am determined to sit in the lotus position under this tree and attain unsurpassed enlightenment. This land is the past'
【English Translation】 Lightning flashed, thunder roared, and the rain transformed into five-colored flowers. The poison exhaled by the evil dragon turned into fragrant breezes. Various evil forms tried to destroy the Bodhisattva (Bodhisattva, one who seeks enlightenment), but could not move him. The demon king had two sisters, one named Migā and the other named Kālī, each holding a skull vessel in their hands, making various strange gestures in front of the Bodhisattva, disturbing him. These demon hordes used various ugly forms to try to frighten the Bodhisattva, but in the end, they could not even move a single hair on his body. The demon king became even more worried. A god in the sky named Bhūta, hidden from view, said: 'Today I see the Muni (Muni, referring to Shakyamuni Buddha) with a peaceful mind, without any fear. These demon hordes have arisen with malicious intent, creating anger where there is no resentment. These foolish demons are toiling in vain and will never gain anything. Today, you should abandon your hatred and harmful intentions. Your mouth could blow Mount Sumeru (Sumeru, the sacred mountain in Buddhism) and cause it to collapse, you could make fire cold, water hot, and make the firm earth soft. But you cannot destroy the good karma that the Bodhisattva has cultivated over countless kalpas, nor the diligent effort and skillful means of right thought, and the light of pure wisdom. These four merits cannot be severed. Setting obstacles for him and preventing him from attaining perfect enlightenment is impossible. Just as a thousand suns shining will surely dispel darkness, drilling wood can produce fire, and digging the earth can yield water, with diligent effort and skillful means, there is nothing that cannot be obtained. Sentient beings in the world are submerged in the three poisons of greed, anger, and delusion, without a savior. The Bodhisattva, with compassion, seeks the medicine of wisdom to relieve the suffering of the world. Why are you now disturbing him? Sentient beings in the world are foolish and deluded, without wisdom, and are all attached to wrong views. Now the Bodhisattva establishes the Dharma eye, cultivates the right path, and wants to guide sentient beings. Why are you now disturbing the guide? This is not permissible. It is like trying to deceive the guide of merchants in the wilderness. Sentient beings have fallen into great darkness, not knowing where to stop. The Bodhisattva lights the lamp of great wisdom for them. Why do you now want to blow it out? Sentient beings are now submerged in the sea of birth and death. The Bodhisattva is building a treasure ship of wisdom for them. Why do you now want to sink it? Patience is the sprout, steadfastness is the root, and the supreme Dharma is the great fruit. Why do you now want to attack it? The chains of greed, anger, and delusion bind sentient beings. The Bodhisattva practices asceticism to untie them. Today, I am determined to sit in the lotus position under this tree and attain unsurpassed enlightenment. This land is the past'
去諸佛金剛之座。余方悉轉斯處不動。堪受妙定非汝所摧。汝今宜應生欣慶心。息憍慢意修知識想。而奉事之。是時魔王聞空中聲。又見菩薩恬然不異。魔心慚愧舍離憍慢。即便複道還歸本宮。群魔憂戚悉皆崩散。情意沮悴無復威力。諸鬥戰具縱橫林野。當於惡魔退散之時。菩薩心凈湛然不動。天無煙霧風不搖條。落日停光倍更明盛。澄月映徹眾星燦朗。幽隱暗冥無復障礙。虛空諸天雨妙華香。作眾妓樂供養菩薩。瑞應本起云。魔王益忿更召諸鬼神王。合一億八千萬眾。皆使變為師子熊羆。兕虎象龍。牛馬犬豕。猴猿之形。不可稱言。蟲頭人軀。蚖蛇之身。黿龜之首。而有六目。或一頸而多頭。齒牙爪距擔山吐火。雷電四繞護持戈矛。菩薩慈心不驚不怖。一毛不動光顏益好。鬼兵不能得近。魔王自前。與佛相難詰。其辭曰。
比丘何求坐樹下 樂於林藪毒獸間 云起可畏窈冥冥 天魔圍繞不以驚
菩薩答曰。
古正真道佛所行 恬惔為上除不明 其成最勝法滿藏 吾求斯坐快魔王
魔王曰。
汝當作王轉金輪 七寶自至典四方 所受五欲最無比 斯處無道起入宮
菩薩曰。
吾觀欲盛吞火銅 棄國如唾無所貪 得王亦有老死憂 去此無利勿妄談
【現代漢語翻譯】 現代漢語譯本 前往諸佛的金剛寶座。其他地方都會移動，只有這裡不會動搖。這裡適合接受微妙的禪定，不是你所能摧毀的。你現在應該生起歡喜之心，去除驕慢之意，修習對善知識的恭敬，並且侍奉他們。當時，魔王聽到空中的聲音，又看到菩薩安詳平靜，沒有絲毫改變，魔王心中慚愧，捨棄了驕慢之心，立即返回自己的宮殿。魔王的部下憂愁悲傷，全部潰散，情緒低落，失去了威力。各種戰鬥武器散落在林野之中。當惡魔退散的時候，菩薩的心清凈明澈，湛然不動。天空沒有煙霧，風也不搖動樹枝。落日的餘暉更加明亮，澄澈的月光映照著閃耀的星辰。幽暗的地方不再有障礙。虛空中的諸天散下美妙的鮮花和香氣，演奏各種音樂來供養菩薩。瑞應本起經中記載，魔王更加憤怒，召集了所有的鬼神王，聚集了一億八千萬的部眾，都讓他們變成獅子、熊、羆（pí，一種熊）、兕（sì，野牛）、老虎、大象、龍，牛、馬、狗、豬、猴子、猿猴的形狀，數不勝數。還有蟲頭人身，蚖（yuán，一種蜥蜴）蛇之身，黿（yuán，一種大型鱉）龜的頭，長著六隻眼睛，或者一個脖子長著多個頭，牙齒爪子鋒利，能夠擔山噴火，雷電環繞，手持戈矛。菩薩以慈悲之心對待他們，不驚慌也不害怕，一根毫毛都沒有動搖，光彩容顏更加美好。鬼兵無法靠近。魔王親自上前，與佛陀辯論，他的言辭是：
『比丘你為何要坐在樹下，喜歡在充滿毒獸的林中？烏雲升起，多麼可怕，多麼黑暗，天魔圍繞著你，你卻不感到驚慌。』
菩薩回答說：
『這是過去諸佛所行的正道，以恬淡為上，去除無明。成就最殊勝的法，圓滿一切功德。我爲了這個才坐在這裡，讓魔王你失望了。』
魔王說：
『你應該成為轉輪聖王，七寶自然會來，統治四方。所享受的五欲是無與倫比的，這裡沒有道，你應該回宮去。』
菩薩說：
『我看待慾望就像吞食燒紅的銅，拋棄國家就像吐唾沫一樣，沒有什麼可貪戀的。即使當了國王，也有衰老和死亡的憂慮，離開這裡沒有任何好處，不要胡說八道了。』
【English Translation】 English version Depart to the Vajra Throne of all Buddhas. All other places may shift, but this spot remains unmoving. It is fit to receive subtle Samadhi, and cannot be destroyed by you. Now, you should generate a joyful mind, relinquish arrogance, cultivate respect for spiritual teachers, and serve them. At that time, the Mara King heard the voice in the sky and saw that the Bodhisattva remained serene and unchanged. Ashamed, the Mara King abandoned his arrogance and immediately returned to his palace. His demonic host, filled with sorrow and grief, scattered and lost their power. Various weapons of war were strewn across the wilderness. As the evil demons retreated, the Bodhisattva's mind was pure, clear, and unmoving. The sky was free of smoke and mist, and the wind did not stir the branches. The setting sun shone with increased brilliance, and the clear moon illuminated the radiant stars. Darkness and obscurity vanished without obstruction. Devas in the sky rained down exquisite flowers and fragrances, and played various musical instruments to make offerings to the Bodhisattva. As recorded in the Sutra of Auspicious Omens, the Mara King grew even more enraged and summoned all the demon and spirit kings, gathering a host of one hundred and eighty million, transforming them all into the forms of lions, bears, brown bears (pí), wild oxen (sì), tigers, elephants, dragons, cattle, horses, dogs, pigs, monkeys, and apes, beyond count. There were also those with insect heads and human bodies, bodies of lizards (yuán) and snakes, heads of turtles (yuán), with six eyes, or one neck with many heads, teeth and claws sharp, capable of carrying mountains and spitting fire, surrounded by thunder and lightning, wielding spears and halberds. The Bodhisattva, with a heart of compassion, was neither startled nor afraid. Not a single hair on his body stirred, and his countenance shone even brighter. The demon soldiers could not approach. The Mara King himself stepped forward and challenged the Buddha, saying:
'Why do you, Bhikshu, sit beneath the tree, delighting in the forest thicket among venomous beasts? The clouds rise, fearsome and dark, the heavenly demons surround you, yet you are not afraid.'
The Bodhisattva replied:
'This is the ancient, true path walked by the Buddhas, tranquility is supreme, dispelling ignorance. It is the attainment of the most excellent Dharma, the treasury of complete virtues. I seek this seat, disappointing you, Mara King.'
The Mara King said:
'You should become a Chakravartin King, the seven treasures will come naturally, ruling the four directions. The five desires you would enjoy would be unparalleled. There is no path here; you should return to the palace.'
The Bodhisattva said:
'I view desire as swallowing molten copper, discarding the kingdom as spitting out saliva, there is nothing to crave. Even as a king, there is the worry of old age and death. There is no benefit in leaving this place; do not speak foolishly.'
魔王曰。
何安坐林而大語 委國財位守空閑 不見我興四部兵 像馬步兵億八千 以現猿猴師子面 虎兕毒蛇豕鬼形 皆持刀劍護戈矛 超躍哮呼滿空中
菩薩曰。
設有億垓神武備 為魔如汝來會此 矢刃火攻如風雨 不先得佛終不起 魔有本願令我退 吾亦自誓不虛還 今汝福地何如佛 於是可知誰得勝
魔王曰。
吾曾終身快佈施 故典六天為魔王 比丘知我宿福行 自稱無量誰為證
菩薩曰。
昔吾行愿從定光 受莂為佛釋迦文 怒畏想盡故斯坐 意定必解壞汝軍 我所奉事諸佛多 財寶衣食常施人 仁戒積德厚于地 是以脫想無患難 菩薩即以智慧力 伸手按地是知我 應時普地轉大動 魔與官屬顛倒墮 魔王敗績悵失利 昏迷卻踞前畫地 其子又曉心乃寤 即時自歸前悔過 吾已不復用兵器 等行慈心卻魔怨 世有兵器動人心 而我已等汝眾生 若調象馬雖已調 然後故態會復生 若得最調如佛性 以如佛調無不仁 垓天見佛擒魔眾 忍調無想怨自降 諸天歡喜奉華臻 非法王壞法王勝 本從等意智慧力 慧能即時禳不祥 能使怨家為子弟 當禮四等道之證
【現代漢語翻譯】 現代漢語譯本 魔王說： 『你為何安坐在林中高聲談論，拋棄國家財富地位，守護這片空閑之地？難道你沒看見我興起四部軍隊，有象兵、馬兵、步兵共億八千之眾？他們顯現出猿猴、獅子的面孔，以及老虎、野牛、毒蛇、豬、鬼的形狀，都拿著刀劍、護衛著戈矛，跳躍呼嘯，充滿天空。』 菩薩說： 『即使有億萬的神武軍隊，像你這樣的魔來這裡集會，箭矢、刀刃、火焰的攻擊像風雨般襲來，不先證得佛果，我終究不會起身。魔有讓你退卻的本願，我也有不空手而歸的誓言。現在你的福地和佛相比如何？由此可知誰能得勝。』 魔王說： 『我曾終身快樂地佈施，所以才能統治六慾天，成為魔王。比丘知道我過去所修的福德善行，自稱無量，誰能為我作證？』 菩薩說： 『過去我修行發願時，從定光佛（Dipamkara Buddha）那裡，接受授記，將來成佛名為釋迦文（Sakyamuni）。我已將憤怒和畏懼的念頭全部斷盡，所以安坐於此，意念堅定，必定能瓦解你的軍隊。我所奉事供養的諸佛很多，財寶、衣食經常佈施給他人，仁愛、持戒、積德比大地還厚重，因此脫離了妄想，沒有憂患災難。』 菩薩隨即運用智慧之力，伸手按住大地，說道：『大地可以為我作證！』 當時，整個大地都震動起來，魔王和他的官屬們都顛倒墜落。 魔王戰敗，懊惱地失去了優勢，昏迷地退回去，蹲坐在地上畫圈。 他的兒子醒悟過來，明白了事理，立刻前來歸順，懺悔過錯。 『我已不再使用兵器，用平等的慈悲心來對待魔的怨恨。世上的兵器會動搖人心，而我已經平等地對待你們這些眾生。 如果調伏大象和馬匹，即使已經調伏，之後舊習性還會再次產生。如果能像佛性一樣得到最徹底的調伏，就能像佛一樣，沒有不仁慈的地方。 無數天人看見佛陀擒服魔眾，以忍辱調伏，沒有妄想，怨恨自然降伏。 諸天歡喜地奉獻鮮花，非法之王失敗，正法之王勝利。 根本在於平等的意念和智慧的力量，智慧能夠立刻消除不祥。 能夠使怨家變為子弟，應當禮敬四等心（四無量心：慈、悲、喜、舍），這是通往證悟的道路。』
【English Translation】 English version The Demon King said: 『Why do you sit peacefully in the forest, speaking loudly, abandoning national wealth and position, guarding this empty and idle place? Don't you see me raising the four divisions of my army, with elephants, horses, and infantry, totaling billions and eight thousand? They appear with the faces of monkeys and lions, as well as the shapes of tigers, wild oxen, poisonous snakes, pigs, and ghosts, all holding swords and guarding spears, leaping and roaring, filling the sky.』 The Bodhisattva said: 『Even if there are billions of divine and martial troops, and demons like you come here to assemble, with arrows, blades, and fire attacks coming like wind and rain, unless I first attain Buddhahood, I will not rise. The demon has the original vow to make you retreat, and I also have the vow not to return empty-handed. Now, how does your blessed land compare to the Buddha? From this, it can be known who will be victorious.』 The Demon King said: 『I once happily gave alms throughout my life, so I rule the Six Desire Heavens as the Demon King. The Bhikshus know my past meritorious deeds, claiming immeasurable merit, who can testify for me?』 The Bodhisattva said: 『In the past, when I practiced and made vows, I received the prediction from Dipamkara Buddha (定光佛) that I would become a Buddha named Sakyamuni (釋迦文). I have exhausted all thoughts of anger and fear, so I sit here peacefully, with a firm mind, and I will surely break your army. I have served and offered to many Buddhas, and I often give wealth, treasures, clothing, and food to others. My benevolence, precepts, and accumulated virtue are thicker than the earth, so I have escaped from delusion and have no worries or difficulties.』 The Bodhisattva then used the power of wisdom, reached out and pressed the earth, saying: 『The earth can testify for me!』 At that time, the entire earth shook greatly, and the Demon King and his officials fell upside down. The Demon King was defeated, regretting his loss, and retreated in a daze, squatting on the ground drawing circles. His son woke up, understood the matter, and immediately came to surrender, repenting of his mistakes. 『I will no longer use weapons, but treat the demon's resentment with equal compassion. The weapons of the world shake people's hearts, but I have treated you beings equally. If elephants and horses are tamed, even if they have been tamed, old habits will arise again. If one can obtain the most thorough taming like the Buddha-nature, then one can be like the Buddha, without any unkindness. Countless devas saw the Buddha capture the demon hosts, and with patience and taming, without delusion, resentment naturally surrendered. The devas joyfully offered flowers, the king of the unlawful was defeated, and the king of the righteous law was victorious. The root lies in the equal mind and the power of wisdom, and wisdom can immediately dispel misfortune. One can turn enemies into disciples, and one should pay homage to the Four Immeasurables (慈、悲、喜、舍 - loving-kindness, compassion, sympathetic joy, and equanimity), which is the path to enlightenment.』
面如滿月色從容 名聞十方德如山 求佛相貌難得比 當稽首斯度世仙
釋迦譜卷第三
釋迦譜卷第四
蕭齊釋僧祐撰
釋迦降生釋種成佛緣譜第四之四(出因果經)
爾時菩薩以慈心力。於二月七日夜降伏魔已放大光明。即便入定思惟真諦。于諸法中禪定自在。悉知過去所造善惡從此生彼。父母眷屬。貧富貴賤壽命長短。及名姓字皆悉明瞭。即于眾生起大悲心。而自念言。一切眾生無救濟者。輪迴五道不知出津。皆悉虛偽無有真實。而於其中橫生苦樂。作是思惟至中夜盡。瑞應本起云。是日初夜得一術阇。自知宿命無數劫已來精神所更展轉受身不可計數。皆識知之。至二夜時得二術阇。悉知眾生心中所念。善惡殃福生死所趣。至三夜時得三術阇。漏盡結解自知本昔久所習行四神足念精進定欲定意定戒定變化法。所欲如意不復用思。身能飛行。能分一身作百作千。至億萬無數複合為一。能徹入地石壁皆過。從一方現俯沒仰出。譬如水波能中出水履水行虛身不陷墜。坐臥空中如飛鳥翔。立能及天。手捫日月。涌身平立至梵自在。眼能徹視。耳能洞聽。意預知諸天人龍鬼神。蚑行蠕動之類。身行口意。言心所慾念。悉見聞知。諸有貪淫無貪淫者。有瞋恚無瞋恚者。有愚癡無愚癡
【現代漢語翻譯】 現代漢語譯本 面容如滿月般安詳，名聲傳遍十方，德行如山般崇高。 佛陀的相貌難以比擬，應當稽首禮拜這位度化世間的仙人。
《釋迦譜》卷第三
《釋迦譜》卷第四
蕭齊釋僧祐 撰
釋迦降生釋種成佛緣譜第四之四 (出自《因果經》)
爾時，菩薩以慈悲之心力，在二月七日夜晚降伏魔眾后，放出大光明。隨即進入禪定，思惟真諦。於一切諸法中，禪定自在。完全知曉過去所造的善惡業，由此而生於何處，父母眷屬，貧窮富貴，壽命長短，以及姓名都完全明瞭。即對眾生生起大悲心，心中默唸：『一切眾生沒有救濟之人，在五道中輪迴，不知脫離的途徑，一切都是虛妄不實的，沒有真實可言，卻在其中平白地產生苦樂。』這樣思惟直到半夜結束。《瑞應本起經》中記載，這一天初夜時分，獲得第一術阇（智慧之光），自知宿命，無數劫以來精神所經歷的輾轉受身，不可計數，都完全知曉。到二夜時分，獲得第二術阇（智慧之光），完全知曉眾生心中所念，善惡業報，生死所趣。到三夜時分，獲得第三術阇（智慧之光），斷盡煩惱，解脫束縛，自知過去長久以來所修習的四神足（如意足、精進足、心足、觀足），念精進定欲定意定戒定變化法。所希望的都能如意，不再需要思慮。身體能夠飛行，能將一身份作百身、千身，乃至億萬無數身，複合為一。能穿透地和石壁，都能通過。從一方顯現，俯身、沒入、仰起而出。譬如水波，能在水中出現，履水而行，身在虛空中不陷墜。坐臥在空中，如同飛鳥翱翔。站立能及於天。手能觸控日月。涌身平立能到達梵天自在之處。眼睛能徹底看穿。耳朵能清楚聽見。意念能預先知道諸天人、龍、鬼神、以及蚑行蠕動之類眾生的想法。身行、口言、意念，心中所想，都能見聞知曉。諸有貪淫和沒有貪淫的人，有嗔恚和沒有嗔恚的人，有愚癡和沒有愚癡的人。
【English Translation】 English version His face is serene like a full moon, his fame spreads in all ten directions, and his virtue is as lofty as a mountain. The Buddha's appearance is incomparable; one should bow to this world-saving immortal.
Shakya Genealogy, Volume 3
Shakya Genealogy, Volume 4
Composed by Monk You of the Xiao Qi Dynasty
The Fourth of the Fourth Scroll on the Predestined Conditions of Shakya's Birth, Lineage, and Enlightenment (Extracted from the Sutra of Cause and Effect)
At that time, the Bodhisattva, with the power of his compassionate heart, subdued the demons on the night of the seventh day of the second month and emitted great light. He then entered into meditation, contemplating the true meaning. Within all dharmas, he was free in meditation. He fully knew the good and evil deeds he had committed in the past, where he was born as a result, his parents and relatives, poverty and wealth, the length of his life, and his name. He then arose great compassion for all beings, thinking to himself, 'All beings have no one to save them, they revolve in the five paths, not knowing the way out. All is false and unreal, yet they vainly generate suffering and joy within it.' He contemplated in this way until midnight. The Sutra of Auspicious Responses states that on this day, in the first part of the night, he attained the first 'Shu-tu-she' (術阇) (light of wisdom), knowing his past lives, the countless kalpas (劫) through which his spirit had transmigrated, taking on countless bodies, all of which he fully knew. In the second part of the night, he attained the second 'Shu-tu-she' (術阇) (light of wisdom), fully knowing the thoughts in the minds of all beings, their good and evil karma, and where their lives would lead. In the third part of the night, he attained the third 'Shu-tu-she' (術阇) (light of wisdom), exhausting all defilements and dissolving all bonds, knowing that he had long practiced the four 'divine feet' (四神足) (powers of accomplishment: will, effort, mind, and investigation), mindfulness, diligence, concentration, desire, intention, precepts, and the law of transformation. Whatever he wished could be fulfilled, no longer needing to think. His body could fly, able to divide one body into hundreds, thousands, even billions of countless bodies, and then combine them into one. He could penetrate the earth and stone walls, passing through them all. Appearing from one direction, bowing, submerging, and emerging upwards. Like a wave of water, he could appear in the water, walk on the water, and his body would not sink in the void. Sitting and lying in the air, like a bird soaring. Standing, he could reach the heavens. His hand could touch the sun and moon. Rising upright, he could reach the realm of Brahma. His eyes could see through everything. His ears could hear clearly. His mind could foresee the thoughts of gods, humans, dragons, ghosts, and spirits, as well as crawling and wriggling creatures. His bodily actions, spoken words, and thoughts, whatever he desired in his heart, he could see, hear, and know. Those who were greedy and those who were not, those who were angry and those who were not, those who were foolish and those who were not.
者。有愛慾無愛慾者。有大志行無大志行者。有內外行無內外行者。有念善不念善者。有一心無一心者。有解脫意無解脫意者。一切悉知。菩薩觀天上人中。地獄畜生鬼神五道。先世父母兄弟妻子。中外姓字一一分別。一世十世百千億萬無數世事。至於之天地一劫崩壞。空荒之時。一劫始成人物興時。能知十劫百劫。至於千萬億無數劫中。內外姓字。衣食苦樂。壽命長短。死此生彼。展轉所趣。從上頭始諸所更身。生長老終形色好醜。賢愚苦樂一切三界。皆分別知。見人魂神。各自隨行生五道中。或墮地獄或墮畜生。或作鬼神或生天上。或入人形。有生豪貴富樂家者。有生卑鄙貧賤家者。知眾生惑五陰自蔽。一色像。二痛癢。三思想。四行作。五魂識。皆習五欲眼貪色。耳貪聲。鼻貪香。舌貪味。身貪細滑。為愛慾所牽。惑于財色。思望安樂。從是生諸惡本。從惡致苦。能斷愛習不隨淫心。大如毛髮受行八道。則終苦滅。譬如無薪亦復無火。是謂無為度世之道。菩薩自知已棄惡本。無淫怒癡生死已除。根種悉斷無餘栽糵。所作已成智慧已了。明星出時霍然大悟。得無上正真之道。為最正覺。得佛十八法。有十神力四無所畏。
爾時菩薩既至中夜。即得天眼觀察世間。皆悉徹見如明鏡中自觀面像。見諸眾生種類無
【現代漢語翻譯】 現代漢語譯本 有愛慾和沒有愛慾的人，有遠大志向和沒有遠大志向的人，有內外兼修和沒有內外兼修的人，有心念善事和不心念善事的人，有專心致志和沒有專心致志的人，有求解脫和沒有求解脫的人，菩薩對這一切都完全知曉。 菩薩觀察天上、人間、地獄、畜生、鬼神這五道，能夠一一分辨前世的父母、兄弟、妻子，以及內外親族的姓氏。能夠知曉一世、十世、百世、千億萬世乃至無數世的事情，直至天地崩壞、空無一物的時期，以及天地開始形成、萬物興盛的時期。能夠知曉十劫、百劫乃至千萬億無數劫中，內外親族的姓氏、衣食、苦樂、壽命長短、死後生於何處、輾轉輪迴的去向。從頭到腳所經歷的身體，生長衰老直至死亡的形態好壞、賢愚苦樂，一切三界之事，都能夠分辨知曉。見到人的魂神各自隨著業力在五道中輪迴，或者墮入地獄，或者墮入畜生道，或者成為鬼神，或者生於天上，或者轉生為人。有的人出生于豪門貴族，享受富裕快樂；有的人出生于卑微貧賤之家。菩薩知曉眾生被五陰（wuyin）(色、受、想、行、識)所迷惑而自我矇蔽。眼睛貪戀顏色，耳朵貪戀聲音，鼻子貪戀氣味，舌頭貪戀味道，身體貪戀細滑的觸感，被愛慾所牽引，被財色所迷惑，思念渴望安樂，從而產生各種罪惡的根源，從罪惡導致痛苦。如果能夠斷除愛慾的習氣，不隨順淫慾之心，即使像毛髮般微小的善行，如果奉行八正道（bazhengdao），最終就能滅除痛苦。譬如沒有柴薪，也就沒有火焰。這就是無為（wuwei）的度世之道。菩薩自知已經拋棄罪惡的根源，沒有淫慾、嗔怒、愚癡，生死輪迴已經消除，罪惡的根源已經徹底斷除，沒有留下任何殘餘。所應該做的已經完成，智慧已經圓滿。當啟明星出現時，突然大徹大悟，證得無上正真之道，成為最正覺悟者，獲得佛的十八不共法（shiba bugong fa），具有十種神力（shi shenli）和四無所畏（si wusuowei）。 這時，菩薩到達半夜時分，就獲得了天眼（tianyan），觀察世間，一切都看得清清楚楚，就像在明鏡中看到自己的面容一樣。見到各種各樣的眾生。
【English Translation】 English version Those who have desires and those who have no desires, those who have great aspirations and those who have no great aspirations, those who practice both internally and externally and those who do not practice both internally and externally, those who are mindful of good and those who are not mindful of good, those who are single-minded and those who are not single-minded, those who have the intention of liberation and those who do not have the intention of liberation—the Bodhisattva knows all of these completely. The Bodhisattva observes the five paths of existence—heaven, humanity, hell, animals, and ghosts—and can distinguish the past lives of parents, siblings, and spouses, as well as the surnames of relatives both internal and external. The Bodhisattva can know the events of one lifetime, ten lifetimes, a hundred lifetimes, a thousand, million, and countless lifetimes, up to the time when the heavens and earth collapse and become empty, and the time when the heavens and earth begin to form and all things flourish. The Bodhisattva can know the surnames of relatives both internal and external, clothing, food, suffering, joy, length of life, where one dies and where one is born, and the direction of transmigration in ten kalpas, a hundred kalpas, up to a thousand, million, and countless kalpas. From the top of the head to all the bodies one has experienced, the forms, good or bad, wise or foolish, suffering or joy, of growth, aging, and death, the Bodhisattva knows and distinguishes all of the Three Realms. The Bodhisattva sees the souls of people, each following their own karma, being born into the five paths, either falling into hell, or falling into the animal realm, or becoming ghosts, or being born in heaven, or entering human form. Some are born into wealthy and noble families, enjoying riches and happiness; others are born into humble and poor families. The Bodhisattva knows that beings are deluded by the five skandhas (wuyin) (form, feeling, perception, mental formations, and consciousness), which obscure themselves. The eyes crave form, the ears crave sound, the nose craves smell, the tongue craves taste, and the body craves smooth touch. They are led by desires, deluded by wealth and beauty, and think of and desire comfort and happiness. From this arise all the roots of evil, and from evil comes suffering. If one can cut off the habits of desire and not follow lustful thoughts, even a good deed as small as a hair, if one practices the Eightfold Path (bazhengdao), one will eventually extinguish suffering. It is like having no firewood, and therefore no fire. This is called the path of non-action (wuwei) to cross the world. The Bodhisattva knows that they have already abandoned the roots of evil, and that lust, anger, and delusion are gone. The cycle of birth and death has been eliminated, and the roots of evil have been completely cut off, leaving no remnants. What should be done has been done, and wisdom has been perfected. When the morning star appears, they suddenly have a great awakening, attain the unsurpassed and true path, become the most perfectly enlightened one, and obtain the eighteen unique qualities of a Buddha (shiba bugong fa), possessing the ten powers (shi shenli) and the four fearlessnesses (si wusuowei). At this time, the Bodhisattva, having reached midnight, obtained the heavenly eye (tianyan) and observed the world, seeing everything clearly, as if seeing their own face in a clear mirror. The Bodhisattva saw all kinds of beings.
量。死此生彼。隨行善惡受苦樂報。見地獄中考治眾生。或洋銅灌口。或抱銅柱。或臥鐵床。或以鐵鑊而煎煮之。或以火上而加丳炙。或為虎狼鷹犬所食。或有避火依于樹下。樹葉墮落皆成刀劍。割截其身。或以斧鋸解剝肢體。或擲熱沸灰河之中。或復擲熱糞屎坑中。受如是等種種諸苦。以業報故命終不死。菩薩既見如此事已。而心思惟。此等眾生本造惡業。為世樂故而今得果極為大苦。若人有見如此惡報。無復更應作不善想。爾時菩薩復觀畜生。隨種種行受雜丑形。或復有為骨肉筋角。皮牙毛羽而受殺者。或復為人負荷重擔。飢渴乏極。人無知者。或穿其鼻。或鉤其首。常以身肉而供於人。還與其類更相食啖。受于如是種種之苦。菩薩既見生大悲心即自思惟。斯等眾生恒以身力而供於人。又加楚撻飢渴之苦。皆是本修惡行果報。爾時菩薩次觀餓鬼。見其恒居黑暗之中。未曾暫睹日月之光。還是其類亦不相見。受形長大腹如大山。咽頸若針。口中恒有大火熾然。常為飢渴之所煎迫。千億萬歲不聞食聲。設值天雨灑其上者。變成火珠。或時過臨江海河池。水即化為熱銅焦炭。動身舉步聲如人牽五百乘車。肢體節節皆悉火然。菩薩既見受如是等種種諸苦。起大悲心而自思惟。斯等皆為本造慳貪。積財不施。故令今者受斯罪
【現代漢語翻譯】 現代漢語譯本：死亡之後又在彼處出生。隨著生前所行的善惡，承受相應的苦樂報應。看見地獄之中，獄卒拷打懲治眾生。有的被灌入滾燙的銅汁，有的被抱在燒紅的銅柱上，有的躺在鐵床上，有的被放在鐵鍋里煎煮，有的被放在火上用鐵串燒烤，有的被虎狼鷹犬吞食。有的人爲了躲避火焰，跑到樹下，樹葉落下都變成刀劍，割截他們的身體。有的被用斧鋸分解肢體，有的被扔進滾燙的灰河之中，有的又被扔進充滿糞便的糞坑之中，承受這樣種種的痛苦。因為業報的緣故，即使命終也無法死去。菩薩看到這些事情之後，心中思惟：『這些眾生，原本造作惡業，爲了世間的快樂，而今得到如此極大的痛苦果報。如果有人見到這樣的惡報，就不會再產生不善的想法了。』 這時，菩薩又觀察畜生道，它們隨著各自的行為，承受各種醜陋的形體。有的因為骨肉筋角、皮牙毛羽而被殺害。有的為人揹負沉重的負擔，飢渴疲乏到了極點，卻沒有人知道。有的被穿透鼻子，有的被鉤住頭部，常常用自己的身體和肉來供養人類，甚至還和同類互相殘食。承受著這樣種種的痛苦。菩薩看到這些，生起大悲心，就自己思惟：『這些眾生，總是用自己的身力來供養人類，又加上鞭打和飢渴的痛苦，這都是因為過去所修的惡行所導致的果報啊。』 這時，菩薩接著觀察餓鬼道，看見他們總是居住在黑暗之中，從未曾見到日月的光芒。即使是同類也互相看不見。他們的身形巨大，肚子像大山一樣，咽喉卻細得像針一樣。口中常常有熊熊燃燒的大火。經常被飢餓和乾渴所煎熬，千億萬年都聽不到食物的聲音。即使遇到天下雨，雨水灑在他們身上，也會變成火珠。有時他們經過江河湖海，水立刻變成滾燙的銅汁和焦炭。他們動一下身體，舉一下腳步，發出的聲音就像有人拉著五百輛車一樣。肢體的每個關節都在燃燒。菩薩看到他們承受著這樣種種的痛苦，生起大悲心，自己思惟：『這些眾生都是因為過去造作慳貪，積攢錢財而不佈施，所以才導致今天承受這樣的罪報。』
【English Translation】 English version: After death, they are born there. According to the good and evil they have done, they receive the corresponding rewards of suffering and happiness. They see the wardens in hell torturing sentient beings. Some are poured molten copper into their mouths, some are made to embrace copper pillars, some lie on iron beds, some are boiled in iron cauldrons, some are roasted on spits over fire, some are eaten by tigers, wolves, eagles, and dogs. Some seek refuge from the fire under trees, but the falling leaves turn into swords and knives, cutting their bodies. Some have their limbs dismembered by axes and saws, some are thrown into hot, boiling rivers of ash, and some are thrown into pits filled with excrement. They endure all kinds of suffering like this. Because of their karmic retribution, they cannot die even when their lives end. Having seen these things, the Bodhisattva thinks to himself: 'These beings originally created evil karma for the sake of worldly pleasures, and now they receive extremely great suffering as a result. If people see such evil retribution, they should no longer have unwholesome thoughts.' At that time, the Bodhisattva further observes the animal realm. According to their various actions, they receive various ugly forms. Some are killed for their bones, flesh, tendons, horns, skin, teeth, fur, and feathers. Some carry heavy burdens for people, suffering from extreme hunger and thirst, but no one knows. Some have their noses pierced, some have their heads hooked, and they constantly offer their bodies and flesh to humans. They even eat each other. They endure all kinds of suffering like this. Seeing this, the Bodhisattva generates great compassion and thinks to himself: 'These beings constantly offer their physical strength to humans, and they also suffer from whipping, hunger, and thirst. All of this is the result of the evil deeds they cultivated in the past.' At that time, the Bodhisattva then observes the realm of hungry ghosts (Preta). He sees that they constantly dwell in darkness, never having seen the light of the sun and moon. Even those of the same kind cannot see each other. Their bodies are huge, their bellies are like mountains, but their throats are as thin as needles. Their mouths constantly have blazing fires. They are constantly tormented by hunger and thirst, and they do not hear the sound of food for billions of years. Even if it rains, the raindrops turn into fiery pearls when they fall on them. Sometimes they pass by rivers, lakes, and seas, but the water immediately turns into hot copper and charred embers. When they move their bodies or take a step, the sound is like someone pulling five hundred carts. Every joint of their limbs is burning. Seeing them endure all kinds of suffering like this, the Bodhisattva generates great compassion and thinks to himself: 'These beings all created stinginess and greed in the past, accumulating wealth without giving it away, so they now receive such retribution.'
報。若人見彼受此苦痛。宜應惠施勿生吝惜。設使無財。亦應割肉以用佈施。
爾時菩薩。次復觀人。見從中陰始欲入胎。父母和合以顛倒想。起于愛心。即以不凈而為己身。既處胎已。在於生熟二藏之間。熏炙身體如地獄苦。至滿十月然後方生。初生之時。而為外人之所抱執。粗澀苦痛如被刀劍。如是不久復歸老死。更為嬰兒輪轉五道。不能自悟。菩薩道已起大悲心。而自思惟。眾生皆有如斯之患。云何于中耽著五欲。橫計為樂。而不能斷顛倒根本。
爾時菩薩。次觀諸天。見彼天子其身清凈。不受塵垢如真琉璃。有大光明而目不瞬。或有居在須彌山頂。或復居在須彌四領。或復居在虛空之中。心常歡悅無不適事。奏天美樂以自娛樂。不識晝夜。四方諸趣無不絕妙。視東耽著彌歲忘轉。瞻西流湎經年不回。乃至南北皆亦如是。飲食衣服應念即至。雖有如此適意之事。猶為慾火之所煎焦。又見彼天福盡之時。五死相現。一者頭上華萎。二者眼瞬。三者身上光滅。四者腋下汗出。五者自然離於本座。其諸眷屬見天子身五死相現心生戀慕。天子亦復自見己身有五死相。又見眷屬戀慕於己。當爾之時生大苦惱。菩薩既見彼諸天子有如此事。起大悲心而自思惟。此諸天子。本修少善得受天樂。果報將盡生大苦惱。
【現代漢語翻譯】 現代漢語譯本：稟告。如果有人看見他們遭受這樣的苦痛，應該慷慨施捨，不要吝惜。即使沒有錢財，也應該割下自己的肉來佈施。
當時菩薩，接著又觀察世人，看見他們從中陰身開始將要進入母胎。父母交合，以顛倒的妄想，生起愛慾之心，就以不凈之物作為自己的身體。既然處在胎中，就在生臟和熟臟之間，燻烤身體，如同地獄的苦楚。等到滿了十個月，然後才出生。剛出生的時候，被外人抱持，粗糙澀痛，如同被刀劍割裂。這樣不久又歸於衰老和死亡，再次成為嬰兒，在五道中輪迴，不能自己覺悟。菩薩因此生起大悲心，並且自己思惟，眾生都有這樣的苦患，為什麼還在其中貪戀五欲，錯誤地認為是快樂，而不能斷除顛倒的根本呢？
當時菩薩，接著觀察諸天，看見那些天子身體清凈，不受塵垢沾染，如同真正的琉璃。有很大的光明，眼睛也不眨動。有的居住在須彌山頂，有的居住在須彌山的四方山腰，有的居住在虛空之中。心中常常歡悅，沒有不順心的事情。演奏美妙的音樂來娛樂自己，不分白天黑夜。四方的美景無不絕妙。看著東方，沉迷其中，一年年忘記了時間的流逝；看著西方，沉溺其中，一年年不肯回頭。乃至南方和北方也都是這樣。飲食衣服，只要一想，立刻就出現。雖然有這樣舒適的事情，仍然被貪慾所煎熬。又看見那些天人福報將盡的時候，出現五種衰敗的徵兆：一是頭上的花朵枯萎，二是眼睛眨動，三是身上的光芒消失，四是腋下流汗，五是自然地離開自己的座位。那些眷屬看見天子的身體出現五種衰敗的徵兆，心中生起戀慕之情。天子也自己看見自己的身體有五種衰敗的徵兆，又看見眷屬戀慕自己。在那個時候，生起極大的苦惱。菩薩既然看見那些天子有這樣的事情，生起大悲心，並且自己思惟，這些天子，本來修習很少的善行，才得到享受天上的快樂，果報將要結束，就要產生極大的苦惱。
【English Translation】 English version: Report. If people see them suffering such pain, they should give generously without being stingy. Even if they have no wealth, they should cut off their own flesh to give as alms.
At that time, the Bodhisattva, then observed people, seeing them from the intermediate state (中陰, zhōngyīn) just about to enter the womb. The parents unite, with inverted thoughts, giving rise to love, and take the impure as their own body. Once in the womb, they are between the raw and cooked organs, roasting the body like the suffering of hell. After ten months, they are born. At the time of birth, they are held by outsiders, rough and painful as if cut by swords. Soon after, they return to old age and death, and again become infants, revolving in the five paths, unable to awaken themselves. The Bodhisattva thus aroused great compassion and thought to himself, 'All beings have such suffering. Why are they still attached to the five desires, wrongly thinking them to be happiness, and unable to cut off the root of inversion?'
At that time, the Bodhisattva, then observed the devas (諸天, zhūtiān), seeing those devaputras (天子, tiānzǐ) with bodies pure, not subject to dust, like true crystal. They have great light and their eyes do not blink. Some dwell on the summit of Mount Sumeru (須彌山, Xūmíshān), some dwell on the four ledges of Mount Sumeru, and some dwell in the void. Their hearts are always joyful and everything is to their liking. They play heavenly music to entertain themselves, not knowing day or night. The scenery in all directions is exquisite. Looking east, they are absorbed and forget the passage of years. Gazing west, they are immersed and do not turn back for years. The same is true for the south and north. Food and clothing arrive as soon as they are thought of. Although they have such pleasant things, they are still scorched by greed. He also saw that when the devas' blessings were exhausted, five signs of death appeared: first, the flowers on their heads withered; second, their eyes blinked; third, the light on their bodies disappeared; fourth, sweat came from their armpits; and fifth, they naturally left their seats. When their relatives saw the five signs of death appearing on the devas' bodies, they felt longing. The devas also saw the five signs of death on their own bodies and saw their relatives longing for them. At that time, they felt great distress. When the Bodhisattva saw that the devas had such things, he aroused great compassion and thought to himself, 'These devas, originally cultivated little good and received heavenly bliss. When their karmic reward is about to end, they will experience great suffering.'
既命終已舍彼天身。或有墜於三惡道中。本造善行為求樂報。而今所得少樂多苦。譬如饑人啖雜毒食。初雖為美終成大患。云何智者貪樂此也。色無色界諸天。見壽命長便謂常樂。既見變壞生大苦惱。即起邪見謂無因果。以此事故輪迴三塗。備受諸苦。菩薩以天眼力。觀察五道。起大悲心而自思惟。三界之中無有一樂。如是思惟至中夜盡。爾時菩薩。至第三夜觀眾生性。以何因緣而有老死。即知老死以生為本。若離於生則無老死。又復此生不從天生。不從自生。非無緣生從因緣生。因於欲有色有無色有業生。又觀三有業從何而生。即知三有業從四取生。又觀四取從何而生。即知四取從愛而生。又復觀愛從何而生。即便知愛從受而生。又復觀受從何而生。即便知受從觸而生。又復觀觸從何而生。即便知觸從六入生。又觀六入從何而生。即知六入從名色生。又觀名色從何而生。即知名色從識而生。又復觀識從何而生。即便知識從行而生。又復觀行從何而生。即便知行從無明生。若滅無明則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。如是逆順觀十二因緣。第三夜分破于無明。明相出時得智慧光。斷于習障成
【現代漢語翻譯】 現代漢語譯本 既已命終，捨棄天身之後，有些人會墮落到三惡道中。原本造作善行是爲了求得快樂的果報，而現在所得到的卻是少樂多苦，就像飢餓的人吃了摻雜毒藥的食物，起初覺得美味，最終卻釀成大禍。有智慧的人怎麼會貪戀這種快樂呢？ 色無色界諸天，因為壽命很長，就認為那是永恒的快樂。一旦見到變壞，就產生巨大的苦惱，進而生起邪見，認為沒有因果報應。因為這個緣故，在三惡道中輪迴，備受各種痛苦。菩薩用天眼觀察五道眾生，生起大悲心，並且這樣思惟：『三界之中沒有真正的快樂。』這樣思惟直到半夜結束。 這時，菩薩到了第三個夜晚，觀察眾生的本性，因為什麼樣的因緣而有老死？隨即知道老死是以生為根本。如果脫離了生，就沒有老死。而且，這個生不是從天而生，不是從自身而生，不是無緣無故而生，而是從因緣而生，因為欲有（Kama-bhava），色有（Rupa-bhava），無色有（Arupa-bhava）和業而生。又觀察這三有（bhava）的業從何而生？隨即知道三有的業從四取（upadana）而生。又觀察四取從何而生？隨即知道四取從愛（trsna）而生。又觀察愛從何而生？隨即知道愛從受（vedana）而生。又觀察受從何而生？隨即知道受從觸（sparsha）而生。又觀察觸從何而生？隨即知道觸從六入（sadayatana）而生。又觀察六入從何而生？隨即知道六入從名色（nama-rupa）而生。又觀察名色從何而生？隨即知道名色從識（vijnana）而生。又觀察識從何而生？隨即知道識從行（samskara）而生。又觀察行從何而生？隨即知道行從無明（avidya）而生。如果滅掉無明，那麼行就滅；行滅，那麼識就滅；識滅，那麼名色就滅；名色滅，那麼六入就滅；六入滅，那麼觸就滅；觸滅，那麼受就滅；受滅，那麼愛就滅；愛滅，那麼取就滅；取滅，那麼有就滅；有滅，那麼生就滅；生滅，那麼老死憂悲苦惱就滅。像這樣逆向和順向地觀察十二因緣（dvadasanga-pratityasamutpada），在第三個夜晚破除了無明，黎明時分得到了智慧之光，斷除了習氣障礙，成就了……
【English Translation】 English version Having reached the end of their lives and relinquished their heavenly bodies, some fall into the three evil realms. Originally, they performed good deeds seeking joyful rewards, but now they obtain little joy and much suffering, like a hungry person eating food mixed with poison. Though it may taste good at first, it ultimately leads to great harm. How can the wise be greedy for such pleasure? The gods in the realms of form and formlessness, seeing their long lifespans, believe in constant happiness. But upon witnessing decay and change, they experience great suffering and develop the wrong view that there is no cause and effect. Because of this, they cycle through the three evil paths, enduring all kinds of suffering. The Bodhisattva, with his divine eye, observes the five paths of existence, generating great compassion and reflecting thus: 'There is no true happiness within the three realms.' He contemplates in this way until the end of the middle of the night. Then, as the Bodhisattva entered the third watch of the night, he contemplated the nature of beings: what is the cause and condition for old age and death? He immediately knew that old age and death are rooted in birth. If there is separation from birth, there is no old age and death. Moreover, this birth does not arise from heaven, nor from itself, nor without cause; it arises from conditions, from desire-existence (Kama-bhava), form-existence (Rupa-bhava), formless-existence (Arupa-bhava), and karma. Again, he contemplated from what does the karma of these three existences (bhava) arise? He immediately knew that the karma of the three existences arises from the four attachments (upadana). Again, he contemplated from what do the four attachments arise? He immediately knew that the four attachments arise from craving (trsna). Again, he contemplated from what does craving arise? He immediately knew that craving arises from feeling (vedana). Again, he contemplated from what does feeling arise? He immediately knew that feeling arises from contact (sparsha). Again, he contemplated from what does contact arise? He immediately knew that contact arises from the six sense bases (sadayatana). Again, he contemplated from what do the six sense bases arise? He immediately knew that the six sense bases arise from name and form (nama-rupa). Again, he contemplated from what do name and form arise? He immediately knew that name and form arise from consciousness (vijnana). Again, he contemplated from what does consciousness arise? He immediately knew that consciousness arises from volitional formations (samskara). Again, he contemplated from what do volitional formations arise? He immediately knew that volitional formations arise from ignorance (avidya). If ignorance is extinguished, then volitional formations are extinguished; with the extinction of volitional formations, consciousness is extinguished; with the extinction of consciousness, name and form are extinguished; with the extinction of name and form, the six sense bases are extinguished; with the extinction of the six sense bases, contact is extinguished; with the extinction of contact, feeling is extinguished; with the extinction of feeling, craving is extinguished; with the extinction of craving, attachment is extinguished; with the extinction of attachment, existence is extinguished; with the extinction of existence, birth is extinguished; with the extinction of birth, old age, death, sorrow, grief, suffering, and distress are extinguished. Thus, observing the twelve links of dependent origination (dvadasanga-pratityasamutpada) in both forward and reverse order, in the third watch of the night, he shattered ignorance, and as the light of dawn arose, he attained the light of wisdom, cutting off the habitual obstructions, and accomplished...
一切種智。爾時如來心自思惟。八正聖道是三世諸佛之所履行。趣般涅槃路。我今已踐。智慧通達無所掛礙。於時大地十八相動。游霞飛塵皆悉澄凈。天鼓自然而發妙聲。香風徐起柔軟清涼。雜色瑞雲降甘露雨。園林華果榮不待時。又雨曼陀羅華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。金華銀華琉璃等華。七寶蓮華繞菩提樹。滿三十六逾阇那。是時諸天作天妓樂。散華燒香歌唄讚嘆。執天寶蓋及以幢幡。充塞虛空供養如來。龍神八部所設供養。亦復如是。當爾之時。一切眾生皆悉慈愛。無瞋害想歡喜踴躍。如見聖蹟無怖畏情。其心調柔離憍慢意。亦無慳嫉諂誑之心。五凈居天離喜樂根。亦皆歡悅不能自勝。地獄苦痛暫得休息。生大歡喜。一切畜生相食啖者。無復噁心。餓鬼飽滿無飢渴想。世界之中幽瞑之處。日月威光所不能照而皆大明。其中眾生悉得相見。各作是言。此中雲何忽有眾生。大聖法王出興於世。以大法光破非法暗。故令一切皆悉明朗。甘蔗先王棄國學道。得五通仙又行十善。得生天者皆乘神通。到菩提樹在虛空中。歡喜合掌而讚歎言。於我甘蔗種族之中。能斷諸漏成一切智。為世間眼甚為奇特。一切人天。莫不歡喜踴躍無量唯有魔王心猶憂愁。
爾時如來。於七日中一心思惟。觀于樹王而自念
【現代漢語翻譯】 現代漢語譯本： 一切種智（sarvajna，指佛陀所證得的對一切事物和現象的徹底、全面的智慧）。 這時，如來心中思忖：『八正聖道（arya-astangika-marga，佛教中達到涅槃的八條途徑）是過去、現在、未來諸佛所履行的道路，是通往般涅槃（parinirvana，完全的涅槃）的道路。我現在已經踐行了這條道路，智慧通達，沒有任何障礙。』 這時，大地發生了十八種震動，彩霞和飛揚的塵土都變得澄澈乾淨，天鼓自然發出美妙的聲音，香風緩緩吹起，柔和清涼，各種顏色的祥瑞雲彩降下甘露般的雨水，園林中的花朵和果實盛開，不需等待時節。 又降下曼陀羅華（mandarava，天界的白色花），摩訶曼陀羅華（maha-mandarava，大曼陀羅華），曼殊沙華（manjusaka，天界的紅色花），摩訶曼殊沙華（maha-manjusaka，大曼殊沙華），金華、銀華、琉璃等各種花朵，七寶蓮華圍繞著菩提樹，覆蓋了三十六逾阇那（yojana，古印度長度單位）。 這時，諸天演奏天上的音樂，散花、燒香、歌唱讚歎，手持天上的寶蓋以及幢幡，充滿虛空，供養如來。龍神八部（naga-deva-asta-parisa，佛教中的八類護法神）所設的供養，也同樣如此。 當這個時候，一切眾生都充滿慈愛，沒有嗔恨和傷害的想法，歡喜踴躍，如同見到聖蹟一樣，沒有恐懼的情緒，他們的心調柔，遠離驕慢之意，也沒有慳吝、嫉妒、諂媚、欺騙之心。五凈居天（suddhavasa，色界天的最高層）遠離了喜樂的根源，也都感到歡悅，不能自已，地獄的苦痛暫時得到休息，產生巨大的歡喜，一切互相吞食的畜生，不再有噁心，餓鬼得到飽滿，沒有飢渴的想法。 世界之中幽暗的地方，日月的光芒無法照耀的地方，都變得非常明亮，其中的眾生都能夠互相看見，各自說道：『這裡為什麼忽然有眾生出現？』 大聖法王（指佛陀）出現於世，用大法的光明破除非法的黑暗，所以使一切都變得明亮。 甘蔗先王（Iksvaku，古代印度國王，釋迦族的祖先）放棄王位，學習道法，得到五通仙（panca-abhijna，五種神通），又修行十善，得以昇天的人，都乘著神通，來到菩提樹上方的虛空中，歡喜地合掌讚歎道：『在我的甘蔗種族之中，能夠斷除各種煩惱，成就一切智慧，成為世間的眼睛，真是非常奇特！』 一切人天，沒有不歡喜踴躍，只有魔王（Mara，佛教中阻礙修行的惡神）心中仍然憂愁。 這時，如來在七天之中一心思維，觀看著菩提樹王，心中想念著……
【English Translation】 English version: Sarvajna (all-knowing wisdom, referring to the complete and comprehensive wisdom of the Buddha regarding all things and phenomena). At that time, the Tathagata (another name for the Buddha) contemplated in his heart: 'The Noble Eightfold Path (arya-astangika-marga, the eight paths to achieve Nirvana in Buddhism) is the path practiced by the Buddhas of the past, present, and future, and it is the road to Parinirvana (complete Nirvana). I have now walked this path, and my wisdom is unobstructed and unhindered.' At that time, the earth shook in eighteen ways, the rosy clouds and flying dust became clear and clean, heavenly drums naturally emitted wonderful sounds, fragrant winds gently arose, soft and cool, and auspicious clouds of various colors rained down like nectar, the flowers and fruits in the gardens bloomed without waiting for the season. Also rained down mandarava flowers (mandarava, white flowers from the heavens), maha-mandarava flowers (maha-mandarava, large mandarava flowers), manjusaka flowers (manjusaka, red flowers from the heavens), maha-manjusaka flowers (maha-manjusaka, large manjusaka flowers), golden flowers, silver flowers, lapis lazuli flowers, and other various flowers, and seven-jeweled lotus flowers surrounded the Bodhi tree, covering thirty-six yojanas (yojana, an ancient Indian unit of length). At that time, the devas (gods) played heavenly music, scattered flowers, burned incense, sang praises, and held heavenly jeweled canopies and banners, filling the void, making offerings to the Tathagata. The offerings made by the naga-deva-asta-parisa (the eight classes of protective deities in Buddhism) were also the same. At this time, all beings were filled with loving-kindness, without thoughts of anger or harm, rejoicing and leaping with joy, as if seeing a sacred trace, without fear, their hearts were gentle, far from arrogance, and without stinginess, jealousy, flattery, or deceit. The Suddhavasa (pure abodes, the highest level of the Form Realm) devas, who were far from the roots of joy and pleasure, also felt joy and could not contain themselves, the suffering of hell temporarily rested, and great joy arose, all the animals that devoured each other no longer had evil intentions, the hungry ghosts were full, without thoughts of hunger or thirst. In the dark places of the world, where the light of the sun and moon could not shine, they became very bright, and the beings within could see each other, each saying: 'Why are there suddenly beings here?' The Great Sage Dharma King (referring to the Buddha) appeared in the world, using the light of the Great Dharma to break the darkness of non-dharma, so that everything became bright. King Iksvaku (Iksvaku, an ancient Indian king, ancestor of the Shakya clan) abandoned his throne, studied the Dharma, attained the five supernormal powers (panca-abhijna, five kinds of supernatural powers), and practiced the ten virtues, those who were able to ascend to heaven, all rode on their supernormal powers, came to the void above the Bodhi tree, and joyfully joined their palms and praised: 'Among my Iksvaku clan, one is able to cut off all afflictions, achieve all wisdom, and become the eye of the world, truly wonderful!' All humans and devas, without exception, rejoiced and leaped with joy, only Mara (the demon king, an evil spirit in Buddhism that hinders practice) was still worried in his heart. At this time, the Tathagata contemplated single-mindedly for seven days, gazing at the Bodhi tree king, thinking in his heart...
言。我在此處盡一切漏。所作已竟本願成滿。我所得法甚深難解。唯佛與佛乃能知之。一切眾生於五濁世。為貪慾瞋恚愚癡。邪見憍慢諂曲之所覆障。薄福鈍根無有智慧。云何能解我所得法。今我若為轉法輪者。彼必迷惑不能信受。而生誹謗當墮惡道。受諸苦痛。我寧默然入般涅槃。爾時如來以偈頌曰。
聖道甚難登 智慧果難得 我於此難中 皆悉已能辦 我所得智慧 微妙最第一 眾生諸根鈍 著樂癡所盲 順於生死流 不能返其源 如斯之等類 云何而可度
爾時如來作是念已。大梵天王。見於如來聖果已成。默然而住不轉法輪。心懷憂惱即自念言。世尊昔于無量億劫。為眾生故久在生死。舍國城妻子頭目髓腦。備受眾苦始於今者所愿滿足。成阿耨多羅三藐三菩提。云何默然而不說法。眾生長夜沉沒生死。我今當往請轉法輪。作是念已即發天宮。猶如壯士屈伸臂頃。至如來所頭面禮足。繞百千匝卻住一面。胡跪合掌而白佛言。世尊往昔。為眾生故久住生死。捨身頭目以用佈施。備受諸苦廣修德本。始於今者成無上道。云何默然而不說法。眾生長夜沒溺生死。墮無明暗出斯甚難。然有眾生過去世時。親近善友植諸德本。堪任聞法受于聖道。唯愿世尊為斯等故。以大悲力轉妙法輪
【現代漢語翻譯】 現代漢語譯本： （佛）說：『我在此處斷盡一切煩惱（漏）。所作之事已經完結，本來的願望已經圓滿。我所證得的法非常深奧難以理解，只有佛與佛才能完全瞭解。一切眾生在五濁惡世中，被貪慾、瞋恚、愚癡、邪見、憍慢、諂曲所覆蓋和障礙，福報淺薄，根器遲鈍，沒有智慧，怎麼能夠理解我所證得的法呢？如果我現在為他們轉法輪，他們必定會迷惑不解，不能相信和接受，反而會產生誹謗，墮入惡道，遭受各種痛苦。我寧願保持沉默，進入涅槃（般涅槃）。』 當時，如來（Tathagata）以偈頌說道： 『聖道非常難以攀登，智慧的果實難以獲得，我在這艱難之中，都已經能夠辦到。我所證得的智慧，微妙而且是最殊勝第一的。眾生的根器遲鈍，被享樂迷惑，被愚癡矇蔽，順著生死的河流漂流，不能返回到源頭。像這樣的一類眾生，怎麼能夠度化他們呢？』 當時，如來（Tathagata）這樣想之後，大梵天王（Mahabrahma）看到如來已經成就聖果，卻沉默不語，不轉法輪，心中感到憂愁煩惱，於是自己想道：『世尊過去在無量億劫中，爲了眾生的緣故，長久地處在生死輪迴之中，捨棄了國家、城池、妻子、頭目、髓腦，承受了各種痛苦，才在今天願望滿足，成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼卻要保持沉默而不說法呢？眾生長久地沉沒在生死之中，我現在應當前去請求他轉法輪。』 這樣想之後，大梵天王（Mahabrahma）立即從天宮出發，就像壯士屈伸手臂一樣迅速，到達如來（Tathagata）所在的地方，用頭面頂禮佛足，繞佛百千圈，然後退到一旁，右膝著地，合掌向佛說道：『世尊過去爲了眾生的緣故，長久地處在生死輪迴之中，捨棄身體、頭目用來佈施，承受各種痛苦，廣泛地修習功德，才在今天成就了無上正道。為什麼卻要保持沉默而不說法呢？眾生長久地沉溺在生死之中，墮落在無明的黑暗中，想要出來非常困難。然而有一些眾生，在過去世時，親近善友，種植各種功德，堪能聽聞佛法，接受聖道。唯愿世尊爲了這些眾生的緣故，以大悲的力量，轉動這微妙的法輪。』
【English Translation】 English version: He (the Buddha) said, 'Here, I have exhausted all defilements (leaks). What needed to be done is completed, and my original vows are fulfilled. The Dharma I have attained is profound and difficult to understand; only Buddhas can fully comprehend it. All sentient beings in this world of five defilements are covered and obstructed by greed, hatred, delusion, wrong views, arrogance, and deceit. They have little merit, dull faculties, and no wisdom. How can they understand the Dharma I have attained? If I were to turn the wheel of Dharma for them now, they would surely be confused and unable to believe or accept it. Instead, they would give rise to slander and fall into evil realms, suffering various pains. I would rather remain silent and enter Nirvana (Parinirvana).' At that time, the Tathagata (Tathagata, 'Thus Gone One') spoke in verse: 'The holy path is very difficult to ascend, the fruit of wisdom is difficult to obtain. In this difficulty, I have been able to accomplish everything. The wisdom I have attained is subtle and the most supreme. The faculties of sentient beings are dull, blinded by attachment to pleasure and by delusion, flowing along the stream of birth and death, unable to return to the source. How can such beings be delivered?' At that time, after the Tathagata (Tathagata) had this thought, the Great Brahma King (Mahabrahma) saw that the Tathagata had attained the holy fruit but remained silent and did not turn the wheel of Dharma. Feeling worried and distressed, he thought to himself, 'The World Honored One, in countless eons past, for the sake of sentient beings, has long been in the cycle of birth and death, giving up kingdoms, cities, wives, heads, eyes, marrow, and brains, enduring all kinds of suffering. Only today have his vows been fulfilled, and he has attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, right and perfect enlightenment). Why does he remain silent and not teach the Dharma? Sentient beings are submerged in birth and death for a long night. I should now go and request him to turn the wheel of Dharma.' Having thought this, the Great Brahma King (Mahabrahma) immediately departed from his heavenly palace, as quickly as a strong man extends and retracts his arm. He arrived at the place where the Tathagata (Tathagata) was, bowed his head to the ground at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and then stepped back to one side, knelt on his right knee, joined his palms, and said to the Buddha, 'World Honored One, in the past, for the sake of sentient beings, you have long dwelt in the cycle of birth and death, giving up your body, head, and eyes for alms, enduring all kinds of suffering, and extensively cultivating merits. Only today have you attained the unsurpassed path. Why do you remain silent and not teach the Dharma? Sentient beings are submerged in birth and death for a long night, fallen into the darkness of ignorance, and it is very difficult to escape. However, there are some sentient beings who, in past lives, have been close to good friends and planted various merits, and are capable of hearing the Dharma and receiving the holy path. May the World Honored One, for the sake of these beings, with great compassion, turn the wonderful wheel of Dharma.'
。釋提桓因乃至他化自在天。亦復如是勸請如來。為諸眾生轉大法輪。
爾時世尊答大梵王及釋提桓因等言。我亦欲為一切眾生。轉於法輪。但所得法。微妙甚深難解難知。諸眾生等不能信受。生誹謗心墮于地獄。我今為此故默然耳。時梵天王等乃至三請。爾時如來。至滿七日默然受之。梵天王等知佛受請。頭面禮足各還所住。賢愚經云。佛在摩竭國善勝道場。初始得佛念諸眾生。迷網邪倒難可教化。若我住世於事無益。不如遷逝無餘涅槃。爾時梵天知佛所念。即從天下前詣佛所。頭面禮足長跪合掌。勸請世尊轉於法輪。佛答梵天。眾生之類塵垢所蔽。樂著世樂無有慧心。若我住世唐勞其功。如吾所念唯滅為快。爾時梵天覆更傾側。而白佛言世尊今日。法海已滿法幢已立。潤濟開導今正是時。又諸眾生應可度者。亦甚眾多。云何世尊欲入涅槃。使此萌類永失覆護。世尊先昔無數劫時。恒為眾生採集法樂。乃至一偈以身妻子而用募求。云何不念便欲孤棄。過去久遠於閻浮提。作大國王號修樓婆。領此世界八萬四千諸小國邑。六萬山川。八十億聚落。王有二萬夫人。一萬大臣。時妙色王德力無比。覆育民物豐樂無極。王心念曰。如我今者。唯以財寶資給一切。無有道教而安立之。此是我咎何其苦哉。今當推求堅實法
【現代漢語翻譯】 現代漢語譯本：釋提桓因（Śakro devānam indraḥ，帝釋天）乃至他化自在天（Paranirmitavasavarti，欲界第六天），也是這樣勸請如來，為眾生轉大法輪。
這時，世尊回答大梵天王（Mahābrahmā，色界初禪天之主）及釋提桓因等人說：『我也想為一切眾生，轉法輪。但所證得的法，微妙甚深，難以理解和知曉，眾生不能信受，反而會生起誹謗之心，墮入地獄。我因此才默然不語。』當時，梵天王等乃至三次勸請。這時，如來默然接受了他們的請求，直到第七日。梵天王等知道佛接受了勸請，便頂禮佛足，各自返回住所。《賢愚經》中說，佛在摩揭陀國（Magadha）的善勝道場（Bo Gaya），最初成佛時，想到眾生迷惘顛倒，難以教化，如果我住世，對事情沒有益處，不如遷逝入無餘涅槃（nirvāṇa）。當時，梵天知道佛的想法，立即從天下到佛的住所，頂禮佛足，長跪合掌，勸請世尊轉法輪。佛回答梵天說：『眾生被塵垢所矇蔽，貪戀世俗的快樂，沒有智慧之心。如果我住世，只是徒勞無功。正如我所想，不如入滅為好。』當時，梵天再次懇切地對佛說：『世尊，如今法海已經充滿，法幢已經樹立，潤澤開導，正是時候。而且，應該被度化的眾生，也很多。為何世尊要入涅槃，使這些萌芽失去庇護？世尊過去無數劫以來，一直為眾生採集法樂，乃至一個偈頌，都用自己的身體妻子來求取。為何不念及這些，就要拋棄他們呢？過去很久以前，在閻浮提（Jambudvīpa，我們所居住的這個世界）做大國王，名叫修樓婆（Śūruparāja），統治著這個世界的八萬四千個小國，六萬座山川，八十億個聚落。國王有兩萬個夫人，一萬個大臣。當時的妙色王（Śūruparāja）德力無比，養育百姓，使他們豐衣足食，快樂無比。國王心想：如今我只是用財寶來供給一切，沒有用道義來教化他們，使他們安身立命，這是我的過錯，多麼痛苦啊！現在應當尋求堅實的法。』
【English Translation】 English version: Śakro devānam indraḥ (釋提桓因, the lord of the gods in the Trayastrimsa Heaven) and even Paranirmitavasavarti (他化自在天, the highest of the six heavens in the desire realm) likewise entreated the Tathagata to turn the great Dharma wheel for the sake of all beings.
At that time, the World-Honored One answered Mahābrahmā (大梵天王, the lord of the first dhyana heaven in the form realm) and Śakro devānam indraḥ and others, saying, 'I also wish to turn the Dharma wheel for all beings. However, the Dharma I have attained is subtle, profound, difficult to understand and know. Beings are unable to believe and accept it, and instead will give rise to slander, falling into hell. It is for this reason that I remain silent.' At that time, Brahmā and others entreated him up to three times. Then, the Tathagata remained silent for seven days, accepting their request. Brahmā and others, knowing that the Buddha had accepted their request, bowed their heads to his feet and each returned to their dwelling. The Sage and Fool Sutra says, 'The Buddha, in the Bo Gaya (善勝道場) of Magadha (摩揭陀國), upon initially attaining Buddhahood, thought of all beings, confused and deluded, difficult to teach. If I remain in the world, it will be of no benefit. It would be better to pass away into nirvana (涅槃) without remainder.' At that time, Brahmā, knowing the Buddha's thoughts, immediately descended from the heavens and went before the Buddha, bowing his head to his feet, kneeling with palms joined, and entreated the World-Honored One to turn the Dharma wheel. The Buddha answered Brahmā, 'Beings are obscured by dust and defilements, delighting in worldly pleasures, without wisdom. If I remain in the world, it will be in vain. As I think, it is better to enter extinction.' At that time, Brahmā again earnestly said to the Buddha, 'World-Honored One, today the sea of Dharma is full, the banner of Dharma is established. To nourish and guide is now the right time. Moreover, there are many beings who should be saved. Why does the World-Honored One wish to enter nirvana, causing these sprouts to forever lose protection? In the past, for countless kalpas, the World-Honored One has constantly gathered the joy of Dharma for beings, even for a single verse, using his own body and wife to seek it. Why do you not remember these things and wish to abandon them? In the distant past, in Jambudvīpa (閻浮提, the world we live in), you were a great king named Śūruparāja (修樓婆), ruling over eighty-four thousand small countries, sixty thousand mountains and rivers, and eighty billion settlements. The king had twenty thousand wives and ten thousand ministers. At that time, King Śūruparāja (妙色王) had unparalleled virtue and power, nurturing the people, making them prosperous and happy beyond compare. The king thought, 'Now I only provide for everyone with wealth and treasures, without teaching them the Dharma to establish them. This is my fault, how painful it is! Now I should seek a solid Dharma.'
財。普令得服。即時宣令閻浮提內。誰能有法與我說者。恣其所得不敢違逆。募出周遍無有應者。時王憂愁酸切懇惻。毗沙門王見其如是。欲往試之轉自變身。化作夜叉色貌青黑。眼赤如血狗牙上出。頭髮悉豎火從口出。來詣宮門口自宣言。誰欲聞法我當爲說。王聞是語喜不自勝。躬自出迎前為作禮。敷施高座請令就坐。即集群僚前後圍繞。欲得聽聞。爾時夜叉。復告王曰學法事難。云何直爾欲得聞知。王叉手曰。一切所須不敢有逆。夜叉報曰。若以大王可愛妻子。與我食者乃可與法。爾時大王以所愛夫人及兒中勝者。供養夜叉。夜叉得已。于高座上眾會之中。取而食之。爾時諸王百官群臣。見王如是。啼哭懊惱宛轉在地。勸請大王令舍此事。王為法故心堅不回。時夜叉鬼食妻子盡。為說一偈。
一切行無常 生者皆有苦 五陰空無相 無有我我所
說是偈已王大歡喜。心無悔恨大如毛髮。即使盡寫遣使頒示。閻浮提內咸使誦習。世尊往昔為于眾生。不顧身命乃至如是。今者世尊。法海已滿法幢已立。法鼓已建法炬已照。潤益成立今正得時。云何欲舍一切眾生。入于涅槃而不說法。爾時梵王于如來前。合掌讚歎說于如來。先身求法為于眾生。凡有千首。世尊爾時受梵王請。即便往詣波羅柰國鹿野苑中
【現代漢語翻譯】 現代漢語譯本： 財富。普遍讓大家得到滿足。立即向整個閻浮提（Jambudvipa，指我們所居住的這個世界）宣告：誰能有方法告訴我（佛法），就滿足他的一切要求，絕不違背。這樣招募了很久，也沒有人迴應。當時國王憂愁悲傷，非常懇切。毗沙門王（Vaisravana，佛教護法神）看到這種情況，想要去試探他，就自己變身，化作夜叉（Yaksa，一種鬼神），臉色青黑，眼睛赤紅如血，狗牙向上突出，頭髮全部豎起，口中噴出火焰。來到宮門口，自己宣稱：『誰想聽聞佛法，我當爲他說。』國王聽到這話，歡喜得無法自持，親自出去迎接，上前為他作禮，鋪設高座，請他坐下。隨即召集所有官員，前後圍繞，想要聽聞佛法。這時夜叉又告訴國王說：『學習佛法的事情很難，怎麼能這樣就想聽聞呢？』國王合掌說：『一切所需，我都不敢違逆。』夜叉回答說：『如果把大王你心愛的妻子，以及你兒子中最優秀的，給我吃掉，我才可以給你說佛法。』當時大王就把自己心愛的夫人和兒子中最優秀的，供養給夜叉。夜叉得到后，在高座上，在眾人面前，把他們取來吃掉。當時各位國王、百官群臣，看到國王這樣做，啼哭懊惱，在地上打滾，勸請大王放棄這件事。國王爲了佛法，心意堅定不改變。當時夜叉鬼把他的妻子兒女都吃光了，為他說了一個偈子： 『一切行無常，生者皆有苦，五陰（Skandha，構成人身的五種要素，即色、受、想、行、識）空無相，無有我我所。』 說完這個偈子后，國王非常歡喜，心中沒有一絲一毫的後悔。立即讓人抄寫下來，派遣使者頒佈，讓整個閻浮提的人都誦讀學習。世尊（Buddha，佛陀的尊稱）往昔爲了眾生，不顧惜自己的生命，乃至如此。現在世尊，法海已經滿了，法幢（Dharma-dhvaja，象徵佛法的旗幟）已經樹立了，法鼓（Dharma-dundubhi，象徵佛法的鼓）已經建立了，法炬（Dharma-jyoti，象徵佛法的火炬）已經照亮了，潤澤利益已經成就，現在正是時候。為什麼想要捨棄一切眾生，進入涅槃（Nirvana，佛教的最高境界），而不說法呢？當時梵王（Brahma，印度教的創世神，佛教中護法神）在如來（Tathagata，佛陀的稱號之一）面前，合掌讚歎，說如來前身爲了眾生求法，曾經有千首。世尊當時接受了梵王的請求，就前往波羅奈國（Varanasi）的鹿野苑（Mrigadava）中。
【English Translation】 English version: Wealth. May all universally be satisfied. Immediately proclaim throughout Jambudvipa (the world we inhabit): Whoever has a method to tell me (the Dharma), I will grant all their requests without fail. This was proclaimed far and wide, but no one responded. At that time, the king was sorrowful and deeply earnest. Vaisravana (a guardian deity in Buddhism) saw this and, wanting to test him, transformed himself into a Yaksa (a type of spirit), with a blue-black face, eyes as red as blood, dog teeth protruding upwards, and hair standing on end, with fire coming from his mouth. He came to the palace gate and declared, 'Who wishes to hear the Dharma? I will speak it for them.' The king heard these words and was overjoyed, personally going out to greet him, bowing before him, preparing a high seat, and inviting him to sit. He then gathered all his officials, surrounding him, wanting to hear the Dharma. At that time, the Yaksa again told the king, 'Learning the Dharma is difficult. How can you simply wish to hear it?' The king clasped his hands and said, 'I dare not disobey any request.' The Yaksa replied, 'If you give me your beloved wife and the best of your sons to eat, then I can give you the Dharma.' At that time, the king offered his beloved wife and the best of his sons to the Yaksa. The Yaksa received them and, on the high seat, in the midst of the assembly, took them and ate them. At that time, the kings, officials, and ministers, seeing the king do this, wept and lamented, rolling on the ground, urging the king to abandon this matter. The king, for the sake of the Dharma, remained steadfast and did not change his mind. At that time, the Yaksa ghost ate all of his wife and children and spoke a verse: 'All conditioned things are impermanent, all that is born is subject to suffering, the five Skandhas (the five aggregates that constitute a person: form, feeling, perception, volition, and consciousness) are empty and without characteristics, there is no self or anything belonging to self.' After speaking this verse, the king was greatly delighted, without a trace of regret in his heart. He immediately had it written down and sent messengers to proclaim it, so that everyone in Jambudvipa could recite and study it. The World-Honored One (a title of the Buddha) in the past, for the sake of sentient beings, disregarded his own life, even to this extent. Now the World-Honored One's Dharma-sea is full, the Dharma-dhvaja (the banner of the Dharma) has been raised, the Dharma-dundubhi (the drum of the Dharma) has been established, the Dharma-jyoti (the torch of the Dharma) has been illuminated, and the benefits have been accomplished. Now is the right time. Why would you want to abandon all sentient beings, enter Nirvana (the ultimate state of liberation), and not speak the Dharma? At that time, Brahma (the creator god in Hinduism, a protector deity in Buddhism) before the Tathagata (another title of the Buddha), clasped his hands in praise, saying that the Tathagata in his previous life had a thousand heads to seek the Dharma for the sake of sentient beings. The World-Honored One then accepted Brahma's request and went to Mrigadava (Deer Park) in Varanasi.
轉於法輪。三寶因是乃現於世。時諸天人諸龍鬼神八部之眾。聞說是已莫不歡喜。普曜經云。如來具足成正覺已。移坐石室自念本願。欲度眾生思惟生死。世間道術九十六種。各信所事孰知其惑。天地無常皆悉大苦。誰能信者意欲默然。不為說法便入定意。時天帝釋。知佛不欲說法。悲念三界即將般遮。下到石室鼓琴歌佛本願。請說不死之法。佛隨俗心是法甚深。非心所思非言可暢。即說偈言。
深奧恬泊 明耀無垢 吾以遂是 甘露無為 今我說之 眾人不解 如吾今日 不如默然 除去言辭 無思無得 如是自然 猶如虛空
時識伽梵王。與六萬八千梵。來到佛所。白佛言。天地無祐今欲毀壞。佛不說法眾苦沉滯。沒於三界。愿轉法輪悉救眾生。佛默可之時有樹神。名曰法明。又名法樂。又名法意。又名持法。白佛言。世尊。當於何處而轉法輪。佛言在波羅柰仙人住處鹿苑之中。人民雖少我宿命時。在中建立法祠。六萬億載。在中供養六萬億諸佛。諸仙人等游居其中。以佛道眼普觀世間。今當爲誰第一說法。何人易化淫怒癡薄。郁曇藍弗三垢鮮薄。身故已來已經七日。第二學仙今日壽終。佛復念言。昔父王遣五人。俱侍衛我經歷勤苦。我今寧可為其先說。
爾時世尊從樹
【現代漢語翻譯】 現代漢語譯本：於是開始轉法輪（Dharmacakra，佛法之輪），三寶（Triratna，佛法僧）因此顯現於世。當時諸天、人、龍、鬼神以及天龍八部等眾，聽聞此說，無不歡喜。《普曜經》中說，如來（Tathagata，佛的稱號之一）圓滿成就正覺（Samyak-sambuddha，完全覺悟）后，移坐到石室，心中思念著自己的本願，想要度化眾生，思索生老病死的問題。世間的道術有九十六種，各自相信自己所從事的，誰能知道其中的迷惑呢？天地無常，一切都是巨大的痛苦，誰能相信這些呢？佛陀本想默然不語，不為他們說法，便要進入禪定。這時，天帝釋（Śakra，眾神之王）知道佛陀不願說法，悲憫三界眾生，即將毀滅，於是帶著般遮（Pañca，可能指某種樂器或儀式）下到石室，彈琴歌頌佛陀的本願，請求佛陀宣說不死之法。佛陀順應世俗的心意，說道：『這個法非常深奧，不是心思所能思量的，也不是言語所能表達的。』於是說了偈語： 『深奧恬泊，明耀無垢，我已成就此道；甘露無為，現在我來說它，眾人卻不能理解；就像我今天這樣，不如保持沉默，除去言辭；無思無得，如此自然，猶如虛空。』 這時，識伽梵王（Śikhin，梵天王之一）與六萬八千梵天（Brahma，印度教的創世神）來到佛陀處所，稟告佛陀說：『天地沒有庇佑，現在將要毀壞，佛陀如果不說法，眾生的痛苦將沉溺於三界（Trailokya，欲界、色界、無色界），愿佛陀轉法輪，救度一切眾生。』佛陀默許了。當時有樹神，名叫法明、又名法樂、又名法意、又名持法，稟告佛陀說：『世尊，應當在何處轉法輪呢？』佛陀說：『在波羅奈（Varanasi，古印度城市）仙人居住的鹿苑（Mrigadava，釋迦牟尼初轉法輪之處）之中。那裡的人民雖然很少，但我宿命之時，在那裡建立法祠，六萬億載（Kalpa，極長的時間單位），在那裡供養六萬億諸佛。諸仙人等游居其中。』佛陀以佛道之眼普觀世間，心想：『現在應當為誰首先說法呢？什麼人容易被教化，淫慾、嗔怒、愚癡比較淡薄呢？郁曇藍弗（Udraka Ramaputra，釋迦牟尼的老師之一）的三垢（貪嗔癡）已經很淡薄了，但他身故已來已經七日。第二位是學仙，今天壽命終結。』佛陀又想到：『過去父王派遣五人，共同侍衛我，經歷勤苦，我現在寧可先為他們說法。』 爾時世尊從樹...
【English Translation】 English version: Then the wheel of Dharma (Dharmacakra) began to turn, and the Three Jewels (Triratna) thus appeared in the world. At that time, all the gods, humans, dragons, ghosts, spirits, and the eight classes of beings, hearing this, were overjoyed. The Puyao Sutra says that after the Tathagata (one of the titles of the Buddha) fully attained perfect enlightenment (Samyak-sambuddha), he moved to a stone chamber and contemplated his original vow, desiring to liberate sentient beings and pondering the problems of birth, old age, sickness, and death. There are ninety-six kinds of worldly doctrines, each believing in what they practice, but who knows their delusions? Heaven and earth are impermanent, and all is great suffering. Who can believe this? The Buddha intended to remain silent, not to preach the Dharma to them, and was about to enter meditation. At this time, Śakra (king of the gods) knew that the Buddha was unwilling to preach the Dharma and felt compassion for the beings of the three realms (Trailokya), which were about to be destroyed. So he descended to the stone chamber with Pañca (possibly referring to a musical instrument or ritual), playing the lute and singing the Buddha's original vow, requesting the Buddha to proclaim the Dharma of immortality. The Buddha, accommodating the worldly mind, said, 'This Dharma is very profound, not to be conceived by the mind, nor to be expressed by words.' Then he spoke the following verse: 'Profound and tranquil, bright and without defilement, I have attained this path; nectar of non-action, now I speak of it, but the people cannot understand; just like me today, it is better to remain silent, removing words; without thought or attainment, so natural, like the void.' At this time, Śikhin (one of the Brahma kings) and sixty-eight thousand Brahmas (Hindu god of creation) came to the Buddha's place and reported to the Buddha, 'Heaven and earth have no protection and are about to be destroyed. If the Buddha does not preach the Dharma, the suffering of beings will be submerged in the three realms (Trailokya). May the Buddha turn the wheel of Dharma and save all beings.' The Buddha silently agreed. At that time, there was a tree spirit named Dharma-clarity, also named Dharma-joy, also named Dharma-intention, also named Dharma-holder, who reported to the Buddha, 'World Honored One, where should the wheel of Dharma be turned?' The Buddha said, 'In the Deer Park (Mrigadava, where Shakyamuni first turned the wheel of Dharma) where the immortals dwell in Varanasi (ancient Indian city). Although there are few people there, in my past life, I established a Dharma shrine there, for six hundred trillion kalpas (extremely long unit of time), offering to six hundred trillion Buddhas there. The immortals dwell there.' The Buddha, with the eye of the Buddha-path, universally observed the world, thinking, 'Now, for whom should I preach the Dharma first? Who is easy to be taught, with thin lust, anger, and ignorance?' Udraka Ramaputra's (one of Shakyamuni's teachers) three poisons (greed, hatred, delusion) are already very thin, but it has been seven days since his death. The second is the ascetic, whose life ends today.' The Buddha then thought, 'In the past, my father sent five people to serve me together, enduring hardship. I would rather preach to them first.' At that time, the World Honored One from the tree...
下起。尋時舉聲。告於三千大千世界。皆使知之至波羅柰詣五人所。於是五人遙見佛來。轉相謂言。沙門瞿曇迷失無定。所志不獲假使來者。慎莫為起亦勿迎逆彼時五人遙見佛到。不能堪任。不安所坐。即起歸敬。
爾時地神暢聲告已。即為立座頒宣。廣說十二因緣(拘鄰者知本際也)佛法聖眾即成三寶。名暢天下音徹梵天。俱鄰五人六十億天。八十億色界天。八萬世人得法眼凈。
爾時世尊受梵王等請已。又於七日而以佛眼。觀諸眾生上中下根。及諸煩惱亦下中上。滿二七日。爾時世尊。又復思惟。我今當開甘露法門。誰應在先而得聞者。阿羅邏仙人聰慧易悟。又先發愿道成度我。作是念時空中有言。阿羅邏仙人作夜命終。爾時世尊。即便答彼空中聲言。我亦知其昨夜命終。又自思惟。迦蘭仙人利根明瞭。亦應先聞。空中又言。迦蘭仙人昨夜命終。爾時世尊。即以答言。我亦知其昨夜命終。爾時世尊。又自思惟。彼王師大臣。所遣憍陳如等五人。瞻視我者皆悉聰明。又過去世於我發願。應先聞法。我今宜當爲此五人先開法門。又自思惟。古昔諸佛轉法輪處。皆悉在於波羅柰國鹿野苑中仙人住處。又此五人所止住處。亦在於彼我今應往。至其住處轉大法輪。思惟是已即從座起。詣波羅柰國。爾時有五百商
【現代漢語翻譯】 現代漢語譯本：於是（佛陀）開始出發。隨即發出聲音，告知三千大千世界，讓他們都知道（佛陀）將前往波羅奈，去尋找那五個人。當時，那五個人遠遠地看見佛陀走來，互相說道：『沙門瞿曇（釋迦牟尼出家后的稱謂）已經迷失了，沒有定性，他所追求的目標沒有獲得成功。即使他來了，我們也不要起身迎接，也不要理睬他。』但當那五個人遠遠地看見佛陀到來時，卻無法控制自己，坐立不安，立刻起身表示敬意。 當時，地神發出洪亮的聲音宣告此事，並立即設立座位，廣泛宣說十二因緣（拘鄰，即憍陳如，理解了十二因緣的根本）。佛法聖眾由此構成三寶，名聲響徹天下，傳到梵天。拘鄰（憍陳如）等五人，六十億天人，八十億**天人，八萬世人獲得了法眼清凈。 當時，世尊接受梵王等人的邀請后，又用佛眼觀察眾生七日，觀察他們的上、中、下根器，以及各種煩惱的上、中、下程度。過了兩個七日後，世尊又開始思考：『我現在應當開啟甘露法門（指佛法），誰應該最先聽到並理解呢？阿羅邏仙人（一位著名的隱士）聰明易悟，而且先前發願，希望我得道后能度化他。』當他這樣想的時候，空中傳來聲音說：『阿羅邏仙人昨夜已經去世。』世尊立刻回答空中的聲音說：『我也知道他昨夜已經去世。』他又思考：『迦蘭仙人（另一位著名的隱士）根器銳利，明瞭事理，也應該先聽到佛法。』空中又傳來聲音說：『迦蘭仙人昨夜已經去世。』世尊隨即回答說：『我也知道他昨夜已經去世。』世尊又思考：『過去國王的大臣所派遣的憍陳如等五人，負責照看我，他們都很聰明，而且過去世曾經向我發願，應該先聽聞佛法。我現在應該為這五個人先開啟法門。』他又思考：『過去諸佛轉法輪（傳播佛法）的地方，都在波羅奈國的鹿野苑中的仙人居住處。而且這五個人居住的地方，也在那裡，我現在應該前往那裡，向他們轉大法輪。』思考完畢后，他便從座位上起身，前往波羅奈國。當時有五百個商人
【English Translation】 English version: Then (the Buddha) began to set out. Immediately raising his voice, he announced to the three thousand great thousand worlds, letting them all know that (the Buddha) would go to 波羅柰 (Bārāṇasī, Varanasi), to seek out those five people. At that time, those five people saw the Buddha coming from afar and said to each other, 'The Śramaṇa 瞿曇 (Gautama, referring to Śākyamuni after he renounced the world) has lost his way, is unstable, and his aspirations have not been achieved. Even if he comes, we must not rise to greet him, nor should we pay him any attention.' But when those five people saw the Buddha arriving from afar, they could not control themselves, felt uneasy in their seats, and immediately rose to show their respect. At that time, the earth deity proclaimed this matter with a loud voice and immediately set up a seat, widely proclaiming the twelve links of dependent origination (拘鄰, Kaundinya, understanding the root of the twelve links). The Buddha's Dharma and the Sangha thus formed the Three Jewels, and the name resounded throughout the world, reaching Brahma's heaven. 拘鄰 (Kaundinya) and the five others, sixty billion devas, eighty billion **devas, and eighty thousand people attained the purity of the Dharma eye. At that time, after the World Honored One accepted the invitation of Brahma and others, he again observed sentient beings for seven days with his Buddha eye, observing their superior, middling, and inferior faculties, as well as the superior, middling, and inferior degrees of their afflictions. After two seven-day periods, the World Honored One again began to contemplate, 'Now I should open the gate of the nectar Dharma (referring to the Buddha's teachings), who should be the first to hear and understand it? 阿羅邏仙人 (Ārāḍa Kālāma, a renowned hermit) is intelligent and easily enlightened, and he previously made a vow, hoping that I could liberate him after attaining enlightenment.' As he thought this, a voice came from the sky saying, '阿羅邏仙人 (Ārāḍa Kālāma) passed away last night.' The World Honored One immediately replied to the voice in the sky, saying, 'I also know that he passed away last night.' He further contemplated, '迦蘭仙人 (Udraka Rāmaputra, another renowned hermit) has sharp faculties and clear understanding, and he should also hear the Dharma first.' A voice again came from the sky saying, '迦蘭仙人 (Udraka Rāmaputra) passed away last night.' The World Honored One then replied, 'I also know that he passed away last night.' The World Honored One then thought, 'The five people, including 憍陳如 (Kaundinya), who were sent by the ministers of the former king to look after me, are all intelligent, and they made vows to me in past lives that they should hear the Dharma first. Now I should open the gate of Dharma for these five people first.' He further contemplated, 'In the past, the places where all the Buddhas turned the Dharma wheel (spread the Dharma) were in the Deer Park in 波羅柰 (Bārāṇasī), in the dwelling place of the hermits. Moreover, the place where these five people dwell is also there, and I should now go there and turn the great Dharma wheel for them.' After contemplating this, he arose from his seat and went to 波羅柰 (Bārāṇasī). At that time, there were five hundred merchants
人。二人為主。一名跋陀羅斯那。二名跋陀羅梨。行過曠野。時有天神而語之言。有如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。出興於世最上福田。汝今宜應最前設供。時彼商人聞天語已。即答之曰。善哉如告。又問天言。世尊今者為在何許天又報言。世尊不久當來至此。於是如來於無量諸天前後導從。到多謂娑跋利村。時彼村人既見如來威相莊嚴。又見諸天前後圍繞。倍生歡喜。即以蜜麨而奉上佛。爾時世尊心自思惟。過去諸佛用缽多羅。而以盛食。時四天王知佛心念。各持一缽來至佛所。而以奉上。於是世尊而自念言。我今若受一王缽者。余王必當生於恨心。即便普受四王之缽。累置掌上按令成一。使四際相現。爾時世尊即便咒愿。今所佈施。欲令食者。得充氣力。當令施者。得色得力。得瞻得喜。安快無病。終保年壽。諸善鬼神。恒隨守護。開示道地。得利諧偶。吉無不利。日月五星。二十八宿。天神鬼王。常隨護助。四天大王。賞別善人。飯食佈施。斷三毒根。將來當獲三堅法報。聰明智慧。篤信佛法。在在所生。正見不昧。現世之中。父母妻子。親戚眷屬。皆悉熾盛。無諸災怪不吉祥事。門族之中。若有命過。墮惡道者。當令以今所施之福。還生人天不起邪見。增進功德。常得奉近諸佛
【現代漢語翻譯】 現代漢語譯本： 有兩個人，是商人，他們的名字分別是跋陀羅斯那（Bhadra-rosana，賢喜）和跋陀羅梨（Bhadra-li，賢護）。他們行走在曠野中，這時有天神告訴他們說：『有如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現於世間，是最上的福田。你們現在應該最先設供養。』 當時那兩位商人聽了天神的話后，就回答說：『太好了，正如你所說。』又問天神說：『世尊現在在哪裡？』天神回答說：『世尊不久將要來到這裡。』 於是，如來在無量諸天的前後引導和跟隨下，來到了多謂娑跋利村（Duta-vrata-sabari，使者誓言-娑跋利）村。當時那個村莊的人們，看見如來威嚴的相貌莊嚴，又看見諸天前後圍繞，更加歡喜，就用蜜和炒麵來供奉佛陀。 那時，世尊心中自己思惟：『過去諸佛都是用缽多羅（Patra，缽）來盛食物。』當時四天王知道佛的心念，各自拿著一個缽來到佛的處所，供奉給佛陀。於是世尊自己想：『我現在如果接受一個天王的缽，其餘的天王必定會生起怨恨之心。』 於是就普遍接受了四天王的缽，重疊放置在掌上，按壓使之合為一個，使四個缽的邊緣相接顯現。當時世尊就發願說：『現在所佈施的食物，想要讓食用的人，得到充足的氣力；應當讓佈施的人，得到好的容貌，得到力量，得到瞻仰，得到喜悅，安樂快樂沒有疾病，最終保持長壽。愿諸善鬼神，恒常隨從守護，開示通往正道的道路，得到利益，和諧如意，吉祥沒有不利。愿日月五星，二十八星宿，天神鬼王，常常隨從護助。四天大王，賞賜區別善人。愿飯食佈施，斷除貪嗔癡三毒的根本，將來應當獲得三種堅固的法報，聰明智慧，篤信佛法。在生生世世，正見不迷惑。在現世之中，父母妻子，親戚眷屬，都全部熾盛，沒有各種災禍怪異不吉祥的事情。家族之中，如果有命終，墮入惡道的人，應當讓他們憑藉現在所佈施的福報，還生於人天善道，不生起邪見，增進功德，常常能夠奉事親近諸佛。』
【English Translation】 English version: There were two people, merchants, named Bhadra-rosana (Bhadra-rosana, Virtuous Joy) and Bhadra-li (Bhadra-li, Virtuous Protector). They were traveling through the wilderness when a deva (deva, god) told them, 'There is a Tathagata (Tathagata, Thus Gone), Arhat (Arhat, Worthy One), Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One), Vidyā-carana-sampanna (Vidyā-carana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well-Gone), Lokavid (Lokavid, Knower of the World), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), Shasta deva-manushyanam (Shasta deva-manushyanam, Teacher of Gods and Humans), Buddha (Buddha, Awakened One), Bhagavan (Bhagavan, Blessed One), appearing in the world, the supreme field of merit. You should be the first to offer alms.' Upon hearing the deva's words, the two merchants replied, 'Excellent, just as you say.' They then asked the deva, 'Where is the Bhagavan now?' The deva replied, 'The Bhagavan will soon come here.' Then, the Tathagata, guided and followed by countless devas, arrived at the village of Duta-vrata-sabari (Duta-vrata-sabari, Messenger Vow-Sabari). When the people of that village saw the Tathagata's majestic and dignified appearance, and saw the devas surrounding him, they were overjoyed and offered honey and fried flour to the Buddha. At that time, the Bhagavan thought to himself, 'In the past, all Buddhas used a Patra (Patra, bowl) to hold food.' Then the Four Heavenly Kings, knowing the Buddha's thoughts, each brought a bowl to the Buddha and offered it to him. Then the Bhagavan thought to himself, 'If I accept one king's bowl, the other kings will surely feel resentment.' So he universally accepted the bowls of the Four Heavenly Kings, placed them on top of each other in his palm, and pressed them together to make them one, so that the edges of the four bowls appeared to be joined. At that time, the Bhagavan made a vow, saying, 'May the food that is now given as alms give strength to those who eat it; may it give the givers good looks, strength, the opportunity to behold, and joy, peace, happiness, and freedom from illness, and ultimately preserve longevity. May all good spirits always follow and protect them, show them the path to enlightenment, bring them benefit, harmony, and auspiciousness without adversity. May the sun, moon, five planets, twenty-eight constellations, gods, and spirit kings always follow and assist them. May the Four Great Heavenly Kings reward and distinguish the virtuous. May the alms of food sever the roots of the three poisons of greed, hatred, and delusion, and in the future, may they receive the reward of the three firm dharmas, intelligence, wisdom, and firm faith in the Buddha's teachings. In every life, may their right view not be obscured. In this present life, may their parents, wives, children, relatives, and family all be prosperous, without any disasters, strange occurrences, or inauspicious events. Among the family, if there are those who die and fall into evil realms, may they, by the merit of this alms-giving, be reborn in the realms of humans and gods, not give rise to wrong views, increase their merit, and always be able to serve and be close to all Buddhas.'
如來。得聞妙說。見諦得證。所愿具足。爾時世尊咒愿訖已。即便受食食既畢竟。澡漱洗缽即授商人三歸。一歸依佛。二歸依法。三歸依當來僧。授三歸竟。因與之別。瑞應本起云。佛定意七日不動不搖。樹神唸佛新得道快。坐已七日未有獻食者。我當求人令獻佛食。時有五百賈人。從山一面過。車牛皆躓礙不行。中有兩大人。一名提謂。二名波利。怖還與眾人俱。詣樹神請福。神現光像言。今世有佛在此優留國界尼連禪水邊。未有獻食者。汝曹幸先能有善意。必獲大福。賈人聞佛名。皆喜言佛必獨大尊。天神所敬非凡品也。即和麨蜜俱詣樹下稽首上佛。佛念先古諸佛。哀受人施法皆持缽。不宜如余道人手受食也。四天王即遙知佛當用缽。如人屈伸臂頃。俱到頞那山上。如意所念石中自然出四缽。香潔無穢。四天王各取一缽。還共上佛。愿哀賈人令得大福方。有鐵缽后弟子當用食。佛念取一缽。不快余王意。便悉受四缽。累置左手中。右手按之合成一缽。令四際現。而便前行。威儀詳序步若鵝王。路逢外道名優波伽。既見如來相好莊嚴。諸根寂定嘆爲奇特。即說偈言。
世間諸眾生 皆為三毒縛 諸根又輕躁 馳蕩于外境 而今見仁者 諸根極寂靜 必到解脫地 決定無有疑 仁者所學師 其
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata）。聽聞了精妙的說法，證得了真諦，所發的愿都已圓滿。當時世尊唸誦咒語祝願完畢后，就接受了供養的食物。食物用完后，漱口洗缽，然後就為商人們授予三歸依：一、歸依佛；二、歸依法；三、歸依當來僧。授予三歸依完畢后，就與他們告別。《瑞應本起經》中記載，佛陀入定七日，不動不搖。樹神心想佛陀新近得道，真是快樂，已經靜坐七日，還沒有人來獻食，我應當找人來供養佛陀食物。當時有五百個商人，從山的另一面經過，他們的車和牛都被東西絆住，無法前行。其中有兩個首領，一個名叫提謂（Trapusa），一個名叫波利（Bhallika），他們感到害怕，就和眾人一起去樹神那裡祈求賜福。樹神顯現光像說：『如今世間有佛陀在優留（Uruvela）國界的尼連禪（Nairanjana）水邊，還沒有人去獻食。你們如果能先有善意，必定獲得大福。』商人們聽到佛陀的名號，都非常高興地說：『佛陀必定是至高無上的大尊，是天神所敬重的，不是凡人。』於是他們就用麵粉和蜂蜜混合做成食物，一起到樹下，向佛陀稽首，獻上食物。佛陀心想，過去諸佛接受人們的佈施，都是用缽，不應該像其他道人那樣用手接受食物。四大天王立刻遙知佛陀將要用缽，就像人屈伸手臂那麼快，一起到達頞那（Anjana）山，隨心所想，石頭中自然出現四個缽，清香乾凈沒有污穢。四大天王各自取一個缽，回來一起獻給佛陀，希望可憐這些商人，讓他們得到大福。說：『將來我的弟子們可以用鐵缽來吃飯。』佛陀心想，如果只取一個缽，會使其他天王不高興，於是就全部接受了四個缽，疊放在左手中，用右手按壓，合成一個缽，讓四個邊緣都顯現出來，然後向前行走，威儀詳序，步伐像鵝王一樣。路上遇到一個外道，名叫優波伽（Upaka），他看到如來相好莊嚴，諸根寂靜安定，讚歎非常奇特，就說了偈語： 『世間所有的眾生，都被貪嗔癡三毒束縛， 諸根又輕浮急躁，馳騁放蕩于外面的境界。 如今看到您，仁者，諸根極其寂靜， 必定到達解脫之地，決定沒有疑問。 仁者所學的老師，是……』
【English Translation】 English version The Tathagata (the Thus Come One). Having heard the wonderful teachings, attained the truth, and fulfilled all wishes. At that time, the World Honored One finished reciting the mantra and making wishes, and then accepted the offered food. After finishing the food, he rinsed his mouth and washed his bowl, and then bestowed the Three Refuges upon the merchants: first, refuge in the Buddha; second, refuge in the Dharma; and third, refuge in the Sangha of the future. After bestowing the Three Refuges, he bid farewell to them. The Sutra of the Original Causes of Auspicious Events records that the Buddha entered samadhi for seven days, without moving or shaking. The tree spirit thought to himself, 'The Buddha has newly attained enlightenment, how wonderful! He has been sitting here for seven days, and no one has offered him food. I should find someone to offer food to the Buddha.' At that time, there were five hundred merchants passing by on the other side of the mountain, their carts and oxen were stumbling and unable to move forward. Among them were two leaders, one named Trapusa and the other named Bhallika. They were frightened and, together with the others, went to the tree spirit to pray for blessings. The tree spirit manifested a radiant image and said, 'Now there is a Buddha in the Uruvela country by the Nairanjana River, and no one has offered him food. If you can be the first to have good intentions, you will surely receive great blessings.' The merchants, upon hearing the name of the Buddha, were all very happy and said, 'The Buddha must be the supreme and great honored one, revered by the gods, not an ordinary person.' So they mixed flour and honey to make food, and together they went to the tree, prostrated themselves before the Buddha, and offered the food. The Buddha thought to himself, 'In the past, all Buddhas accepted offerings from people with a bowl, and it is not appropriate to accept food with hands like other ascetics.' The Four Heavenly Kings immediately knew from afar that the Buddha would use a bowl, as quickly as a person could stretch and bend their arm, they all arrived at Anjana Mountain, and as they wished, four bowls naturally appeared from the stone, fragrant, clean, and without impurities. Each of the Four Heavenly Kings took a bowl and returned to offer it to the Buddha, hoping to have compassion on these merchants and allow them to receive great blessings, saying, 'In the future, my disciples can use iron bowls to eat.' The Buddha thought to himself, 'If I only take one bowl, it will displease the other kings,' so he accepted all four bowls, stacked them in his left hand, and pressed them with his right hand, merging them into one bowl, so that all four edges were visible, and then he walked forward, with dignified and orderly steps like a goose king. On the road, he met an ascetic named Upaka, who saw the Tathagata's magnificent appearance and the stillness and stability of his senses, and praised him as extraordinary, and then spoke this verse: 『All beings in the world are bound by the three poisons of greed, hatred, and delusion, Their senses are frivolous and restless, running wild in external realms. Now seeing you, benevolent one, your senses are extremely still, You will surely reach the place of liberation, there is no doubt. The teacher you, benevolent one, have learned from is...』
姓字何等
爾時世尊以偈答曰。
我今已超出 一切眾生表 微妙深遠法 我今已具足 三毒五欲境 永斷無餘習 如蓮華在水 不染濁水泥 自悟八正道 無師無等侶 如清凈智慧 降伏大力魔 今得成正覺 堪為天人師 身口意滿足 故號為牟尼 欲趣波羅柰 轉甘露法輪 是天人魔梵 所可不能轉
爾時優波迦。聞此偈言心生歡喜。嘆未曾有合掌恭敬。圍繞而去。回顧瞻矚不見乃去。爾時世尊即復前行。次到阿阇婆羅水側。日暮止宿而便入定。當於爾時七日風雨。時彼水中有大龍王。名曰真鄰陀見佛入定。即以其身圍繞七匝。滿七日已。時彼龍王化為人形。頭面禮足而白佛言。世尊在此七日之中。不至乃甚患風雨也。爾時世尊以偈答曰。
諸天及世人 所歡五欲樂 比我禪定樂 不可為譬類
時彼龍王聞佛此偈。歡喜踴躍頭面禮足。還歸所止。瑞應本起云。起到文鄰盲龍無提水邊。坐定七日不喘不息。光照水中龍目得開。即識如來如前。三佛光明。目輒得視龍王歡喜。沐浴名香栴檀蘇合。出水見佛相好光影。如樹有華。前繞佛七匝。身離佛圍四十里。龍有七頭羅覆佛上。欲以障蔽蚊虻寒暑。時雨七日。龍一心不饑不渴。七日雨止佛從
【現代漢語翻譯】 姓氏名誰？
那時，世尊用偈語回答說：
『我如今已超越一切眾生之上， 微妙深遠的佛法，我如今已完全具備。 貪嗔癡三毒和色聲香味觸五欲之境， 我已永遠斷除，不留一絲習氣。 猶如蓮花生長在水中， 不被污濁的泥土所染。 我自悟八正道， 沒有老師，也沒有同伴。 猶如清凈的智慧， 降伏了大力魔王。 如今我已證得正覺（Anuttara-Samyak-Sambodhi，無上正等正覺）， 堪為天人和世人的導師。 身口意三業圓滿， 所以號稱為牟尼（Muni，聖者）。 我將前往波羅奈（Varanasi，古印度城市名）， 轉動甘露法輪（Dharma wheel，佛法之輪）， 這法輪是天人、魔、梵天（Brahma，印度教主神） 所不能轉動的。』
那時，優波迦（Upaka，一位苦行者）聽了這偈語，心中歡喜，讚歎前所未有，合掌恭敬，圍繞佛陀而去，回頭瞻望，不見佛陀才離去。當時，世尊繼續前行，來到阿阇婆羅（Ajapala，樹名）水邊，日暮便在那裡止宿入定。當時，連續七日風雨交加。那時，水中有一條大龍王，名叫真鄰陀（Mucalinda，龍王名），見到佛陀入定，就用自己的身體圍繞佛陀七圈。滿了七日後，那龍王化為人形，頭面頂禮佛足，對佛說：『世尊您在這裡七日之中，不覺得被風雨侵擾嗎？』當時，世尊用偈語回答說：
『諸天和世人所歡喜的五欲之樂， 比之於我的禪定之樂， 根本無法相比。』
當時，那龍王聽了佛陀的偈語，歡喜踴躍，頭面頂禮佛足，返回自己的住所。《瑞應本起經》中記載：到達文鄰盲龍（Mucalinda，龍王名）無提水邊，佛陀坐禪入定七日，不喘不息，光明照耀水中，龍的眼睛得以睜開，立即認出如來（Tathagata，佛陀的稱號），如同之前的三佛光明一樣，眼睛隨即能夠看見，龍王歡喜，用名貴的香料如栴檀（Sandalwood，一種香木）、蘇合香（Storax，一種香料）沐浴，從水中出來，見到佛陀的相好光明，如同樹木開花一樣。上前圍繞佛陀七圈，身體離開佛陀四十里。龍有七個頭，羅網般覆蓋在佛陀上方，想要遮蔽蚊蟲和寒暑。當時下了七日雨，龍一心不饑不渴。七日雨停，佛陀從禪定中出來。
【English Translation】 What is your name?
Then the World-Honored One (Bhagavan) answered in verse:
'I have now transcended all living beings, The subtle and profound Dharma (law, teachings), I now fully possess. The three poisons (greed, hatred, delusion) and the five desires (form, sound, smell, taste, touch), I have forever cut off, without a trace of habit remaining. Like a lotus flower in water, Not stained by the muddy soil. I have self-awakened to the Eightfold Path (the path to liberation), Without a teacher, without an equal companion. Like pure wisdom, Subduing the mighty demon (Mara). Now I have attained perfect enlightenment (Anuttara-Samyak-Sambodhi), Worthy to be a teacher of gods and humans. Body, speech, and mind are fulfilled, Therefore, I am called Muni (sage).' 'I intend to go to Varanasi (ancient Indian city), To turn the Dharma wheel (Dharma wheel) of nectar, This wheel is what gods, humans, demons, and Brahma (Hindu chief god) Cannot turn.'
At that time, Upaka (an ascetic) heard these verses and his heart was filled with joy. He praised what he had never heard before, put his palms together respectfully, circumambulated and left. Looking back, he could no longer see the Buddha and then departed. Then the World-Honored One continued forward, next arriving at the Ajapala (tree name) tree by the water. At dusk, he stopped there to rest and entered into Samadhi (meditative state). At that time, there were seven days of wind and rain. Then, in the water, there was a great dragon king named Mucalinda (dragon king's name), who saw the Buddha entering Samadhi. He immediately used his body to encircle the Buddha seven times. After seven days had passed, the dragon king transformed into a human form, bowed his head and face at the Buddha's feet, and said to the Buddha: 'World-Honored One, in these seven days, have you not been greatly troubled by the wind and rain?' Then the World-Honored One answered in verse:
'The pleasures of the five desires that gods and humans enjoy, Compared to the joy of my Samadhi, Cannot be compared.'
At that time, the dragon king heard the Buddha's verse, rejoiced and leaped, bowed his head and face at the Buddha's feet, and returned to his dwelling. The Sutra of Auspicious Responses states: Arriving at the water's edge of Mucalinda (dragon king's name), the blind dragon, the Buddha sat in meditation for seven days, without breathing or exhaling. The light illuminated the water, and the dragon's eyes were opened. He immediately recognized the Tathagata (Buddha's title), just like the light of the previous three Buddhas. His eyes were then able to see. The dragon king rejoiced, bathed with precious fragrances such as sandalwood (Sandalwood, a fragrant wood) and storax (Storax, a fragrance), came out of the water, and saw the Buddha's auspicious marks and radiant light, like a tree with flowers. He went forward and circled the Buddha seven times, his body forty miles away from the Buddha. The dragon had seven heads, covering the Buddha like a net, wanting to shield him from mosquitoes, gnats, cold, and heat. At that time, it rained for seven days. The dragon was single-minded, neither hungry nor thirsty. After seven days of rain, the Buddha emerged from Samadhi.
定寤。龍化作年少道人。著好服飾稽首問佛。佛得無寒得無熱。無為蚊虻所嬈近耶。佛時答言。
久得在屏處 思道其福快 昔所愿欲聞 今已悉知快 不為彼所嬈 能安眾生快 度世三毒滅 得佛泥洹快 生世得睹佛 聞受經法快 得與辟支佛 真人會亦快 不與愚從事 得離惡人快 有黠別真偽 知信正道快
佛告龍王。汝當復自歸於佛。自歸於法。自歸於比丘僧。即受三自歸。諸畜生中。是龍為先見佛。
爾時世尊。即復前往波羅柰國。至憍陳如摩訶那摩跋波阿舍婆阇跋陀羅阇所止住處。時彼五人遙見佛來。共相謂言。沙門瞿曇棄捨苦行而還。退受飲食之樂。無複道心。今既來此。我等不須起迎之也。亦勿作禮敬。問所須為敷坐處。若欲坐者自隨其意。作此語竟而各默然。爾時世尊既來至已。五人不覺各從座起。禮拜奉迎互為執事。或復有為持衣缽者。或有取水供盥漱者。或復有為澡洗腳者。各違本誓。猶故稱佛以為瞿曇。爾時世尊語憍陳如言。汝等共約見我不起。今者何故。違先所誓而即驚起。為我執事。時彼五人聞佛此言。深生慚愧即前白言。瞿曇行道得無疲倦。爾時世尊語五人言。汝等云何于無上尊。而以高情稱喚姓也。我心如空。于諸譭譽無所分別。
【現代漢語翻譯】 現代漢語譯本 定寤（禪定中醒來）。龍變化成一位年輕的道人，穿著華麗的服飾，向佛稽首問道：『佛陀您是否安好？是否感到寒冷或炎熱？是否受到蚊虻的侵擾？』佛陀當時回答說： 『長久以來身處清靜之地， 思考真理，其樂無比。 過去所希望聽聞的， 如今已全部知曉，其樂無比。 不被那些事物所困擾， 能夠安定眾生，其樂無比。 度過塵世，三毒（貪嗔癡）消滅， 證得佛陀的涅槃，其樂無比。 今生得見佛陀， 聽聞並接受經法，其樂無比。 能夠與辟支佛（dupiac佛）和真人相會，也很快樂。 不與愚人共事， 能夠遠離惡人，其樂無比。 有智慧能夠辨別真偽， 知曉並相信正道，其樂無比。』 佛告訴龍王：『你應該再次皈依佛，皈依法，皈依比丘僧（bhikkhu sangha）。』於是龍王接受了三皈依。在所有畜生中，這龍是最先見到佛的。 這時，世尊又前往波羅奈國（Bārāṇasī），到達憍陳如（Ajnata Kaundinya）、摩訶那摩（Mahanama）、跋波（Bhadraka）、阿舍婆（Asvajit）、阇跋陀羅阇（Dasabalakasyapa）所居住的地方。當時，這五人遠遠地看見佛陀走來，互相說道：『沙門瞿曇（Śrāmaṇa Gautama）放棄了苦行而回來了，退轉去享受飲食的快樂，已經沒有修道的決心了。現在他既然來了，我們不必起身迎接他，也不要向他作禮敬，問他需要什麼，為他鋪設座位。如果他想坐，就隨他的意願。』說完這些話后，他們各自保持沉默。這時，世尊已經來到他們面前，五人不自覺地各自從座位上站起來，禮拜迎接，互相幫忙做事。有的為佛陀拿著衣缽，有的取水供佛陀盥洗，有的為佛陀洗腳，都違背了之前的誓言。但仍然稱佛陀為瞿曇。這時，世尊對憍陳如說：『你們之前約定見到我不起身，現在為什麼違背先前的誓言而驚慌起身，為我做事呢？』當時，這五人聽到佛陀這樣說，深感慚愧，立即上前說道：『瞿曇修行是否感到疲倦？』這時，世尊對五人說：『你們怎麼能對無上尊者，用輕慢的態度稱呼我的姓呢？我的心如同虛空，對於各種譭謗和讚譽，都沒有分別。』
【English Translation】 English version Having awakened from meditation, the dragon transformed into a young ascetic, adorned in fine garments. He bowed his head and asked the Buddha: 'Is the Buddha well? Does he suffer from the cold or the heat? Is he troubled by mosquitoes and gnats?' The Buddha then replied: 'Having long dwelt in a secluded place, Meditating on the Dharma, its bliss is unsurpassed. What I desired to hear in the past, Now I know it all, its bliss is unsurpassed. Not being troubled by those things, Being able to bring peace to sentient beings, its bliss is unsurpassed. Having crossed the world, the three poisons (greed, hatred, and delusion) extinguished, Attaining the Buddha's Nirvana, its bliss is unsurpassed. Being born into the world and seeing the Buddha, Hearing and receiving the teachings of the scriptures, its bliss is unsurpassed. Being able to meet with Pratyekabuddhas (dupiac Buddhas) and true men, is also blissful. Not engaging with fools, Being able to stay away from evil people, its bliss is unsurpassed. Having the wisdom to distinguish truth from falsehood, Knowing and believing in the right path, its bliss is unsurpassed.' The Buddha told the Dragon King: 'You should once again take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha (bhikkhu sangha).' Thereupon, the Dragon King took the Three Refuges. Among all the animals, this dragon was the first to see the Buddha. At that time, the World-Honored One again went to the country of Bārāṇasī (Bārāṇasī), arriving at the place where Ajnata Kaundinya (Ajnata Kaundinya), Mahanama (Mahanama), Bhadraka (Bhadraka), Asvajit (Asvajit), and Dasabalakasyapa (Dasabalakasyapa) were staying. At that time, these five people saw the Buddha coming from afar and said to each other: 'The Śrāmaṇa Gautama (Śrāmaṇa Gautama) has abandoned his ascetic practices and returned, regressing to enjoying the pleasures of food and drink. He no longer has the resolve to cultivate the path. Now that he has come here, we do not need to rise to greet him, nor should we bow to him, ask him what he needs, or prepare a seat for him. If he wants to sit, let him do as he pleases.' After saying these words, they each remained silent. At that time, the World-Honored One had already arrived, and the five people unconsciously rose from their seats, bowed in welcome, and helped each other with tasks. Some held the Buddha's robes and bowl, some fetched water for the Buddha to wash his hands, and some washed the Buddha's feet, all violating their previous vows. But they still called the Buddha Gautama. At that time, the World-Honored One said to Ajnata Kaundinya: 'You previously agreed not to rise when you saw me, why are you now violating your previous vows and rising in alarm to serve me?' At that time, these five people heard the Buddha's words and felt deeply ashamed, and immediately stepped forward and said: 'Gautama, are you tired from practicing the path?' At that time, the World-Honored One said to the five people: 'How can you address the Supreme Honored One by my surname with such disrespect? My mind is like the void, and I make no distinction between various slanders and praises.'
但汝憍慢自招惡報。譬如有子稱父母名。於世儀中猶尚不可。況我今是一切父母。時彼五人。又聞此語倍生慚愧。而白佛言。我等愚癡無有慧識。不知今者已成正覺。所以者何。往見如來。日食麻米苦行六年。而今還受飲食之樂。我以是故謂不得道。爾時世尊語憍陳如言。汝等莫以小智輕量。我道成與不成。何以故。形在苦者心則惱亂。身在樂者情則樂著。是以苦樂兩非道因。譬如鉆火澆之以水。則必無有破暗之照。鉆智慧火亦復如是。有苦樂水慧光不生。以不生故。不能滅于生死黑障。今者若能棄捨苦樂。行於中道心則寂定。堪能修彼八正聖道。離於生老病死之患。我已隨順中道之行。得成阿耨多羅三藐三菩提。時彼五人。既聞如來如此之言。心大歡喜踴躍無量。瞻仰尊顏目不暫舍。爾時世尊觀五人根。堪任受道。而語之言。憍陳如。汝等當觀五盛陰苦。生苦老苦病苦死苦。愛別離苦怨憎會苦。所求不得苦。失榮樂苦。憍陳如。有形無形。無足一足二足四足多足。一切眾生。無不悉有如此苦者。譬如以灰覆於火上。若遇乾草還復燒然。如是諸苦由我為本。若有眾生起微我相。還復更受如此之苦。貪慾瞋恚及以愚癡。皆悉緣我根本而生。又此三毒是諸苦因。猶如種子能生於芽。眾生以是輪迴三有。若滅我想及貪瞋癡。
【現代漢語翻譯】 現代漢語譯本： 但你們的驕慢自大會招致惡報。譬如兒子直呼父母的名字，在世俗禮儀中尚且不允許，更何況我如今是一切眾生的父母。』當時那五個人，聽了這話更加慚愧，對佛說：『我們愚癡沒有智慧，不曉得您如今已經成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）。這是什麼緣故呢？因為我們過去看見如來（Tathagata，如來），每天只吃麻米，苦行六年，而今卻又享受飲食的快樂，因此我們認為您沒有得道。』 這時，世尊（Lokasrestha，世間最尊貴者）告訴憍陳如（Ajnatakaundinya，五比丘之首）說：『你們不要用小聰明來輕視衡量，我是否已經得道。』為什麼呢？因為形體在受苦時，心就會煩惱擾亂；身體在享樂時，情慾就會貪戀執著。因此，苦和樂都不是得道的因。譬如鉆木取火，卻用水澆滅，那麼必定無法產生破除黑暗的光明。修習智慧之火也是這樣，有了苦樂之水，智慧之光就無法產生。因為智慧之光不產生，就不能滅除生死輪迴的黑暗障礙。如今如果能夠捨棄苦和樂，奉行中道，心就能寂靜安定，堪能修習那八正道（Aryastangika-marga，八聖道分），脫離生老病死的憂患。我已經隨順中道之行，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 當時那五個人，聽了如來（Tathagata，如來）這樣的話，心中非常歡喜，踴躍無量，仰望著世尊的尊容，眼睛片刻也不離開。 這時，世尊（Lokasrestha，世間最尊貴者）觀察這五個人的根器，堪能接受佛道，就對他們說：『憍陳如（Ajnatakaundinya，五比丘之首），你們應當觀察五盛陰（Pancakkhandha，五蘊）的苦，即生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、所求不得苦、失去榮華快樂的苦。憍陳如（Ajnatakaundinya，五比丘之首），無論是有形無形、無足、單足、雙足、四足、多足的一切眾生，沒有不都具有這些苦的。譬如用灰覆蓋在火上，如果遇到乾燥的草，還會重新燃燒起來。這些苦都是由『我』為根本而產生的。如果有眾生生起微小的『我』相，還會再次承受這樣的痛苦。貪慾、瞋恚以及愚癡，都是緣『我』這個根本而產生的。而且這三種毒素是各種痛苦的原因，猶如種子能生出新芽，眾生因此在三有（Tribhava，欲有、色有、無色有）中輪迴。如果滅除『我』想以及貪瞋癡，'
【English Translation】 English version: But your arrogance will bring about evil consequences. It is like a son calling his parents by their names, which is unacceptable in worldly etiquette. How much more so when I am the parent of all beings.' At that time, the five of them, upon hearing these words, felt even more ashamed and said to the Buddha (Buddha, the awakened one): 'We are foolish and lack wisdom, not knowing that you have now attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Why is that? Because we used to see the Tathagata (Tathagata, thus-gone one), eating only sesame and rice, practicing asceticism for six years, but now you are enjoying the pleasure of food and drink again. Therefore, we thought you had not attained the Way.' At that time, the Lokasrestha (Lokasrestha, the most honored in the world) said to Ajnatakaundinya (Ajnatakaundinya, the first of the five bhikkhus): 'Do not use your small wisdom to underestimate whether I have attained the Way or not.' Why? Because when the body is in suffering, the mind will be disturbed and troubled; when the body is in pleasure, the emotions will be attached and craving. Therefore, neither suffering nor pleasure is the cause of the Way. It is like drilling for fire but pouring water on it, then there will certainly be no light to break through the darkness. Cultivating the fire of wisdom is also like this; with the water of suffering and pleasure, the light of wisdom will not arise. Because the light of wisdom does not arise, it cannot extinguish the dark obstacles of birth and death. Now, if you can abandon suffering and pleasure and practice the Middle Way, the mind will be tranquil and stable, capable of cultivating the Noble Eightfold Path (Aryastangika-marga, the eightfold path), and be free from the suffering of birth, old age, sickness, and death. I have followed the practice of the Middle Way and attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' At that time, the five of them, hearing these words of the Tathagata (Tathagata, thus-gone one), were overjoyed and leaped with immeasurable joy, gazing upon the venerable face of the World-Honored One, their eyes not leaving for a moment. At that time, the Lokasrestha (Lokasrestha, the most honored in the world), observing that the five of them had the capacity to receive the Way, said to them: 'Ajnatakaundinya (Ajnatakaundinya, the first of the five bhikkhus), you should observe the suffering of the five aggregates (Pancakkhandha, the five aggregates), namely the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of meeting with those you hate, the suffering of not getting what you seek, and the suffering of losing glory and pleasure. Ajnatakaundinya (Ajnatakaundinya, the first of the five bhikkhus), all beings, whether with form or without form, without feet, with one foot, with two feet, with four feet, or with many feet, all have these sufferings. It is like covering fire with ashes; if it encounters dry grass, it will burn again. These sufferings all arise from 'I' as the root. If beings give rise to even a slight sense of 'I', they will again suffer such pain. Greed, hatred, and delusion all arise from the root of 'I'. Moreover, these three poisons are the cause of all suffering, like seeds that can sprout new shoots, causing beings to transmigrate in the three realms (Tribhava, the three realms of existence). If you extinguish the thought of 'I' and greed, hatred, and delusion,'
諸苦亦皆從此而斷。莫不悉由彼八正道。如人以水澆于盛火。一切眾生。不知諸苦之根本者。皆悉輪迴在於生死。憍陳如。苦應知。集當斷。滅應證。道當修。憍陳如。我已知苦。已斷集。已證滅。已修道。故得阿耨多羅三藐三菩提。是故汝今應當知苦斷集證滅修道。若人不知四聖諦者。當知是人不得解脫。四聖諦者是真是實。苦實是苦。集實是集。滅實是滅。道實是道。憍陳如。汝等解未。憍陳如言。解已世尊。知已世尊。以於四諦得解知故。故名阿若憍陳如。當三轉四諦十二行法輪時。阿若憍陳如於諸法中。遠塵離垢得法眼凈。時虛空中。八萬那由他諸天。亦離塵垢得法眼凈。
爾時地神見於如來。在其境界而轉法輪。心大歡喜高聲唱言。如來於此轉妙法輪。虛空天神既聞此言。又生踴躍展轉唱聲。乃至阿迦膩吒天。諸天聞已欣悅無量。高聲唱言。如來今日于波羅柰國鹿野苑中仙人住處。轉大法輪。一切世間天人魔梵沙門婆羅門所不能轉。爾時大地十八相動。天龍八部于虛空中作眾妓樂天鼓自鳴。燒眾名香散諸妙華。寶憍幡蓋歌唄讚嘆。世界之中自然大明。阿若憍陳如於弟子中。以始悟故為第一弟子。時彼摩訶那摩等四人。聞佛轉法輪已。阿若憍陳如獨悟道跡。心自念言。世尊若更為我說法。我等亦當復得
【現代漢語翻譯】 現代漢語譯本 諸苦也都會從此斷絕。沒有哪一樣不是由於那八正道。如同人用水澆在旺盛的火焰上。一切眾生，如果不知道諸苦的根本，都會在生死中輪迴。憍陳如（梵文：Ajñāta Kauṇḍinya，五比丘之一）。苦應該知曉，集應該斷除，滅應該證得，道應該修習。憍陳如，我已經知曉苦，已經斷除集，已經證得滅，已經修習道，所以證得了阿耨多羅三藐三菩提（梵文：Anuttarā-samyak-saṃbodhi，無上正等正覺）。因此你現在應當知曉苦、斷除集、證得滅、修習道。如果有人不知道四聖諦，應當知道這個人不能得到解脫。四聖諦是真實不虛的，苦確實是苦，集確實是集，滅確實是滅，道確實是道。憍陳如，你們理解了嗎？憍陳如說：理解了，世尊。知道了，世尊。因為對於四諦得到了理解和知曉，所以名為阿若憍陳如（梵文：Ājñāta Kauṇḍinya，最初的覺悟者）。當三轉四諦十二行法輪時，阿若憍陳如在諸法中，遠離塵垢，得到了法眼凈。當時虛空中，八萬那由他（梵文：Niyuta，數量單位）諸天，也遠離塵垢，得到了法眼凈。
這時地神看見如來，在他的境界中轉法輪，心中非常歡喜，高聲唱言：如來在這裡轉妙法輪。虛空中的天神聽到這些話，更加踴躍，輾轉相告，乃至阿迦膩吒天（梵文：Akaniṣṭha，色界頂層天）。諸天聽到后，欣喜無量，高聲唱言：如來今日在波羅柰國（梵文：Varanasi，古印度城市名）鹿野苑（梵文：Mrigadava，釋迦牟尼初轉法輪處）中仙人居住的地方，轉大法輪，這是世間一切天人魔梵沙門婆羅門所不能轉的。當時大地發生了十八種震動，天龍八部在虛空中演奏各種伎樂，天鼓自動鳴響，焚燒各種名香，散佈各種妙華，用寶憍幡蓋歌唄讚嘆，世界之中自然大放光明。阿若憍陳如在弟子中，因為最初覺悟，所以成為第一弟子。當時摩訶那摩（梵文：Mahanama，佛陀的堂兄弟）等四人，聽到佛陀轉法輪后，阿若憍陳如獨自悟道，心中想：世尊如果再為我們說法，我們也將能夠證得。
【English Translation】 English version All sufferings will also be cut off from this. There is nothing that does not arise from the Noble Eightfold Path. It is like a person pouring water on a raging fire. All sentient beings, if they do not know the root of all sufferings, will all be reborn in the cycle of birth and death. Ajñāta Kauṇḍinya (one of the five first disciples of the Buddha). Suffering should be known, accumulation should be abandoned, cessation should be realized, and the path should be cultivated. Ajñāta Kauṇḍinya, I have already known suffering, already abandoned accumulation, already realized cessation, and already cultivated the path, therefore I have attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Therefore, you should now know suffering, abandon accumulation, realize cessation, and cultivate the path. If a person does not know the Four Noble Truths, know that this person cannot attain liberation. The Four Noble Truths are true and real; suffering is truly suffering, accumulation is truly accumulation, cessation is truly cessation, and the path is truly the path. Ajñāta Kauṇḍinya, do you understand? Ajñāta Kauṇḍinya said: Understood, World Honored One. Known, World Honored One. Because of understanding and knowing the Four Truths, therefore he is named Ājñāta Kauṇḍinya (the first to understand). When the Dharma wheel of the Four Noble Truths was turned three times with twelve aspects, Ājñāta Kauṇḍinya, among all dharmas, was far from dust and defilement and attained the purity of the Dharma eye. At that time, in the empty sky, eighty million niyutas (a unit of measurement) of devas also departed from dust and defilement and attained the purity of the Dharma eye.
At that time, the earth deity saw the Tathagata turning the Dharma wheel in his realm, and his heart was greatly rejoiced, and he proclaimed loudly: The Tathagata is turning the wonderful Dharma wheel here. The devas in the empty sky heard these words and were even more delighted, and they proclaimed to each other, even up to the Akaniṣṭha heaven (the highest heaven in the Realm of Form). After hearing this, the devas were immeasurably delighted and proclaimed loudly: Today, the Tathagata is turning the great Dharma wheel in the Deer Park (Mrigadava) in Varanasi (an ancient Indian city) in the abode of the immortals, which cannot be turned by all the gods, humans, demons, Brahmas, śrāmaṇas, and Brahmins in the world. At that time, the earth shook in eighteen ways, and the eight classes of gods and dragons played various musical instruments in the empty sky, the heavenly drums sounded by themselves, burning various famous incense, scattering various wonderful flowers, and praising with jeweled banners and canopies, songs, and hymns, and the world naturally shone brightly. Ājñāta Kauṇḍinya, among the disciples, became the first disciple because he was the first to awaken. At that time, the four people, Mahanama (a cousin of the Buddha) and others, after hearing the Buddha turn the Dharma wheel, Ājñāta Kauṇḍinya alone attained the path, and thought to himself: If the World Honored One were to speak the Dharma for us again, we would also be able to attain it.
悟道。作此念已。瞻仰尊顏目不暫舍爾時世尊知四人念。即便重為廣說四諦。於時四人于諸法中。亦離塵垢得法眼凈。時彼五人見道跡已。頂禮佛足而白佛言。世尊。我等五人。已見道跡已證道跡。我等今者。欲于佛法出家修道。唯愿世尊慈愍聽許。於時世尊。喚彼五人善來比丘。鬚髮自落袈裟著身。即成沙門。爾時世尊問彼五人。汝等比丘。知色受想行識。為是常為無常也。為是苦為非苦也。為是空為非空也。為有我為無我也。時五比丘。聞佛說是五陰法已。漏盡意解成阿羅漢果。即便答言。世尊。色受想行識。實是無常苦空無我。於是世間始有六阿羅漢。佛阿羅漢是為佛寶。四諦法輪是為法寶。五阿羅漢是為僧寶。如是世間三寶具足。為諸天人第一福田。
爾時有長者子。名曰耶舍。聰明利根極大巨富。閻浮提中最為第一。服天冠瓔珞。著無價寶屐。其于中夜與諸妓女。相娛樂已各還寢息。忽從眠覺見諸妓女。或有伏臥或有仰眠。頭髮髼亂涎唾流出。樂器服玩顛倒縱橫。既見是已生厭離心而自念言。我今在此災怪之內。于不凈中妄生凈想。作是念時以天力故。空中光明門自然開。尋光而去趣鹿野范。路由恒河高聲唱言苦哉苦哉。佛言耶舍。汝便可來。我今此有離苦之法。耶舍聞已。所著寶屐價直閻浮提。即
【現代漢語翻譯】 現代漢語譯本：悟道。當他們這樣想的時候，便目不轉睛地瞻仰著世尊的尊容。這時，世尊知道這四個人的心念，便再次為他們廣泛地宣說了四諦（苦、集、滅、道）。當時，這四個人在諸法中，也遠離了塵垢，得到了法眼凈（證得初果須陀洹）。當時，這五個人見到道跡（修道的初步成果）后，頂禮佛足，對佛說：『世尊，我們五人，已經見到了道跡，已經證得了道跡。我們現在，想要在佛法中出家修道，只希望世尊慈悲憐憫，允許我們。』這時，世尊呼喚這五個人說：『善來比丘（歡迎加入僧團的比丘）！』他們的鬚髮自然脫落，袈裟自動穿在身上，立刻就成了沙門（出家修道者）。當時，世尊問這五個人：『你們這些比丘，知道色（物質）、受（感受）、想（思想）、行（行為）、識（意識）是常還是無常呢？是苦還是非苦呢？是空還是非空呢？是有我還是無我呢？』這五個比丘，聽佛說完這五陰法（構成人身的五種要素）后，煩惱漏盡，心意解脫，成就了阿羅漢果（斷盡煩惱，證得解脫的聖者）。便回答說：『世尊，色、受、想、行、識，確實是無常、苦、空、無我的。』於是世間才開始有了六位阿羅漢。佛阿羅漢是為佛寶，四諦法輪是為法寶，五阿羅漢是為僧寶。這樣，世間三寶（佛、法、僧）就都具足了，成為諸天和人們的第一福田（種福報最好的地方）。 當時有一位長者（富有的居士）的兒子，名叫耶舍（Yasha），聰明敏銳，根器極佳，極其富有，在閻浮提（Jambudvipa，指我們所居住的這個世界）中最為第一。他戴著天冠，佩戴瓔珞（一種裝飾品），穿著無價的寶屐（一種鞋子）。他在半夜與眾多（歌舞伎女）一起，相互娛樂后各自回去睡覺。忽然從睡夢中醒來，看見這些，有的伏臥，有的仰眠，頭髮蓬亂，口水流出，樂器和服飾顛倒散亂。他看到這些后，生起了厭離之心，心想：『我現在身處災禍之中，在不凈的東西上妄生清凈的想法。』當他這樣想的時候，因為天神的力量，空中光明之門自然打開。他順著光明而去，前往鹿野苑（Mrigadava，佛陀初轉法輪的地方）。路過恒河時，高聲唱道：『苦哉苦哉！』佛說：『耶舍（Yasha），你便可以來了。我這裡有脫離痛苦的方法。』耶舍（Yasha）聽到后，所穿的寶屐價值整個閻浮提（Jambudvipa），立即...
【English Translation】 English version: Enlightenment. Having formed this thought, they gazed upon the Venerable One without taking their eyes off him. At that time, the World Honored One, knowing the thoughts of the four, again extensively explained the Four Noble Truths. Then, the four, amidst all dharmas, were also freed from defilements and attained the pure Dharma eye (Dharma-caksu, attainment of stream-enterer). At that time, those five, having seen the path (marga), prostrated themselves at the Buddha's feet and said to the Buddha: 'World Honored One, we five have seen the path, have attained the path. We now wish to renounce the household life and cultivate the path in the Buddha's Dharma. We only hope that the World Honored One will have compassion and allow us.' At that time, the World Honored One called to those five: 'Welcome, Bhikkhus (monks)!' Their hair and beards fell off by themselves, and the kasaya (monk's robe) clothed their bodies. They immediately became Sramanas (ascetics). At that time, the World Honored One asked those five: 'You Bhikkhus, do you know whether form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are permanent or impermanent? Are they suffering or not suffering? Are they empty or not empty? Is there a self or no self?' When the five Bhikkhus heard the Buddha speak of these five skandhas (aggregates), their outflows were exhausted, their minds were liberated, and they attained the fruit of Arhatship (arahat). They then replied: 'World Honored One, form, sensation, perception, mental formations, and consciousness are truly impermanent, suffering, empty, and without self.' Thus, the world began to have six Arhats. The Buddha Arhat is the Buddha Jewel, the Dharma wheel of the Four Noble Truths is the Dharma Jewel, and the five Arhats are the Sangha Jewel. Thus, the Three Jewels (Buddha, Dharma, Sangha) are complete in the world, becoming the foremost field of merit for gods and humans. At that time, there was a son of a wealthy householder named Yasha (Yasa), intelligent, with sharp faculties, extremely wealthy, the foremost in Jambudvipa (the continent where we live). He wore a heavenly crown and necklaces, and wore priceless jeweled sandals. In the middle of the night, he was with many ** (dancing girls), entertaining each other, and then they each returned to their rest. Suddenly awakening from sleep, he saw the **, some lying prostrate, some lying supine, their hair disheveled, saliva flowing from their mouths, musical instruments and ornaments overturned and scattered. Having seen this, he developed a sense of revulsion and thought to himself: 'I am now in the midst of calamity, falsely conceiving purity in what is impure.' As he thought this, due to the power of the devas (gods), a gate of light in the sky naturally opened. Following the light, he went towards Mrigadava (Deer Park, where Buddha first taught). Passing by the Ganges River, he loudly exclaimed: 'Suffering, suffering!' The Buddha said: 'Yasha (Yasa), you may come here. I have here the Dharma of liberation from suffering.' Upon hearing this, Yasha (Yasa), whose jeweled sandals were worth all of Jambudvipa (Jambudvipa), immediately...
便脫之度于恒河。往詣佛所。見三十二相八十種好愿容挺特威德具足。心大歡喜踴躍無量。五體投地頂禮佛足。唯愿世尊救濟於我。佛言。善哉善哉。善男子。諦聽諦聽善思念之。如來即便隨順其根而為說法。耶舍。色受想行識無常苦空無我。汝知之不。是時耶舍聞說此語。即于諸法。遠塵離垢得法眼凈。於是如來重說四諦。漏盡意解心得自在。成阿羅漢果。即答佛言。世尊。色受想行識。實是無常苦空無我。爾時如來。猶見耶舍。著嚴身具。即說偈言。
雖復處居家 服寶嚴身具 善攝諸情根 厭離於五欲 若能如此者 是為真出家 身雖在曠野 服食于粗澀 意猶貪五欲 是為非出家 一切造善惡 皆從心想生 是故真出家 皆以心為本
爾時耶舍。既見如來說此偈已。心自念言。世尊所以說此偈者。正當以我猶著七寶。我今宜應脫如此服。即便禮足而白佛言。唯愿世尊聽我出家。佛言善來比丘。鬚髮自落袈裟著身。即成沙門。爾時耶舍父。既至天曉求覓耶舍。不知所在心大懊惱。悲號涕泣緣路推尋。到恒河側見其子屐。心自思惟。我子正當從此道去。即尋其跡至於佛所。爾時世尊。知其為子故來至此。若使即得見耶舍者。必生大苦或能命終。便以神力隱耶捨身。其父即便
【現代漢語翻譯】 現代漢語譯本 於是他脫下華服，渡過恒河（Ganges）。前去拜見佛陀。他看到佛陀具足三十二相（thirty-two marks of a great man）和八十種好（eighty minor marks），容貌端莊威嚴，內心無比歡喜，踴躍不已。他五體投地，頂禮佛足，祈求世尊救度他。佛陀說：『善哉，善哉。善男子，仔細聽，仔細聽，好好思考。』如來便順應他的根器為他說法。『耶舍（Yasa），色、受、想、行、識（form, feeling, perception, mental formations, and consciousness）都是無常、苦、空、無我的，你明白嗎？』當時，耶舍聽了這些話，立刻對諸法遠離塵垢，獲得了法眼凈（pure Dharma eye）。於是，如來又為他宣說了四諦（Four Noble Truths），他漏盡意解，心得自在，成就了阿羅漢果（Arhat）。他回答佛陀說：『世尊，色、受、想、行、識確實是無常、苦、空、無我的。』 當時，如來看到耶舍還穿著華麗的服飾，就說了這首偈語： 『雖然身處在家， 穿著華麗的寶飾， 善於攝持諸根， 厭離五欲（five desires）。 若能如此修行， 這才是真正的出家。 身雖在曠野， 吃著粗糙的食物， 內心仍然貪戀五欲， 這還不是真正的出家。 一切善惡的造作， 都從心念生起， 所以真正的出家， 都以心為根本。』 當時，耶舍聽了如來說的這首偈語后，心裡想：『世尊說這首偈語，正是因為我還執著於七寶（seven treasures）。我現在應該脫下這些服飾。』於是他禮拜佛足，對佛說：『唯愿世尊允許我出家。』佛陀說：『善來比丘（Welcome, Bhikkhu）。』他的頭髮自然脫落，袈裟自動穿在身上，立刻就成了沙門（Sramana）。當時，耶舍的父親，天亮后尋找耶舍，不知道他在哪裡，心裡非常懊惱，悲傷地哭泣著，沿著路尋找。他到了恒河邊，看到了他兒子的鞋子，心裡想：『我的兒子一定是從這條路走了。』於是他沿著足跡找到了佛陀所在的地方。當時，世尊知道他是因為尋找兒子才來到這裡，如果讓他立刻見到耶舍，一定會非常痛苦，甚至可能喪命。於是就用神力隱藏了耶舍的身影。他的父親便...
【English Translation】 English version Then he removed his finery and crossed the Ganges River (Ganges). He went to see the Buddha. He saw the Buddha with the thirty-two marks of a great man (thirty-two marks of a great man) and eighty minor marks (eighty minor marks), his appearance dignified and majestic, and his heart was filled with joy and boundless excitement. He prostrated himself on the ground, bowed at the Buddha's feet, and begged the World-Honored One to save him. The Buddha said, 'Excellent, excellent. Good man, listen carefully, listen carefully, and think it over carefully.' The Tathagata then taught him according to his capacity. 'Yasa (Yasa), form, feeling, perception, mental formations, and consciousness (form, feeling, perception, mental formations, and consciousness) are all impermanent, suffering, empty, and without self. Do you understand?' At that time, Yasa, upon hearing these words, immediately became free from defilement with regard to all dharmas and attained the pure Dharma eye (pure Dharma eye). Then, the Tathagata further explained the Four Noble Truths (Four Noble Truths) to him, and he became free from outflows, his mind was liberated, and he attained the fruit of Arhat (Arhat). He replied to the Buddha, 'World-Honored One, form, feeling, perception, mental formations, and consciousness are indeed impermanent, suffering, empty, and without self.' At that time, the Tathagata saw that Yasa was still wearing ornate garments and spoke this verse: 'Although dwelling at home, wearing jeweled ornaments, skillfully restraining the senses, disgusted with the five desires (five desires). If one can practice like this, this is true renunciation. Though the body is in the wilderness, eating coarse food, the mind still craves the five desires, this is not true renunciation. All good and evil deeds, arise from the mind, therefore, true renunciation, is based on the mind.' At that time, Yasa, having heard the Tathagata speak this verse, thought to himself, 'The World-Honored One spoke this verse because I am still attached to the seven treasures (seven treasures). I should now take off these garments.' Then he bowed at the Buddha's feet and said to the Buddha, 'May the World-Honored One allow me to renounce the world.' The Buddha said, 'Welcome, Bhikkhu (Welcome, Bhikkhu).' His hair naturally fell off, and a kasaya robe automatically appeared on his body, and he immediately became a Sramana (Sramana). At that time, Yasa's father, after dawn, searched for Yasa, not knowing where he was, and was very distressed. He wept sadly and searched along the road. He arrived at the Ganges River and saw his son's shoes. He thought to himself, 'My son must have gone this way.' So he followed the footprints to where the Buddha was. At that time, the World-Honored One knew that he had come here in search of his son. If he were to see Yasa immediately, he would be very distressed and might even die. So he used his divine power to hide Yasa's body. His father then...
前到佛所。頭面禮足退坐一面。於是如來。即隨其根而為說法。善男子。色受想行識。無常苦空無我。汝知之不。時耶舍父聞說此言。即于諸法。遠塵離垢得法眼凈。而答佛言。世尊。色受想行識。實是無常苦空無我。爾時如來。既已知其見於道跡。恩愛漸薄而問之言。汝何因緣而來至此。其即答言。我有一子名曰耶舍。昨夜之中忽失所在。今旦推求。見其寶屐在恒河側。追尋之跡故來至此。爾時世尊攝其神力。其父即便得見耶舍。心大歡喜語耶舍言。善哉善哉。汝為此事真實快也。既能自度又能度他。汝今在此。故令我來得見道跡。即于佛前受三自歸。於是閻浮提中。唯此長者為優婆塞。最初獲得供養三寶。爾時又有耶舍朋類。五十長者子。聞佛出世。又聞耶舍于佛法中。出家修道。各自念言。世間今者有無上尊。長者子耶舍。聰慧辯了才藝兼人。乃能捨其豪族。棄五欲樂。毀形守志而為沙門。我等今者。復何顧戀不出家也。作是念已共詣佛所。未至之間遙見如來。相好殊特光明赫奕。心大歡喜舉體清涼。敬情轉至即前佛所。合掌圍繞頭面禮足。諸長者子。宿植德本聰達易悟。如來即便隨其所應而為說法。善男子。色受想行識無常苦空無我。汝知之不。說此語已。諸長者子于諸法中。遠離塵垢得法眼凈。即答佛言。
【現代漢語翻譯】 現代漢語譯本 走到佛陀所在的地方，以頭面禮拜佛足，然後退到一旁坐下。這時，如來便根據他的根器為他說法：『善男子，色、受、想、行、識，都是無常、苦、空、無我的，你明白嗎？』當時，耶舍（Yashe，人名，意為『名譽』）的父親聽到這些話，立刻在諸法中遠離塵垢，獲得了清凈的法眼。他回答佛陀說：『世尊，色、受、想、行、識，確實是無常、苦、空、無我的。』 這時，如來已經知道他見到了道跡，對世俗的恩愛逐漸淡薄，便問他說：『你因為什麼因緣來到這裡？』他回答說：『我有一個兒子名叫耶舍，昨晚忽然不見了。今天早上我四處尋找，在恒河邊看到了他的寶貴鞋子，於是沿著軌跡追尋到這裡。』這時，世尊收攝了他的神力，耶舍的父親立刻看到了耶舍，心中非常歡喜，對耶舍說：『太好了，太好了！你做這件事真是太對了！既能自己得度，又能度化他人。你現在在這裡，才讓我有機會來見到道跡。』他立刻在佛前受了三自歸。 於是，在閻浮提（Jambudvipa，四大部洲之一，此處指我們所居住的世界）中，只有這位長者成爲了優婆塞（Upasaka，在家男居士），最初獲得了供養三寶的機會。當時，還有耶舍的五十個朋友，都是長者的兒子，他們聽說了佛陀出世的訊息，又聽說耶舍在佛法中出家修行，各自心中想：『現在世間有了無上尊者。長者子耶舍，如此聰慧、善辯、才藝兼備的人，竟然能夠捨棄他的豪門生活，拋棄五欲之樂，剃除鬚髮，堅守志向，成為沙門（Shramana，出家修行者）。我們現在又有什麼可顧戀的，而不出家呢？』 這樣想著，他們一同前往佛陀所在的地方。還沒到的時候，遠遠地看見如來，相貌美好殊勝，光明照耀，心中非常歡喜，全身感到清涼。恭敬之情更加強烈，他們走到佛前，合掌圍繞，以頭面禮拜佛足。這些長者的兒子，宿世種下德本，聰慧通達，容易領悟。如來便根據他們各自的根器為他們說法：『善男子，色、受、想、行、識，都是無常、苦、空、無我的，你明白嗎？』說完這些話，這些長者的兒子在諸法中遠離塵垢，獲得了清凈的法眼，立刻回答佛陀說：
【English Translation】 English version They went to where the Buddha was, bowed their heads to his feet, and sat to one side. Then, the Tathagata (Thus Come One, another name for the Buddha) expounded the Dharma (teachings) according to their capacities: 'Good men, are you aware that form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are impermanent (anitya), suffering (duhkha), empty (sunya), and without self (anatman)?' At that time, Yashas' (Yashe, a name meaning 'fame' or 'glory') father, upon hearing these words, immediately became free from dust and defilement in all dharmas (phenomena) and attained the pure Dharma Eye (Dharma-caksu). He replied to the Buddha, 'World-Honored One, form, feeling, perception, mental formations, and consciousness are indeed impermanent, suffering, empty, and without self.' Then, the Tathagata, knowing that he had seen the path and that his affection for worldly things was gradually diminishing, asked him, 'What is the cause and condition that brings you here?' He replied, 'I have a son named Yashas, who suddenly disappeared last night. This morning, I searched everywhere and found his precious slippers by the side of the Ganges River. I followed his tracks and came here.' At that moment, the World-Honored One withdrew his divine power, and Yashas' father immediately saw Yashas. Overjoyed, he said to Yashas, 'Excellent, excellent! You have done a truly wonderful thing! You are able to liberate yourself and also liberate others. Because you are here, I have had the opportunity to see the path.' He immediately took the Three Refuges (Trisarana) before the Buddha. Thus, in Jambudvipa (one of the four continents in Buddhist cosmology, referring to the world we live in), this elder was the first to become a Upasaka (a lay male follower) and the first to receive the opportunity to make offerings to the Triple Gem (Buddha, Dharma, Sangha). At that time, there were also fifty friends of Yashas, all sons of elders. They heard of the Buddha's appearance in the world and that Yashas had renounced his home and was practicing the Dharma. Each of them thought, 'Now the world has an unsurpassed honored one. Yashas, the son of an elder, is so intelligent, eloquent, and talented, yet he was able to abandon his wealthy family life, renounce the pleasures of the five desires, shave his head, and uphold his aspirations to become a Shramana (a wandering ascetic or renunciate). What is there for us to cling to that we should not also renounce our homes?' Thinking this, they went together to where the Buddha was. Before they arrived, they saw the Tathagata from afar, with his beautiful and extraordinary form and radiant light. Their hearts were filled with joy, and their bodies felt cool and refreshed. Their reverence grew stronger, and they went before the Buddha, joined their palms, circumambulated him, and bowed their heads to his feet. These sons of elders had planted roots of virtue in past lives, were intelligent and easily understood. The Tathagata then expounded the Dharma according to their respective capacities: 'Good men, are you aware that form, feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and without self?' After saying this, these sons of elders became free from dust and defilement in all dharmas and attained the pure Dharma Eye. They immediately replied to the Buddha:
世尊。色受想行識。實是無常苦空無我。唯愿世尊聽我出家。佛言。善來比丘。鬚髮自落袈裟著身。即成沙門。爾時世尊。又為廣說四諦。時五十比丘漏盡意解。得阿羅漢果。爾時始有五十六阿羅漢。是時如來告諸比丘。汝等所作已辦。堪為世間作上福田。宜各遊方教化。以慈悲心度諸眾生。我今亦當獨往摩竭提國王舍城中。度諸人民諸比丘言。善哉世尊。爾時比丘頭面禮足。各持衣缽辭別而去。
爾時世尊。即便思惟。我今應度何等眾生。而能廣利一切人天。唯有優樓頻螺迦葉兄弟三人。在摩竭提國學于仙道。國王臣民皆悉歸信。又其聰明利根易悟。然其我慢亦難摧伏。我今當往而度脫之。思惟是已。即發波羅柰。趣摩竭提國。日將昏暮。往優樓頻螺迦葉住處。於時迦葉。忽見如來相好莊嚴。心大歡喜而作是言。年少沙門從何而來。佛即答言。我從波羅柰國當詣摩竭提。日既晚暮欲寄一宿。迦葉又言。寄宿止者甚不相違。但諸房舍悉弟子住。唯有石室極為潔凈。我事火具皆在其中。此寂靜處可得相容。然有惡龍。居在其內恐相害耳。佛又答言。雖有惡龍但以見借。迦葉又言。其性兇暴必當相害。非是有惜。佛又答言。但以見借必無辱也。迦葉又言。若能住者便自隨意。佛言善哉。即于其夕而入石室。結跏趺坐
【現代漢語翻譯】 現代漢語譯本： 世尊，色、受、想、行、識，確實是無常、苦、空、無我的。我懇請世尊允許我出家。佛說：『善來比丘（bhikkhu，男性出家人）。』鬚髮自然脫落，袈裟自然穿在身上，立刻就成了沙門（śrāmaṇa，出家修行者）。當時，世尊又為他們廣泛地宣說了四諦（catvāri-ārya-satyāni，佛教的基本教義）。當時，五十位比丘斷盡了煩惱，心意解脫，證得了阿羅漢果（arhat，解脫者）。那時才有了五十六位阿羅漢。這時，如來（tathāgata，佛的稱號）告訴眾比丘：『你們該做的已經做完，可以作為世間最上的福田。應該各自遊歷四方，教化眾生，以慈悲心度化一切眾生。我現在也應當獨自前往摩竭提國（Magadha）的王舍城（Rājagṛha）中，度化那裡的人民。』眾比丘說：『太好了，世尊。』當時，比丘們以頭面禮拜佛足，各自拿著衣缽告別離去。
當時，世尊便思惟：『我現在應當度化什麼樣的眾生，才能廣泛地利益一切人天呢？只有優樓頻螺迦葉（Uruvilvā-kāśyapa）兄弟三人，在摩竭提國修習仙道，國王和臣民都非常信服他們。而且他們聰明，根器敏銳，容易領悟，然而他們的我慢也很難摧伏。我現在應當前往度化他們。』思惟完畢，便從波羅奈（Varanasi）出發，前往摩竭提國。太陽將要落山時，到達優樓頻螺迦葉的住處。當時，迦葉忽然看見如來相貌莊嚴美好，心中非常歡喜，便說道：『年輕的沙門從哪裡來？』佛回答說：『我從波羅奈國來，準備前往摩竭提國。天色已晚，想借宿一晚。』迦葉又說：『借宿倒是沒有什麼不可以，但是所有的房舍都住滿了我的弟子，只有石室非常乾淨。我祭祀火的器具都在其中，這個寂靜的地方或許可以容納你。然而裡面有一條惡龍，住在裡面，恐怕會傷害你。』佛又回答說：『即使有惡龍，也請借給我住一晚。』迦葉又說：『它的性情兇暴，一定會傷害你的，我並不是捨不得。』佛又回答說：『只是借住一晚，一定不會冒犯它的。』迦葉又說：『如果能住，就請隨意吧。』佛說：『很好。』當天晚上就進入了石室，結跏趺坐（vajrāsana，一種坐姿）。
【English Translation】 English version: The World-Honored One, form (rūpa), sensation (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are indeed impermanent (anitya), suffering (duḥkha), empty (śūnya), and without self (anātman). I earnestly request the World-Honored One to allow me to renounce the world. The Buddha said, 'Welcome, Bhikkhu (bhikkhu, a male monastic).' Hair and beard naturally fall off, and the kāṣāya (kāṣāya, monastic robe) naturally adorns the body, immediately becoming a Śrāmaṇa (śrāmaṇa, a renunciate practitioner). At that time, the World-Honored One further extensively explained the Four Noble Truths (catvāri-ārya-satyāni, the fundamental teachings of Buddhism). Then, fifty bhikkhus exhausted their defilements, their minds were liberated, and they attained the fruit of Arhat (arhat, a liberated being). At that time, there were initially fifty-six Arhats. Then, the Tathāgata (tathāgata, an epithet of the Buddha) told the bhikkhus, 'What you had to do is done. You are worthy to be the supreme fields of merit in the world. You should each travel to different directions to teach and transform beings, using compassion to deliver all sentient beings. Now I shall also go alone to Rājagṛha (Rājagṛha) in the kingdom of Magadha (Magadha) to deliver the people there.' The bhikkhus said, 'Excellent, World-Honored One.' At that time, the bhikkhus bowed at the Buddha's feet with their heads and faces, and each took their robes and bowls to bid farewell and depart.
At that time, the World-Honored One then contemplated, 'What kind of beings should I deliver now, so that I can broadly benefit all humans and devas? Only the three Kāśyapa (Kāśyapa) brothers of Uruvilvā (Uruvilvā-kāśyapa) are practicing asceticism in the kingdom of Magadha, and the king and his ministers all have faith in them. Moreover, they are intelligent, have sharp faculties, and are easy to enlighten, but their arrogance is also difficult to subdue. Now I should go and deliver them.' Having contemplated this, he then departed from Varanasi (Varanasi) and headed towards the kingdom of Magadha. As the sun was about to set, he arrived at the dwelling place of Uruvilvā-Kāśyapa. At that time, Kāśyapa suddenly saw the Tathāgata's adorned and beautiful appearance, and his heart was greatly delighted, and he said, 'Young Śrāmaṇa, where do you come from?' The Buddha replied, 'I come from the kingdom of Varanasi, and I am preparing to go to the kingdom of Magadha. It is late, and I wish to borrow a place to stay for the night.' Kāśyapa then said, 'Borrowing a place to stay is not a problem, but all the rooms are occupied by my disciples. Only the stone chamber is very clean. My fire-worshiping implements are all inside. This quiet place may be able to accommodate you. However, there is a fierce dragon living inside, and I fear it may harm you.' The Buddha replied, 'Even if there is a fierce dragon, please lend it to me for the night.' Kāśyapa then said, 'Its nature is fierce and violent, and it will surely harm you. I am not being stingy.' The Buddha replied, 'Just borrowing it for the night, I will certainly not offend it.' Kāśyapa then said, 'If you can stay, then please do as you wish.' The Buddha said, 'Very good.' That night, he entered the stone chamber and sat in the vajrāsana (vajrāsana, lotus position).
而入三昧。爾時惡龍。毒心轉盛舉體煙出。世尊即入火光三昧。龍見是已。火焰沖天焚燒石室。迦葉弟子。先見此火而還白師。彼年少沙門聰明端嚴。今為龍火之所燒害。迦葉驚起見彼龍火。心懷悲傷。即敕弟子。以水澆之水不能滅。火更熾盛石室融盡。爾時世尊。身心不動容顏怡然。降彼惡龍使無復毒。授三歸依置於缽中。至天明已。迦葉師徒俱往佛所。年少沙門龍火猛烈。將無為此之所傷也。沙門借室。我昨所以不相與者正為此耳。佛言。我內清凈。終不為彼外災所害。彼毒龍者今在缽中。即便舉缽以示迦葉。迦葉師徒。見於沙門處火不燒。降伏惡龍置於缽中。嘆未曾有。語弟子言。年少沙門雖復神通。然故不如我道真也。
爾時世尊語迦葉言。我今方欲停止此處。迦葉答言。善哉隨意。是時如來。于第二夜坐一樹下。時四天王夜來佛所而共聽法。各放光明照逾日月。迦葉夜起。遙見天光在如來側。語弟子言。年少沙門亦事於火。至明日曉往詣佛所。問言。沙門汝事火也。佛言不也。有四天王。夜來聽法是其光耳。於是迦葉語弟子言。年少沙門有大神德。然故不如我道真也。至第三夜。釋提桓因來下聽法。放大光明如日初升。迦葉弟子。遙見天光在如來側。而白師言。年少沙門定事火也。至於明旦往詣佛所
【現代漢語翻譯】 現代漢語譯本：然後（世尊）進入三昧（Samadhi，一種高度集中的冥想狀態）。當時，惡龍毒心更加強烈，全身冒出煙霧。世尊隨即進入火光三昧。惡龍見此情景，火焰沖天，焚燒石室。迦葉（Kasyapa，人名，一位著名的婆羅門教徒）的弟子們，先看到這火，回來稟告他們的老師：『那位年輕的沙門（Sramana，指修行者）聰明端莊，現在被龍火所燒害了。』迦葉驚慌起身，看到那龍火，心中悲傷，立即命令弟子們用水澆滅，但水不能滅火，火勢更加猛烈，石室都被融化殆盡。這時，世尊身心不動，容顏安詳，降伏了那條惡龍，使其不再有毒害之心，並授予它三歸依（皈依佛、法、僧），將其置於缽中。到了天亮，迦葉師徒一同前往佛陀處。心想：『年輕的沙門被猛烈的龍火所困，恐怕已經因此受傷了吧。』（迦葉心想）沙門借用石室，我昨天不答應他，正是因為這個緣故啊。佛陀說：『我內心清凈，終究不會被外在的災難所傷害。那條毒龍現在就在缽中。』說完，便舉起缽給迦葉看。迦葉師徒看到沙門身處火中而不被燒傷，並且降伏了惡龍將其置於缽中，驚歎前所未有。對弟子們說：『年輕的沙門雖然有神通，但仍然不如我的道真實啊。』 當時，世尊對迦葉說：『我現在想在這裡停留一段時間。』迦葉回答說：『很好，隨您的意願。』這時，如來（Tathagata，佛陀的稱號）在第二個夜晚坐在一棵樹下。當時，四大天王（Four Heavenly Kings，佛教護法神）在夜晚來到佛陀處共同聽法，各自放出光明，照耀超過了日月。迦葉夜裡起身，遠遠看到天光在如來身旁，對弟子們說：『年輕的沙門也在事奉火。』到第二天早上，前往佛陀處，問道：『沙門，您事奉火嗎？』佛陀說：『不是的。是有四大天王，夜晚來聽法，那是他們的光芒。』於是迦葉對弟子們說：『年輕的沙門有大神德，但仍然不如我的道真實啊。』到了第三個夜晚，釋提桓因（Sakra，帝釋天，佛教的護法神）降臨下來聽法，放出巨大的光明，如同初升的太陽。迦葉的弟子們，遠遠看到天光在如來身旁，稟告他們的老師說：『年輕的沙門一定是在事奉火。』到了第二天早上，前往佛陀處。
【English Translation】 English version: Then (the World-Honored One) entered Samadhi (a state of highly concentrated meditation). At that time, the evil dragon's poisonous heart grew stronger, and smoke emanated from its entire body. The World-Honored One then entered the Fire Light Samadhi. Seeing this, the dragon's flames soared into the sky, burning the stone chamber. Kasyapa's (Kasyapa, a proper noun, a famous Brahman) disciples, having seen this fire, returned and reported to their teacher: 'That young Sramana (Sramana, refers to a practitioner) is intelligent and dignified, but now he is being harmed by the dragon's fire.' Kasyapa rose in alarm, saw the dragon's fire, and with a sorrowful heart, immediately ordered his disciples to extinguish it with water, but the water could not extinguish the fire, and the fire grew even more intense, melting the stone chamber completely. At this time, the World-Honored One remained unmoved in body and mind, his countenance serene, and subdued the evil dragon, causing it to have no more poisonous intent, and bestowed upon it the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha), placing it in his bowl. When it was dawn, Kasyapa and his disciples went together to the Buddha's place, thinking: 'The young Sramana is trapped by the fierce dragon fire, I fear he has been injured by it.' (Kasyapa thought) The Sramana borrowed the stone chamber, the reason I did not agree with him yesterday was precisely for this reason. The Buddha said: 'My inner self is pure, and I will ultimately not be harmed by external disasters. That poisonous dragon is now in the bowl.' Having said this, he raised the bowl to show Kasyapa. Kasyapa and his disciples saw that the Sramana was in the fire without being burned, and that he had subdued the evil dragon and placed it in the bowl, and they marveled at what had never been seen before. He said to his disciples: 'The young Sramana, although he has supernatural powers, is still not as true as my path.' At that time, the World-Honored One said to Kasyapa: 'I now wish to stay here for a while.' Kasyapa replied: 'Very well, as you wish.' At this time, the Tathagata (Tathagata, an epithet of the Buddha) sat under a tree on the second night. At that time, the Four Heavenly Kings (Four Heavenly Kings, Buddhist Dharma protectors) came to the Buddha's place at night to listen to the Dharma together, each emitting light that shone brighter than the sun and moon. Kasyapa rose at night, and from afar saw the heavenly light beside the Tathagata, and said to his disciples: 'The young Sramana is also serving fire.' The next morning, he went to the Buddha's place and asked: 'Sramana, do you serve fire?' The Buddha said: 'No. There are Four Heavenly Kings who come to listen to the Dharma at night, that is their light.' Thereupon Kasyapa said to his disciples: 'The young Sramana has great divine virtue, but is still not as true as my path.' On the third night, Sakra (Sakra, the lord of the devas, a Buddhist Dharma protector) descended to listen to the Dharma, emitting great light like the rising sun. Kasyapa's disciples, seeing the heavenly light beside the Tathagata from afar, reported to their teacher: 'The young Sramana must be serving fire.' The next morning, they went to the Buddha's place.
。問沙門言。汝定事火。佛言不也。釋提桓因來下聽法。是其光耳。於時迦葉語弟子言。年少沙門神德雖盛。然故不如我道真也。至第四夜。大梵天王來下聽法。放大光明如日正中。迦葉夜起見有光明在如來側。沙門必定事於火也。明日問佛。汝定事火。佛言不也。大梵天王夜來聽法。是其光耳。於是迦葉心自念言。年少沙門雖復神妙。然故不如我道真也。爾時迦葉五百弟子。各事三火。于晨朝時俱欲然火。火不肯然。皆向迦葉具說此事。迦葉聞已心自思惟。此必當是沙門所為。即與弟子來至佛所。而白佛言。我諸弟子各事三火。旦欲然之而火不然。佛即答言。汝可還去火自當然。迦葉便還見火已然。心自念言。年少沙門雖復神妙。然故不如我道真也。諸弟子眾供養火畢。而欲滅之不能令滅。即向迦葉具說此事。迦葉聞已心自思惟。此亦當是沙門所為。即與弟子來至佛所。而白佛言。我諸弟子。朝欲滅火而火不滅。佛即答言。汝可還去火自當滅。迦葉便歸見火已滅。心自念言。年少沙門雖復神妙。然故不如我道真也。爾時迦葉自事三火。晨朝欲然火不肯然。即自思惟。此必復是沙門所為。即往佛所而白佛言。我朝然火而不肯然。佛即答言。汝可還去火自當然。迦葉便歸見火已然。心自念言。年少沙門雖復神妙。然故不
【現代漢語翻譯】 現代漢語譯本 有一次，迦葉問沙門（shamen，出家的修行人）說：『你一定是事奉火的吧？』佛陀說：『不是的。』原來是釋提桓因（Shakradevanam Indra，佛教的護法神）下凡來聽法，那是他的光芒啊。當時，迦葉對他的弟子們說：『這位年輕的沙門雖然有很強的神通，但還是不如我的道真實。』 到了第四個晚上，大梵天王（Mahabrahma，色界天的天王）下凡來聽法，放出像正午太陽一樣強烈的光芒。迦葉夜裡起來，看見光明在如來（Tathagata，佛的稱號）身邊，心想這位沙門一定是事奉火的。第二天，他問佛陀：『你一定是事奉火的吧？』佛陀說：『不是的。是大梵天王晚上來聽法，那是他的光芒啊。』於是迦葉心裡想：『這位年輕的沙門雖然有些神通，但還是不如我的道真實。』 當時，迦葉的五百個弟子各自事奉三堆火。在早晨的時候，他們一起想要點燃火，但是火卻不肯燃燒。他們都向迦葉詳細地說了這件事。迦葉聽了之後，心裡想：『這一定是那位沙門做的。』於是就和弟子們一起來到佛陀那裡，對佛陀說：『我的弟子們各自事奉三堆火，早上想要點燃它們，但是火卻不燃燒。』佛陀回答說：『你們回去吧，火自然會燃燒的。』迦葉回去后，看見火已經燃燒起來了。心裡想：『這位年輕的沙門雖然有些神通，但還是不如我的道真實。』 弟子們供養完火之後，想要熄滅它們，卻無法熄滅。他們就向迦葉詳細地說了這件事。迦葉聽了之後，心裡想：『這大概也是那位沙門做的。』於是就和弟子們一起來到佛陀那裡，對佛陀說：『我的弟子們早上想要熄滅火，但是火卻不滅。』佛陀回答說：『你們回去吧，火自然會熄滅的。』迦葉回去后，看見火已經熄滅了。心裡想：『這位年輕的沙門雖然有些神通，但還是不如我的道真實。』 當時，迦葉自己也事奉三堆火。早晨想要點燃火，但是火卻不肯燃燒。他就自己想：『這一定又是那位沙門做的。』於是就到佛陀那裡，對佛陀說：『我早上點火，但是火卻不肯燃燒。』佛陀回答說：『你回去吧，火自然會燃燒的。』迦葉回去后，看見火已經燃燒起來了。心裡想：『這位年輕的沙門雖然有些神通，但還是不』
【English Translation】 English version Once, Kashyapa (Kashyapa, a prominent disciple of the Buddha) asked the Shramana (Shramana, a wandering ascetic or religious practitioner), 'Are you certainly one who serves fire?' The Buddha replied, 'No.' It was Shakradevanam Indra (Shakradevanam Indra, the lord of the devas in Buddhism) who came down to listen to the Dharma; that was his light. At that time, Kashyapa said to his disciples, 'Although this young Shramana has great spiritual power, he is still not as true as my path.' On the fourth night, Mahabrahma (Mahabrahma, a deity in the Brahma realm) came down to listen to the Dharma, emitting a great light like the sun at midday. Kashyapa arose at night and saw the light beside the Tathagata (Tathagata, 'the one who has thus gone,' an epithet of the Buddha), thinking, 'This Shramana must certainly be one who serves fire.' The next day, he asked the Buddha, 'Are you certainly one who serves fire?' The Buddha replied, 'No. Mahabrahma came at night to listen to the Dharma; that was his light.' Then Kashyapa thought to himself, 'Although this young Shramana has some spiritual power, he is still not as true as my path.' At that time, Kashyapa's five hundred disciples each served three fires. In the morning, they all wanted to light the fires, but the fires would not ignite. They all told Kashyapa about this in detail. Upon hearing this, Kashyapa thought to himself, 'This must be the doing of that Shramana.' So he came to the Buddha with his disciples and said to the Buddha, 'My disciples each serve three fires, and in the morning they want to light them, but the fires will not ignite.' The Buddha replied, 'You may return; the fires will naturally ignite.' Kashyapa returned and saw that the fires had already ignited. He thought to himself, 'Although this young Shramana has some spiritual power, he is still not as true as my path.' After the disciples had finished offering to the fires, they wanted to extinguish them, but they could not extinguish them. They told Kashyapa about this in detail. Upon hearing this, Kashyapa thought to himself, 'This must also be the doing of that Shramana.' So he came to the Buddha with his disciples and said to the Buddha, 'My disciples want to extinguish the fires in the morning, but the fires will not extinguish.' The Buddha replied, 'You may return; the fires will naturally extinguish.' Kashyapa returned and saw that the fires had already extinguished. He thought to himself, 'Although this young Shramana has some spiritual power, he is still not as true as my path.' At that time, Kashyapa himself also served three fires. In the morning, he wanted to light the fires, but the fires would not ignite. He thought to himself, 'This must again be the doing of that Shramana.' So he went to the Buddha and said to the Buddha, 'I tried to light the fires this morning, but they would not ignite.' The Buddha replied, 'You may return; the fires will naturally ignite.' Kashyapa returned and saw that the fires had already ignited. He thought to himself, 'Although this young Shramana has some spiritual power, he is still not'
如我道真也。於時迦葉供養火畢。而欲滅之不能令滅。心自思惟。此必當是沙門所為。即往佛所而白佛言。我朝然火。今欲滅之而不肯滅。佛即答言。汝可還去火自當滅。迦葉便歸見火已滅。心自念言。年少沙門雖復神妙。然故不如我道真也。瑞應本起云。迦葉復念。是大沙門神則神矣。然未得道。不如我得羅漢。爾時迦葉諸弟子眾。晨朝破薪斧不肯舉。即向迦葉具說此事。迦葉聞已心自思惟。此必復是沙門所為。即與弟子來至佛所。而白佛言。我諸弟子晨朝破薪斧不肯舉。佛即答言。汝可還去斧自當舉。迦葉便歸。見諸弟子斧皆得舉。而自念言。年少沙門雖復神妙。然故不如我道真也。迦葉弟子。即得舉斧復不肯下。還向迦葉具說此事。迦葉聞已心自思惟。此亦當是沙門所為。即與弟子往至佛所。而白佛言。我諸弟子旦欲破薪。斧既得舉復不肯下。佛即答言。汝可還去當令斧下。迦葉還歸。見諸弟子斧皆得下。心自念言。年少沙門雖復神妙。然故不如我道真也。爾時迦葉于晨朝時。自欲破薪斧不得舉。心自思惟。此亦當是沙門所為。即詣佛所而白佛言。我旦破薪斧不肯舉。佛即答言。汝可還去斧自當舉。迦葉既還斧即得舉。心自念言。年少沙門雖復神妙。然故不如我道真也。迦葉斧既舉已。復不肯下。心自思惟。此
【現代漢語翻譯】 現代漢語譯本： （經文說）『我的道才是真理。』當時，迦葉（Kashyapa，人名，此處指事火外道迦葉三兄弟）供養火完畢，想要熄滅它卻無法熄滅，心中暗自思忖：『這必定是沙門（Shramana，指佛教出家人）所為。』於是前往佛陀處，稟告佛陀說：『我早上點燃的火，現在想要熄滅它卻不肯熄滅。』佛陀回答說：『你回去吧，火自然會熄滅。』迦葉便回去，看見火已經熄滅。心中暗自念道：『年輕的沙門即使再神通玄妙，仍然不如我的道才是真理。』《瑞應本起經》中說，迦葉又想：『這位沙門神通確實了不起，然而尚未得道，不如我已證得阿羅漢（Arhat，佛教修行果位）。』 當時，迦葉的眾多弟子，早晨劈柴時斧頭舉不起來，便向迦葉詳細稟告此事。迦葉聽後心中暗自思忖：『這必定又是沙門所為。』於是與弟子們來到佛陀處，稟告佛陀說：『我的弟子們早晨劈柴時斧頭舉不起來。』佛陀回答說：『你們回去吧，斧頭自然就能舉起來。』迦葉便回去，看見弟子們的斧頭都能舉起來。心中暗自念道：『年輕的沙門即使再神通玄妙，仍然不如我的道才是真理。』 迦葉的弟子們，舉起斧頭后又不肯放下，又向迦葉詳細稟告此事。迦葉聽後心中暗自思忖：『這必定也是沙門所為。』於是與弟子們前往佛陀處，稟告佛陀說：『我的弟子們早上想要劈柴，斧頭已經舉起來了卻又不肯放下。』佛陀回答說：『你們回去吧，自然會讓斧頭落下的。』迦葉回去后，看見弟子們的斧頭都落下了。心中暗自念道：『年輕的沙門即使再神通玄妙，仍然不如我的道才是真理。』 當時，迦葉在早晨的時候，自己想要劈柴，斧頭卻舉不起來，心中暗自思忖：『這必定也是沙門所為。』於是前往佛陀處，稟告佛陀說：『我早上劈柴斧頭不肯舉起來。』佛陀回答說：『你回去吧，斧頭自然就能舉起來。』迦葉回去后，斧頭立刻就能舉起來。心中暗自念道：『年輕的沙門即使再神通玄妙，仍然不如我的道才是真理。』迦葉斧頭舉起來之後，又不肯放下，心中暗自思忖：『這……』
【English Translation】 English version: '(It is) as I say, the truth.' At that time, Kashyapa (Kashyapa, a proper noun, here referring to the three Kashyapa brothers who were fire-worshipping ascetics) finished offering to the fire. He wanted to extinguish it, but could not. He thought to himself, 'This must be the work of the Shramana (Shramana, referring to Buddhist monks).' So he went to the Buddha and said to the Buddha, 'I lit the fire this morning, and now I want to extinguish it, but it refuses to be extinguished.' The Buddha replied, 'You can go back, and the fire will extinguish itself.' Kashyapa then returned and saw that the fire had been extinguished. He thought to himself, 'The young Shramana, even if he is magically powerful, is still not as true as my way.' The Ruìyìng Běnqǐ Jīng says that Kashyapa also thought, 'This Shramana is indeed spiritually powerful, but he has not yet attained the Dao (the Way), unlike me who has attained Arhat (Arhat, a Buddhist attainment).' At that time, Kashyapa's many disciples could not lift their axes when they went to chop wood in the morning. They reported this matter in detail to Kashyapa. After hearing this, Kashyapa thought to himself, 'This must be the work of the Shramana again.' So he came to the Buddha with his disciples and said to the Buddha, 'My disciples cannot lift their axes when they go to chop wood in the morning.' The Buddha replied, 'You can go back, and the axes will naturally be lifted.' Kashyapa then returned and saw that his disciples' axes could all be lifted. He thought to himself, 'The young Shramana, even if he is magically powerful, is still not as true as my way.' Kashyapa's disciples lifted their axes but refused to put them down. They reported this matter in detail to Kashyapa again. After hearing this, Kashyapa thought to himself, 'This must also be the work of the Shramana.' So he went to the Buddha with his disciples and said to the Buddha, 'My disciples wanted to chop wood in the morning, and the axes have been lifted, but they refuse to be put down.' The Buddha replied, 'You can go back, and they will naturally let the axes fall.' After Kashyapa returned, he saw that his disciples' axes had all fallen. He thought to himself, 'The young Shramana, even if he is magically powerful, is still not as true as my way.' At that time, Kashyapa himself wanted to chop wood in the morning, but he could not lift the axe. He thought to himself, 'This must also be the work of the Shramana.' So he went to the Buddha and said to the Buddha, 'I cannot lift the axe to chop wood this morning.' The Buddha replied, 'You can go back, and the axe will naturally be lifted.' After Kashyapa returned, the axe could immediately be lifted. He thought to himself, 'The young Shramana, even if he is magically powerful, is still not as true as my way.' After Kashyapa lifted the axe, he refused to put it down. He thought to himself, 'This...'
亦當是沙門所為。即詣佛所而白佛言。我斧已舉復不肯下。佛即答言。汝可還去斧自當下。迦葉即歸斧即得下。心自念言。年少沙門雖復神妙。然故不如我道真也。爾時迦葉即白佛言。年少沙門夏止住此。共修梵行。房舍衣食我當相給。於時世尊默然許之。迦葉知佛許已。還其所住。即敕日日辦好飲食並施床座。至明食時自行請佛。佛言。汝去我隨後往。迦葉適去。俄爾之間。世尊即便至閻浮洲界。取閻浮果滿缽持來。迦葉未至佛已先到。迦葉後來見佛已坐。即便問言。年少沙門。從何道來而先至此。佛以缽中。取閻浮果。以示迦葉而語之言。汝今識此缽中果不。迦葉答言不識此果。佛言。從此南行。數萬逾阇那。彼有一洲。其上有樹。名曰閻浮。緣有此樹。故言閻浮提。我此缽中是彼果也。於一念頃取此果來。極為香美汝可啖之。於是迦葉心自思惟。彼道去此極為長遠。而此沙門。乃能俄爾已得還往。神通變化殊自迅疾。然故不如我道真也。普耀經云。迦葉適去。佛以神足上忉利天。取晝度果。神足南行數千萬里極閻浮提界上。取訶梨勒果(餘三天下皆亦如是。文多不載)迦葉曰從何道來。佛言。卿每去後。吾至四域及上忉利天中取此果來。香美可食。卿可食之。瑞應本起云。明日食時迦葉請佛。佛言便去今隨後往
【現代漢語翻譯】 也應當是沙門（佛教出家人的通稱）所為。於是前往佛陀處稟告說：『我的斧頭已經舉起，卻又不肯落下。』佛陀回答說：『你回去吧，斧頭自然會落下。』迦葉（Uruvilvā-Kāśyapa，優樓頻螺迦葉，一位著名的婆羅門教徒，后成為佛教徒）回去后，斧頭果然落下了。他心裡想：『年輕的沙門雖然有些神通，但終究不如我的道真實。』 當時，迦葉就對佛陀說：『年輕的沙門可以在這裡過夏天，和我一起修行梵行（清凈的行為）。房舍和飲食，我來供給。』當時，世尊（釋迦牟尼佛的尊稱）默然應允。迦葉知道佛陀答應了，就回到他的住所，吩咐每天準備好飲食，並準備好床座。到了第二天吃飯的時候，親自去請佛陀。佛陀說：『你去吧，我隨後就到。』 迦葉剛離開，頃刻之間，世尊就到了閻浮洲界（Jambudvīpa，南贍部洲，我們所居住的世界），摘取了滿滿一缽閻浮果（Jambū，一種果實）拿來。迦葉還沒到，佛陀已經先到了。迦葉後來見到佛陀已經坐下，就問道：『年輕的沙門，從哪裡來，竟然先到這裡？』佛陀從缽中取出閻浮果，給迦葉看，並對他說：『你認識這缽中的果子嗎？』迦葉回答說不認識這種果子。佛陀說：『從這裡向南走，幾萬由旬（Yojana，古印度長度單位），有一個洲，上面有一種樹，名叫閻浮。因為有這種樹，所以叫做閻浮提（Jambudvīpa）。我這缽中的就是那裡的果子。在一念之間取來，非常香甜美味，你可以吃吃看。』 於是迦葉心裡想：『那地方離這裡非常遙遠，而這位沙門，竟然能在頃刻之間往返。神通變化確實迅速，但終究不如我的道真實。』《普耀經》中說，迦葉剛離開，佛陀就以神足通（神通的一種）上了忉利天（Trāyastriṃśa，欲界六天之一），摘取了晝度果。又以神足通向南走了幾千萬里，到了閻浮提的邊界，摘取了訶梨勒果（Haritaki，一種藥用植物）（其餘三個天下也都是這樣，內容很多，不一一記載）。迦葉問：『從哪裡來的？』佛陀說：『你每次離開后，我就到四方地域以及忉利天中取這些果子來，香甜美味，你可以吃吃看。』《瑞應本起經》中說，第二天吃飯的時候，迦葉請佛陀。佛陀說：『你先去吧，我隨後就到。』
【English Translation】 It should also be what a Śramaṇa (a common term for Buddhist monks) would do. Then he went to the Buddha and reported, 'My axe has been raised, but I am unwilling to lower it.' The Buddha replied, 'Go back, and the axe will naturally fall.' Kāśyapa (Uruvilvā-Kāśyapa, a famous Brahmin who later became a Buddhist) returned, and the axe indeed fell. He thought to himself, 'Although the young Śramaṇa has some supernatural powers, he is ultimately not as true as my path.' At that time, Kāśyapa said to the Buddha, 'The young Śramaṇa can stay here for the summer and practice Brahmacarya (pure conduct) with me. I will provide the housing and food.' At that time, the World-Honored One (a respectful title for Śākyamuni Buddha) silently agreed. Kāśyapa knew that the Buddha had agreed, so he returned to his residence and ordered that good food be prepared every day, and beds be prepared. When it was time for the meal the next day, he personally invited the Buddha. The Buddha said, 'You go, I will follow soon.' As soon as Kāśyapa left, in an instant, the World-Honored One arrived at the boundary of Jambudvīpa (the continent where we live), picked a full bowl of Jambū fruits (a type of fruit) and brought them. Before Kāśyapa arrived, the Buddha had already arrived. Kāśyapa later saw that the Buddha was already seated and asked, 'Young Śramaṇa, where did you come from to arrive here first?' The Buddha took a Jambū fruit from the bowl, showed it to Kāśyapa, and said, 'Do you recognize the fruit in this bowl?' Kāśyapa replied that he did not recognize this fruit. The Buddha said, 'Going south from here for tens of thousands of Yojanas (an ancient Indian unit of length), there is a continent with a tree called Jambū. Because of this tree, it is called Jambudvīpa. The fruit in my bowl is from there. I brought it in an instant. It is very fragrant and delicious, you can try it.' Then Kāśyapa thought to himself, 'That place is very far from here, and this Śramaṇa was able to return in an instant. His supernatural powers are indeed swift, but ultimately not as true as my path.' The Prabhāvyūha Sūtra says that as soon as Kāśyapa left, the Buddha ascended to Trāyastriṃśa Heaven (one of the six heavens of the desire realm) with his supernatural feet (a type of supernatural power), and picked the Divākara fruit. He also traveled tens of millions of miles south with his supernatural feet, to the boundary of Jambudvīpa, and picked the Haritaki fruit (a medicinal plant) (the other three continents are also like this, there is too much content to record one by one). Kāśyapa asked, 'Where did you come from?' The Buddha said, 'Every time after you leave, I go to the four regions and to Trāyastriṃśa Heaven to get these fruits, they are fragrant and delicious, you can eat them.' The Ruìyìng Běnqǐ Jīng says that the next day at mealtime, Kāśyapa invited the Buddha. The Buddha said, 'You go first, I will follow soon.'
。佛南行極閻浮提界上。數千萬里取訶梨勒果。盛滿缽還。迦葉未歸。佛已坐其床。迦葉至問。何緣先到。佛言。卿適去。我即行此地界。取訶梨勒果。亦香且美便取食之。佛飯已去。迦葉續念是大沙門雖神不如我道真也。迦葉即便下種種食。佛即咒愿。
婆羅門法中 奉事火為最 一切眾流中 大海為其最 于諸星宿中 月光為其最 一切光明中 日光為其最 于諸福田中 佛福田為最 若欲求大果 當供佛福田
佛食已訖還歸所住。洗缽漱口坐于樹下。明日食時復往請佛。佛言汝去。我隨後往。迦葉適去。俄爾之間。世尊即便至弗婆提取庵摩羅果。滿缽持來。迦葉未至佛已先到。迦葉後來見佛已坐。即便問言。年少沙門。從何道來而先至此。佛以缽中庵摩羅果。以示迦葉而語之言。汝今識此缽中果下。迦葉答言。不識此果。佛言。從此東行數萬逾阇那。到弗婆提取此果來。名庵摩羅。極為香美。汝可食之。迦葉聞已心自念言。彼道去此極為長遠。而此沙門。乃能俄爾已得往還。睹其神化所未曾有。然故不如我道真也。迦葉即便下種種食。佛即咒愿。
婆羅門法中 奉事火為最 一切眾流中 大海為其最 于諸星宿中 月光為其最 一切光明中 日光為其最
【現代漢語翻譯】 現代漢語譯本：佛陀向南行走，到達閻浮提界（Jambudvipa，指我們所居住的這個世界）的邊緣，走了數千萬里，取回訶梨勒果（Haritaki，一種藥用植物的果實），盛滿了缽回到住處。當時迦葉（Kasyapa，人名，一位著名的婆羅門）還沒有回來，佛陀已經坐在他的床上了。迦葉回來后問道：『您為何先到？』佛陀說：『你剛離開，我就去了那個地方，取了訶梨勒果，它又香又甜，我就吃了。』佛陀用完餐后離開了。迦葉心裡想：『這個沙門（Sramana，指修行者）雖然神通廣大，但不如我的道真實。』迦葉於是準備了各種食物。佛陀隨即祝願： 『在婆羅門（Brahman，古印度教中的最高種姓）的法中，侍奉火是最重要的；在一切河流中，大海是最重要的；在所有星宿中，月光是最重要的；在一切光明中，日光是最重要的；在所有福田中，佛陀的福田是最重要的。如果想要獲得大的果報，應當供養佛陀的福田。』 佛陀用完餐后回到自己居住的地方，洗缽漱口，坐在樹下。第二天吃飯的時候，迦葉再次去邀請佛陀。佛陀說：『你先去，我隨後就到。』迦葉剛離開，世尊（Lokasenna，對佛陀的尊稱）立刻去了弗婆提（Purvavideha，四大部洲之一，位於東方）取了庵摩羅果（Amra，芒果），盛滿缽拿了回來。迦葉還沒到，佛陀已經先到了。迦葉後來見到佛陀已經坐著，就問道：『年輕的沙門，從哪條路來，竟然先到這裡？』佛陀用缽中的庵摩羅果給迦葉看，並對他說：『你認識這缽中的果子嗎？』迦葉回答說：『不認識這種果子。』佛陀說：『從這裡向東走數萬由旬（Yojana，古印度長度單位），到達弗婆提，取來的就是這種果子，名叫庵摩羅，非常香甜美味，你可以吃吃看。』迦葉聽了，心裡想：『那條路離這裡非常遙遠，而這個沙門竟然能在這麼短的時間內往返，真是見所未見的神通變化。』然而他仍然認為：『他還是不如我的道真實。』迦葉於是準備了各種食物。佛陀隨即祝願： 『在婆羅門（Brahman，古印度教中的最高種姓）的法中，侍奉火是最重要的；在一切河流中，大海是最重要的；在所有星宿中，月光是最重要的；在一切光明中，日光是最重要的；』
【English Translation】 English version: The Buddha traveled south, reaching the edge of Jambudvipa (the world we inhabit), traversing tens of millions of miles to retrieve Haritaki fruits (a medicinal plant's fruit), filling his bowl and returning. Kasyapa (a person's name, a famous Brahman) had not yet returned, and the Buddha was already seated on his bed. Upon Kasyapa's return, he inquired, 'Why have you arrived first?' The Buddha replied, 'Just as you departed, I traveled to that realm, obtained Haritaki fruits, which were fragrant and delicious, and I consumed them.' After the Buddha finished his meal, he departed. Kasyapa thought to himself, 'Although this Sramana (ascetic, religious wanderer) possesses great supernatural powers, his path is not as true as mine.' Kasyapa then prepared various foods. The Buddha then offered a blessing: 'In the Brahman (the highest caste in ancient India) dharma, serving fire is the most important; among all rivers, the ocean is the most important; among all stars, moonlight is the most important; among all lights, sunlight is the most important; among all fields of merit, the Buddha's field of merit is the most important. If one desires to obtain great rewards, one should make offerings to the Buddha's field of merit.' After the Buddha finished his meal, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day, at mealtime, Kasyapa again went to invite the Buddha. The Buddha said, 'You go first, I will follow shortly.' As soon as Kasyapa left, the Lokasenna (a respectful term for the Buddha) immediately went to Purvavideha (one of the four great continents, located in the east) and retrieved Amra fruits (mangoes), filling his bowl and bringing them back. Before Kasyapa arrived, the Buddha had already arrived. Later, Kasyapa saw the Buddha already seated and asked, 'Young Sramana, from which path did you come, that you arrived here first?' The Buddha showed Kasyapa the Amra fruits in his bowl and said to him, 'Do you recognize these fruits in the bowl?' Kasyapa replied, 'I do not recognize these fruits.' The Buddha said, 'Traveling east from here for tens of thousands of Yojana (an ancient Indian unit of distance), reaching Purvavideha, one obtains these fruits, called Amra, which are extremely fragrant and delicious. You may eat them.' Upon hearing this, Kasyapa thought to himself, 'That path is extremely far from here, yet this Sramana was able to travel back and forth in such a short time, witnessing unprecedented supernatural transformations.' However, he still thought, 'He is still not as true as my path.' Kasyapa then prepared various foods. The Buddha then offered a blessing: 'In the Brahman (the highest caste in ancient India) dharma, serving fire is the most important; among all rivers, the ocean is the most important; among all stars, moonlight is the most important; among all lights, sunlight is the most important;'
于諸福田中 佛福田為最 若欲求大果 當供佛福田
佛食已畢還歸所止。洗缽漱口坐于樹下。明日食時復往請佛。佛言汝去我隨後往。迦葉適去。俄爾之間。世尊便即至瞿陀尼。取訶梨勒果。滿缽持來。迦葉未至佛已先到。迦葉後來見佛已坐。即便問言。年少沙門。從何道來而先至此。佛以缽中訶梨勒果。以示迦葉而語之言。汝今識此缽中果不。迦葉答言。不識此果。佛言。從此西行數萬逾阇那。到瞿陀尼取此果來。名阿梨勒。極為香美。汝可食之。迦葉聞已心自念言。彼道去此極為長遠。而此沙門。乃能俄爾已得往還。睹其神通所未曾有。然故不如我道真也。迦葉即便下種種食。佛即咒曰。
婆羅門法中 奉事火為最 一切眾流中 大海為其最 于諸星宿中 月光為其最 一切光明中 日光為其最 于諸福田中 佛福田為最 若欲求大果 當供佛福田
佛食已訖還歸所止。洗缽漱口坐于樹下。明日食時復往請佛。佛言汝去我隨後往。迦葉適去。俄爾之間。世尊即便至郁單越。取自然粳米飯。滿缽持來。迦葉未至佛已先到。迦葉後來見佛已坐。即便問言。年少沙門。從何道來而先至此。佛以缽中粳米飯。以示迦葉而語之言。汝今識此缽中飯不。迦葉答言。不識此飯
【現代漢語翻譯】 現代漢語譯本： 在各種福田中，佛（Buddha）的福田最為殊勝。 如果想要獲得大的果報，應當供養佛的福田。
佛陀用齋完畢后返回住所，洗缽漱口，坐在樹下。第二天用餐時，迦葉（Kashyapa）再次前去邀請佛陀。佛陀說：『你去吧，我隨後就到。』迦葉剛離開，世尊（Lokasamanya）立刻到達瞿陀尼（Gothani），取了訶梨勒果（Haritaki fruit），裝滿缽拿來。迦葉還沒到，佛陀已經先到了。迦葉後來見到佛陀已經坐下，便問道：『年輕的沙門（Shramana），從哪裡來，竟然先到這裡？』佛陀用缽中的訶梨勒果給迦葉看，並對他說：『你認識這缽中的果子嗎？』迦葉回答說：『不認識這種果子。』佛陀說：『從這裡向西走數萬由旬（Yojana），到瞿陀尼取來這種果子，名叫訶梨勒，非常香甜美味，你可以吃它。』迦葉聽後心里想：『那條路離這裡非常遙遠，而這位沙門竟然能在這麼短的時間內往返。』他看到了佛陀的神通，前所未見，然而仍然認為不如自己的道真實。 迦葉隨即擺下各種食物。佛陀隨即說道：
在婆羅門（Brahman）的法中，侍奉火最為重要。 在一切河流中，大海最為浩瀚。 在各種星宿中，月光最為明亮。 在一切光明中，日光最為耀眼。 在各種福田中，佛的福田最為殊勝。 如果想要獲得大的果報，應當供養佛的福田。
佛陀用齋完畢后返回住所，洗缽漱口，坐在樹下。第二天用餐時，迦葉再次前去邀請佛陀。佛陀說：『你去吧，我隨後就到。』迦葉剛離開，世尊立刻到達郁單越（Uttarakuru），取了自然生長的粳米飯，裝滿缽拿來。迦葉還沒到，佛陀已經先到了。迦葉後來見到佛陀已經坐下，便問道：『年輕的沙門，從哪裡來，竟然先到這裡？』佛陀用缽中的粳米飯給迦葉看，並對他說：『你認識這缽中的飯嗎？』迦葉回答說：『不認識這種飯。』
【English Translation】 English version: Among all fields of merit, the Buddha's (Buddha) field of merit is the most supreme. If you wish to seek great rewards, you should make offerings to the Buddha's field of merit.
After the Buddha finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day at mealtime, Kashyapa (Kashyapa) went again to invite the Buddha. The Buddha said, 'You go ahead, I will follow soon.' As soon as Kashyapa left, the World Honored One (Lokasamanya) immediately arrived at Gothani (Gothani), took Haritaki fruit (Haritaki fruit), filled his bowl, and brought it back. Kashyapa had not yet arrived, but the Buddha had already arrived first. Later, Kashyapa saw the Buddha already seated and asked, 'Young Shramana (Shramana), from where did you come, that you arrived here first?' The Buddha showed Kashyapa the Haritaki fruit in his bowl and said to him, 'Do you recognize this fruit in the bowl?' Kashyapa replied, 'I do not recognize this fruit.' The Buddha said, 'Go west from here for tens of thousands of yojanas (Yojana) to Gothani to fetch this fruit, called Haritaki, which is extremely fragrant and delicious. You may eat it.' Upon hearing this, Kashyapa thought to himself, 'That path is extremely far from here, yet this Shramana was able to return in such a short time.' He saw the Buddha's supernatural powers, which he had never seen before, yet he still believed that his own path was the true one. Kashyapa then laid out various foods. The Buddha then spoke the following verse:
In the Brahman (Brahman) Dharma, serving fire is the most important. Among all rivers, the ocean is the greatest. Among all stars, moonlight is the brightest. Among all lights, sunlight is the most radiant. Among all fields of merit, the Buddha's field of merit is the most supreme. If you wish to seek great rewards, you should make offerings to the Buddha's field of merit.
After the Buddha finished eating, he returned to his dwelling, washed his bowl, rinsed his mouth, and sat under a tree. The next day at mealtime, Kashyapa went again to invite the Buddha. The Buddha said, 'You go ahead, I will follow soon.' As soon as Kashyapa left, the World Honored One immediately arrived at Uttarakuru (Uttarakuru), took naturally grown japonica rice, filled his bowl, and brought it back. Kashyapa had not yet arrived, but the Buddha had already arrived first. Later, Kashyapa saw the Buddha already seated and asked, 'Young Shramana, from where did you come, that you arrived here first?' The Buddha showed Kashyapa the japonica rice in his bowl and said to him, 'Do you recognize this rice in the bowl?' Kashyapa replied, 'I do not recognize this rice.'
。佛言。從此北行。數萬逾阇那到郁單越取此自然粳米飯來。極為香美汝可食之。迦葉聞已心自念言。彼道去此極為長遠。而此沙門。乃能俄爾已得往還。雖復神通難可測量。然故不如我道真也。迦葉即便下種種食。佛即咒曰。
婆羅門法中 奉事火為最 一切眾流中 大海為其最 于諸星宿中 月光為其最 一切光明中 日光為其最 于諸福田中 佛福田為最 若欲求大果 當供佛福田
佛食畢已還歸所止。洗缽漱口坐于樹下。明日食時復往請師。佛言。善哉即共俱行。既到其舍下種種食。佛即咒愿。
婆羅門法中 奉事火為最 一切眾流中 大海為其最 于諸星宿中 月光為其最 一切光明中 日光為其最 于諸福田中 佛福田為最 若欲求大果 當供佛福田
爾時世尊咒愿已畢。即便取食獨還樹下。食竟心念須水。釋提桓因即知佛意。如大壯士屈伸臂頃。從天下來到于佛前。頭面禮足即便以手指地成池。其水清涼具八功德。如來即便得而用之。澡漱既畢。為釋提桓因。說種種法。釋提桓因既聞法已。歡喜踴躍忽然不現。還歸天宮。是時迦葉于中食后。林間經行心自念言。年少沙門。今日受食還歸樹下。我當往彼而看視之。即詣佛所。忽見樹
【現代漢語翻譯】 現代漢語譯本：佛說：『從這裡向北走，經過數萬由旬（yú shé nuó，古印度長度單位）就能到達郁單越（yù dān yuè，北俱盧洲），在那裡取來自然生長的粳米飯，非常香美，你可以吃它。』迦葉（jiā yè，人名，此處指優樓頻螺迦葉）聽了，心裡想：『那地方離這裡非常遙遠，而這位沙門（shā mén，出家修道的人）竟然能在很短的時間內往返。雖然他的神通難以測量，但仍然不如我的道真實。』迦葉（jiā yè）隨即擺設各種食物。佛陀隨即說了咒語： 『在婆羅門（pó luó mén，印度教祭司）的法中，侍奉火是最重要的；在一切河流中，大海是最重要的；在所有星宿中，月光是最重要的；在一切光明中，日光是最重要的；在所有福田中，佛的福田是最重要的；如果想要獲得大的果報，應當供養佛的福田。』 佛陀用完餐后，回到他所居住的地方。洗缽漱口后，坐在樹下。第二天吃飯的時候，迦葉（jiā yè）又去邀請佛陀。佛陀說：『很好。』就一起去了。到了迦葉（jiā yè）的住所，擺設各種食物。佛陀隨即說了咒愿： 『在婆羅門（pó luó mén）的法中，侍奉火是最重要的；在一切河流中，大海是最重要的；在所有星宿中，月光是最重要的；在一切光明中，日光是最重要的；在所有福田中，佛的福田是最重要的；如果想要獲得大的果報，應當供養佛的福田。』 這時，世尊（shì zūn，對佛的尊稱）祝願完畢，就自己拿著食物獨自回到樹下。吃完飯後，心裡想需要水。釋提桓因（shì tí huán yīn，帝釋天）立刻知道佛的心意，像一個強壯的人伸屈手臂一樣迅速，從天上下來到佛的面前。頭面禮拜佛足，隨即用手指在地上形成一個水池。池水清涼，具有八種功德。如來（rú lái，佛的稱號之一）就用它洗手漱口。洗漱完畢，為釋提桓因（shì tí huán yīn）宣說種種佛法。釋提桓因（shì tí huán yīn）聽了佛法后，歡喜踴躍，忽然消失不見，返回天宮。這時，迦葉（jiā yè）在中午飯後，在林間經行，心裡想：『年輕的沙門（shā mén），今天接受供養后回到樹下，我應當去那裡看看他。』就前往佛陀所在的地方，忽然看見樹
【English Translation】 English version: The Buddha said, 'Going north from here, after tens of thousands of Yojanas (yú shé nuó, a unit of distance in ancient India), you will reach Uttarakuru (yù dān yuè, the Northern Kurus). Fetch the naturally grown Japonica rice from there; it is extremely fragrant and delicious, and you can eat it.' Kashyapa (jiā yè, a proper noun, here referring to Uruvilva-Kashyapa) heard this and thought to himself, 'That place is extremely far away from here, yet this Shramana (shā mén, a mendicant or ascetic) is able to travel back and forth in such a short time. Although his supernatural powers are difficult to measure, they are still not as true as my path.' Kashyapa (jiā yè) then prepared various foods. The Buddha then recited a mantra: 'In the Dharma of the Brahmins (pó luó mén, the priestly class in Hinduism), serving fire is the most important; among all streams, the ocean is the most important; among all stars, moonlight is the most important; among all lights, sunlight is the most important; among all fields of merit, the Buddha's field of merit is the most important; if you want to seek great rewards, you should make offerings to the Buddha's field of merit.' After the Buddha finished eating, he returned to his dwelling place. After washing his bowl and rinsing his mouth, he sat under a tree. The next day at mealtime, Kashyapa (jiā yè) went to invite the Buddha again. The Buddha said, 'Very well,' and they went together. When they arrived at Kashyapa's (jiā yè) residence, various foods were prepared. The Buddha then recited a blessing: 'In the Dharma of the Brahmins (pó luó mén), serving fire is the most important; among all streams, the ocean is the most important; among all stars, moonlight is the most important; among all lights, sunlight is the most important; among all fields of merit, the Buddha's field of merit is the most important; if you want to seek great rewards, you should make offerings to the Buddha's field of merit.' At this time, after the World Honored One (shì zūn, a respectful title for the Buddha) finished reciting the blessing, he took the food himself and returned alone to the tree. After eating, he thought that he needed water. Shakra Devanam Indra (shì tí huán yīn, the ruler of the Devas) immediately knew the Buddha's intention, and as quickly as a strong man could extend and retract his arm, he descended from the heavens to the Buddha's presence. He bowed his head and paid homage to the Buddha's feet, and then with his finger, he created a pond on the ground. The water was clear and cool, possessing eight qualities of merit. The Tathagata (rú lái, one of the titles of the Buddha) then used it to wash his hands and rinse his mouth. After washing, he expounded various Dharmas to Shakra Devanam Indra (shì tí huán yīn). After Shakra Devanam Indra (shì tí huán yīn) heard the Dharma, he rejoiced and leaped for joy, and suddenly disappeared, returning to his heavenly palace. At this time, Kashyapa (jiā yè), after his midday meal, was walking in the forest, thinking to himself, 'The young Shramana (shā mén), after receiving offerings today, has returned to the tree; I should go there and see him.' He then went to the place where the Buddha was, and suddenly saw the tree
側有一大池。泉水澄凈具八功德。怪而問佛。此中雲何忽有此池。佛即答言。旦受汝供還歸。此食食訖。須水澡漱洗缽。釋提桓因知我此意從天上來。以手指地而成此池。爾時迦葉。既見池水復聞佛言。心自思惟。年少沙門有大威德乃能如此。感致天瑞。然故不如我道真也。
爾時世尊。別於他日。林間經行。見糞穢中有諸弊帛。即便舍取欲浣濯之。心念須石。釋提桓因即知佛意。如大壯士屈伸臂頃。往香山上取四方石安置樹間。即白佛言。可就石上浣濯衣也。佛復心念今應須水。釋提桓因又往香山取大石槽。盛清凈水置方石所。釋提桓因所為事畢。忽然不現還歸天宮。
爾時世尊。浣濯已竟還坐樹下。是時迦葉來至佛所。忽見樹間有四方石及大石槽。即自思惟。此中雲何有此二物。心懷驚怪而往問佛。年少沙門汝此樹間。有四方石及以石槽。從何而來。於是世尊即答之言。我向經行見地弊帛。取欲浣之。心念須此石。釋提桓因知我此意。即往香山而取之來。迦葉聞已嘆未曾有。而自念言年少沙門。雖有如是大威神力能感諸天。然故不如我道真也。
釋迦譜卷第四
釋迦譜卷第五
蕭齊釋僧祐撰
釋迦降生釋種成佛緣譜第四之五(出因果經)
爾時世尊。又於他日入指池
【現代漢語翻譯】 現代漢語譯本： 旁邊有一個大池塘，泉水清澈，具備八種功德。迦葉感到奇怪，便問佛陀：『這裡怎麼忽然有這個池塘？』佛陀回答說：『早上接受你的供養后回來，吃完食物，需要水來洗漱和清洗缽。釋提桓因（Śakro devānām indraḥ，天帝）知道我的意思，就從天上下來，用手指點地，形成了這個池塘。』當時，迦葉既看到了池水，又聽到了佛陀的話，心裡想：『年輕的沙門（Śrāmaṇa，出家修行者）有這麼大的威德，竟然能感應到天上的祥瑞，但還是不如我的道真實。』 這時，世尊（Lokajīna，對佛陀的尊稱）在另一天，在樹林間經行（Cāra，行走），看到糞堆里有一些破舊的布，就撿起來想要洗乾淨。心裡想著需要石頭，釋提桓因立刻知道佛陀的心意，像大力士伸屈手臂一樣迅速，到香山取來四方石頭，安置在樹間，然後對佛陀說：『可以在石頭上洗衣服。』佛陀又想現在需要水，釋提桓因又到香山取來大石槽，盛滿清水，放在四方石頭旁邊。釋提桓因做完這些事，忽然消失，返回天宮。 這時，世尊洗完衣服后，回到樹下坐著。當時，迦葉來到佛陀這裡，忽然看到樹間有四方石頭和大石槽，心裡想：『這裡怎麼會有這兩樣東西？』心裡感到驚訝奇怪，便去問佛陀：『年輕的沙門，你這樹間有的四方石頭和石槽，是從哪裡來的？』於是世尊就回答他說：『我剛才經行，看到地上有破舊的布，撿起來想要洗乾淨，心裡想著需要石頭，釋提桓因知道我的意思，就到香山取來。』迦葉聽了，讚歎說從未有過這樣的事，心裡想：『年輕的沙門，雖然有這麼大的威神力，能夠感應諸天，但還是不如我的道真實。』 《釋迦譜》卷第四 《釋迦譜》卷第五 蕭齊釋僧祐撰 《釋迦降生釋種成佛緣譜》第四之五（出自《因果經》） 這時，世尊在另一天，進入指池。
【English Translation】 English version: Beside it was a large pond. The spring water was clear and possessed the eight merits. Kāśyapa (迦葉) felt strange and asked the Buddha: 'How did this pond suddenly appear here?' The Buddha replied: 'After receiving your offering in the morning and returning, after eating the food, I needed water to wash my face and rinse my bowl. Śakro devānām indraḥ (釋提桓因, the lord of gods) knew my intention and came down from the heavens, pointing his finger at the ground, and this pond was formed.' At that time, Kāśyapa, having seen the pond water and heard the Buddha's words, thought to himself: 'The young Śrāmaṇa (沙門, ascetic) has such great power that he can even invoke heavenly auspiciousness, but it is still not as true as my path.' At this time, the Lokajīna (世尊, World Honored One) on another day, was walking in the forest, and saw some tattered cloths in the dung heap. He picked them up, intending to wash them. Thinking that he needed a stone, Śakro devānām indraḥ immediately knew the Buddha's intention. As quickly as a strong man could extend and bend his arm, he went to Fragrant Mountain and brought back a square stone, placing it among the trees. Then he said to the Buddha: 'You can wash your clothes on the stone.' The Buddha then thought that he needed water. Śakro devānām indraḥ again went to Fragrant Mountain and brought back a large stone trough, filling it with clear water, and placed it next to the square stone. Śakro devānām indraḥ, having completed these tasks, suddenly disappeared and returned to his heavenly palace. At this time, the Lokajīna, having finished washing his clothes, returned to sit under the tree. At that time, Kāśyapa came to the Buddha and suddenly saw a square stone and a large stone trough among the trees. He thought to himself: 'How did these two objects come to be here?' Feeling surprised and strange, he went to ask the Buddha: 'Young Śrāmaṇa, where did this square stone and stone trough in the trees come from?' Thereupon, the Lokajīna replied: 'I was walking just now and saw tattered cloths on the ground. I picked them up, intending to wash them, and thought that I needed a stone. Śakro devānām indraḥ knew my intention and went to Fragrant Mountain to bring them back.' Kāśyapa, having heard this, exclaimed that he had never seen such a thing before, and thought to himself: 'The young Śrāmaṇa, although he has such great divine power that he can invoke the heavens, it is still not as true as my path.' Shijia Genealogy, Volume Four Shijia Genealogy, Volume Five Composed by Śramaṇa Sēngyòu of the Xiao Qi Dynasty Shijia's Birth, Shijia's Enlightenment as a Buddha, Predestined Genealogy, Fourth of Five (From the Sutra of Cause and Effect) At this time, the Lokajīna, on another day, entered the Finger Pond.
而自洗浴。洗浴訖已心念欲出。無所攀持。池上有樹名迦羅迦。枝葉蔚映臨于池上。樹神即便按此樹枝令佛攀出還坐樹下。於時迦葉來至佛所。忽然見樹曲枝垂蔭。怪而問佛。此樹何故曲枝垂蔭。佛即答言。我于曏者入池洗浴。出無所攀。樹神致感為我曲之。於是迦葉見樹曲枝。又聞佛言嘆未曾有。而自心念。年少沙門乃有如此大威德力能感樹神。然故不如我道真也。
爾時迦葉心自念言。明日摩竭提王及諸臣民婆羅門長者居士等。當來就我作七日會。年少沙門若來在此。國王臣民婆羅門長者居士等。見其相好及以神通威德力者。必當舍我而奉事之。愿此沙門。於七日中不來我所。佛知其意即便往詣北郁單越。七日七夜停彼不見。過七日已集會訖畢。國王辭去。迦葉心念。年少沙門近於七日不來我所。善哉快哉。我今既有集會余饌欲以供之。其若來者善得時宜。於是世尊即知其意。從郁單越。譬如壯士屈伸臂頃來到其前。於時迦葉忽見如來。心大驚喜即問佛言。汝近七日遊行何處而不相見。佛即答言。摩竭提王及諸臣民。婆羅門長者居士。於七日中就汝集會。汝近心念不欲見我。是故我往北郁單越。以避汝耳。汝今心念欲令我來。所以今者故來詣汝。迦葉聞佛說此言已。心驚毛豎而作此念。年少沙門乃知我意。
【現代漢語翻譯】 現代漢語譯本：然後自己去洗澡。洗完澡后，心中想著要出來，卻沒有可以攀扶的地方。池塘邊有一棵樹，名叫迦羅迦（Kararuka，樹名），枝繁葉茂，倒映在池塘上。樹神就按住這棵樹的樹枝，讓佛陀攀著出來，然後回到樹下坐著。這時，迦葉（Kasyapa，人名，一位尊者）來到佛陀這裡，忽然看見樹枝彎曲下垂遮陰，感到奇怪就問佛陀：『這棵樹為什麼樹枝彎曲下垂遮陰呢？』佛陀就回答說：『我剛才進入池塘洗澡，出來時沒有可以攀扶的地方，樹神被我的德行感動，所以為我彎曲了樹枝。』於是迦葉看見彎曲的樹枝，又聽見佛陀說的話，讚歎說從未有過這樣的事，心裡想著：『年輕的沙門竟然有如此大的威德之力，能夠感動樹神。然而，終究不如我的道真實。』 當時，迦葉心裡想著：『明天摩竭提（Magadha，古印度國名）國王以及各位大臣百姓、婆羅門（Brahmana，印度教祭司階層）、長者、居士等，將會來我這裡舉辦七日法會。年輕的沙門如果來到這裡，國王、大臣百姓、婆羅門、長者、居士等，看見他的相貌美好以及神通威德之力，必定會捨棄我而供奉他。』希望這位沙門，在這七天中不要來我這裡。佛陀知道他的心思，就前往北郁單越（Uttarakuru，四大部洲之一），在那裡停留了七天七夜沒有出現。過了七天，法會結束，國王告辭離去。迦葉心裡想著：『年輕的沙門近七天沒有來我這裡，太好了，太好了。我現在還有法會剩餘的食物，想要用來供養他。如果他來，真是太好了。』於是世尊（Bhagavan，佛陀的尊稱）立刻知道他的心思，從郁單越，像壯士屈伸手臂一樣，來到他的面前。當時迦葉忽然看見如來（Tathagata，佛陀的稱號），心裡非常驚喜，就問佛陀：『您近七天在什麼地方，我們沒有相見？』佛陀就回答說：『摩竭提國王以及各位大臣百姓、婆羅門、長者、居士，在這七天中來你這裡聚會，你心裡想著不願意見到我，所以我前往北郁單越，來避開你。你現在心裡想著要讓我來，所以現在特意來拜訪你。』迦葉聽見佛陀說這些話后，心裡驚恐，汗毛豎立，心裡想著：『年輕的沙門竟然知道我的心思。』
【English Translation】 English version: Then he went to bathe himself. After bathing, he thought of coming out, but there was nothing to hold onto. There was a tree by the pond named Kararuka (Kararuka, name of a tree), its branches and leaves lush and reflected on the pond. The tree spirit then pressed down on the branches of this tree, allowing the Buddha to climb out and return to sit under the tree. At this time, Kasyapa (Kasyapa, a name, a venerable one) came to the Buddha and suddenly saw the tree's branches curved and drooping to provide shade. He was surprised and asked the Buddha, 'Why are the branches of this tree curved and drooping to provide shade?' The Buddha replied, 'Earlier, I entered the pond to bathe. When I came out, there was nothing to hold onto. The tree spirit was moved by my virtue, so it bent the branches for me.' Thereupon, Kasyapa saw the curved branches and heard the Buddha's words, praising that he had never seen such a thing before, and thought in his heart, 'The young Shramana (Shramana, a renunciate) has such great power and virtue that he can move the tree spirit. However, it is still not as true as my path.' At that time, Kasyapa thought to himself, 'Tomorrow, the King of Magadha (Magadha, an ancient Indian kingdom) and his ministers, people, Brahmins (Brahmana, the priestly class in Hinduism), elders, and laypeople will come to me to hold a seven-day assembly. If the young Shramana comes here, the king, ministers, people, Brahmins, elders, and laypeople, seeing his beautiful appearance and supernatural power and virtue, will surely abandon me and serve him.' I hope this Shramana does not come to me during these seven days. The Buddha knew his thoughts and went to Uttarakuru (Uttarakuru, one of the four great continents), staying there for seven days and seven nights without appearing. After seven days, the assembly ended, and the king took his leave. Kasyapa thought to himself, 'The young Shramana has not come to me for nearly seven days, that's great, that's great. I still have leftover food from the assembly that I want to offer to him. If he comes, that would be perfect.' Thereupon, the Bhagavan (Bhagavan, an epithet of the Buddha) immediately knew his thoughts and, from Uttarakuru, came before him as quickly as a strong man bends and stretches his arm. At that time, Kasyapa suddenly saw the Tathagata (Tathagata, an epithet of the Buddha), and was very surprised and asked the Buddha, 'Where have you been for the past seven days that we have not seen each other?' The Buddha replied, 'The King of Magadha and his ministers, people, Brahmins, elders, and laypeople have been gathering with you for these seven days. You thought in your heart that you did not want to see me, so I went to Uttarakuru to avoid you. Now you are thinking in your heart that you want me to come, so I have come to visit you now.' After hearing the Buddha say these words, Kasyapa was frightened, his hair stood on end, and he thought in his heart, 'The young Shramana actually knows my thoughts.'
甚為奇特。然故不如我道真也。
爾時世尊。又於他日。心自思惟。優樓頻螺迦葉。根緣漸熟。今日正是調伏其時。思惟是已即趣尼連禪河。既到河側。是時魔王來詣佛所。而白佛言。世尊。今者宜般涅槃。今者宜般涅槃。何以故。所應度者皆悉解脫。今者正是般涅槃時。如是三請。世尊爾時答魔王言。我今未是般涅槃時。所以者何。我四部眾。比丘比丘尼。優婆塞優婆夷。未具足故。所應度者皆未究竟。諸外道眾悉未降伏。爾時如來亦復三答。魔王聞已心懷愁惱。即還天宮。世尊即便入尼連禪河。以神通力令水兩開。佛所行處步步塵出。使兩面水皆悉涌起。迦葉遙見謂佛沒溺。即與弟子乘船而來。既至河側見佛行處皆悉塵起嘆其希有。而自念言。年少沙門雖有如此神通之力。然故不如我道真也。是時迦葉即問佛言。年少沙門欲上船不。佛言甚善。於時世尊即以神力。從船底入結加趺坐。迦葉見佛從船底入。而無穿漏。嘆其希有。心自念言年少沙門乃有如是自在神力。然故不如我得真羅漢也。
瑞應本起云。如是變化凡有十八。迦葉復念。是大沙門神則神矣。然不如我以得羅漢也。佛即語言。迦葉汝非羅漢。亦復非是阿羅漢道。汝今何故起大我慢。瑞應本起云。佛語迦葉汝非羅漢。不知道證。胡為強顏不
【現代漢語翻譯】 現代漢語譯本： 這真是太奇特了。然而，（他）仍然不如我所修的道真實。
當時，世尊又在另一天，心中自己思量：『優樓頻螺迦葉（Uruvilva-Kasyapa，人名，一位著名的婆羅門教徒）的根基和因緣逐漸成熟，今天正是調伏他的時機。』 思考完畢后，就前往尼連禪河（Nairanjana River）。到達河邊時，魔王（Mara，佛教中的惡魔）來到佛陀處，對佛說：『世尊，現在應該入般涅槃（Parinirvana，完全的涅槃，即死亡）。現在應該入般涅槃。』 為什麼呢？因為所有應該被度化的人都已經解脫了，現在正是入般涅槃的時候。』 這樣請求了三次。世尊當時回答魔王說：『我現在還不是入般涅槃的時候。』 為什麼呢？因為我的四部弟子——比丘（Bhiksu，男性僧侶）、比丘尼（Bhiksuni，女性僧侶）、優婆塞（Upasaka，男性在家信徒）、優婆夷（Upasika，女性在家信徒）——還沒有具足，所有應該被度化的人還沒有完全度化，所有的外道（非佛教的宗教）還沒有被降伏。』 當時，如來（Tathagata，佛陀的稱號）也這樣回答了三次。魔王聽了，心中感到憂愁惱怒，就返回天宮。世尊隨即進入尼連禪河，用神通力使河水從中間分開。佛陀所行走的地方，每一步都揚起塵土，使兩邊的水都涌起。迦葉（Kasyapa）遠遠地看見，以為佛陀溺水了，就和他的弟子們乘船而來。到達河邊，看見佛陀行走的地方都揚起塵土，讚歎這種稀有景象。但他心裡想：『這位年輕的沙門（Sramana，修行者）雖然有這樣的神通之力，然而，仍然不如我所修的道真實。』 當時，迦葉就問佛陀說：『年輕的沙門，想上船嗎？』 佛陀說：『很好。』 於是，世尊就用神通力，從船底進入，結跏趺坐（盤腿而坐）。迦葉看見佛陀從船底進入，而船沒有穿漏，讚歎這種稀有景象。他心裡想：『這位年輕的沙門竟然有如此自在的神力，然而，仍然不如我所證得的真羅漢（Arhat，已證悟的聖人）果位。』
《瑞應本起經》（Ruijing benqi jing，一部佛教經典）中說：這樣的變化共有十八種。迦葉又想：『這位沙門的神通確實很神奇，然而，不如我已經證得羅漢果位。』 佛陀就說：『迦葉，你不是羅漢，也不是阿羅漢道（Arhat path）。你現在為什麼生起如此大的我慢？』 《瑞應本起經》中說：佛陀告訴迦葉：『你不是羅漢，不知道證悟的境界，為何要勉強裝作（證悟）？』
【English Translation】 English version: It is extremely strange. However, (he) is still not as true as the path I practice.
At that time, the World Honored One, on another day, contemplated in his mind: 'Uruvilva-Kasyapa (Uruvilva-Kasyapa, a proper noun, a famous Brahman) has roots and conditions that are gradually maturing, today is the right time to subdue him.' Having contemplated this, he proceeded to the Nairanjana River (Nairanjana River). Upon arriving at the riverbank, Mara (Mara, the demon in Buddhism) came to the Buddha and said to the Buddha: 'World Honored One, now is the time to enter Parinirvana (Parinirvana, complete Nirvana, i.e., death). Now is the time to enter Parinirvana.' Why? Because all those who should be liberated have already been liberated, now is the right time to enter Parinirvana.' He requested this three times. The World Honored One then replied to Mara: 'Now is not yet the time for me to enter Parinirvana.' Why? Because my fourfold assembly—Bhikshus (Bhiksu, male monks), Bhikshunis (Bhiksuni, female monks), Upasakas (Upasaka, male lay followers), Upasikas (Upasika, female lay followers)—are not yet complete, all those who should be liberated have not yet been completely liberated, and all the non-Buddhist religions (external paths) have not yet been subdued.' At that time, the Tathagata (Tathagata, an epithet of the Buddha) also replied in this way three times. Mara, upon hearing this, felt sorrow and distress in his heart and returned to the heavenly palace. The World Honored One then entered the Nairanjana River, using his supernatural power to cause the river to split in the middle. Wherever the Buddha walked, dust arose with each step, causing the water on both sides to surge up. Kasyapa (Kasyapa), seeing this from afar, thought that the Buddha had drowned, so he and his disciples came by boat. Upon arriving at the riverbank, seeing that dust arose wherever the Buddha walked, he praised this rare sight. But he thought in his heart: 'This young Sramana (Sramana, ascetic) may have such supernatural powers, but he is still not as true as the path I practice.' At that time, Kasyapa asked the Buddha: 'Young Sramana, would you like to come aboard the boat?' The Buddha said: 'Very well.' Thereupon, the World Honored One used his supernatural power to enter from the bottom of the boat, sitting in the lotus position (cross-legged). Kasyapa, seeing the Buddha enter from the bottom of the boat without causing any leaks, praised this rare sight. He thought in his heart: 'This young Sramana actually has such unhindered supernatural power, but he is still not as good as the true Arhat (Arhat, an enlightened saint) state that I have attained.'
The Ruijing benqi jing (Ruijing benqi jing, a Buddhist scripture) says: There are eighteen such transformations in all. Kasyapa further thought: 'This Sramana's supernatural powers are indeed amazing, but they are not as good as the Arhat state that I have already attained.' The Buddha then said: 'Kasyapa, you are not an Arhat, nor are you on the Arhat path (Arhat path). Why do you now give rise to such great pride?' The Ruijing benqi jing says: The Buddha told Kasyapa: 'You are not an Arhat, you do not know the state of enlightenment, why do you force yourself to pretend (to be enlightened)?'
知羞恥。虛妄自稱我有道德。於是迦葉心驚毛豎。慚愧無顏自知無道。即稽首言。今大道人實妙神聖。乃知我意。迦葉聞說如此語時。心懷愧懼身毛皆豎。而自念言。年少沙門善知我心。即白佛言。如是沙門。如是大仙。善知我心。唯愿大仙攝受於我。佛即答言。汝既年老百二十歲。又復多有弟子眷屬。又為國王臣民所敬。若欲決定入我法者。先與弟子熟共論詳。迦葉答言。善哉善哉如大仙敕。然我內心非不決定。為當還與弟子論耳。作此語已即還本處。集諸弟子而語之言。年少沙門住此以來。見其種種神通變化。極為奇特智慧深遠。性又安詳。我今便欲歸依其法。汝等云何。弟子答言。我等所知皆尊者恩。年少沙門既為尊者之所歸信。豈當有虛。我等亦見有諸奇異。尊者若欲必受其法。我等亦愿隨從歸依。於時迦葉聞諸弟子作是言已。即便相與俱詣佛所。而白佛言。我及弟子今定歸依惟愿大仙時攝我等。佛言。善來比丘。鬚髮自落袈裟著身。即成沙門。爾時世尊。即隨所應廣說四諦。於時迦葉聞說法已。遠塵離垢得法眼凈。乃至漸漸成阿羅漢果。爾時迦葉五百弟子。既見其師已為沙門。心生愿樂亦欲出家。即白佛言。我等大師。已為大仙之所攝受今成沙門。我等亦樂隨大師學。唯愿大仙聽我出家。佛言。善來比丘。
【現代漢語翻譯】 現代漢語譯本： 知羞恥。虛妄地自稱我有道德。於是迦葉（Kasyapa，人名，意為飲光）內心驚恐，毛髮豎立。慚愧無地，自知沒有證得真道。立即叩首說道：『現在這位得道之人，真是奇妙神聖，竟然能知道我的心思。』迦葉（Kasyapa）聽到這樣的話，內心充滿愧疚和恐懼，渾身汗毛都豎了起來。他心裡想道：『這位年輕的沙門（Sramana，意為勤息，指出家修道者）竟然如此瞭解我的內心。』於是對佛說：『是這樣的沙門（Sramana），是這樣的大仙（偉大的修行者），善於瞭解我的心思。只希望大仙（偉大的修行者）能夠接納我。』佛陀回答說：『你已經一百二十歲了，而且有很多弟子眷屬，又受到國王和臣民的尊敬。如果真的要決定加入我的教法，先和你的弟子們充分商量。』迦葉（Kasyapa）回答說：『好啊，好啊，就按照大仙（偉大的修行者）的吩咐。其實我內心已經決定了，只是應該回去和弟子們商量一下。』說完這些話，就回到原來的地方，召集所有弟子對他們說：『這位年輕的沙門（Sramana）住在這裡以來，我看到他種種神通變化，非常奇特，智慧深遠，性情又安詳。我現在就想歸依他的教法，你們覺得怎麼樣？』弟子們回答說：『我們所知道的一切都是尊者的恩德。這位年輕的沙門（Sramana）既然被尊者所信任，怎麼會有虛假呢？我們也看到他的一些奇異之處。尊者如果一定要接受他的教法，我們也願意跟隨尊者歸依。』當時，迦葉（Kasyapa）聽到弟子們這樣說，就和他們一起前往佛陀所在的地方，對佛陀說：『我和我的弟子們現在決定歸依，只希望大仙（偉大的修行者）能夠及時接納我們。』佛陀說：『善來比丘（Bhikkhu，意為乞士，指出家男子）。』（說完）他們的鬚髮自然脫落，袈裟自動穿在身上，立刻就成了沙門（Sramana）。當時世尊（Bhagavan，佛的稱號，意為有德者）就根據他們的情況，廣泛地宣說了四諦（cattya，佛教基本教義，包括苦、集、滅、道）。當時，迦葉（Kasyapa）聽了佛陀的說法后，遠離塵垢，獲得了清凈的法眼，乃至漸漸地證得了阿羅漢（Arhat，意為應供，指斷盡煩惱的聖者）果位。當時，迦葉（Kasyapa）的五百個弟子，看到他們的老師已經成為沙門（Sramana），內心歡喜，也想出家，就對佛陀說：『我們的大師，已經被大仙（偉大的修行者）所接納，現在成了沙門（Sramana）。我們也樂意跟隨大師學習，只希望大仙（偉大的修行者）允許我們出家。』佛陀說：『善來比丘（Bhikkhu）。』
【English Translation】 English version: Knowing shame, he falsely claimed to possess virtue. Thereupon, Kasyapa (Kasyapa, a name meaning 'drinking light') was startled, and his hair stood on end. Ashamed and without countenance, he knew he had not attained the Way. Immediately, he bowed his head and said, 'Now, this great man of the Way is truly wondrous and holy, actually knowing my thoughts.' When Kasyapa (Kasyapa) heard these words, his heart was filled with shame and fear, and the hairs on his body stood erect. He thought to himself, 'This young Sramana (Sramana, meaning 'diligent and tranquil,' referring to a renunciate) knows my mind so well.' Then he said to the Buddha, 'Such is this Sramana (Sramana), such is this great sage (a great practitioner), who knows my mind so well. I only hope that the great sage (a great practitioner) will accept me.' The Buddha replied, 'You are already one hundred and twenty years old, and you have many disciples and followers, and you are respected by the king and his subjects. If you truly wish to enter my Dharma, first discuss it thoroughly with your disciples.' Kasyapa (Kasyapa) replied, 'Good, good, as the great sage (a great practitioner) commands. However, my heart is already decided; I should just go back and discuss it with my disciples.' After saying these words, he returned to his place, gathered all his disciples, and said to them, 'Since this young Sramana (Sramana) has been staying here, I have seen his various miraculous transformations, which are extremely extraordinary, his wisdom is profound, and his nature is peaceful. Now I wish to take refuge in his Dharma; what do you think?' The disciples replied, 'Everything we know is due to the kindness of the Venerable One. Since this young Sramana (Sramana) is trusted by the Venerable One, how could there be any falsehood? We have also seen some of his extraordinary qualities. If the Venerable One wishes to accept his Dharma, we also wish to follow and take refuge.' At that time, when Kasyapa (Kasyapa) heard his disciples say this, he went with them to the place where the Buddha was, and said to the Buddha, 'My disciples and I have now decided to take refuge; we only hope that the great sage (a great practitioner) will accept us in time.' The Buddha said, 'Welcome, Bhikkhu (Bhikkhu, meaning 'beggar,' referring to a male renunciate).' (Upon saying this) their hair and beards naturally fell off, and their robes automatically clothed them, and they immediately became Sramanas (Sramana). At that time, the World Honored One (Bhagavan, a title of the Buddha, meaning 'the Blessed One') then widely expounded the Four Noble Truths (cattya, the basic teachings of Buddhism, including suffering, its cause, its cessation, and the path to its cessation) according to their circumstances. At that time, after Kasyapa (Kasyapa) heard the Buddha's teachings, he was freed from defilement and obtained the pure Dharma eye, and gradually attained the fruit of Arhat (Arhat, meaning 'worthy of offering,' referring to a saint who has extinguished all afflictions). At that time, Kasyapa's (Kasyapa) five hundred disciples, seeing that their teacher had become a Sramana (Sramana), were delighted and also wished to renounce the world, and said to the Buddha, 'Our master has been accepted by the great sage (a great practitioner) and has now become a Sramana (Sramana). We also wish to follow our master in learning; we only hope that the great sage (a great practitioner) will allow us to renounce the world.' The Buddha said, 'Welcome, Bhikkhu (Bhikkhu).'
鬚髮自落袈裟著身。即成沙門。於是世尊。即為轉於四諦法輪。時五百弟子。遠塵離垢得法眼凈。成須陀洹果。漸漸修行。乃至亦得阿羅漢果。爾時迦葉及五百弟子。以其事火種種之具。悉皆捐棄尼連禪河。師徒相與隨佛而去。爾時迦葉二弟。一名那提迦葉。二名伽阇迦葉。各有二百五十弟子。在尼連禪河側。居於下流。忽見其兄並及弟子。所事火具悉逐流來。心大驚愕而自念言。我兄今者有何不祥。事火之具今隨水流。將非惡人之所害也。是時二弟奔競相就。而共議言。我兄今者。若復不為惡人所害。諸物何緣從水而來。苦哉怪哉。我等宜速共至兄所。即便相與逆流而上。至兄住處空寂無人。心大悲絕。不知其兄及諸弟子之所在處。四向推尋。遇見舊人而問之言。我仙聖兄及諸弟子。不知所在。汝見之不。舊人答曰。汝仙聖兄與諸弟子。棄事火具。皆悉往于瞿曇之所。出家學道。是時二弟聞此語已。心大懊惱怪未曾有。又自念言。云何棄于阿羅漢道。而復更求他余法也。即便馳往至其兄所。到已見兄並及眷屬。剃除鬚髮身被袈裟。即便跪拜而問兄言。兄本既是大阿羅漢。聰明智慧無與等者。名聞十方莫不宗仰。何故於今自舍此道。還從人學此非小事。爾時迦葉答其弟言。我見世尊成就大慈大悲。有三事奇特。一者神
【現代漢語翻譯】 現代漢語譯本 鬚髮自然脫落，袈裟自然穿在身上，立刻就成了沙門（出家男子）。於是世尊（釋迦牟尼佛）就為他們轉動四諦法輪（佛教基本教義）。當時五百弟子，遠離塵垢，得到清凈的法眼，證得須陀洹果（小乘初果）。漸漸修行，乃至也證得了阿羅漢果（小乘最高果）。 當時，迦葉（Uruvilvā Kāśyapa）和五百弟子，將他們用來事火的各種器具，全部丟棄在尼連禪河（Nirañjanā River）。師徒一起跟隨佛陀離去。 當時，迦葉的兩個弟弟，一個叫那提迦葉（Nadi Kāśyapa），一個叫伽阇迦葉（Gaya Kāśyapa），各自有二百五十個弟子，住在尼連禪河邊，位於下游。忽然看見他們的哥哥以及弟子們，所用的事火器具全都順流而來。心中非常驚愕，心想：『我的哥哥現在有什麼不祥之事嗎？事火的器具現在順水漂流，莫非是被惡人所害了？』 當時，兩個弟弟奔跑著互相靠近，共同商議說：『我的哥哥現在，如果不是被惡人所害，這些東西怎麼會從水裡來呢？苦啊！怪啊！我們應該趕快一起到哥哥那裡去。』 於是他們一起逆流而上，到了哥哥住的地方，空空蕩蕩，一個人也沒有。心中非常悲傷，不知他們的哥哥和弟子們在哪裡，四處尋找，遇見了以前的人，就問他們說：『我的仙人哥哥和弟子們，不知道在哪裡，你們看見了嗎？』 以前的人回答說：『你的仙人哥哥和弟子們，已經丟棄了事火的器具，都到瞿曇（Gautama，釋迦牟尼佛的姓）那裡，出家學道去了。』 當時，兩個弟弟聽了這話，心中非常懊惱，覺得奇怪，從未有過這樣的事。又心想：『為什麼捨棄阿羅漢道，反而去尋求其他的法呢？』 於是他們趕快跑到哥哥那裡，到了之後，看見哥哥以及眷屬，剃除了鬚髮，身穿袈裟，立刻跪拜，問哥哥說：『哥哥本來是大阿羅漢，聰明智慧沒有人能比得上，名聲傳遍十方，沒有誰不尊敬仰慕。為什麼現在自己捨棄了這個道，反而跟人學習，這不是小事啊！』 當時，迦葉回答他的弟弟說：『我見世尊（釋迦牟尼佛）成就了大慈大悲，有三件事非常奇特：第一是神力……』
【English Translation】 English version The hair and beard naturally fell off, and the kāṣāya (袈裟, monastic robe) naturally adorned the body, immediately becoming a śrāmaṇa (沙門, ascetic monk). Then the World Honored One (世尊, Śākyamuni Buddha) turned the Dharma wheel of the Four Noble Truths (四諦法輪, the fundamental teachings of Buddhism) for them. At that time, five hundred disciples, far from dust and defilement, obtained the pure Dharma eye and attained the state of Śrotāpanna (須陀洹果, the first stage of enlightenment in Theravada Buddhism). Gradually cultivating, they eventually attained the state of Arhat (阿羅漢果, the highest stage of enlightenment in Theravada Buddhism). At that time, Kāśyapa (迦葉, Uruvilvā Kāśyapa) and his five hundred disciples discarded all the implements they used for fire worship into the Nirañjanā River (尼連禪河). The teacher and disciples together followed the Buddha and departed. At that time, Kāśyapa's two younger brothers, one named Nadi Kāśyapa (那提迦葉) and the other Gaya Kāśyapa (伽阇迦葉), each with two hundred and fifty disciples, lived by the Nirañjanā River, located downstream. Suddenly, they saw their elder brother and his disciples' fire worship implements all floating down the river. They were greatly astonished and thought, 'What misfortune has befallen my elder brother? The fire worship implements are now floating down the river; could it be that he has been harmed by evil people?' At that time, the two younger brothers ran to each other and discussed together, saying, 'If my elder brother has not been harmed by evil people, how could these things be coming from the water? Alas! Strange! We should quickly go to my brother's place together.' So they went upstream together, and when they arrived at their brother's residence, it was empty and deserted. Their hearts were filled with great sorrow, and they did not know where their brother and his disciples were. They searched in all directions and met an old acquaintance, whom they asked, 'My ascetic brother and his disciples, I do not know where they are. Have you seen them?' The old acquaintance replied, 'Your ascetic brother and his disciples have abandoned their fire worship implements and have all gone to Gautama (瞿曇, Gotama, the family name of Śākyamuni Buddha) to renounce the world and study the Way.' At that time, the two younger brothers, upon hearing these words, were greatly dismayed and found it strange, something that had never happened before. They thought to themselves, 'Why abandon the path of Arhat and seek other teachings?' So they hurried to their brother's place, and when they arrived, they saw their brother and his retinue with their hair and beards shaved off, wearing kāṣāyas (袈裟, monastic robes). They immediately knelt down and asked their brother, 'Brother, you were originally a great Arhat, with wisdom and intelligence unmatched, your name known throughout the ten directions, and everyone revered and admired you. Why have you now abandoned this path and instead followed others to learn? This is no small matter!' At that time, Kāśyapa replied to his younger brothers, 'I have seen that the World Honored One (世尊, Śākyamuni Buddha) has attained great compassion and has three extraordinary qualities: first, divine power...'
通變化。二者慧心清徹。決定成就一切種智。三者善知人根隨順攝受。以此事故。于佛法中出家修道。我今雖復國王臣民。所見宗敬。世論機辯無能折者。然非永斷生死之法。唯有如來所可演說。能盡生死。既值如是大聖之尊。而不自勵。師彼高勝。則是無心亦為無眼。二弟白言。若如兄語。決定是成一切種智。我所知得。皆是兄力。兄今既已從佛出家。我等亦愿隨順兄學。即各語其諸弟子言。我今欲同大兄于佛法中。出家修道。汝意云何。時諸弟子即答師言。我等所以得有知見。皆大師恩。大師若欲于佛法中而出家者。亦愿隨從。於是那提迦葉。迦阇迦葉。各與二百五十弟子。至於佛所頭面禮足。而白佛言。世尊。唯愿慈哀濟度我等。佛言善來比丘。鬚髮自落袈裟著身。即成沙門。時那提迦葉伽阇迦葉。又白佛言。我諸弟子。今皆欲于佛法出家。唯愿世尊垂愍聽許。佛即答言。善哉善哉。爾時世尊。便呼善來比丘。鬚髮自落袈裟著身。即成沙門。爾時世尊。即為那提迦葉伽阇迦葉。及諸弟子現大神變。又應其心而為說法。語言比丘。當知世間皆為貪慾瞋恚愚癡猛火之所燒炙。汝等往昔奉事三火。既能絕棄除此外惑。今三毒火尚猶在身。宜速滅之。時諸比丘聞佛此語。于諸法中遠離塵垢。得法眼凈。世尊又為說四諦。
【現代漢語翻譯】 現代漢語譯本 通達變化。其次，他們的智慧之心清澈明瞭，決定能夠成就一切種智（sarvajna-jnana，對一切事物和現象的完全理解）。再次，他們善於瞭解眾生的根器，並能隨順引導和攝受他們。因為這些原因，他們才會在佛法中出家修道。我現在雖然是國王，受到臣民的尊敬，世間的辯論沒有人能駁倒我，但這並不是能夠永遠斷絕生死輪迴的方法。只有如來（Tathagata，佛的稱號）所宣說的法，才能徹底了斷生死。既然遇到了如此偉大的聖者，而不努力學習，以他為師，那就是沒有心，也是沒有眼。兩個弟弟說道：『如果像哥哥所說，那一定是能成就一切種智。我們所知所學，都是哥哥的功勞。哥哥現在既然已經跟隨佛陀出家，我們也願意跟隨哥哥學習。』於是各自對他們的弟子們說：『我現在想要和大兄一起在佛法中出家修道，你們意下如何？』當時，弟子們回答他們的老師說：『我們之所以能夠擁有知見，都是大師的恩德。大師如果想要在佛法中出家，我們也願意跟隨。』於是，那提迦葉（Nadi-kasyapa）和迦阇迦葉（Gaya-kasyapa）各自帶領著二百五十名弟子，來到佛陀的住所，以頭面禮拜佛足，並對佛陀說：『世尊，唯愿您慈悲憐憫，救度我們。』佛陀說：『善來比丘（bhiksu，出家男子）！』他們的鬚髮自然脫落，袈裟自動穿在身上，立刻就成了沙門（sramana，出家修行者）。當時，那提迦葉和迦阇迦葉又對佛陀說：『我們的弟子們，現在都想要在佛法中出家，唯愿世尊慈悲允許。』佛陀回答說：『善哉！善哉！』當時，世尊便呼喚他們『善來比丘！』他們的鬚髮自然脫落，袈裟自動穿在身上，立刻就成了沙門。當時，世尊便為那提迦葉、迦阇迦葉以及他們的弟子們顯現大神變，又應和他們的心意而為他們說法，說道：『比丘們，應當知道世間都被貪慾、瞋恚、愚癡這猛烈的火焰所焚燒。你們往昔奉事三火，既然能夠斷絕和去除外在的迷惑，現在這貪、嗔、癡三毒之火仍然在你們身上，應當迅速滅除它們。』當時，比丘們聽了佛陀的這些話，在諸法中遠離塵垢，獲得了法眼凈（dharma-caksu-visuddhi，對佛法的清凈之眼）。世尊又為他們宣說了四諦（catvari-arya-satyani，四聖諦）。
【English Translation】 English version Possessing transformative abilities. Secondly, their wisdom minds are clear and bright, determined to achieve sarvajna-jnana (all-knowing wisdom, complete understanding of all things and phenomena). Thirdly, they are skilled at understanding the faculties of beings and can accordingly guide and receive them. For these reasons, they renounce the household life and cultivate the path in the Buddha's Dharma. Although I am now a king, respected by my subjects, and no one in the world can refute my arguments, this is not a method to permanently end the cycle of birth and death. Only the Dharma spoken by the Tathagata (the Thus-Gone One, an epithet of the Buddha) can completely end birth and death. Having encountered such a great and venerable sage, if I do not strive to learn and take him as my teacher, then I am without a mind and without eyes. The two younger brothers said, 'If it is as our elder brother says, then it is certain that he will achieve sarvajna-jnana. All that we know and have learned is due to our elder brother's efforts. Now that our elder brother has renounced the household life and followed the Buddha, we also wish to follow our elder brother's example.' Thereupon, they each said to their disciples, 'I now wish to renounce the household life and cultivate the path in the Buddha's Dharma together with my elder brother. What do you think?' At that time, the disciples replied to their teachers, 'All that we have come to know and understand is due to the kindness of our masters. If our masters wish to renounce the household life in the Buddha's Dharma, we also wish to follow.' Thereupon, Nadi-kasyapa (Kasyapa of the River) and Gaya-kasyapa (Kasyapa of Gaya) each led two hundred and fifty disciples to the Buddha's abode, prostrated themselves at his feet, and said to the Buddha, 'World-Honored One, we beseech you to have compassion and deliver us.' The Buddha said, 'Welcome, bhikshus (monks)!' Their hair and beards naturally fell off, and their robes automatically appeared on their bodies, and they immediately became sramanas (ascetics). At that time, Nadi-kasyapa and Gaya-kasyapa again said to the Buddha, 'Our disciples now all wish to renounce the household life in the Buddha's Dharma. We beseech the World-Honored One to have compassion and grant them permission.' The Buddha replied, 'Excellent! Excellent!' At that time, the World-Honored One then called out, 'Welcome, bhikshus!' Their hair and beards naturally fell off, and their robes automatically appeared on their bodies, and they immediately became sramanas. At that time, the World-Honored One then displayed great miraculous powers for Nadi-kasyapa, Gaya-kasyapa, and their disciples, and also spoke the Dharma in accordance with their minds, saying, 'Bhikshus, you should know that the world is all burned by the fierce fire of greed, hatred, and delusion. In the past, you served three fires, and since you were able to abandon and eliminate external delusions, now the three poisons of greed, hatred, and delusion are still within your bodies. You should quickly extinguish them.' At that time, the bhikshus, having heard these words of the Buddha, were separated from the defilements in all dharmas and attained the dharma-caksu-visuddhi (purity of the Dharma Eye). The World-Honored One then spoke the Four Noble Truths (catvari-arya-satyani) for them.
皆得阿羅漢果。
爾時世尊心自念言。頻婆娑羅王。往昔於我有約誓言。若道成者愿先見度。今日時至宜應往彼。滿其本願作此念已。即與迦葉兄弟。及千比丘眷屬圍繞。往王舍城諸頻婆娑羅王所。爾時頻婆娑羅王。昔以聚落。給優樓頻螺迦葉者既見迦葉及其弟子。悉為沙門即還啟王。說如此事。王與諸臣既聞此語。心大驚怪默然無聲。時外人民聞此語已。各相謂言。優樓頻螺迦葉。智慧深遠無與等者。年又耆老已得阿羅漢。云何反為瞿曇弟子。終無此理。乃可說言沙門瞿曇為弟子耳。爾時世尊。漸近王舍城。住于杖林。時優樓頻螺迦葉。即便遣其常所使人。白頻婆娑羅王言。我今于佛法中出家修道。今隨從佛來至杖林。大王宜先禮拜供養。王聞來信說此言已。方決定知優樓頻螺迦葉為佛弟子。即敕嚴駕。與諸大臣婆羅門。及人民眾。往詣佛所。至杖林外。王即下輿除去儀飾。出至佛前。爾時空中有天而語王言。如來今者在此林中。是諸天人最上福田。大王宜應恭敬供養。又應宣示國中人民。皆悉令其供養如來。時王既聞彼天語已。心大歡喜倍增踴躍。普曜經云。時瓶沙王聞之欣然。大悅吾本共要得佛相度。敕諸大臣長者梵志。國中吏民。嚴治道路。散華燒香持諸幢蓋。王乘羽葆之車。大臣百官前後導從。千乘
【現代漢語翻譯】 皆證得阿羅漢果（A luo han guo，指斷盡煩惱，證得解脫的聖者）。
這時，世尊心中想道：『頻婆娑羅王（Pin po suo luo wang，古印度摩揭陀國國王）過去曾與我立下誓約，如果我得道，希望首先得到我的度化。今天時機已到，我應該前往拜訪他，以滿足他往昔的願望。』這樣想著，佛陀便與迦葉（Jia ye，古印度著名苦行僧，后成為佛陀弟子）兄弟以及一千名比丘（Bi qiu，佛教出家男眾）眷屬圍繞，前往王舍城（Wang she cheng，古印度摩揭陀國首都）頻婆娑羅王所在的地方。當時，頻婆娑羅王過去曾將一個村落供養給優樓頻螺迦葉（You lou pin luo Jia ye，迦葉三兄弟中的大哥）。當他看到迦葉及其弟子都成了沙門（Sha men，指出家修行者）時，便回去稟告國王，說了這件事。國王和大臣們聽了這話，心中非常驚訝，沉默不語。當時城外的人民聽到這話后，都互相議論說：『優樓頻螺迦葉智慧深遠，無人能及，而且年事已高，早已證得阿羅漢果，怎麼反而成了瞿曇（Qu tan，釋迦牟尼佛的姓氏）的弟子呢？絕無此理！應該說沙門瞿曇是他的弟子才對。』這時，世尊漸漸靠近王舍城，住在杖林（Zhang lin，地名）。當時，優樓頻螺迦葉便派遣他經常使用的使者，稟告頻婆娑羅王說：『我現在於佛法中出家修道，現在跟隨佛陀來到杖林，大王應該先去禮拜供養。』國王聽到使者傳來這些話后，才最終確定優樓頻螺迦葉確實是佛陀的弟子。於是，他便下令準備車駕，與各位大臣、婆羅門（Po luo men，古印度僧侶階層）以及人民群眾，一同前往佛陀所在之處。到達杖林外時，國王便下了車，除去身上的裝飾，走到佛陀面前。這時，空中有天人對國王說：『如來現在就在這片林中，是諸天人最上的福田，大王應該恭敬供養，也應該告知國內人民，讓他們都來供養如來。』當時，國王聽到天人的話后，心中非常歡喜，更加踴躍。《普曜經》（Pu yao jing，佛教經典）中說，當時瓶沙王（Ping sha wang，即頻婆娑羅王）聽了之後非常高興，說：『我本來就與他有約定，得佛相度。』於是命令各位大臣、長者、梵志（Fan zhi，即婆羅門），以及國內的官吏百姓，修整道路，散花燒香，手持各種幢幡寶蓋，國王乘坐羽葆之車，大臣百官前後引導跟隨，千輛車一同前往。
【English Translation】 All attained the fruit of Arhat (A luo han guo, referring to a saint who has eradicated all afflictions and attained liberation).
At that time, the World Honored One thought to himself, 'King Bimbisara (Pin po suo luo wang, the king of Magadha in ancient India) made a vow to me in the past, saying that if I attained enlightenment, he wished to be the first to be saved by me. Today the time has come, and I should go to him to fulfill his original wish.' Thinking this, the Buddha, surrounded by the Kashyapa (Jia ye, a famous ascetic in ancient India who later became a disciple of the Buddha) brothers and a thousand Bhikshus (Bi qiu, Buddhist monks), went to Rajagriha (Wang she cheng, the capital of Magadha in ancient India) where King Bimbisara was. At that time, King Bimbisara had previously offered a village to Uruvilva-Kashyapa (You lou pin luo Jia ye, the eldest of the Kashyapa brothers). When he saw that Kashyapa and his disciples had all become Shramanas (Sha men, referring to renunciates), he returned and reported this to the king. The king and his ministers were very surprised and remained silent upon hearing this. At that time, the people outside the city, upon hearing this, all discussed among themselves, saying, 'Uruvilva-Kashyapa has profound wisdom, unmatched by anyone, and is also old in age, having already attained the fruit of Arhat. How could he become a disciple of Gautama (Qu tan, the surname of Shakyamuni Buddha)? It is absolutely impossible! It should be said that Shramana Gautama is his disciple.' At this time, the World Honored One gradually approached Rajagriha and stayed in the Bamboo Grove (Zhang lin, a place name). At that time, Uruvilva-Kashyapa immediately sent his usual messenger to inform King Bimbisara, saying, 'I have now renounced the world and practice the Dharma in the Buddha's teachings. I am now following the Buddha to the Bamboo Grove. The Great King should first pay homage and make offerings.' After hearing these words from the messenger, the king finally determined that Uruvilva-Kashyapa was indeed a disciple of the Buddha. Therefore, he ordered the preparation of carriages and, together with his ministers, Brahmins (Po luo men, the priestly class in ancient India), and the people, went to where the Buddha was. Upon arriving outside the Bamboo Grove, the king dismounted from his carriage, removed his ornaments, and went before the Buddha. At this time, a Deva in the sky said to the king, 'The Tathagata is now in this grove, the supreme field of merit for all Devas and humans. The Great King should respectfully make offerings and also inform the people of the country, so that they may all make offerings to the Tathagata.' At that time, the king was very happy and even more delighted upon hearing the words of the Deva. The 'Universal Radiance Sutra' (Pu yao jing, a Buddhist scripture) says that King Bimbisara (Ping sha wang, i.e., King Bimbisara) was very pleased upon hearing this, saying, 'I originally had an agreement with him to be saved by the Buddha.' Therefore, he ordered the ministers, elders, Brahmins (Fan zhi, i.e., Brahmins), and officials and people of the country to repair the roads, scatter flowers, burn incense, and hold various banners and canopies. The king rode in a chariot adorned with feathers, with ministers and officials leading and following, a thousand chariots going together.
萬騎。長者梵志萬二千人。欲出城迎忽大風起閉其城門。王怪所以今行迎佛。當有吉喜快善瑞應。時城門神即謂王言。快無不利。王往前世。與八萬四千王。治寺起塔。誓言。于來世一時見佛。咨受道教。今有一人閉在刑獄。違其本誓。故城門閉。當放大赦獄中人出。同時見佛咨受訓誨。城門乃開。王聞乃遣速敕詔。放大赦境土獄囚得出。一時往迎。時佛入國。有大社樹名曰遮越。佛與比丘坐樹下。王遙見佛。如星中月。猶如日出天下大明靡不照耀。亦如帝釋梵王。聖帝處於本宮。如樹華茂晃若金色。威神特顯光明巍巍。超絕無侶。王心踴躍下車步進。五體威儀。除蓋履扇冠幘刀杖。前稽首佛足。自稱其號。我是國主瓶沙王也。久服聖尊饑虛積時。如是至三。佛告王曰。實如來言是王瓶沙也。諸佛天神皆護王身。王曰。蒙祐退坐一面。前者作禮。中者低頭。後者叉手。皆卻坐訖。王及臣民睹優樓迦葉在山學仙。耆舊來久怪之佛邊。心自念言。佛是優樓師。優樓是佛師乎。佛睹心念即告優樓。為說偈言。
云何優樓卿 本可所事神 祠祀歸水火 日月眾梵天 事來為幾何 夙夜精進學 心中不懈廢 寧益致神仙
於時迦葉以偈報佛。
自念祠祀來 以歷八十年 奉風水火神 日月諸
【現代漢語翻譯】 現代漢語譯本 萬騎（一萬名騎兵）。長者梵志（婆羅門）萬二千人，想要出城迎接佛陀，忽然颳起大風，關閉了城門。國王感到奇怪，心想：『現在去迎接佛陀，應當會有吉祥喜慶、快速順利的瑞應。』當時城門神就對國王說：『快速行動，沒有不利。』國王想起前世，與八萬四千個國王一起，建造寺廟，興建佛塔，發誓說：『在未來世一起見佛，請教佛法。』現在有一個人被關在監獄裡，違背了他原來的誓言，所以城門關閉了。應當大赦天下，讓獄中的人出來，同時見佛，請教訓誨。』城門於是打開。國王聽了，就迅速下令，大赦天下，境內的囚犯都可以出來，一起去迎接佛陀。當時佛陀進入國都，有一棵大的社樹，名叫遮越（名字）。佛陀與比丘（出家人）坐在樹下。國王遠遠地看見佛陀，如同星星中的月亮，又如太陽升起，天下大明，沒有不照耀到的地方。也像帝釋（天神之王）、梵王（梵天之王），聖帝（聖明的帝王）處於自己的宮殿。如同樹木開花茂盛，光彩如同金色。威嚴神力特別顯著，光明盛大，超越一切，沒有可以相比的。國王心中歡喜踴躍，下車步行前進，以五體投地的威儀，脫去頭上的帽子，除去扇子，刀杖等物，上前叩拜佛陀的腳，自稱自己的名號：『我是國主瓶沙王（Bimbisara），仰慕聖尊已經很久了，飢渴已經很久了。』這樣說了三次。佛陀告訴國王說：『確實如你所說，你是瓶沙王。諸佛天神都護佑你的身體。』國王說：『蒙受您的恩佑。』然後退到一邊坐下。前面的人作禮，中間的人低頭，後面的人合掌，都退到一邊坐下。國王及臣民看到優樓迦葉（Uruvilva-Kashyapa）在山中學仙，年老資深，感到奇怪，心想：『佛陀是優樓迦葉的老師呢？還是優樓迦葉是佛陀的老師呢？』佛陀知道他們的心念，就告訴優樓迦葉，為他說偈語： 『優樓迦葉啊，你原本所侍奉的神靈是什麼呢？你祭祀歸向水、火、日月、眾梵天，侍奉以來有多久了？日夜精進學習，心中不懈怠，難道這樣就能得到神仙的庇佑嗎？』 當時迦葉用偈語回答佛陀： 『我自認為祭祀以來，已經歷了八十年，奉事風、水、火神，日月諸天。』
【English Translation】 English version Ten thousand cavalry (Wan Qi - ten thousand cavalrymen). Twelve thousand elders and Brahmins (Changzhe Fanzhi - elders and Brahmins) wanted to go out of the city to welcome the Buddha, but suddenly a strong wind arose and closed the city gate. The king was surprised and thought: 'Now that we are going to welcome the Buddha, there should be auspicious and joyful, quick and smooth, and auspicious responses.' At that time, the city gate god said to the king: 'Act quickly, there is no disadvantage.' The king recalled his past life, when he and eighty-four thousand kings built temples and pagodas, and vowed: 'In the future life, we will see the Buddha together and ask for the Dharma.' Now there is a person imprisoned who has violated his original vow, so the city gate is closed. There should be a general amnesty to release the people in prison, and they can see the Buddha at the same time and ask for instruction.' The city gate then opened. Upon hearing this, the king quickly ordered a general amnesty, and all prisoners in the territory were released to welcome the Buddha together. At that time, the Buddha entered the capital, and there was a large shrine tree named Zhe Yue (name). The Buddha and the Bhikkhus (Bichu - monks) sat under the tree. The king saw the Buddha from afar, like the moon among the stars, and like the sun rising, illuminating the world. It was also like Indra (Di Shi - king of the gods), Brahma (Fan Wang - king of the Brahma heavens), and the Holy Emperor (Sheng Di - wise emperor) residing in their palaces. Like trees blooming luxuriantly, the radiance was like gold. The majestic power was particularly prominent, the light was magnificent, surpassing everything, and there was nothing comparable. The king's heart leaped with joy, he got out of the chariot and walked forward, with the dignified posture of prostrating with five limbs, removing his hat, fan, sword, and staff, and bowed at the Buddha's feet, calling out his name: 'I am King Bimbisara (Ping Sha Wang), and I have admired the Holy One for a long time, and I have been hungry and thirsty for a long time.' He said this three times. The Buddha told the king: 'Indeed, as you say, you are King Bimbisara. All the Buddhas and gods protect your body.' The king said: 'I am grateful for your grace.' Then he retreated to one side and sat down. Those in front made obeisance, those in the middle bowed their heads, and those in the back clasped their hands, and all retreated to one side and sat down. The king and his ministers saw Uruvilva-Kashyapa (You Lou Jia Ye) studying immortality in the mountains, old and experienced, and were surprised, thinking: 'Is the Buddha Uruvilva-Kashyapa's teacher? Or is Uruvilva-Kashyapa the Buddha's teacher?' The Buddha knew their thoughts and told Uruvilva-Kashyapa, speaking a verse for him: 'Uruvilva, what gods did you originally serve? You sacrifice to water, fire, the sun and moon, and the Brahma heavens. How long have you been serving? You study diligently day and night, and your heart does not slacken. Can this really lead to the blessing of the immortals?' At that time, Kashyapa answered the Buddha with a verse: 'I think that since I began to sacrifice, eighty years have passed. I have served the gods of wind, water, and fire, and the sun, moon, and various heavens.'
山川 夙夜不懈廢 心中無他念 至竟無所獲 值佛乃安寧
王及群臣國中萬民。爾乃別知優樓迦葉。是佛弟子。便進林中。遙見如來相好莊嚴。又見優樓頻螺迦葉。兄弟三人並其弟子。前後圍繞。如盛月滿處眾星中。行步踴悅不能自勝。既至佛所頭面禮足。而白佛言。我是月種摩竭提王。名頻婆娑羅。世尊知不。佛即答言。善哉大王。於是頻婆娑羅王。卻坐一面。時婆羅門及以大臣。諸人民眾皆悉就坐。爾時世尊。既見來眾皆安坐已。即以梵音。慰問頻婆娑羅王言。大王。四大常安隱不。統理民務無乃勞耶。王即答言。蒙世尊恩幸得安隱。爾時頻婆娑羅王。及余大眾婆羅門。長者居士大臣人民。既見迦葉為佛弟子。自相謂言。嗚呼如來有大神力。智慧深遠不可思議。乃能伏于如此之人。以為弟子。爾時復有諸餘人眾。心自念言。優樓頻螺迦葉。有大智慧。普為世人之所歸信。云何當爲沙門瞿曇而作弟子。心懷狐疑。爾時世尊。知彼心念即語迦葉。汝今宜應現諸神變。於時迦葉即升虛空。身上出水身下出火。身上出火身下出水。或現大身滿虛空中。或復現小。或分一身為無量身。或現入地還復踴出。于虛空中行住坐臥。舉眾見已嘆未曾有。悉皆稱言第一大仙。爾時迦葉現此變已。即從空中到于佛前。頭
【現代漢語翻譯】 現代漢語譯本 山川，日夜不停地流逝，心中沒有其他的念頭， 最終卻一無所獲，唯有遇到佛陀才能得到安寧。
國王以及群臣和國內的萬民，這才明確地認識到優樓迦葉（Uruvilva-kashyapa，一位著名的苦行僧）是佛陀的弟子。於是前往林中，遠遠地看見如來（Tathagata，佛陀的稱號）相貌莊嚴美好。又看見優樓頻螺迦葉（Uruvilvakashyapa，優樓迦葉的別名）三兄弟和他們的弟子，前後圍繞著佛陀，如同盛滿的月亮處在眾星之中。他們行走跳躍，歡喜得不能自已。到達佛陀處所后，以頭面禮拜佛足，然後對佛陀說：『我是月種摩竭提（Magadha，古印度王國）國王，名叫頻婆娑羅（Bimbisara，古印度國王）。世尊知道嗎？』佛陀回答說：『善哉，大王。』於是頻婆娑羅王退到一旁坐下。當時婆羅門（Brahmin，古印度祭司階層）以及大臣，各位人民群眾都坐下了。這時世尊看見來的人都已安坐，就用梵音慰問頻婆娑羅王說：『大王，四大（四大元素：地、水、火、風）還安穩嗎？治理民眾事務沒有勞累吧？』國王回答說：『蒙受世尊的恩德，得以安穩。』當時頻婆娑羅王以及其他大眾婆羅門、長者、居士、大臣人民，看見迦葉成為佛陀的弟子，互相說道：『嗚呼，如來有大神力，智慧深遠不可思議，竟然能夠降伏這樣的人，使他成為弟子。』當時又有其他一些人，心中暗自思忖：『優樓頻螺迦葉有大智慧，普遍為世人所歸信，怎麼會給沙門瞿曇（Shramana Gautama，釋迦牟尼佛出家時的稱謂）作弟子呢？』心中懷有狐疑。這時世尊知道他們的心念，就對迦葉說：『你現在應該顯現各種神通變化。』當時迦葉就升到虛空中，身上出水，身下出火，身上出火，身下出水。或者顯現大身，充滿虛空之中，或者又顯現小身。或者分一個身體為無數個身體，或者顯現進入地中，又從地中跳出來。在虛空中行走、站立、坐臥。眾人看見后，讚歎說從未有過，都稱讚說第一大仙。當時迦葉顯現這些變化后，就從空中來到佛陀面前，以頭
【English Translation】 English version Mountains and rivers, ceaselessly flowing day and night, with no other thoughts in mind, Ultimately, nothing is gained; only by encountering the Buddha can one find peace.
The king, along with his ministers and all the people in the kingdom, then clearly recognized that Uruvilva-kashyapa (a renowned ascetic) was a disciple of the Buddha. So they went into the forest and saw from afar the Tathagata (an epithet of the Buddha) with his dignified and beautiful appearance. They also saw Uruvilvakashyapa (another name for Uruvilva-kashyapa) and his three brothers, along with their disciples, surrounding the Buddha, like a full moon amidst a multitude of stars. They walked and leaped, their joy overwhelming them. Upon arriving at the Buddha's place, they bowed their heads and paid homage at his feet, and then said to the Buddha: 'I am King Bimbisara (an ancient Indian king) of Magadha (an ancient Indian kingdom), of the lunar lineage. Does the World-Honored One know this?' The Buddha replied: 'Excellent, Great King.' Thereupon, King Bimbisara withdrew and sat to one side. At that time, the Brahmins (the priestly class in ancient India), ministers, and all the people sat down. Then the World-Honored One, seeing that all those who had come were seated, used a Brahma-like voice to inquire of King Bimbisara: 'Great King, are the four elements (earth, water, fire, and wind) still stable? Are you not weary from governing the affairs of the people?' The king replied: 'By the grace of the World-Honored One, I am able to be at peace.' At that time, King Bimbisara and the other members of the assembly—Brahmins, elders, laypeople, ministers, and the people—seeing that Kashyapa had become a disciple of the Buddha, said to one another: 'Alas, the Tathagata has great spiritual power, and his wisdom is profound and inconceivable, that he is able to subdue such a man and make him his disciple.' At that time, there were also other people who thought to themselves: 'Uruvilva-kashyapa has great wisdom and is universally trusted by the world; how could he become a disciple of the Shramana Gautama (the name of Shakyamuni Buddha when he renounced the world)?' They harbored doubts in their hearts. Then the World-Honored One, knowing their thoughts, said to Kashyapa: 'You should now manifest various miraculous transformations.' At that time, Kashyapa rose into the sky, water emanated from his body above, and fire emanated from his body below; fire emanated from his body above, and water emanated from his body below. Sometimes he manifested a large body, filling the empty space, and sometimes he manifested a small body. Sometimes he divided one body into countless bodies, and sometimes he appeared to enter the earth and then leaped out of the earth again. He walked, stood, sat, and lay down in the empty sky. When the assembly saw this, they exclaimed that it was unprecedented, and they all praised him as the foremost great immortal. At that time, after Kashyapa had manifested these transformations, he came from the sky to the Buddha and bowed his head
面禮足而白佛言。世尊實是天人之師。我今實是世尊之弟子。如是三說。佛即答言。如是如是迦葉。汝於我法是何等利。棄捨火具而出家也。於是迦葉。以偈答言。
我于昔日中 所事火功德 得生天人中 受於五欲樂 恒如是輪轉 沒于生死海 我見此過患 所以棄捨之 又復事火福 得生天人中 增長貪恚癡 是故我遠離 又復事火福 為求將來生 既已有生故 必有老病死 已見如此事 是故棄火法 施會修苦行 乃以事火福 雖得生梵天 此非究竟處 以是因緣故 所以棄事火 我見如來法 離生老病死 究竟解脫處 是故今出家 如來真解脫 為諸天人師 以是因緣故 歸依大聖尊 如來大慈悲 現種種方便 及諸神通力 而以引導我 云何而復應 奉事於火法
爾時頻婆娑羅王。及諸大眾聞優樓頻螺迦葉。說此偈言心大歡喜。于如來所深生敬信。決定得知如來必成一切種智。審知迦葉是。佛弟子。爾時諸天于虛空中。雨眾天華作妙妓樂。異口同音唱言善哉。優樓頻螺迦葉快說此偈。爾時世尊。知諸大眾心意決定。無復狐疑。又觀其根皆以成熟。即為說法。大王當知。此五陰身以識為本。因於識故而生意根。以意
【現代漢語翻譯】 現代漢語譯本：
迦葉禮拜佛足后稟告佛說：『世尊，您確實是天人和人類的導師。我現在確實是世尊的弟子。』這樣說了三遍。佛陀回答說：『是的，是的，迦葉（Kasyapa）。你從我的教法中得到了什麼利益，以至於放棄了祭火的器具而出家呢？』於是迦葉（Kasyapa）用偈頌回答說： 『我過去所從事的祭火功德，使我能夠生於天界和人間，享受五種慾望的快樂。總是這樣輪轉，沉沒在生死苦海之中。我看到了這種過患，所以才放棄了它。 又因為祭火的福報，雖然能夠生於天界和人間，卻增長了貪婪、嗔恨和愚癡，所以我遠離它。又因為祭火的福報，是爲了追求未來的生命，既然已經有了生命，就必然會有衰老、疾病和死亡。我已經看到了這些事情，所以放棄了祭火之法。 施捨、集會、修行苦行，乃至祭火的福報，即使能夠生到梵天（Brahmaloka），那裡也不是究竟的歸宿。因為這些因緣，所以我放棄了祭火。 我見到了如來的教法，遠離了生老病死，是究竟解脫的地方，所以現在出家。如來是真正的解脫者，是諸天和人類的導師。因為這個因緣，我歸依偉大的聖尊。 如來具有大慈悲心，示現種種方便，以及各種神通力量，來引導我。怎麼還應該再去奉事祭火之法呢？』 當時，頻婆娑羅王（King Bimbisara）和所有大眾聽到優樓頻螺迦葉（Uruvilva-Kasyapa）說了這些偈頌，心中非常歡喜，對如來產生了深深的敬信，確信如來必定成就一切種智（Sarvajnatva，一切智慧）。確實知道迦葉（Kasyapa）是佛陀的弟子。當時，諸天在虛空中，散落各種天花，演奏美妙的音樂，異口同聲地讚歎說：『太好了！優樓頻螺迦葉（Uruvilva-Kasyapa）說得真好！』 當時，世尊知道所有大眾的心意已經堅定，沒有了疑惑，又觀察到他們的根基都已經成熟，就為他們說法。大王您應當知道，這五陰（Panca-skandha）之身以識（Vijnana）為根本，因為識的緣故而產生意根（Manas）。以意
【English Translation】 English version:
Kasyapa, having bowed at the Buddha's feet, said to the Buddha: 'Venerable One, truly you are the teacher of gods and humans. I am truly a disciple of the Venerable One.' He said this three times. The Buddha replied: 'So it is, so it is, Kasyapa. What benefit have you gained from my Dharma that you have abandoned the implements of fire worship and become a renunciate?' Then Kasyapa answered in verse: 'The merit of fire worship that I performed in the past allowed me to be born among gods and humans, enjoying the pleasures of the five desires. Always revolving in this way, I was submerged in the sea of birth and death. I saw this fault, and therefore I abandoned it. Moreover, because of the merit of fire worship, although one can be born among gods and humans, it increases greed, hatred, and delusion, so I stay away from it. Furthermore, the merit of fire worship is for seeking future lives; since there is already birth, there will inevitably be old age, sickness, and death. Having seen these things, I abandoned the fire worship method. Giving, assemblies, practicing asceticism, and even the merit of fire worship, even if one can be born in the Brahma heaven (Brahmaloka), that is not the ultimate destination. Because of these causes and conditions, I abandoned fire worship. I have seen the Dharma of the Tathagata (Tathagata), which is free from birth, old age, sickness, and death, and is the place of ultimate liberation, so I am now a renunciate. The Tathagata is the true liberator, the teacher of gods and humans. Because of this cause and condition, I take refuge in the Great Holy One. The Tathagata has great compassion, manifesting various skillful means, as well as various supernatural powers, to guide me. How then should I still serve the fire worship method?' At that time, King Bimbisara (King Bimbisara) and all the assembly, hearing Uruvilva-Kasyapa (Uruvilva-Kasyapa) speak these verses, were greatly delighted in their hearts and developed deep respect and faith in the Tathagata, firmly knowing that the Tathagata would surely attain all-knowing wisdom (Sarvajnatva, all wisdom). They truly knew that Kasyapa (Kasyapa) was a disciple of the Buddha. At that time, the gods in the sky scattered various heavenly flowers, played wonderful music, and praised in unison, saying: 'Excellent! Uruvilva-Kasyapa (Uruvilva-Kasyapa) has spoken well!' At that time, the World-Honored One, knowing that the minds of all the assembly were firm and without doubt, and also observing that their roots were mature, then spoke the Dharma for them. Great King, you should know that this body of the five aggregates (Panca-skandha) has consciousness (Vijnana) as its root, and because of consciousness, the mind-base (Manas) arises. With the mind
根故而生於色。而此色法生滅不住大王。若能如是觀者。則能于身善知無常。如此觀身不取身相。即能離我及於我所。若能觀色離我我所。即知色生便是苦生。若知色滅便是苦滅。若人能作如此觀者。是名為解脫。若人不能作斯觀者。是名為縛。法本無我及以我所。以倒想故橫計有我及以我所。無有實法。若能斷此倒惑想者。即是解脫。爾時頻婆娑羅王。心自思惟。若謂眾生言有我者。而名為縛。一切眾生皆悉無我。既無有我誰受來報。爾時世尊知彼心念。即語之言。一切眾生。所為善惡及受果報。皆非我造亦非我受。而今見有造作善惡。受果報者。大王。諦聽。當爲王說。大王。但以情塵識合。于境生染累想滋繁。以是緣故馳流生死備受苦報。若於境無染。息其累想即得解脫。以情塵識三事因緣。共起善惡及受果報。更無別我。譬如鉆火。因手轉燧得有火生。然彼火性。不從手生及以燧出。亦復不離手及燧鉆。彼情塵識亦復如是。時頻婆娑羅王又自思惟。若以情塵識和合故。而有善惡受果報者。便為常合不應離絕。若不常合是即為斷。爾時世尊知王心念。即便答言。此情塵識不常不斷。何以故。合故不斷。離故不常。譬如緣于地水。因彼種子而生芽葉。種子既謝不得名常。生芽葉故不得名斷。離於斷常故名中道。三
事因緣亦復如是。爾時頻婆娑羅王。聞此法已心開意解。于諸法中。遠塵離垢得法眼凈。八萬那由他婆羅門。大臣人民亦于諸法。遠塵離垢得法眼凈。九十六萬那由他諸天人。又于諸法。遠塵離垢得法眼凈。時頻婆娑羅王。即從座起頂禮佛足。合掌白佛快哉世尊。能捨轉輪聖王之位。出家學道成一切種智。我昔愚癡。欲留世尊臨治小國。今觀慈顏又聞正法。方懷慚愧追悔昔過。唯愿世尊。以大慈悲受我懺悔。我于昔日白世尊言。若得道時愿先度我。今日始蒙宿願成遂。荷世尊恩。得履道跡。我從今日。供養世尊。及比丘僧。當令四事不使有乏。唯愿世尊住于竹園。令摩竭提國長夜獲安。佛即答言。善哉大王。乃能捨於三不堅法。求三堅報。當令王愿得滿足也。時頻婆娑羅王。知佛受請住竹園已。頂禮佛足辭退而去。普曜經云。大臣賀王。前時諸王悉不見佛。今獨王見。宿福祿厚故乃爾耳。王益欣踴亦賀諸臣。卿等大德值是聖尊。王還宮中敕宮夫人。婇女大小及國吏民。歲三月六齋守禁法施戒博聞。王適歸宮。時天帝釋將八萬天。散華佛上歸命作禮而去。言南無佛。尋皆悉度。得法眼凈。
時摩竭國有一長者。名曰迦陵。見佛入國。天人所奉而無精舍。我有好園欲用上佛。往詣佛所稽首足下。前白佛言。佛愍一切
【現代漢語翻譯】 事物的因緣也是如此。當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）聽聞此法后，心開意解，在諸法中，遠離塵垢，獲得法眼凈。八萬那由他（Nayuta，數量單位，意為極多）婆羅門、大臣、人民也在諸法中，遠離塵垢，獲得法眼凈。九十六萬那由他諸天人，也在諸法中，遠離塵垢，獲得法眼凈。當時，頻婆娑羅王即從座位起身，頂禮佛足，合掌對佛說：『太好了，世尊！您能捨棄轉輪聖王（Chakravartin，理想的統治者）的地位，出家學道，成就一切種智（Sarvajnatva，佛陀的智慧）。我過去愚癡，想讓世尊留在世間治理小國。如今看到世尊慈祥的容顏，又聽聞正法，才深感慚愧，追悔過去的過錯。唯愿世尊以大慈悲接受我的懺悔。我過去曾對世尊說，如果得道時，希望先度化我。今日才蒙受宿願成就，感謝世尊的恩德，得以走上修道的道路。我從今日起，供養世尊及比丘僧（Bhikkhu Sangha，佛教僧團），當令衣食住行四事不使他們有所缺乏。唯愿世尊住在竹園（Venuvana，竹林精舍），令摩揭陀（Magadha，古印度王國）國長夜獲得安寧。』佛即回答說：『善哉大王！你能捨棄三種不堅固之法，求得三種堅固的果報，當令你的願望得以滿足。』當時，頻婆娑羅王知道佛接受邀請住在竹園后，頂禮佛足，辭退而去。《普曜經》說，大臣祝賀國王：『過去諸王都不能見到佛，如今唯獨國王見到，是宿世福祿深厚所致。』國王也高興地祝賀諸位大臣：『你們這些大德之人，有幸遇到這位聖尊。』國王回到宮中，敕令宮中夫人、婇女大小及國家吏民，每年三月、六月齋戒，遵守禁法，廣行佈施，受持戒律，博聞強記。國王剛回到宮中，當時天帝釋（Sakra，帝釋天）帶領八萬天人，散花于佛之上，歸命作禮而去，口稱『南無佛（Namo Buddha，皈依佛）』，隨即都得到度化，獲得法眼凈。 當時摩揭陀國有一位長者，名叫迦陵（Kalika），見到佛陀進入國都，受到天人的奉敬，卻沒有精舍（Vihara，佛教寺院）。心想：『我有一座好園林，想用來獻給佛陀。』於是前往佛陀處所，稽首佛足，上前對佛陀說：『佛陀憐憫一切眾生，』
【English Translation】 English version: Thus are the causes and conditions of things. At that time, King Bimbisara (Bimbisara, King of Magadha) heard this Dharma and his mind opened and understood. Among all Dharmas, he was far from dust and defilement and attained the pure Dharma eye. Eighty Nayutas (Nayuta, a unit of quantity, meaning extremely many) of Brahmins, ministers, and people also, in all Dharmas, were far from dust and defilement and attained the pure Dharma eye. Ninety-six Nayutas of Devas and humans also, in all Dharmas, were far from dust and defilement and attained the pure Dharma eye. At that time, King Bimbisara immediately rose from his seat, prostrated at the Buddha's feet, and, with palms joined, said to the Buddha: 'Excellent, World Honored One! You are able to renounce the position of a Chakravartin (Chakravartin, ideal ruler), leave home to study the Way, and attain Sarvajnatva (Sarvajnatva, Buddha's wisdom). I was foolish in the past, wanting to keep the World Honored One in the world to govern a small country. Now, seeing the World Honored One's compassionate face and hearing the true Dharma, I deeply feel ashamed and regret my past mistakes. I only wish that the World Honored One, with great compassion, would accept my repentance. I once said to the World Honored One, if you attain the Way, I hope you will first liberate me. Today, I am fortunate to have my long-cherished wish fulfilled, and I am grateful for the World Honored One's grace, allowing me to walk on the path of cultivation. From today onwards, I will make offerings to the World Honored One and the Bhikkhu Sangha (Bhikkhu Sangha, Buddhist monastic community), ensuring that they will not lack the four necessities (clothing, food, shelter, and medicine). I only wish that the World Honored One would reside in the Venuvana (Venuvana, Bamboo Grove Monastery), so that the country of Magadha (Magadha, ancient Indian kingdom) may obtain peace for a long night.' The Buddha then replied: 'Excellent, Great King! You are able to renounce the three impermanent Dharmas and seek the three permanent rewards, and your wishes will be fulfilled.' At that time, King Bimbisara, knowing that the Buddha had accepted the invitation to reside in the Bamboo Grove, prostrated at the Buddha's feet, took his leave, and departed. The Universal Radiance Sutra says that the ministers congratulated the king: 'In the past, all the kings could not see the Buddha, but now only the king has seen him, which is due to the deep blessings and merits of past lives.' The king also happily congratulated the ministers: 'You virtuous ones are fortunate to encounter this Holy One.' The king returned to the palace and ordered the ladies, concubines, and all the officials and people of the country to observe fasting and precepts in the third and sixth months of each year, abide by the prohibitions, practice generosity, uphold the precepts, and be learned and have strong memory. As soon as the king returned to the palace, Sakra (Sakra, Indra), the Lord of the Devas, led eighty thousand Devas, scattered flowers upon the Buddha, paid homage and took their leave, saying 'Namo Buddha (Namo Buddha, Homage to the Buddha)', and immediately they were all liberated and attained the pure Dharma eye. At that time, in the country of Magadha, there was an elder named Kalika, who saw the Buddha entering the capital, being revered by Devas and humans, but without a Vihara (Vihara, Buddhist monastery). He thought: 'I have a good garden, and I want to offer it to the Buddha.' So he went to the Buddha's place, prostrated at the Buddha's feet, and stepped forward to say to the Buddha: 'Buddha, have compassion on all beings,'
如親愛子。棄轉輪王不慕世榮。今無精舍有一竹園去城不遠。愿以奉佛可作精舍。佛受祝願。佛及聖眾游處其中。是故名曰迦陵竹園。王還城已即敕諸臣。今于竹園起諸堂舍。種種莊飾極令嚴麗。懸繒幡蓋散華燒香。悉皆辦已即便嚴駕。往至佛所頭面禮足。而白佛言。竹園僧伽藍。修理始畢。唯愿世尊與比丘僧。哀愍我故往住彼也。爾時世尊與諸比丘。及無量諸天。前後圍繞入王舍城。當於如來蹈門閫時。城中樂器不鼓自鳴。門狹更廣門下更高。一切丘墟皆悉平坦。臭穢塵垢自然香凈。聾者得聽啞者能語。盲者得視狂者得正。拘躄疾病普皆除愈。枯木發華腐草榮秀。涸池增瀾香風清靡。鳳雀孔翠鳧雁鴛鴦。異類眾鳥繽紛翔集。出和雅音。有如是等種種祥瑞。既入城已。與頻婆娑羅王俱往竹園。爾時諸天滿虛空中。時王即便手執寶瓶。盛以香水。于如來前而作是言。我今以此竹園。奉上如來及比丘僧。唯愿哀愍為我納受。作此言已即便奉舍。爾時世尊默然受之。說偈咒愿。
若人能佈施 斷除于慳貪 若人能忍辱 永離於瞋恚 若人能造善 則遠於愚癡 能具此三行 速至於涅槃 若有貧窮人 無財可佈施 見他修施時 而生隨喜心 隨喜之福報 與施等無異
爾時婆羅門大臣及
【現代漢語翻譯】 現代漢語譯本 （國王）如同對待親愛的兒子一樣（對待佛陀）。（他）放棄了轉輪王的地位，不羨慕世俗的榮耀。現在（我）沒有精舍，只有一個竹園，離城不遠，願意奉獻給佛陀，可以作為精舍。佛陀接受了他的祝願。佛陀和聖眾可以在其中游歷居住。因此，這個地方被稱為迦陵竹園。國王回到城裡后，立即命令各位大臣：『現在在竹園建造各種殿堂房舍，用各種方式裝飾，務必使其極其莊嚴華麗。懸掛彩色的幡和傘蓋，散花焚香。』一切都準備完畢后，國王就莊嚴地駕車前往佛陀所在的地方，頭面觸地禮拜佛足，然後對佛陀說：『竹園僧伽藍（SANGHARAMA，僧院）已經修理完畢。只希望世尊（BHAGAVAN，佛陀的尊稱）和比丘（BHIKSU，出家修行的男性）僧眾，可憐我，前往那裡居住。』 當時，世尊（BHAGAVAN）與各位比丘（BHIKSU），以及無數的天人，前後圍繞著進入王舍城。當如來（TATHAGATA，佛陀的稱號）踏入門檻時，城中的樂器不用敲打就自己鳴響，門變得更寬更廣，門檻也變得更高。一切丘陵廢墟都變得平坦，臭穢的塵土自然變得香潔。聾子能夠聽到聲音，啞巴能夠說話，瞎子能夠看見東西，瘋癲的人變得正常。身體彎曲、患病的人都普遍得到痊癒。枯木開花，腐爛的草變得茂盛。乾涸的池塘水量增加，香風清涼。鳳凰、孔雀、翠鳥、野鴨、鴛鴦，各種不同的鳥類紛紛飛翔聚集，發出和諧優雅的聲音。出現瞭如此等等的各種吉祥徵兆。進入城中后，（佛陀）與頻婆娑羅王（BIMBISARA，古印度摩揭陀國王）一同前往竹園。當時，諸天（DEVAS，天神）充滿了天空。 當時，國王立即用手拿著寶瓶，盛滿香水，在如來（TATHAGATA）面前說道：『我現在將這個竹園，奉獻給如來（TATHAGATA）和比丘（BHIKSU）僧眾。只希望您們慈悲憐憫，接受我的奉獻。』說完這些話后，國王就奉獻了竹園。當時，世尊（BHAGAVAN）默默地接受了。並說了偈語祝願： 『如果有人能夠佈施，就能斷除慳吝貪婪； 如果有人能夠忍辱，就能永遠遠離嗔恨惱怒； 如果有人能夠行善，就能遠離愚昧無知； 能夠具備這三種行為，就能迅速到達涅槃（NIRVANA，佛教修行的最終目標）。』 『如果有貧窮的人，沒有錢財可以佈施， 看到別人行佈施的時候，就生起隨喜的心， 隨喜的福報，與佈施的功德相等沒有差別。』 當時，婆羅門（BRAHMANA，古印度教的祭司階層）大臣以及……
【English Translation】 English version (The king treated the Buddha) like a beloved son. (He) renounced the status of a Chakravartin (universal monarch), not admiring worldly glory. Now (I) have no monastery, but only a bamboo grove not far from the city, willing to offer it to the Buddha, which can be used as a monastery. The Buddha accepted his wish. The Buddha and the holy assembly can travel and reside in it. Therefore, this place is called Kalanda Bamboo Grove. After the king returned to the city, he immediately ordered the ministers: 'Now build various halls and houses in the bamboo grove, decorate them in various ways, and make them extremely solemn and beautiful. Hang colorful banners and canopies, scatter flowers and burn incense.' After everything was ready, the king solemnly drove to where the Buddha was, prostrated himself at the Buddha's feet, and said to the Buddha: 'The Bamboo Grove Sangharama (SANGHARAMA, monastery) has been repaired. I only hope that the Bhagavan (BHAGAVAN, the Buddha's honorific title) and the Bhiksu (BHIKSU, a male who has left home to practice) Sangha, pity me and go there to live.' At that time, the Bhagavan (BHAGAVAN) and the Bhiksus (BHIKSU), as well as countless Devas (DEVAS, gods), surrounded and entered Rajagrha. When the Tathagata (TATHAGATA, the Buddha's title) stepped over the threshold, the musical instruments in the city sounded without being struck, the door became wider and wider, and the threshold became higher. All the hills and ruins became flat, and the foul dust naturally became fragrant and clean. The deaf could hear, the dumb could speak, the blind could see, and the mad became normal. The crooked and sick were universally healed. Dead trees blossomed, and rotten grass became lush. The dry pond increased in water, and the fragrant wind was cool. Phoenixes, peacocks, kingfishers, ducks, and mandarin ducks, various kinds of birds flew and gathered, making harmonious and elegant sounds. There were such auspicious signs. After entering the city, (the Buddha) went to the bamboo grove with King Bimbisara (BIMBISARA, King of Magadha in ancient India). At that time, the Devas (DEVAS, gods) filled the sky. At that time, the king immediately held a treasure vase in his hand, filled with fragrant water, and said in front of the Tathagata (TATHAGATA): 'I now offer this bamboo grove to the Tathagata (TATHAGATA) and the Bhiksu (BHIKSU) Sangha. I only hope that you will be merciful and accept my offering.' After saying these words, the king offered the bamboo grove. At that time, the Bhagavan (BHAGAVAN) silently accepted it and said a verse of blessing: 'If one can give alms, one can cut off stinginess and greed; If one can be patient, one can stay away from anger and hatred forever; If one can do good deeds, one can stay away from ignorance; Being able to have these three actions, one can quickly reach Nirvana (NIRVANA, the ultimate goal of Buddhist practice).' 'If there are poor people, who have no money to give alms, When they see others giving alms, they give rise to a heart of joy, The merit of rejoicing is equal to the merit of giving alms without difference.' At that time, the Brahman (BRAHMANA, the priestly class of ancient India) minister and...
餘人民。見王奉施如來僧伽藍。皆悉踴躍生隨喜心。爾時頻婆娑羅王。施僧伽藍已。心大歡喜頭面禮足。退還所住。閻浮提中諸王見佛。頻婆娑羅最為其首。諸僧伽藍。竹園僧伽藍。最為其始。爾時世尊與諸比丘。住竹園僧伽藍。於時王舍城中。有二婆羅門。聰明利根有大智慧。于諸書論無不通達。辯才語議莫能摧伏。一姓拘栗名優婆室沙。母名舍利。故舉世喚為舍利弗。二姓目犍連。名目犍羅夜那。各有一百弟子。普為國人之所宗仰。二人互共以為親友。極相愛重咸共誓言。若先得聞諸妙法者。要相開悟無得吝惜。
爾時阿舍婆耆比丘。著衣持缽入村乞食。善攝諸根威儀詳序。路人見者皆生恭敬。時舍利弗忽于路次。逢見阿舍婆耆。善攝諸根威儀詳序。彼舍利弗善根既熟。見阿舍婆耆心大歡喜。踴躍遍身。停步瞻視不能暫舍。即便問言。我意觀汝似新出家。而能如此攝諸情根。欲有所問唯愿見答。汝今大師其名何等。有所教誡演說何法。時阿舍婆耆即便安詳而答言。我之大師得一切種智。是甘蔗種姓天人之師。相好智慧及神通力。無與等者。我既年幼學道日淺。豈能宣說如來妙法。然以所知當爲汝說。即說偈言。
一切諸法本 因緣生無主 若能解此者 則得真實道
時舍利弗聞阿舍婆耆說
【現代漢語翻譯】 現代漢語譯本： 那裡的人民，見到國王奉獻祇園精舍（Jetavana Anathapindika's Monastery），都歡欣鼓舞，生起隨喜之心。當時，頻婆娑羅王（King Bimbisara）佈施祇園精舍后，內心非常歡喜，以頭面禮拜佛足，然後退回自己的住所。在閻浮提（Jambudvipa，我們所居住的這個世界）的諸位國王中，見到佛陀時，以頻婆娑羅王為首。在所有的僧伽藍（Sangharama，僧院）中，竹園僧伽藍（Veluvana-vihara）是最早建立的。當時，世尊（Lord Buddha）與眾比丘（Bhikkhu，出家修行的男性佛教徒）住在竹園僧伽藍。那時，在王舍城（Rajagriha）中有兩位婆羅門（Brahmin，古印度教的祭司階層），他們聰明敏銳，具有大智慧，對於各種書籍和理論無不通達，辯才無礙，沒有人能駁倒他們。一個姓拘栗（Koliya），名叫優婆室沙（Upatissa），母親名叫舍利（Sarika），所以世人都稱他為舍利弗（Sariputta）。另一個姓目犍連（Maudgalyayana），名叫目犍羅夜那（Maha Moggallana）。他們各自有一百名弟子，普遍受到國人的尊敬和仰慕。兩人互相視為親密的朋友，極其相愛和尊重，共同發誓說：『如果誰先聽聞到殊勝的佛法，一定要互相開導，不得吝惜。』 當時，阿舍婆耆比丘（Assaji）身穿袈裟，手持缽器，進入村莊乞食。他善於攝持諸根，威儀莊重而有條不紊。路人見到他，都心生恭敬。當時，舍利弗忽然在路上遇到阿舍婆耆，見他善於攝持諸根，威儀莊重而有條不紊。舍利弗的善根已經成熟，見到阿舍婆耆，內心非常歡喜，全身都感到振奮，停下腳步，專注地看著他，不願離開。隨即問道：『我看你像是新出家的人，卻能如此善於攝持諸根。我想請教你一些問題，希望你能回答。你現在的大師是誰，他的名字是什麼？他所教導和演說的又是什麼法？』當時，阿舍婆耆從容不迫地回答說：『我的大師證得了一切種智（Sarvajna，佛陀的智慧），是甘蔗（Ikshvaku）種姓的天人導師。他的相好莊嚴、智慧圓滿以及神通力量，沒有人可以與之相比。我年紀尚幼，學道時間不長，哪裡能宣說如來的妙法呢？但我會盡我所知，為你解說。』於是說了偈語： 『一切諸法本，因緣生無主，若能解此者，則得真實道。』 當時，舍利弗聽了阿舍婆耆所說
【English Translation】 English version: The people there, seeing the king offering the Jetavana Anathapindika's Monastery, were all delighted and generated a mind of rejoicing. At that time, King Bimbisara, after donating the Jetavana Monastery, felt great joy in his heart, prostrated with his head and face at the Buddha's feet, and then returned to his residence. Among the kings of Jambudvipa (the world we live in), when seeing the Buddha, King Bimbisara was the foremost. Among all the Sangharamas (monasteries), the Veluvana-vihara (Bamboo Grove Monastery) was the first to be established. At that time, the Lord Buddha was staying in the Bamboo Grove Monastery with the Bhikkhus (monks). At that time, in Rajagriha (King's Abode) there were two Brahmins (priestly class in ancient India), who were intelligent and sharp, possessed great wisdom, and were versed in all kinds of books and theories. Their eloquence was unsurpassed, and no one could refute them. One was from the Koliya clan, named Upatissa, whose mother was named Sarika, so the world called him Sariputta. The other was from the Maudgalyayana clan, named Maha Moggallana. Each of them had one hundred disciples, and they were universally respected and admired by the people of the country. The two regarded each other as close friends, with extreme love and respect, and they vowed together: 'If either of us hears the wonderful Dharma first, we must enlighten each other and not be stingy.' At that time, the Bhikkhu Assaji, wearing his robes and carrying his alms bowl, entered the village to beg for food. He was skilled in controlling his senses, and his demeanor was dignified and orderly. People who saw him on the road all felt reverence. At that time, Sariputta suddenly encountered Assaji on the road, seeing that he was skilled in controlling his senses and that his demeanor was dignified and orderly. Sariputta's roots of goodness were already ripe, and seeing Assaji, his heart was filled with joy, and his whole body felt invigorated. He stopped and gazed intently at him, unwilling to leave. He immediately asked: 'I see that you seem to be newly ordained, yet you are so skilled in controlling your senses. I would like to ask you some questions, and I hope you can answer them. Who is your master now, and what is his name? What Dharma does he teach and expound?' At that time, Assaji calmly replied: 'My master has attained all-knowing wisdom (Sarvajna), and is the teacher of gods and humans of the Ikshvaku lineage. His excellent marks, perfect wisdom, and supernatural powers are unmatched. I am still young and have not been studying the Way for long, how can I expound the wonderful Dharma of the Tathagata? But I will explain to you what I know.' Then he spoke the verse: 'All dharmas arise from causes and conditions, without a master; if one can understand this, then one will attain the true path.' At that time, Sariputta, hearing what Assaji said,
此偈言。即于諸法。遠塵離垢得法眼凈。見道跡已心大踴躍。身諸情根皆悉悅豫。而自念言。一切眾生悉著於我。所以輪迴在於生死。若除我想。即於我所亦皆得離。譬如日光能破于暗。無我之想亦復如是。悉能破於我見暗障。我從昔來所可修學。皆為邪見。唯今所得是真正道。作此念已。禮阿舍婆耆足。歸還所止。時阿舍婆耆至前乞食訖還竹園。時舍利弗還至住處。時目犍連夜那善根已熟。見舍利弗諸根寂定威儀詳序。顏容怡悅異於常日。即便問言我今觀汝。諸根顏貌與常有異。必當已得甘露妙法。我昔與汝共結誓言。若聞妙法要相啟悟。汝有所得愿為我說。時舍利弗即便答言。我今實已得甘露法。目犍連夜那聞已。歡喜無量。嘆言善哉。時為我說。舍利弗言。我今出行逢一比丘。執持衣缽入村乞食。諸根寂靜威儀詳序。我既見已深生恭敬。既到其所而問之言。我意觀汝似新出家。而能如此攝諸情根。欲有所問唯愿見答。汝今大師其名何等。有所教誡演說何法。時阿舍婆耆。即便安詳而見。答言。我之大師得一切種智。是甘蔗種天人之師。相好智慧及神通力。無與等者。我既年幼學道日淺。豈能宣說如來妙法。然以所知當爲汝說。即說偈言。
一切諸法本 因緣生無主 若能解此者 則得真實道
【現代漢語翻譯】 現代漢語譯本： 聽了這首偈語，他立刻在諸法中遠離塵垢，獲得了法眼凈（dharma-cakṣus-viśuddhi，對佛法的清凈之眼）。見到得道的跡象后，內心非常喜悅，身心和所有感官都感到愉悅。他心想：『一切眾生都執著于「我」，所以才在生死中輪迴。如果去除「我」的執念，就能從「我」所擁有的事物中解脫出來。』就像陽光能夠驅散黑暗一樣，『無我』的觀念也能破除我見的黑暗障礙。我過去所修習的都是邪見，只有現在所得到的才是真正的道路。』 產生這個想法后，他禮拜了阿舍婆耆（Aśvajit，五比丘之一）的腳，然後回到了自己的住所。當時，阿舍婆耆乞食完畢后回到了竹林精舍（Veṇuvana）。 這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）回到了住處。目犍連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）的善根已經成熟，他看到舍利弗諸根寂靜，威儀詳序，容顏怡悅，與往常不同，便問道：『我觀察你現在的諸根和容貌與往常不同，必定已經得到了甘露妙法。我過去曾與你共同發誓，如果聽到妙法，一定要互相啓發。你有所得，希望為我講述。』 舍利弗回答說：『我現在確實已經得到了甘露法。』目犍連聽后，歡喜無量，讚歎說：『太好了！請為我講述。』舍利弗說：『我今天出行時，遇到一位比丘，手持衣缽進入村莊乞食。他諸根寂靜，威儀詳序。我見到后，深生恭敬。走到他面前問道：『我看你像是新出家，卻能如此攝持諸根。我想請問一下，你的大師是誰？他教導什麼法？』 當時，阿舍婆耆安詳地回答說：『我的大師證得一切種智（sarva-jñāna，對一切事物和現象的完全理解），是甘蔗種（Ikṣvāku，古代印度的一個王朝）的後裔，是天人之師。他的相好、智慧和神通力，無人能及。我年紀尚幼，學道日淺，怎能宣說如來的妙法？但我會盡我所知為你講述。』 於是，阿舍婆耆說了這首偈語： 『一切諸法本，因緣生無主；若能解此者，則得真實道。』
【English Translation】 English version: Upon hearing this verse, he immediately became free from dust and defilement in all dharmas, and attained the pure Dharma Eye (dharma-cakṣus-viśuddhi, the pure eye of the Dharma). Seeing the signs of the path, his heart was greatly rejoiced, and his body and all his senses felt delighted. He thought to himself, 'All sentient beings are attached to 'I', and therefore they are in the cycle of birth and death. If I remove the attachment to 'I', then I can also be liberated from what 'I' possess.' Just as the sunlight can dispel the darkness, the thought of 'no-self' can also break through the dark obstacles of the view of self. What I have cultivated in the past were all wrong views, only what I have obtained now is the true path.' Having this thought, he bowed at the feet of Aśvajit (one of the first five disciples of the Buddha), and then returned to his dwelling. At that time, Aśvajit, having finished begging for food, returned to the Bamboo Grove Monastery (Veṇuvana). At this time, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) returned to his dwelling. Maudgalyāyana (one of the ten principal disciples of the Buddha, known for his supernatural powers), whose roots of goodness were already ripe, saw that Śāriputra's senses were tranquil, his demeanor was orderly, and his countenance was joyful, different from usual, and asked, 'I observe that your senses and appearance are different from usual, you must have obtained the nectar of the wonderful Dharma. In the past, you and I made a vow together that if we heard the wonderful Dharma, we would enlighten each other. If you have obtained something, I hope you will tell me.' Śāriputra replied, 'I have indeed obtained the nectar of the Dharma.' Maudgalyāyana, upon hearing this, was immeasurably joyful and exclaimed, 'Excellent! Please tell me.' Śāriputra said, 'Today, when I went out, I met a Bhikṣu (Buddhist monk), holding a robe and bowl, entering a village to beg for food. His senses were tranquil, and his demeanor was orderly. When I saw him, I felt deep reverence. I went to him and asked, 'I see that you seem to be newly ordained, yet you are able to restrain your senses so well. I would like to ask, who is your master? What Dharma does he teach?' At that time, Aśvajit calmly replied, 'My master has attained all-knowing wisdom (sarva-jñāna, complete understanding of all things and phenomena), is a descendant of the Ikṣvāku (an ancient dynasty in India), and is the teacher of gods and humans. His excellent marks, wisdom, and supernatural powers are unmatched. I am young and have studied the path for only a short time, how can I proclaim the wonderful Dharma of the Tathāgata (Buddha)? But I will tell you what I know.' Then, Aśvajit spoke this verse: 'All dharmas arise from causes and conditions, without an owner; whoever understands this, attains the true path.'
爾時目犍羅夜那。聞舍利弗說此語已。即于諸法。遠塵離垢得法眼凈。爾時舍利弗與目犍羅夜那。各于佛法得甘露已。共相謂言。我等已於佛法各得利益。今者宜應共往佛所。求索出家。作此語已。各喚弟子而語之言。我等今者。已於佛法得甘露味。唯有此法是出世道。我今欲往求佛出家。汝等云何。諸弟子等答其師言。我等今者有所知見。皆大師力。師若出家我悉隨從。於是二人即將二百弟子。往詣竹園既入門已。遙見如來相好莊嚴。諸比丘眾前後圍繞。心大歡喜踴躍遍身。爾時世尊見舍利弗。及目犍羅夜那。與諸弟子相隨來已。告諸比丘汝等當知。今此二人將諸弟子。來至我所欲求出家。一名舍利弗。二名目犍連夜那。當於我法中為上弟子。舍利弗者。于智慧中最為第一。目犍羅夜那者。于神通中復為無上。至佛所已頭面禮足。而白佛言。我于佛法已得道跡。樂欲出家愿垂聽許。爾時世尊即便呼言。善來比丘鬚髮自落。袈裟著身即成沙門。時彼二百弟子。既見其師成沙門已。俱白佛言。我等亦欲隨師出家。唯愿世尊垂愍聽許。於是世尊即便喚言。善來比丘鬚髮自落。袈裟著身即成沙門。爾時世尊為舍利弗。及目犍羅夜那。廣說四諦。二人即得阿羅漢果。又復為彼二百弟子廣說四諦。即于諸法遠塵離垢得法眼凈。乃
【現代漢語翻譯】 現代漢語譯本： 當時，目犍羅夜那（Maudgalyayana，神通第一的弟子）聽了舍利弗（Sariputra，智慧第一的弟子）所說的話后，就在諸法中，遠離塵垢，獲得了清凈的法眼。當時，舍利弗與目犍羅夜那，各自在佛法中得到了甘露，互相說道：『我們已經在佛法中各自得到了利益，現在應該一起去佛陀那裡，請求出家。』說完這話后，各自叫來自己的弟子對他們說：『我們現在已經在佛法中得到了甘露之味，只有這個法是出世之道。我現在想去請求佛陀允許我出家，你們怎麼樣呢？』弟子們回答他們的老師說：『我們現在所知道的見解，都是仰仗老師的力量。老師如果出家，我們都跟隨。』於是，兩人就帶領著二百名弟子，前往竹園。進入竹園后，遠遠地看見如來相貌莊嚴，眾比丘前後圍繞，心中非常歡喜，全身都充滿了喜悅。當時，世尊看見舍利弗和目犍羅夜那，帶領著弟子們相隨而來，就告訴眾比丘說：『你們應當知道，現在這兩人帶領著弟子們，來到我這裡想要請求出家。一個名叫舍利弗，一個名叫目犍連夜那。他們將會在我的法中成為最上首的弟子。舍利弗在智慧中最為第一，目犍羅夜那在神通中最為無上。』到達佛陀處后，頭面頂禮佛足，稟告佛陀說：『我在佛法中已經得到了道跡，樂於出家，希望您能允許。』當時，世尊就說：『善來比丘（Welcome, monk）！』他們的鬚髮自然脫落，袈裟穿在身上，立刻就成了沙門（Shramana，出家修道者）。當時，那二百名弟子，看見他們的老師成了沙門后，都稟告佛陀說：『我們也想跟隨老師出家，希望世尊慈悲憐憫允許。』於是，世尊就說：『善來比丘！』他們的鬚髮自然脫落，袈裟穿在身上，立刻就成了沙門。當時，世尊為舍利弗和目犍羅夜那，廣泛地宣說了四諦（Four Noble Truths）。兩人立刻證得了阿羅漢果（Arhat，斷盡煩惱的聖者）。又為那二百名弟子廣泛地宣說了四諦，他們就在諸法中遠離塵垢，獲得了清凈的法眼，於是……
【English Translation】 English version: At that time, Maudgalyayana (Maudgalyayana, the disciple foremost in supernatural powers), having heard Sariputra (Sariputra, the disciple foremost in wisdom) speak these words, immediately, with regard to all dharmas, became purified of dust and defilement and attained the pure Dharma Eye. At that time, Sariputra and Maudgalyayana, each having obtained the nectar of the Dharma, said to each other, 'We have each obtained benefit in the Buddha's Dharma. Now we should go together to the Buddha and request to leave the household life.' Having spoken these words, they each called their disciples and said to them, 'We have now obtained the taste of nectar in the Buddha's Dharma. Only this Dharma is the path of transcendence. I now wish to go and request the Buddha to allow me to leave the household life. What about you?' The disciples answered their teachers, 'All the knowledge and views we now have are due to the power of the teachers. If the teachers leave the household life, we will all follow.' Thereupon, the two of them, together with two hundred disciples, went to the Bamboo Grove. Having entered the gate, they saw from afar the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) with his excellent marks and adornments, surrounded by a multitude of Bhikshus (Bhikshu, Buddhist monk). Their hearts were filled with great joy, and their bodies were filled with elation. At that time, the World-Honored One, seeing Sariputra and Maudgalyayana, together with their disciples, coming, told the Bhikshus, 'You should know that these two, together with their disciples, have come to me desiring to leave the household life. One is named Sariputra, and the other is named Maudgalyayana. They will be the foremost disciples in my Dharma. Sariputra will be the foremost in wisdom, and Maudgalyayana will be unsurpassed in supernatural powers.' Having arrived at the Buddha's place, they bowed their heads to the ground at his feet and said to the Buddha, 'I have already obtained the trace of the Path in the Buddha's Dharma and delight in leaving the household life. I hope you will listen and permit it.' At that time, the World-Honored One immediately called out, 'Welcome, Bhikshu (Welcome, monk)!' Their hair and beards fell off by themselves, and the Kashaya (Kashaya, monastic robe) was on their bodies, and they immediately became Shramanas (Shramana, wandering ascetics). At that time, those two hundred disciples, having seen their teachers become Shramanas, all said to the Buddha, 'We also wish to leave the household life following our teachers. We hope the World-Honored One will have compassion and permit it.' Thereupon, the World-Honored One immediately called out, 'Welcome, Bhikshu!' Their hair and beards fell off by themselves, and the Kashaya was on their bodies, and they immediately became Shramanas. At that time, the World-Honored One extensively explained the Four Noble Truths (Four Noble Truths) to Sariputra and Maudgalyayana. The two of them immediately attained the fruit of Arhat (Arhat, one who has attained Nirvana). He also extensively explained the Four Noble Truths to those two hundred disciples, and they became purified of dust and defilement with regard to all dharmas and attained the pure Dharma Eye, and then...
至亦成阿羅漢果。爾時世尊。即與一千二百五十比丘。皆大阿羅漢。于摩竭提國廣利眾生。諸比丘中。多有人名目犍羅夜那。世尊故名此目犍羅夜那。為大目犍羅夜那。普曜經云。佛有沙門名曰安陸。遣行宣法開化未聞。五濁之世人在荒迷。不達至真入城分衛。衣服齊整威儀禮節。不失常法行步安詳。因是使人見之心悅。時舍利弗本字優波替。而遙見之心中欣然。心自念言。我學來久。未曾睹此沙門衣服。安詳齊整不失儀節。試往問之所奉何道。吾常意疑。當有異聞殊妙之道。未必齊此往問比丘。所事何道誰為師主。愿聞其志。比丘知意。即說偈曰。
吾師三界尊 有三十二相 等不存有無 度眾十二門 我年既幼稚 學根近薄鮮 豈能宣至真 如來無極業 一切諸法本 從緣悉本無 若能反本源 乃名曰沙門
安陸沙門答曰。吾所事師從無數劫。奉行六度無極之法。四等四恩行無盡哀。奉無極慈欲度一切。積功累德不可稱載。一生補處在兜術天。降神現存寄迦維羅衛國。處夫人胎如日現水。生行七步天地大動。瑞三十二稱己聖音。三界皆苦吾當度之。釋梵四王咸來啟受。九龍浴身其德無量。粗舉其要。非吾螢燭所嘆能究。悉非心口之所言思。是吾大師天人之尊於是頌曰。
吾
【現代漢語翻譯】 乃至也能成就阿羅漢果位。當時，世尊與一千二百五十位比丘，他們都是大阿羅漢，在摩揭提國（Magadha，古印度王國）廣為利益眾生。在這些比丘中，有很多人名字叫目犍羅夜那（Maudgalyayana）。世尊因此稱這位目犍羅夜那為大目犍羅夜那。在《普曜經》中記載，佛陀有一位沙門（Shramana，出家求道者）名叫安陸，派遣他去宣揚佛法，開化那些未曾聽聞佛法的人。在五濁惡世（the five defilements，佛教術語，指劫濁、見濁、煩惱濁、眾生濁、命濁）中，人們處於荒謬迷惑的狀態，不能領悟至高的真理。安陸進入城中乞食，衣服整潔，威儀禮節沒有絲毫缺失，行走安詳。因此，人們見到他內心都感到喜悅。當時，舍利弗（Sariputra，佛陀十大弟子之一）本名優波替（Upatissa），遠遠地看見安陸，心中非常欣喜。他心裡想：『我學習佛法很久了，從未見過這樣的沙門，衣服整潔，安詳莊重，沒有絲毫失禮之處。我應該去問問他所奉行的是什麼道。我常常懷疑，世間應該有不同尋常、殊勝美妙的道。』於是，他前去詢問那位比丘，問道：『您所修習的是什麼道？您的老師是誰？希望能夠聽聞您的志向。』比丘明白了他的意思，於是用偈語回答說： 『我的老師是三界（Three Realms，佛教宇宙觀，指欲界、色界、無色界）至尊，具有三十二相（32 marks of a great man，佛陀的32種殊勝的身體特徵）。 他對一切眾生平等對待，不執著于有無的分別，通過十二門（Twelve Entrances，佛教術語）來度化眾生。 我年紀還小，學習的根基還很淺薄。 怎麼能夠宣揚至高的真理，以及如來（Tathagata，佛的稱號之一）無邊無際的功業呢？ 一切諸法的本性，都是從因緣（Hetu-pratyaya，佛教術語，指事物產生的條件和關係）而生，其本性是空無的。 如果能夠返回到事物的本源，才能被稱為沙門。』 安陸沙門回答說：『我所侍奉的老師，從無數劫（Kalpa，佛教時間單位，極長的時間）以來，奉行六度（Six Perfections，佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧）無極之法，以四等（Four Immeasurables，佛教術語，指慈、悲、喜、舍）之心和四恩（Four Kinds of Gratitude，佛教術語）之心，行無盡的慈悲，奉行無極的慈愛，想要度化一切眾生，積累功德，不可稱量。他一生補處（One-Life Bodhisattva，指下一生將成佛的菩薩）在兜術天（Tushita Heaven，佛教欲界第四天）。降神顯現，寄生於迦維羅衛國（Kapilavastu，古印度釋迦族居住地）的王后摩耶夫人（Queen Maya）的胎中，如同太陽出現在水中一樣。出生後行走七步，天地都為之震動。以三十二相來稱頌自己的聖音，說三界都是苦難，我應當度化他們。釋梵四王（Shakra and Brahma Kings，佛教護法神）都來請求接受佛法。九龍（Nine Dragons）為他沐浴，他的功德無量。我只是粗略地舉出其中的要點，不是我這螢火蟲般的光芒所能探究的，也不是我的心和口所能言說的。』這就是我的大師，天人之尊。於是，他頌揚道：
【English Translation】 Even to attain the fruit of Arhatship (Arahat, one who has attained Nirvana). At that time, the World-Honored One, together with twelve hundred and fifty Bhikkhus (Buddhist monks), all great Arhats, extensively benefited sentient beings in the kingdom of Magadha (ancient Indian kingdom). Among these Bhikkhus, many were named Maudgalyayana. Therefore, the World-Honored One named this Maudgalyayana as Great Maudgalyayana. The Universal Radiance Sutra states that the Buddha had a Shramana (wandering ascetic) named Anlu, whom he sent to propagate the Dharma and enlighten those who had not heard it. In the world of the five defilements (the five turbidities), people are in a state of delusion and cannot comprehend the supreme truth. Anlu entered the city to beg for alms, his robes neat and his demeanor proper, without losing the constant Dharma, walking peacefully. Because of this, people who saw him felt joy in their hearts. At that time, Sariputra (one of the Buddha's ten great disciples), originally named Upatissa, saw Anlu from afar and was delighted in his heart. He thought to himself, 'I have been studying for a long time, but I have never seen such a Shramana, whose robes are neat, whose demeanor is peaceful and dignified, without losing any propriety. I should go and ask him what path he is following. I have always suspected that there must be an extraordinary and wonderful path.' So he went to ask the Bhikkhu, saying, 'What path do you practice? Who is your teacher? I would like to hear your aspiration.' The Bhikkhu understood his intention and replied in verse: 'My teacher is the Honored One of the Three Realms (Realm of Desire, Realm of Form, Realm of Formlessness), possessing the thirty-two marks (32 signs of a great man). He treats all beings equally, without clinging to the distinction between existence and non-existence, and liberates beings through the twelve entrances (Twelve Gates). I am young in age, and my roots of learning are shallow and weak. How can I proclaim the supreme truth and the boundless deeds of the Tathagata (one of the titles of the Buddha)? The nature of all dharmas (phenomena), arises from conditions (cause and condition), and their nature is empty. If one can return to the source of things, then one can be called a Shramana.' The Shramana Anlu replied, 'The teacher I serve has, from countless kalpas (an aeon in Hindu and Buddhist cosmology), practiced the limitless Dharma of the Six Perfections (giving, morality, patience, effort, meditation, and wisdom), with the mind of the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity) and the Four Kinds of Gratitude, practicing endless compassion, upholding limitless love, wanting to liberate all beings, accumulating merit that cannot be measured. He is a One-Life Bodhisattva (a Bodhisattva who will attain Buddhahood in the next life) in the Tushita Heaven (one of the six heavens of the Desire Realm). Descending as a divine being, he resided in the womb of Queen Maya (mother of the Buddha) in Kapilavastu (ancient city where the Buddha was raised), like the sun appearing in water. After birth, he walked seven steps, and heaven and earth shook. He praised his own sacred voice with the thirty-two marks, saying that the Three Realms are full of suffering, and I shall liberate them. Shakra and Brahma Kings (deities in Buddhism) all came to request to receive the Dharma. Nine Dragons (mythical creatures) bathed him, and his merits are immeasurable. I have only briefly mentioned the essentials, which my firefly-like light cannot explore, nor can my heart and mouth express.' This is my master, the Honored One of gods and humans. Thereupon, he praised:
師天中天 三界無極尊 相好身丈六 神通游虛空 化訓去五陰 拔斷十二根 不貪天世位 心凈開法門
時舍利弗欣然大悅。如冥睹明口言善哉。昔來抱疑又吾好學。八歲從師至年十六。靡不周宗行遍天下。十六大國自謂已達。今乃聞異無上正真。得吾本願今佛所在。答曰在迦陵竹園。將諸弟子往詣佛所。稽首足下問訊至尊。身墮愚冥迷惑歷載。不得咨受今乃奉聖。無極大道。愿聽出家得為比丘。受成就戒。佛言。善哉呼比丘來。頭髮自墮袈裟著身。佛為說經分別諸法。十二根本亙然意達。漏盡意解得無著果。前白佛言。吾有同學。俗字拘律陀今名目連。少小相順要有至真。以相開示今已蒙濟。彼沒塵垢未得拔出。承尊聖旨往開示之。佛言善哉。宜知是時。勿得稽留。時舍利弗稽首佛足。辭出入城求目連。遙見目連與諸弟子。遊行城裡街曲里巷。舍利弗趣之。目連睹見體改服變。不與常同問之所以。被服改變有何異見。答曰學人無常唯行大明。吾學積年不值大聖。今乃遇之無上大道。欣慶無量故來相求。同其道味累劫無窮。目連答曰此非。小事善共思惟。舍利弗曰。不須重言吾厭從事。不復欲聞假喻言之。人有珍妙施有勝得。大寶如意明珠及獲寶瑛。復欲反求帛祠為珠。非身所欲。目連答曰。
【現代漢語翻譯】 現代漢語譯本： 世尊，天中之天，您是三界中無與倫比的至尊。 您的身相莊嚴美好，身高一丈六尺，擁有神通，能在虛空中自在遊走。 您以教化引導眾生去除五陰（色、受、想、行、識），徹底斷除十二因緣的根本。 您不貪戀天上的世俗地位，以清凈的心開啟了佛法的門徑。
當時，舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）欣喜若狂，如同在黑暗中見到光明，讚歎道：『太好了！』過去我一直心懷疑惑，又非常喜歡學習。我從八歲開始拜師求學，直到十六歲，幾乎遍覽了所有的宗派，走遍了天下。自認為已經通達了十六大國（古印度十六大強國）的學說。如今聽聞這無上正真的佛法，才明白自己以前的認知是多麼淺薄。這正是我一直以來的願望啊！』他問：『現在佛陀在哪裡？』 回答說：『在迦陵竹園（Kalandaka Venuvana）。』於是，舍利弗帶領眾弟子前往佛陀所在之處，頂禮佛足，向至尊的佛陀問訊。他說：『我身陷愚昧和黑暗之中，迷惑了很長時間，未能得到您的教誨，今天才有幸拜見聖者，聽聞這無上的大道。我希望能得到您的允許出家，成為一名比丘（bhikṣu，佛教出家男眾），受持具足戒。』 佛陀說：『很好，來吧，比丘。』話音剛落，舍利弗的頭髮自然脫落，袈裟（kasaya，佛教僧侶所穿的法衣）自動穿在了身上。佛陀為他宣講佛法，詳細解釋了諸法的道理。舍利弗對十二因緣的根本徹底領悟，斷盡了煩惱，解脫了束縛，證得了無著果（阿羅漢果）。 他向前稟告佛陀說：『我有一位同學，俗名叫拘律陀（Kolita），現在名叫目連（Maudgalyāyana，神通第一的佛陀十大弟子之一）。我們從小就互相順從，情誼深厚，一定要用至真的佛法來開導他，現在我已經蒙受佛陀的救濟。但他還沉沒在塵世的污垢中，未能解脫出來。我謹遵您的聖旨，前去開導他。』 佛陀說：『很好，現在正是時候，不要耽擱。』 當時，舍利弗頂禮佛足，告辭佛陀，進入城中尋找目連。他遠遠地看見目連和他的弟子們在王舍城（Rājagṛha）的街巷裡遊走。舍利弗走向目連。目連看到舍利弗的服飾改變了，與往常不同，便問他原因。『你的服飾改變了，有什麼不同的見解嗎？』 舍利弗回答說：『學道之人明白世事無常，唯有追求偉大的光明。我學習多年，未能遇到大聖，今天才遇到這無上的大道。我欣喜慶幸，所以來邀請你，一同品嚐這佛法的滋味，直到永劫無窮。』 目連回答說：『這不是一件小事，我們應該好好思考。』 舍利弗說：『不必多說，我已經厭倦了過去所從事的那些事情，不想再聽那些虛假的譬喻之言。如果有人擁有珍妙的寶物，施捨后獲得了更大的利益，比如如意寶珠（cintāmaṇi）和寶瑛（valuable gem），難道還會回頭去用粗糙的布帛來換取珍珠嗎？這並非我所想要的。』目連回答說：
【English Translation】 English version: World-Honored One, the Teacher of Gods and Humans, the most supreme being in the Three Realms. Your physical form is adorned with auspicious marks, your height is sixteen feet, and you possess supernatural powers, freely traversing the empty space. You use your teachings to guide sentient beings to eliminate the Five Aggregates (skandha: form, feeling, perception, volition, and consciousness), and completely sever the roots of the Twelve Links of Dependent Origination. You do not covet heavenly or worldly positions, and with a pure heart, you have opened the gate of Dharma.
At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) was overjoyed, as if seeing light in the darkness, and exclaimed: 'Excellent!' In the past, I have always harbored doubts and have been fond of learning. From the age of eight until sixteen, I studied with various teachers, traversing the entire world. I considered myself to have mastered the teachings of the Sixteen Great Kingdoms (ancient Indian Mahajanapadas). But now, upon hearing this unsurpassed and truly enlightened Dharma, I realize how shallow my previous understanding was. This is precisely what I have always wished for!' He asked: 'Where is the Buddha now?' The reply was: 'In the Kalandaka Venuvana (bamboo grove of Kalandaka).' Thereupon, Śāriputra led his disciples to the place where the Buddha was, prostrated at the Buddha's feet, and paid respects to the Supreme One. He said: 'I have been trapped in ignorance and darkness, confused for a long time, and have not been able to receive your teachings. Today, I am fortunate to meet the Sage and hear this unsurpassed Great Path. I wish to be granted permission to renounce the world, become a bhikṣu (Buddhist monk), and receive the full precepts.' The Buddha said: 'Well done, come, bhikṣu.' As soon as the words were spoken, Śāriputra's hair naturally fell off, and a kasaya (robe worn by Buddhist monks) automatically appeared on his body. The Buddha then expounded the Dharma for him, explaining the principles of all phenomena in detail. Śāriputra thoroughly understood the roots of the Twelve Links of Dependent Origination, extinguished all afflictions, liberated himself from bondage, and attained the fruit of non-attachment (arahatship). He stepped forward and reported to the Buddha: 'I have a classmate, whose lay name was Kolita, and is now named Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers). We have been mutually compliant and deeply affectionate since childhood. It is essential to enlighten him with the truly enlightened Dharma. Now I have received the Buddha's salvation, but he is still submerged in the defilements of the world, unable to break free. I humbly follow your sacred decree to go and enlighten him.' The Buddha said: 'Well done, now is the right time, do not delay.' At that time, Śāriputra prostrated at the Buddha's feet, took his leave, and entered the city to seek Maudgalyāyana. He saw Maudgalyāyana and his disciples walking in the streets and alleys of Rājagṛha (the capital city of Magadha). Śāriputra approached Maudgalyāyana. Maudgalyāyana saw that Śāriputra's attire had changed, different from before, and asked him the reason. 'Your attire has changed, what different views do you have?' Śāriputra replied: 'A practitioner understands the impermanence of the world, and only seeks the great light. I have studied for many years, but have not encountered a great sage. Today, I have met this unsurpassed Great Path. I am delighted and rejoice, so I come to invite you to taste the flavor of this Dharma together, until the end of endless kalpas.' Maudgalyāyana replied: 'This is not a small matter, we should think carefully.' Śāriputra said: 'No need to say more, I am already tired of what I used to do, and I don't want to hear those false metaphors anymore. If someone possesses precious treasures, and after giving them away, obtains even greater benefits, such as a cintāmaṇi (wish-fulfilling jewel) and a valuable gem, would they then turn back to use coarse cloth to exchange for pearls? This is not what I desire.' Maudgalyāyana replied:
仁智勝我。常兄事卿必不相誤。便當同志將吾受訓。稽首至尊。時舍利弗與目犍連。俱往詣佛稽首佛足。退坐一面叉手白佛。違曠侍省沉沒塵垢。今乃奉覲愿為沙門。啟受法律。佛言善哉即除澡瓶屏鹿衣杖具。佛呼比丘來。頭髮自落袈裟著身。為說正諦漏盡意解。所作已辦成無著果。佛言此二人等往古世時。誓供養我待吾道成。侍衛左右今乃相值。本有千弟子。得舍利弗目連。有二百五十比丘一時所度。
爾時偷羅厥叉國。有一婆羅門名曰迦葉。有三十二相。聰明智慧誦四毗陀經。一切書論無不通達。極為巨富善能佈施。其婦端正舉國無雙。二人自然無有欲想。乃至亦不同宿一室。久于往昔種善根故。不樂在家受五欲樂。日夜思惟厭離世間。精勤求訪出家之法。如是推尋不能得已。即舍家事入于山林。心念口言諸佛如來。出家修道。我今亦當隨佛出家。即便脫去金縷織成珍寶之衣。而著價直千兩金。壞色納衣自剃鬚發。爾時諸天于虛空中。既見迦葉自出家已。而語之言。善男子。甘蔗種族白凈王子。其名薩婆悉達。出家學道成一切種智。舉世號為釋迦牟尼佛。今者與千二百五十阿羅漢。在王舍城竹園中住。爾時迦葉聞天語已。歡喜踴躍身毛皆豎。即便往趣竹園僧伽藍。爾時世尊知其當來。而自思惟觀其善根。宜
【現代漢語翻譯】 現代漢語譯本： 『仁智勝我。』常兄事卿必不相誤。便當同志將吾受訓。稽首至尊。當時舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）與目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著稱），一同前往佛陀處，頂禮佛足，退坐一旁，合掌稟告佛陀：『我們過去曠日持久地遠離侍奉，沉溺於塵世的污垢之中。如今才來拜見，希望能夠成為沙門（Śrāmaṇa，出家修行者），請求接受佛法。』佛陀說：『很好。』隨即除去澡瓶、屏風、鹿皮衣和手杖等用具。佛陀呼喚比丘（Bhikṣu，出家男子），他們的頭髮自然脫落，袈裟自動穿在身上，佛陀為他們宣說正諦（Satya，真理），使他們漏盡意解（煩惱斷盡，獲得解脫），成就了無著果（Arahant，阿羅漢果）。佛陀說：『這二人等在往昔世時，曾發誓供養我，等待我成道。侍衛在我左右，如今才相遇。他們原本各有千名弟子，得到舍利弗、目犍連后，有二百五十名比丘是他們同時度化的。
當時，偷羅厥叉國（Turakharaksha）有一位婆羅門（Brāhmaṇa，印度教祭司）名叫迦葉（Kāśyapa），具有三十二相（Lakshana，佛陀的三十二種殊勝相貌），聰明智慧，通曉四部吠陀經（Veda，古印度經典），一切書籍理論無不通達，極為富有，樂善好施。他的妻子端莊美麗，舉國無雙。二人自然而然沒有情慾，甚至不同房而居。因為過去很久以前種下善根的緣故，不喜愛在家享受五欲之樂（五種感官享受），日夜思惟，厭離世間，精勤尋求出家之法。這樣推尋卻不能如願，於是捨棄家業，進入山林。心中默唸口中說道：『諸佛如來（Tathāgata，佛陀的稱號）都出家修道，我如今也應當跟隨佛陀出家。』隨即脫去用金線織成的珍寶衣服，穿上價值千兩黃金的褪色納衣，自己剃除鬚髮。當時諸天（Deva，天神）在虛空中，看到迦葉自己出家，便對他說：『善男子，甘蔗種族（Ikshvaku）的白凈王子，名叫薩婆悉達（Sarvasiddhartha），出家學道，成就一切種智（Sarvajñāna，佛陀的智慧），舉世號為釋迦牟尼佛（Śākyamuni Buddha）。如今與一千二百五十名阿羅漢（Arhat）住在王舍城（Rājagṛha）的竹園（Veṇuvana）中。』當時迦葉聽到天神的話后，歡喜踴躍，汗毛豎立，立即前往竹園僧伽藍（Saṃghārāma，僧院）。當時世尊（Bhagavat，佛陀的稱號）知道他將要到來，便自己思惟觀察他的善根，認為他適合...
【English Translation】 English version: 'Virtue and wisdom surpass me.' Constantly treating you as an elder brother will certainly not lead me astray. I should follow your example and receive your teachings. I bow my head to the Most Honored One. At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) and Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) together went to the Buddha, bowed at his feet, and sat to one side, placing their palms together and reporting to the Buddha: 'We have long been away from your service, immersed in the defilements of the world. Now we come to pay our respects and wish to become Śrāmaṇas (wandering ascetics), requesting to receive the Dharma.' The Buddha said: 'Excellent.' Immediately, the water pot, screen, deer skin garment, and staff were removed. The Buddha called the Bhikṣus (ordained monks), and their hair naturally fell off, and the Kāsāya (monastic robe) automatically clothed them. The Buddha spoke the Satyas (truths) for them, enabling them to exhaust their defilements and understand the meaning, achieving the fruit of Arahant (one who has attained enlightenment). The Buddha said: 'These two, in past lives, vowed to make offerings to me, waiting for me to attain enlightenment. They served as attendants by my side, and now they meet again. They originally each had a thousand disciples, and after obtaining Śāriputra and Maudgalyāyana, two hundred and fifty Bhikṣus were converted at the same time.
At that time, in the country of Turakharaksha, there was a Brāhmaṇa (priest) named Kāśyapa, who possessed the thirty-two Lakshanas (marks of a great man), was intelligent and wise, versed in the four Vedas (ancient Indian scriptures), and proficient in all books and theories. He was extremely wealthy and generous in giving. His wife was beautiful and unparalleled in the country. The two of them naturally had no desires and did not even share the same room. Because they had planted good roots long ago, they did not enjoy the five desires (sensory pleasures) at home. Day and night, they contemplated and were weary of the world, diligently seeking the Dharma of renunciation. After searching in this way without success, they abandoned their household affairs and entered the mountains and forests. In their hearts, they silently recited and in their mouths, they spoke: 'All Buddhas Tathāgatas (one who has thus gone) renounce the world and cultivate the Way. Now I should also follow the Buddha and renounce the world.' Immediately, they took off their precious clothes woven with gold thread and put on patched robes worth a thousand taels of gold, shaving their beards and hair themselves. At that time, the Devas (gods) in the sky, seeing that Kāśyapa had renounced the world himself, said to him: 'Good man, the white-pure prince of the Ikshvaku (Sugarcane) clan, named Sarvasiddhartha (he whose aims are all fulfilled), renounced the world to study the Way and attained Sarvajñāna (omniscience), and the world calls him Śākyamuni Buddha (sage of the Śākya clan). Now he is staying in the Veṇuvana (bamboo grove) in Rājagṛha (city of kings) with one thousand two hundred and fifty Arhats (worthy ones).' At that time, Kāśyapa, hearing the words of the Devas, rejoiced and his hair stood on end, and he immediately went to the Saṃghārāma (monastery) in the bamboo grove. At that time, the Bhagavat (blessed one) knew that he was coming and contemplated his good roots, considering him suitable...
往度之。作此念已。即行逆之。到多子兜婆而逢迦葉。時彼迦葉。既見相好威儀特尊。即便合掌而作此言。世尊實是一切種智。實是慈悲濟眾生者。實是一切所歸依處。即便五體投地。頂禮佛足而白佛言。世尊今者。是我大師。我是弟子。如是三說。佛即答言。如是迦葉。我是汝師。汝我弟子。佛又語言。迦葉當知。若人實非一切種智。而欲受汝為弟子者。頭即裂壞以為七分。又復告言。善哉迦葉快哉迦葉。當知五受陰身是大苦聚。於時迦葉聞此語已。即便見諦。乃至得於阿羅漢果。爾時世尊即與迦葉俱還竹園。以此迦葉有大威德智慧聰明。是故名之為大迦葉。
爾時世尊告諸比丘言。普光如來出興世時。善慧仙人豈異人乎。即我身是。緣路所過五百外道。所共論議及隨喜者。今此會中。優樓頻螺迦葉兄弟。及其眷屬千比丘是。時賣華女者。今耶輸陀羅是。善慧仙人發佈地時傍有二人掃佛前地。及二百人隨喜助者。今此會中舍利弗大目犍連夜那。並二百弟子比丘是。虛空諸天見善慧仙人。以發佈地。悉皆隨喜而讚歎者。我初得道。鹿野苑中始轉法輪。八萬天子及頻婆娑羅王。所將眷屬八萬那由他人。及九十六萬億那由他天是。汝等當知。過去所種因緣。無量劫終不磨滅。我于往昔精勤修習一切善業。及發大願心
【現代漢語翻譯】 現代漢語譯本 （佛陀）於是前往迎接（迦葉）。心中這樣想著，便逆流而上。到達多子兜婆（一個地方名）時，遇到了迦葉（Uruvilva-Kasyapa，指優樓頻螺迦葉）。當時迦葉看到（佛陀）具足殊勝的相好和威儀，非常尊敬，便合掌說道：『世尊（Bhagavan，佛陀的尊稱）確實是一切種智（Sarvajna，指佛陀具有遍知一切的能力），確實是慈悲救濟眾生的人，確實是一切眾生所歸依之處。』隨即五體投地，頂禮佛足，對佛陀說：『世尊，現在您是我的大師，我是您的弟子。』這樣說了三遍。佛陀回答說：『是的，迦葉，我是你的老師，你是我的弟子。』佛陀又說：『迦葉應當知道，如果有人實際上並非一切種智，卻想接受你為弟子，他的頭就會裂成七份。』又告訴他：『善哉，迦葉！快哉，迦葉！應當知道五受陰身（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）是巨大的痛苦之源。』當時迦葉聽了這些話，立刻證悟真諦，乃至證得阿羅漢果（Arhat，斷絕一切煩惱，達到涅槃境界的聖者）。那時，世尊就和迦葉一同返回竹園（Venuvana，竹林精舍，佛陀常住的場所）。因為迦葉具有大威德、智慧和聰明，所以被稱為大迦葉（Mahakasyapa）。 當時，世尊告訴各位比丘（Bhikkhu，佛教僧侶）說：『普光如來（Dipankara Buddha，過去佛之一）出世時，善慧仙人（Sumedha，釋迦牟尼佛的前世）難道是別人嗎？就是我的前身。在路上所遇到的五百外道（Tirthika，指不信奉佛教的其他宗教修行者），與他們共同討論佛法以及隨喜讚歎的人，就是現在法會中的優樓頻螺迦葉兄弟，以及他們的眷屬一千位比丘。當時賣花的女孩子，就是現在的耶輸陀羅（Yasodhara，釋迦牟尼佛的妻子）。善慧仙人鋪頭髮于地面時，旁邊有兩個掃佛前地的人，以及兩百個隨喜幫助的人，就是現在法會中的舍利弗（Sariputra，佛陀的十大弟子之一）、大目犍連（Maha-Maudgalyayana，佛陀的十大弟子之一）、夜那（unknown）以及兩百位弟子比丘。虛空中的諸天（Deva，天神）看到善慧仙人以頭髮鋪地，都隨喜讚歎，我最初得道，在鹿野苑（Mrigadava，佛陀初次說法的地方）開始轉法輪（Dharmacakra，指佛陀宣講佛法），八萬天子以及頻婆娑羅王（Bimbisara，古印度摩揭陀國王）所帶領的眷屬八萬那由他人，以及九十六萬億那由他天人。你們應當知道，過去所種下的因緣，經過無量劫也不會磨滅。我在過去精勤修習一切善業，並且發下大願心。』
【English Translation】 English version Then (the Buddha) went to meet (Kasyapa). Having made this thought, he went upstream. Arriving at Multi-Child Stupa (a place name), he encountered Kasyapa (Uruvilva-Kasyapa). At that time, Kasyapa, seeing (the Buddha) possessing excellent marks and dignified demeanor, respectfully joined his palms and said, 'The World Honored One (Bhagavan, a title for the Buddha) is truly all-knowing (Sarvajna, referring to the Buddha's ability to know everything), truly compassionate in saving sentient beings, and truly the refuge for all.' Immediately, he prostrated himself on the ground, bowed at the Buddha's feet, and said to the Buddha, 'World Honored One, now you are my master, and I am your disciple.' He said this three times. The Buddha replied, 'Yes, Kasyapa, I am your teacher, and you are my disciple.' The Buddha also said, 'Kasyapa, you should know that if someone is not truly all-knowing but wants to accept you as a disciple, his head will split into seven pieces.' He further told him, 'Well done, Kasyapa! Excellent, Kasyapa! You should know that the five aggregates of clinging (Panca-skandha, the five components that constitute individual existence: form, feeling, perception, mental formations, and consciousness) are a great mass of suffering.' At that time, Kasyapa, upon hearing these words, immediately realized the truth, and even attained the state of Arhat (Arhat, a saint who has cut off all afflictions and attained Nirvana). Then, the World Honored One returned to the Bamboo Grove (Venuvana, the Bamboo Grove Monastery, a place where the Buddha often stayed) with Kasyapa. Because Kasyapa possessed great power, virtue, wisdom, and intelligence, he was named Maha-Kasyapa (Mahakasyapa). At that time, the World Honored One told the Bhikkhus (Bhikkhu, Buddhist monks), 'When Dipankara Buddha (Dipankara Buddha, one of the past Buddhas) appeared in the world, was the ascetic Sumedha (Sumedha, a previous life of Shakyamuni Buddha) someone else? It was my previous self. The five hundred non-Buddhist ascetics (Tirthika, referring to practitioners of other religions who do not believe in Buddhism) encountered on the road, those who discussed the Dharma together and rejoiced in it, are now the Kasyapa brothers and their one thousand Bhikkhu relatives in this assembly. The flower-selling girl at that time is now Yasodhara (Yasodhara, the wife of Shakyamuni Buddha). When the ascetic Sumedha spread his hair on the ground, the two people who swept the ground in front of the Buddha, and the two hundred people who rejoiced and helped, are now Sariputra (Sariputra, one of the Buddha's ten great disciples), Maha-Maudgalyayana (Maha-Maudgalyayana, one of the Buddha's ten great disciples), Yana (unknown), and the two hundred disciple Bhikkhus in this assembly. The Devas (Deva, gods) in the sky, seeing the ascetic Sumedha spreading his hair on the ground, all rejoiced and praised. When I first attained enlightenment and began to turn the wheel of Dharma (Dharmacakra, referring to the Buddha's teaching of the Dharma) in the Deer Park (Mrigadava, the place where the Buddha first taught), the eighty thousand Devas and the eighty thousand nayutas of people led by King Bimbisara (Bimbisara, the king of Magadha in ancient India), and the ninety-six million niyutas of Devas. You should know that the causes and conditions planted in the past will not be erased even after countless kalpas. In the past, I diligently cultivated all good deeds and made great vows.'
不退轉。故於今者。而已成就一切種智。汝等宜應勤修道行。無得懈怠。時諸比丘聞佛所說。歡喜頂戴作禮而退。普曜經云。王遙聞子得佛道。已來六年生念久已。心中悲喜饑虛欲睹。有一梵志名優陀耶。聰明智慧本侍菩薩常得其意。王告優陀往請。迎佛別闊。已來十有二年夙夜愁戚。不捨其心思一相見如復更生。優陀受教往詣佛所。稽首佛足具以王意白佛。優陀見佛。諸天釋梵歸化一切受命。前白佛言。愿得出家以為沙門。佛言呼比丘來。頭髮自墮便成沙門。得羅漢道佛時所度。其餘前後得道所度不可稱計。佛自念言。本與父王要得佛道。爾乃還國當度父母。今正應還。設若還國無所感動。於事不宜所化鮮少。先遣神足弟子。比丘優陀耶。往顯威神足。知佛欲往。乃解道尊咸共渴仰。發起道心所度乃多。爾時世尊告優陀耶。佛本出家與父母誓。若得佛道還度父母。今已得佛道德已成。必當還國不違本誓。汝以神足經行虛空。現其神變。乃知吾身已成大道。弟子尚爾況佛威德。巍巍無量爾乃信受。優陀受教神足飛行。經游虛空往到本國。迦維羅衛城上虛空。現無數變。身上出水身下出火。水不濕身火無所傷。七現七沒。從東方沒地出於西方。西沒東出南沒北出。北沒南出。行空如鳥沒地如水。履水如地。王及臣民莫不
【現代漢語翻譯】 現代漢語譯本 不退轉。因此，如今我已經成就了一切種智（sarvajna，一切智慧）。你們應當勤奮修行，不要懈怠。當時，眾比丘聽聞佛陀所說，歡喜地頂禮佛陀，然後退下。《普曜經》中說，國王遙遠地聽說兒子已經證得佛道，六年來一直思念，心中悲喜交加，渴望見到他。有一位名叫優陀耶（Udaya）的婆羅門，聰明有智慧，原本侍奉菩薩，常常瞭解他的心意。國王告訴優陀耶，讓他去邀請佛陀，告別已經十二年了，日夜憂愁，念念不忘，希望能再次相見，如同重獲新生。優陀耶接受命令，前往佛陀所在之處，頂禮佛足，詳細地向佛陀稟告了國王的心意。優陀耶見到佛陀，諸天、釋提桓因（Śakra，帝釋天）、梵天（Brahmā）都歸順教化，一切都聽從佛陀的命令。優陀耶上前稟告佛陀說：『愿能出家，成為沙門（śramana，修行者）。』佛陀說：『來吧，比丘（bhiksu，出家男子）。』他的頭髮自然脫落，便成了沙門，證得了阿羅漢（arhat）果位。佛陀當時所度化的人，以及前後證得道果的人，數量不可計數。佛陀心想：『我曾經與父王約定，證得佛道后，就回國度化父母。現在正是應該回國的時候。』如果回國后沒有什麼感應，對事情不利，能度化的人也會很少。不如先派遣具有神通的弟子，比丘優陀耶，前去顯現神通。優陀耶知道佛陀想要前往，於是解除道路上的障礙，讓人們都共同渴望仰慕佛陀，發起道心，這樣能度化更多的人。當時，世尊告訴優陀耶：『我當初出家時，與父母發誓，如果證得佛道，就回國度化父母。現在我已經證得佛道，道德已經成就，必定要回國，不違背當初的誓言。你以神通在虛空中行走，顯現你的神變，讓他們知道我已經成就了大道。弟子尚且如此，更何況佛陀的威德，巍巍無量，這樣他們才會信受。』優陀耶接受教誨，以神通飛行，在虛空中游行，前往本國，在迦毗羅衛（Kapilavastu）城上方的虛空中，顯現無數變化。身上出水，身下出火，水不沾濕身體，火也無法傷害他。七次顯現又七次隱沒，從東方隱沒，從西方出現，從西方隱沒，從東方出現，從南方隱沒，從北方出現，從北方隱沒，從南方出現。在空中行走如同鳥兒，在地上隱沒如同進入水中，在水上行走如同在地上。國王和臣民無不……
【English Translation】 English version Non-regression. Therefore, now I have achieved all-knowing wisdom (sarvajna, all wisdom). You should diligently cultivate the path and not be lazy. At that time, the bhiksus (monks) heard what the Buddha said, joyfully bowed to the Buddha, and then retreated. The Punya Prabha Sutra says that the king heard from afar that his son had attained Buddhahood, and had been thinking about it for six years, with mixed feelings of sorrow and joy, longing to see him. There was a brahmin named Udaya, who was intelligent and wise, originally serving the Bodhisattva and always understanding his intentions. The king told Udaya to invite the Buddha, having been separated for twelve years, grieving day and night, and longing to see him again, as if being reborn. Udaya accepted the order and went to where the Buddha was, prostrated at the Buddha's feet, and reported the king's intentions to the Buddha in detail. Udaya saw the Buddha, and the devas (gods), Śakra (Indra), and Brahmā all converted and obeyed the Buddha's commands. Udaya stepped forward and reported to the Buddha: 'I wish to renounce the world and become a śramana (ascetic).' The Buddha said: 'Come, bhiksu (monk).' His hair naturally fell off, and he became a śramana, attaining the arhat (enlightened being) state. The number of people the Buddha converted at that time, and those who attained the path before and after, was countless. The Buddha thought to himself: 'I once made an agreement with my father that after attaining Buddhahood, I would return to the country to liberate my parents. Now is the time to return to the country.' If there is no response after returning to the country, it will not be beneficial, and few people will be liberated. It is better to first send a disciple with supernatural powers, the bhiksu Udaya, to display his supernatural powers. Udaya knew that the Buddha wanted to go, so he removed the obstacles on the road, so that people would all yearn for and admire the Buddha, and arouse the mind of the path, so that more people could be liberated. At that time, the World Honored One told Udaya: 'When I first renounced the world, I vowed to my parents that if I attained Buddhahood, I would return to the country to liberate my parents. Now I have attained Buddhahood, and my virtue has been accomplished, so I must return to the country and not violate my original vow. You walk in the void with supernatural powers, and show your divine transformations, so that they know that I have achieved the great path. If a disciple is like this, how much more so is the Buddha's power, majestic and boundless, so that they will believe and accept it.' Udaya accepted the teaching and flew with supernatural powers, traveling in the void, and went to his home country, displaying countless transformations in the void above the city of Kapilavastu. Water came out of his body, and fire came out from under his body, but the water did not wet his body, and the fire could not harm him. He appeared and disappeared seven times, disappearing from the east and appearing from the west, disappearing from the west and appearing from the east, disappearing from the south and appearing from the north, disappearing from the north and appearing from the south. Walking in the air like a bird, disappearing on the ground as if entering the water, walking on the water as if on the ground. The king and his ministers all...
欣喜。乃知道尊。於是頌曰。
佛從本所行 生死無數度 常念蜎飛類 勤苦無量劫 時坐佛樹下 逮致本宿願 歡喜當聽說 難得數見聞 適成佛道時 輒降魔眷屬 即壞生死本 消愛慾無餘 佛念本生地 意欲見親族 今聽王頭檀 所說甚可悲 比丘名優陀 姿效能悅人 佛遣使令行 孚致訊息來 還入父王國 以入宣佛意 今王太子顧 意欲還至宮 優陀聞佛教 即聽受奉行 因時于佛前 變化隨地形 其身忽不見 神足來入城 乃至大王殿 父王所坐前 比丘優陀耶 進現悅頭檀 變化若干品 踴出父王殿 凈譬如蓮華 泥土塵不生 父王見恐怖 即問斯何靈 將無是神祇 出地何怪爾 此形姓為誰 本從何得斯 愿以開吾意 令心疑結解 從生至於今 未曾睹是變 太子本棄國 求道度眾生 慕勤無數劫 於今乃得成 今王莫恐畏 且寬意悅豫 我以壞眾惡 為王太子使 王聞太子問 淚下如雨星 十二年已來 乃承悉達聲 今從吉祥至 思寤如更生 太子舍國位 成道號何名 出國坐六年 精進現成佛 號曰天中天 三界尊第一 本時在我尊 為
【現代漢語翻譯】 現代漢語譯本：欣喜。乃知道的尊貴。（優陀比丘）於是頌揚道：
『佛陀從根本所行之處而來，生死輪迴無數次。 常念及那些蠕動飛行的生命，在勤勞困苦中度過無量劫。 （佛陀）曾在菩提樹下靜坐，最終實現了最初的宿願。 歡喜地應當聽聞佛法，（佛法）難得一見，難得一聞。 剛成就佛道的時候，就降伏了魔的眷屬。 徹底摧毀了生死的根本，消除了所有的愛慾。 佛陀思念曾經出生的故土，想要見自己的親族。 現在聽聞悅頭檀（國王名）所說，實在令人感到悲傷。 有一位比丘名叫優陀（Uda），他的姿容和才能令人喜悅。 佛陀派遣他作為使者前往，帶回確實的訊息。 （優陀）返回父王的國都，進入王宮宣揚佛陀的旨意。 現在國王和太子都在思念，想要回到宮中。 優陀聽聞佛陀的教誨，立刻聽從接受並奉行。 因此在佛陀面前，（優陀）變化身形，隨地形而變。 他的身體忽然不見，以神通來到城中。 一直到大王的宮殿，在父王所坐之處。 比丘優陀耶（Udayi），前來拜見悅頭檀（國王名）。 變化出各種各樣的形態，從父王的宮殿中涌現出來。 清凈得就像蓮花一樣，不沾染泥土塵埃。 父王看見後感到恐懼，立刻問道：『這是什麼神靈？』 『莫非是神祇，從地裡冒出來，真是奇怪啊！』 『這（變化的）形體姓氏是什麼？最初是從哪裡得到這種能力的？』 『希望你能告訴我，讓我心中的疑惑解開。』 『從出生到現在，我從未見過這樣的變化。』 太子當初拋棄國家，爲了求道而度化眾生。 勤奮精進無數劫，如今才得以成就。 現在國王不要恐懼，暫且放寬心懷，感到喜悅。 我來是爲了摧毀各種罪惡，作為您太子（悉達多）的使者。 國王聽聞太子（悉達多）的訊息，眼淚像雨點一樣落下。 十二年以來，才聽到悉達多（Siddhartha）的聲音。 現在從吉祥之地傳來訊息，感覺像重新活了一次。 太子捨棄了王位，成道后叫什麼名字？』 『離開國家六年，精進修行，現在已經成佛。』 『號稱天中之天，是三界中最尊貴的第一人。』 『當初在我的尊位上，爲了……』
【English Translation】 English version: Overjoyed. Then he knew the Venerable One. Thereupon, he praised in verse:
'The Buddha comes from the place where he originally practiced, through countless cycles of birth and death. He constantly thinks of those wriggling and flying creatures, enduring toil and hardship for immeasurable kalpas (aeons). He sat under the Bodhi tree, finally attaining his original aspiration. Joyfully, one should listen to the Dharma, which is rare to see and rare to hear. Just as he attained Buddhahood, he subdued the retinue of Mara (demon). He completely destroyed the root of birth and death, eliminating all desires without remainder. The Buddha thought of his birthplace, desiring to see his relatives. Now hearing what King Suddhodana (Śuddhodana) said, it is truly saddening. There was a Bhikshu (monk) named Uda (Uda), whose appearance and talents were pleasing. The Buddha sent him as an envoy to go and bring back reliable news. Uda returned to his father's kingdom, entering the palace to proclaim the Buddha's message. Now the king and the prince are thinking of returning to the palace. Uda, hearing the Buddha's teachings, immediately listened, accepted, and practiced them. Therefore, in front of the Buddha, Uda transformed his form, changing with the terrain. His body suddenly disappeared, and he came to the city by means of supernatural powers. All the way to the great king's palace, in front of where his father was sitting. The Bhikshu Udayi (Udayi) came to see Suddhodana (Śuddhodana). Transforming into various forms, he emerged from the father's palace. Pure like a lotus flower, not stained by mud or dust. The father, seeing this, was frightened and immediately asked, 'What spirit is this?' 'Could it be a deity, emerging from the ground, how strange!' 'What is the name and lineage of this (transformed) form? Where did you originally obtain this ability?' 'I hope you can tell me, so that the doubts in my heart can be resolved.' 'From birth until now, I have never seen such a transformation.' The prince abandoned the kingdom to seek the Way and liberate sentient beings. Diligently striving for countless kalpas (aeons), he has now attained enlightenment. Now, O King, do not be afraid, but relax your mind and be joyful. I have come to destroy all evils, as an envoy of your prince (Siddhartha).' The king, hearing the news of the prince (Siddhartha), shed tears like falling stars. For twelve years, I have heard Siddhartha's (Siddhartha) voice. Now the news comes from the auspicious place, it feels like being reborn. 'The prince abandoned the throne, what is his name after attaining enlightenment?' 'He left the country for six years, practicing diligently, and has now become a Buddha.' 'He is called the 'Heaven Above Heavens', the most venerable and the first in the three realms.' 'Originally in my venerable position, for...'
作眾寶殿 刻鏤諸妙飾 於今室何如 優陀所答曰 佛之正真微 常坐于樹下 諸天來歸趣 吾子在宮時 茵褥布綩綖 皆以錦繡成 柔軟有光澤 龍妻奉寶床 天帝貢袈裟 不以好衣喜 其心無增損 在國好美食 甘膳悉其味 今所服食者 安身何等類 執缽行分衛 福眾無粗細 咒愿佈施家 世世令安隱 悉達臥寢時 不敢妄呼覺 鼓琴發歌音 爾乃令寤起 如來三昧定 夙夜無眠覺 釋梵來勸助 皆現稽首受 在家雜香浴 若干種眾馨 香香遍室中 今用何所意 八解三脫門 洗浴除心垢 其心凈如空 普安無惱憂 悉達在家時 搗若干雜香 香薰其衣服 清凈無垢障 戒定慧解脫 以為道德香 熏於八難處 世世度十方 四品好床座 以若干寶成 重疊布眾具 以臥起其上 四禪為床座 意定無憒亂 清凈如蓮華 不著于泥水 在宮無數兵 諸臣而宿衛 左右常擁護 目不見惡穢 諸弟子眾具 千二百五十 菩薩無央數 皆來稽首集 本在家未出 有四品好車 像馬牛羊步 遊行觀四方 五通以驂駕 徹視洞聽飛 睹本見眾心 遊觀度生死 子出行往
【現代漢語翻譯】 現代漢語譯本 建造眾寶裝飾的殿堂，雕刻各種精妙的裝飾，如今這居室如何呢？ 優陀（U陀，人名）回答說：『佛陀的正真微妙之處，在於他常常坐在樹下，諸天都來歸順。』 『我的兒子在宮殿時，茵褥鋪設著精美的綩綖（wǎn yán，一種厚褥子），都是用錦繡製成，柔軟而有光澤。 龍的妻子奉獻寶床，天帝進貢袈裟。但他不因為好的衣服而歡喜，他的內心沒有增減變化。』 『在王宮裡享受美食，各種美味佳餚都品嚐過，現在所穿的衣服和食物，用來安身又是什麼樣的呢？』 『他手持缽盂，行走乞食，對所有佈施的人都給予祝福，無論貧富貴賤，都祝願佈施的家庭，世世代代平安穩固。』 『悉達多（Siddhartha，佛陀未出家時的名字）睡覺休息時，人們不敢隨意呼喚他醒來，而是彈奏琴瑟，唱著歌，然後才讓他醒來。』 『如來（Tathagata，佛陀的稱號之一）處於三昧（samadhi，禪定）之中，日夜都沒有睡眠和覺醒的分別，釋提桓因（Śakra devanam Indra，佛教的護法神）和大梵天（Brahmā，色界天之主）前來勸請幫助，都現身稽首接受教誨。』 『在家時用各種雜香沐浴，有各種各樣的香氣，香氣瀰漫整個房間，現在用什麼來洗浴呢？』 『用八解脫（asta vimoksha，八種解脫境界）和三解脫門（tri vimoksha mukha，三種解脫之門，即空、無相、無愿）洗浴，去除心中的污垢，他的心清凈如虛空，普遍安樂沒有煩惱憂愁。』 『悉達多在家時，搗碎各種雜香，用香薰他的衣服，清凈沒有污垢遮蔽。』 『用戒、定、慧、解脫（śīla, samādhi, prajñā, vimukti，佛教修行的四個方面）作為道德之香，薰染於八難之處（asta-aksanas，沒有機會見到佛法、聽聞佛法的八種境況），世世代代救度十方眾生。』 『用四種美好的床座，用各種寶物製成，重重疊疊地鋪設各種臥具，用來在上面睡覺和起身。』 『以四禪（catuh dhyana，色界四種禪定）為床座，意念安定沒有昏亂，清凈如同蓮花，不沾染泥水。』 『在王宮裡有無數的士兵，各位大臣日夜守衛，左右常常擁護，眼睛看不到任何污穢之物。』 『（現在）有諸位弟子，共有一千二百五十人，還有無數的菩薩（bodhisattva，立志成佛的修行者），都來稽首聚集。』 『原本在家還沒有出家時，有四種美好的車乘，用象、馬、牛、羊拉車，用來觀看四方。』 『用五神通（panca abhijna，天眼通、天耳通、他心通、宿命通、神足通）作為驂駕，能夠徹視、洞聽、飛行，能夠看到眾生的心，遊歷四方，度脫生死。』 『（現在）兒子出行遊歷……』
【English Translation】 English version Having made a palace of many jewels, and carved all sorts of exquisite decorations, how is his dwelling now? Uda (Uda, a name) replied: 'The Buddha's true and subtle essence lies in his constant sitting under trees, to which all the devas (devas, gods) come to pay homage.' 'When my son was in the palace, the mats and bedding were spread with fine wadding, all made of brocade, soft and lustrous. The dragon's wife offered a jeweled bed, and the Emperor of Heaven presented a kasaya (kasaya, monastic robe). But he did not rejoice in fine clothes; his heart remained unchanged.' 'In the palace, he enjoyed fine foods, tasting all sorts of delicacies. Now, what kind of clothes and food does he wear and eat to sustain himself?' 'He carries a bowl and goes begging for food, bestowing blessings on all who give alms, regardless of their status, wishing the families who give alms peace and stability for generations to come.' 'When Siddhartha (Siddhartha, the Buddha's name before renunciation) slept and rested, people did not dare to call him awake at will, but played the lute and sang songs, and then awakened him.' 'The Tathagata (Tathagata, one of the Buddha's titles) is in samadhi (samadhi, meditative absorption), without distinction between sleeping and waking day and night. Sakra devanam Indra (Śakra devanam Indra, a protector deity in Buddhism) and Brahma (Brahmā, the lord of the Form Realm) come to urge and assist him, appearing and bowing their heads to receive his teachings.' 'At home, he bathed with various fragrant substances, with all kinds of scents, the fragrance filling the entire room. What does he use for bathing now?' 'He bathes with the eight liberations (asta vimoksha, eight kinds of liberation states) and the three doors of liberation (tri vimoksha mukha, three doors of liberation, namely emptiness, signlessness, and wishlessness), removing the defilements of the mind. His mind is as pure as the sky, universally peaceful without worries or sorrows.' 'When Siddhartha was at home, he ground various fragrant substances and used the fragrance to perfume his clothes, pure and without defilements.' 'He uses morality, concentration, wisdom, and liberation (śīla, samādhi, prajñā, vimukti, four aspects of Buddhist practice) as the fragrance of virtue, perfuming the eight difficult conditions (asta-aksanas, eight situations where one has no opportunity to encounter the Dharma), delivering beings from suffering in all directions for generations to come.' 'He used four kinds of fine beds, made of various treasures, with layers of bedding, on which he slept and arose.' 'He takes the four dhyanas (catuh dhyana, four meditative states of the Form Realm) as his bed, his mind is stable and without confusion, pure like a lotus flower, not attached to mud and water.' 'In the palace, there were countless soldiers, and the ministers guarded him day and night, always protecting him on the left and right, his eyes seeing nothing impure.' '(Now) there are disciples, totaling one thousand two hundred and fifty, and countless bodhisattvas (bodhisattva, one who aspires to become a Buddha), all coming to bow and gather.' 'Originally, before leaving home, he had four kinds of fine carriages, drawn by elephants, horses, oxen, and sheep, to view the four directions.' 'He uses the five supernormal powers (panca abhijna, clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers) as his outriders, able to see clearly, hear perfectly, fly, see the minds of beings, travel in all directions, and deliver beings from birth and death.' '(Now) the son travels abroad...'
返 幢旍羽雕飾 前後諸導從 各執諸兵仗 四等慈悲護 恩惠仁愛度 普覆眾危難 以嚴飾眾生 生時雜妓樂 椎鐘及鳴鼓 觀者悉填路 前後不相害 樹下波羅奈 椎鳴不死鼓 拘鄰等得道 八萬四千天 九十六道伏 其音聞三千 眾生莫不悅 啟受心皆明 所領何國土 人民為多少 所化有幾人 悉為歸伏不 領三千大界 化訓諸群生 十方不可稱 莫不蒙濟度 在國思正法 助吾治萬民 動順禮節訓 莫不承教聞 佛解空本無 舍於四顛倒 靡不歸伏者 神靜天為業 佛與世無仇 博無不備達 汝言何不及 一切皆自歸 正天下滿人 一人頭若干 一頭若干舌 舌解無數義 合集恒沙人 嗟嘆佛功德 江沙劫不暢 況我螢燭明
王聞益悲喜。嘆曰。善哉善哉。阿夷言不妄。佛當來不。何日當至乎。優陀報曰。卻七日到王大踴躍。即敕群臣國中萬民。吾往迎佛。導從威儀法轉輪王。平治道路掃除令凈。香汁灑地懸繒幡彩。豎其幢蓋周遍國內。其所修治光飾盡宜。千乘萬騎出四十里。往奉迎佛稽首歸命。優陀前報王曰。本受佛教奉命見王。宣其意故今還宣命。說王意旨饑虛無量。欲見至尊稽首受法。並
化萬民咸蒙福慶。王曰。宜知是時勿復稽留。爾時優陀耶還來詣。佛稽首足下以啟國王。世尊及諸弟子。自期七日當還本國。王及臣民莫不欣悅。別來積年夙夜想念。飲食不甘寢不能寐。饑虛日久計日度時。須世尊到已憶七日。於時大聖告諸弟子。明日當發至迦維羅衛見於父王。皆嚴整衣服。護持應缽。梵釋四王聞佛還國。皆來送侍天雨香汁。散華燒香豎諸幢蓋。四王諸天皆在前。導梵天侍右帝釋侍左。諸比丘眾皆隨佛后。諸天龍神華香妓樂追于上侍。佛適進路先現瑞應。三千國土六反震動。百歲枯樹皆生華實。諸枯竭溪澗自然泉水。王見此瑞知佛已來。敕諸釋種大臣百官。皆行詣佛散華燒香。豎諸幢幡鼓眾妓樂。悉出迎佛王遙見佛。在於大眾如星中月。如日初出照于朝陽。如樹華茂芬芳熾盛。巨身丈六相好嚴身。晃如金山王睹悲喜。前稽首足惟別彌時。今乃相見。大臣百官皆稽首禮。即還入城足蹈門閫。地為大動天雨眾華。樂器皆鳴。盲者得視。聾者得聽。拘躄得行。病者得愈。啞者能言。狂者得正。僂者得伸。若被毒者毒為不行。百鳥禽獸相和悲鳴。婦女珠環相橖作聲。當爾之時見此變化。莫不歡喜。室寶藏者自然發出。中滿珍琦。懷異心者皆共和同。等心叉手自歸命佛。諸畜生類蒙其光潤。皆得生天。懷妊母人
。蒙斯光明。苦痛微薄。皆得在產。端正姝好。消淫怒癡無復塵勞。展轉相視如父如母。如兄如弟如子如身。地獄休息餓鬼飽滿。尋光來至歸命世尊。皆發道意。王見佛巨身丈六。相好光明。體紫金色。諸根寂定。如星中月。晃如金山。天帝梵王四王所奉。睹諸梵志久在山中。薄露身形日炙風飄。身體黑臭在佛邊侍。猶如黑烏在紫金山。不能發起顯佛大德。令一切悅。便敕國中諸豪族釋。端正姝好顏貌殊異。選五百人出為沙門。侍佛在左右。猶如鳳凰在須彌山。亦如摩尼著水精器。時佛弟難陀亦作沙門。未下鬚髮難有典作。剃頭師前白佛言。人身難得。佛世難值。明時叵遇。今我大天及諸尊者。識道至高不可限量。不慕世榮舍世尊位。行作沙門今我小節下劣靡逮。何所貪樂不出為道乎。唯佛哀愍濟救污泥。沒溺塵埃拔為沙門。佛言善哉。佛時便呼比丘來。頭髮則墮袈裟在身。即成沙門禮諸沙門。因隨次坐難在後作。次第作禮到此沙門。即住不禮心自念言。是我家僕不能為禮。佛知告難佛法大通。舉學前後不在尊卑。猶如大海悉受萬川。四流不避。污涂執心。如地四大俱等。地水火風內外無異。其神空凈所著為名。宜棄自大以法自將。乃應先聖無極道訓。時難見佛教誨切至。事不得止解了本無。棄捐自大下意為禮。天地
【現代漢語翻譯】 現代漢語譯本 蒙斯光明（Muns Brightness）。苦痛微薄。都能順利生產，生出的孩子端正美麗。消除淫慾、憤怒和愚癡，不再有塵世的煩惱。人們互相看著，如同父子、兄弟一般親密。地獄中的苦難停止，餓鬼得到飽滿。他們追尋光明來到世尊面前，歸順並立下修道的決心。國王見到佛陀巨大的身軀，有一丈六尺高，相貌光明美好，身體呈現紫金色。諸根寂靜安定，如同星星中的月亮，光芒如同金山一般耀眼。天帝、梵天王和四天王都侍奉著他。國王看到那些婆羅門修行者長期在山中，衣著單薄，身體暴露，飽受日曬風吹，身體又黑又臭，站在佛陀身邊侍奉，就像黑烏鴉站在紫金山上一樣，無法彰顯佛陀的偉大德行，使一切眾生喜悅。於是，國王命令國內的豪族釋迦族人，挑選五百個相貌端正美麗、容顏出衆的人，出家做沙門，在佛陀左右侍奉，就像鳳凰站在須彌山一樣，又像摩尼寶珠放在水晶器皿中一樣。當時，佛陀的弟弟難陀（Nanda）也做了沙門，但還沒有剃掉鬚髮，難以成為典範。剃頭師上前稟告佛陀說：『人身難得，佛世難遇，光明時代難以碰到。現在我們大王以及各位尊者，認識到佛道的至高無上，不羨慕世俗的榮華，捨棄尊貴的王位，修行做沙門。現在我地位低下，才能不足，還有什麼可貪戀的而不出家修道呢？』希望佛陀慈悲憐憫，救濟我們這些陷入污泥、沉溺於塵埃的人，把我們拔出來做沙門。佛陀說：『很好。』佛陀當時就召喚比丘來，難陀的頭髮隨即掉落，袈裟穿在身上，立刻成為沙門，向各位沙門行禮。因為按照次序坐在後面，難陀依次行禮，到了一位沙門面前，就停住不行禮，心裡想：『這是我家的僕人，不能向他行禮。』佛陀知道后，告訴難陀：『佛法廣大通達，學習不分先後，不在乎尊卑。如同大海，能夠容納所有的河流，四種水流都不會拒絕。執著于污濁的心，如同地、水、火、風四大元素一樣平等。地、水、火、風，內外沒有差別。其神性空凈，所執著的只是虛名。應該拋棄自大，用佛法來約束自己，才能符合先聖無上的教誨。』當時，難陀見到佛陀的教誨如此懇切，事情不能停止，於是理解了萬法本空的道理，拋棄了自大，謙卑地行禮。天地。
【English Translation】 English version Muns Brightness. Suffering is slight. All can be safely delivered, and the children born are upright and beautiful. Eliminating lust, anger, and ignorance, there will be no more worldly troubles. People look at each other as closely as fathers and sons, brothers. The suffering in hell ceases, and hungry ghosts are satisfied. They follow the light to the World Honored One, surrender, and resolve to cultivate the Way. The king sees the Buddha's enormous body, sixteen feet tall, with a bright and beautiful appearance, and a body that appears purple-gold. The roots are tranquil and stable, like the moon among the stars, shining like a golden mountain. The Heavenly Emperor, Brahma King, and Four Heavenly Kings all serve him. The king sees those Brahman practitioners who have been in the mountains for a long time, thinly clothed, exposed, suffering from sun and wind, their bodies black and smelly, standing beside the Buddha, like black crows standing on a purple-gold mountain, unable to highlight the Buddha's great virtue, making all beings rejoice. Therefore, the king ordered the noble Shakya clan in the country to select five hundred people with upright and beautiful appearances and outstanding faces to become Shramanas, serving the Buddha on the left and right, like a phoenix standing on Mount Sumeru, or like a Mani jewel placed in a crystal vessel. At that time, the Buddha's brother Nanda also became a Shramana, but had not yet shaved his beard and hair, making it difficult to be a model. The barber stepped forward and reported to the Buddha: 'It is difficult to obtain a human body, difficult to encounter a Buddha's era, and difficult to encounter a bright time. Now our great king and all the venerable ones recognize the supreme Buddha-dharma, do not envy worldly glory, abandon the noble throne, and practice as Shramanas. Now my position is low and my talent is insufficient, what else is there to covet that I should not renounce and cultivate the Way?' I hope the Buddha will have compassion and pity, save us who are trapped in the mud and immersed in the dust, and pull us out to become Shramanas. The Buddha said, 'Very good.' The Buddha then summoned the Bhikshus, and Nanda's hair immediately fell off, and the Kasaya was put on his body, and he immediately became a Shramana, bowing to all the Shramanas. Because he was sitting in the back according to the order, Nanda bowed in turn, and when he came to a Shramana, he stopped bowing, thinking in his heart: 'This is my family's servant, I cannot bow to him.' The Buddha knew this and told Nanda: 'The Buddha-dharma is vast and comprehensive, learning does not distinguish between before and after, and does not care about honor and inferiority. Like the ocean, it can accommodate all rivers, and the four kinds of currents will not be rejected. Attachment to a turbid mind is as equal as the four great elements of earth, water, fire, and wind. Earth, water, fire, and wind, inside and outside are no different. Its divine nature is empty and pure, and what is attached to is just a false name. You should abandon arrogance and use the Buddha-dharma to restrain yourself, so that you can conform to the supreme teachings of the ancient sages.' At that time, Nanda saw that the Buddha's teachings were so earnest, and the matter could not be stopped, so he understood the principle that all dharmas are empty, abandoned arrogance, and bowed humbly. Heaven and earth.
大動眾會同嘆。善哉善哉。為道等心。除自高意而下卑心。感於天地為之大動。從是製法先學為長。後學為小。法之常儀各無所恨。無所諍訟。佛時入宮坐于殿上。王及臣民日日供養。百種甘饌。佛說經法所度無量。瞿夷攜羅云來。稽首佛足瞻對問訊。久違侍覲曠廢供養。時王僚屬皆懷沉疑。太子捐國十有二年。何從懷妊生子羅云。佛語父王告諸群僚。瞿夷守節貞潔清凈無瑕疵也。設王不信今當現證。於時世尊化諸眾僧。皆使如佛。相好光明。等無差異。於時羅云厥年七歲。瞿夷即以指印信環。與羅云言。是汝父者以此與焉。羅云應時直前詣佛。以印信環而授世尊。王及群臣咸皆欣躍。稱言善哉。所現無量真佛子也。佛語父王及諸臣曰。從今已后無復懷疑。此吾之子。緣吾化生。勿咎瞿夷也。王得道證。瞿夷受戒。凈修梵行。宮人大小。咸受戒法。月六歲三。奉齋弗懈。國內清寧。風雨以節時不越序。五穀登賤民安其所。萬邦黎庶咸來慶賀。道德滋茂如月之初。
祐尋。法身無形群有已滅。覺智不起萬動永寂。而甫現託生降神胎化者何也。乘大緣以應俗。本誓力以弘慈也。故能運般若之權。任首楞之勢。回靈兜率。耀化赤澤。陶鈞非我。利見由物。豈言像思議而能語其極哉。是以攝受群萠故地居輪皇。摧制剛夸
【現代漢語翻譯】 現代漢語譯本： 大眾集會一同讚歎：『太好了，太好了！』（善哉：讚歎詞）爲了求得真理，要平等對待一切眾生，去除自高自大的想法，保持謙卑的心。這種精神感動了天地，以至於天地都為之震動。從此制定法則，先入門學習的為年長者，后入門學習的為年幼者。對於這些法則的常規和儀式，大家都沒有怨恨，也沒有爭吵。佛陀（佛）這時進入王宮，坐在殿堂之上。國王（王）和臣民每天都供養佛陀各種美味的食物。佛陀講說經法，所度化的人數無法計量。瞿夷（瞿夷，Yaśodharā的音譯，釋迦牟尼的妻子）帶著羅云（羅云，Rāhula的音譯，釋迦牟尼的兒子）前來，向佛陀的腳稽首，瞻仰佛陀的容顏並問候。她說道：『很久沒有侍奉您，荒廢了供養。』當時，國王的僚屬都心懷疑惑：『太子（太子，指釋迦牟尼）離開國家已經十二年了，瞿夷是從哪裡懷孕生下兒子羅云的呢？』佛陀對父王（父王，指凈飯王，釋迦牟尼的父親）和眾位僚屬說道：『瞿夷遵守婦道，貞潔清凈，沒有任何瑕疵。如果大王不相信，現在就應當顯現證據。』這時，世尊（世尊，對佛的尊稱）化現出許多僧眾，都像佛陀一樣，相貌光明，沒有任何差別。當時，羅云七歲。瞿夷就把帶有指印的信物戒指交給羅云，對他說：『如果那個人是你的父親，就把這個交給他。』羅云立刻走到佛陀面前，把印信戒指獻給世尊。國王和群臣都非常高興，稱讚說：『太好了！這真是佛陀的真兒子啊！』佛陀對父王和眾位大臣說：『從今以後，不要再懷疑了，這是我的兒子，因我的教化而生，不要責怪瞿夷。』國王證得了道果，瞿夷也受了戒，清凈地修行梵行。宮中的所有人都受了戒法，每月六齋日和每年三次的齋戒都堅持不懈。國內清平安定，風調雨順，五穀豐登，百姓安居樂業。各國百姓都前來祝賀，道德日益增長，如同初升的月亮。
再進一步探究，法身（法身，Dharmakāya）沒有形狀，所有的有為法都已經滅盡，覺悟的智慧也不再產生，所有的動念都永遠寂滅。那麼，為什麼還會出現託生、降神、入胎、化生這些現象呢？這是因為佛陀憑藉著偉大的因緣來應化世俗，憑藉著本來的誓願之力來弘揚慈悲。所以，佛陀能夠運用般若（般若，Prajñā）的權巧方便，憑藉首楞嚴（首楞嚴，Śūraṅgama）的大力，從兜率天（兜率天，Tuṣita）返回，在赤澤之地顯現教化。佛陀的造化不是爲了自己，而是爲了利益眾生。哪裡可以用形象和思議來完全表達佛陀的境界呢？因此，爲了攝受眾生，佛陀有時會示現為轉輪聖王（轉輪聖王，Cakravartin），爲了摧伏剛強和傲慢。
【English Translation】 English version: The great assembly sighed in unison, 'Excellent, excellent!' (善哉: 'Sadhu' - well done/excellent). To seek the path, treat all beings with an equal mind. Eliminate arrogance and embrace humility. This spirit moved heaven and earth, causing a great tremor. From this, the rule was established: those who learn first are senior, and those who learn later are junior. Everyone accepted these rules and rituals without resentment or dispute. The Buddha (佛, Buddha) then entered the palace and sat upon the throne. The king (王, King) and his subjects offered the Buddha various delicacies daily. The Buddha preached the Dharma (經法, teachings), saving countless beings. Yaśodharā (瞿夷, Yaśodharā, the Buddha's wife) came with Rāhula (羅云, Rāhula, the Buddha's son), bowed at the Buddha's feet, gazed upon his face, and greeted him, saying, 'It has been long since I attended to you, and I have neglected my offerings.' At that time, the king's officials were filled with doubt: 'The prince (太子, Prince, referring to Siddhartha Gautama) left the country twelve years ago. How did Yaśodharā conceive and give birth to Rāhula?' The Buddha said to the father king (父王, Father King, referring to King Śuddhodana, the Buddha's father) and the officials, 'Yaśodharā has upheld her virtue, she is chaste, pure, and without blemish. If the king does not believe me, I will now present proof.' At that moment, the World-Honored One (世尊, World-Honored One, a title for the Buddha) transformed all the monks to be like the Buddha, with identical features and radiance. At that time, Rāhula was seven years old. Yaśodharā gave Rāhula a ring with her seal and said, 'If that man is your father, give this to him.' Rāhula immediately went to the Buddha and presented the seal ring to the World-Honored One. The king and his ministers were overjoyed and exclaimed, 'Excellent! This is truly the Buddha's son!' The Buddha said to the father king and the ministers, 'From now on, have no more doubts. This is my son, born of my transformation. Do not blame Yaśodharā.' The king attained enlightenment, and Yaśodharā took the precepts, purely practicing the Brahma-conduct. All the people in the palace took the precepts, observing the six monthly fast days and the three annual fasts without fail. The country was peaceful and stable, the weather was favorable, the five grains were abundant, and the people lived in peace. People from all nations came to celebrate, and morality flourished like the rising moon.
Furthermore, the Dharmakāya (法身, Dharmakāya, the body of the Dharma) is formless, all conditioned phenomena have ceased, awakened wisdom no longer arises, and all thoughts are eternally extinguished. So why do manifestations such as incarnation, divine descent, entering the womb, and transformation occur? It is because the Buddha responds to the world through great causes and conditions, and promotes compassion through the power of original vows. Therefore, the Buddha can use the skillful means of Prajñā (般若, Prajñā, wisdom), rely on the power of Śūraṅgama (首楞嚴, Śūraṅgama, the heroic march), return from the Tuṣita Heaven (兜率天, Tuṣita, the heaven of satisfaction), and manifest teachings in the land of Chize. The Buddha's creation is not for himself, but for the benefit of all beings. How can one fully express the Buddha's realm with images and thoughts? Therefore, in order to embrace all beings, the Buddha sometimes manifests as a Cakravartin (轉輪聖王, Cakravartin, wheel-turning king), and in order to subdue the stubborn and arrogant.
故才窮藝術。斷拔愛網故去國入山。顯明法尊故降魔道樹。凡斯如跡罔非振俗。應體圓通隨方變現。法身凝湛未嘗起滅。然世識習滯據跡為真。欲觀如來失道逾遠。故涅槃經云。若言菩薩在白凈王宮。依因父母生育是身。是魔所說。蓋謂證跡而迷本也。若本跡雙照權實俱明。則披經無礙法身可睹。
釋迦譜卷第五 大正藏第 50 冊 No. 2040 釋迦譜
釋迦譜卷第二
梁沙門釋僧祐撰釋迦從弟調達出家緣記第十(本闕)釋迦從弟阿那律跋提出家記第十一(本闕)釋迦從弟孫陀罹難陀出家緣第十二(本闕)釋迦子羅云出家緣記第十三(本闕)釋迦姨母大愛道出家記第十四釋迦父凈飯王泥洹記第十五釋迦母摩耶夫人記第十六釋迦姨母大愛道泥洹緣第十七釋迦滅宿業緣記第十八◎
釋迦姨母大愛道出家記第十四
佛還迦維羅衛國。大愛道瞿曇彌。稽首作禮白佛言。我聞女人精進。可得沙門四道。愿得受佛法律。我以居家有信。欲出家為道。佛言且止。無樂以女人入我法律。服法衣者。當不盡壽清凈究暢梵行。瞿曇彌則復求哀。如是至三。佛不聽作禮而退。佛於後時。更游迦維羅衛。瞿曇彌如前求出家。佛亦不許。佛又與諸比丘留止是國。避雨三月竟出國而去。大愛道與諸老母
【現代漢語翻譯】 現代漢語譯本： 因此才能窮盡世間的技藝。斷絕牽絆的愛慾之網，所以離開國家進入山林。彰顯佛法的尊貴，所以在菩提樹下降伏魔眾。凡此種種示現的足跡，無一不是爲了振奮世俗。應合本體的圓滿通達，隨著不同的地方而變化顯現。法身凝定深沉，未曾有生滅。然而世俗的認識習慣於執著于這些示現的足跡，認為它們是真實的。想要觀察如來，卻迷失了道路，離目標越來越遠。所以《涅槃經》中說：『如果說菩薩在白凈王宮，依靠父母生育而得到這個身體，這是魔所說的。』大概是說執著于示現的足跡而迷惑了根本的佛性。如果能夠本和跡雙重觀照，權和實都明白，那麼閱讀經典就沒有障礙，法身也可以見到。
《釋迦譜》卷第五 大正藏第 50 冊 No. 2040 《釋迦譜》
《釋迦譜》卷第二
梁朝沙門釋僧祐撰寫 釋迦從弟調達（Devadatta）出家緣記第十(本闕) 釋迦從弟阿那律（Anuruddha）跋提（Bhadra）出家記第十一(本闕) 釋迦從弟孫陀罹難陀（Sundarananda）出家緣第十二(本闕) 釋迦子羅云（Rahula）出家緣記第十三(本闕) 釋迦姨母大愛道（Mahaprajapati）出家記第十四 釋迦父凈飯王（Suddhodana）泥洹（Nirvana）記第十五 釋迦母摩耶夫人（Maya）記第十六 釋迦姨母大愛道（Mahaprajapati）泥洹（Nirvana）緣第十七 釋迦滅宿業緣記第十八
《釋迦姨母大愛道（Mahaprajapati）出家記》第十四
佛陀回到迦維羅衛國（Kapilavastu）。大愛道（Mahaprajapati）瞿曇彌（Gotami）稽首作禮，稟白佛陀說：『我聽說女人精進修行，可以證得沙門四道。我希望能夠接受佛陀的法律，因為我居家修行已經有了信心，想要出家修道。』佛陀說：『暫且停止吧，不要允許女人進入我的法律，穿上法衣的人，應當終身清凈，徹底通達梵行。』瞿曇彌（Gotami）再次哀求，像這樣請求了三次。佛陀沒有答應，她作禮後退下。佛陀在之後，再次遊歷迦維羅衛（Kapilavastu）。瞿曇彌（Gotami）像之前一樣請求出家，佛陀也沒有允許。佛陀又和眾比丘一起留在該國，避雨三個月后離開。大愛道（Mahaprajapati）和眾位老母親
【English Translation】 English version: Therefore, one can exhaust worldly arts. Cutting off the net of love and desire, one leaves the country and enters the mountains. Manifesting the尊貴 of the Dharma, one subdues the demons under the Bodhi tree. All these traces are to inspire the common people. Responding to the essence of perfect understanding, one transforms and manifests according to different places. The Dharmakaya is still and profound, never arising or ceasing. However, worldly knowledge is accustomed to clinging to these traces as real. Wanting to observe the Tathagata, one loses the way and becomes further away from the goal. Therefore, the Nirvana Sutra says: 'If one says that the Bodhisattva is in the White Pure King's palace, relying on parents to give birth to this body, this is what the demon says.' It probably means clinging to the traces and being confused about the fundamental Buddha-nature. If one can illuminate both the fundamental and the traces, and understand both the provisional and the real, then there will be no obstacles in reading the scriptures, and the Dharmakaya can be seen.
Shijia Genealogy Volume 5 Taisho Tripitaka Volume 50 No. 2040 Shijia Genealogy
Shijia Genealogy Volume 2
Composed by the Liang Dynasty monk Shi Sengyou: The Record of Devadatta's (釋迦從弟調達) Renunciation, the Tenth (missing in this edition); The Record of Anuruddha's (釋迦從弟阿那律) and Bhadra's (跋提) Renunciation, the Eleventh (missing in this edition); The Account of Sundarananda's (釋迦從弟孫陀罹難陀) Renunciation, the Twelfth (missing in this edition); The Record of Rahula's (釋迦子羅云) Renunciation, the Thirteenth (missing in this edition); The Record of Mahaprajapati's (釋迦姨母大愛道) Renunciation, the Fourteenth; The Record of King Suddhodana's (釋迦父凈飯王) Nirvana, the Fifteenth; The Record of Maya's (釋迦母摩耶夫人), the Sixteenth; The Account of Mahaprajapati's (釋迦姨母大愛道) Nirvana, the Seventeenth; The Record of the Extinction of Past Karma, the Eighteenth
The Record of Mahaprajapati's (釋迦姨母大愛道) Renunciation, the Fourteenth
The Buddha returned to Kapilavastu (迦維羅衛國). Mahaprajapati (大愛道) Gotami (瞿曇彌) bowed and paid respects, reporting to the Buddha, 'I have heard that women can attain the four paths of a Shramana through diligent practice. I wish to receive the Buddha's law, because I have faith in practicing at home and want to renounce and cultivate the Way.' The Buddha said, 'Stop for now, do not allow women to enter my law. Those who wear the Dharma robes should be pure throughout their lives and thoroughly understand the Brahma-conduct.' Gotami (瞿曇彌) pleaded again, requesting three times in this way. The Buddha did not agree, and she bowed and withdrew. Later, the Buddha traveled to Kapilavastu (迦維羅衛) again. Gotami (瞿曇彌) requested renunciation as before, but the Buddha did not allow it. The Buddha stayed in that country with the Bhikkhus, avoiding the rain for three months before leaving. Mahaprajapati (大愛道) and the old mothers
等。俱行追佛頓止河上。大愛道便前作禮。復求出家。佛言止止。如前不許。便前作禮繞佛而退。住于門外被弊敗衣。徒跣而立。顏面垢穢衣服污塵。噓唏而啼。阿難見之即問。何以如是。答言。今我用女人故不得出家。自悲傷耳。阿難言。止止且自寬意。待我白佛。阿難即入稽首白言。我從佛聞女人精進可得四道。今大愛道以至心欲受法律。愿佛聽之。佛言止止。無樂使女人入我法律為沙門也。所以者何。譬如人家生子多女少男。當知是家以為衰弱。若聽出家。令佛清凈梵行不得久住。譬如稻田莠雜禾稼。則令善谷傷敗。若使女人入我法律。必令清凈大道不久興盛。阿難復言。大愛道多有善意。佛初生時。乃自育養至於長大。佛言。如是。大愛道信多善意。於我有恩。今我成佛。于大愛道亦多有恩。大愛道但由我故。得歸依三寶。不疑四諦立信五根。受持五戒。如是阿難。正使有人。終身相給衣被飲食臥具。病困醫藥。不及我此恩德也。佛告阿難。假使女人慾作沙門者。八敬之法不得逾越。當盡壽學行之。譬如防水。善治堤塘勿令漏失。其能如是可入律法。阿難諦受作禮而出。報大愛道言。瞿曇彌可勿復愁。即為一一說佛之言。若能如是可得出家。大愛道即歡喜而言唯諾。阿難聽我一言譬如四姓家女。沐浴涂香好衣
【現代漢語翻譯】 現代漢語譯本： 等等。她們一路追趕佛陀，在河邊停了下來。大愛道（Mahaprajapati，佛陀的姨母）上前頂禮，再次請求出家。佛陀說：『停止，停止。』像之前一樣沒有允許。大愛道便上前頂禮，繞佛後退下，站在門外，身穿破舊的衣服，光著腳站立，臉上和衣服都沾滿了污垢塵土，抽泣哭泣。阿難（Ananda，佛陀的十大弟子之一）見到后就問她為什麼這樣。她回答說：『因為我是女人，所以不能出家，為此感到悲傷。』阿難說：『停止，停止，先放寬心，等我稟告佛陀。』阿難隨即進入，稽首稟告說：『我從佛陀那裡聽說，女人精進修行可以證得四道（四種果位）。現在大愛道以至誠之心想要接受佛法，希望佛陀允許。』佛陀說：『停止，停止。不要讓女人進入我的律法中成為沙門（Shramana，出家修行者）。』為什麼呢？譬如一家人家，生的女兒多，兒子少，應當知道這家會衰弱。如果允許女人出家，會使佛陀清凈的梵行（Brahmacharya，清凈的行為）不能長久住世。譬如稻田里雜草叢生，會使好的穀物受到損害。如果讓女人進入我的律法，必定會使清凈的大道不能長久興盛。阿難又說：『大愛道有很多善意，佛陀初生的時候，是她親自養育到長大。』佛陀說：『是的。大愛道確實有很多善意，對我有恩。現在我成佛，對大愛道也有很多恩德。大愛道只是因為我的緣故，才得以皈依三寶（Triratna，佛、法、僧），不懷疑四諦（Four Noble Truths，苦、集、滅、道），確立信心五根（Five Roots，信、精進、念、定、慧），受持五戒（Five Precepts，不殺生、不偷盜、不邪淫、不妄語、不飲酒）。像這樣，阿難，即使有人終身供給衣被飲食臥具，生病時給予醫藥，也比不上我給她的這些恩德。』佛陀告訴阿難：『如果女人想要成為沙門，必須遵守八敬法（Eight Garudhammas），不得逾越，應當終身學習奉行。譬如防水，要好好修築堤壩，不要讓它泄漏。如果能夠這樣，就可以進入律法。』阿難接受了教誨，頂禮而出，告訴大愛道說：『瞿曇彌（Gotami，大愛道的另一個名字），可以不要再憂愁了。』隨即一一說了佛陀的話，如果能夠這樣，就可以出家。大愛道立刻歡喜地說『遵命』。阿難聽我說一個譬喻，譬如四姓（Four Castes，婆羅門、剎帝利、吠舍、首陀羅）家的女子，沐浴涂香，穿上好的衣服
【English Translation】 English version: Etc. They followed the Buddha all the way, stopping at the riverbank. Mahaprajapati (Buddha's aunt) stepped forward, prostrated, and requested again to become a renunciate. The Buddha said, 'Stop, stop.' As before, he did not permit it. Mahaprajapati then prostrated, circumambulated the Buddha, and retreated, standing outside the gate, wearing tattered clothes, barefoot, her face and clothes covered in dirt and dust, sobbing. Ananda (one of the Buddha's ten principal disciples) saw her and asked why she was like this. She replied, 'Because I am a woman, I cannot become a renunciate, and I am saddened by this.' Ananda said, 'Stop, stop, first take heart, and wait for me to report to the Buddha.' Ananda then entered, bowed his head and reported, 'I have heard from the Buddha that women who practice diligently can attain the four paths (four stages of enlightenment). Now Mahaprajapati sincerely wishes to receive the Dharma, I hope the Buddha will permit it.' The Buddha said, 'Stop, stop. Do not let women enter my law to become Shramanas (ascetics).' Why? For example, in a family, if there are more daughters than sons, it should be known that this family will decline. If women are allowed to become renunciates, the Buddha's pure Brahmacharya (holy life) will not last long in the world. For example, if weeds grow in a rice field, they will damage the good grain. If women are allowed to enter my law, it will surely cause the pure Great Path not to flourish for long. Ananda further said, 'Mahaprajapati has many good intentions. When the Buddha was first born, she personally raised him to adulthood.' The Buddha said, 'Yes. Mahaprajapati indeed has many good intentions and has been kind to me. Now that I have become a Buddha, I also have much kindness towards Mahaprajapati. Mahaprajapati is only because of me that she can take refuge in the Triratna (Three Jewels: Buddha, Dharma, Sangha), not doubt the Four Noble Truths (suffering, origin, cessation, path), establish faith in the Five Roots (faith, vigor, mindfulness, concentration, wisdom), and uphold the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants). Like this, Ananda, even if someone provides clothing, food, bedding, and medicine for illness throughout their life, it is not as great as the kindness I have given her.' The Buddha told Ananda, 'If women want to become Shramanas, they must abide by the Eight Garudhammas (Eight Weighty Rules), and must not transgress them, and should study and practice them throughout their lives. For example, when preventing water, one must build dikes well and not let it leak. If they can do this, they can enter the law.' Ananda accepted the teaching, bowed and went out, and told Mahaprajapati, 'Gotami (another name for Mahaprajapati), you can stop worrying.' Then he told her the Buddha's words one by one, that if she could do this, she could become a renunciate. Mahaprajapati immediately rejoiced and said 'As you command'. Ananda, listen to me in an analogy, like a woman from the four castes (Brahmin, Kshatriya, Vaishya, Shudra), bathing and applying fragrant oils, wearing good clothes
莊嚴。而人復以好花香珍寶。為步瑤持與其女。豈不愛樂頭首受之。今佛所教敕八敬法者。我亦歡心願以首頂受之。爾時大愛道便出家。受大戒為比丘尼。奉行法律遂得應真。后異時。大愛道與諸長老尼。俱詣阿難白言。諸長老尼皆久修梵行。且已見諦。云何當使禮幼少比丘。阿難言且停。我今當問佛。阿難即往白佛。佛言止止。當慎此言勿得說也。且汝所知不如我知。若使女人不出家者。外道異學一切賢者。當以四事種種供養。解發布地請令蹈之。如事日月如事天神。我之正法當千歲興盛。以度女故。至五百歲而漸衰微。所以者何。女有五處不能得作。何謂五。一不得作如來。二不得作轉輪聖王。三不得作第二忉利天王。四不得作第六天魔王。五不得作第七梵天王。大愛道等。聞已歡喜奉行。
(彌沙塞律出。大愛道出家受行八敬事事同大愛道因阿難問佛。愛道受八敬。即得具足戒。不知諸釋女五百人云何。佛言。將往大僧中十乘。大愛道作和上羯磨。與受具足。三人一受。不得四人。大方便經云。天魔波旬。及諸邪見長夜惡邪執著邪論毀佛法僧。是故如來。不聽女人樂入佛法。佛姨母憍曇彌三請不聽。憂悲苦惱阿難為請。過去諸佛具四部眾。而如來獨不具耶。佛言。阿難。若憍曇彌。發大精進修八敬法。聽
【現代漢語翻譯】 現代漢語譯本：莊嚴。如果有人用美好的鮮花、香料和珍寶，作為見面禮獻給國王，國王難道不會喜愛並高興地接受嗎？現在佛陀所教導的八敬法，我也歡喜地願意用頭頂來接受。當時，大愛道（Mahaprajapati，佛陀的姨母）便出家，受了大戒，成為比丘尼，奉行佛法，最終證得阿羅漢果。後來，大愛道與眾長老尼一起去見阿難（Ananda，佛陀的十大弟子之一），說道：『各位長老尼都長期修行梵行，並且已經證悟真諦，怎麼能讓她們禮拜年幼的比丘呢？』阿難說：『先等等，我這就去問佛陀。』阿難隨即去稟告佛陀。佛陀說：『停止，停止，要謹慎說這樣的話，不要再說了。你們所知道的，不如我所知道的。如果允許女人出家，那麼外道和異教學者，一定會用各種各樣的四事供養，解開頭髮鋪在地上，請她們踩踏，像侍奉日月一樣，像侍奉天神一樣。我的正法本應興盛一千年，因為允許女人出家，將會衰退到五百年。』這是為什麼呢？因為女人有五種身份不能擔任。哪五種呢？一是不能成佛（Tathagata，如來），二是不能成為轉輪聖王（Chakravartin，統治世界的理想君主），三是不能成為忉利天王（Trayastrimsa，三十三天之主），四是不能成為第六天魔王（Paranirmita-vasavartin，他化自在天之主），五是不能成為第七梵天王（Brahma，色界之主）。大愛道等人聽后，歡喜地奉行。 出自《彌沙塞律》。大愛道出家受持八敬法的事蹟與此相同。因為阿難問佛陀，大愛道受持八敬法，就能得到具足戒。不知道那些釋迦族的五百名女子該怎麼辦？佛陀說：『帶她們到大僧團中，用十乘法，由大愛道作為和尚，進行羯磨（Karma，儀式），為她們授具足戒。三人一起受戒，不得四人一起受戒。』《大方便經》中說：『天魔波旬（Mara，佛教中的魔王），以及各種邪見，長夜執著于邪惡的見解，譭謗佛法僧。』因此，如來不允許女人輕易進入佛法。佛陀的姨母憍曇彌（Gotami，即大愛道）三次請求出家，佛陀都沒有答應，她憂愁悲苦。阿難為她請求，說：『過去的諸佛都有四部眾（比丘、比丘尼、優婆塞、優婆夷），而如來您卻不具足嗎？』佛陀說：『阿難，如果憍曇彌能夠發大精進，修持八敬法，就允許她出家。』
【English Translation】 English version: Majestic. If someone were to offer beautiful flowers, incense, and precious jewels as a gift to a king, wouldn't the king love and gladly accept them? Now, the eight Garudhammas (Eight Respectful Rules) taught by the Buddha, I also joyfully wish to accept with the top of my head. At that time, Mahaprajapati (Buddha's aunt) then renounced the world, received the full precepts, became a Bhikkhuni (Buddhist nun), practiced the Dharma, and eventually attained Arhatship (state of enlightenment). Later, Mahaprajapati, together with the elder Bhikkhunis, went to Ananda (one of the ten great disciples of the Buddha) and said, 'All the elder Bhikkhunis have long practiced Brahmacharya (celibacy) and have already realized the truth. How can they be made to pay respects to young Bhikkhus (Buddhist monks)?' Ananda said, 'Wait a moment, I will now ask the Buddha.' Ananda then went to report to the Buddha. The Buddha said, 'Stop, stop, be careful with these words, do not say them again. What you know is not as much as I know. If women are allowed to renounce the world, then the heretics and those of other teachings will surely offer all kinds of the four requisites (food, clothing, shelter, and medicine), untie their hair and spread it on the ground, asking them to step on it, like serving the sun and moon, like serving the gods. My true Dharma should flourish for a thousand years, but because women are allowed to renounce the world, it will decline to five hundred years.' Why is this? Because women cannot hold five positions. What are the five? One is not able to become a Tathagata (Buddha), two is not able to become a Chakravartin (Wheel-Turning King, an ideal universal ruler), three is not able to become a Trayastrimsa (King of the Thirty-Three Heavens), four is not able to become a Paranirmita-vasavartin (King of the Sixth Heaven of Desire), and five is not able to become a Brahma (King of the Seventh Heaven of Form). Mahaprajapati and others, upon hearing this, joyfully practiced accordingly. From the 'Mahāsāṃghika-Vinaya'. The story of Mahaprajapati renouncing the world and upholding the eight Garudhammas is the same as this. Because Ananda asked the Buddha, Mahaprajapati, by upholding the eight Garudhammas, could receive the full precepts. It is not known what to do with the five hundred women of the Shakya clan. The Buddha said, 'Take them to the great Sangha (Buddhist monastic community), use the ten-fold method, with Mahaprajapati as the Upadhyaya (preceptor), perform the Karma (ritual), and give them the full precepts. Three people receive the precepts together, not four people together.' The 'Mahavaipulya Sutra' says, 'Mara (the demon king in Buddhism), and all kinds of wrong views, cling to evil views in the long night, slandering the Buddha, Dharma, and Sangha.' Therefore, the Tathagata does not allow women to easily enter the Dharma. The Buddha's aunt, Gotami (Mahaprajapati), requested to renounce the world three times, but the Buddha did not agree, and she was sorrowful and distressed. Ananda requested on her behalf, saying, 'The Buddhas of the past all had four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), but does the Tathagata not have them?' The Buddha said, 'Ananda, if Gotami can generate great diligence and cultivate the eight Garudhammas, then she will be allowed to renounce the world.'
入佛法。憍曇彌心大歡喜。佛言。未來世中。若有比丘尼及諸女人。常當至心念阿難恩。稱名供養。阿難以大威神。應聲護助)。
祐仰惟。三世諸佛四部咸備。而憍曇彌祈法。亟于拒塞者。豈非女人障厚。方為道蠹。故切磋掊擊。以勵將來耶。
釋迦父凈飯王泥洹記第十五(出凈飯王泥洹經)
舍夷國王名曰凈飯。治以正法化德仁義。常行慈心時被重病。身中四大同時俱作。殘害其體肢節慾解。喘息不定如駛水流。輔相宣令。國中明醫。皆悉來會。種種療治無能愈者。時王煩惱轉側不停。如少水魚。夫人婇女見王如是。益更愁惱。時白飯王。斛飯王。大稱王等。及諸群臣。同發聲言。今王喪崩永失覆護。國將虛弱王身戰動。唇口乾燥語聲斷絕。眩冒淚下。時諸王等長跪叉手。同共白言。大王素性不好作惡。經彈指頃種德無厭。護養人民莫不得安。名聞十方。大王今日何故愁惱。時凈飯王語聲輒出。告諸王曰。我命雖斷不以為苦。但恨不見我子悉達。又恨不見次子難陀。以除貪淫世間諸欲。復恨不見。斛飯王子阿難陀者。持佛法藏一言不失。又恨不見孫子羅云。年雖幼稚神足純備。戒行無缺。吾設得見是諸子等。我病雖篤未離生死。不以為苦。諸在王邊聞如是語。莫不啼泣淚下如雨。時白飯王言。
【現代漢語翻譯】 現代漢語譯本 入佛法。憍曇彌（Gotami，佛陀的姨母）心中非常歡喜。佛說：『未來世中，如果有比丘尼以及其他女子，應當常常至誠懇切地思念阿難（Ananda，佛陀的十大弟子之一）的恩德，稱念他的名字並供養他。阿難以他廣大的威神力，會立刻應聲前來護佑幫助她們。』
我私下認為，三世諸佛的教法四部俱全，而憍曇彌祈求出家學佛法，卻屢次遭到拒絕，難道不是因為女子業障深厚，反而會成為修道的障礙嗎？所以才要嚴格要求，不斷鞭策，以此來勉勵後人啊。
釋迦父凈飯王（Suddhodana，釋迦牟尼佛的父親）涅槃記第十五（出自《凈飯王涅槃經》）
舍夷國（Sakya）的國王名叫凈飯，以正法治理國家，用道德仁義教化百姓。他常常懷著慈悲之心，但此時卻身患重病，身體中的地、水、火、風四大元素同時發作，殘害他的身體，肢體關節似乎要解散。他的呼吸急促而不穩定，像湍急的流水一樣。輔相宣告命令，召集國內所有的名醫前來會診。他們用各種方法治療，但都無法治癒。這時，國王煩惱不安，翻來覆去，就像缺水的魚一樣。夫人和宮女們看到國王這樣，更加愁苦悲傷。這時，白飯王（Suklodana），斛飯王（Dronodana），大稱王等，以及各位大臣，一同發出聲音說：『現在國王駕崩，我們將永遠失去庇護，國家將會衰弱，國王的身體顫抖，嘴唇乾燥，說話的聲音斷斷續續，頭暈眼花，淚流滿面。』這時，各位國王長跪合掌，一同說道：『大王您平素不喜歡作惡，哪怕是彈指之間，也樂於種下善德，保護養育人民，沒有誰不得安寧，您的名聲傳遍四方。大王您今天為什麼如此憂愁煩惱呢？』這時，凈飯王斷斷續續地說：『我即使要斷氣，也不覺得痛苦，只是遺憾沒有見到我的兒子悉達（Siddhartha，釋迦牟尼佛的本名），又遺憾沒有見到次子難陀（Nanda），他可以去除貪慾和世間諸欲。還遺憾沒有見到斛飯王的兒子阿難陀，他能秉持佛法寶藏，一句也不會遺漏。又遺憾沒有見到孫子羅云（Rahula），他雖然年紀幼小，但神通具足，戒律清凈沒有缺失。我如果能見到這些兒子們，即使我的病再重，即便將要離世，也不會覺得痛苦。』在國王身邊的人聽到這些話，沒有不哭泣的，眼淚像雨一樣落下。這時，白飯王說：
【English Translation】 English version Entering the Buddha's Dharma. Gotami (Buddha's foster mother) was overjoyed. The Buddha said, 'In future generations, if there are bhikkhunis (nuns) and other women who always sincerely remember Ananda's (one of the ten principal disciples of the Buddha) kindness, chant his name, and make offerings to him, Ananda, with his great spiritual power, will immediately respond and protect them.'
I humbly believe that the teachings of the Buddhas of the three worlds are fully prepared in the four divisions, yet Gotami's request for the Dharma was repeatedly rejected. Is it not because women's karmic obstacles are deep, and they may become a hindrance to the path? Therefore, strict demands and constant encouragement are necessary to inspire future generations.
The Nirvana Record of King Suddhodana (father of Sakyamuni Buddha) - Fifteenth (From the Nirvana Sutra of King Suddhodana)
The king of the Sakya kingdom, named Suddhodana, governed with righteous laws and educated the people with virtue, benevolence, and righteousness. He always held a compassionate heart, but now he was seriously ill. The four great elements (earth, water, fire, and wind) in his body were simultaneously acting up, harming his body, and his limbs seemed about to disintegrate. His breathing was rapid and unstable, like a rushing stream. The advisors announced an order, summoning all the famous doctors in the country to come for consultation. They tried various treatments, but none could cure him. At this time, the king was restless and uneasy, tossing and turning like a fish out of water. The queen and concubines, seeing the king like this, were even more sorrowful and distressed. Then, King Suklodana, King Dronodana, King Mahanama, and other ministers, spoke in unison, saying, 'Now that the king is passing away, we will forever lose our protection, the country will weaken, the king's body is trembling, his lips are dry, his voice is intermittent, he is dizzy and tearful.' At this time, the kings knelt with their palms together and said in unison, 'Your Majesty has always disliked doing evil, and even in the blink of an eye, you are happy to plant good deeds, protecting and nurturing the people, so that none are without peace. Your name is known in all directions. Why are you so worried and distressed today?' At this time, King Suddhodana said intermittently, 'Even if I am about to die, I do not feel pain, but I regret not seeing my son Siddhartha (the original name of Sakyamuni Buddha), and I also regret not seeing my second son Nanda, who can remove greed and worldly desires. I also regret not seeing Dronodana's son Ananda, who can uphold the treasure of the Buddha's Dharma, without missing a single word. I also regret not seeing my grandson Rahula, who, although young, is complete with spiritual powers, and whose precepts are pure and without flaw. If I could see these sons, even if my illness were severe, even if I were about to depart from this world, I would not feel pain.' Those who were by the king's side, hearing these words, could not help but weep, and tears fell like rain. At this time, King Suklodana said:
我聞世尊。在王舍城耆阇崛山中。去此懸遠五十由旬。王今轉羸設遣使者。道路懸邈遲晚無益。唯愿大王莫大愁悒懸念諸子。時凈飯王聞是語已。垂淚而言答白飯王。我子等輩雖復遼遠。意望不斷。所以者何。我子成佛以大慈悲。恒以神通。天眼徹視。天耳徹聽。救接眾生。應可度者。如有百千萬億眾為水所溺。以慈愍心。為作船筏而度脫之。終不勞疲。若我今日望見世尊。亦復如是。所以然者。世尊晝夜常以三昧。恒以天眼觀于眾生。應受化者以慈愍心。如母念子。爾時世尊在靈鷲山。天耳遙聞迦維羅衛大城之中。父王悒遲及諸王言。即以天眼。遙見父王病臥著床。羸困憔悴命欲向終。知父渴仰欲見諸子。爾時世尊告難陀曰。父王凈飯勝世間王。是我曹父。今得重病。我曹應往。及命存在得與相見。令王愿滿。難陀受教長跪作禮。唯然世尊。凈飯王者是我曹父。能生聖子利益世間。今宜往詣報育養恩。阿難合掌前白佛言。凈飯王者。是我伯父。聽我出家為佛弟子。是故欲往。羅云復前而白佛言。世尊雖是我父棄國求道。我蒙祖王育養成就。而得出家。是故欲往奉覲祖王。佛言善哉。宜知是時。令王愿滿。於時世尊。即以神足猶如雁王。踴身虛空忽然而現。在維羅衛放大光明。國中人民遙見佛來。皆共舉聲涕淚而言。
【現代漢語翻譯】 現代漢語譯本： 我聽說世尊（釋迦牟尼佛）在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，距離這裡遙遠有五十由旬（yojana）。國王現在身體虛弱，即使派遣使者，道路遙遠，遲緩也沒有益處。只希望大王不要過度憂愁，懸念諸子。當時凈飯王（Śuddhodana）聽了這些話，流著眼淚回答白飯王（Śuklodana）說：『我的兒子們雖然遙遠，但我的期望不斷。這是為什麼呢？我的兒子成了佛，具有大慈悲心，經常以神通，用天眼徹視，用天耳徹聽，救助眾生，救度那些應該被救度的人。如有百千萬億的眾生被水淹沒，他會以慈悲憐憫之心，為他們製造船筏而救度他們，終不感到疲勞。如果我今天能望見世尊，也是如此。』為什麼這樣說呢？世尊日夜常用三昧（samādhi），經常用天眼觀察眾生，對於應該被教化的人，以慈悲憐憫之心，如同母親思念兒子一樣。 當時世尊在靈鷲山（Gṛdhrakūṭa），用天耳遙遠地聽到了迦維羅衛（Kapilavastu）大城中，父王憂愁遲疑以及諸位國王的言語，立即用天眼遙見父王生病臥床，身體虛弱憔悴，生命將要終結，知道父王渴望見到諸子。當時世尊告訴難陀（Nanda）說：『父王凈飯王，是超越世間諸王的聖王，是我們的父親，現在得了重病，我們應該前往，趁他生命還在，得與他相見，使國王的心願圓滿。』難陀接受教誨，長跪作禮，說：『是的，世尊。凈飯王是我們的父親，能生出聖子利益世間，現在應該前往報答養育之恩。』阿難（Ānanda）合掌上前對佛說：『凈飯王是我的伯父，允許我出家成為佛的弟子，所以我想前往。』羅睺羅（Rāhula）也上前稟告佛說：『世尊雖然是我的父親，捨棄國家追求真理，我蒙受祖王的養育成就，才得以出家，所以我想前往拜見祖王。』佛說：『好啊，應該知道時機，使國王的心願圓滿。』當時世尊，立即運用神通，猶如雁王一樣，踴身飛向虛空，忽然顯現在迦維羅衛，放出大光明。國中的人民遙遠地看見佛來了，都一起舉聲哭泣流淚說。
【English Translation】 English version: I heard that the World Honored One (Śākyamuni Buddha) is in Gṛdhrakūṭa (Vulture Peak) Mountain in Rājagṛha (Royal City), which is fifty yojanas (an ancient Indian unit of distance) away from here. The king is now weak, and even if messengers are sent, the road is far, and delay will be of no benefit. I only hope that the Great King will not be overly worried and concerned about his sons. At that time, King Śuddhodana (Pure Rice King) heard these words, shed tears, and replied to King Śuklodana (White Rice King): 'Although my sons are far away, my hope is unbroken. Why is that? My son has become a Buddha, with great compassion, constantly using supernatural powers, using the divine eye to see through, using the divine ear to hear through, to rescue sentient beings, to save those who should be saved. If there are hundreds of millions of sentient beings drowned by water, he will use compassion and pity to make rafts for them and rescue them, and will never feel tired. If I can see the World Honored One today, it will be the same.' Why do I say that? The World Honored One constantly uses samādhi (meditative absorption) day and night, constantly uses the divine eye to observe sentient beings, and for those who should be transformed, he uses compassion and pity, just like a mother thinking of her son. At that time, the World Honored One was on Gṛdhrakūṭa Mountain, and with his divine ear, he heard from afar the words of the father king's hesitation and the words of the kings in the great city of Kapilavastu. Immediately, with his divine eye, he saw from afar that the father king was sick and lying in bed, his body was weak and haggard, and his life was about to end, knowing that the father king was eager to see his sons. At that time, the World Honored One said to Nanda: 'Father King Śuddhodana, the king who surpasses all the kings of the world, is our father, and now he is seriously ill. We should go, and while his life is still there, we should meet him and fulfill the king's wish.' Nanda accepted the teaching, knelt down and bowed, saying: 'Yes, World Honored One. King Śuddhodana is our father, who can give birth to a holy son to benefit the world, and now we should go to repay the kindness of raising us.' Ānanda, with his palms together, stepped forward and said to the Buddha: 'King Śuddhodana is my uncle, and he allowed me to leave home to become a disciple of the Buddha, so I want to go.' Rāhula also stepped forward and reported to the Buddha: 'World Honored One, although you are my father, abandoning the country to seek the truth, I have been nurtured and accomplished by the grandfather king, so I want to go and pay homage to the grandfather king.' The Buddha said: 'Good, you should know the time to fulfill the king's wish.' At that time, the World Honored One immediately used his supernatural powers, like a wild goose king, leaping into the void and suddenly appearing in Kapilavastu, emitting great light. The people in the country saw the Buddha coming from afar, and they all raised their voices and wept, saying.
設大王崩。舍夷國名必斷滅矣。城中人民向佛啼哭。白世尊言。大王如是命斷不久。唯愿如來宜可時往。及共相見國中人民。宛轉自撲哽咽啼哭。中有自絕纓絡者。中有取塵土而自坌者。佛見是已諫國中人。無常離別古今有是。汝等諸人當思念之。生死為苦唯道是真。於是世尊。即以十力四無所畏十八不共諸佛之法。放大光明。更復重以三十二相八十種好。放大光明。以從無量阿僧祇劫所作功德。放大光明。其光照耀內外通達。周遍國界光照王身。患得安息。王遂怪言。是何光耶。為日月之光明耶。諸天光乎。光觸我身如天栴檀。令我身中患苦得息。脫是我子悉達來也。先見光明是其常瑞。時大稱王從外入宮。白大王言。世尊已來。將諸弟子阿難羅云等。乘空來至。王宜歡喜。舍愁毒心。王聞佛來敬意踴躍。不覺起坐。須臾之頃。佛便入宮王見佛到。遙舉兩手接足而言。唯愿如來手觸我身。令我得安為病所困。如押麻油痛不可忍。我命將斷寧可還返。我今最後得見世尊。痛恨即除。佛知父王病重羸瘦。色變難識告難陀言。觀王本時形體巍巍。顏色端正名聲遠聞。今得重病乃不可識。端正形容勇健之名。今何所在。時凈飯王一心合掌。讚歎世尊。佛言。唯愿父王莫復愁悒。所以然者。道德純備無有缺減。佛出金色臂。掌
【現代漢語翻譯】 現代漢語譯本：假設大王駕崩，舍夷國（Sakya，釋迦族居住的國家）的名字必定斷絕。城中的人民面向佛陀啼哭，稟告世尊說：『大王如此命不久矣，唯愿如來您現在可以前往，讓我們和國中的人民都能見到您。』他們倒地捶胸，哽咽啼哭，有人扯斷自己的瓔珞（項鍊），有人抓起塵土往自己身上揚。佛陀見到這種情形，勸諫國中的人說：『無常離別，自古以來就是如此，你們這些人應當思念這一點。生死是苦，唯有道才是真理。』 於是世尊，立即以十力（如來所具有的十種力）、四無所畏（佛陀在眾人面前宣說自己證得正覺而無所畏懼的四種自信）、十八不共諸佛之法（佛所獨具的十八種功德）放大光明，又以三十二相（佛陀所具有的三十二種殊勝的身體特徵）、八十種好（佛陀所具有的八十種細微的身體特徵）放大光明，以從無量阿僧祇劫（極長的時間單位）所作的功德放大光明，那光明照耀內外通達，周遍國界，光照在國王的身上，使他的病痛得到安息。國王於是奇怪地說：『這是什麼光啊？是日月的光明嗎？還是諸天的光芒？光芒觸碰我的身體，如同天上的栴檀（一種香木），使我身上的病痛得到緩解。莫非是我的兒子悉達多（Siddhartha，釋迦牟尼佛的本名）來了？先前見到光明是他的常有瑞相。』 這時，大稱王（Mahānāma，凈飯王的親屬，釋迦牟尼佛的堂兄弟）從外面進入宮殿，稟告大王說：『世尊已經來了，帶著他的弟子阿難（Ānanda，釋迦牟尼佛的十大弟子之一，以記憶力強著稱）、羅云（Rāhula，釋迦牟尼佛的兒子）等，乘空而來。大王您應該歡喜，捨棄憂愁痛苦的心情。』國王聽到佛陀來了，敬意涌動，不知不覺地起身坐了起來。須臾之間，佛陀便進入宮殿，國王見到佛陀到來，遠遠地舉起雙手，想要觸控佛陀的腳，說道：『唯愿如來用手觸控我的身體，讓我得到安寧，我被病痛所困擾，如同壓榨麻油一般痛苦難忍。我的生命將要終結，還能返回嗎？我今天最後一次見到世尊，痛苦和遺憾立即消除。』 佛陀知道父王病重羸弱，臉色改變難以辨認，告訴難陀（Nanda，釋迦牟尼佛的弟弟）說：『看看國王原本的形體多麼高大威武，顏色多麼端正，名聲多麼遠揚，現在得了重病竟然難以辨認。端正的容貌，勇健的名聲，現在在哪裡呢？』這時，凈飯王（Śuddhodana，釋迦牟尼佛的父親）一心合掌，讚歎世尊。佛陀說：『唯愿父王不要再憂愁悲傷。』之所以這樣說，是因為您的道德純潔完備，沒有絲毫缺失。佛陀伸出金色的手臂，手掌...
【English Translation】 English version: Suppose the Great King passes away, the name of the Sakya kingdom (Śākya, the country where the Sakya clan lived) will surely be cut off. The people in the city wept facing the Buddha, reporting to the World Honored One, 'The Great King's life is short, we wish that the Tathagata (Tathāgata, one of the titles of the Buddha) could come now, so that we and the people in the country can see you.' They fell to the ground, beating their chests, sobbing and crying, some tearing off their necklaces, some grabbing dust and throwing it on themselves. Seeing this situation, the Buddha advised the people in the country, 'Impermanence and separation have been like this since ancient times, you people should think about this. Birth and death are suffering, only the Dharma (Dharma, the teachings of the Buddha) is the truth.' Then the World Honored One, immediately used the Ten Powers (Daśabala, the ten powers of a Buddha), the Four Fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness a Buddha possesses when proclaiming enlightenment), and the Eighteen Uncommon Qualities of the Buddhas (aṣṭādaśa āveṇikadharma, the eighteen unique qualities of a Buddha) to emit great light, and also used the Thirty-two Marks (dvātriṃśat mahāpuruṣa lakṣaṇa, the thirty-two major marks of a great man) and the Eighty Minor Marks (aśīty anuvyañjana, the eighty minor marks of perfection) to emit great light, using the merits accumulated from immeasurable asamkhya kalpas (asaṃkhya kalpa, an extremely long unit of time) to emit great light. That light shone inside and outside, penetrating the entire country, shining on the king's body, bringing peace to his suffering. The king then said strangely, 'What is this light? Is it the light of the sun and moon? Or the light of the devas (deva, gods)? The light touches my body, like heavenly sandalwood (candana, a type of fragrant wood), relieving the suffering in my body. Could it be my son Siddhartha (Siddhartha, the original name of Shakyamuni Buddha) is coming? Seeing the light beforehand is his usual auspicious sign.' At this time, Mahanama (Mahānāma, a relative of King Suddhodana and a cousin of Shakyamuni Buddha) entered the palace from outside, reporting to the Great King, 'The World Honored One has arrived, bringing his disciples Ananda (Ānanda, one of the ten great disciples of Shakyamuni Buddha, known for his strong memory), Rahula (Rāhula, the son of Shakyamuni Buddha), etc., coming through the air. Your Majesty should rejoice, abandoning the sorrowful and painful mood.' Hearing that the Buddha had come, the king's respect surged, and he unconsciously sat up. In a moment, the Buddha entered the palace, and the king, seeing the Buddha's arrival, raised his hands from afar, wanting to touch the Buddha's feet, and said, 'May the Tathagata touch my body with his hands, so that I may have peace, I am troubled by the pain, as unbearable as pressing sesame oil. My life is about to end, can I still return? This is the last time I see the World Honored One, the pain and regret immediately disappear.' The Buddha knew that his father was seriously ill and weak, his face changed and difficult to recognize, and told Nanda (Nanda, the younger brother of Shakyamuni Buddha), 'Look at how tall and majestic the king's original form was, how upright his color was, how far his reputation spread, but now he is seriously ill and difficult to recognize. The upright appearance, the brave and strong name, where are they now?' At this time, King Suddhodana (Śuddhodana, the father of Shakyamuni Buddha) put his palms together with one mind, praising the World Honored One. The Buddha said, 'May my father not be sad and sorrowful again.' The reason for saying this is because your morality is pure and complete, without any lack. The Buddha stretched out his golden arm, his palm...
如蓮花以手著父王額上。王是清凈戒行之人。心垢已離今應歡喜。不宜憂惱。當諦思念諸經法義。于不牢固。得堅固志以種善根。是故大王宜當歡喜。命雖欲終自可寬意。時大稱王以恭敬心白凈飯王言。佛是王子。神力具足無與等者。次子難陀亦是王子。已度生死諸欲之海。四道無礙。斛飯王子阿難陀者已服法味。佛所說法猶若淵海。一句不忘悉總持之。王孫羅云道德純備。逮諸禪定成四道果。是四子等已壞魔網。時凈飯王聞是語已。歡喜踴躍不能自勝。即以自手捉于佛手。著其心上。王于臥處。合掌心禮世尊足下。時佛手掌故在王心上。無常對至命盡氣絕。忽就後世。於是諸釋號叫啼哭。舉身自撲兩手拍地。解髻亂髮同發聲言。永失覆蓋王中尊王。今已崩背國失威神。時諸釋子。以眾香汁洗浴王身。纏以劫貝帛㲲。及諸繒綿。而以棺斂于師子座。七寶莊校。真珠羅網垂繞其傍。舉棺置於師子座上。散花燒香。佛共難陀在喪頭前。肅恭而立。阿難羅云。住在喪足。難陀長跪白佛。父王養我。愿聽難陀擔父王棺。阿難合掌前白佛言。唯愿聽我擔伯父棺。羅云復白佛言。唯愿聽我擔祖王棺。爾時世尊念當來世人兇暴不報父母育養之恩。為是當來不孝眾生。設化法故如來躬欲擔于父王之棺。即時三千大千世界。六種震動。一
切眾生𡽠峨踴沒。如水上船。爾時欲界一切諸天。與無數百千眷屬俱來赴喪。北方天王毗沙門王。將諸夜叉鬼神之等。億百千眾俱來赴喪。東方天王惟提賴咤。將諸妓樂鬼神之等。億百千眾俱來赴喪。南方天王毗樓勒叉。將鳩槃荼鬼神之等。億百千眾俱來赴喪。西方天王毗留婆叉。將諸龍神億百千眾。俱來赴喪。皆共發哀舉聲啼哭。時四天王竊共思議。瞻望佛為當來世諸不孝父母者故。以大慈悲。親自身擔父王棺。時四天王俱共長跪。同時發聲俱白佛言。我等是佛弟子。從佛聞法成須陀洹。以是之故。我曹宜擔父王之棺。佛聽四天王擔父王棺。四天王各自變身如人形像。以手擎棺擔著肩上。舉國人民一切大小莫不啼泣。爾時佛威光益顯。猶萬日並現。如來躬自手執香爐。在前行出詣墓所。靈鷲山上有千阿羅漢。以神足力乘虛來至。稽首佛足復白佛言。唯愿佛敕使作何事。時佛便告諸羅漢。汝等疾往大海渚上。取牛頭栴檀種種香木。即受教敕如彈指頃。各到大海共取香薪。屈伸臂頃便已來到。佛與大眾共積香薪。舉棺置上以火焚之。一切大眾見火盛然。皆向佛前。宛轉自撲益更悲哭。有得道者皆自慶幸。未獲道者心戰惶怖。毛衣為豎。佛告四眾曰。世間無常苦空非身。無有堅固如幻如化。如熱時炎如水中月。命不久居。
汝等諸人。但見此火便以為熱。諸欲之火極復過此。是故汝等當自勸勉。求離生死乃得大安。時火焚燒大王身已。爾時諸王。各各皆持五百瓶乳。以用滅火。火滅之後競共收骨盛置金函。即于其上便共起塔。懸繒幡蓋供養塔廟。時諸大眾。同時發聲俱白佛言。大凈飯王今已命終。神生何所。唯愿世尊。分別解說。於時佛告眾會曰。父王凈飯。是清凈人生凈居天。
祐觀無常之變甚矣。固有形而莫免也。夫以天尊衛疾而不能延齡。合掌在心而無救理。報盡數終無常對至。是以聖人修長壽之果。而不養蕉沫之身也。
釋迦母摩訶摩耶夫人記第十六(出佛升忉利天為母說法經)
佛在忉利天歡喜園中。波利質多羅樹下。三月安居。爾時如來四眾圍繞。身毛孔中放千光明。普照三千大千世界。一一光中有千葉蓮花花中皆有化佛。威光照耀不可譬類。諸天子等。不知何緣而有此事。佛告文殊。汝詣母所道我在此。愿母暫屈禮敬三寶。文殊即往宣白摩耶。聞已乳自流出。而作此言。若審我所生悉達多者。當令乳汁置至其口。作此語已。兩乳湩出猶白蓮花。而便入于如來口中。時摩耶見已踴躍怡悅。如花開榮。大千世界普皆震動。諸妙花果非時敷熟。即語文殊。我從與佛為母子來。歡喜安樂未曾如今日也。即與文
【現代漢語翻譯】 現代漢語譯本 『你們這些人啊，只看到這世俗的火焰就覺得很熱。但是各種慾望之火比這還要厲害得多。所以你們應當自己勉勵自己，尋求脫離生死輪迴，才能得到最大的安寧。』當時，火焚燒了大王（指凈飯王）的身體之後，那些國王們，各自拿著五百瓶牛奶來滅火。火滅了之後，他們一起收集骨灰，裝在金盒子裡，就在那上面共同建造佛塔，懸掛絲綢幡蓋，供養佛塔寺廟。當時，大眾同時發聲，一起對佛說：『大凈飯王現在已經去世了，他的神識往生到哪裡去了呢？』希望世尊能夠分別解說。當時，佛告訴大眾說：『我的父王凈飯王，是清凈之人，往生到凈居天了。』 唉，觀察世事無常的變化真是太厲害了。凡是有形體的，都無法避免（死亡）。即使有天尊來守護疾病，也不能延長壽命；即使雙手合十，心中祈禱，也沒有辦法挽救。福報享盡，壽命終結，無常就會到來。因此，聖人修習長壽的果報，而不是養護像芭蕉葉上的露珠一樣短暫的身體啊。 《釋迦母摩訶摩耶夫人記》第十六（出自《佛升忉利天為母說法經》） 佛在忉利天（Trayastrimsa，三十三天）的歡喜園中，波利質多羅樹（Parijatraka，一種天樹）下，三個月安居。當時，如來被四眾弟子圍繞，從身上的每個毛孔中放出千萬道光明，普遍照耀三千大千世界。每一道光明中都有一千片蓮花，每片蓮花中都有一尊化身佛。佛的光芒照耀，無法比擬。諸位天子等，不知道是什麼原因而有這樣的事情發生。佛告訴文殊（Manjusri，文殊菩薩）：『你到我的母親那裡，告訴她我在這裡。希望母親暫時屈尊，禮敬三寶。』文殊菩薩立刻前往，向摩耶夫人（Mahamaya，釋迦牟尼佛的生母）宣說。摩耶夫人聽了之後，乳房自然流出乳汁，並且說：『如果真的是我所生的悉達多（Siddhartha，釋迦牟尼佛的本名），就讓乳汁流到他的口中。』說完這句話后，兩乳涌出乳汁，像白蓮花一樣，流入如來的口中。當時，摩耶夫人看到后，高興得跳躍起來，容光煥發，像花朵盛開一樣。大千世界普遍震動，各種美妙的花果在不應開放的時候開放成熟。她就告訴文殊菩薩說：『我自從和佛結為母子以來，歡喜安樂，從來沒有像今天這樣啊。』於是和文
【English Translation】 English version 『All of you, you only see this fire and think it is hot. But the fire of desires is far more intense than this. Therefore, you should encourage yourselves to seek liberation from birth and death, and then you will attain great peace.』 At that time, after the fire had burned the body of the Great King (referring to King Suddhodana), the kings each brought five hundred bottles of milk to extinguish the fire. After the fire was extinguished, they gathered the bones and placed them in a golden casket, and together they built a pagoda on top of it, hanging silk banners and canopies to make offerings to the pagoda temple. At that time, the assembly spoke in unison, saying to the Buddha: 『Great King Suddhodana has now passed away. Where has his spirit been reborn?』 We hope that the World Honored One will explain this in detail. At that time, the Buddha told the assembly: 『My father, King Suddhodana, was a pure person and has been reborn in the Pure Abode Heaven (Suddhavasa).』 Alas, the changes of impermanence are truly profound. All that has form cannot escape (death). Even if a celestial being protects against illness, they cannot prolong life; even if one joins their palms and prays in their heart, there is no way to save oneself. When blessings are exhausted and life ends, impermanence will arrive. Therefore, sages cultivate the fruit of longevity, rather than nurturing a body as fleeting as dew on a banana leaf. Chapter Sixteen of the Record of Shakyamuni's Mother, Mahamaya (from the Sutra of the Buddha Ascending to the Trayastrimsa Heaven to Preach to His Mother) The Buddha was in the Garden of Joy in the Trayastrimsa Heaven (Trayastrimsa), under the Parijatraka tree (Parijatraka), observing the rainy season retreat for three months. At that time, the Tathagata was surrounded by the fourfold assembly, emitting thousands of rays of light from every pore of his body, universally illuminating the three thousand great thousand worlds. In each ray of light, there were a thousand-petaled lotus flowers, and in each lotus flower, there was a manifested Buddha. The Buddha's radiance was incomparable. The devas (celestial beings) did not know why such a thing was happening. The Buddha told Manjusri (Manjusri Bodhisattva): 『Go to my mother and tell her that I am here. I wish that my mother would temporarily condescend to pay homage to the Triple Gem.』 Manjusri Bodhisattva immediately went and proclaimed this to Maya (Mahamaya, the birth mother of Shakyamuni Buddha). Upon hearing this, Maya's breasts naturally flowed with milk, and she said: 『If it is truly Siddhartha (Siddhartha, the original name of Shakyamuni Buddha) whom I bore, then let the milk flow into his mouth.』 After saying this, milk gushed forth from both breasts, like white lotus flowers, and flowed into the Tathagata's mouth. At that time, Maya, upon seeing this, leaped with joy, her face radiant, like a flower in full bloom. The great thousand world trembled universally, and various wonderful flowers and fruits bloomed and ripened out of season. She then told Manjusri Bodhisattva: 『Since I became the mother of the Buddha, I have never been as joyful and peaceful as I am today.』 Then, together with
殊俱趣佛所。世尊遙見母來。如須彌山鼓動之相。便以梵音而白母言。身所經處與苦樂俱。當修涅槃永離苦樂。摩耶一心五體投地。專精正念結使消伏。佛為說法。摩耶聞已即識宿命。善根純熟。破八十億熾然之結。得須陀洹果。即白佛言。生死牢獄已證解脫。時會大眾聞此語已。異口同音而作是言。愿一切眾生皆得解脫。爾時世尊于忉利天。為眾廣說大有利益。至三月盡將欲還下。命鳩摩羅。汝今可下至閻浮提語言。如來不久當入涅槃。於時眾生聞是語已。極大愁惱作如是言。我等頃來不知大師所在。今者乃在忉利天上。又復欲入涅槃。何其苦哉。世眼將滅。我等罪身天人殊絕。無由昇天恭敬勸請。唯愿仁者為宣啟請。唯愿愍念閻浮提人。時速還下。時鳩摩羅還至佛所。具以白佛。爾時世尊聞此語已。放五色光明照耀顯赫。時天帝釋知佛當下。即使鬼神作三道寶階。中央閻浮檀金。左用琉璃右用馬瑙。欄楯雕鏤極為嚴麗。佛語摩耶。生死之法會必有離。我今應下還閻浮提。不久亦當入于涅槃。摩耶垂淚說偈。爾時世尊。與母辭別。下躡寶階梵天執蓋。及四天王侍立左右。四部大眾歌唄讚嘆。天作妓樂充塞虛空。散花燒香導從來下。閻浮提王波斯匿等。一切大眾集在寶階。稽首奉迎。佛還祇洹處師子座。四眾圍繞歡喜
【現代漢語翻譯】 現代漢語譯本： 殊俱趣（Śūrajuti）前往佛陀所在之處。世尊遠遠地看見母親到來，如同須彌山（Sumeru）震動之相。便以梵音對母親說：『身所經歷之處，與苦樂相伴。應當修習涅槃（Nirvana），永遠脫離苦樂。』摩耶（Māyā）一心一意，五體投地，專心致志，以正念之力消滅煩惱。佛陀為她說法，摩耶聽后立即憶起了宿命。善根純熟，破除了八十億熾盛的煩惱，證得了須陀洹果（Srotaāpanna）。隨即對佛陀說：『我已經從生死的牢獄中證得解脫。』當時在場的大眾聽到這些話后，異口同聲地說：『愿一切眾生都能得到解脫。』 當時，世尊在忉利天（Trāyastriṃśa）為大眾廣泛宣說大有利益的法。到三個月期滿，將要地獄時，命令鳩摩羅（Kumāra）說：『你現在可以下到閻浮提（Jambudvīpa）去宣告：如來不久將入涅槃。』當時眾生聽到這些話后，極其愁苦悲惱，說道：『我們近來不知大師身在何處，現在才知道在忉利天上，而且又要進入涅槃，這真是太痛苦了！世間的眼睛將要熄滅，我們這些罪孽深重之身，與天人殊途，無法升到天上恭敬勸請。唯愿仁者為我們宣說請求，唯愿您憐憫閻浮提的人們，儘快返回人間。』當時鳩摩羅返回佛陀所在之處，詳細地稟告了佛陀。 當時世尊聽到這些話后，放出五色光明，照耀顯赫。當時天帝釋（Śakra）知道佛陀將要地獄，就命令鬼神建造三道寶階。中間是閻浮檀金（Jambudvipa gold）製成的，左邊用琉璃，右邊用瑪瑙。欄桿雕刻得極其華麗。佛陀對摩耶說：『生死的規律必然有離別。我現在應該地獄返回閻浮提，不久也將進入涅槃。』摩耶流著眼淚說了偈語。當時世尊與母親辭別，沿著寶階而下，梵天（Brahmā）執傘，及四天王（Four Heavenly Kings）侍立左右，四部大眾歌唱讚頌，天上的音樂充滿虛空，散花燒香，引導佛陀從天上下來。閻浮提的國王波斯匿（Prasenajit）等一切大眾聚集在寶階旁，稽首迎接。佛陀返回祇洹（Jetavana），坐在師子座上，四眾弟子圍繞著佛陀，歡喜不已。
【English Translation】 English version: Śūrajuti went to where the Buddha was. The World-Honored One saw his mother coming from afar, like the appearance of Mount Sumeru shaking. He then spoke to his mother in a Brahma-like voice: 'Wherever the body goes, it is accompanied by suffering and joy. One should cultivate Nirvana to be forever free from suffering and joy.' Māyā, with a focused mind, prostrated herself with her five limbs to the ground, concentrating her mind and subduing her afflictions. The Buddha preached the Dharma for her, and upon hearing it, Māyā immediately remembered her past lives. Her roots of goodness were fully matured, and she broke through eighty billion burning afflictions, attaining the Srotaāpanna fruit. She then said to the Buddha: 'I have already attained liberation from the prison of birth and death.' At that time, the assembly, upon hearing these words, said in unison: 'May all sentient beings attain liberation.' At that time, the World-Honored One, in the Trāyastriṃśa Heaven, extensively preached the Dharma, which was of great benefit, to the assembly. When the three months were about to end and he was about to descend, he commanded Kumāra, saying: 'You may now descend to Jambudvīpa and announce: The Tathagata will soon enter Nirvana.' At that time, the sentient beings, upon hearing these words, were extremely sorrowful and distressed, saying: 'We have not known where the Great Teacher has been recently, and now we know that he is in the Trāyastriṃśa Heaven, and moreover, he is about to enter Nirvana. How painful this is! The eye of the world is about to be extinguished, and we, with our sinful bodies, are separated from the devas, unable to ascend to heaven to respectfully entreat him. We only hope that the benevolent one will proclaim our request, and we only hope that you will have compassion on the people of Jambudvīpa and return to the human world quickly.' At that time, Kumāra returned to where the Buddha was and reported everything to the Buddha in detail. At that time, the World-Honored One, upon hearing these words, emitted five-colored light, shining brilliantly. At that time, Śakra, knowing that the Buddha was about to descend, ordered the ghosts and spirits to build three jeweled stairways. The middle one was made of Jambudvipa gold, the left one of lapis lazuli, and the right one of agate. The railings were carved extremely beautifully. The Buddha said to Māyā: 'The law of birth and death inevitably involves separation. I should now descend and return to Jambudvīpa, and soon I will also enter Nirvana.' Māyā shed tears and spoke a verse. At that time, the World-Honored One bid farewell to his mother and descended along the jeweled stairway, with Brahmā holding the canopy, and the Four Heavenly Kings standing on the left and right. The fourfold assembly sang praises, and heavenly music filled the void, scattering flowers and burning incense, guiding the Buddha down from heaven. King Prasenajit of Jambudvīpa and all the assembly gathered beside the jeweled stairway, prostrating themselves in welcome. The Buddha returned to Jetavana and sat on the lion throne, surrounded by the fourfold assembly, rejoicing.
踴躍。
祐敬惟。佛生七日母升忉利。三世如來莫不同然。摩耶積因托化誕聖。是以。既為天師而方味其乳。已入泥洹而還起致敬。欲報之德。於斯至矣。
釋迦姨母大愛道泥洹記第十七(出佛母泥洹經)
王園精舍。大愛道比丘尼。即佛姨母也。將欲滅度曰。吾不忍見世無如來無所著正真道最正覺。及諸應真滅度。吾當先息靈還於本無矣。佛一切智具照其心。即告阿難。大愛道唸曰。吾不忍見世尊。並諸應真泥洹。欲先滅度。阿難聞教即稽首言。今聞尊命四體萎墮。心塞智索。不識四方之名。佛告阿難。汝謂大愛道滅度。將戒定慧解脫度知見種。四意止。乃至八品道行去耶。對曰不也。但惟佛生七日太后薨慈母至有弘恩在佛所耳。世尊嘆曰。如汝所言。慈母于吾實有乳哺重恩。此惠難報吾已報之。我亦有難算之恩在母所也。由我開示歸命三寶。苦習盡道眼明。朗盡諸有結獲無所著。若人能悟愚者之惑。令入真正苦習盡道者恩過須彌。是故阿難。吾有重恩于大愛道為無量也。於時大愛道與除饉女五百人(除饉女。即比丘尼也。康會注法鏡經云。凡夫貪染六塵。猶餓夫飯不知厭足。聖人斷貪。除六情饉饑。故號出家為除饉)俱到佛所。皆頭面著佛足禮退。叉手立白佛言。不忍睹佛及諸應真滅度。欲先
【現代漢語翻譯】 現代漢語譯本 踴躍。
祐敬惟（讚歎和尊敬）。佛陀出生七日後，他的母親摩耶夫人便升往忉利天（佛教欲界六天之一）。過去、現在、未來三世諸佛都是如此。摩耶夫人積聚功德，托胎化生聖者。因此，佛陀既已成為天人之師，仍親自品嚐她的乳汁；已經進入涅槃（佛教指超脫生死的境界），還要起身致敬。想要報答母親的恩德，就在這裡體現得淋漓盡致。
釋迦姨母大愛道泥洹記第十七（出自《佛母泥洹經》）
王園精舍。大愛道比丘尼（女性出家人），也就是佛陀的姨母。她將要入滅時說：『我不忍心見到世間沒有如來（佛陀的稱號，意為『如實而來者』），沒有無所執著、真正正確的道路、最正覺悟的人，以及諸位阿羅漢（佛教修行 достигшего высшей цели）入滅。我應當先停止呼吸，迴歸到本無的狀態。』佛陀以一切智慧照見她的心意，就告訴阿難（佛陀的十大弟子之一）：『大愛道心中想的是，她不忍心見到世尊（對佛陀的尊稱）和諸位阿羅漢入涅槃，想要先入滅。』阿難聽了佛陀的話，立刻稽首（佛教的一種禮節，頭觸地）說：『現在聽聞您的命令，我四肢無力，心緒阻塞，智慧枯竭，分不清東南西北。』佛陀告訴阿難：『你認為大愛道入滅，是將戒、定、慧、解脫、解脫知見這些修行的種子，四念處（佛教的四種觀禪方法），乃至八正道（佛教的八種 правильных практик）的修行都帶走了嗎？』阿難回答說：『不是的。只是因為佛陀出生七日後，太后（摩耶夫人）就去世了，慈母對佛陀有很大的恩情。』世尊讚歎說：『正如你所說，慈母對我確實有哺乳的深重恩情，這份恩惠難以報答，我已經報答過了。我對母親也有難以計算的恩情。因為我開示她歸命三寶（佛、法、僧），修行苦行，證得道果，開啟了智慧之眼，照亮了一切存在的束縛，獲得了無所執著的境界。如果有人能夠啓發愚昧者的迷惑，使他們進入真正修行苦行、證得道果的道路，那麼他的恩德超過須彌山（佛教中的 священная гора）。所以阿難，我對大愛道的恩情是無量的。』當時，大愛道與五百位除饉女（除饉女，就是比丘尼。康僧會（三國時期佛教 переводчик）在註釋《法鏡經》時說，凡夫貪戀六塵（色、聲、香、味、觸、法），就像飢餓的人吃飯不知滿足。聖人斷除貪慾，消除六情的飢餓，所以稱出家為除饉）一同來到佛陀處所，都以頭面觸碰佛足行禮後退下，合掌站立稟告佛陀說：『不忍心看到佛陀和諸位阿羅漢入滅，想要先入滅。』
【English Translation】 English version Eagerly.
Yòujìng wéi (Admiration and respect). After the Buddha was born for seven days, his mother, Māyā (the Buddha's mother), ascended to Trāyastriṃśa Heaven (one of the heavens in Buddhist cosmology). All Buddhas of the past, present, and future are the same. Māyā accumulated merits and incarnated to give birth to a sage. Therefore, even though the Buddha had become a teacher of gods and humans, he still tasted her milk; even after entering Nirvana (the state of liberation from the cycle of rebirth), he would still rise to pay his respects. The desire to repay her kindness is fully manifested here.
Chapter Seventeen: The Nirvana Record of Mahāprajāpatī Gautamī (Śākyamuni's aunt) (From the Sutra of the Nirvana of the Buddha's Mother)
At the Venuvana Monastery. Mahāprajāpatī Gautamī Bhikshuni (female monastic), who was also the Buddha's aunt, said as she was about to pass away: 'I cannot bear to see the world without the Tathāgata (an epithet of the Buddha, meaning 'the one who has thus come'), without the unattached, truly correct path, the most perfect enlightenment, and the Arhats (those who have attained enlightenment) passing away. I shall first cease my breath and return to the state of non-being.' The Buddha, with his all-encompassing wisdom, saw her intention and told Ānanda (one of the Buddha's ten principal disciples): 'Mahāprajāpatī Gautamī is thinking that she cannot bear to see the World-Honored One (a respectful term for the Buddha) and the Arhats enter Nirvana, and wishes to pass away first.' Upon hearing the Buddha's words, Ānanda immediately bowed his head (a gesture of reverence in Buddhism) and said: 'Now that I have heard your command, my limbs are weak, my mind is blocked, my wisdom is exhausted, and I cannot distinguish the four directions.' The Buddha told Ānanda: 'Do you think that when Mahāprajāpatī Gautamī passes away, she will take away the seeds of practice of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, the Four Foundations of Mindfulness (the four contemplations in Buddhism), and even the practice of the Eightfold Path (the eight aspects of right practice in Buddhism)?' Ānanda replied: 'No. It is only because the Queen Mother (Māyā) passed away seven days after the Buddha's birth, and the compassionate mother had great kindness towards the Buddha.' The World-Honored One praised: 'As you say, the compassionate mother indeed had the profound kindness of breastfeeding me, and this kindness is difficult to repay, and I have already repaid it. I also have immeasurable kindness towards my mother. Because I taught her to take refuge in the Three Jewels (the Buddha, the Dharma, and the Sangha), to practice asceticism, to attain the fruit of the path, to open the eye of wisdom, to illuminate all the bonds of existence, and to attain the state of non-attachment. If someone can enlighten the delusion of the ignorant and lead them onto the path of truly practicing asceticism and attaining the fruit of the path, then their kindness surpasses Mount Sumeru (a sacred mountain in Buddhism). Therefore, Ānanda, my kindness towards Mahāprajāpatī Gautamī is immeasurable.' At that time, Mahāprajāpatī Gautamī and five hundred nuns (female monastics. Kang Senghui (a Buddhist translator during the Three Kingdoms period) said in his commentary on the Sutra of the Dharma Mirror that ordinary people are greedy for the six sense objects (form, sound, smell, taste, touch, and dharma), just like hungry people eating without knowing satisfaction. Sages cut off greed and eliminate the hunger of the six senses, so renunciation is called 'eliminating hunger') came to the Buddha's place, all touching the Buddha's feet with their heads and then retreating, standing with their palms together and reporting to the Buddha: 'We cannot bear to see the Buddha and the Arhats pass away, and wish to pass away first.'
泥洹佛默可之。大愛道以手摩佛足曰。此晚睹如來最正覺。自今不復睹矣。五百除饉陳辭如上。佛可之。為說身患滅度之安。諸除饉女莫不歡喜。繞佛三匝稽首而去。還於精舍布五百座皆各就座。大愛道現神足德。于自座沒從東方來。在虛空中作十八變。八方上下亦復如是。放大光明以照諸冥。上耀諸天。五百除饉變化俱然。同時泥洹。
佛告阿難。汝明旦入城到耶游理家所(理家。即優婆塞。優婆塞受戒在家。故曰理家)告之曰。佛母及五百耆年除饉。皆已滅度。佛勸理家。作五百輿床。麻油香花樟楠梓材。事各五百。真妓正音當以供養。所以者何。斯諸除饉皆六通四達。獲空不願無想凈定。今得泥洹為佛所嘆。一時供養其福無量。阿難稽首敬諾。平旦入城至理家門。聞阿難來心怖毛豎。今來甚早斯事非恒。將以何故。阿難如教具為宣說。理家聞之即躄身於地。抗哀而云。自今惟耶梨精舍都為空寂。王道四街不復睹神通除饉。國道為空。其痛何甚乎。阿難答曰。佛說。乾坤雖久始必有終。三界無常如幻如夢。生求不死。會冀不離者。終不可得也。理家 解歡喜。阿難復至諸梵志理家。值集在講堂有異論議。即告之曰。佛勸諸賢者。昨五百除饉。皆以滅度。梵志理家聞阿難言。靡不躄地宛轉哀號。阿難又說。三
【現代漢語翻譯】 現代漢語譯本： 如來佛陀默許了這件事。大愛道（Mahaprajapati，佛陀的姨母）用手摩挲佛陀的腳說：『今天才得見如來最正覺的尊容，從今以後再也見不到了。』五百位除饉女（five hundred nuns）也如上陳述。佛陀應允了她們的請求，併爲她們講述了身患滅度（parinirvana）的安樂。所有的除饉女都非常歡喜，繞佛三匝，稽首而去，回到精舍，鋪設了五百個座位，各自就座。大愛道展現神足通（supernatural powers），從自己的座位上消失，從東方出現，在虛空中示現十八種變化。八方上下也都是如此。她放出大光明，照亮所有的黑暗，向上照耀諸天。五百位除饉女也同時變化，一起進入泥洹（nirvana）。 佛陀告訴阿難（Ananda，佛陀的侍者）說：『你明天早上入城，到耶游理家（Yavapalaka，在家居士）那裡（理家，即優婆塞（upasaka，男居士），優婆塞受戒在家，所以叫做理家），告訴他說：佛母（Buddha's mother，指大愛道）和五百位年長的除饉女，都已經滅度了。佛陀勸理家，製作五百張輿床，準備麻油、香花、樟木、楠木、梓木等，每樣各五百份，用真正的歌妓和純正的音樂來供養。』為什麼呢？因為這些除饉女都具足六神通（six supernormal powers），通達四達（four kinds of knowledge），獲得了空（emptiness）、不願（non-desire）、無想（no-thought）、凈定（pure concentration）。現在她們證得泥洹，為佛陀所讚歎，一時供養她們，其福德無量。阿難稽首敬諾，清早入城，來到理家門前。理家聽到阿難來了，心中恐懼，毛髮豎立，心想：『今天來得這麼早，這件事非同尋常，將是因為什麼緣故呢？』阿難如佛陀所教，具實地為他宣說。理家聽了之後，立刻癱倒在地，悲痛地哭喊道：『從今以後，惟耶梨精舍（Veyali monastery）都將空寂無人，王道四街再也見不到神通廣大的除饉女了，國道也因此空虛，這痛苦是多麼巨大啊！』阿難回答說：『佛陀說過，乾坤雖然長久，但終究會有終結的時候，三界（three realms）無常，如幻如夢。想要生而不死，相會而不分離，終究是不可能得到的。』理家聽了解脫了悲傷。阿難又到各位梵志理家（Brahmin householders）那裡，正趕上他們聚集在講堂里進行不同的議論。阿難就告訴他們說：『佛陀勸告各位賢者，昨天五百位除饉女，都已經滅度了。』梵志理家聽到阿難的話，沒有不癱倒在地，翻滾哀號的。阿難又說，三
【English Translation】 English version: The Buddha silently approved of this. Mahaprajapati (Buddha's aunt) stroked the Buddha's feet with her hand and said, 'Only today do I see the Tathagata (Buddha) in his most perfect enlightenment. From now on, I will never see him again.' The five hundred nuns (five hundred nuns) presented their request as above. The Buddha granted their request and spoke to them of the peace of parinirvana (parinirvana). All the nuns were overjoyed, circumambulated the Buddha three times, bowed their heads and left, returning to the monastery where they laid out five hundred seats and each took their place. Mahaprajapati manifested her supernatural powers (supernatural powers), disappearing from her seat and appearing from the east, performing eighteen transformations in the sky. The eight directions, above and below, were also the same. She emitted great light, illuminating all darkness, shining upwards to the heavens. The five hundred nuns also transformed simultaneously, all entering nirvana (nirvana) together. The Buddha said to Ananda (Ananda, Buddha's attendant), 'Tomorrow morning, enter the city and go to Yavapalaka's (Yavapalaka, lay disciple) house (householder, that is, upasaka (upasaka, male lay disciple), upasakas take vows at home, so they are called householders), and tell him: The Buddha's mother (Buddha's mother, referring to Mahaprajapati) and the five hundred elderly nuns have all passed away. The Buddha advises the householder to make five hundred palanquin beds, and prepare five hundred portions each of sesame oil, fragrant flowers, camphor wood, Phoebe zhennan, and Catalpa wood, and to make offerings with true courtesans and pure music.' Why? Because these nuns all possess the six supernormal powers (six supernormal powers), are versed in the four kinds of knowledge (four kinds of knowledge), and have attained emptiness (emptiness), non-desire (non-desire), no-thought (no-thought), and pure concentration (pure concentration). Now they have attained nirvana, praised by the Buddha, and offering to them at this time will bring immeasurable blessings. Ananda bowed his head respectfully and agreed. At dawn, he entered the city and arrived at the householder's door. The householder heard that Ananda had come and was frightened, his hair standing on end, thinking, 'He has come so early today, this matter is extraordinary. What could be the reason?' Ananda, as the Buddha had instructed, truthfully told him everything. The householder, upon hearing this, immediately collapsed to the ground, crying out in sorrow, 'From now on, the Veyali monastery (Veyali monastery) will be empty and deserted, and the four streets of the royal capital will no longer see the nuns with their great supernatural powers. The nation is empty because of this. How great is this pain!' Ananda replied, 'The Buddha said that although the universe is long-lasting, it must eventually come to an end. The three realms (three realms) are impermanent, like illusions and dreams. To seek life without death, to hope for meeting without separation, is ultimately impossible.' The householder understood and was relieved of his sorrow. Ananda then went to the Brahmin householders (Brahmin householders), just as they were gathered in the lecture hall having different discussions. Ananda told them, 'The Buddha advises you worthy ones that yesterday, the five hundred nuns all passed away.' The Brahmin householders, upon hearing Ananda's words, all collapsed to the ground, rolling around and wailing. Ananda also said, the three
界如幻都為非常。身為苦器惱痛所聚。唯泥洹安故聖歸之也。理家心解稽首奉辦。阿難還至佛所。如事以聞。梵志理家。即備葬具馳詣精舍。時王園門閉。理家使人緣入開門。欲入講堂。有女沙彌三人。一人得不還道。次者頻來。小者溝港。告理家曰。吾師坐禪今得寂定。慎勿擾動。答曰。師已滅度非為定也。沙彌聞之躄身絕息。有頃乃蘇哀而曰。誰當教誨吾等。聖訓絕矣。理家睹之莫不哀泣。告沙彌曰。佛本說經。恩愛雖會終必有離。但當建志力取應真。理家阇維畢。捧舍利詣佛所。佛告阿難。汝東向叉手。下右膝曰。有直信直業。三神六智道靈已足者。皆來赴斯。所以然者。佛母及諸除饉女五百人。今皆善逝。宜當法會四方俱然。於是四方各二百五十應真。神足飛來稽首佛足。佛起至大愛道舍利所。千比丘從皆就座。佛告阿難。取捨利盛之以缽。著吾手中。阿難如命以缽盛舍利。長跪授佛。佛以兩手受之。告諸比丘。斯聚舍利本是穢身。兇愚急暴嫉妒陰謀。敗道壞德。今母能拔女人兇愚之穢為丈夫行。獲應真道。遷靈本無何其健哉。告比丘眾及諸理家。宜共興廟應修供養。僉曰唯然。於是四眾天人鬼龍。造廟立剎種種供養(摩訶波阇波提。齊言大愛道也。亦名瞿曇彌。雜阿含經云。是難陀親母。又增一阿含經云。
佛告阿難難陀羅云。汝等舉大愛道身。我當躬自供養。爾時釋提桓因。毗沙門王前白佛言。唯愿勿自勞神。我等自當供養。佛言止止。所以然者。父母生子多有所益。長養恩重乳哺懷抱。要當報恩不得不報。過去未來。諸佛母先取滅度。諸佛皆自供養耶維舍利也。時毗沙門天王使諸由神擔栴檀薪至曠野之間。佛躬自舉床一腳。羅云舉一腳。阿難舉一腳。難陀舉一腳。飛在虛空往至冢間。其中四部眾。舉五百比丘尼舍利。俱至冢間。爾時佛自取栴檀木。著大愛道身上。佛言。有四人應起塔供養。一者佛。二者辟支佛。三者漏盡羅漢。四者轉輪聖王。皆以十善化物故。爾時人民即取捨利。各起塔供養)祐尋。姨母為德恩均所生。是以持輿之重爰酬鞠育。所以勸報。復勵無恩人也。
釋種滅宿業緣記第十八(出長阿含經)
爾時波斯匿王。新紹王位便作是念。我今新紹王位。先應取釋種家女。即告一臣曰。往迦毗羅衛。至釋種家持我名字。告彼釋種云。波斯匿王問訊興居輕利。致問無量。又語彼釋種。欲取釋種女。設與我者抱德無已。若見違者當以力相逼大臣受教。往告迦毗羅衛國。爾時釋種。五百人集在一處。是時大臣。至釋種所具宣王言。釋種聞已極懷瞋恚。吾等大姓。何緣當與婢子結親。其眾中或言當與
【現代漢語翻譯】 現代漢語譯本：佛告訴阿難和羅云：『你們抬起大愛道（Mahaprajapati，佛陀的姨母）的遺體，我將親自供養。』當時，釋提桓因（Śakra devānām indra，忉利天之主）和毗沙門王（Vaiśravaṇa，北方守護神）上前對佛說：『唯愿佛陀不要親自勞神，我們自當供養。』佛說：『停止，停止。』原因是父母生養子女，多有恩益，長養的恩情深重，哺乳懷抱，一定要報恩，不得不報。過去未來，諸佛的母親先去世，諸佛都是親自供養耶維（yá wéi，焚燒）舍利（śarīra，遺骨）的。』當時，毗沙門天王派遣諸位由神（yóu shén，夜叉）扛著栴檀（candana，檀香木）柴薪到曠野之間。佛陀親自舉起床的一腳，羅云舉起一腳，阿難舉起一腳，難陀舉起一腳，飛在虛空中前往墓地。其中四部眾（比丘、比丘尼、優婆塞、優婆夷），抬著五百比丘尼的舍利，一同到達墓地。當時，佛陀親自取來栴檀木，放在大愛道的遺體上。佛說：『有四種人應該起塔供養，一是佛，二是辟支佛（Pratyekabuddha，緣覺），三是漏盡阿羅漢（Arhat，斷盡煩惱的聖者），四是轉輪聖王（cakravartin，以正法統治世界的君王），都是因為用十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）教化眾生。』當時，人民就取走舍利，各自起塔供養。因此，姨母的恩德與父母相同，所以抬輿的沉重是爲了報答養育之恩。所以勸勉報恩，也勉勵沒有恩情的人。 釋種滅宿業緣記第十八（出自《長阿含經》）： 當時，波斯匿王（Prasenajit，拘薩羅國國王）新即位，便想：『我如今新即王位，首先應該娶釋迦（Śākya，釋迦族）家的女子。』就告訴一位大臣說：『前往迦毗羅衛（Kapilavastu，釋迦族居住的城市），到釋迦族家，拿著我的名字，告訴釋迦族人說：波斯匿王問候起居是否安好，致以無量的問候。』又告訴釋迦族人：『想要娶釋迦族的女子，如果答應我，將感激不盡。如果違揹我，將用武力相逼。』大臣接受命令，前往迦毗羅衛國。當時，釋迦族五百人聚集在一處。這時大臣到達釋迦族處，詳細宣讀了國王的話。釋迦族聽后非常憤怒：『我們是高貴的姓氏，怎麼能和婢女所生的兒子結親？』眾人中有人說：『應當給與。』
【English Translation】 English version: The Buddha said to Ānanda and Rāhula, 'You two lift up the body of Mahaprajapati (the Buddha's aunt), and I will personally make offerings.' At that time, Śakra devānām indra (the lord of the Trāyastriṃśa Heaven) and Vaiśravaṇa (the Guardian King of the North) stepped forward and said to the Buddha, 'We beseech the Buddha not to trouble himself; we will make the offerings ourselves.' The Buddha said, 'Stop, stop.' The reason is that parents give birth to children and provide much benefit. The kindness of nurturing is profound, with breastfeeding and embracing. One must repay this kindness; one cannot but repay it. In the past and future, when the mothers of all Buddhas pass away first, all Buddhas personally make offerings to the yá wéi (cremation) of the śarīra (relics).' At that time, Vaiśravaṇa dispatched yakshas (yóu shén) to carry sandalwood (candana) firewood to the wilderness. The Buddha personally lifted one leg of the bed, Rāhula lifted one leg, Ānanda lifted one leg, and Nanda lifted one leg, flying through the air to the cemetery. Among them, the fourfold assembly (bhikshus, bhikshunis, upāsakas, upāsikās) carried the relics of five hundred bhikshunis, arriving together at the cemetery. At that time, the Buddha personally took sandalwood and placed it on the body of Mahaprajapati. The Buddha said, 'There are four types of people who should have stupas built for their relics: first, a Buddha; second, a Pratyekabuddha (a solitary enlightened one); third, an Arhat (one who has extinguished all defilements); and fourth, a cakravartin (a universal monarch who rules with righteousness), all because they transform beings with the ten virtues (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not slandering, not speaking frivolously, not being greedy, not being angry, not being deluded).' At that time, the people took the relics and each built stupas to make offerings. Therefore, the kindness of the aunt is equal to that of parents, so the heaviness of carrying the bier is to repay the kindness of nurturing. Therefore, encourage repayment of kindness, and also encourage those who have no kindness. The Record of the Śākya's Extinction of Past Karma, Chapter 18 (from the Dīrgha Āgama Sūtra): At that time, King Prasenajit (the king of Kosala), having newly ascended the throne, thought, 'Now that I have newly ascended the throne, I should first marry a woman from the Śākya clan.' He then said to a minister, 'Go to Kapilavastu (the city where the Śākya clan resides), go to the Śākya family, and in my name, tell the Śākyas that King Prasenajit inquires about their well-being and sends limitless greetings.' He also told the Śākyas, 'I wish to marry a woman from the Śākya clan. If you agree, I will be endlessly grateful. If you refuse, I will use force to compel you.' The minister received the order and went to Kapilavastu. At that time, five hundred Śākyas were gathered in one place. The minister arrived at the Śākyas and recited the king's words in detail. The Śākyas were extremely angry upon hearing this, 'We are a noble clan, how can we marry our daughters to the son of a slave girl?' Among the crowd, some said, 'We should give one.'
。或言不可與。爾時摩訶男語眾人言。諸賢勿共瞋恚。所以然者。波斯匿王為人暴惡。或壞我國界。我今躬自當往。與相見說此事情。時摩訶男家中婢生一女。面貌端正世之希有。沐浴此女。與著好衣載羽葆車。送與波斯匿王言。此是我女可共成親。時波斯匿王。得此女極懷歡喜。即立此女為第一夫人。時此夫人到此數日而身懷妊。後生一男兒。端正無雙世之殊特。時波斯匿王集諸相師。與子立字。時相師言。
大王當知求夫人時。諸釋共諍或言不與。使彼此流離。今當立名名曰流離。時波斯匿王。愛此琉璃太子未曾去前。年向八歲王告之曰。汝今已大。可詣迦毗羅衛學諸射術。是時波斯匿王給諸使人。乘大象往詣釋家至摩訶男言。波斯匿王使我至此學諸射術。唯愿祖父母事事教授。時摩訶男報言。欲學術者善可習之。是時摩訶男釋種。集五百童子使共學術。時琉璃太子共學射術。爾時迦毗羅城中新起一講堂。自相謂言。今此講堂成來。未久畫彩已竟。猶如天宮。我等先應請如來於中供養及比丘僧。令我等受福無窮。然後我等當入此堂。是時釋種即于堂上。敷種種坐具懸繒幡蓋。香汁灑地燒眾名香。復儲好水然諸明燈。是時琉璃太子往至講堂。即升師子之座。時諸釋種見之極懷瞋恚。即前捉臂逐出門外。各共罵
【現代漢語翻譯】 現代漢語譯本：有人說不能給（波斯匿王女兒）。當時，摩訶男對眾人說：『各位賢者，不要一起憤怒。原因是，波斯匿王為人暴虐兇惡，可能會破壞我國的邊界。我現在親自前去，與他相見，說明此事。』當時，摩訶男家中的婢女生了一個女兒，面容端正，世間罕見。摩訶男給這個女兒沐浴，穿上好的衣服，放在裝飾華麗的車上，送給波斯匿王，說：『這是我的女兒，可以與她成親。』當時，波斯匿王得到這個女兒，非常高興，立即立她為第一夫人。這位夫人在宮中住了幾天就懷孕了，後來生了一個男孩，相貌端正無雙，世間特別。當時，波斯匿王召集相師，給兒子取名字。相師說： 『大王應該知道，當初求娶夫人時，各位釋迦族人爭論不休，有人說不給，使得彼此關係疏遠。現在應當給他取名為琉璃（Luli，意為流離）。』當時，波斯匿王非常疼愛琉璃太子，從不讓他離開身邊。到了八歲時，波斯匿王告訴他說：『你現在已經長大了，可以去迦毗羅衛（Kapilavastu）學習各種射箭技術。』於是，波斯匿王派遣使者，乘坐大象前往釋迦族，到達摩訶男處，說：『波斯匿王派我到這裡來學習各種射箭技術，希望祖父母能夠事事教授。』當時，摩訶男回答說：『想要學習的人，好好學習就是了。』當時，摩訶男從釋迦族中挑選了五百個童子，讓他們一起學習。琉璃太子也一起學習射箭技術。當時，迦毗羅城中新建了一座講堂，大家互相說道：『現在這座講堂建成不久，彩繪已經完成，如同天宮一般。我們應該先請如來（Tathagata）在其中接受供養，以及供養比丘僧，讓我們得到無盡的福報，然後我們再進入這座講堂。』於是，釋迦族人在講堂上鋪設各種坐具，懸掛絲綢幡蓋，用香水灑地，焚燒各種名香，又儲備好水，點燃各種明燈。當時，琉璃太子前往講堂，直接登上獅子座。當時，各位釋迦族人看到后非常憤怒，立即上前抓住他的手臂，把他趕出門外，一起罵他。
【English Translation】 English version: Some said it was not permissible to give (the daughter to King Pasenadi). At that time, Mahānāma (a Shakya nobleman) said to the crowd: 'Virtuous ones, do not be angry together. The reason is that King Pasenadi (King of Kosala) is violent and cruel, and may destroy our borders. I will now go myself to meet him and explain this matter.' At that time, a maid in Mahānāma's house gave birth to a daughter, whose face was beautiful and rare in the world. Mahānāma bathed this daughter, dressed her in fine clothes, and sent her to King Pasenadi in a decorated carriage, saying: 'This is my daughter, you may marry her.' At that time, King Pasenadi was very happy to receive this daughter and immediately made her his first queen. After this queen had been in the palace for a few days, she became pregnant and later gave birth to a son, whose appearance was unparalleled and extraordinary in the world. At that time, King Pasenadi gathered fortune-tellers to name his son. The fortune-tellers said: 'Your Majesty should know that when you sought to marry the queen, the Shakyas (the Shakya clan) argued endlessly, and some said it was not permissible, causing estrangement between us. Now, he should be named Luli (Virudhaka, meaning 'scattered' or 'destroyed').' At that time, King Pasenadi loved Prince Virudhaka very much and never let him leave his side. When he was eight years old, King Pasenadi told him: 'You are now grown up and can go to Kapilavastu (the capital of the Shakya kingdom) to learn various archery skills.' Therefore, King Pasenadi sent messengers on elephants to the Shakyas, arriving at Mahānāma and saying: 'King Pasenadi has sent me here to learn various archery skills, and I hope that my grandparents will teach me everything.' At that time, Mahānāma replied: 'Those who want to learn should study well.' At that time, Mahānāma selected five hundred boys from the Shakya clan to study together. Prince Virudhaka also studied archery with them. At that time, a new lecture hall was built in Kapilavastu, and everyone said to each other: 'Now that this lecture hall has been completed and the paintings have been finished, it is like a heavenly palace. We should first invite the Tathagata (the Buddha) to receive offerings in it, as well as offer to the Bhikkhu Sangha (community of monks), so that we may receive endless blessings, and then we will enter this hall.' Therefore, the Shakyas laid out various seats in the lecture hall, hung silk banners and canopies, sprinkled fragrant water on the ground, burned various famous incenses, and stored good water and lit various lamps. At that time, Prince Virudhaka went to the lecture hall and directly ascended the lion throne. At that time, the Shakyas were very angry when they saw this, and immediately grabbed his arm, drove him out of the door, and cursed him together.
之此婢生物敢入座。撲之著地。是時琉璃太子即從地起。長嘆息而視后。是時有梵志子名曰好苦。琉璃太子語好苦梵志子曰。此諸釋種罵我毀辱。乃至於斯。我后紹王位時。汝當告我此事。是時好苦梵志子報曰。如教。是時波斯匿王命終。便立琉璃太子為王。時好苦梵志至王所而作是說。王當憶本釋所毀辱。時琉璃王報曰。我憶本事。時琉璃王興起瞋恚。敕諸群臣。汝等速嚴駕集四部兵。吾欲往征釋種。諸臣即受王教。令即雲集四種之兵。往至迦毗羅越。爾時眾多比丘。聞琉璃王往征釋種。具白世尊。是時世尊聞此語已。即往逆琉璃王。便在一枯樹下無有枝葉。于中結加趺坐。時琉璃王遙見世尊。即下車禮足在一面立。爾時琉璃王白世尊言。更有好樹樹枝繁茂。何故在此枯樹下坐。世尊告曰。親族之蔭故勝外人。是時琉璃王便作是念。今日世尊故為親族。吾不應往征宜可齊此還歸本土。是時好苦梵志。復白王曰。王當憶本釋種所辱。王聞此語已。復集兵詣迦毗羅越。大目揵連聞琉璃王往征釋種。白世尊言。今日琉璃王往攻釋種。我今堪任使琉璃王及四部兵擲著他方世界。世尊告曰。汝豈能取釋種宿緣。著他方世界乎。時目連白佛言。實不堪任使宿因緣著他方世界。爾時世尊語目連。汝還就座。目連復白佛言。我今堪任
【現代漢語翻譯】 現代漢語譯本 這婢女是什麼東西，竟敢入座！』（士兵）撲過去把她摔在地上。當時，琉璃太子立刻從地上起來，長長地嘆息，回頭看著（那個婢女）。當時，有個名叫好苦的婆羅門之子，琉璃太子對好苦婆羅門之子說：『這些釋迦族人辱罵我，詆譭我，竟然到了這種地步！我以後繼承王位的時候，你應當告訴我這件事。』當時，好苦婆羅門之子回答說：『遵命。』當時，波斯匿王去世，就立琉璃太子為王。當時，好苦婆羅門之子到國王那裡，這樣說道：『大王應當記得當初釋迦族人所給您的侮辱。』當時，琉璃王回答說：『我記得這件事。』當時，琉璃王興起嗔恨之心，命令各位大臣：『你們快點準備車輛，集合四種軍隊，我想要去征討釋迦族。』各位大臣立刻接受國王的命令，立即召集了四種軍隊，前往迦毗羅衛（Kapilavastu）。當時，很多比丘（bhiksu）聽說琉璃王前往征討釋迦族，詳細地稟告了世尊（Buddha）。當時，世尊聽到這些話后，就前去迎接琉璃王，在一棵沒有枝葉的枯樹下結跏趺坐。當時，琉璃王遠遠地看見世尊，立刻下車，禮拜佛足，站在一旁。當時，琉璃王對世尊說：『還有更好的樹，樹枝繁茂，為什麼您要在這棵枯樹下坐呢？』世尊告訴他說：『親族的庇廕勝過外人。』當時，琉璃王就想：『今天世尊還是爲了親族（的緣故）。我不應該前往征討，應該就此返回本土。』當時，好苦婆羅門之子又對國王說：『大王應當記得當初釋迦族人所給您的侮辱。』國王聽到這些話后，又集合軍隊前往迦毗羅衛。大目犍連（Mahāmaudgalyāyana）聽說琉璃王前往征討釋迦族，對世尊說：『今天琉璃王攻打釋迦族，我現在能夠把琉璃王和他的四部軍隊扔到其他方世界。』世尊告訴他說：『你難道能夠把釋迦族的宿世因緣扔到其他方世界嗎？』當時，目連（Maudgalyāyana）對佛說：『確實不能把宿世因緣扔到其他方世界。』當時，世尊對目連說：『你回去就座吧。』目連又對佛說：『我現在能夠……』
【English Translation】 English version 'What is this slave girl doing, daring to take a seat!' (The soldiers) rushed forward and threw her to the ground. At that moment, Prince Virudhaka immediately rose from the ground, sighed deeply, and looked back (at the slave girl). At that time, there was a Brahmin's son named Good Suffering (好苦, Hǎo Kǔ). Prince Virudhaka said to the Brahmin's son Good Suffering: 'These Shakya (釋迦, Shìjiā) people have cursed me and slandered me, even to this extent! When I inherit the throne in the future, you must remind me of this matter.' At that time, the Brahmin's son Good Suffering replied: 'As you command.' At that time, King Prasenajit (波斯匿王, Bōsìnì Wáng) passed away, and Prince Virudhaka was installed as king. At that time, the Brahmin's son Good Suffering went to the king and said: 'Your Majesty should remember the insult that the Shakya people gave you in the past.' At that time, King Virudhaka replied: 'I remember that incident.' At that time, King Virudhaka arose with anger and ordered his ministers: 'Quickly prepare the chariots and gather the four divisions of the army. I want to go and conquer the Shakya people.' The ministers immediately received the king's order and immediately assembled the four divisions of the army, and went to Kapilavastu (迦毗羅衛, Jiāpíluówèi). At that time, many bhikshus (比丘, bhiksu) heard that King Virudhaka was going to conquer the Shakya people, and reported it in detail to the World-Honored One (世尊, Buddha). At that time, after the World-Honored One heard these words, he went to meet King Virudhaka and sat in the lotus position under a withered tree without branches or leaves. At that time, King Virudhaka saw the World-Honored One from afar, immediately got out of his chariot, prostrated at his feet, and stood to one side. At that time, King Virudhaka said to the World-Honored One: 'There are better trees with lush branches, why do you sit under this withered tree?' The World-Honored One told him: 'The shade of relatives is better than that of outsiders.' At that time, King Virudhaka thought: 'Today the World-Honored One is still (doing this) for the sake of his relatives. I should not go to conquer, I should return to my homeland.' At that time, the Brahmin's son Good Suffering again said to the king: 'Your Majesty should remember the insult that the Shakya people gave you in the past.' After the king heard these words, he again gathered his army and went to Kapilavastu. Mahāmaudgalyāyana (大目犍連, Dàmùqiánlián) heard that King Virudhaka was going to conquer the Shakya people, and said to the World-Honored One: 'Today King Virudhaka is attacking the Shakya people. I am now capable of throwing King Virudhaka and his four divisions of the army to other world realms.' The World-Honored One told him: 'Can you throw the past karma of the Shakya people to other world realms?' At that time, Maudgalyāyana (目連, Mùlián) said to the Buddha: 'Indeed, I cannot throw the past karma to other world realms.' At that time, the World-Honored One said to Maudgalyāyana: 'Go back to your seat.' Maudgalyāyana again said to the Buddha: 'I am now capable of...'
移此迦毗羅越著虛空中。世尊告曰。汝今堪能移釋種宿緣著虛空中乎。目連報言。不也世尊。佛告目連。汝今還就本位。目連復白佛言。愿聽許。以鐵籠覆迦毗羅越城上。世尊告曰。云何目連。能以鐵籠覆釋種宿緣乎。目連白佛。不也世尊。佛告目連。釋種今日宿緣已熟。今當受報。是時琉璃王。往詣迦毗羅越。時諸釋種復集四部之眾。一由旬中。往逆琉璃王。是時諸釋一由旬內。遙射琉璃王。或射耳孔不傷其耳。或射頭髻不傷其頭。或射弓弦不害其人。或射鎧器不傷其人。或射床座不害其人。或射車壞輪不害其人。或壞幢麾不害其人。是時琉璃王見此事已。便懷恐怖告群臣曰。汝等觀此箭為從何來。群臣報曰。此諸釋種。去此一由旬中射箭使來。琉璃王報言。彼設發心欲害我者。並當死盡。宜可於中還歸舍衛是時好苦梵志。前白王言。大王勿懼。此諸釋種皆共持戒。蟲尚不害。況害人乎。今宜前進必壞釋種。是時琉璃王漸漸前進向彼釋種。是時諸釋退入城中。時琉璃王在城外而告之曰。汝等速開城門。若不爾者盡當殺之。時迦毗羅越城。有釋童子年向十五名曰奢摩。聞琉璃王今在門外。即著鎧持仗至城上。獨與琉璃王共鬥。是時舍摩童子。多殺害眾人。各各馳散並作是說。此是何人。為是天耶。為是鬼神耶。遙見如
【現代漢語翻譯】 現代漢語譯本 移此迦毗羅越（Kapilavastu，釋迦牟尼佛的故鄉）到虛空中。世尊（Bhagavan，佛陀的尊稱）告訴目連（Maudgalyayana，神通第一的佛陀弟子）說：『你現在能夠將釋迦（Sakya，釋迦族，佛陀所在的種族）的宿世因緣移到虛空中嗎？』目連回答說：『不能，世尊。』佛告訴目連：『你現在回到原來的位置。』目連又稟告佛說：『希望允許我用鐵籠覆蓋迦毗羅越城。』世尊告訴他說：『目連，你能夠用鐵籠覆蓋釋迦族的宿世因緣嗎？』目連稟告佛說：『不能，世尊。』佛告訴目連：『釋迦族今日的宿世因緣已經成熟，現在應當受報。』 這時，琉璃王（Virudhaka，拘薩羅國的國王，決心報復釋迦族）前往迦毗羅越。當時，各位釋迦族人聚集四部之眾，在一由旬（Yojana，古代印度長度單位，約合7-9英里）的範圍內，前去迎接琉璃王。當時，各位釋迦族人在一由旬之內，遙遠地射擊琉璃王，有的射中耳孔卻不傷他的耳朵，有的射中頭髻卻不傷他的頭，有的射中弓弦卻不傷害人，有的射中鎧甲卻不傷害人，有的射中床座卻不傷害人，有的射壞車輪卻不傷害人，有的射壞旗幟卻不傷害人。 當時，琉璃王見到這件事後，便感到恐懼，告訴群臣說：『你們看這些箭是從哪裡來的？』群臣回答說：『這些是釋迦族人，在一由旬之外射箭射來的。』琉璃王說：『如果他們真的想要傷害我，我們都會死在這裡。應該立刻返回舍衛城（Sravasti，拘薩羅國的首都）。』這時，好苦梵志（a Brahmin named Good Suffering）上前對國王說：『大王不必害怕，這些釋迦族人都持守戒律，連蟲子都不傷害，何況是人呢？現在應該前進，必定能摧毀釋迦族。』這時，琉璃王漸漸前進，走向釋迦族。當時，各位釋迦族人退入城中。當時，琉璃王在城外告訴他們說：『你們快點打開城門，如果不打開，我就要殺光你們。』 當時，迦毗羅越城中，有一位釋迦族的童子，年齡十五歲，名叫奢摩（Sama）。聽到琉璃王現在在城門外，就穿上鎧甲，拿著武器，來到城墻上，獨自與琉璃王戰鬥。當時，奢摩童子殺害了很多人，眾人各自逃散，並且說：『這個人是誰？是天人嗎？是鬼神嗎？』遙遠地看見他就像...
【English Translation】 English version Move this Kapilavastu (the hometown of Sakyamuni Buddha) into the empty space.' The World Honored One (Bhagavan, a respectful title for the Buddha) told Maudgalyayana (the Buddha's disciple known for his supernatural powers): 'Are you now capable of moving the Sakya's (Sakya, the clan of the Buddha) karmic connections into the empty space?' Maudgalyayana replied: 'No, World Honored One.' The Buddha said: 'You should now return to your original position.' Maudgalyayana again reported to the Buddha: 'May I be permitted to cover the city of Kapilavastu with an iron cage?' The World Honored One told him: 'Maudgalyayana, can you cover the Sakya's karmic connections with an iron cage?' Maudgalyayana reported to the Buddha: 'No, World Honored One.' The Buddha told Maudgalyayana: 'The Sakya's karmic connections have matured today, and they should now receive their retribution.' At this time, King Virudhaka (the king of Kosala, determined to avenge the Sakya clan) went to Kapilavastu. At that time, the Sakyas gathered a fourfold assembly and went out to meet King Virudhaka within a yojana (Yojana, an ancient Indian unit of length, approximately 7-9 miles). At that time, the Sakyas, within a yojana, shot at King Virudhaka from afar, some hitting his ear but not injuring it, some hitting his hair knot but not injuring his head, some hitting the bowstring but not harming the person, some hitting the armor but not harming the person, some hitting the seat but not harming the person, some breaking the wheels but not harming the person, some breaking the banners but not harming the person. At that time, King Virudhaka, seeing this, became frightened and told his ministers: 'Look where these arrows are coming from.' The ministers replied: 'These are the Sakyas, shooting arrows from a yojana away.' King Virudhaka said: 'If they really intend to harm me, we will all die here. We should immediately return to Sravasti (Sravasti, the capital of Kosala).' At this time, a Brahmin named Good Suffering stepped forward and said to the king: 'Great King, do not be afraid, these Sakyas all uphold the precepts, they do not even harm insects, let alone people. You should advance now and you will surely destroy the Sakyas.' At this time, King Virudhaka gradually advanced towards the Sakyas. At that time, the Sakyas retreated into the city. At that time, King Virudhaka, outside the city, told them: 'Quickly open the city gate, if you do not, I will kill all of you.' At that time, in the city of Kapilavastu, there was a Sakya boy, fifteen years old, named Sama. Hearing that King Virudhaka was now outside the city gate, he put on armor, took up weapons, and went to the city wall, fighting alone with King Virudhaka. At that time, the boy Sama killed many people, and the people scattered, saying: 'Who is this person? Is he a deva? Is he a ghost or spirit?' Seeing him from afar, he was like...
似小兒。是時琉璃王便懷恐怖即入地孔避之。時釋種聞壞琉璃王眾。是時諸釋即呼舍摩童子。而告之曰。年幼小兒。何故辱我等門戶。豈不知諸釋修行善法乎。我等尚不能害蟲。況復人命耶。我等亦能壞此軍眾。一人敵萬人。然我等復作是念。殺害人命死入地獄。若生人中壽命極短。汝去。不須住此。是時舍摩童子即出國去。是時琉璃王復至門中。速開城門不須稽留。是時諸釋自相謂言。可與開門為不可乎。爾時弊魔波旬作一釋形。告諸釋言。汝等速開城門勿共受困。是時諸釋即開城門。時琉璃王告群臣曰。今此釋眾人民極多。非刀劍所能害盡。悉取埋腳地中。然後使暴象踏殺爾時群臣受王教敕。即以象踏殺之。時琉璃王敕群臣曰。汝等速選面手釋女取五百人時諸臣受王教令。即選五百端正女人。將詣王所。是時摩訶男釋至琉璃王所。而作是說當從我願。琉璃王言欲何等愿。摩訶男曰。我今沒在水底隨我遲疾。使諸釋種並得逃走。若我出水隨意殺之。琉璃王曰此事大隹。是時摩訶男釋即入水底。以頭髮系樹根而取命終。是時城中諸釋。從東門出復從西門入。從南門出還從北門入。是時琉璃王告群臣曰。摩訶男父何故隱在水中。如今不出。爾時諸臣聞王教令。即入水中出之。摩訶男已取命終。爾時琉璃王。以見摩訶男命
【現代漢語翻譯】 現代漢語譯本： 像小孩子一樣。當時，琉璃王（Virudhaka，意為增長）便感到恐懼，立刻進入地孔躲避。當時，釋迦族（Sakya，意為能、有勢力）人聽到琉璃王軍隊被擊潰的訊息。當時，眾釋迦族人便呼喚舍摩童子（舍摩童子），告訴他說：『你年紀這麼小，為何要侮辱我們釋迦族的門風？難道不知道我們釋迦族人修行善良的法嗎？我們尚且不能傷害蟲子，更何況是人命呢？我們也能擊潰這支軍隊，一人能抵擋萬人。然而，我們又這樣想，殺害人命死後會墮入地獄，即使轉生為人，壽命也極其短暫。你離開吧，不必住在這裡。』當時，舍摩童子便離開了國家。當時，琉璃王再次來到城門前，催促道：『快打開城門，不要耽擱。』當時，眾釋迦族人互相商議說：『應該開門還是不開門呢？』這時，弊魔波旬（Mara，意為魔）化作一個釋迦族人的樣子，告訴眾釋迦族人說：『你們快打開城門，不要一起受困。』當時，眾釋迦族人便打開了城門。當時，琉璃王告訴他的群臣說：『現在這些釋迦族人數量極多，不是刀劍所能殺盡的，全部把他們的腳埋在土裡，然後讓暴象踩死他們。』當時，群臣接受了琉璃王的命令，便用象踩殺他們。當時，琉璃王命令群臣說：『你們快挑選容貌美麗的釋迦族女子，選五百人。』當時，群臣接受了琉璃王的命令，便挑選了五百名端莊美麗的女子，帶到琉璃王那裡。當時，摩訶男釋迦（Mahanama，意為大名）來到琉璃王那裡，對他說：『請答應我的一個願望。』琉璃王說：『你想要什麼願望？』摩訶男說：『我現在潛入水底，隨著我遲緩或快速，讓釋迦族人都能逃走。如果我從水裡出來，你隨意殺他們。』琉璃王說：『這件事很好。』當時，摩訶男釋迦便潛入水底，用頭髮繫在樹根上而結束了自己的生命。當時，城中的釋迦族人，從東門出去又從西門進來，從南門出去又從北門進來。當時，琉璃王告訴群臣說：『摩訶男的父親為何藏在水裡，現在還不出來？』當時，群臣聽到琉璃王的命令，便進入水中把他撈出來。摩訶男已經結束了自己的生命。當時，琉璃王因為看到摩訶男犧牲了自己的生命
【English Translation】 English version: Like a small child. At that time, King Virudhaka (琉璃王, meaning 'increasing') became terrified and immediately entered a hole in the ground to hide. At that time, the Sakyas (釋種, meaning 'able, powerful') heard the news of King Virudhaka's army being defeated. At that time, the Sakyas called out to Shama Kumara (舍摩童子) and told him, 'You are just a young child, why do you disgrace our Sakya clan's reputation? Don't you know that we Sakyas practice good Dharma? We cannot even harm insects, let alone human lives! We could also defeat this army, one person could be the enemy of ten thousand. However, we also think this way: killing human lives will lead to hell after death, and even if reborn as a human, life will be extremely short. Leave, you don't need to stay here.' At that time, Shama Kumara left the country. At that time, King Virudhaka came to the city gate again and urged, 'Quickly open the city gate, don't delay.' At that time, the Sakyas discussed among themselves, 'Should we open the gate or not?' At this time, Mara Papiyas (弊魔波旬, meaning 'the Evil One') transformed into a Sakya and told the Sakyas, 'Quickly open the city gate, don't be trapped together.' At that time, the Sakyas opened the city gate. At that time, King Virudhaka told his ministers, 'Now these Sakyas are extremely numerous, they cannot be killed completely by swords. Bury all their feet in the ground, and then have violent elephants trample them to death.' At that time, the ministers received King Virudhaka's order and trampled them to death with elephants. At that time, King Virudhaka ordered his ministers, 'Quickly select beautiful Sakya women, choose five hundred of them.' At that time, the ministers received King Virudhaka's order and selected five hundred dignified and beautiful women, and brought them to King Virudhaka. At that time, Mahanama Sakya (摩訶男, meaning 'great name') came to King Virudhaka and said to him, 'Please grant me one wish.' King Virudhaka said, 'What wish do you want?' Mahanama said, 'I will now dive into the water, and according to my slowness or speed, let the Sakyas escape. If I come out of the water, you can kill them as you please.' King Virudhaka said, 'This matter is good.' At that time, Mahanama Sakya dived into the water, tied his hair to a tree root, and ended his life. At that time, the Sakyas in the city went out from the east gate and came in from the west gate, went out from the south gate and came in from the north gate. At that time, King Virudhaka told his ministers, 'Why is Mahanama's father hiding in the water, and he hasn't come out yet?' At that time, the ministers heard King Virudhaka's order and went into the water to pull him out. Mahanama had already ended his life. At that time, King Virudhaka, because he saw Mahanama sacrifice his life
終。王方悔心。我今祖父已取命終。皆由愛親族故。設當知者。終不來攻伐此釋種。是時琉璃王殺九千九百九十萬人。流血成河。燒迦毗羅越城往詣尼拘留園中。是時琉璃王語五百釋女言。汝等慎莫愁憂我是汝夫。汝是我婦。要當相接。時琉璃王捉一釋女而欲弄之時女曰。大王欲何所為。時王報言。欲與汝情通。女曰。我今何故。與婢生種情通是時琉璃王甚懷瞋恚。敕群臣曰速取此女。刖其手足著深坑中。諸臣受教刖其手足擲著坑中。及五百女人皆罵王言。誰持此身與婢生種共交通。時王瞋恚盡取五百釋女。刖其手足著深坑中。是琉璃王壞迦毗羅越已。還詣舍衛城。爾時祇陀太子在深宮中。與諸妓女共相娛樂。王聞作妓聲。即敕御者。汝回此象詣太子所。是時守門人。遙見王來而白王言。王徐行。祇陀太子今在宮中自娛。勿相觸嬈。是時琉璃王。即時拔劍取守門人殺之。祇陀王子。聞琉璃王在門外。便出與王相見。善來大王。報言。豈不知吾與諸釋種共鬥乎。祇陀對曰。聞之。琉璃王報言。汝今何故與妓女遊戲。而不佐我耶。祇陀報言。我不堪任殺害眾生。是時琉璃王極懷瞋恚。即復拔劍斫殺祇陀。爾時世尊。以天眼觀祇陀王子。以取命終生三十三天。是時五百釋女。自歸稱喚如來名號。如來於此間出家學道。而後成
【現代漢語翻譯】 現代漢語譯本 最終，琉璃王（Virudhaka）後悔了。他想：『我如今的祖父已經喪命，都是因為貪愛親族的原因。如果我早知道這樣，絕不會來攻打這些釋迦（Sakya）族人。』當時，琉璃王殺害了九百九十九萬人，鮮血匯成河流，燒燬了迦毗羅衛城（Kapilavastu），然後前往尼拘留園（Nigrodha）。 當時，琉璃王對五百名釋迦族女子說：『你們不要憂愁，我是你們的丈夫，你們是我的妻子，我們應當互相親近。』琉璃王抓住一個釋迦族女子想要調戲，那女子說：『大王想要做什麼？』琉璃王回答說：『想要與你親熱。』女子說：『我為何要與婢女所生的種族親熱？』當時琉璃王非常憤怒，命令群臣說：『快把這個女子的手腳砍斷，扔到深坑裡。』臣子們接受命令，砍斷了那女子的手腳，扔到坑中。其餘五百名女子都罵琉璃王說：『誰會用自己的身體與婢女所生的種族茍合？』當時琉璃王非常憤怒，把五百名釋迦族女子的手腳都砍斷，扔到深坑裡。 琉璃王摧毀迦毗羅衛城后，返回舍衛城（Sravasti）。當時，祇陀（Jeta）太子在深宮中，與眾多一同享樂。琉璃王聽到的聲音，就命令御者：『你把象車駛向太子那裡。』當時，守門人遠遠地看見琉璃王來了，就稟告說：『大王請慢行，祇陀太子正在宮中自娛，不要驚擾了他。』當時，琉璃王立刻拔劍殺了守門人。祇陀王子聽到琉璃王在門外，就出來與琉璃王相見，說：『大王您好。』琉璃王回答說：『難道你不知道我正在與釋迦族人交戰嗎？』祇陀回答說：『聽說了。』琉璃王說：『你現在為何與**嬉戲，而不幫助我呢？』祇陀回答說：『我不忍心殺害眾生。』當時琉璃王非常憤怒，再次拔劍殺死了祇陀。當時，世尊（Bhagavan）用天眼觀察到祇陀王子已經喪命，轉生到三十三天（Trayastrimsa Heaven）。當時，五百名釋迦族女子，都歸依並稱念如來（Tathagata）的名號，如來就是從這裡出家學道，最終成佛的。
【English Translation】 English version In the end, King Virudhaka (琉璃王) regretted his actions. He thought: 'My grandfather has already lost his life, all because of my attachment to my relatives. If I had known this, I would never have attacked these Sakyas (釋種).' At that time, King Virudhaka killed nine million, nine hundred and ninety thousand people, their blood forming rivers, and burned down Kapilavastu (迦毗羅越城), then went to Nigrodha Garden (尼拘留園). At that time, King Virudhaka said to five hundred Sakya women: 'Do not worry, I am your husband, and you are my wives, we should be intimate with each other.' King Virudhaka grabbed a Sakya woman and tried to molest her, but the woman said: 'What do you want to do, Great King?' King Virudhaka replied: 'I want to be intimate with you.' The woman said: 'Why should I be intimate with a race born of a slave girl?' At that time, King Virudhaka was very angry and ordered his ministers: 'Quickly cut off this woman's hands and feet and throw her into a deep pit.' The ministers obeyed the order, cut off the woman's hands and feet, and threw her into the pit. The other five hundred women all cursed King Virudhaka, saying: 'Who would use their body to have relations with a race born of a slave girl?' At that time, King Virudhaka was very angry and cut off the hands and feet of all five hundred Sakya women and threw them into a deep pit. After King Virudhaka destroyed Kapilavastu, he returned to Sravasti (舍衛城). At that time, Prince Jeta (祇陀) was in a deep palace, enjoying himself with many **. King Virudhaka heard the sound of ** and ordered his charioteer: 'Drive the elephant carriage to the prince's place.' At that time, the gatekeeper saw King Virudhaka coming from afar and reported: 'Great King, please slow down, Prince Jeta is enjoying himself in the palace, do not disturb him.' At that time, King Virudhaka immediately drew his sword and killed the gatekeeper. Prince Jeta heard that King Virudhaka was outside the gate, so he came out to meet King Virudhaka and said: 'Greetings, Great King.' King Virudhaka replied: 'Don't you know that I am fighting with the Sakyas?' Jeta replied: 'I have heard of it.' King Virudhaka said: 'Why are you playing with ** now, and not helping me?' Jeta replied: 'I cannot bear to kill living beings.' At that time, King Virudhaka was very angry and drew his sword again and killed Jeta. At that time, the Bhagavan (世尊) used his divine eye to observe that Prince Jeta had died and was reborn in the Trayastrimsa Heaven (三十三天). At that time, five hundred Sakya women all took refuge and called upon the name of the Tathagata (如來), who left home from here to study the Way and eventually became a Buddha.
佛。今受此毒痛。世尊何故而不見憶。爾時世尊以天耳清徹。聞諸釋女稱怨向佛。將諸比丘往至迦毗羅越。時五百釋女遙見世尊。將諸比丘來皆懷慚愧。爾時釋提桓因及毗沙門王在世尊后。顧語釋提桓因言。此諸釋女皆懷慚愧。釋提桓因即以天衣覆此女上。爾時世尊告毗沙門王曰。此諸女人飢渴日久。毗沙門王即辦自然天食。與諸釋女皆悉充足。世尊漸與諸女說微妙法。苦習盡道盡與說之。爾時諸女。諸塵垢盡得法眼凈。各于其所而取命終。皆生天上。爾時世尊詣城東門。見城中煙火洞然。爾時世尊。往詣尼拘留園中坐。告諸比丘。我昔在中與諸比丘說法。如今空墟無有人民。自今以後如來更不復至此。從座起去。往舍衛祇樹給孤獨園。告諸比丘。今琉璃王及此兵眾。卻後七日盡當磨滅。是時琉璃王聞世尊記。聞已恐怖告群臣曰。如來今記卻後七日。我及兵眾盡當沒滅。汝等觀外境無有盜賊。水火災變來侵國者。何以故。諸佛如來語無有二。爾時好苦梵志白王。王勿恐懼。今外境無難亦無災變。今日大王快自娛樂。琉璃王言。梵志當知佛言無異。時琉璃王。使人數日。至七日頭。王大歡喜踴躍不能自勝。將諸兵眾及諸婇女。往阿脂羅河側而自娛樂。即于彼處。卒大雷震非時云起。暴風疾雨。時琉璃王及兵眾。盡為水所
【現代漢語翻譯】 現代漢語譯本 佛陀（Buddha）說：『我現在正遭受劇烈的痛苦。世尊（Bhagavan，對佛的尊稱），為什麼您沒有憶念我呢？』 當時，世尊以清凈的天耳，聽到了釋迦族女人們對佛陀的抱怨。於是，他帶領眾比丘前往迦毗羅衛國（Kapilavastu）。 當時，五百名釋迦族女子遠遠地看見世尊帶領眾比丘前來，都感到慚愧。 這時，帝釋天（Śakra）和毗沙門天王（Vaiśravaṇa）在世尊身後。帝釋天回頭對毗沙門天王說：『這些釋迦族女子都感到慚愧。』帝釋天立即用天衣覆蓋在這些女子身上。 當時，世尊告訴毗沙門天王說：『這些女子飢渴已久。』毗沙門天王立即準備了自然天食，讓這些釋迦族女子都得到充分的滿足。 世尊逐漸地為這些女子宣說微妙的佛法，即苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）四聖諦。當時，這些女子的所有塵垢都已清除，獲得了清凈的法眼（dharma-cakṣus）。她們各自在自己的住所去世，都轉生到了天上。 當時，世尊前往城東門，看見城中煙火瀰漫。當時，世尊前往尼拘留園（Nigrodha Park）中坐下，告訴眾比丘：『我過去在這裡與眾比丘說法，如今這裡空虛，沒有人民。從今以後，如來（Tathāgata，佛的稱號之一）不再來到這裡。』 世尊從座位上起身離去，前往舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama），告訴眾比丘：『現在琉璃王（Virudhaka）和他的軍隊，在七天之後都將滅亡。』 當時，琉璃王聽到了世尊的預言，聽後感到恐懼，告訴群臣說：『如來現在預言七天之後，我和我的軍隊都將滅亡。你們觀察外面，沒有盜賊，也沒有水火災變來侵略我們的國家。這是為什麼呢？諸佛如來的話語不會有二致。』 當時，好苦梵志（a good Kṣatriya Brahmin）對國王說：『大王不必恐懼。現在外面沒有災難，也沒有災變。今天大王應該盡情享樂。』 琉璃王說：『梵志應當知道，佛陀的話語不會有差異。』當時，琉璃王讓人計算日子，到了第七天，國王非常高興，高興得無法自持，帶領著軍隊和眾多婇女，前往阿脂羅河（Acinavati River）邊享樂。就在那裡，突然發生了巨大的雷震，出現了不應時節的云，暴風和急雨降臨。當時，琉璃王和他的軍隊都被水淹沒。
【English Translation】 English version The Buddha said: 'Now I am suffering from this severe pain. World Honored One (Bhagavan, an epithet for the Buddha), why do you not remember me?' At that time, the World Honored One, with his pure divine ear, heard the Shakya (Śākya) women complaining to the Buddha. Therefore, he led the monks to Kapilavastu. At that time, five hundred Shakya women saw the World Honored One leading the monks from afar and felt ashamed. At this time, Śakra (Śakra), the Lord of the Gods, and Vaiśravaṇa (Vaiśravaṇa), the Guardian King of the North, were behind the World Honored One. Śakra turned to Vaiśravaṇa and said, 'These Shakya women are all ashamed.' Śakra immediately covered these women with celestial garments. At that time, the World Honored One told Vaiśravaṇa, 'These women have been hungry and thirsty for a long time.' Vaiśravaṇa immediately prepared natural celestial food, providing ample sustenance for all the Shakya women. The World Honored One gradually expounded the subtle Dharma to these women, namely the Four Noble Truths: suffering (duḥkha), the cause of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (mārga). At that time, all the defilements of these women were cleared away, and they obtained the pure Dharma Eye (dharma-cakṣus). Each of them passed away in their respective dwellings and were reborn in the heavens. At that time, the World Honored One went to the east gate of the city and saw smoke and fire raging in the city. At that time, the World Honored One went to sit in Nigrodha Park (Nigrodha Park) and told the monks, 'I used to teach the Dharma here with the monks, but now it is empty and there are no people. From now on, the Tathāgata (Tathāgata, one of the titles of the Buddha) will no longer come here.' The World Honored One rose from his seat and left, going to the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī), and told the monks, 'Now King Virudhaka (Virudhaka) and his army will all perish in seven days.' At that time, King Virudhaka heard the World Honored One's prophecy, and after hearing it, he was terrified and told his ministers, 'The Tathāgata now prophesies that in seven days, I and my army will perish. Observe the outside, there are no thieves, and no water or fire disasters are invading our country. Why is this? The words of all Buddhas and Tathagatas are never different.' At that time, a good Kṣatriya Brahmin (a good Kṣatriya Brahmin) said to the king, 'Great King, do not be afraid. There are no disasters or calamities outside now. Today, Great King, you should enjoy yourself to the fullest.' King Virudhaka said, 'Brahmin, you should know that the Buddha's words will not be different.' At that time, King Virudhaka had people count the days, and on the seventh day, the king was very happy, so happy that he could not control himself. He led his army and many concubines to the bank of the Acinavati River (Acinavati River) to enjoy themselves. Right there, suddenly a great thunderclap occurred, and untimely clouds arose, with violent winds and heavy rain falling. At that time, King Virudhaka and his army were all drowned by the water.
漂皆悉消滅。身壞命終入阿鼻地獄。復有天火燒城內宮殿。爾時世尊以天眼觀見琉璃王及四種兵。皆悉命終入地獄中。爾時諸比丘白世尊言。琉璃王及四部兵。今已命終為生何處。世尊告曰。琉璃王者今入阿鼻地獄中。諸比丘白言。今此釋種昔作何因緣。今為琉璃王所害。爾時世尊告諸比丘。昔日之時。此羅閱城中有捕魚村。時世饑儉人食草根。一斗金貿一斗米。彼村中有大池水。又復饒魚。時羅閱城中。人民之類。往至池中捕魚食之。當於爾時。水中有二種魚。一名鉤鎖。二名多舌。是時二魚各各相謂言。我等於此眾人先無過失。我是水性之蟲不處乾地。此人民之類。皆來食啖我等。設前世時。少有福德者其當報怨。爾時村中有小兒。年向八歲亦不捕魚。復非害命。然復收魚在岸上。小兒見已極懷歡喜。比丘當知。爾時羅閱城中人民之類。豈異人乎。今釋種是也。爾時鉤鎖魚者。今琉璃王是。兩舌魚者。今好苦梵志是。小兒見魚笑者。今我身是。爾時釋種坐取魚食。無數劫中受地獄苦。今受此對。我時坐見而笑之。今患頭痛如似石壓。猶如以頭戴須彌山。所以然者。如來更不受形。已舍眾行度諸厄難。是諸比丘。由此因緣今受此報(釋迦畢罪經。大同小異。云琉璃王滅釋種。旋師罷軍。遣使者致敬于佛。佛視使者。
【現代漢語翻譯】 現代漢語譯本 所有的罪業都完全消滅。身死命終之後墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄）。又有天火焚燒城內的宮殿。當時世尊用天眼觀察到琉璃王（Virudhaka，波斯匿王的兒子，率兵攻打迦毗羅衛國）和他的四種軍隊，都已命終並墮入地獄之中。當時眾比丘問世尊說：『琉璃王和他的四部軍隊，現在已經命終，他們會轉生到哪裡呢？』世尊回答說：『琉璃王現在墮入阿鼻地獄之中。』眾比丘問說：『現在的這些釋迦族人，過去做了什麼因緣，現在會被琉璃王所殺害呢？』當時世尊告訴眾比丘說：『過去的時候，在這羅閱城（Rajagriha，王舍城）中有一個捕魚的村莊。當時世道饑荒，人們只能吃草根，一斗金子才能換一斗米。那個村莊中有一個大池塘，裡面有很多魚。當時羅閱城中的人們，都到池塘中捕魚來吃。當時，水中有兩種魚，一種名叫鉤鎖（Hook-lock），一種名叫多舌（Many-tongues）。當時這兩條魚互相說道：『我們對於這些人，先前並沒有過錯。我們是水中的生物，不能生活在陸地上。這些人卻都來吃我們。如果前世稍微有點福德，將來一定要報仇。』當時村中有一個小孩，年齡大約八歲，他不捕魚，也不殺生，只是把魚撿到岸上。小孩看到這些魚，非常高興。比丘們應當知道，當時的羅閱城中的那些人，難道是別人嗎？就是現在的釋迦族人啊。當時的鉤鎖魚，就是現在的琉璃王。多舌魚，就是現在的好苦梵志（Good Suffering Brahmin）。那個看到魚而笑的小孩，就是現在的我。當時釋迦族人坐著吃魚，無數劫中都遭受地獄的痛苦，現在是承受這種果報。我當時只是看到魚而笑，現在患有頭痛，感覺好像被石頭壓著一樣，又好像用頭頂著須彌山（Mount Sumeru，佛教中的聖山）。之所以這樣，是因為如來（Tathagata，佛的稱號）不再受形體之苦，已經捨棄了各種行為，度過了各種厄難。各位比丘，就是因為這個因緣，現在才承受這種果報。』（《釋迦畢罪經》，大同小異。說琉璃王滅釋迦族，然後撤兵回國，派遣使者向佛致敬。佛看著使者。）
【English Translation】 English version All karmic debts are completely extinguished. After death, one falls into Avici Hell (the deepest hell in Buddhism). Furthermore, heavenly fire burns the palaces within the city. At that time, the World-Honored One, with his divine eye, saw King Virudhaka (son of King Prasenajit, who led troops to attack Kapilavastu) and his four divisions of soldiers, all of whom had died and fallen into hell. Then, the Bhikshus asked the World-Honored One, 'King Virudhaka and his four divisions of soldiers have now died. Where will they be reborn?' The World-Honored One replied, 'King Virudhaka is now in Avici Hell.' The Bhikshus asked, 'What karmic cause did these Shakya people create in the past that they are now being killed by King Virudhaka?' At that time, the World-Honored One told the Bhikshus, 'In the past, there was a fishing village in this Rajagriha (Royal City). At that time, there was famine, and people could only eat grass roots. One dou (a unit of measurement) of gold could only buy one dou of rice. In that village, there was a large pond filled with fish. At that time, the people of Rajagriha went to the pond to catch fish to eat. At that time, there were two kinds of fish in the water, one named Hook-lock, and the other named Many-tongues. At that time, these two fish said to each other, 'We have not wronged these people. We are creatures of the water and cannot live on land. Yet, these people come and eat us. If we have even a little merit from a previous life, we must take revenge in the future.' At that time, there was a child in the village, about eight years old, who did not catch fish or kill living beings, but only picked up the fish on the shore. The child was very happy to see these fish. Bhikshus, you should know, were the people of Rajagriha at that time different from anyone else? They are the Shakya people of today. The Hook-lock fish at that time is King Virudhaka today. The Many-tongues fish is the Good Suffering Brahmin today. The child who saw the fish and laughed is me today. At that time, the Shakya people sat and ate fish, suffering the pain of hell for countless kalpas (eons), and now they are receiving this retribution. I only saw the fish and laughed at that time, and now I suffer from headaches, feeling as if I am being crushed by a stone, or as if I am carrying Mount Sumeru (the sacred mountain in Buddhism) on my head. The reason for this is that the Tathagata (title of the Buddha) no longer suffers physical form, has abandoned all actions, and has passed through all calamities. Bhikshus, it is because of this cause that I am now receiving this retribution.' (Shakya's Completion of Sins Sutra, with minor differences. It says that King Virudhaka destroyed the Shakya clan, then withdrew his troops and sent an envoy to pay respects to the Buddha. The Buddha looked at the envoy.)
答王自受矣。阿難整法服稽首白言。佛不虛視其必有緣。眾祐曰。釋罪畢矣。卻後興矣卻後七日太山鬼神。以火逼王及其臣民。王罪難救如釋禍難攘也。王行湖邊軍眾入水浴。神化為毒蟲螫其王眾毒行身里。或在水中死或百步一里死者。垂半入國兇鬼雲集宮中。夜物鳴聚居宮相待。日月博蝕星宿失度。怪異首尾。王聞佛誡災變之異。內如湯灼會臣議論。或云投山。或言投川。王遂乘船入海。強富者得從。貧羸者留國。王內宮人解衣脫陽燧珠著船上其日云興笮絕舟漂。臣民僉曰。弊王行兇乃致斯禍。向中之時。日出炙陽燧出火。始燒王舟。投水即沒雷震霹靂。即入大山地獄。留在岸者微怖而全。法句譬經云。佛弟子名目連。見琉璃王伐舍夷國以報宿怨當殺四輩弟子。念其可憐。便到佛所白佛言。今琉璃王攻舍夷國我欲以三方便。救舍夷國一者舉舍夷國著虛空中。二者舉舍夷國人。著兩鐵圍山間。三者舉舍夷國人。著他方大國中央。令琉璃王不知其處。佛告目連。雖知汝有智德。能安處舍夷國人。眾生有七不避。何謂為七。一者生。二者老。三者病。四者死。五者罪。六者福。七者因緣。此七事。意雖欲避不能自在。如汝威神可得作此。宿對罪負不可得離。於是目連禮已便去。猶意不已。即取捨夷國人知識檀越。四千五百
人盛著缽中。舉著虛空星宿之際。琉璃王伐舍夷國。殺三億人已引軍還國。於是目連往到佛所。為佛作禮自貢告曰。琉璃伐舍夷國。弟子承佛威神。救舍夷國四五千人。今在虛空皆盡得脫。佛告目連。汝為往看缽中人不。答曰。未往視之。佛言。卿先往視缽中人還。目連以道力下缽。見缽中人皆死。於是目連悵然悲泣。還白佛言缽中人者今皆死盡。佛告目連業熟受報不可免也。座上無央數人。聞佛說無常法。欣然得道。逮須陀洹證)。
祐竊惟大聖垂經抑揚懲勸。夫以正覺之尊萬累久絕。累塵劫而甫示余報。明知釋種之滅。非力能免。斯實止殺之深戒慎業之明規也。
釋迦譜卷第二◎
釋迦從弟調達出家緣記第十(出中本起經)
是時父王往詣佛所。見迦葉千人形體至陋。每心不平。此等比丘雖復心精無表容貌。當勸宗室樂無為者。令作沙門擇取端正。即令宗族明日會殿。受命即到。王告宗室曰。阿夷相言。佛不出家當作聖王。君四方天下左右侍從率當端正。今諸弟子類無恣觀。欲聘有道儀容足者。充備僧數光暉世尊。咸言大善聽令歡喜。乞退嚴辦七日乃行。調達便告行者。吾等王者子弟。今棄世榮出家居道。整頓服飾極世之妙。像馬車乘價直萬金。其日嚴出觀者填路。調達冠幘自然墮地。
【現代漢語翻譯】 現代漢語譯本 有人用缽盛著人，在星宿羅布的虛空中舉著。琉璃王（Virudhaka）攻打舍夷國（Shakyas），屠殺了三億人後引軍回國。這時，目連（Maudgalyayana）前往佛陀處，向佛陀行禮並稟告說：『琉璃王攻打舍夷國，弟子承蒙佛陀的威神之力，救了舍夷國四五千人，現在他們在虛空中，都已得到解脫。』佛陀告訴目連：『你去看一下缽中的人了嗎？』目連回答說：『還沒有去看。』佛陀說：『你先去看一下缽中的人再回來。』目連用神通力下到缽中，看見缽中的人都死了。於是目連悵然悲泣，回來稟告佛陀說缽中的人都已經死盡。佛陀告訴目連，這是業力成熟，受報是無法避免的。』座上無數的人，聽聞佛陀說無常之法，欣然得道，證得須陀洹（Srotapanna）果。
我私下認為大聖垂示經典，抑揚頓挫地進行勸誡。以佛陀正覺之尊，早已斷絕一切世俗的牽累。卻經歷了漫長的塵劫才示現剩餘的果報，這清楚地表明釋迦種族的滅亡，不是人力所能避免的。這實在是制止殺戮的深刻告誡，謹慎業力的明確規範啊。
釋迦譜卷第二
釋迦從弟調達出家緣記第十（出自《中本起經》）
當時，父王（凈飯王，Suddhodana）前往佛陀處，看見迦葉（Kashyapa）的弟子們形體醜陋，心中很不高興。他想，這些比丘雖然內心精進，但外表容貌不佳，應當勸說宗室中樂於清凈無為的人，讓他們出家做沙門，挑選容貌端正的人。於是命令宗族明天在殿中集合。接受命令后立即前往。國王告訴宗室說：『阿夷（Asita）曾預言，佛陀不出家就會成為聖王，統治四方天下，左右侍從都應當容貌端正。現在佛陀的弟子們沒有可以觀看的。我想聘請有道行且儀容出衆的人，來充實僧團的數量，光耀世尊。』大家都說好，聽了很高興。請求退下後，認真準備了七天才出發。調達（Devadatta）便告訴隨行的人：『我們是王者的子弟，現在捨棄世俗的榮華而出家修道，要好好地整理服飾，做到極致的精妙。』象馬車乘價值萬金。出發那天，觀看的人擠滿了道路。調達的帽子自然掉在了地上。
【English Translation】 English version Someone was holding people in a bowl, lifting it amidst the stars in the empty sky. King Virudhaka (琉璃王) attacked the Shakyas (舍夷國), massacred three hundred million people, and then led his army back to his kingdom. At this time, Maudgalyayana (目連) went to the Buddha, prostrated before the Buddha, and reported: 'King Virudhaka attacked the Shakyas. Your disciple, relying on the Buddha's divine power, saved four or five thousand people from the Shakyas. Now they are in the empty sky, and all have been liberated.' The Buddha told Maudgalyayana: 'Have you gone to see the people in the bowl?' Maudgalyayana replied: 'I have not yet gone to see them.' The Buddha said: 'You should go and see the people in the bowl first and then return.' Maudgalyayana used his supernatural power to descend into the bowl and saw that all the people in the bowl were dead. Thereupon, Maudgalyayana was saddened and wept, and returned to report to the Buddha that all the people in the bowl were dead. The Buddha told Maudgalyayana, 'When karma matures, the retribution must be endured and cannot be avoided.' Countless people in the assembly, hearing the Buddha speak of the impermanence of things, were delighted and attained enlightenment, attaining the fruit of Srotapanna (須陀洹).
I humbly believe that the Great Sage imparts the scriptures with modulated tones, offering both praise and admonishment. The Buddha, with his enlightened status, has long severed all worldly ties. Yet, he manifested the remaining karmic effects after countless kalpas, clearly indicating that the destruction of the Shakya clan could not be avoided by human power. This is indeed a profound warning against killing and a clear guideline for being cautious about karma.
Shakya Genealogy, Volume 2
The Tenth Account of Shakya's Cousin Devadatta's (調達) Renunciation (From the Middle Length Sutra on the Origin of Actions)
At that time, the King Suddhodana (凈飯王) went to the Buddha and, seeing that Kashyapa's (迦葉) disciples were physically unattractive, he was displeased. He thought, 'Although these monks are diligent in their hearts, their outward appearance is not good. We should encourage those in the royal family who enjoy purity and non-action to become monks, selecting those with handsome appearances.' So he ordered the royal family to gather in the palace the next day. After receiving the order, they immediately went. The King told the royal family: 'Asita (阿夷) prophesied that if the Buddha did not renounce the world, he would become a holy king, ruling the four quarters of the world, and his attendants would all be handsome. Now the Buddha's disciples are not pleasing to the eye. I want to invite those who are virtuous and have excellent appearances to fill the ranks of the Sangha and glorify the World Honored One.' Everyone said it was good and was pleased to hear it. After requesting to withdraw, they diligently prepared for seven days before setting out. Devadatta (調達) then told his attendants: 'We are the sons of kings, and now we are renouncing worldly glory to cultivate the Way. We must carefully arrange our attire to be of the utmost excellence.' The elephants, horses, and carriages were worth ten thousand gold pieces. On the day of departure, the onlookers filled the roads. Devadatta's hat naturally fell to the ground.
衢和離所可乘象。四腳布地而作鳥鳴。相工占曰。余皆得道一人不吉。俱詣佛所求作沙門。剛強降伏莫不樂受。調達亦名提婆達多。齊言天熱。以其生時人天心皆忽驚熱。故因為名。增一阿含經云。提婆達兜白佛言。愿聽在道次。佛言。汝宜在家分檀惠施。夫為沙門實為不易。復再三白。復告不宜出家。提婆達兜便生惡念。此沙門懷嫉妒心。我今宜自剃頭善修梵行。何用是沙門為。提婆達兜后犯五逆罪。噁心欲至如來所適。下足在地地中有大火。風起生繞提婆達兜。身為火所燒。便發悔心稱南無佛。然不究竟適得稱南無。便入地獄中。阿難悲泣言。提婆達在地獄中為經幾時。佛言。經一大劫命終生四天王上。展轉至他化自在天。經六十劫不墮三惡趣。最後受身成辟支佛。名曰南無。由命終之時稱南無故。時大目犍連言。我欲至阿鼻獄中。見提婆達慰勞慶賀。佛言。阿鼻罪人不解人間音響。目連白言。我解六十四音。當以此音往語彼人。目連如屈伸臂頃。至阿鼻獄上虛空中曰。提婆達兜。獄卒曰。此間亦有拘樓秦佛迦葉佛時提婆達兜。今命何者。目連曰。吾命釋迦文佛叔父兒提婆達兜。獄卒燒炙彼身使令覺悟曰。汝仰觀空中。見大目連坐寶蓮華。語目連曰。尊者何由屈此。目連曰。如來記汝。欲害世尊。緣入阿鼻。最後
{ "translations": [ "衢和離所可乘象（Qu He Li Suo Ke Cheng Xiang）：他們騎著大象。", "四腳布地而作鳥鳴：大象四腳著地，發出鳥鳴般的聲音。", "相工占曰：相士占卜說，", "余皆得道一人不吉：其餘的人都能得道，只有一個人不吉利。", "俱詣佛所求作沙門：他們都到佛陀那裡，請求出家做沙門（Shramana，意為出家修行者）。", "剛強降伏莫不樂受：佛陀以剛強的力量降伏他們，他們都樂於接受。", "調達亦名提婆達多（Tiao Da Yi Ming Ti Po Da Duo）：調達，也叫提婆達多（Devadatta，意為天授）。", "齊言天熱：齊地的人說，因為天熱。", "以其生時人天心皆忽驚熱：因為他出生的時候，人和天的心中都忽然感到驚熱。", "故因為名：所以因此而得名。", "增一阿含經云：增一阿含經中說，", "提婆達兜白佛言：提婆達多（Devadatta）對佛陀說，", "愿聽在道次：希望允許我加入僧團。", "佛言：佛陀說，", "汝宜在家分檀惠施：你適合在家佈施。", "夫為沙門實為不易：做沙門實在是不容易。", "復再三白：又再三請求。", "復告不宜出家：佛陀再次告訴他不適合出家。", "提婆達兜便生惡念：提婆達多（Devadatta）便生起惡念，", "此沙門懷嫉妒心：這個沙門懷有嫉妒心。", "我今宜自剃頭善修梵行：我現在應該自己剃頭，好好地修行梵行。", "何用是沙門為：何必要這個沙門呢？", "提婆達兜后犯五逆罪：提婆達多（Devadatta）後來犯了五逆罪。", "噁心欲至如來所適：懷著惡意想要到如來所在的地方。", "下足在地地中有大火：腳剛落地，地上就出現大火。", "風起生繞提婆達兜：風吹起，圍繞著提婆達多（Devadatta）。", "身為火所燒：身體被火燒。", "便發悔心稱南無佛：便生起悔恨之心，稱念南無佛（Namo Buddha，皈依佛）。", "然不究竟適得稱南無：然而沒有完全稱念出來，只稱唸了『南無』。", "便入地獄中：便墮入地獄中。", "阿難悲泣言：阿難（Ananda，佛陀的侍者）悲傷地哭泣說，", "提婆達在地獄中為經幾時：提婆達多（Devadatta）在地獄中要經歷多久？", "佛言：佛陀說，", "經一大劫命終生四天王上：經歷一大劫后，命終會生到四天王天。", "展轉至他化自在天：輾轉到他化自在天。", "經六十劫不墮三惡趣：經歷六十劫都不會墮入三惡趣。", "最後受身成辟支佛：最後會受身成為辟支佛（Pratyekabuddha，緣覺佛）。", "名曰南無：名字叫做南無（Namo）。", "由命終之時稱南無故：因為命終的時候稱念了『南無』。", "時大目犍連言：當時大目犍連（Mahāmaudgalyāyana，神通第一的佛陀弟子）說，", "我欲至阿鼻獄中：我想要到阿鼻地獄中。", "見提婆達慰勞慶賀：見提婆達多（Devadatta），慰問並祝賀他。", "佛言：佛陀說，", "阿鼻罪人不解人間音響：阿鼻地獄的罪人聽不懂人間的音響。", "目連白言：目連（Mahāmaudgalyāyana）說，", "我解六十四音：我懂得六十四種聲音。", "當以此音往語彼人：應當用這種聲音去告訴他。", "目連如屈伸臂頃：目連（Mahāmaudgalyāyana）像屈伸手臂那麼快。", "至阿鼻獄上虛空中曰：就到了阿鼻地獄上方的虛空中說，", "提婆達兜：提婆達多（Devadatta）！", "獄卒曰：獄卒說，", "此間亦有拘樓秦佛迦葉佛時提婆達兜：這裡也有拘樓秦佛（Krakucchanda Buddha）、迦葉佛（Kasyapa Buddha）時代的提婆達多（Devadatta）。", "今命何者：現在叫的是哪個？", "目連曰：目連（Mahāmaudgalyāyana）說，", "吾命釋迦文佛叔父兒提婆達兜：我叫的是釋迦牟尼佛（Sakyamuni Buddha）叔父的兒子提婆達多（Devadatta）。", "獄卒燒炙彼身使令覺悟曰：獄卒燒烤他的身體，使他覺悟說，", "汝仰觀空中：你抬頭看空中。", "見大目連坐寶蓮華：看見大目犍連（Mahāmaudgalyāyana）坐在寶蓮花上。", "語目連曰：對目連（Mahāmaudgalyāyana）說，", "尊者何由屈此：尊者為什麼屈尊到這裡？", "目連曰：目連（Mahāmaudgalyāyana）說，", "如來記汝：如來（Tathagata，佛陀的稱號）記說你。", "欲害世尊：想要加害世尊。", "緣入阿鼻：因為這個緣故墮入阿鼻地獄。", "最後：最後" ], "english_translations": [ "Qu He Li Suo Ke Cheng Xiang: They rode on elephants.", "Si Jiao Bu Di Er Zuo Niao Ming: The elephants placed their four feet on the ground and made bird-like sounds.", "Xiang Gong Zhan Yue: A physiognomist divined and said,", "Yu Jie De Dao Yi Ren Bu Ji: 'The rest of them will attain enlightenment, but one person is inauspicious.'", "Ju Yi Fo Suo Qiu Zuo Sha Men: They all went to the Buddha and requested to become Shramanas (Shramana, meaning renunciate practitioners).", "Gang Qiang Xiang Fu Mo Bu Le Shou: The Buddha subdued them with his strength, and they all gladly accepted.", "Tiao Da Yi Ming Ti Po Da Duo: Tiao Da, also known as Devadatta (Devadatta, meaning 'God-given').", "Qi Yan Tian Re: The people of Qi said it was because of the heat.", "Yi Qi Sheng Shi Ren Tian Xin Jie Hu Jing Re: Because when he was born, the hearts of humans and gods suddenly felt startled and hot.", "Gu Yin Wei Ming: Therefore, he was named so.", "Zeng Yi A Han Jing Yun: The Ekottara Agama Sutra says,", "Ti Po Da Dou Bai Fo Yan: Devadatta (Devadatta) said to the Buddha,", "Yuan Ting Zai Dao Ci: 'I wish to be allowed to join the Sangha.'", "Fo Yan: The Buddha said,", "Ru Yi Zai Jia Fen Tan Hui Shi: 'You should stay at home and give alms.'", "Fu Wei Sha Men Shi Wei Bu Yi: 'It is truly not easy to be a Shramana.'", "Fu Zai San Bai: He requested again and again.", "Fu Gao Bu Yi Chu Jia: The Buddha told him again that he was not suitable to leave home.", "Ti Po Da Dou Bian Sheng E Nian: Devadatta (Devadatta) then had an evil thought,", "Ci Sha Men Huai Ji Du Xin: 'This Shramana harbors jealousy.'", "Wo Jin Yi Zi Ti Tou Shan Xiu Fan Xing: 'I should shave my head myself and cultivate pure conduct well.'", "He Yong Shi Sha Men Wei: 'Why do I need this Shramana?'", "Ti Po Da Dou Hou Fan Wu Ni Zui: Devadatta (Devadatta) later committed the five rebellious acts.", "E Xin Yu Zhi Ru Lai Suo Shi: With evil intentions, he wanted to go where the Tathagata (Tathagata, an epithet of the Buddha) was.", "Xia Zu Zai Di Di Zhong You Da Huo: As soon as his foot landed, there was a great fire on the ground.", "Feng Qi Sheng Rao Ti Po Da Dou: The wind rose and surrounded Devadatta (Devadatta).", "Shen Wei Huo Suo Shao: His body was burned by the fire.", "Bian Fa Hui Xin Cheng Nan Wu Fo: He then had a repentant heart and recited Namo Buddha (Namo Buddha, Homage to the Buddha).", "Ran Bu Jiu Jing Shi De Cheng Nan Wu: However, he did not recite it completely, only reciting 'Namo'.", "Bian Ru Di Yu Zhong: He then fell into hell.", "A Nan Bei Qi Yan: Ananda (Ananda, the Buddha's attendant) cried sadly and said,", "Ti Po Da Zai Di Yu Zhong Wei Jing Ji Shi: 'How long will Devadatta (Devadatta) be in hell?'", "Fo Yan: The Buddha said,", "Jing Yi Da Jie Ming Zhong Sheng Si Tian Wang Shang: 'After one great kalpa, he will be reborn in the Heaven of the Four Kings.'", "Zhan Zhuan Zhi Ta Hua Zi Zai Tian: 'He will eventually reach the Paranirmitavasavartin Heaven.'", "Jing Liu Shi Jie Bu Duo San E Qu: 'For sixty kalpas, he will not fall into the three evil realms.'", "Zui Hou Shou Shen Cheng Pi Zhi Fo: 'Finally, he will be reborn as a Pratyekabuddha (Pratyekabuddha, a solitary Buddha).'", "Ming Yue Nan Wu: 'His name will be Namo.'", "You Ming Zhong Zhi Shi Cheng Nan Wu Gu: 'Because he recited \'Namo\' at the time of his death.'", "Shi Da Mu Qian Lian Yan: At that time, Mahāmaudgalyāyana (Mahāmaudgalyāyana, the Buddha's disciple foremost in supernatural powers) said,", "Wo Yu Zhi A Bi Yu Zhong: 'I want to go to Avici Hell.'", "Jian Ti Po Da Wei Lao Qing He: 'To see Devadatta (Devadatta), comfort him, and congratulate him.'", "Fo Yan: The Buddha said,", "A Bi Zui Ren Bu Jie Ren Jian Yin Xiang: 'The sinners in Avici Hell do not understand human sounds.'", "Mu Lian Bai Yan: Maudgalyayana (Mahāmaudgalyāyana) said,", "Wo Jie Liu Shi Si Yin: 'I understand sixty-four sounds.'", "Dang Yi Ci Yin Wang Yu Bi Ren: 'I should use this sound to speak to him.'", "Mu Lian Ru Qu Shen Bi Qing: Maudgalyayana (Mahāmaudgalyāyana) as quickly as bending and stretching his arm,", "Zhi A Bi Yu Shang Xu Kong Zhong Yue: Reached the sky above Avici Hell and said,", "Ti Po Da Dou: Devadatta (Devadatta)!'", "Yu Zu Yue: The jailer said,", "Ci Jian Yi You Ju Lou Qin Fo Jia She Fo Shi Ti Po Da Dou: 'Here there are also Devadattas (Devadatta) from the time of Krakucchanda Buddha (Krakucchanda Buddha) and Kasyapa Buddha (Kasyapa Buddha).'", "Jin Ming He Zhe: 'Which one are you calling now?'", "Mu Lian Yue: Maudgalyayana (Mahāmaudgalyāyana) said,", "Wu Ming Shi Jia Wen Fo Shu Fu Er Ti Po Da Dou: 'I am calling Devadatta (Devadatta), the son of Sakyamuni Buddha's (Sakyamuni Buddha) uncle.'", "Yu Zu Shao Zhi Bi Shen Shi Ling Jue Wu Yue: The jailer burned his body to make him aware and said,", "Ru Yang Guan Kong Zhong: 'You look up at the sky.'", "Jian Da Mu Lian Zuo Bao Lian Hua: 'See Mahāmaudgalyāyana (Mahāmaudgalyāyana) sitting on a jeweled lotus flower.'", "Yu Mu Lian Yue: He said to Maudgalyayana (Mahāmaudgalyāyana),", "Zun Zhe He You Qu Ci: 'Venerable one, why do you condescend to come here?'", "Mu Lian Yue: Maudgalyayana (Mahāmaudgalyāyana) said,", "Ru Lai Ji Ru: 'The Tathagata (Tathagata, an epithet of the Buddha) has predicted you.'", "Yu Hai Shi Zun: 'You wanted to harm the World Honored One.'", "Yuan Ru A Bi: 'Because of this, you fell into Avici Hell.'", "Zui Hou: Finally" ] }
成辟支佛。號名南無。提婆達聞已歡喜言。我今日以右脅臥阿鼻獄中。經歷一劫終無勞倦。目連復問苦痛有增損乎。提婆達報以熱鐵輸轢我身壞。復以鐵杵㕮咀我形。有黑暴象蹈蹋我體。復有火山來鎮我面。昔日袈裟化為銅鍱極為熾然。今寄頭面禮世尊足。復禮尊者阿難。目連即攝神足遠世尊所。大智論稱提婆達弟子。俱迦離謗舍利弗及目犍連。命終墮蓮華地獄中。即衢和離也。祐拾檢調達之歷緣也。亟為戚屬恒結仇仇。豈以標明善惡影響秘教乎。是故經言。若言提婆達多造逆罪墮阿鼻者。無有是處。斯乃諸佛境界非二乘所測也。
釋迦從弟阿那律跋提出家緣記第十一(出曇無德律)
釋種兄弟二人。一名摩訶男。一名阿那律。阿那律者。其母愛念常不離目前。與作三時殿婇女娛樂。摩訶男言。諸釋多出家。而我一門獨無。兄營家業弟當出家。若不能者。弟營家業兄當出家。那律以家事煩碎。遂欲出家。往白其母乞求出家。乃至三反母不聽許。種種方便斷之。以釋種有跋提。其母愛重必不聽出家。便言。若跋提出家者當聽汝耳。那律便求跋提。跋提不許。複種種方便云。我今出家一由汝耳。跋提遂許還求其母。其母亦不許。復作方便言。若阿那律母許兒者。當聽汝耳。遂兩彼許跋提言。且當七年受五欲樂
【現代漢語翻譯】 現代漢語譯本 成就辟支佛（梵語：Pratyekabuddha，意為緣覺或獨覺）。名號為南無（梵語：Namo，意為皈依）。提婆達多（梵語：Devadatta，意為天授）聽聞后歡喜地說：『我今日以右脅臥于阿鼻地獄（梵語：Avīci，意為無間地獄）中，經歷一劫（梵語：Kalpa，意為極長的時間單位）也終無勞倦。』目連（梵語：Maudgalyāyana，釋迦牟尼佛十大弟子之一，以神通著稱）又問：『苦痛有增減嗎？』提婆達多回答說：『熱鐵輪碾壓我的身體，使之破碎；又用鐵杵搗碎我的形體；有黑色的暴象踐踏我的身體；又有火山鎮壓我的面部。昔日的袈裟化為銅鍱，極為熾熱。現在寄託頭面，禮敬世尊（指釋迦牟尼佛）的足，又禮敬尊者阿難（梵語：Ānanda，釋迦牟尼佛十大弟子之一，以多聞著稱）。』目連即刻運用神通，遠離世尊所在之處。《大智度論》中說，提婆達多的弟子俱迦離（梵語：Kokālika）誹謗舍利弗（梵語：Śāriputra，釋迦牟尼佛十大弟子之一，以智慧著稱）及目犍連，命終后墮入蓮華地獄中，即衢和離。《祐拾檢》中記載了調達（即提婆達多）的歷世因緣，他總是與親屬結下仇怨。這難道是爲了標明善惡的影響，揭示秘密的教義嗎？因此經中說：『如果說提婆達多造下逆罪而墮入阿鼻地獄，那是不可能的。』這乃是諸佛的境界，不是二乘（聲聞乘和緣覺乘）所能測度的。
釋迦（指釋迦族）的堂弟阿那律（梵語：Aniruddha，釋迦牟尼佛十大弟子之一，以天眼第一著稱）跋提（梵語：Bhaddiya）出家的因緣記述第十一（出自《曇無德律》）：
釋迦族有兄弟二人，一名摩訶男（梵語：Mahānāma），一名阿那律。阿那律的母親非常疼愛他，常常不讓他離開自己的視線，為他建造了三時殿，供婇女娛樂。摩訶男說：『諸位釋迦族人都出家了，唯獨我們一家沒有。哥哥經營家業，弟弟應當出家。如果不能這樣，弟弟經營家業，哥哥應當出家。』阿那律認為家事煩瑣，於是想要出家，前往稟告他的母親，請求出家，乃至三次，他的母親都不允許，用種種方法阻止他。因為釋迦族中有跋提，他的母親非常疼愛他，一定不會允許他出家。便說：『如果跋提能夠出家，我就允許你。』阿那律便去請求跋提，跋提不允許。阿那律又用種種方法勸說：『我如今出家，全靠你了。』跋提於是答應了，反過來請求阿那律的母親。阿那律的母親也不允許。跋提又用方法說：『如果阿那律的母親允許她的兒子出家，我就允許你。』於是兩人互相答應。跋提說：『暫且讓我享受七年的五欲之樂。』
【English Translation】 English version He attained the state of a Pratyekabuddha (meaning 'solitary Buddha' or 'one who attains enlightenment on their own'). His name was Namo (meaning 'homage'). Devadatta (meaning 'God-given') heard this and rejoiced, saying, 'Today, I lie on my right side in the Avīci Hell (meaning 'hell of uninterrupted suffering'), and even after experiencing a kalpa (an extremely long period of time), I will not feel weary.' Maudgalyāyana (one of the ten great disciples of Shakyamuni Buddha, known for his supernatural powers) further asked, 'Does the suffering increase or decrease?' Devadatta replied, 'Hot iron wheels crush my body, breaking it apart; iron pestles pound my form to pieces; black, violent elephants trample my body; and a volcano presses down on my face. The kāṣāya (monk's robe) of the past has transformed into a copper sheet, extremely hot. Now, I entrust my head and face to pay homage to the feet of the World-Honored One (referring to Shakyamuni Buddha), and also pay homage to the Venerable Ānanda (one of the ten great disciples of Shakyamuni Buddha, known for his extensive learning).' Maudgalyāyana immediately used his supernatural powers to depart from the place where the World-Honored One was. The Mahāprajñāpāramitāśāstra states that Kokālika (a disciple of Devadatta) slandered Śāriputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom) and Maudgalyāyana, and upon his death, he fell into the Lotus Hell, which is also known as Kūṭahala. The Youshi Jian records the past lives of Daiba (Devadatta), who was always creating enmity with his relatives. Is this to highlight the effects of good and evil, revealing secret teachings? Therefore, the sutra says, 'If it is said that Devadatta committed heinous crimes and fell into Avīci Hell, that is not possible.' This is the realm of the Buddhas, not something that the Two Vehicles (Śrāvakayāna and Pratyekayāna) can comprehend.
The Eleventh Account of Aniruddha (one of the ten great disciples of Shakyamuni Buddha, known as foremost in divine vision) and Bhaddiya (another disciple) of the Shakya clan Leaving Home (from the Tānwúdé Vinaya):
There were two brothers of the Shakya clan, one named Mahānāma and the other named Aniruddha. Aniruddha's mother loved him dearly and always kept him within her sight, building him a palace with three sections for the entertainment of female attendants. Mahānāma said, 'Many members of the Shakya clan have left home to become monks, but our family is the only one without anyone doing so. Elder brother should manage the household affairs, and younger brother should leave home. If that is not possible, then younger brother should manage the household affairs, and elder brother should leave home.' Aniruddha found household affairs troublesome and desired to leave home. He went to his mother and requested permission to leave home, but even after three attempts, his mother refused, using various means to prevent him. Because there was Bhaddiya in the Shakya clan, whom his mother loved dearly and would certainly not allow to leave home, she said, 'If Bhaddiya leaves home, then I will allow you.' Aniruddha then sought out Bhaddiya, but Bhaddiya refused. Aniruddha used various means to persuade him, saying, 'My leaving home now depends entirely on you.' Bhaddiya then agreed and in turn requested Aniruddha's mother. Aniruddha's mother also refused. Bhaddiya then used the method of saying, 'If Aniruddha's mother allows her son to leave home, then I will allow you.' Thus, the two mutually agreed. Bhaddiya said, 'Let me first enjoy the pleasures of the five desires for seven years.'
然後出家。那律言。人命無常難可得保。不宜淹留。更求一年乃至七日。那律許之。過七日已釋子等八人。及優波離第九。各好莊嚴乘寶象馬。出迦毗羅衛。齊至其界脫其寶衣。以象馬付優波離。令還語言。汝常依我等以自存活。今者出家。以此寶衣大象相遺。與自資生遂便前去。優波離思惟。亦欲隨出家。便即以寶衣等懸著樹上。念言。其有來取之者與之。於是便共至佛所。求索出家言。我父母已許。愿聽出家乞先度優波離。何以故。以除我等憍慢心故。爾時世尊先度優波離。次度那律。次度跋提。次更度難提。次度金毗羅。次度難陀等六人。優波離受大戒。最為上座。時有大上座。名毗羅荼別度阿難陀。餘次上座度跋難陀及調達。時跋提獨在樹下冢間思惟夜分過已。高聲稱言甚樂其邊。比丘白佛。佛呼跋提。問何故自言甚樂耶。跋提言。我本在家時。內外常以刀杖而自衛護。猶有恐懼唸唸憂畏。今獨冢間無有恐懼。身毛不豎。我念出離之樂故稱甚樂。佛言善哉。
祐以為。俗滯難啟而法緣易感。二釋蘄道剋意實深。故始也互塞。終然兩開矣。夫苦逼不生是謂至樂。林下之唱豈外適哉。
釋迦從弟孫陀罹難陀出家緣記第十二(出普曜經)
佛在迦維羅竭國尼拘類園。將侍者阿難入城乞食。童子難
【現代漢語翻譯】 現代漢語譯本 然後他們決定出家。那律（Aniruddha）說：『人命無常，難以保全，不應該拖延。』他們請求再寬限一年，甚至七天。那律（Aniruddha）答應了。過了七天，釋迦族（Sakya）的八個人，以及優波離（Upali），共九人，各自精心打扮，乘坐寶象寶馬，離開迦毗羅衛（Kapilavastu）。到達邊境后，他們脫下華麗的衣服，將象馬交給優波離（Upali），讓他回去並告訴人們：『你一直依靠我們生活，現在我們出家，將這些寶衣和大象贈送給你，供你自給自足。』說完，他們便繼續前行。優波離（Upali）心想，自己也想出家，便將寶衣等物懸掛在樹上，心想：『誰來取就給誰吧。』於是，他便一同來到佛陀（Buddha）處，請求出家，說：『我的父母已經同意，希望允許我出家，並請求先度化優波離（Upali）。』為什麼呢？『爲了消除我們的驕慢之心。』當時，世尊（Bhagavan）先度化優波離（Upali），然後度化那律（Aniruddha），接著度化跋提（Bhadrika），再接著度化難提（Nandi），然後度化金毗羅（Kimila），最後度化難陀（Nanda）等六人。優波離（Upali）受具足戒后，成為僧團中最年長的上座。當時有一位大上座，名叫毗羅荼（Viruda），單獨度化阿難陀（Ananda），其餘的上座依次度化跋難陀（Bakkula）和調達（Devadatta）。當時，跋提（Bhadrika）獨自在樹下或墳墓間思惟，夜深時，高聲稱讚說：『非常快樂，就在這裡！』比丘（Bhiksu）將此事稟告佛陀（Buddha）。佛陀（Buddha）呼喚跋提（Bhadrika），問他為什麼自言非常快樂。跋提（Bhadrika）說：『我原本在家時，內外常常用刀杖來衛護自己，仍然感到恐懼，唸唸憂慮畏懼。現在獨自在墳墓間，沒有恐懼，汗毛都不豎立。我想到出離之樂，所以稱讚非常快樂。』佛陀（Buddha）說：『善哉！』 祐認為，世俗的滯礙難以開啟，而佛法的因緣容易感應。那律（Aniruddha）和優波離（Upali）尋求佛道的意願非常深刻，所以開始時互相阻止，最終卻都敞開了心扉。苦難逼迫無法產生，這才是真正的快樂。在樹林下的歌唱，難道是向外尋求嗎？ 釋迦（Sakya）的堂弟孫陀罹難陀（Sundarananda）出家因緣記第十二（出自《普曜經》）。 佛陀（Buddha）在迦維羅竭國（Kapilavastu）的尼拘類園（Nigrodha Park），帶著侍者阿難（Ananda）進入城中乞食。童子難陀（Nanda）...
【English Translation】 English version Then they decided to renounce the world. Aniruddha said, 'Human life is impermanent and difficult to preserve. It is not appropriate to delay.' They requested a further year, or even seven days. Aniruddha agreed. After seven days, the eight Sakyas, along with Upali, the ninth, each adorned themselves well and rode on precious elephants and horses, leaving Kapilavastu. Upon reaching the border, they removed their precious garments and entrusted the elephants and horses to Upali, instructing him to return and say, 'You have always relied on us for your livelihood. Now that we are renouncing the world, we leave these precious garments and elephants to you, for your sustenance.' Having said this, they proceeded onward. Upali thought to himself that he also wished to renounce the world, so he hung the precious garments and other items on a tree, thinking, 'Whoever comes to take them, let them have them.' Then, he went together with them to the Buddha, requesting ordination, saying, 'My parents have already given their consent. I wish to be ordained, and I request that Upali be ordained first.' Why? 'To eliminate our arrogance.' At that time, the Bhagavan first ordained Upali, then Aniruddha, then Bhadrika, then Nandi, then Kimila, and finally Nanda and the other six. Upali, having received the full ordination, became the most senior member of the Sangha. At that time, there was a senior member named Viruda, who individually ordained Ananda, and the remaining senior members successively ordained Bakkula and Devadatta. At that time, Bhadrika was alone under a tree or in a cemetery, contemplating. As the night passed, he exclaimed loudly, saying, 'Very happy, right here!' A Bhiksu reported this matter to the Buddha. The Buddha called Bhadrika and asked him why he said he was very happy. Bhadrika said, 'When I was originally at home, I constantly used swords and staffs to protect myself, both internally and externally, and I still felt fear, constantly worrying and being afraid. Now, alone in the cemetery, there is no fear, and my hairs do not stand on end. I think of the joy of renunciation, so I praise it as very happy.' The Buddha said, 'Well done!' Yu believes that worldly obstacles are difficult to overcome, while the conditions for Dharma are easily felt. Aniruddha and Upali's desire to seek the Buddha's path was very profound, so they initially hindered each other, but ultimately both opened their hearts. Suffering cannot arise, this is true happiness. Is the singing under the trees seeking something external? The Twelfth Record of the Circumstances of Sundarananda's Renunciation, the Cousin of Sakya (From the Pu Yao Jing). The Buddha was in the Nigrodha Park in Kapilavastu, taking his attendant Ananda into the city to beg for food. The boy Nanda...
陀在高樓上遙見。即下來至佛所。作禮白言。如來之姓轉輪聖王。何謂自辱持缽乞食。自取佛缽入家。內盛甘美飲食。佛即還尼拘類園。即語侍者。難陀若出勿自取缽。敕語難陀躬自送來。難陀受教從後送缽。婦出語言。速還勿久須還。乃食前進。未久重更遣信時還勿停。所以鄭重恐出家故。難陀至佛所。手自奉缽唯愿時受。今欲還家。佛告難陀。卿已至此。今宜剃除鬚髮。服三法衣。何為欲還。是時如來以威神力。逼迫難陀度令出家。閉在靜室。久久之後。次第當直。難陀歡喜。我今當直事。因此閑暇逃走還家。是時難陀隨所應作。事事不闕天神侍衛。難陀汲水至滿。自然翻棄。凈地之中草土更滋。關閉門戶戶自然開。難陀自念。我家王種多饒財寶。設有漏失即可償之。今當竊隨小徑還家。行大涂者儻值如來。即脫三法衣更被余衣而去。行未經時正值如來。奔趣大樹欲自隱身。佛神力故。樹神拔樹懸在虛空。難陀入樹根處隱蔽自身。如來尋往問言何為至此。默然慚愧。佛再三告汝欲何趣。難陀言。暫欲還家與婦相見。佛告難陀。夫人學道貪著欲心。不顧後世燒身之禍。我今將汝天上游觀。宜自專心勿懷恐怖。佛以神力接至天上。見一宮殿眾寶莊嚴。玉女營從不可稱計。唯無夫主。難陀問佛。此何天宮。種種娛樂快樂
昔所未見。而無夫主唯愿說之。佛告難陀。汝可自問。難陀奉教自往。問之。天女答曰。汝不知乎。迦維羅竭國釋迦文佛並父弟難陀。后當生此為我夫主。難陀聞之密自歡喜。還至佛所具以白佛。佛告難陀。快修梵行如是不久。當來至此受福自然。是時世尊。復以神力接引難陀。將至地獄路經鐵圍山。表見瞎獼猴。佛問難陀。汝婦孫陀利何如瞎獼猴。難陀白佛。止止勿復說。此孫陀利者。女中英妙。百千萬倍豈得類乎。佛言。以孫陀利比諸天女。亦億千萬倍不可為比。於是世尊復接難陀。遍至地獄見種種苦痛。有一大鑊獄卒圍繞。湯沸火熾不見罪人。難陀白佛。是何人獄不見罪人。佛言。汝自問之。難陀往問獄卒。報言。閻浮利地真凈王家兒。得成佛道。並父弟甘露王兒。名曰難陀。為人放逸淫慾情多。自恃豪族輕忽萬民。彼命終后當來此中。難陀聞已。衣毛皆豎顏色變異。往趣世尊白言。唯然大師三界大護。今睹此變倍懷恐懼。求離地獄愿說泥洹。爾時世尊。漸與難陀說微妙法。安處無為令至道場。
雜寶藏經云。佛在迦毗羅衛國。入城乞食到難陀舍。會值難陀與婦作䊋香涂眉間。聞佛門中欲出外看。婦共要言出看如來。使我額上䊋未乾頃。便還入來。難陀即出見佛作禮。取缽向舍盛食奉佛。佛不為取過與阿
【現代漢語翻譯】 現代漢語譯本： 過去我從未見過這樣的事，而且我沒有丈夫。我希望您能為我解說。』佛陀告訴難陀：『你可以自己去問她。』難陀接受佛的教誨，親自前去詢問。天女回答說：『你不知道嗎？在迦毗羅衛國（Kapilavastu，古印度釋迦族所居住的城），釋迦文佛（Sakyamuni Buddha，佛教的創始人）和他的弟弟難陀（Nanda，釋迦牟尼的堂弟）將來會轉生到這裡，成為我的丈夫。』難陀聽了，暗自歡喜，回到佛陀那裡，把事情的經過全部告訴了佛陀。佛陀告訴難陀：『努力修行梵行（Brahmacharya，禁慾的生活），這樣不久之後，你就會來到這裡享受自然的福報。』 這時，世尊（Bhagavan，佛的尊稱）又用神力接引難陀，帶他到地獄，路過鐵圍山（Cakravāla，佛教宇宙觀中的山名），讓他看到一隻瞎獼猴。佛陀問難陀：『你的妻子孫陀利（Sundari，人名，意為『美麗』）和這隻瞎獼猴相比如何？』難陀對佛陀說：『停止，停止，不要再說了！這孫陀利是女子中的佼佼者，千百萬倍的差距，怎麼能相提並論呢？』佛陀說：『用孫陀利和諸天女相比，也是億千萬倍無法相比的。』 於是，世尊又帶著難陀，遍游地獄，看到種種苦痛。有一個大鑊（一種大鍋）周圍有獄卒圍繞，湯水沸騰，火焰熾烈，卻不見罪人。難陀問佛陀：『這是什麼人的地獄，卻不見罪人？』佛陀說：『你自己去問他們。』難陀前去問獄卒，獄卒回答說：『閻浮利地（Jambudvipa，我們所居住的大陸）真凈王（一個國王的名字）家的兒子，將要成就佛道，還有他的父弟甘露王（一個國王的名字）的兒子，名叫難陀，為人放逸，淫慾心重，仗恃豪門望族，輕視百姓。他命終之後，將要來到這裡。』難陀聽了，汗毛倒豎，臉色大變，跑到世尊那裡，稟告說：『是的，大師，您是三界（Trailokya，欲界、色界、無色界）的大護法，如今看到這種景象，更加感到恐懼，我請求離開地獄，希望您能為我解說涅槃（Nirvana，佛教術語，指解脫）之道。』 這時，世尊逐漸為難陀宣說微妙的佛法，讓他安住在無為（Asamskrta，不造作，無為法）的境界，引導他到達覺悟的場所。 《雜寶藏經》中說，佛陀在迦毗羅衛國，入城乞食，來到難陀的住所。恰逢難陀和他的妻子正在用䊋香（一種香料）塗抹眉間。聽到佛陀在門外，想要出去看看。他的妻子和他約定，出去看如來（Tathagata，佛的稱號）可以，但要在我額頭上的䊋香未乾之前，就回來。難陀立刻出去，見到佛陀，向佛陀頂禮，接過佛陀的缽，回到家中盛飯供養佛陀。佛陀沒有接受，而是遞給了阿難（Ananda，佛陀的十大弟子之一）。
【English Translation】 English version: In the past, I have never seen such a thing, and I have no husband. I wish you would explain it to me.' The Buddha told Nanda: 'You can ask her yourself.' Nanda accepted the Buddha's teaching and went to ask her personally. The celestial maiden replied: 'Don't you know? In Kapilavastu (the city where the ancient Indian Sakya clan lived), Sakyamuni Buddha (the founder of Buddhism) and his brother Nanda (Sakyamuni's cousin) will be reborn here in the future and become my husbands.' Nanda heard this and rejoiced secretly. He returned to the Buddha and told him everything that had happened. The Buddha told Nanda: 'Diligently cultivate Brahmacharya (a life of abstinence), and soon you will come here to enjoy natural blessings.' At this time, the Bhagavan (a title of the Buddha) used his divine power to lead Nanda to hell, passing by Mount Cakravāla (a mountain in the Buddhist cosmology), and showed him a blind monkey. The Buddha asked Nanda: 'How does your wife Sundari (a personal name, meaning 'beautiful') compare to this blind monkey?' Nanda said to the Buddha: 'Stop, stop, don't say any more! This Sundari is the best of women, a hundred million times better, how can they be compared?' The Buddha said: 'Comparing Sundari to the celestial maidens is also a hundred million times incomparable.' Then, the Bhagavan took Nanda around hell, showing him all kinds of suffering. There was a large cauldron surrounded by hell guards, the soup boiling and the flames raging, but no sinners were seen. Nanda asked the Buddha: 'Whose hell is this, but no sinners are seen?' The Buddha said: 'Go and ask them yourself.' Nanda went to ask the hell guards, who replied: 'The son of King True Purity (a king's name) in Jambudvipa (the continent we live on) will attain Buddhahood, and the son of his father and brother King Ambrosia (a king's name), named Nanda, is dissolute, lustful, relies on his noble family, and despises the people. After his death, he will come here.' Nanda heard this, his hair stood on end, and his face changed. He ran to the Bhagavan and reported: 'Yes, Master, you are the great protector of the three realms (Trailokya, the desire realm, the form realm, and the formless realm). Now that I see this scene, I am even more afraid. I ask to leave hell and hope you can explain the path to Nirvana (a Buddhist term, referring to liberation) to me.' At this time, the Bhagavan gradually explained the subtle Dharma to Nanda, allowing him to dwell in the state of Asamskrta (unconditioned, unconditioned Dharma), and guiding him to the place of enlightenment. The Miscellaneous Treasure Sutra says that the Buddha was in Kapilavastu, entering the city to beg for food, and came to Nanda's residence. It happened that Nanda and his wife were applying kunkuma (a kind of spice) between their eyebrows. Hearing that the Buddha was outside the door, he wanted to go out and see. His wife made an agreement with him, saying that he could go out to see the Tathagata (a title of the Buddha), but he had to come back before the kunkuma on her forehead dried. Nanda immediately went out, saw the Buddha, bowed to the Buddha, took the Buddha's bowl, and returned home to fill it with food to offer to the Buddha. The Buddha did not accept it, but handed it to Ananda (one of the Buddha's ten great disciples).
難。阿難亦不為取。阿難語言。汝從誰得缽還與本處。於是持缽詣佛。至尼拘樓精舍。佛即敕剃師與難陀剃髮。難陀不肯。怒拳而語剃髮人言。迦毗羅衛一切人民。汝今儘可剃其發也。佛問剃髮者。何以不剃。答言。畏故不敢為剃。佛共阿難自至其邊。難陀畏故不敢不剃。雖得剃髮恒欲還家。佛常將行不能得去。後於一日次守房舍。而自歡喜。今真得便可還家去。待佛眾僧都去之後我當還家。佛入城後作是念言。當爲汲水令滿澡瓶。然後還歸。尋時汲水一瓶適滿一瓶復翻。如是經時不能滿瓶。便作是言俱不可滿。使諸比丘來還自汲。我今但著瓶屋中而棄之去。即閉房門。適一扇閉一扇復開。適閉一戶一戶復開。便作是念俱不可閉。就置而去。縱使失諸比丘衣物。我饒財寶足有可償。即出僧房。而自思惟。佛必從此來。我則從彼異道而去。佛知其意亦異道來。遙見佛來大樹後藏。樹神舉樹在虛空中。露地而立。佛見難陀將還精舍。而問之言。汝念婦也。答言實爾。即將難陀向阿那波山上。又問難陀汝婦端正不。答言端正。山中有一老瞎獼猴。又復問言。汝婦孫陀利面首端正。何如此獼猴也。難陀懊惱便作念言。我婦端正人中少雙。佛今何故。以我之婦比瞎獼猴。佛復將至忉利天上。遍諸天宮而共觀看。見諸天子與諸天女
【現代漢語翻譯】 現代漢語譯本： 難陀不肯剃度，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）也不強求。阿難對他說：『你從哪裡得到的缽（缽，佛教僧侶用具，用於乞食）就還回哪裡去。』於是難陀拿著缽去見佛陀，到了尼拘樓精舍（Nigrodha，竹林精舍的別稱）。佛陀就命令剃頭師給難陀剃髮。難陀不肯，憤怒地對剃頭師說：『迦毗羅衛（Kapilavastu，古代印度釋迦族所居的城）的所有人民，你現在都可以給他們剃髮！』佛陀問剃頭師：『為什麼不剃？』剃頭師回答說：『因為害怕，不敢給他剃。』佛陀和阿難親自來到難陀身邊。難陀因為害怕，不敢不剃。雖然剃了發，卻一直想回家。佛陀總是帶著他同行，他沒法離開。 後來有一天，輪到難陀看守房舍，他暗自高興，心想：『現在真是好機會，可以回家了。等佛陀和眾僧都離開后，我就回家。』佛陀入城后，他心想：『應該把水汲滿澡瓶，然後回家。』隨即汲水，一瓶剛滿，另一瓶又翻倒。這樣過了很久，也不能把瓶子裝滿。於是他說：『兩個都不能裝滿，讓其他比丘（Bhiksu，佛教出家男子）回來自己汲水吧。我現在只要把瓶子放在屋裡，然後丟下它離開。』隨即關上房門，剛關上一扇，另一扇又開了。剛關上一戶，另一戶又開了。他心想：『兩個都關不上，就放在那裡走吧。』即使丟失了比丘們的衣物，我有很多財寶，足夠賠償。』隨即走出僧房，心想：『佛陀肯定從這裡來，我就從另一條路走。』佛陀知道他的心思，也從另一條路來。遠遠地看見佛陀來了，他就藏在大樹後面。樹神（Tree spirit，守護樹木的神靈）舉起樹，懸在空中，讓他暴露在地上。佛陀看見難陀，將他帶回精舍，問他說：『你想念妻子嗎？』他回答說：『確實如此。』隨即帶著難陀向阿那波山（Anavatapta，雪山）上走去。又問難陀：『你的妻子漂亮嗎？』他回答說：『漂亮。』山中有一隻老瞎獼猴。佛陀又問：『你妻子孫陀利（Sundari，美女的名字）的容貌，比這隻瞎獼猴怎麼樣？』難陀懊惱，心想：『我的妻子容貌端正，人中少有，佛陀現在為什麼拿我的妻子和瞎獼猴相比？』佛陀又帶他到忉利天（Trayastrimsa，佛教欲界六天之一，位於須彌山頂）上，遍觀諸天宮，看見諸天子（Devaputra，天界之子）和諸天女（Devakanya，天界女子）。
【English Translation】 English version: Nanda was unwilling to be ordained, and Ananda (one of the ten major disciples of the Buddha, known for his strong memory) did not force him. Ananda said to him, 'Return the bowl (a utensil used by Buddhist monks for begging) to where you got it from.' Then Nanda took the bowl to see the Buddha at the Nigrodha (another name for the Bamboo Grove Monastery). The Buddha then ordered the barber to shave Nanda's head. Nanda refused and angrily said to the barber, 'You can shave the heads of all the people of Kapilavastu (an ancient city where the Shakya clan resided) now!' The Buddha asked the barber, 'Why don't you shave him?' The barber replied, 'Because I am afraid, I dare not shave him.' The Buddha and Ananda personally came to Nanda's side. Nanda, out of fear, dared not refuse to be shaved. Although he had his head shaved, he always wanted to go home. The Buddha always took him along, and he could not leave. Later one day, it was Nanda's turn to guard the house, and he was secretly happy, thinking, 'Now is a really good opportunity to go home. After the Buddha and the monks have all left, I will go home.' After the Buddha entered the city, he thought, 'I should fill the bathing bottles with water and then go home.' Immediately he drew water, and as soon as one bottle was full, the other overturned. After a long time, he could not fill the bottles. So he said, 'Neither can be filled, let the other Bhiksus (Buddhist monks) come back and draw water themselves. Now I just need to put the bottles in the house and leave them behind.' Immediately he closed the door, but as soon as one panel was closed, the other opened. As soon as one door was closed, the other opened. He thought, 'Neither can be closed, just leave them there and go. Even if the monks' belongings are lost, I have plenty of wealth to compensate.' Immediately he left the monastery, thinking, 'The Buddha will definitely come from here, I will go from another road.' The Buddha knew his thoughts and also came from another road. From afar, he saw the Buddha coming, so he hid behind a large tree. The tree spirit (a deity that protects trees) lifted the tree into the air, exposing him to the ground. The Buddha saw Nanda, brought him back to the monastery, and asked him, 'Do you miss your wife?' He replied, 'Indeed.' Immediately he took Nanda to Mount Anavatapta (Snow Mountain). He also asked Nanda, 'Is your wife beautiful?' He replied, 'Beautiful.' There was an old blind monkey in the mountain. The Buddha then asked, 'How does your wife Sundari's (name of a beautiful woman) appearance compare to this blind monkey?' Nanda was annoyed, thinking, 'My wife's appearance is dignified and rare among people, why is the Buddha comparing my wife to a blind monkey now?' The Buddha then took him to Trayastrimsa Heaven (one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru), and toured all the heavenly palaces, seeing the Devaputras (sons of gods) and Devakanyas (daughters of gods).
共相娛樂。見一宮中有五百天女。無有天子。尋來問佛。佛言。汝自往問。難陀往問言。諸宮殿中盡有天子。此中何以獨無天子。諸女答言。閻浮提內佛弟難陀。佛逼使出家。以出家因緣。命終當生於此天宮。為我天子。難陀答言。即我身是。便欲即住。天女語言。我等是天汝今是人。還舍人壽更生此間。便可得住。便還佛所。以如上事。具白世尊。佛語難陀。汝婦端正。何如天女。難陀答言。比彼天女。如瞎獼猴比於我婦。佛將難陀還閻浮提。難陀為欲生天故勤加持戒。阿難爾時為說偈言。
譬如羯羊斗 將前而更卻 汝為欲持戒 其事亦如是
佛將難陀復至地獄。見諸鑊湯悉皆煮人。唯見一鑊炊沸空停。怪其所以而來問佛。佛告之言。汝自往問。難陀即往問獄卒言。諸鑊盡皆煮治罪人。此鑊何故空無所煮。答言閻浮提內。有如來弟名為難陀。以出家功德當得生天。以欲罷道因緣之故。天壽命終墮此地獄。是故我今炊鑊而待難陀。難陀恐怖畏獄卒留。即作是言。南無佛陀南無佛陀。唯愿將我擁護還至閻浮提內。佛語難陀。汝勤持戒修汝天福。難陀答言。不用生天。今唯愿我不墮此獄。佛為說法。一七日中成阿羅漢。諸比丘嘆言。世尊出世甚奇甚特。佛言。非但今日。乃往過去亦復如是。諸比丘言。
【現代漢語翻譯】 現代漢語譯本 共同享受娛樂。難陀看見一座宮殿中有五百位天女，卻沒有天子。他於是去問佛陀。佛陀說：『你自己去問她們。』難陀前去詢問說：『各個宮殿中都有天子，為何這裡唯獨沒有天子？』眾天女回答說：『在閻浮提（Jambudvipa，我們所居住的這個世界）內，佛陀的弟弟難陀，被佛陀強迫出家，因為出家的因緣，命終之後應當會生到這座天宮，成為我們的天子。』難陀回答說：『我就是。』便想要立刻住下。天女們說：『我們是天人，你現在是人。必須捨棄人壽，再次生到這裡，才可以居住。』於是難陀回到佛陀那裡，將以上的事情，詳細地稟告世尊。佛陀問難陀：『你的妻子容貌端正，和天女相比如何？』難陀回答說：『和那些天女相比，我的妻子就像是瞎了眼的獼猴。』佛陀帶領難陀回到閻浮提。難陀爲了想要生天，所以勤奮地持戒。阿難當時為他說偈語道： 『譬如羯羊鬥，將前而更卻，汝為欲持戒，其事亦如是。』 佛陀帶領難陀再次來到地獄。看見各個鑊湯（裝滿沸水的烹煮器皿）都在煮人，唯獨看見一個鑊湯沸騰著卻空無一人。難陀奇怪其中的原因，於是來問佛陀。佛陀告訴他說：『你自己去問。』難陀就去問獄卒說：『各個鑊湯都在煮治罪人，這個鑊湯為何空無所煮？』獄卒回答說：『在閻浮提內，有如來的弟弟名為難陀，因為出家的功德應當得以往生天界，因為想要放棄修道的緣故，天上的壽命終結後會墮入這個地獄。因此我現在燒熱鑊湯等待難陀。』難陀感到恐怖，害怕獄卒留下他，立刻說道：『南無佛陀（Namo Buddhaya，皈依佛陀）南無佛陀。唯愿您擁護我回到閻浮提內。』佛陀告訴難陀：『你勤奮地持戒，修你的天福。』難陀回答說：『我不需要生天，現在只希望我不墮入這個地獄。』佛陀為他說法，一個七日之中，難陀成就了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。眾比丘讚歎說：『世尊出世，真是稀有，真是特別。』佛陀說：『不只是今天這樣，往昔過去也是如此。』眾比丘說：
【English Translation】 English version They were enjoying themselves together. Nanda saw a palace with five hundred celestial women, but no celestial son. He then went to ask the Buddha. The Buddha said, 'Go and ask them yourself.' Nanda went and asked, 'All the palaces have celestial sons, why is there no celestial son here?' The celestial women replied, 'In Jambudvipa (the world we live in), the Buddha's brother, Nanda, was forced to become a monk by the Buddha. Because of the cause and condition of becoming a monk, he will be born in this celestial palace after his life ends, to be our celestial son.' Nanda replied, 'That is me.' He then wanted to stay immediately. The celestial women said, 'We are celestial beings, and you are now a human. You must give up your human life and be born here again to be able to stay.' So Nanda returned to the Buddha and reported the above matters in detail to the World Honored One. The Buddha asked Nanda, 'How does your wife's beauty compare to the celestial women?' Nanda replied, 'Compared to those celestial women, my wife is like a blind monkey.' The Buddha led Nanda back to Jambudvipa. Nanda diligently observed the precepts because he wanted to be born in heaven. At that time, Ananda spoke this verse for him: 'Like a fighting ram, advancing and then retreating, you want to uphold the precepts, it is just like that.' The Buddha led Nanda back to hell. He saw that all the cauldrons (vessels filled with boiling water) were cooking people, but he saw one cauldron boiling but empty. Nanda was curious about the reason, so he asked the Buddha. The Buddha told him, 'Go and ask yourself.' Nanda then went and asked the prison guard, 'All the cauldrons are cooking criminals, why is this cauldron empty?' The prison guard replied, 'In Jambudvipa, there is the Tathagata's brother named Nanda, who should be born in heaven because of the merit of becoming a monk, but because he wants to give up the path of cultivation, his life in heaven will end and he will fall into this hell. Therefore, I am now heating the cauldron to wait for Nanda.' Nanda was terrified, fearing that the prison guard would keep him, and immediately said, 'Namo Buddhaya (Homage to the Buddha) Namo Buddhaya. I only wish that you would protect me and return me to Jambudvipa.' The Buddha told Nanda, 'Diligently uphold the precepts and cultivate your heavenly blessings.' Nanda replied, 'I do not need to be born in heaven, I only hope that I will not fall into this hell.' The Buddha preached the Dharma for him, and within seven days, Nanda became an Arhat (a saint who has extinguished all afflictions and attained liberation). The monks exclaimed, 'The World Honored One's appearance in the world is truly rare and special.' The Buddha said, 'It is not only like this today, but it was also like this in the past.' The monks said:
過去亦爾。其事云何。請為我說。佛言。昔迦尸國王。名曰滿面。比提希國有一淫女。端正殊妙。爾時二國常想怨嫉。傍有佞臣向迦尸王。嘆說彼國有淫女。端正世所希少。王聞是語心生惑著。遣使從索彼國不與。重遣使言求暫相見。四五日間還當發遣。時彼國王約敕淫女。汝之姿態。所有伎能好悉具備。使迦尸王惑著于汝。須臾之間不能遠離。即遣令去經四五日尋復喚言。欲設大祀須得此女。暫還放來后當更遣。時迦尸王即遣歸還。大祀已訖遣使還索。答言。明日當遣。既至明日亦復不遣。如是妄語經歷多日。王心惑著。單將數人慾往彼國。諸臣勸諫不肯受用。時仙人山中有獼猴王。聰明博達多有所知。其婦適死取一雌獼猴。諸獼猴眾皆共瞋。訶責此淫獼猴。眾所共有何緣獨。當時獼猴王將雌獼猴。走迦尸國投于王所。諸獼猴眾皆共追逐。既到城內髮屋壞墻不可料理。迦尸國王語獼猴王言。汝今何不以雌獼猴還諸獼猴。獼猴王言。我婦死去更復無婦。王今云何欲使我歸。王語之言。今汝獼猴破亂我國。那得不歸。獼猴王言。此事不好耶。王答言不好。如是再三王故言不好。獼猴王言。汝宮中有八萬四千夫人。汝不愛樂。欲至敵國追逐淫女我今無婦唯取此一。汝言不好。一切萬姓視汝而活。為一淫女云何捐棄。大王當
【現代漢語翻譯】 現代漢語譯本 過去也是這樣。那是怎麼回事呢？請為我說說。佛說：『過去迦尸國有一位國王，名叫滿面（Māndāta，人名）。毗提希國有一個美女（स्त्री，strī），端莊美麗，非常出衆。當時兩國經常互相怨恨嫉妒。旁邊有個善於諂媚的臣子向迦尸國王讚歎說，那個國家有個美女，端莊美麗世間少有。國王聽了這話，心裡產生了迷惑和愛戀，派遣使者去索要，那個國家不給。又派遣使者說，請求暫時相見，四五天就送還。當時那個國王告誡美女說，『你的姿態和所有技能，都要好好地準備，使迦尸國王迷惑於你，片刻都不能離開你。』就派遣她去了。過了四五天，又派人去叫她說，『要舉行大型祭祀，需要得到這個女子，暫時回來一下，之後再送回去。』當時迦尸國王就派她回去了。大型祭祀完畢后，派遣使者去索要。回答說，『明天就送去。』到了明天，又沒有送去。這樣說謊拖延了很多天。國王心裡迷惑愛戀，只帶著幾個人想要去那個國家。各位大臣勸諫，他不肯聽從。當時仙人山中有一位獼猴王（markaṭarāja，動物名），聰明博學，知道很多事情。他的妻子剛去世，娶了一隻雌獼猴。各位獼猴都一起嗔怒，呵斥這個淫蕩的獼猴，『這是大家共有的，憑什麼你獨自佔有？』當時獼猴王帶著雌獼猴，逃到迦尸國，投奔國王。各位獼猴都一起追趕。到了城內，拆毀房屋，破壞墻壁，無法收拾。迦尸國王對獼猴王說：『你現在為什麼不把雌獼猴還給各位獼猴？』獼猴王說：『我的妻子去世了，再也沒有妻子了，大王現在怎麼要我歸還呢？』國王對他說：『現在你們獼猴破壞擾亂我的國家，怎麼能不歸還呢？』獼猴王說：『這件事不好嗎？』國王回答說：『不好。』這樣再三，國王還是說不好。獼猴王說：『你的宮中有八萬四千位夫人，你不愛，卻要去敵國追逐一個美女，我如今沒有妻子，只有這一個，你說不好。』一切百姓都仰仗你而活，爲了一個美女，怎麼能拋棄國家呢？大王應當……』
【English Translation】 English version The past was also like this. What was that about? Please tell me about it. The Buddha said: 'In the past, in the kingdom of Kāśī, there was a king named Māndāta (滿面, person's name). In the kingdom of Videha, there was a beautiful woman (स्त्री, strī), who was exceptionally beautiful and outstanding. At that time, the two kingdoms often resented and envied each other. A flattering minister told the King of Kāśī that there was a beautiful woman in that country, whose beauty was rare in the world. When the king heard this, his heart was filled with confusion and love, and he sent messengers to ask for her, but that country refused. He sent messengers again, saying that he only wanted to see her temporarily and would send her back in four or five days. At that time, the king of that country instructed the beautiful woman, 'You must prepare your appearance and all your skills well, so that the King of Kāśī will be fascinated by you and unable to leave you for a moment.' Then he sent her away. After four or five days, he sent someone to call her back, saying, 'We need to hold a large sacrifice and need this woman. Come back temporarily, and we will send her back later.' At that time, the King of Kāśī sent her back. After the large sacrifice was completed, he sent messengers to ask for her back. The reply was, 'We will send her tomorrow.' When tomorrow came, she was not sent back. He lied like this for many days. The king's heart was confused and in love, and he wanted to go to that country with only a few people. The ministers advised him, but he refused to listen. At that time, in the mountain of the immortals, there was a monkey king (markaṭarāja, animal name), who was intelligent, knowledgeable, and knew many things. His wife had just died, and he took a female monkey. All the monkeys were angry and scolded this lewd monkey, 'This is shared by everyone, why do you take it for yourself?' At that time, the monkey king took the female monkey and fled to the kingdom of Kāśī, seeking refuge with the king. All the monkeys chased after him. When they arrived in the city, they tore down houses and destroyed walls, making it impossible to manage. The King of Kāśī said to the monkey king, 'Why don't you return the female monkey to the other monkeys?' The monkey king said, 'My wife has died, and I have no wife anymore. Why do you want me to return her?' The king said to him, 'Now your monkeys are destroying and disturbing my country, how can you not return her?' The monkey king said, 'Is this not good?' The king replied, 'It is not good.' He said this again and again, but the king still said it was not good. The monkey king said, 'You have eighty-four thousand consorts in your palace, but you do not love them. Instead, you want to chase after a beautiful woman in an enemy country. I have no wife now, only this one, and you say it is not good.' All the people depend on you for their livelihood. How can you abandon the country for the sake of a beautiful woman? Your Majesty should...'
如。淫慾之事。樂少苦多。猶如逆風而執熾炬。愚者不放必見燒害。欲為不凈如彼屎聚。欲現外相薄皮所覆。欲無反覆如屎涂毒蛇。欲如怨賊詐親附人。欲如假借必當還歸。欲為可惡如廁生華。欲如疥瘡而向於火。把之轉劇。欲如狗嚙枯骨。涎唾共合謂為有味。唇齒破盡不知厭足。欲如渴人飲于堿水。逾增其渴。欲如段肉眾鳥競逐。欲如魚獸貪味。至死其患甚大。爾時獼猴王者我身是也。爾時王者難陀是也。爾時淫女者孫陀利是也。我于爾時欲淤泥中拔出難陀。今亦拔其生死之苦。
釋迦譜卷第六
釋迦譜卷第七
蕭齊釋僧祐撰
釋迦子羅云出家緣記第十三(出未曾有經)
爾時世尊告目犍連。汝今往彼迦毗羅城。問訊我父閱頭檀王。並我姨母波阇波提。及三叔父斛飯王等。因復慰喻羅睺羅母。耶輸陀羅令割恩愛。放羅睺羅令作沙彌。修習聖道。所以者何。母子恩愛。歡樂須臾。死墮地獄。母之與子各不相知。窈窈冥冥永相離別。受苦萬端後悔無及。羅睺得道當還度母。永絕生老病死根本。得至羅漢如我今也。目連受命屈伸臂頃。到迦毗羅凈飯王所。而白王言。世尊慇勤致問無量起居輕利氣力安不。及太夫人波阇波提。並三叔父斛飯王等。問訊起居亦復如是。時耶輸陀羅聞佛遣使。來
【現代漢語翻譯】 現代漢語譯本： 如（如同）。淫慾之事（指性慾）。快樂少而痛苦多。就像逆風拿著燃燒的火炬。愚蠢的人不放手必定會被燒傷。慾望就像不乾淨的糞便堆積。慾望呈現外表，只是被一層薄皮覆蓋。慾望沒有反覆，就像塗了毒藥的蛇。慾望就像怨恨的盜賊，假裝親近人。慾望就像借來的東西，必定要歸還。慾望令人厭惡，就像廁所里生出的花。慾望就像疥瘡，靠近火只會更加嚴重。慾望就像狗啃咬枯骨，混合著唾液，還以為有味道。嘴唇和牙齒都咬破了，也不知道滿足。慾望就像口渴的人喝堿水，越喝越渴。慾望就像一塊肉，眾鳥爭相搶奪。慾望就像魚和野獸貪圖美味，直到死亡，帶來的禍患非常大。那時獼猴的國王就是我的前身。那時的國王就是難陀（Nanda）。那時的**者就是孫陀利（Sundari）。我在那時將難陀從慾望的淤泥中拔出來，現在也要拔出他生死輪迴的痛苦。
《釋迦譜》卷第六
《釋迦譜》卷第七
蕭齊釋僧祐撰
釋迦子羅云出家緣記第十三（出自《未曾有經》）
這時，世尊告訴目犍連（Maudgalyayana）：『你現在前往迦毗羅城（Kapilavastu），問候我的父親閱頭檀王（Suddhodana），以及我的姨母波阇波提（Prajapati），還有三位叔父斛飯王（Dronodana）等。順便也去安慰羅睺羅（Rahula）的母親耶輸陀羅（Yasodhara），讓她割捨恩愛，放羅睺羅出家做沙彌（Sramanera），修習聖道。』為什麼呢？母子之間的恩愛，快樂只是短暫的。死後墮入地獄，母親和兒子互不相知，在黑暗中永遠分離，承受各種痛苦，後悔也來不及了。羅睺羅得道后，應當回來度化母親，永遠斷絕生老病死的根本，證得阿羅漢（Arhat），就像我今天一樣。』目連（Maudgalyayana）接受命令，屈伸手臂的瞬間，就到了迦毗羅（Kapilavastu）凈飯王（Suddhodana）的住所，稟告國王說：『世尊慇勤地問候您，問您起居是否安好，身體是否輕便，氣力是否充足。也問候太夫人波阇波提（Prajapati），以及三位叔父斛飯王（Dronodana）等，問候起居是否安好。』當時，耶輸陀羅（Yasodhara）聽說佛陀派使者前來。
【English Translation】 English version: It is like this. The matter of lust (referring to sexual desire). There is little joy and much suffering. It is like holding a burning torch against the wind. A fool who does not let go will surely be burned. Desire is like an unclean pile of excrement. Desire presents an outward appearance, but is only covered by a thin skin. Desire is without repetition, like a snake smeared with poison. Desire is like a hateful thief, pretending to be close to people. Desire is like something borrowed, which must be returned. Desire is detestable, like a flower growing in a toilet. Desire is like scabies, approaching fire only makes it worse. Desire is like a dog gnawing on dry bones, mixed with saliva, thinking it has flavor. Lips and teeth are broken, yet there is no satisfaction. Desire is like a thirsty person drinking alkaline water, which only increases their thirst. Desire is like a piece of meat, fought over by many birds. Desire is like fish and beasts greedy for taste, until death, the suffering it brings is very great. At that time, the monkey king was my former self. At that time, the king was Nanda. At that time, the ** was Sundari. At that time, I pulled Nanda out of the mud of desire, and now I will also pull him out of the suffering of birth and death.
Shijia Genealogy Volume 6
Shijia Genealogy Volume 7
Compiled by Shi Sengyou of the Xiao Qi Dynasty
The Thirteenth Record of Shakyamuni's Son Rahula's Renunciation (From the Never Before Sutra)
At that time, the World Honored One told Maudgalyayana: 'You should now go to the city of Kapilavastu, inquire after my father King Suddhodana, and my aunt Prajapati, as well as my three uncles Dronodana and others. Also, comfort Rahula's mother Yasodhara, and persuade her to relinquish her affection and let Rahula renounce the world to become a Sramanera, cultivating the holy path.' Why is that? The love between mother and child is joyful only for a short time. After death, they fall into hell, mother and son do not know each other, and are separated forever in darkness, enduring all kinds of suffering, and regret is of no use. When Rahula attains the Way, he should return to liberate his mother, and forever cut off the root of birth, old age, sickness, and death, attaining Arhatship, just as I am today.' Maudgalyayana received the command, and in the blink of an eye, arrived at King Suddhodana's residence in Kapilavastu, and reported to the king, saying: 'The World Honored One sends his regards to you, asking if your daily life is well, if your body is light and comfortable, and if your strength is sufficient. He also sends his regards to the Great Lady Prajapati, and the three uncles Dronodana and others, asking if their daily lives are well.' At that time, Yasodhara heard that the Buddha had sent a messenger.
至王所未知意趣。即遣青衣令參訊息。青衣還白世尊遣使。取羅睺羅度為沙彌。耶輸陀羅聞是訊息。將羅睺羅登上高樓。約敕監官關閉門合。悉令堅牢。時大目連既到宮門。不能得入又無人通。即以神力飛上高樓。至耶輸陀羅座前而立。耶輸陀羅見目連來。憂喜交集迫不得已。即起禮拜敕為敷座。請目連坐。問目連曰。世尊無恙教化眾生不勞神也。遣上人來欲何所為。目連白曰。太子羅睺年已九歲。應令出家修學聖道。所以者何。母子恩愛少時如意。一旦命終墮三惡道。恩愛離別窈窈冥冥。母不知子子不知母。羅睺得道當還度母。永度生老病死憂患。得至涅槃如佛今也。耶輸陀羅答目連曰。釋迦如來為太子時。娶我為妻奉事太子。如事天神曾無一失。共為夫婦未滿三年。舍五欲樂騰越宮城逃至王田。王身往迎違戾不從。反遣車匿白馬令還自要道成。誓願當歸被鹿皮衣。譬如狂人隱居山澤。勤苦六年得佛還國。都不見親忽忘恩舊。劇于路人。使我母子守孤抱窮。今復遣使欲求我子。為其眷屬。何酷如之。太子成道自言慈悲。慈悲之道應安樂眾生。今反離別人之母子。苦中之甚。莫若恩愛離別之苦。以是推之。今別人母子。何慈之有。白目連曰。還向世尊宣我所陳。時大目連更以方便。種種諫喻曉耶輸陀羅。而耶輸陀羅絕
【現代漢語翻譯】 至於大王所不瞭解的意趣，世尊就派遣青衣使者去了解情況。青衣使者回來稟告世尊，世尊就派遣使者去帶走羅睺羅（釋迦牟尼佛之子）度他出家為沙彌。耶輸陀羅（羅睺羅之母，釋迦牟尼佛之妻）聽到這個訊息，就帶著羅睺羅登上高樓，命令監管人員把門窗全部關好，務必堅固。當時，大目連（釋迦牟尼佛十大弟子之一，以神通著稱）來到宮門，無法進入，也沒有人通報。於是就用神通飛上高樓，來到耶輸陀羅的座位前站立。耶輸陀羅見到目連到來，憂愁和喜悅交織在一起，迫不得已，就起身禮拜，命人鋪設座位，請目連坐下。她問目連說：『世尊（釋迦牟尼佛）安好嗎？教化眾生是否勞累？派遣上人（對僧人的尊稱）前來有何事？』 目連回答說：『太子羅睺羅現在已經九歲，應該讓他出家修學聖道。為什麼呢？母子之間的恩愛，少時雖然如意，一旦命終，就會墮入三惡道（地獄、餓鬼、畜生）。恩愛離別，幽暗不明，母親不知道兒子的情況，兒子也不知道母親的情況。羅睺羅如果得道，應當回來度化母親，永遠脫離生老病死憂患，達到涅槃（佛教最高境界），就像現在的佛陀一樣。』 耶輸陀羅回答目連說：『釋迦如來（釋迦牟尼佛）做太子的時候，娶我為妻，我奉事太子，就像奉事天神一樣，沒有絲毫過失。我們共同做了三年夫妻，他就捨棄五欲之樂（色、聲、香、味、觸），翻越宮城逃到王田。國王親自去迎接他，他違背抗拒不肯回來，反而派遣車匿（釋迦牟尼佛的僕人）和白馬回來，自己約定要等到得道成佛后才回來，穿著鹿皮衣，就像狂人一樣隱居在山澤。勤苦六年得佛后回到國家，完全不顧親情，好像忘記了過去的恩情，比路人還不如。使我們母子守寡，生活貧困。現在又派遣使者來索要我的兒子，讓他做他的眷屬。怎麼能如此殘酷呢？太子成道后自稱慈悲，慈悲之道應該使眾生安樂，現在反而離散別人的母子，痛苦之中，沒有比恩愛離別更痛苦的了。由此推斷，現在離散別人的母子，哪裡有慈悲可言呢？請你回去向世尊稟告我所說的話。』 當時，大目連再次用種種方便，勸諫開導耶輸陀羅，但是耶輸陀羅堅決不聽。
【English Translation】 Regarding the intentions unknown to the King, the World Honored One ( 世尊, Shìzūn, another name for Buddha) sent a blue-robed messenger to inquire. The messenger returned and reported to the World Honored One, who then sent an envoy to take Rāhula (羅睺羅, Luóhóuluó, son of Siddhartha Gautama) to be ordained as a Śrāmaṇera (沙彌, Shāmí, novice monk). Yaśodharā (耶輸陀羅, Yéshūtuóluó, wife of Siddhartha Gautama and mother of Rāhula) heard this news and took Rāhula up to a high tower, ordering the guards to close and secure all the doors and windows. At that time, Mahāmaudgalyāyana (大目連, Dàmùlián, one of the Buddha's chief disciples, known for his supernatural powers) arrived at the palace gate but could not enter, and no one would inform her. So, he used his divine power to fly up to the high tower and stood before Yaśodharā's seat. Yaśodharā, seeing Mahāmaudgalyāyana arrive, was filled with mixed feelings of sorrow and joy. Compelled by the situation, she rose, paid her respects, ordered a seat to be prepared, and invited Mahāmaudgalyāyana to sit. She asked Mahāmaudgalyāyana, 'Is the World Honored One well? Does he find teaching sentient beings tiring? What is the purpose of sending the Venerable One (上人, Shàngrén, a respectful term for monks) here?' Mahāmaudgalyāyana replied, 'Prince Rāhula is now nine years old and should be ordained to study the holy path. Why? The love between mother and son, though pleasant in youth, will lead to falling into the three evil realms (三惡道, Sān'èdào, realms of hell, hungry ghosts, and animals) upon death. The separation of love is dark and obscure; the mother will not know the son's condition, and the son will not know the mother's condition. If Rāhula attains enlightenment, he should return to liberate his mother, forever escaping the suffering of birth, old age, sickness, and death, and attain Nirvāṇa (涅槃, Nièpán, the ultimate state of liberation in Buddhism) just like the Buddha now.' Yaśodharā answered Mahāmaudgalyāyana, 'When Śākyamuni Tathāgata (釋迦如來, Shìjiā Rúlái, another name for Buddha) was a prince, he married me, and I served him as if serving a deity, without any fault. We were husband and wife for less than three years when he abandoned the pleasures of the five desires (五欲之樂, Wǔyù zhī lè, forms, sounds, smells, tastes, and tactile objects), climbed over the palace walls, and fled to the royal fields. The king himself went to welcome him back, but he refused and instead sent Chandaka (車匿, Chēnì, Siddhartha Gautama's servant) and his white horse back, vowing to return only after attaining enlightenment. He wore deerskin clothes and lived like a madman in the mountains and marshes. After six years of diligent practice, he attained Buddhahood and returned to the country, completely disregarding his relatives and forgetting past kindness, worse than a stranger. He has left my son and me widowed and impoverished. Now, he sends an envoy to take my son to be his follower. How cruel can he be? The prince, after attaining enlightenment, proclaims compassion. The path of compassion should bring happiness to sentient beings, but now he separates mothers and sons. Among all sufferings, there is none greater than the suffering of separation from loved ones. Judging from this, where is the compassion in separating others' mothers and sons? Please return and report what I have said to the World Honored One.' At that time, Mahāmaudgalyāyana again used various skillful means to advise and persuade Yaśodharā, but Yaśodharā remained resolute.
無聽意。辭退還到凈飯王所。具宣上事王聞是已。即告夫人波阇波提。我子悉達遣目連來。迎取羅云欲令入道修學聖法。耶輸陀羅女人愚癡。未解法要心堅意固。纏著恩愛情無縱舍。卿可往彼重陳諫之令其心悟。時太夫人即便將從五百青衣。至其宮中隨宜諫喻。反覆再三。耶輸陀羅猶故不聽。白夫人曰。我在家時。八國諸王。競來見求。父母不許。所以者何。釋迦太子才藝過人。是故父母以我配之。太子爾時知不住世出家學道。何故慇勤苦求我耶。夫人取婦正為恩好。聚集歡樂萬世相承。子孫相續紹繼宗嗣世之正禮。太子既去。復求羅睺欲令出家。永絕國嗣有何義哉。爾時夫人聞是語已。默然無言不知所云。爾時世尊即起化人。空中告言耶輸陀羅。汝頗憶念往古世時誓願事不。我當爾時為菩薩道。以五百金錢。從汝買得五莖蓮華。上定光佛時。汝求我世世所生共為夫妻。我不欲受即語汝言。我為菩薩累劫行愿。一切佈施不逆人意。汝能爾者聽為我妻。汝立誓言世世所生。國城妻子及與我身。隨君施與誓無悔心。而今何故愛惜羅睺。不令出家學聖道也。耶輸陀羅聞是語已。霍然還識宿業因緣。事事明瞭如昨所見。愛子之情自然消歇。遣喚目連懺悔辭謝。捉羅睺手付囑目連。與子離別涕淚交流。爾時羅睺見母愁苦。長跪合
【現代漢語翻譯】 無聽意：沒有人聽從他的意思。 辭退還到凈飯王（Suddhodana）所：目犍連（Maudgalyayana）被拒絕後，回到了凈飯王那裡。 具宣上事王聞是已：他詳細地向國王稟報了這件事，國王聽后。 即告夫人波阇波提（Prajapati）：就告訴了他的夫人波阇波提。 我子悉達（Siddhartha）遣目連來：『我的兒子悉達派目犍連來。 迎取羅云（Rahula）欲令入道修學聖法：想要帶走羅睺，讓他出家修習神聖的佛法。 耶輸陀羅（Yasodhara）女人愚癡：耶輸陀羅這個女人很愚癡。 未解法要心堅意固：不明白佛法的要義，心意堅定固執。 纏著恩愛情無縱舍：被恩愛所束縛，不肯放手。 卿可往彼重陳諫之令其心悟：你可以去那裡再次勸諫她，讓她醒悟。』 時太夫人即便將從五百青衣：當時，太夫人就帶著五百個侍女。 至其宮中隨宜諫喻：到了耶輸陀羅的宮中，適當地勸諫開導她。 反覆再三：反反覆覆地勸說了多次。 耶輸陀羅猶故不聽：耶輸陀羅仍然不聽從。 白夫人曰：對夫人說： 我在家時：『我還在孃家的時候。 八國諸王競來見求：八個國家的國王都爭著來求娶我。 父母不許：我的父母都沒有答應。 所以者何：這是為什麼呢？ 釋迦太子（Sakyamuni）才藝過人：因為釋迦太子才藝過人。 是故父母以我配之：所以我的父母把我許配給了他。 太子爾時知不住世出家學道：太子當時就知道自己不會長久住世，要出家修道。 何故慇勤苦求我耶：為什麼要慇勤地來求娶我呢？』 夫人取婦正為恩好：『夫人娶媳婦，正是爲了恩愛和睦。 聚集歡樂萬世相承：聚集歡樂，世代相傳。 子孫相續紹繼宗嗣世之正禮：子孫相繼，繼承宗嗣，這是世間的正理。 太子既去：太子既然已經離開了。 復求羅睺欲令出家：現在又來要羅睺出家。 永絕國嗣有何義哉：永遠斷絕了國家的後嗣，這有什麼意義呢？』 爾時夫人聞是語已：當時，太夫人聽了這些話后。 默然無言不知所云：沉默不語，不知道該說什麼。 爾時世尊即起化人：這時，世尊顯現了一個化身。 空中告言耶輸陀羅：在空中告訴耶輸陀羅： 汝頗憶念往古世時誓願事不：『你還記得過去世所發的誓願嗎？』 我當爾時為菩薩道：我當時爲了修菩薩道。 以五百金錢從汝買得五莖蓮華：用五百金錢從你那裡買得了五莖蓮花。 上定光佛（Dipankara Buddha）時：在供養定光佛的時候。 汝求我世世所生共為夫妻：你求我生生世世都做夫妻。 我不欲受即語汝言：我不願意接受，就對你說： 我為菩薩累劫行愿：『我爲了修菩薩道，要經歷無數劫的修行和發願。 一切佈施不逆人意：一切佈施都要隨順別人的心意，不能違逆。』 汝能爾者聽為我妻：『你如果能做到這樣，就允許你做我的妻子。』 汝立誓言世世所生：你發誓說生生世世。 國城妻子及與我身：國家、城池、妻子以及我的身體。 隨君施與誓無悔心：都隨你佈施，發誓沒有後悔之心。 而今何故愛惜羅睺：現在為什麼又愛惜羅睺。 不令出家學聖道也：不讓他出家修習神聖的佛法呢？』 耶輸陀羅聞是語已：耶輸陀羅聽了這些話后。 霍然還識宿業因緣：突然回憶起了過去世的因緣。 事事明瞭如昨所見：所有的事情都明明白白，就像昨天親眼所見一樣。 愛子之情自然消歇：愛子之情自然消退。 遣喚目連懺悔辭謝：派人叫來目犍連，向他懺悔道歉。 捉羅睺手付囑目連：抓住羅睺的手，託付給目犍連。 與子離別涕淚交流：與兒子離別，淚流滿面。 爾時羅睺見母愁苦：當時，羅睺看到母親愁苦的樣子。 長跪合：長跪合掌
【English Translation】 No one listened to him. Being rejected, Maudgalyayana returned to King Suddhodana. He reported the matter in detail to the king, who, upon hearing it, immediately told his wife, Prajapati, 'My son Siddhartha has sent Maudgalyayana to fetch Rahula, intending for him to enter the path and study the sacred Dharma. Yasodhara is a foolish woman, not understanding the essence of the Dharma, her heart is firm and resolute, bound by love and affection, unwilling to let go. You should go there and repeatedly advise her, so that she may awaken.' At that time, the Great Lady immediately took with her five hundred maids, went to Yasodhara's palace, and appropriately advised and enlightened her. She repeatedly advised her again and again. Yasodhara still refused to listen. She said to the Great Lady: 'When I was at home, kings from eight countries came seeking to marry me. My parents did not allow it. Why is that? Because Prince Sakyamuni's talents and skills surpassed others. Therefore, my parents betrothed me to him. The prince knew at that time that he would not stay in the world and would leave home to study the Way. Why did he earnestly seek to marry me then?' 'A lady is taken as a wife precisely for love and harmony, to gather joy and pass it on for generations. Children and grandchildren continue the lineage, inheriting the ancestral heritage, which is the proper custom of the world. Now that the prince has left, he seeks Rahula again, wanting him to leave home. What is the meaning of forever cutting off the national lineage?' At that time, the Great Lady, upon hearing these words, remained silent, not knowing what to say. At that time, the World Honored One manifested a transformation body, and in the air, he said to Yasodhara: 'Do you remember the vows you made in past lives?' 'At that time, I was on the path of a Bodhisattva, and I bought five lotus flowers from you for five hundred gold coins, when offering them to Dipankara Buddha. You asked me to be your husband and wife in every life. I did not want to accept and said to you: 'I am a Bodhisattva, practicing vows for countless eons, giving everything away and never going against people's wishes.' 'If you can do that, then I will allow you to be my wife.' You vowed that in every life, the country, the city, the wife, and my body, would be given away as you wished, and you vowed not to regret it. Why do you now cherish Rahula and not allow him to leave home to study the sacred Dharma?' Upon hearing these words, Yasodhara suddenly remembered the causes and conditions of her past karma. Everything became clear, as if she had seen it with her own eyes yesterday. Her love for her son naturally subsided. She sent for Maudgalyayana, repented, and apologized to him. She took Rahula's hand and entrusted him to Maudgalyayana. Parting with her son, tears flowed freely. At that time, Rahula, seeing his mother's sorrow, knelt with palms together.
掌前白母言。愿母莫愁羅睺今往。定省世尊尋爾當還。與母相見。時凈飯王。為欲安慰耶輸陀羅令其喜故。即集國中豪族而告之言。金輪王子。今當往彼舍婆提國。從佛出家學道。愿卿人人各遣一子。隨從我孫咸皆奉命。即時合集有五十人。隨從羅睺往到佛所。頭面作禮。佛使阿難剃羅睺頭。及其五十諸公王子。悉令出家。命舍利弗為其和尚。大目犍連作阿阇梨。授十戒法便為沙彌。爾時佛子羅云等。五十沙彌。聞佛說彼扇提羅等罪報因緣(扇提羅等昔為比丘宿緣罪報文繁不載)甚大憂懼。即各頭面禮佛白言。世尊。今聞說此扇提羅等。甚懷怖懼。所以者何。和尚舍利弗。大智福德國中供養最上甘珍。小兒愚癡無有福德。食人如是妙好飲食。後世當受苦果如扇提羅。是故我等實懷憂慮。愿佛垂哀。賜聽我屬舍道還家。冀免罪咎。爾時世尊告羅睺羅。汝今畏罪還家。求離苦者是事不然。何以故。譬如二人乏食飢餓。忽遇主人為設種種肥濃美味。其人飢餓貪食過飽。然此二人一者有智。一者愚癡。有智之人。自知食過身體沉重。頻伸欠呿即詣明醫。請除苦患。良醫即賜摩檀提藥。令其服之吐宿食已。令近暖火禁節訊息。得免禍患終保年壽。其無智者。不知食過。謂是鬼魅。殺生祠祭欲求濟命。腹中宿食遂成生風。絞切心痛
【現代漢語翻譯】 現代漢語譯本： 掌前白母說道：『愿母親不要為羅睺（佛陀之子）現在離去而憂愁。他一定會去拜見世尊，探望您之後就會回來，與母親相見。』 當時凈飯王（佛陀之父）爲了安慰耶輸陀羅（羅睺之母），讓她高興，就召集了國內的豪族，告訴他們說：『金輪王子（指羅睺），現在將要前往舍婆提國（古印度城市），跟隨佛陀出家學道。希望你們每家都派一個兒子，跟隨我的孫子。』大家都接受了命令。 當時共聚集了五十人，跟隨羅睺前往佛陀所在之處，向佛陀頂禮。佛陀讓阿難（佛陀的十大弟子之一）剃度羅睺的頭髮，以及那五十位王子，全部讓他們出家。佛陀命舍利弗（佛陀的十大弟子之一）作為他們的和尚（老師），大目犍連（佛陀的十大弟子之一）作為他們的阿阇梨（導師），授予他們十戒法，讓他們成為沙彌（出家男子）。 當時佛子羅云（羅睺的另一種稱呼）等五十位沙彌，聽聞佛陀講述扇提羅（人名）等人的罪報因緣（扇提羅等人過去作為比丘的宿緣罪報，內容繁多不在此記載），非常憂懼，就各自向佛陀頂禮，稟告說：『世尊，現在聽聞關於扇提羅等人的事情，我們非常害怕。這是為什麼呢？我們的和尚舍利弗，具有大智慧和福德，是全國供養的最上等的美味珍饈。我們這些小孩子愚癡，沒有福德，卻食用人們如此美好的飲食，後世將會遭受像扇提羅一樣的苦果。因此，我們實在感到憂慮。希望佛陀慈悲，允許我們這些弟子捨棄修行還家，希望能夠免除罪過。』 當時世尊告訴羅睺羅說：『你現在因為害怕罪過而想要還家，想要遠離痛苦，這是不可能的。為什麼呢？譬如兩個人，缺乏食物，飢餓難耐，忽然遇到主人為他們準備了各種肥美濃厚的美味佳餚。這兩人因為飢餓而貪食過飽。然而，這兩人一個有智慧，一個愚癡。有智慧的人，自己知道吃得過多，身體沉重，頻繁地伸懶腰打哈欠，就去拜訪高明的醫生，請求解除痛苦。良醫就賜予摩檀提藥（藥名），讓他們服用，吐出積食，讓他們靠近暖火，禁忌飲食，調養身體，就能免除禍患，最終保全壽命。 『而那沒有智慧的人，不知道是吃得過多造成的，認為是鬼怪作祟，殺生祭祀，想要以此來保全性命。腹中的積食就變成了生風，絞痛心腹。』
【English Translation】 English version: The white-haired mother said, 'May the mother not worry about Rāhula (son of the Buddha) leaving now. He will definitely visit the World Honored One, visit you, and then return to see his mother.' At that time, King Śuddhodana (father of the Buddha), in order to comfort Yaśodharā (mother of Rāhula) and make her happy, gathered the powerful families in the country and told them, 'The Golden Wheel Prince (referring to Rāhula) is now going to Śrāvastī (ancient Indian city) to become a monk and study the Dharma with the Buddha. I hope that each of you will send a son to follow my grandson.' Everyone accepted the order. At that time, a total of fifty people gathered and followed Rāhula to where the Buddha was, and prostrated before the Buddha. The Buddha had Ānanda (one of the Buddha's ten great disciples) shave Rāhula's head, as well as the fifty princes, and had them all become monks. The Buddha ordered Śāriputra (one of the Buddha's ten great disciples) to be their Upadhyaya (teacher), and Mahāmaudgalyāyana (one of the Buddha's ten great disciples) to be their Acharya (mentor), and gave them the ten precepts, making them Śrāmaṇeras (novice monks). At that time, the Buddha's son Rāhula (another name for Rāhula) and the fifty Śrāmaṇeras, hearing the Buddha talk about the causes and conditions of the karmic retribution of Śāntila (person's name) and others (the past karmic retribution of Śāntila and others as monks is lengthy and not recorded here), were very worried and fearful, and each prostrated before the Buddha and reported, 'World Honored One, now hearing about Śāntila and others, we are very afraid. Why is this? Our Upadhyaya Śāriputra has great wisdom and merit, and is the most superior and delicious food offered in the country. We children are ignorant and have no merit, but we eat such wonderful food, and in future lives we will suffer the same bitter consequences as Śāntila. Therefore, we are really worried. We hope that the Buddha will have compassion and allow us disciples to abandon our practice and return home, hoping to avoid sin.' At that time, the World Honored One told Rāhula, 'Now you want to return home because you are afraid of sin, and you want to get away from suffering, but this is impossible. Why? For example, two people are lacking food and are very hungry, and suddenly the host prepares all kinds of rich and delicious delicacies for them. These two people eat too much because they are hungry. However, one of these two people is wise and the other is foolish. The wise person knows that he has eaten too much, his body is heavy, and he yawns and stretches frequently, so he visits a brilliant doctor and asks to relieve the pain. The good doctor gives him Matandī medicine (name of medicine), lets him take it, vomits out the accumulated food, lets him get close to the warm fire, abstains from food, and recuperates his body, so he can avoid disaster and eventually preserve his life.' 'But the unwise person does not know that it is caused by eating too much, thinks it is a ghost causing trouble, kills living beings and sacrifices, wanting to save his life in this way. The accumulated food in his abdomen turns into wind, causing colic and abdominal pain.'
因是死亡。生地獄中。佛告羅睺羅。汝畏罪還家。如彼無智愚癡人也。汝先有善根因緣遭值我。時如彼明醫能濟苦患。而得不死。汝今何為舍明入闇。羅睺白言。世尊。諸佛智慧猶如大海。羅睺等心猶如毫末。豈能受持如來智慧。佛告羅睺。如天雨滴。后不及前。雖不相及能滿大器。修學智慧亦復如是。從小微起終成大器。如是展轉滿無量器是則自利利人。名為大士如我今也。羅睺羅等。聞佛說已心開意解。普耀經云。佛還入宮坐于殿上。俱夷攜羅云來。稽首佛足瞻對問訊。時王僚屬皆懷沉疑。太子捐國十有二年。何從生子。佛語父王告諸群僚。俱夷守節貞潔清無瑕疵。設王不信今當現證。於時世尊化諸眾僧。皆使如佛。羅云年始七歲。俱夷即以指印信環。與羅睺言。是汝父者以此與焉。羅云應時直前詣佛。以印信環而授世尊。王及群臣咸皆欣踴。稱言善哉真佛子也。佛語父王及諸臣曰。從今已后無復懷疑。此吾之子緣吾化生。勿咎俱夷。王得道證。俱夷持戒凈修梵行。彌沙塞律云。佛往到凈飯王宮。時羅睺羅母。將羅睺羅在高樓上。遙見佛來語言。汝見彼沙門不。答言見。又語言。彼是汝父。可往索父余財。佛既入宮于中庭露地坐。羅睺羅馳下趣佛。頭面禮足。住佛影中白言。是影甚樂。愿佛與我父余財。佛言。汝
【現代漢語翻譯】 現代漢語譯本 這是死亡的原因，導致墮入地獄之中。佛陀告訴羅睺羅（Rahula，佛陀之子）：『你因為害怕罪惡而想回家，就像那些沒有智慧的愚癡之人一樣。你先前有善根因緣，才能遇到我。那時我就像一位高明的醫生，能夠救治你的痛苦，讓你得到不死之境。你現在為何要捨棄光明而進入黑暗呢？』羅睺羅回答說：『世尊，諸佛的智慧猶如大海，而羅睺羅的心量卻像毫毛一樣微小，怎麼能夠承受如來的智慧呢？』佛陀告訴羅睺羅：『就像天上的雨滴，後面的雨滴雖然不能與前面的雨滴相連，但最終也能充滿大的容器。修學智慧也是這樣，從微小處開始，最終成就大的器量。』這樣輾轉相傳，充滿無量的容器，這就是既能利益自己又能利益他人，被稱為大士，就像我今天一樣。』羅睺羅等人聽了佛陀的說法后，心開意解。《普耀經》記載，佛陀回到宮中，坐在殿上。俱夷（Yasodhara，羅睺羅之母）帶著羅云（Rahula）前來，向佛陀頂禮問訊。當時國王和臣僚都心懷疑惑，太子離開國家已經十二年了，怎麼會生下兒子呢？佛陀告訴父王凈飯王（Suddhodana）和各位臣僚：『俱夷遵守婦道，貞潔清白，沒有瑕疵。如果大王不相信，現在就當場驗證。』當時世尊變化出許多僧人，都像佛陀一樣。羅云當時七歲，俱夷就用指環印信交給羅睺羅說：『那是你的父親，用這個給他。』羅云立刻走到佛陀面前，將印信環交給世尊。國王和群臣都歡欣鼓舞，稱讚說：『太好了，真是佛陀的兒子啊！』佛陀告訴父王和各位臣僚說：『從今以後，不要再懷疑了。這是我的兒子，因我教化而生。不要責怪俱夷。』國王因此得到了道證。俱夷持戒清凈，修行梵行。《彌沙塞律》記載，佛陀前往凈飯王的宮殿。當時羅睺羅的母親，帶著羅睺羅在高樓上，遙遙看見佛陀走來，就說：『你看見那個沙門了嗎？』羅睺羅回答說：『看見了。』她又說：『那是你的父親，你可以去向他要父親的遺產。』佛陀進入宮殿後，在中庭的露天地上坐下。羅睺羅跑下樓去，來到佛陀面前，頭面頂禮佛足，站在佛陀的影子中說：『這個影子非常快樂。愿佛陀給我父親的遺產。』佛陀說：『你 要
【English Translation】 English version This is the cause of death, leading to rebirth in hell. The Buddha told Rahula (Rahula, Buddha's son): 'You fear sin and want to return home, like those ignorant and foolish people. You had good roots and conditions in the past to encounter me. At that time, I was like a skilled doctor who could cure your suffering and allow you to attain immortality. Why do you now abandon the light and enter the darkness?' Rahula replied: 'World Honored One, the wisdom of all Buddhas is like the vast ocean, while Rahula's mind is as small as a hair. How can I bear the wisdom of the Tathagata?' The Buddha told Rahula: 'Just like raindrops from the sky, the later drops may not connect with the earlier ones, but eventually they can fill a large container. Cultivating wisdom is also like this, starting from the smallest beginnings and eventually achieving great capacity.' In this way, passing it on and filling countless containers, this is both benefiting oneself and benefiting others, and is called a great being, just like I am today.' After Rahula and others heard the Buddha's words, their minds opened and they understood. The 'Universal Illumination Sutra' records that the Buddha returned to the palace and sat on the throne. Yasodhara (Yasodhara, Rahula's mother) brought Rahula (Rahula) forward and bowed to the Buddha in greeting. At that time, the king and his officials were all doubtful. The prince had left the country for twelve years, how could he have a son? The Buddha told his father, King Suddhodana (Suddhodana), and all the officials: 'Yasodhara has observed the way of a wife, she is chaste and pure, without blemish. If the king does not believe, we will verify it on the spot.' At that time, the World Honored One transformed many monks, all like the Buddha. Rahula was seven years old at the time, and Yasodhara gave the signet ring to Rahula, saying: 'That is your father, give this to him.' Rahula immediately went to the Buddha and gave the signet ring to the World Honored One. The king and his ministers were all overjoyed and praised: 'Excellent, truly the Buddha's son!' The Buddha told his father and all the officials: 'From now on, do not doubt any more. This is my son, born through my teachings. Do not blame Yasodhara.' The king thus attained the path. Yasodhara observed the precepts purely and practiced pure conduct. The 'Mahāsāṃghika Vinaya' records that the Buddha went to King Suddhodana's palace. At that time, Rahula's mother, with Rahula on a high building, saw the Buddha coming from afar and said: 'Do you see that shramana?' Rahula replied: 'I see him.' She then said: 'That is your father, you can go and ask him for your father's inheritance.' After the Buddha entered the palace, he sat in the open courtyard. Rahula ran downstairs, came to the Buddha, bowed his head and feet in reverence, and stood in the Buddha's shadow, saying: 'This shadow is very pleasant. May the Buddha give me my father's inheritance.' The Buddha said: 'You
審欲得不。答言欲得。佛便將還。告舍利弗汝可度之。舍利弗即度出家為受沙彌戒。時凈飯王聞已度羅睺羅。便大懊惱出詣佛所。白言。佛昔出家。尚有難陀。不能令我如今懊惱。難陀已復出家。餘情所寄唯在此子。今當出家。家國大計永為斷絕。子孫之愛徹過骨髓。如何比丘輒度他子。愿佛從今敕諸比丘。父母不聽不得為道。佛即為王說諸法竟。集諸比丘立制。父母不聽不得出家受戒。祐尋此律所說。羅睺羅出家緣。與未曾有經。事緣大異者。由於爾時對情不同故。復兩存焉。祐尋。釋族為盛云布赤澤。雖法俗或殊而獲道斯同。難陀棄榮欲以從道。羅云舍輪王位而襲法。栴檀圍繞龍象成群。靡親靡疏隨應而度。調御之美於茲可見。 大正藏第 50 冊 No. 2040 釋迦譜
釋迦譜卷第三
梁沙門釋僧祐撰
釋迦竹園精舍緣記第十九
釋迦祇洹精舍緣記第二十
釋迦發爪塔緣記第二十一
釋迦天上四塔記第二十二
優填王造釋迦栴檀像記第二十三
波斯匿王造釋迦金像記第二十四
阿育王弟出家造釋迦石像記第二十五
釋迦留影在石室記第二十六
釋迦竹園精舍緣記第十九(出曇無德律)
摩竭王瓶沙。作如是念。世尊若初
【現代漢語翻譯】 現代漢語譯本 審問是否想要（出家）。回答說想要。佛陀便帶他回去，告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『你可以度他出家。』 舍利弗（Śāriputra）就為他剃度出家，授沙彌戒（Śrāmaṇera，佛教出家男眾的最初階段）。當時凈飯王（Śuddhodana，釋迦牟尼佛的父親）聽說已經度羅睺羅（Rāhula，釋迦牟尼佛的兒子）出家，便非常懊惱，前往佛陀處所，稟告說：『佛陀您以前出家，尚有難陀（Nanda，釋迦牟尼佛的同父異母弟弟），還不至於讓我如今這樣懊惱。難陀（Nanda）已經又出家了，我剩餘的情感寄託唯獨在此子身上。現在他又要出家，家國大計將永遠斷絕。子孫之愛徹入骨髓，為何比丘（Bhikṣu，佛教出家男眾）隨意度他人之子？愿佛陀從今以後敕令諸位比丘（Bhikṣu），父母不允許，不得為人剃度。』 佛陀即為國王宣說諸法完畢，召集諸位比丘（Bhikṣu）立下規制：父母不允許，不得出家受戒。僧祐（Sēngyòu，南朝梁代僧人，佛教目錄學家）尋繹此律所說，羅睺羅（Rāhula）出家的因緣，與《未曾有經》所載之事緣大相異者，是由於當時面對的情形不同之故，所以兩種說法並存。僧祐（Sēngyòu）尋繹，釋迦（Śākya，釋迦族）一族興盛，恩澤廣佈。雖然出家與在家的方式或許不同，但證得道果卻是一樣的。難陀（Nanda）捨棄榮華富貴而追隨佛道，羅睺羅（Rāhula）捨棄輪王之位而繼承佛法。如同栴檀（Candana，一種名貴的香木）圍繞，龍象成群。無論親疏，都隨其根器而度化。調御（Tamer of the mind，佛陀的稱號之一）的殊勝之處，由此可見。 《大正藏》第50冊 No. 2040 《釋迦譜》
《釋迦譜》卷第三
梁沙門釋僧祐（Sēngyòu）撰
釋迦竹園精舍緣記第十九
釋迦祇洹（Jetavana）精舍緣記第二十
釋迦發爪塔緣記第二十一
釋迦天上四塔記第二十二
優填王（Udayana）造釋迦栴檀（Candana）像記第二十三
波斯匿王（Prasenajit）造釋迦金像記第二十四
阿育王（Aśoka）弟出家造釋迦石像記第二十五
釋迦留影在石室記第二十六
釋迦竹園精舍緣記第十九(出曇無德律)
摩竭王瓶沙（Bimbisāra）作如是念。世尊若初
【English Translation】 English version Asked if he wanted (to renounce). He answered that he wanted to. The Buddha then took him back and told Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), 'You can ordain him.' Śāriputra then shaved his head and ordained him, giving him the novice vows (Śrāmaṇera, the initial stage for male Buddhist renunciates). At that time, King Śuddhodana (father of Śākyamuni Buddha) heard that Rāhula (son of Śākyamuni Buddha) had been ordained, and he was greatly distressed. He went to the Buddha's place and reported, 'When the Buddha renounced before, there was still Nanda (half-brother of Śākyamuni Buddha), which did not cause me such distress as now. Nanda has also renounced, and my remaining emotional attachment is only to this son. Now he is also renouncing, and the great plan for the family and the kingdom will be forever cut off. The love for descendants penetrates to the marrow of my bones. Why do monks (Bhikṣu, male Buddhist renunciates) arbitrarily ordain the sons of others? I wish that the Buddha would henceforth order all monks (Bhikṣu) that without the permission of parents, they must not ordain anyone.' After the Buddha finished explaining the Dharma to the king, he gathered all the monks (Bhikṣu) and established a rule: without the permission of parents, one must not renounce and receive vows. Sēngyòu (a monk of the Liang Dynasty in the Southern Dynasties, a Buddhist bibliographer) examined what this rule says, and the circumstances of Rāhula's renunciation are very different from the events recorded in the 'Rare Sutra,' because the situations faced at that time were different, so both accounts exist. Sēngyòu examined that the Śākya (Śākya clan) clan was prosperous and its grace spread widely. Although the ways of renunciation and lay life may be different, the attainment of enlightenment is the same. Nanda abandoned glory and wealth to follow the Buddha's path, and Rāhula abandoned the position of a wheel-turning king to inherit the Dharma. Like sandalwood (Candana, a precious fragrant wood) surrounded, dragons and elephants form a group. Regardless of kinship, they are transformed according to their capacity. The excellence of the Tamer of the mind (one of the titles of the Buddha) can be seen from this. Taisho Tripitaka Volume 50, No. 2040, Chronicle of the Śākya Clan
Chronicle of the Śākya Clan, Volume 3
Composed by the Liang Dynasty Monk Sēngyòu
Record of the Origins of the Śākya Bamboo Grove Vihāra, Nineteenth
Record of the Origins of the Śākya Jetavana Vihāra, Twentieth
Record of the Origins of the Śākya Hair and Nail Stūpa, Twenty-first
Record of the Four Stūpas of Śākya in the Heavens, Twenty-second
Record of King Udayana Making the Śākya Sandalwood (Candana) Image, Twenty-third
Record of King Prasenajit Making the Śākya Golden Image, Twenty-fourth
Record of the Renunciation of King Aśoka's Brother and the Making of the Śākya Stone Image, Twenty-fifth
Record of Śākya Leaving His Shadow in the Stone Chamber, Twenty-sixth
Record of the Origins of the Śākya Bamboo Grove Vihāra, Nineteenth (From the Sarvāstivāda Vinaya)
King Bimbisāra of Magadha thought thus: 'If the World-Honored One first'
來所入處。便當佈施作僧伽藍。時王舍城有迦蘭陀竹園。最為第一。時佛知王心念即往竹園。王遙見世尊來。即便下象。取象上褥疊為四重。敷已。白佛言。愿坐此座。世尊即就座而坐。時瓶沙王捉金澡瓶。授水與佛白言。此王舍城。迦蘭陀竹園最為第一。今以奉施愿慈納受。佛告王言。汝以此園施佛及四方僧。何以故。若是佛所有。若園若房若衣缽等物。一切天人魔梵沙門婆羅門。無能用者。悉應恭敬如塔寺法。即如佛言。我今以此竹園施佛及四方僧。愿慈愍故為我納受。時世尊說偈。勸喻瓶沙王。即敕巧匠。即日營立堂房樓閣雕文刻鏤寶物莊嚴。通水造橋泉井給施。愿常受用使福無盡(竹園冬夏常茂。亦名為寒林也。中本起經云。羅閱祇園長者迦蘭陀。心中念言。可惜我園施與尼干。佛若先至奉佛及僧。悔恨前施永為棄捐。長者至心臥不安席。先福追逮福德應合。大鬼將軍名曰半師。承佛神旨如其心念。即召閱叉推逐尼干。裸形無恥不應止此。鬼師奉教。撾打尼揵拖拽器物。尼干驚怖馳走而言。此何惡人暴害乃爾。鬼師答曰。長者迦蘭陀。當持竹園作佛精舍。大鬼將軍半師見敕。逐汝輩耳。明日尼干共詣長者。深責何故改施。令吾等類被打委頓。不謂長者見困如此迦蘭陀心中喜悅。吾愿遂矣。佛聖廣覆照。我至心
【現代漢語翻譯】 現代漢語譯本： 說到應該進入的地方，就應當佈施建造僧伽藍（寺院）。當時王舍城有個迦蘭陀竹園（Kalandaka Bamboo Grove），是最好的地方。這時佛知道國王的心意，就前往竹園。國王遠遠地看見世尊來了，就下象，把象上的褥子疊成四層，鋪好后，對佛說：『希望您坐這個座位。』世尊就坐到座位上。當時瓶沙王（King Bimbisara）拿著金澡瓶，遞水給佛說：『這個王舍城的迦蘭陀竹園是最好的地方，現在奉獻給您，希望您慈悲地接受。』佛告訴國王說：『你把這個園子佈施給佛和四方僧眾。』為什麼呢？如果是佛所有的，無論是園子、房屋還是衣缽等物，一切天人、魔、梵天、沙門、婆羅門，都沒有能使用的，都應該恭敬，如同對待塔寺的規矩一樣。』國王說：『我現在把這個竹園佈施給佛和四方僧眾，希望您慈悲憐憫，為我接受。』這時世尊說了偈語，勸導瓶沙王。然後命令工匠，當天就建造堂房樓閣，雕刻花紋，用寶物裝飾，疏通水道，建造橋樑，開鑿泉井，提供供給。希望（僧眾）常常受用，使福德沒有窮盡。（竹園冬夏常茂盛，也叫做寒林。）《中本起經》記載：羅閱祇園（Rajagriha）的長者迦蘭陀（Kalandaka），心中想：『可惜我的園子要佈施給尼干（Nigantha，耆那教徒）。如果佛先到，我就奉獻給佛和僧眾，後悔之前佈施，永遠拋棄。』長者至誠，臥不安席。先前的福報追趕上來，福德應該聚合。大鬼將軍名叫半師（Panshu），領受佛的神旨，按照他的心意，就召來閱叉（Yaksa，夜叉），驅逐尼干，裸體**，不應該停留在這裡。鬼師奉命，敲打尼干，拖拽器物。尼干驚恐地逃跑說：『這是什麼惡人，如此暴虐地傷害我們？』鬼師回答說：『長者迦蘭陀，將要用竹園作為佛的精舍。大鬼將軍半師奉命，驅逐你們這些人。』第二天，尼幹一起去見長者，深深地責問他為什麼改變佈施，使我們這些人被打得狼狽不堪。沒想到長者困窘到如此地步。迦蘭陀心中喜悅，我的願望實現了。佛的聖光廣泛覆蓋照耀，我至誠。
【English Translation】 English version: Regarding the place to enter, one should donate to build a Sangharama (monastery). At that time, there was a Kalandaka Bamboo Grove (Kalandaka Bamboo Grove) in Rajagriha (Wangshe City), which was the best place. Then the Buddha knew the king's mind and went to the bamboo grove. The king saw the World Honored One coming from afar, and immediately got off the elephant. He folded the cushion on the elephant into four layers, laid it out, and said to the Buddha, 'I hope you will sit on this seat.' The World Honored One then sat on the seat. At that time, King Bimbisara (King Bimbisara) held a golden washing bottle, handed water to the Buddha, and said, 'This Kalandaka Bamboo Grove in Rajagriha is the best place, and now I offer it to you, hoping you will accept it with compassion.' The Buddha told the king, 'You donate this garden to the Buddha and the Sangha of the four directions.' Why? If it belongs to the Buddha, whether it is a garden, a house, or robes and bowls, all devas, humans, demons, Brahma, Sramanas, and Brahmins cannot use it, and should all be respectful, just like the rules for pagodas and temples.' The king said, 'I now donate this bamboo grove to the Buddha and the Sangha of the four directions, hoping you will accept it for my sake with compassion.' At this time, the World Honored One spoke a verse to persuade King Bimbisara. Then he ordered the craftsmen to build halls and pavilions on the same day, carve patterns, decorate with treasures, dredge waterways, build bridges, and dig wells to provide supplies. I hope (the Sangha) will always use it, so that merit will never end. (The bamboo grove is always lush in winter and summer, and is also called a cold forest.) The Zhong Ben Qi Jing records: The elder Kalandaka (Kalandaka) of Rajagriha (Rajagriha) thought in his heart, 'It is a pity that my garden is to be given to the Niganthas (Nigantha, Jain followers). If the Buddha arrives first, I will offer it to the Buddha and the Sangha, regretting the previous donation and abandoning it forever.' The elder was sincere and restless. The previous blessings caught up, and merit should gather. The great ghost general named Panshu (Panshu), receiving the Buddha's divine will, according to his mind, summoned Yakshas (Yaksa, Yaksha), drove away the Niganthas, naked **, and should not stay here. The ghost master obeyed the order, beat the Niganthas, and dragged the objects. The Niganthas fled in terror and said, 'What kind of evil person is this, who is so violently harming us?' The ghost master replied, 'The elder Kalandaka is going to use the bamboo grove as the Buddha's monastery. The great ghost general Panshu is ordered to drive you people away.' The next day, the Niganthas went to see the elder together and deeply questioned him why he changed the donation, causing us to be beaten so badly. I didn't expect the elder to be so embarrassed. Kalandaka was delighted in his heart, my wish has been fulfilled. The Buddha's holy light widely covers and illuminates, I am sincere.
。即答尼幹此諸鬼師。強暴貪瞋懼必作害。不如委去更求其安。尼乾心恨即日悉去。長者歡喜修立精舍。僧房座具眾嚴都畢。行詣樹下請佛及僧。眾祐受施止頓一時。大化普濟靡不欣樂。又菩薩藏經云。阿難。我今於此竹園中。轉此菩薩藏經。不退轉輪。斷一切眾生疑。阿難。過去諸佛亦皆於此虛空地。分說是菩薩藏經。阿難所有貪慾瞋恚愚癡眾生。入此竹園不發貪慾瞋恚愚癡。阿難。如來雖住諸餘精舍。而皆無有如是功德。何以故。阿難。今此迦蘭陀竹林。畜生入者不發淫慾。眾鳥入者非時不鳴。摩竭瓶沙澆頂大王者。初登位與諸婇女。入此園中共相娛樂。入已自覺。心無淫慾娛樂戲事。諸婇女眾亦皆自覺。心無有欲不樂戲樂。時王歡喜每作是念。愿世有佛出於我國。當以是園奉上于佛。佛于中住我當聞法。何以故。可供養者應住此園。非五欲人所應得住。是園無有虺蛇蜈蚣蚊虻毒螫。若住其中無復毒心。亦是竹園不共功德)。
釋迦祇洹精舍緣記第二十(出賢愚經)
舍衛國王波斯匿。有一大臣。名曰須達。居家巨富財寶無限。好喜佈施賑濟貧乏及諸孤老。時人因行為其立號。名給孤獨。爾時長者生七男兒。年各長大為其納娶。次第至六。其第七兒。端正殊異偏心愛念。當爲娶妻欲得極妙容恣端正有
【現代漢語翻譯】 現代漢語譯本：尼干（Nigan，外道）立刻回答那些鬼師：『貪婪、嗔恨、恐懼一定會帶來災害，不如離開這裡，另求安寧。』尼干心中怨恨，當天就全部離開了。長者（指須達長者）歡喜地修建精舍，僧房、座位等各種用具都準備完畢。他前往樹下，邀請佛陀和僧眾。佛陀接受了他的佈施，暫時在此停留。佛陀的教化普及，沒有誰不感到欣喜快樂。此外，《菩薩藏經》中說：『阿難（Ananda，佛陀的十大弟子之一）。我現在在這竹園中，轉此《菩薩藏經》，這是不退轉的法輪，能斷除一切眾生的疑惑。阿難，過去諸佛也都在這虛空之地，分別解說這部《菩薩藏經》。阿難，所有貪慾、嗔恚、愚癡的眾生，進入這竹園后，都不會生起貪慾、嗔恚、愚癡。阿難，如來（Tathagata，佛陀的稱號之一）雖然住在其他的精舍，但都沒有像這裡這樣的功德。為什麼呢？阿難，現在這迦蘭陀竹林，畜生進入其中，都不會生起淫慾；眾鳥進入其中，不到時候也不會鳴叫。摩竭陀國瓶沙王（Bimbisara，古印度摩揭陀國國王）舉行灌頂儀式后，與眾多婇女進入這園中共相娛樂，進入后自覺心中沒有淫慾和娛樂嬉戲的想法。那些婇女們也自覺心中沒有淫慾，不喜愛嬉戲娛樂。當時國王歡喜，常常這樣想：希望世上有佛陀出現在我的國家，我應當把這個園林奉獻給佛陀，佛陀住在這裡，我就可以聽聞佛法。為什麼呢？只有值得供養的人才應該住在這個園林里，不是沉溺於五欲的人所應該居住的。這個園林里沒有毒蛇、蜈蚣、蚊子、毒蟲的叮咬。如果住在這裡面，就不會再生起毒害之心。這也是竹園所具有的獨特的功德。』
《釋迦祇洹精舍緣記第二十》（出自《賢愚經》）
舍衛國（Sravasti，古印度憍薩羅國首都）的國王波斯匿王（Prasenajit，古憍薩羅國國王）有一位大臣，名叫須達（Sudatta，給孤獨長者的本名）。他家境非常富有，財寶無數，喜歡佈施，賑濟貧困、孤寡老人。當時的人們根據他的行為，為他起了個稱號，叫做給孤獨（Anathapindika，意為『救濟孤獨者』）。當時這位長者生了七個兒子，年齡都已長大，分別為他們娶妻。依次到了第六個兒子。他的第七個兒子，相貌端正殊異，他特別喜愛。當爲他娶妻時，想要找一個容貌極其美妙端正的女子。
【English Translation】 English version: Nigan (Nigan, a non-Buddhist sect) immediately replied to those ghost masters: 'Greed, hatred, and fear will certainly bring harm. It is better to leave here and seek peace elsewhere.' Nigan was resentful and left completely that very day. The elder (referring to Sudatta) joyfully built a monastery, and all the furnishings for the monks' quarters and seats were prepared. He went to the tree and invited the Buddha and the Sangha (Sangha, the Buddhist monastic community). The Buddha accepted his offering and stayed there temporarily. The Buddha's teachings spread widely, and everyone was delighted. Furthermore, the Bodhisattva Pitaka Sutra says: 'Ananda (Ananda, one of the Buddha's ten principal disciples), I am now turning this Bodhisattva Pitaka Sutra in this bamboo grove. This is the wheel of non-retrogression, which can cut off all doubts of sentient beings. Ananda, all the Buddhas of the past also expounded this Bodhisattva Pitaka Sutra in this empty space. Ananda, all sentient beings with greed, hatred, and delusion, upon entering this bamboo grove, will not generate greed, hatred, or delusion. Ananda, although the Tathagata (Tathagata, one of the titles of the Buddha) dwells in other monasteries, none of them have such merit as this. Why? Ananda, now in this Karanda Bamboo Grove, animals that enter it do not generate lust; birds that enter it do not sing out of season. King Bimbisara (Bimbisara, King of Magadha) of Magadha, after his coronation ceremony, entered this garden with his consorts to enjoy themselves. After entering, they consciously felt no lust or desire for entertainment and play. The consorts also consciously felt no lust and did not enjoy play and entertainment. At that time, the king was delighted and often thought: 'I hope that a Buddha will appear in my country, and I shall offer this garden to the Buddha. The Buddha will dwell here, and I can hear the Dharma (Dharma, the teachings of the Buddha). Why? Only those worthy of offerings should dwell in this garden, not those who are addicted to the five desires. This garden is free from poisonous snakes, centipedes, mosquitoes, and poisonous stings. If one dwells within it, one will not generate harmful thoughts. This is also the unique merit of the bamboo grove.'
The Record of the Shakya Jeta Grove Monastery, Twentieth (From the Sutra of the Wise and Foolish).
King Prasenajit (Prasenajit, King of Kosala) of Sravasti (Sravasti, the capital of the ancient Kingdom of Kosala) had a minister named Sudatta (Sudatta, the original name of Anathapindika). His family was extremely wealthy, with countless treasures. He loved to give alms and provide relief to the poor, orphans, and the elderly. People at that time gave him the title Anathapindika (Anathapindika, meaning 'giver to the helpless') based on his actions. At that time, this elder had seven sons, all of whom had grown up, and he married them off one by one. This went on until the sixth son. His seventh son was exceptionally handsome and he loved him especially. When it was time to find a wife for him, he wanted to find a woman with extremely beautiful and upright features.
相之女。為兒求之。即語諸婆羅門言。誰有好女相貌備足。當爲我兒往求索之。諸婆羅門便為推覓。展轉行乞到王舍城。城中有一大臣。名曰護彌。財富無量信敬三寶。時婆羅門到家從乞。國法施人要令童女持物佈施。護彌長者時有一女。威容端正顏色殊妙。即持食出施婆羅門。婆羅門見心大歡喜。我所覓者今日見之。即問女言。叵有人來求索汝不。答言未也。問言。女子汝父在不。其女言在。婆羅門言。語令出外我欲見之。與共談語。時女入內白其父言。外有客人慾得相見。父便出外。時婆羅門。問訊起居安和善吉。舍衛國王有一大臣。字曰須達輔相識不。答言未見。但聞其名。報言知不。是人于彼舍衛國中。第一富貴如汝。於此間富貴第一須達。有兒端正殊妙。卓略多奇。欲求君女為可爾不。答言可爾。值有估客欲至舍衛。時婆羅門作書因之。送與須達具陳其事。須達歡喜詣王。求假為兒娶婦。王即聽之。大載珍寶趣王舍城。于其道次拯濟貧乏。到王舍城。至護彌家為兒求妻。護彌長者歡喜迎逆。安置敷具暮宿其舍。家內搔搔辦具飲食。須達念言。今此長者。大設供具欲作何等。將請國王太子大臣。長者居士婚姻親戚設大會耶。思惟所以不能了知。而問之言。長者今暮。躬自執勞經理事務。施設供具。為欲請王太
子大臣。答言不也。欲設婚姻親戚會耶。答言。請佛及比丘僧。於時須達聞佛僧名。嗇然毛豎如有所得心情悅豫。重問之言。云何名佛愿解其義。長者答言。汝等聞乎凈飯王子厥名悉達。其生之日天降瑞應。三十有二萬神侍衛。即行七步舉手而言。天上天下唯我為尊。身黃金色三十二相八十種好。應王金輪典四天下。見老病死苦不樂在家。出家修道。六年苦行。得一切智盡結成佛。降諸魔眾十八億萬。號曰能仁。十力無畏十八不共。光明照耀三達遐鑒。故號佛也。須達問言。云何名僧。護彌答言。佛成道已。梵天勸請轉妙法輪。至波羅捺鹿野苑中為拘鄰五人轉四真諦。漏盡結解便成沙門。六通具足四意七覺八道悉練。上虛空中八萬諸天得須陀洹。無量天人發無上道意。次度郁卑迦葉兄弟千人。漏盡意解。如其五人次第得度。舍利弗目連徒眾五百亦得應真。如是之等神足自在。能為眾生良祐福田故名僧也。須達聞說如此妙事。歡喜踴躍感念信敬。企望至曉當往見佛。誠款神應見地明曉尋明即往羅閱城門。夜三時開。初夜中夜后夜。是謂三時。中夜出門見有天祠。即為禮拜忽忘唸佛。心目還闇便自念言。今夜故闇。若我往者。為惡鬼猛狩見害。且還入城待曉當往。有親友終生於四天。見其欲悔便下語之。居士莫悔也(我是
汝昔善知識。蜜肩婆羅門。因聞法得生天。今為大勢門神。故相勸耳)汝往見佛得利無量。正使令得百車珍寶。不如轉足一步至趣世尊所。得利深過逾于彼。居士莫悔。正使令得一四天下滿中珍寶。不如舉足一步至世尊所所得利益。盈逾過於彼百千萬倍。須達聞天說如此語。益增歡喜敬念世尊。闇即得曉。尋路往至到世尊所。爾時世尊。知須達來出外經行。是時須達遙見世尊。猶如金山相好威容。儼然昞著。過逾護彌所說萬倍。睹之心悅不知禮法。直問世尊。不審瞿曇起居何如。世尊即命令就座。時首陀會天遙見。須達雖睹世尊。不知禮拜供養之法。化為四人行列而來。到世尊所接足作禮。胡跪問訊起居輕利。右繞三匝卻住一面。是時須達見其如是。乃為愕然而自念言。恭敬之法事應如是。即起離座如彼禮敬。問訊起居。右繞三匝卻住一面。爾時世尊即為說法。四諦微妙苦空無常。聞法歡喜便染聖法。成須陀洹。譬如凈潔白㲲易染為色。長跪合掌問世尊言。舍衛城中如我伴輩。聞法易染更有如我比不。佛告須達。更無有二如卿之者。舍衛城中人多信邪。難染聖教。須達白佛。唯愿如來。垂神降屈臨赴舍衛。使中眾生除邪就正。世尊告曰。出家之法與俗有別。住止處所應當有異。彼無精舍云何得去。須達白佛言。弟子能
【現代漢語翻譯】 現代漢語譯本： 你以前的善知識，蜜肩婆羅門（Mitajian Poluomen），因為聽聞佛法而得生天，現在是位大力門神，所以來勸你。你前去見佛，得到的利益是無法估量的。即使得到一百車珍寶，也不如邁出一步前往世尊那裡，所得到的利益遠遠超過那些珍寶。居士不要後悔。即使得到一個四天下都裝滿珍寶，也不如舉足一步前往世尊那裡所得到的利益，超過那百千萬倍。須達（Suda）聽見天神說這樣的話，更加歡喜，恭敬地思念世尊。天色由暗轉明，他沿著道路前往世尊所在的地方。當時，世尊知道須達要來，就走到外面經行。這時，須達遠遠地看見世尊，猶如金山一般，相好莊嚴，威容顯赫，超過護彌（Humi）所說的萬倍。他見了內心歡喜，卻不知禮儀，直接問世尊：『不知瞿曇（Qutan，即喬達摩，佛陀的姓氏）起居如何？』世尊就命令他坐下。當時，首陀會天（Shoutuohui Tian）遠遠地看見須達雖然見到了世尊，卻不知禮拜供養的禮儀，就化作四個人，排成行列而來，到世尊那裡，以頭面接足作禮，胡跪問訊起居是否安好，然後右繞三匝，退到一邊站立。這時，須達看見他們這樣做，感到驚訝，心想：『恭敬的禮儀應該是這樣的。』於是起身離開座位，像他們那樣禮敬，問訊起居，右繞三匝，退到一邊站立。當時，世尊就為他說法，講述四諦（Sidi）的微妙道理，苦、空、無常。須達聽了佛法，心生歡喜，便證得了聖法，成就了須陀洹（Sutuoheng，小乘初果）。譬如潔凈的白氈，容易被染上顏色。他長跪合掌問世尊說：『舍衛城（Shewei Cheng）中像我這樣的同伴，聽聞佛法容易接受的，還有像我這樣的人嗎？』佛告訴須達：『沒有第二個像你這樣的人了。舍衛城中很多人信奉邪說，難以接受聖教。』須達對佛說：『唯愿如來，降臨舍衛城，使那裡的眾生去除邪見，歸於正道。』世尊告訴他說：『出家人的生活方式與在家人的不同，居住的地方也應當有所不同。那裡沒有精舍，怎麼能去呢？』須達對佛說：『弟子能……』
【English Translation】 English version: Your former good friend, the Brahmin Mitajian Poluomen, was reborn in heaven because he heard the Dharma and is now a powerful gate deity, so he is advising you. Going to see the Buddha will bring you immeasurable benefits. Even getting a hundred carts of treasures is not as good as taking one step towards the World Honored One, the benefits of which far exceed those treasures. Layman, do not regret it. Even if you were to get a Jambudvipa (one of the four continents in Buddhist cosmology) full of treasures, it would not be as good as taking one step towards the World Honored One, the benefits of which would exceed that by hundreds of thousands of times. Suda, hearing the deity say these words, became even more joyful and respectfully thought of the World Honored One. The darkness turned to dawn, and he followed the road to where the World Honored One was. At that time, the World Honored One, knowing that Suda was coming, went outside for a walk. At this time, Suda saw the World Honored One from afar, like a golden mountain, with dignified features and majestic appearance, surpassing what Humi had said by ten thousand times. Seeing this, his heart was filled with joy, but he did not know the proper etiquette, and directly asked the World Honored One: 'I wonder how Gautama (Buddha's family name) is doing?' The World Honored One then ordered him to sit down. At that time, the Suddhavasa (pure abode) heavens, seeing from afar that Suda, although he had seen the World Honored One, did not know the proper etiquette of bowing and making offerings, transformed into four people, lined up in a row, and came to the World Honored One, prostrating at his feet, kneeling and inquiring about his well-being, then circumambulating him three times to the right, and standing to one side. At this time, Suda, seeing them do this, was surprised and thought to himself: 'The proper etiquette of reverence should be like this.' So he got up from his seat and, like them, paid his respects, inquired about his well-being, circumambulated him three times to the right, and stood to one side. At that time, the World Honored One then preached the Dharma to him, explaining the subtle principles of the Four Noble Truths (Sidi), suffering, emptiness, and impermanence. Suda, hearing the Dharma, was filled with joy and attained the holy Dharma, becoming a Stream-enterer (Sutuoheng, the first stage of enlightenment in Theravada Buddhism). It is like a clean white felt, easily dyed with color. He knelt with his palms together and asked the World Honored One: 'In the city of Shravasti (Shewei Cheng), among my companions like me, are there any others like me who easily accept the Dharma?' The Buddha told Suda: 'There is no second person like you. In the city of Shravasti, many people believe in false doctrines and are difficult to accept the holy teachings.' Suda said to the Buddha: 'May the Tathagata (Rulai, another name for the Buddha) condescend to come to Shravasti, so that the beings there may abandon false views and turn to the right path.' The World Honored One told him: 'The way of life of renunciants is different from that of laypeople, and the places where they live should also be different. There is no monastery there, how can I go?' Suda said to the Buddha: 'Your disciple can...'
起。愿見聽許。世尊默然須達辭往。為兒娶婦竟辭佛還家因白佛言。還到本國當立精舍。不知模法。唯愿世尊。使一弟子共往敕示。世尊思惟舍衛城內。婆羅門信邪倒見。餘人往者必不能辦。唯舍利弗。是婆羅門種。少小聰明神足兼備。去必有益即便命之。共須達往。須達問言。世尊足行日能幾里。舍利弗言。日半由旬。如轉輪王足行之法。世尊亦爾。是時須達。即于道次。二十里作一亭舍。計校功作出錢雇之。安止使人飲食。敷具悉皆令足。從王舍城至舍衛國。還來到舍。共舍利弗案行諸地。何處平博中起精舍。案行周遍無可意處。唯王太子祇陀有園。其地正平其樹郁茂。不遠不近正得處所。舍利弗告須達言。今此園中宜起精舍。若遠作之乞食則難。近處憒鬧妨廢行道。須達歡喜到太子所。白太子言。我今欲為如來起立精舍。太子園好今欲買之。太子笑言。我無所乏。此園茂盛。當用遊戲逍遙散志。須達慇勤乃至再三。大子貪惜增倍求價。謂呼價貴當不能買。語須達言。汝若能以黃金布地。令間無空者便當相與。須達曰諾。聽隨其價。太子祇陀言。我戲語耳。須達白言。為太子法不應妄語。妄語欺詐。云何紹繼撫卹人民。即共太子欲往訟了。時首陀會天。以當爲佛起精舍故。恐諸大臣偏為太子。即化一人下。為評詳
【現代漢語翻譯】 現代漢語譯本 起。希望世尊允許我稟告。世尊沉默不語，須達（Sudatta，給孤獨長者）告辭離去。為兒子娶媳婦完畢后，他向佛陀辭行，準備返回家鄉，並稟告佛陀說：『我回到本國后，打算建造精舍（Vihāra，僧院）。但我不知道建造的規矩，希望世尊派遣一位弟子與我一同前往，指示我如何建造。』 世尊思忖，舍衛城（Śrāvastī）內的婆羅門（Brāhmaṇa）信仰邪見，其他人前往必定無法辦成此事。只有舍利弗（Śāriputra），是婆羅門種姓，從小聰明過人，且具足神通，前往必定有益。於是世尊就命令舍利弗與須達一同前往。 須達問道：『世尊步行，一天能走多少路？』舍利弗回答說：『一天半由旬（Yojana，古印度長度單位）。如同轉輪聖王（Cakravartin）步行的規矩，世尊也是如此。』 當時，須達就在路途中，每隔二十里設定一個亭舍，計算所需費用，僱傭工人，安排住宿飲食，提供一切所需。從王舍城（Rājagṛha）到舍衛國。返回到達后，與舍利弗一同勘察地形，尋找適合建造精舍的平坦寬闊之地。勘察了所有地方，沒有找到滿意之處。只有王太子祇陀（Jeta）有一座花園，那裡的地勢平坦，樹木茂盛，距離不遠不近，位置正好。 舍利弗告訴須達說：『現在這座花園適合建造精舍。如果建得太遠，乞食就困難；如果建得太近，又會喧鬧妨礙修行。』須達非常高興，前往太子處，稟告太子說：『我現在想為如來（Tathāgata，佛陀的稱號）建造精舍，太子的花園很好，現在想購買它。』 太子笑著說：『我什麼都不缺，這座花園茂盛，我打算用來遊玩散心。』須達慇勤請求，甚至再三請求。太子貪戀不捨，就抬高價格，想用高價讓須達無法購買。他對須達說：『你如果能用黃金鋪滿地面，讓其間沒有空隙，我就把花園給你。』須達說：『好，就按這個價格。』 太子祇陀說：『我只是開玩笑罷了。』須達稟告說：『作為太子，不應該說謊。如果說謊欺詐，怎麼能繼承王位，安撫百姓呢？』於是就與太子準備前往訴訟解決。當時，首陀會天（Śuddhāvāsa）的天人，因為須達要為佛陀建造精舍的緣故，擔心大臣們偏袒太子，就化作一人下凡，來評判此事。
【English Translation】 English version Then, wishing to speak, Sudatta (giver of alms) requested permission. The World-Honored One remained silent, and Sudatta took his leave. After arranging his son's marriage, he bid farewell to the Buddha to return home, saying, 'Upon returning to my country, I intend to establish a Vihāra (monastery). However, I am unsure of the proper design. I beseech the World-Honored One to send a disciple with me to instruct me.' The World-Honored One considered that within Śrāvastī, the Brahmins (Brāhmaṇa) held perverse and misguided views. Anyone else sent would surely fail. Only Śāriputra, being of Brahmin lineage, possessed great intelligence from a young age and was endowed with supernatural powers. His presence would undoubtedly be beneficial. Thus, the World-Honored One commanded him to accompany Sudatta. Sudatta inquired, 'How far can the World-Honored One travel on foot in a day?' Śāriputra replied, 'Half a Yojana (ancient Indian unit of distance) per day. Just as the Cakravartin (Wheel-Turning King) travels, so too does the World-Honored One.' At that time, Sudatta established a rest stop every twenty li (Chinese mile) along the road, calculating the expenses, hiring workers, arranging accommodations and food, and providing all necessities. From Rājagṛha to Śrāvastī. Upon returning, he surveyed the land with Śāriputra, seeking a flat and spacious area suitable for constructing the Vihāra. After surveying all the locations, none were satisfactory. Only Prince Jeta possessed a garden, the land there was flat, the trees lush, and the location neither too far nor too near, just right. Śāriputra told Sudatta, 'This garden is suitable for building the Vihāra. If built too far, begging for alms will be difficult; if built too near, the noise will disturb practice.' Sudatta was overjoyed and went to the Prince, saying, 'I wish to build a Vihāra for the Tathāgata (title of the Buddha), and your garden is excellent. I wish to purchase it.' The Prince laughed and said, 'I lack nothing. This garden is lush, and I intend to use it for leisure and recreation.' Sudatta earnestly pleaded, even repeatedly. The Prince, reluctant to part with it, raised the price, hoping to deter Sudatta with the high cost. He said to Sudatta, 'If you can cover the ground with gold, leaving no space in between, then I will give you the garden.' Sudatta said, 'Agreed, according to that price.' Prince Jeta said, 'I was only joking.' Sudatta replied, 'As a Prince, you should not lie. If you lie and deceive, how can you inherit the throne and care for the people?' Thus, he and the Prince prepared to go to court to resolve the matter. At that time, the Śuddhāvāsa heavens, because Sudatta was building a Vihāra for the Buddha, feared that the ministers would favor the Prince, and transformed one of their own to descend and judge the matter.
語太子言。夫太子法不應妄語。已許價決不宜中悔。遂斷與之。須達歡喜。便敕使人像負金出。八十頃中須臾欲滿。殘有少地。須達思惟何藏金足。不多不少當足滿之。祇陀問言嫌貴置之。答言不也。自念金藏何者。可足當補滿之。祇陀念言。佛必大德。乃使斯人輕寶乃爾。教齊是止勿更出金。園地屬卿樹木屬我。自起門屋上佛。共立精舍。須達歡喜即然可之。便即歸家當施功作。六師聞之往白國王。長者須達買祇陀園。欲為瞿曇沙門興立精舍。聽我徒眾與共捔術。沙門得勝便聽起立。若其不如不得起也。瞿曇徒眾住王舍城。我等徒眾當住於此。王召須達而問之言。今此六師云。卿買祇陀園。欲為瞿曇沙門起立精舍。求共沙門弟子捔其技術。若得勝者得立精舍。茍其不如便不得起。須達歸家。著垢膩衣愁惱不樂。時舍利弗明日時到。著衣持缽至須達家。見其不樂即問之曰。何故不樂須達答言。所立精舍但恐不成。是故愁耳。舍利弗言。有何事故畏不成就。答言。今諸六師詣王求捔。尊人得勝聽立精舍。若其不如遮不聽起。此六師輩出家來久。精誠有素所學技術。無能及者。我今不知尊人技藝能與捔不。舍利弗言。正使此輩六師之眾。滿閻浮提數如竹林。不能動吾足上一毛。欲捔何等自恣聽之。須達歡喜。更著新衣沐浴
【現代漢語翻譯】 現代漢語譯本：語太子說：『太子的法則不應該說謊。已經答應的價格，絕對不應該反悔。』於是決定把園子賣給他。須達（Sudatta，給孤獨長者）非常高興，便命令僕人用大象馱著黃金出來，八十頃的土地很快就要鋪滿。還剩下少許地方，須達心想，什麼地方的金子足夠呢？不多不少正好鋪滿它。祇陀（Jetavana，逝多林）問道：『嫌貴就不要買了。』須達回答說：『不是的。』心裡想著什麼地方的金子可以用來補足空缺。祇陀心想：『佛陀必定有大德，才能使這個人如此輕視財寶。』於是教人停止，不要再拿出黃金。園地歸你，樹木歸我。親自建造門屋，迎接佛陀，共同建立精舍。須達非常高興，立刻答應了。便立即回家準備施工。六師（Six heretical teachers，六位外道老師）聽說了這件事，去告訴國王：『長者須達買了祇陀園，想要為瞿曇（Gotama，喬達摩，即釋迦牟尼佛）沙門（Sramana，出家修行者）興建精舍，請允許我們的徒眾與他們比試法術。沙門得勝，就允許他們建造精舍；如果不如，就不允許他們建造。瞿曇的徒眾住在王舍城（Rajagrha），我們的徒眾住在這裡。』國王召見須達，問道：『現在這六師說，你買了祇陀園，想要為瞿曇沙門建造精舍，他們請求與沙門弟子比試法術。如果得勝，就允許建造精舍；如果不如，就不允許建造。』須達回到家，穿著骯髒的衣服，憂愁不樂。這時，舍利弗（Sariputta，佛陀十大弟子之一）第二天早上到了，穿著衣服，拿著缽來到須達家，看到他不高興，便問他說：『為什麼不高興？』須達回答說：『所要建造的精舍，恐怕不能成功，因此憂愁。』舍利弗說：『有什麼緣故擔心不能成就？』回答說：『現在各位六師去見國王，請求比試。尊者得勝，就允許建造精舍；如果不如，就不允許建造。這些六師出家很久了，精誠專一，所學技術，沒有人能比得上。我如今不知道尊者的技藝能否與他們比試。』舍利弗說：『即使這些六師之眾，遍滿閻浮提（Jambudvipa，南贍部洲），數量如同竹林，也不能動我腳上的一根毫毛。想要比試什麼，隨便他們。』須達非常高興，換上新衣服，沐浴。
【English Translation】 English version: Prince Jeta said, 'A prince should not lie. Having agreed on a price, one should never go back on their word.' So he decided to sell the garden to him. Sudatta (giver of alms) was overjoyed and ordered his servants to bring out gold on elephants. The eighty acres were quickly being covered. With only a small area remaining, Sudatta wondered where he could find enough gold. Just enough to fill the space. Jeta asked, 'If you find it too expensive, then don't buy it.' Sudatta replied, 'That's not it.' He was thinking about where he could find enough gold to fill the remaining space. Jeta thought, 'The Buddha must possess great virtue to make this man so disregard his wealth.' So he told them to stop and not bring out any more gold. 'The land is yours, and the trees are mine. I will personally build the gatehouse to welcome the Buddha, and together we will build the monastery.' Sudatta was delighted and immediately agreed. He returned home to prepare for construction. The Six Heretical Teachers heard about this and went to the king, saying, 'The elder Sudatta has bought Jeta's garden and intends to build a monastery for the Sramana Gotama. Allow our followers to compete with them in magical powers. If the Sramana wins, then allow them to build the monastery; if they lose, then do not allow them to build it. Gotama's followers reside in Rajagrha, and our followers reside here.' The king summoned Sudatta and asked him, 'These Six Heretical Teachers say that you have bought Jeta's garden and intend to build a monastery for the Sramana Gotama. They request to compete with the Sramana's disciples in magical powers. If they win, then you may build the monastery; if they lose, then you may not build it.' Sudatta returned home, wearing dirty clothes, worried and unhappy. At that time, Sariputta (one of the Buddha's ten great disciples) arrived the next morning, wearing his robes and carrying his bowl, at Sudatta's house. Seeing that he was unhappy, he asked him, 'Why are you unhappy?' Sudatta replied, 'I fear that the monastery I intend to build will not be completed, and that is why I am worried.' Sariputta said, 'What is the reason you fear it will not be completed?' He replied, 'Now the Six Heretical Teachers have gone to the king to request a competition. If the Venerable One wins, then you may build the monastery; if you lose, then you may not build it. These Six Heretical Teachers have been renunciates for a long time, are sincere and dedicated, and their learned skills are unmatched. I do not know if the Venerable One's skills can compete with them.' Sariputta said, 'Even if these Six Heretical Teachers filled Jambudvipa, as numerous as a bamboo forest, they could not move a single hair on my foot. Let them compete in whatever they wish.' Sudatta was overjoyed, changed into new clothes, and bathed.
香湯。即往白王我已問之。六師欲捔恣隨其意。國王是日告諸六師。今聽汝等共沙門捔。時諸六師宣語國人。卻後七日。當於城外寬博之處。與沙門捔。舍衛國中十八億人。時彼國法擊鼓會眾。若擊銅鼓十二億人集。若打銀鼓十四億人集。若振金鼓一切皆集。七日期滿。至平博處椎擊金鼓。一切都集。六師徒眾有三億萬人。是時人民悉為國王。及其六師敷施高座。爾時須達。為舍利弗而施高座。時舍利弗。在一樹下寂然入定。諸根寂默游諸禪定。通達無礙而作是念。此會大眾習邪來久。憍慢自高草芥群生。當以何德而降伏之。思惟是已當以三德。即立誓言。若我無數劫中。慈孝父母。敬尚沙門婆羅門者。我初入會一切大眾當爲我禮。爾時六師見眾已集。而舍利弗獨未來到。便白王言瞿曇弟子。自知無術偽求捔能。眾會既集怖畏不來。王告須達汝師弟子。捔時已至宜來談論。時須達至舍利弗所。長跪白言。大德。大眾已集。愿來詣會。時舍利弗從禪定起。更整衣服。以尼師壇著左肩上。徐祥而步如師子王。往詣大眾。是時眾人見其形容法服有異。及諸六師忽然起立。如風靡草不覺為禮。時舍利弗。便升須達所敷之座。六師眾中有一弟子。名勞度差。善知幻術。于大眾前咒作一樹。自然長大蔭覆眾會。枝葉郁茂花果各異。
眾人咸言。此變乃是勞度差作。時舍利弗。便以神力作旋嵐風。吹拔樹根倒著于地。碎為微塵。眾人皆言舍利弗勝。勞度差不如。又復咒作一池。四面皆以七寶。池水之中生種種花。眾人咸言。是勞度差之所作也。時舍利弗。化作一大六牙白象。一一牙上有七蓮花。一一花上有七玉女。其象徐庠往詣池邊。並含其水池即消滅。眾人悉言。舍利弗勝。勞度差不如。勞度差復作一山七寶莊嚴。泉池樹木花果茂盛。眾人咸言。此是勞度差作。時舍利弗。即便化作金剛力士。以金剛杵遙用指之。山即破壞無有遺余。眾會皆言舍利弗勝。勞度差不如。復作一龍身有十頭。于虛空中雨種種寶。雷電振地驚動大眾。眾人咸言。此是勞度差作。時舍利弗。便化作一金翅鳥王。擘裂啖之。眾人皆言。舍利弗勝。勞度差不如。復作一牛。身體高大。肥壯多力粗腳利角。跑地大吼奔隊來前。舍利弗。化作師子分裂食之。眾人言曰舍利弗勝。勞度差不如。復變其身作夜叉鬼。形體長大頭上火然。目赤如血爪牙長利。口自出火驚躍奔赴。時舍利弗。自化身作毗沙門王。夜叉恐怖即欲退走。四面火起無有去處。唯舍利弗邊涼冷無火。即時屈伏。五體投地求哀脫命。辱心已生。火即還滅。眾咸唱言。舍利弗勝。勞度差不如。時舍利弗身升虛空。現四威
【現代漢語翻譯】 現代漢語譯本： 眾人紛紛議論說：『這場變化一定是勞度差（Lauducha，外道六師之一）所為。』當時，舍利弗（Shariputra，佛陀十大弟子之一）便以神通力變出旋風，將樹木連根拔起，倒在地上，碎成微塵。眾人皆說：『舍利弗勝了，勞度差不如。』 勞度差又施法變出一個池塘，四面都用七寶裝飾，池水中生長著各種各樣的花。眾人紛紛議論說：『這是勞度差所為。』當時，舍利弗化作一頭巨大的六牙白象，每一根象牙上都有七朵蓮花，每一朵蓮花上都有七位玉女。白象緩緩地走向池邊，用鼻子吸水，池塘立刻消失。眾人皆說：『舍利弗勝了，勞度差不如。』 勞度差又變出一座山，用七寶莊嚴，泉水、池塘、樹木、花果都非常茂盛。眾人紛紛議論說：『這是勞度差所為。』當時，舍利弗立刻化作金剛力士，用金剛杵遠遠地指向那座山，山立刻崩塌，沒有留下任何殘餘。眾人都說：『舍利弗勝了，勞度差不如。』 勞度差又變出一條龍，身有十個頭，在天空中降下各種各樣的寶物，雷電震動大地，驚動了大眾。眾人紛紛議論說：『這是勞度差所為。』當時，舍利弗便化作一隻金翅鳥王，將龍撕裂吞食。眾人皆說：『舍利弗勝了，勞度差不如。』 勞度差又變出一頭牛，身體高大，肥壯有力，粗壯的腳，鋒利的角，跑動時震動地面，大聲吼叫著向人群衝來。舍利弗化作獅子，將牛分裂吞食。眾人說：『舍利弗勝了，勞度差不如。』 勞度差又變化自身為夜叉鬼（Yaksa，一種鬼神），形體巨大，頭上燃燒著火焰，眼睛赤紅如血，爪牙又長又利，口中噴出火焰，驚恐地跳躍奔跑。當時，舍利弗變化自身為毗沙門天王（Vaishravana，佛教護法神），夜叉鬼感到恐懼，想要退走，四面燃起火焰，無處可去，只有舍利弗身邊涼爽沒有火焰，立刻屈服，五體投地，哀求饒命，羞愧之心已經產生，火焰立刻熄滅。眾人齊聲高呼：『舍利弗勝了，勞度差不如。』 當時，舍利弗身升虛空，展現四種威儀。
【English Translation】 English version: The crowd all said, 'This transformation must be the work of Lauducha (one of the Six Heretical Teachers).' At that time, Shariputra (one of the Buddha's ten principal disciples) used his divine power to create a whirlwind, uprooting trees and overturning them on the ground, crushing them into fine dust. The crowd all said, 'Shariputra is victorious, Lauducha is inferior.' Lauducha then conjured a pond, adorned on all sides with the seven treasures, with various kinds of flowers growing in the pond water. The crowd all said, 'This is the work of Lauducha.' At that time, Shariputra transformed into a great six-tusked white elephant, with seven lotus flowers on each tusk, and seven jade maidens on each flower. The elephant slowly walked towards the pond, and with its trunk took in the water, and the pond immediately disappeared. The crowd all said, 'Shariputra is victorious, Lauducha is inferior.' Lauducha then conjured a mountain, adorned with the seven treasures, with springs, ponds, trees, and flourishing flowers and fruits. The crowd all said, 'This is the work of Lauducha.' At that time, Shariputra immediately transformed into a Vajra Warrior, and pointed at the mountain from afar with his Vajra pestle, and the mountain immediately collapsed, leaving nothing remaining. The crowd all said, 'Shariputra is victorious, Lauducha is inferior.' Lauducha then conjured a dragon with ten heads, raining down various treasures in the sky, with thunder and lightning shaking the earth, startling the crowd. The crowd all said, 'This is the work of Lauducha.' At that time, Shariputra transformed into a Garuda King, tearing apart and devouring the dragon. The crowd all said, 'Shariputra is victorious, Lauducha is inferior.' Lauducha then conjured a bull, with a tall and large body, fat and strong, with thick legs and sharp horns, running on the ground, roaring loudly, rushing towards the crowd. Shariputra transformed into a lion, tearing apart and devouring the bull. The crowd said, 'Shariputra is victorious, Lauducha is inferior.' Lauducha then transformed himself into a Yaksha ghost (a type of spirit), with a large body, flames burning on his head, eyes red as blood, long and sharp claws and teeth, fire coming out of his mouth, leaping and running in terror. At that time, Shariputra transformed himself into Vaishravana (a Buddhist guardian deity). The Yaksha ghost was terrified and wanted to retreat, but flames arose on all sides, leaving him nowhere to go. Only by Shariputra's side was it cool and without fire. He immediately submitted, prostrating himself on the ground, begging for his life. Shame had already arisen in his heart, and the flames immediately extinguished. The crowd all shouted, 'Shariputra is victorious, Lauducha is inferior.' At that time, Shariputra ascended into the sky, displaying the four dignities.
儀行住坐臥。身上出水身下出火。東沒西踴西沒東踴。北沒南踴南沒北踴。或現大身滿虛空中。而復現小。或分一身作百千萬億身。還合為一。于虛空中忽然在地。履地如水履水如地。現是變已還攝神足。坐其本座。時會大眾見其神力。咸懷歡喜。時舍利弗。即為說法。隨其本行宿福因緣。各得道跡。或得須陀洹斯陀含。阿那含阿羅漢者。六師徒眾三億弟子。于舍利弗所。出家學道。捔技已訖。四眾便罷各還所止。長者須達共舍利弗。往圖精舍。須達手自捉繩一頭。時舍利弗自捉一頭。共經精舍。時舍利弗欣然含笑。須達問曰。尊人何笑。答言。汝始於此經地。六慾天中宮殿已成。即借道眼須達。悉見六慾天中嚴凈宮殿。問舍利弗。是六慾天何處最樂。舍利弗言。下三天中色慾深厚。上二天中憍逸自恣。第四天中少欲知足。恒有一生補處菩薩。來生其中法訓不絕。須達言曰。我正當生第四天中。出言已竟余宮悉滅。唯第四天宮殿湛然。復更徙繩。時舍利弗慘然憂色。即問尊者何故憂色。答言。汝今見此地中蟻子不耶。對曰。已見。時舍利弗語須達言。汝於過去毗婆尸佛。亦於此地。為彼世尊起立精舍。而此蟻子在此中生。尸棄佛時汝為彼佛。亦於是中造立精舍。而此蟻子亦在中生。毗舍佛時。汝為世尊於此地中起立精
【現代漢語翻譯】 現代漢語譯本：行走、站立、坐著、躺臥。身上出水，身下出火。在東方消失，在西方涌現；在西方消失，在東方涌現。在北方消失，在南方涌現；在南方消失，在北方涌現。有時顯現巨大的身軀，充滿整個虛空，隨即又顯現微小的身軀。有時將自身化為百千萬億個身體，然後又合為一個。在虛空中忽然出現在地上，在地上行走如同在水上行走，在水上行走如同在地上行走。顯現這些變化之後，收回神通，回到原來的座位。當時在場的大眾見到這種神力，都心懷歡喜。這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）便為他們說法，根據他們各自過去的行為和積累的福德因緣，各自證得道果。有人證得須陀洹（Srotaāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）。六師（佛教以外的六種主要宗教或哲學流派的領袖）的徒眾三億弟子，在舍利弗處出家學道。較量技藝完畢后，四眾（比丘、比丘尼、優婆塞、優婆夷）便各自散去，回到自己的住所。長者須達（Sudatta，給孤獨長者，佛教大護法）與舍利弗一同前去規劃精舍（Vihāra，佛教寺院）。須達親自拿著繩子的一頭，舍利弗拿著另一頭，共同丈量精舍的土地。這時，舍利弗欣然含笑。須達問道：『尊者為何發笑？』舍利弗回答說：『你剛開始丈量這塊土地時，六慾天（Devaloka，佛教宇宙觀中位於欲界的六個天界）中的宮殿就已經建成了。』隨即借用道眼讓須達觀看，須達看到了六慾天中莊嚴清凈的宮殿。他問舍利弗：『這六慾天中，哪裡最快樂？』舍利弗說：『下三天中**深厚，上二天中驕逸放縱，第四天中少欲知足，而且總有一生補處菩薩（Ekajātipratibaddha，下一產生佛的菩薩）來生於其中，佛法教誨不會斷絕。』須達說：『我正應當往生到第四天中。』說完之後，其餘的宮殿都消失了，只有第四天中的宮殿依然明亮。再次移動繩子時，舍利弗面露憂色。須達便問尊者為何憂愁。舍利弗回答說：『你現在看到這塊土地上的螞蟻了嗎？』須達回答說：『看到了。』舍利弗告訴須達說：『你在過去毗婆尸佛（Vipaśyin，過去七佛之一）時，也在這塊土地上為那位世尊建造精舍，而這些螞蟻就在其中出生。尸棄佛（Śikhin，過去七佛之一）時，你為那位佛也在這裡建造精舍，而這些螞蟻也在其中出生。毗舍浮佛（Viśvabhū，過去七佛之一）時，你為世尊在這塊土地上建造精 舍。
【English Translation】 English version: Walking, standing, sitting, and lying down. Water emanates from his body, and fire emanates from beneath his body. He disappears in the east and emerges in the west; he disappears in the west and emerges in the east. He disappears in the north and emerges in the south; he disappears in the south and emerges in the north. Sometimes he manifests a large body, filling the entire void, and then manifests a small body again. Sometimes he divides his single body into hundreds of thousands of millions of bodies, and then merges them back into one. He suddenly appears on the ground from the void, walking on the ground as if on water, and walking on water as if on the ground. After manifesting these transformations, he retracts his divine powers and returns to his original seat. The assembly at that time, seeing his divine power, were all filled with joy. Then Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) preached the Dharma to them, and according to their respective past actions and accumulated merits, each attained the path. Some attained Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), and Arhat (worthy one). Three hundred million disciples of the six teachers (leaders of the six major religious or philosophical schools outside of Buddhism) left home with Śāriputra to study the Way. After the competition of skills was over, the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) dispersed and returned to their respective dwellings. The elder Sudatta (Anāthapiṇḍika, a great protector of Buddhism) went with Śāriputra to plan the Vihāra (Buddhist monastery). Sudatta personally held one end of the rope, and Śāriputra held the other end, together measuring the land for the Vihāra. At this time, Śāriputra smiled happily. Sudatta asked: 'Venerable one, why are you smiling?' Śāriputra replied: 'When you just started measuring this land, palaces in the six desire realms (Devaloka, the six heavens in the desire realm in Buddhist cosmology) were already completed.' Then, using his divine eye, he allowed Sudatta to see the magnificent and pure palaces in the six desire realms. He asked Śāriputra: 'Which of these six desire realms is the most joyful?' Śāriputra said: 'The lower three heavens are deeply **，the upper two heavens are arrogant and indulgent, the fourth heaven is content with little desire, and there is always a Bodhisattva destined to be reborn there in their last life (Ekajātipratibaddha, a Bodhisattva who will become a Buddha in the next life), so the teachings of the Dharma will not be interrupted.' Sudatta said: 'I should be reborn in the fourth heaven.' After he said this, the other palaces disappeared, and only the palace in the fourth heaven remained bright. When they moved the rope again, Śāriputra looked worried. Sudatta then asked the Venerable one why he was worried. Śāriputra replied: 'Do you see the ants in this land now?' Sudatta replied: 'I see them.' Śāriputra told Sudatta: 'In the past, during the time of Vipaśyin Buddha (one of the past seven Buddhas), you also built a Vihāra on this land for that World Honored One, and these ants were born in it. During the time of Śikhin Buddha (one of the past seven Buddhas), you also built a Vihāra here for that Buddha, and these ants were also born in it. During the time of Viśvabhū Buddha (one of the past seven Buddhas), you built a Vihāra on this land for the World Honored
舍。而此蟻子亦在中生。拘留秦佛時。亦為世尊在此地中起立精舍。而是蟻子亦於此生。迦那含牟尼佛時。汝為世尊於此地中起立精舍。而此蟻子亦在中生。迦葉佛時。汝亦為佛。於此地中起立精舍。而此蟻子亦在中生。乃至今日九十一劫。受一種身不得解脫。生死長遠。唯福為要不可不種。是時須達悲心憐傷。經地已竟起立精舍。為佛作窟以妙栴檀用為香泥。別房住止千二百處。凡百二十處。別打揵稚施設已竟。欲往請佛復自思惟。上有國王應當令知。若不啟白儻有瞋恨。即往白王。我為世尊已起精舍。唯愿大王遣使請佛。時王聞已遣使者。詣王舍城請佛及僧。唯愿世尊臨赴舍衛。爾時世尊與諸四眾。前後圍繞放大光明。震動天地至舍衛國。所經亭舍悉于中止。道次度人無有限量。漸漸來近舍衛城邊一切大集。持諸供具迎侍世尊。到國至廣博處。放大光明遍照三千大千世界。足指按地地皆震動。城中伎樂不鼓自鳴。盲視聾聽啞語僂申。癃殘拘癖皆得具足。一切人民男女大小。睹斯瑞應歡喜踴躍。來詣佛所十八億人。都悉集聚。爾時世尊。隨病投藥為說妙法。宿緣所應各得道跡。有得須陀洹斯陀含。阿那含阿羅漢者。有種辟支佛因緣者。有發無上正真道意者。各各歡喜奉行。佛告阿難。今此園地須達所買。林樹花果祇
【現代漢語翻譯】 現代漢語譯本： 舍利弗：這隻螞蟻也在這裡出生。在拘留孫佛（Kakusandha Buddha）時期，你也曾為世尊（Bhagavan）在這塊土地上建造精舍（Vihara），而這隻螞蟻也在這裡出生。在迦那迦牟尼佛（Kanakamuni Buddha）時期，你為世尊在這塊土地上建造精舍，而這隻螞蟻也在這裡出生。在迦葉佛（Kassapa Buddha）時期，你也為佛在這塊土地上建造精舍，而這隻螞蟻也在這裡出生。直到今天，九十一劫（kalpa）以來，它都受著同一種身體，無法解脫，生死輪迴漫長。只有廣種福田才是最重要的。當時，須達（Sudatta）心懷悲憫，繞地一週后，開始建造精舍，為佛陀建造禪房，用上好的旃檀（Sandalwood）作為香泥。建造了一千二百處住所，以及一百二十處獨立的犍稚（Ghandi）敲擊處。一切安排妥當后，他想要去迎請佛陀，但又想到，應該先告知國王，如果不稟告，恐怕會引起國王的嗔恨。於是他去稟告國王：『我已為世尊建造了精舍，希望大王派遣使者去迎請佛陀。』國王聽后，派遣使者前往王舍城（Rajagrha），迎請佛陀和僧眾，希望世尊能夠降臨舍衛國（Sravasti）。 當時，世尊與四眾弟子前後簇擁，放出大光明，震動天地，前往舍衛國。途中經過的亭舍都停下來休息。在路上度化眾生，沒有遺漏。漸漸靠近舍衛城邊，眾人聚集，拿著各種供養品迎接世尊。到達國都的廣闊之處，放出大光明，照亮三千大千世界。佛陀用腳趾按地，大地都震動起來。城中的伎樂，不敲自鳴。盲人能看見，聾人能聽見，啞巴能說話，駝背能伸直。殘疾和肢體不全的人都變得健全。所有人民，男女老少，看到這些瑞相，歡喜踴躍，來到佛陀所在之處，聚集了十八億人。當時，世尊根據眾生的不同根器，為他們宣說妙法。宿世因緣成熟的，各自證得道果。有的證得須陀洹（Sotapanna），斯陀含（Sakadagami），阿那含（Anagami），阿羅漢（Arhat）果位。有的種下未來證得辟支佛（Pratyekabuddha）的因緣。有的發起了無上正真道（Anuttara-samyak-sambodhi）的心。大家都歡喜奉行佛法。佛陀告訴阿難（Ananda）：『現在這片園地是須達買下的，林樹花果是祇
【English Translation】 English version: Sariputra: This ant was also born here. During the time of Kakusandha Buddha, you also built a Vihara (monastery) for the Bhagavan (World Honored One) on this land, and this ant was also born here. During the time of Kanakamuni Buddha, you built a Vihara for the Bhagavan on this land, and this ant was also born here. During the time of Kassapa Buddha, you also built a Vihara for the Buddha on this land, and this ant was also born here. Until today, for ninety-one kalpas (aeons), it has been receiving the same kind of body, unable to be liberated, and the cycle of birth and death is long. Only cultivating blessings is the most important thing. At that time, Sudatta (Anathapindika), with a compassionate heart, after surveying the land, began to build the Vihara, constructing meditation chambers for the Buddha, using excellent Sandalwood as fragrant mud. He built one thousand two hundred residences, and one hundred and twenty separate Ghandi (gong) striking places. After all arrangements were completed, he wanted to invite the Buddha, but then thought that he should first inform the king, lest he incur the king's anger if he did not report it. So he went to inform the king: 'I have already built a Vihara for the Bhagavan, and I hope that Your Majesty will send messengers to invite the Buddha.' Upon hearing this, the king sent messengers to Rajagrha (Royal City), inviting the Buddha and the Sangha (community), hoping that the World Honored One would come to Sravasti (Savatthi). At that time, the Bhagavan, surrounded by the fourfold assembly (monks, nuns, laymen, laywomen), emitted great light, shaking heaven and earth, and proceeded to Sravasti. The pavilions and rest stops along the way were all stopped at for rest. He liberated beings along the way, without omission. Gradually approaching the edge of Sravasti, the people gathered, holding various offerings to welcome the World Honored One. Upon arriving at a spacious place in the capital, he emitted great light, illuminating the three thousand great thousand worlds. The Buddha pressed his toe to the ground, and the earth shook. The music in the city played without being struck. The blind could see, the deaf could hear, the mute could speak, and the hunchbacked could straighten up. The crippled and those with incomplete limbs became whole. All the people, men, women, old, and young, seeing these auspicious signs, rejoiced and leaped for joy, coming to the place where the Buddha was, gathering eighteen billion people. At that time, the World Honored One, according to the different capacities of beings, expounded the wonderful Dharma (teachings) for them. Those whose karmic conditions from past lives were ripe, each attained the fruits of the path. Some attained the Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one) stages. Some planted the seeds for attaining Pratyekabuddha (solitary Buddha) in the future. Some aroused the mind for Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Everyone joyfully practiced the Dharma. The Buddha told Ananda (Ananda): 'This garden land was bought by Sudatta, and the trees, flowers, and fruits are Gi'
陀所有。二人同心共立精舍。應當與號。太子祇陀．樹給孤獨園。名字流佈傳示後世(須達齊言善溫)雜阿含經云。給孤獨長者疾病。佛往看疾。記其得阿那含果。乃至命終生兜率天。為兜率天子。作是念。我不應久住於此。當往見世尊。作是念已如力士屈伸臂頃。于兜率天沒現於佛前。稽首佛足退坐一面。時給孤獨天子。身放光明遍照祇樹給孤獨園。而說偈贊即沒不現(增一阿含經云。阿那邠坻太子白世尊言。我是須達又名阿那邠坻)。
祐案息心所棲是曰精舍。竹林祇樹爰始基構。遺風餘制扇被於今。至於須達妙果。可謂顯徴者也。
釋迦發爪塔緣記第二十一(出十誦律)
佛遊行諸國經久不還。須達思戀渴仰。奉見白佛言。愿與我少物。得常供養。佛即與髮指甲。白佛言。愿聽起塔。佛言聽。又白言。聽我作窟出伏頭作欒拱。安欄楯。雜彩色畫種種莊嚴。佛悉聽之。
釋迦天上四塔記第二十二(出集經抄)
忉利天城東。照明園中有佛發塔。忉利城南。粗澀園中有佛衣塔。忉利城西。歡喜園中有佛缽塔。忉利城北。駕御園中有佛牙塔。大智論云。天帝釋取菩薩發。于天上城東門外立發塔。又持菩薩寶衣。于城東門外立衣塔(祐案經律。人中有四大塔。生處塔。在迦維羅衛國。處
【現代漢語翻譯】 現代漢語譯本：祇陀（Jeta，太子的名字）所有。二人同心共立精舍（精舍指僧侶居住、修行的場所）。應當給精舍取名。就叫『太子祇陀·樹給孤獨園（Jetavana Anathapindika-arama）』。名字流佈傳示後世（須達（Sudatta）也齊言善溫）。《雜阿含經》記載，給孤獨（Anathapindika）長者生病。佛陀前去看望，並預言他將證得阿那含果（Anagami，佛教修行果位之一），乃至命終后將往生兜率天（Tushita Heaven，佛教欲界六天之一）。他往生兜率天后，成為兜率天子。他心想，我不應在此久留，應當去見世尊。這樣想著，如同力士屈伸手臂一般，從兜率天消失，顯現在佛陀面前。他稽首佛足，退坐一旁。當時，給孤獨天子身上放出光明，遍照祇樹給孤獨園，並以偈頌讚嘆佛陀，隨即消失不見（《增一阿含經》記載，阿那邠坻（Anathapindika）太子對世尊說，我是須達，又名阿那邠坻）。 祐案：止息妄心所棲息的地方叫做精舍。竹林精舍和祇樹給孤獨園是最初的基業。遺留下來的風範和制度影響至今。至於須達證得妙果，可以說是顯著的證明。 釋迦發爪塔緣記第二十一（出自《十誦律》） 佛陀在諸國游化，很久沒有回來。須達思念佛陀，渴望見到佛陀，於是稟告佛陀說：『希望您能給我一些東西，讓我可以常常供養。』佛陀就給了他頭髮和指甲。須達稟告佛陀說：『希望允許我建造佛塔。』佛陀說：『允許。』須達又稟告說：『允許我建造窟室，做出伏頭和欒拱，安裝欄楯，用各種彩色繪畫進行莊嚴。』佛陀都允許了他。 釋迦天上四塔記第二十二（出自《集經抄》） 忉利天（Trayastrimsa Heaven，佛教欲界六天之一）的城東，照明園中有佛發塔。忉利城的南面，粗澀園中有佛衣塔。忉利城的西面，歡喜園中有佛缽塔。忉利城的北面，駕御園中有佛牙塔。《大智度論》記載，天帝釋（Indra，佛教護法神）取了菩薩的頭髮，在天上城東門外建造了發塔。又拿著菩薩的寶衣，在城東門外建造了衣塔（祐案：經律中記載，人間有四大塔，生處塔，在迦維羅衛國（Kapilavastu）。
【English Translation】 English version: Jeta (the prince's name) owned it. The two of them, with one heart, jointly established a Vihara (a dwelling place for monks to live and practice). It should be given a name. Let it be called 'Prince Jeta's Anathapindika-arama (Jetavana Anathapindika-arama)'. May the name spread and be passed down to future generations (Sudatta also said 'Shan Wen' in unison). The Samyukta Agama Sutra records that the elder Anathapindika was ill. The Buddha went to visit him and predicted that he would attain the Anagami fruit (one of the stages of enlightenment in Buddhism), and that upon his death, he would be reborn in Tushita Heaven (one of the six heavens of the Desire Realm in Buddhism). After being reborn in Tushita Heaven, he became a Tushita Heaven Deva. He thought to himself, 'I should not stay here long; I should go to see the World Honored One.' Thinking thus, as quickly as a strong man bends and stretches his arm, he disappeared from Tushita Heaven and appeared before the Buddha. He prostrated himself at the Buddha's feet and sat to one side. At that time, the Tushita Heaven Deva emitted light from his body, illuminating the entire Jetavana Anathapindika-arama, and praised the Buddha with a verse, then disappeared (The Ekottara Agama Sutra records that Prince Anathapindika said to the World Honored One, 'I am Sudatta, also known as Anathapindika'). Yu's note: A place where one's mind can rest is called a Vihara. The Bamboo Grove Vihara and Jetavana Anathapindika-arama were the initial foundations. The legacy and systems left behind continue to influence us today. As for Sudatta attaining the wonderful fruit, it can be said to be a significant proof. Record of the Stupa of Shakyamuni's Hair and Nails, Twenty-first (From the Sarvastivada Vinaya) The Buddha traveled in various countries and had not returned for a long time. Sudatta missed the Buddha and longed to see him, so he reported to the Buddha, 'I hope you can give me something so that I can make offerings to you often.' The Buddha then gave him hair and nails. Sudatta reported to the Buddha, 'I hope you will allow me to build a stupa.' The Buddha said, 'Allowed.' Sudatta further reported, 'Allow me to build a cave, make a 'futou' and 'luangong', install railings, and decorate it with various colored paintings.' The Buddha allowed all of this. Record of the Four Stupas in Shakyamuni's Heaven, Twenty-second (From the Collection of Sutras). In the east of Trayastrimsa Heaven (one of the six heavens of the Desire Realm in Buddhism), in the Illuminating Garden, there is a stupa of the Buddha's hair. In the south of Trayastrimsa City, in the Rough Garden, there is a stupa of the Buddha's robe. In the west of Trayastrimsa City, in the Joyful Garden, there is a stupa of the Buddha's bowl. In the north of Trayastrimsa City, in the Driving Garden, there is a stupa of the Buddha's tooth. The Mahaprajnaparamita Sastra records that Indra (a protector deity in Buddhism) took the Bodhisattva's hair and built a hair stupa outside the east gate of the heavenly city. He also took the Bodhisattva's precious robe and built a robe stupa outside the east gate of the city (Yu's note: The sutras and vinayas record that there are four great stupas in the human world: the stupa of the place of birth, in Kapilavastu).
三千日月。萬二千天地之中。成道塔。在摩竭提國。善勝道場元吉樹下。轉法輪塔。在波羅柰國。古仙人住處鹿野苑中。涅槃塔。在拘夷那竭國。力士生地。秀林雙樹間)祐仰惟。至人處世利益弘大。發爪衣缽咸為法事。故能寶剎霞起廣被人天。造塔之源。非唯散身而已也。
優填王造釋迦栴檀像記第二十三(出增一阿含經)
釋提桓因請佛。至三十三天為母說法。世尊念四部之眾。多有懈怠皆不聽法。我今使四眾渴仰於法。不告四眾復不將侍者。如屈申臂頃。至三十三天。是時人間不見如來久。優填王等至阿難所曰。如來為何所在。阿難報曰大王。我亦不知如來所在。優填王波斯匿王。思睹如來遂得苦患。是時王敕國界之內。諸奇巧師匠。而告之曰。我今欲作如來形像。是時優填王。即以牛頭栴檀。作如來形像高五尺(觀佛三昧經云。佛升忉利時優填王戀慕世尊。鑄金為像聞佛當下。像載金像來迎世尊。爾時金像從象上下。猶如生佛足步虛空足下雨花。亦放光明來迎世尊。時鑄金像合掌叉手為佛作禮。爾時世尊亦復長跪合掌。時虛空中百千化佛。亦皆合掌長跪向像。爾時世尊而語像言。汝于來世大作佛事。我滅度后我諸弟子。以付囑汝。空中化佛異口同音。咸作是言。若有眾生於佛滅后。造立形像種種
【現代漢語翻譯】 現代漢語譯本 三千個日月，一萬二千個天地之中，成道塔（Buddha's Enlightenment Stupa），在摩揭陀國（Magadha）。善勝道場（Bodhimanda）的菩提樹下。轉法輪塔（Turning of the Wheel of Dharma Stupa），在波羅奈國（Varanasi），古仙人居住的鹿野苑（Sarnath）中。涅槃塔（Nirvana Stupa），在拘夷那竭國（Kushinagar），力士出生地，娑羅雙樹之間。敬仰啊！至人（Buddha）在世，利益廣大。頭髮、指甲、袈裟和缽盂都成為弘揚佛法的法事。因此，寶塔霞光萬丈，廣受人天敬仰。建造佛塔的起源，不僅僅是舍利。
優填王（King Udayana）造釋迦栴檀像記第二十三（出自《增一阿含經》）
釋提桓因（Śakra）請佛到三十三天（Trāyastriṃśa Heaven）為母親說法。世尊想到四部弟子（bhikṣu, bhikṣuṇī, upāsaka, upāsikā）中，很多人懈怠不聽法。我想讓四眾弟子渴求佛法。不告訴四眾弟子，也不帶侍者，如屈伸手臂頃刻間，到達三十三天。當時人間很久不見如來。優填王等到阿難（Ānanda）處說：『如來在哪裡？』阿難回答說：『大王，我也不知道如來在哪裡。』優填王和波斯匿王（King Prasenajit）思念瞻仰如來，因此得了重病。當時國王命令國內所有手藝精巧的工匠，告訴他們說：『我現在想做如來的形像。』當時優填王就用牛頭栴檀（Sandalwood）木，做了如來的形像，高五尺（《觀佛三昧經》中說：佛升到忉利天時，優填王戀慕世尊，鑄金為像，聽說佛要下來，用象馱著金像來迎接世尊。當時金像從象上下來，猶如生佛，腳步虛空，足下雨花，也放光明來迎接世尊。當時鑄造的金像合掌叉手向佛作禮。當時世尊也長跪合掌。當時虛空中百千化佛，也都合掌長跪向金像。當時世尊對金像說：『你于未來世大作佛事。我滅度后，我的弟子們，就託付給你了。』空中化佛異口同聲地說：『如果有眾生在佛滅度后，建造形像，種種』
【English Translation】 English version Three thousand suns and moons, within twelve thousand worlds, the Enlightenment Stupa (Buddha's Enlightenment Stupa) is located in Magadha. Under the Bodhi tree at the Bodhimanda. The Turning of the Wheel of Dharma Stupa is located in Varanasi, in the Deer Park (Sarnath) where ancient immortals resided. The Nirvana Stupa is located in Kushinagar, the birthplace of strongmen, between the twin Sala trees. Reverently, the World Honored One (Buddha) benefits greatly while in the world. Hair, nails, robes, and alms bowls all become Dharma activities for propagating the Dharma. Therefore, the precious stupa radiates light, widely revered by humans and devas. The origin of building stupas is not only about relics.
The Twenty-third Record of King Udayana Making a Sandalwood Image of Shakyamuni (From the Ekottara Agama Sutra)
Śakra invited the Buddha to the Trāyastriṃśa Heaven to preach the Dharma for his mother. The World Honored One thought that among the fourfold assembly (bhikṣu, bhikṣuṇī, upāsaka, upāsikā), many were lazy and did not listen to the Dharma. 'I will make the fourfold assembly thirst for the Dharma.' Without informing the fourfold assembly or taking attendants, in the time it takes to bend and stretch an arm, he arrived at the Trāyastriṃśa Heaven. At that time, humans had not seen the Tathagata for a long time. King Udayana and King Prasenajit went to Ānanda and said, 'Where is the Tathagata?' Ānanda replied, 'Great King, I also do not know where the Tathagata is.' King Udayana and King Prasenajit longed to see the Tathagata and thus became seriously ill. At that time, the king ordered all the skilled craftsmen within the kingdom and told them, 'I now wish to make an image of the Tathagata.' At that time, King Udayana used sandalwood to make an image of the Tathagata, five feet tall (The Sutra on Visualizing the Buddha Samadhi says: When the Buddha ascended to the Trayastrimsa Heaven, King Udayana longed for the World Honored One and cast a golden image. Hearing that the Buddha was about to descend, he had an elephant carry the golden image to welcome the World Honored One. At that time, the golden image descended from the elephant, like the living Buddha, stepping through the air, with flowers raining beneath his feet, also emitting light to welcome the World Honored One. At that time, the cast golden image folded its palms and bowed to the Buddha. At that time, the World Honored One also knelt down and folded his palms. At that time, hundreds of thousands of manifested Buddhas in the sky also folded their palms and knelt towards the image. At that time, the World Honored One said to the image, 'You will perform great Buddha deeds in the future. After my parinirvana, I will entrust my disciples to you.' The manifested Buddhas in the sky said in unison, 'If there are sentient beings who, after the Buddha's parinirvana, create images of various kinds'
供養。是人來世。必得唸佛清凈三昧)。
波斯匿王造釋迦金像記第二十四(出增益阿含經)
爾時波斯匿王。聞優填王作如來像。而供養之。復召國中巧匠。波斯匿王而生此念。當用何寶作如來像耶。如來形體煌如天金。是時波斯匿王。純以紫磨金。作如來像高五尺。爾時閻浮里內。始有此二如來形像。
阿育王弟出家造石像記第二十五(出求離牢獄經)
阿育王弟名善容(亦名違馱首祗)入山遊獵。見諸梵志裸形曝露。以求神仙。或食樹葉或吸風服氣。或臥灰垢或臥荊棘。種種苦行以求梵福。勞形苦體而無所得。王弟見而問曰。在此行道。有何患累而無成辦。梵志報曰。坐有群鹿數共合會。我見心動不能自制。王子聞已尋生惡念。此等梵志服風。氣力羸惙猶有淫慾。過患不除。釋子沙門飲食甘美。在好床坐。衣服隨時。香花自熏。豈得無慾。阿育聞弟有此議論。即懷憂戚。吾唯有一弟。忽生邪見恐永迷沒。我當方宜除其惡念。即還宮內。敕諸妓女各自嚴莊。至善容所共相娛樂。預敕大臣吾有所圖。若我敕卿殺善容者。卿等便諫。須待七日隨王殺之。時諸妓女即往娛樂。未經時頃王躬自往語弟。王子何為將吾妓女。妻妾恣意自娛。奮其威怒以輪擲空。召諸大臣即告之曰。卿等知不。吾不衰
【現代漢語翻譯】 現代漢語譯本 供養。此人來世，必定能夠獲得唸佛清凈三昧（通過唸佛達到的一種清凈的禪定狀態）。
波斯匿王造釋迦金像記第二十四（出自《增益阿含經》）
當時，波斯匿王（Prasenajit，古印度拘薩羅國國王）聽聞優填王（Udayana，古印度憍賞彌國國王）製作如來像並供養。於是召集國內的巧匠。波斯匿王心中思忖，應當用什麼寶物來製作如來像呢？如來的形體光輝燦爛如同天上的黃金。於是波斯匿王完全用紫磨金製作了一尊五尺高的如來像。當時在閻浮里（Jambudvipa，指我們所居住的這個世界）之內，才開始有了這兩尊如來的形像。
阿育王弟出家造石像記第二十五（出自《求離牢獄經》）
阿育王（Ashoka，孔雀王朝國王）的弟弟名叫善容（Shanyong）（也叫違馱首祗（Vitashoka）），他進入山中游獵，看見許多梵志（Brahmin，婆羅門修行者）裸露身體在太陽下曝曬，以此來求得神仙。有的吃樹葉，有的呼吸風，有的睡在灰塵中，有的睡在荊棘上，用各種各樣的苦行來求得梵天的福報，勞累身體卻一無所得。王弟看見后問道：『你們在這裡修行，有什麼困難和阻礙而不能成功呢？』梵志回答說：『因為有許多鹿經常聚集在一起，我看見後心動不能自制。』王子聽后隨即產生惡念，心想：『這些梵志呼吸風，氣力虛弱，尚且還有淫慾，過患不能消除。釋迦牟尼的弟子沙門（Shramana，佛教出家修行者）飲食甘美，坐在舒適的床上，衣服隨時更換，香花自己薰染，怎麼可能沒有慾望呢？』阿育王聽聞弟弟有這樣的議論，心中憂愁。心想：『我只有一個弟弟，如果產生邪見恐怕永遠迷失。我應當想辦法消除他的惡念。』於是回到宮內，命令各位各自盛裝打扮，到善容那裡共同娛樂。預先命令大臣說：『我有所圖謀，如果我命令你們殺死善容，你們就勸諫我，必須等待七天之後再隨著我的命令殺了他。』當時各位就前去娛樂。沒過多久，國王親自前往對弟弟說：『王子為什麼要將我的**妻妾隨意享樂？』奮起威怒將輪子投向空中，召集各位大臣告訴他們說：『你們知道嗎？我不衰'
【English Translation】 English version Offering. In his next life, this person will surely attain the Samadhi (state of meditative consciousness) of Pure Mindfulness of the Buddha.
Record of King Prasenajit Making a Golden Shakyamuni Statue, Twenty-Fourth (From the Ekottara Agama Sutra)
At that time, King Prasenajit (Prasenajit, King of Kosala in ancient India) heard that King Udayana (Udayana, King of Kaushambi in ancient India) had made a Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) statue and offered it. He then summoned skilled artisans from his kingdom. King Prasenajit thought to himself, 'What treasure should I use to make a Tathagata statue? The Tathagata's form is radiant like heavenly gold.' At that time, King Prasenajit made a five-foot-tall Tathagata statue entirely of Jambu River gold (a type of high-quality gold). At that time, within Jambudvipa (Jambudvipa, the continent where we live), these were the first two Tathagata statues.
Record of King Ashoka's Brother Leaving Home and Making a Stone Statue, Twenty-Fifth (From the Sutra of Seeking Escape from Prison)
King Ashoka's (Ashoka, King of the Mauryan Dynasty) brother, named Shanyong (Shanyong) (also known as Vitashoka (Vitashoka)), went into the mountains to hunt. He saw many Brahmins (Brahmin, a member of the priestly class) naked and exposed to the sun, seeking to become immortals. Some ate leaves, some inhaled the wind, some slept in ashes, and some slept on thorns, performing various ascetic practices to seek the blessings of Brahma, exhausting their bodies but gaining nothing. The prince saw this and asked, 'What difficulties and obstacles do you encounter in your practice that prevent you from succeeding?' The Brahmins replied, 'Because many deer often gather together, and when I see them, my mind is disturbed and I cannot control myself.' Upon hearing this, the prince immediately had an evil thought, thinking, 'These Brahmins inhale the wind and are weak, yet they still have lust and cannot eliminate their faults. The Shramanas (Shramana, a Buddhist renunciate) who are disciples of Shakyamuni eat delicious food, sit on comfortable beds, have clothes readily available, and perfume themselves with incense and flowers. How can they be without desire?' When King Ashoka heard that his brother had such thoughts, he was worried. He thought, 'I have only one brother, and if he develops wrong views, he may be lost forever. I must find a way to eliminate his evil thoughts.' So he returned to the palace and ordered the consorts to dress up beautifully and go to Shanyong to entertain him. He instructed the ministers beforehand, saying, 'I have a plan. If I order you to kill Shanyong, you must advise me against it and wait seven days before following my order to kill him.' At that time, the consorts went to entertain him. Before long, the king himself went to his brother and said, 'Why is the prince enjoying my consorts and concubines at will?' He raised his anger and threw a wheel into the air, summoning the ministers and telling them, 'Do you know? I am not waning.'
老亦無外寇。強敵來侵境者。吾亦聞。古昔諸賢有此諺言。夫人有福四海歸伏。福盡德薄肘腋叛離。如我自察未有斯變。然我弟善容誘吾妓女。妻妾縱情自恣事露。如是豈有我乎。汝等將去詣市殺之。諸臣諫曰。唯愿大王聽臣微言。今王唯有此一弟。又少息胤無繼嗣者。愿聽七日奉依王命。時王默然聽臣所諫。王復寬恩敕語諸臣。命聽王子著吾服飾。天冠威容如吾不異。內吾宮裡。作倡妓樂共娛樂之。復敕一臣自今日始。著鎧持仗拔利劍。往語善容王子曰。知不期七日終正爾。當到努力開割五欲自娛。今不自適死後有恨。用悔無益一日過已。臣復往語余有六日。如是次第乃至七日。臣往白言。王子當知。六日已過唯明日在。當就於死努力恣情五欲自娛。至七日到王遣使問云何。王子七日之中意志自由快樂不乎。弟報王曰。大王當知不見不聞有何快樂。王問弟曰。著吾服飾入吾宮殿。眾妓自娛食以甘美。何以面欺。不見不聞不快樂耶。弟白王言。應死之人。雖未命絕與死何異。當有何情著於五欲耶。王告弟曰。咄愚所啟。汝今一身憂慮百端。一身斷滅在欲不樂。豈況沙門釋子。憂念三世一身死壞。復受一身億百千世。身身受苦無量患惱。雖出為人與他走使。或生貧家衣食窮乏。念此辛酸故出家為道。求于無為度世之要。
{ "translations": [ "現代漢語譯本", "年老也沒有外敵。如果強大的敵寇入侵我國，我也聽說過。古代的賢人有這樣的諺語：『人有福氣，四海歸順；福氣耗盡，德行淺薄，親近的人也會背叛離散。』我自己反省，還沒有發生這樣的變故。然而我的弟弟善容（人名），會引誘我，我的妻妾放縱情慾，事情敗露。這樣下去，還會有我的存在嗎？你們準備去市場殺了他。」眾臣勸諫說：「希望大王聽取我們微薄的意見。現在大王只有這一個弟弟，又沒有子嗣可以繼承王位。希望允許七天時間，讓他奉行大王的命令。」當時國王沉默不語，聽從了臣子的勸諫。國王又寬宏大量地命令眾臣：「命令王子穿上我的服飾，戴上我的天冠，威嚴容貌和我一樣沒有區別，安置在我的宮殿里，讓他和歌舞伎樂一起娛樂。又命令一個臣子，從今天開始，穿上鎧甲，拿著鋒利的劍，去告訴善容王子說：『知道嗎？期限七天最終會到來，你應當努力地享受五欲，盡情地娛樂自己。現在不讓自己快樂，死後會有遺憾，後悔也沒有用，一天已經過去了。』」臣子又去告訴他，還剩下六天。這樣依次下去，直到第七天，臣子去稟告說：「王子應當知道，六天已經過去，只有明天了，應當面對死亡，努力地放縱情慾，盡情地享受五欲。」到了第七天，國王派使者去問：「怎麼樣？王子在這七天之中，意志自由快樂嗎？」弟弟回答國王說：「大王應當知道，不見不聞，有什麼快樂可言？」國王問弟弟說：「穿著我的服飾，進入我的宮殿，眾多的歌舞伎樂一起娛樂，吃著甘美的食物，為什麼欺騙我說不見不聞，不快樂呢？」弟弟稟告國王說：「將要死的人，即使還沒有斷氣，和死人有什麼區別？哪裡還有心情執著於五欲呢？」國王告訴弟弟說：「唉，愚蠢的傢伙！你現在一身憂慮百端，一身斷滅，沉溺於慾望也不快樂。更何況那些沙門釋子（佛教出家人），憂慮思念三世，一身死壞，又要承受一身，億百千世，身身受苦，無量患惱。即使轉世為人，也要給別人奔走使喚，或者生在貧窮的家庭，衣食睏乏。想到這些辛酸，所以出家修道，尋求無為的境界，解脫世間的要義。」 ], "english_translations": [ "English version", "『Old age also has no external enemies. If strong enemies invade the territory, I have also heard of it. The wise men of ancient times had this proverb: 『When a person has good fortune, all the seas submit; when good fortune is exhausted and virtue is thin, even close associates will rebel and leave.』 I examine myself and have not yet experienced such changes. However, my brother, Shanrong (personal name), will entice me, and my wives and concubines indulge in lust, and the matter is exposed. If this continues, will there still be me? You are preparing to go to the market to kill him.』 The ministers advised, 『May the Great King listen to our humble words. Now the Great King has only this one brother, and there are no descendants to inherit the throne. May you allow seven days for him to follow the Great King's orders.』 At that time, the king was silent and listened to the ministers' advice. The king again generously ordered the ministers, 『Order the prince to wear my clothes, wear my heavenly crown, and his majestic appearance is no different from mine. Place him in my palace and let him enjoy himself with singing and dancing. Also order a minister, starting from today, to wear armor, hold a sharp sword, and go tell Prince Shanrong, 『Do you know? The seven-day deadline will eventually arrive. You should strive to enjoy the five desires and indulge yourself to the fullest. If you don't make yourself happy now, you will regret it after death, and regret will be useless. One day has already passed.』』 The minister went and told him that there were six days left. This continued until the seventh day, when the minister reported, 『Prince should know that six days have passed, and only tomorrow remains. You should face death, strive to indulge in lust, and enjoy the five desires to the fullest.』 On the seventh day, the king sent an envoy to ask, 『How is it? Is the prince free and happy in these seven days?』 The younger brother replied to the king, 『The Great King should know, what happiness is there in not seeing or hearing?』 The king asked his younger brother, 『Wearing my clothes, entering my palace, with many singing and dancing performances, eating delicious food, why do you deceive me by saying you don't see or hear, and are not happy?』 The younger brother reported to the king, 『What is the difference between a person who is about to die and a dead person, even if they have not yet died? How can there be any attachment to the five desires?』 The king told his younger brother, 『Alas, foolish fellow! You are now full of worries, and even if you are immersed in desires, you are not happy. How much more so are those Shramana Shizis (Buddhist monks), who worry and think about the three lifetimes, and when one body dies, they must bear another body for hundreds of thousands of lifetimes, suffering in each body, with countless troubles. Even if they are reborn as humans, they must run errands for others, or be born into poor families, lacking food and clothing. Thinking of these hardships, they renounce the world to cultivate the Way, seeking the realm of non-action and the essence of liberation from the world.』" ] }
設不精勤。當復更歷劫數之苦。是時王子心開意解。前白王言。今聞王教乃得醒悟。生老病死實可厭患。愁憂苦惱流轉不息。唯愿大王。見聽為道謹慎修行。王告弟曰。宜知是時。弟即辭王出為沙門。奉持禁戒晝夜精勤。遂得阿羅漢果。六通清徹無所掛礙。阿育王傳云。阿育王聞弟得道。深心歡喜稽首禮敬。請長供養。既厭世苦不樂人間。誓依林野以養余命。阿育王即使鬼神于城內。為造山水山高數十丈。斷外人物不得來往。乃應王命率舍衣資。造石像一軀高丈六。即于山龕石室供養。此山及像今並存焉。
祐案。畫像源始出自覺制。於是金石香彩鑄刻遂滋。皆所以摹影相好。彷彿尊儀。及優填所造其神力所化乎。
釋迦留影在石室記第二十六(出觀佛三昧經)
爾時國王請佛入城。龍王怒曰。汝奪我利吾滅汝國。佛告大王。王先歸國。佛自知時。於是佛即為龍王及羅剎女。說三歸五戒心大歡喜。龍王眷屬百千諸龍。更從池出。佛令目連與受戒法。爾時龍王白佛言。唯愿如來常住此間。佛若不在。我發噁心無由成道。唯愿留神慇勤三請。常住於此。時梵天王及百千諸梵復來勸請。愿為一切諸眾生故。莫獨偏為一龍住此。佛即微笑口出光明。無量化佛及菩薩以為侍從。龍王于其池中。出七寶臺奉上如
【現代漢語翻譯】 現代漢語譯本：如果懈怠不精進，將會再次經歷無數劫的痛苦。這時，王子心開意解，向前對國王說：『現在聽了父王的教誨，才得以醒悟。生老病死確實令人厭惡，憂愁苦惱流轉不息。只希望大王能夠允許我出家修道，謹慎修行。』國王告訴弟弟說：『應該知道時機已到。』弟弟於是辭別國王，出家做了沙門（Śrāmaṇa，指佛教中的出家修行者），奉持戒律，日夜精勤，最終證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），獲得六神通，清凈通徹，沒有任何障礙。《阿育王傳》記載，阿育王（Aśoka，印度孔雀王朝的國王，篤信佛教）聽聞弟弟得道，內心深感歡喜，稽首禮敬，請求長期供養。但其弟已經厭倦世間痛苦，不樂於人間生活，發誓依靠山林來度過餘生。阿育王於是命令鬼神在城內建造山水，山高數十丈，斷絕外面的人和物的來往。其弟於是響應國王的命令，拿出自己的衣物和資財，建造了一尊高一丈六尺的石像，就在山龕石室中供養。這座山和石像現在都還存在。 祐案：畫像的起源出自覺制（佛陀的自覺和制度）。於是金石、香彩的鑄刻就日益增多。這些都是用來摹擬佛的相好，彷彿佛的尊容。以及優填王（Udayana，古印度憍賞彌國國王）所造的佛像，是神力所化現的嗎？ 《釋迦留影在石室記》第二十六（出自《觀佛三昧經》） 當時，國王請佛陀進入城中。龍王（Nāga，佛教護法神，常居於水中）憤怒地說：『你奪走了我的利益，我要滅掉你的國家。』佛陀告訴國王：『你先回國，佛自己知道時機。』於是佛陀就為龍王和羅剎女（Rākṣasī，女夜叉，一種惡鬼）宣說三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），他們內心非常歡喜。龍王的眷屬成百上千的龍，又從池中出來。佛陀讓目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）為他們授戒。當時龍王對佛陀說：『只希望如來（Tathāgata，佛陀的稱號之一）常住在這裡。佛陀如果不在，我就會生起噁心，沒有辦法成就道業。』懇請佛陀留下神蹟，慇勤地請求了三次，希望佛陀常住於此。這時梵天王（Brahmā，色界天的天主）和成百上千的梵天又來勸請佛陀，爲了所有眾生的緣故，不要只為一條龍住在這裡。佛陀就微微一笑，口中放出光明，無量化佛和菩薩作為侍從。龍王在他的池中，拿出七寶臺奉獻給佛陀。
【English Translation】 English version: If one is not diligent and zealous, one will again experience the suffering of countless kalpas (kalpa, an aeon in Buddhist cosmology). At this time, the prince's mind opened and he understood, and he said to the king: 'Now that I have heard the king's teachings, I have awakened. Birth, old age, sickness, and death are indeed hateful, and sorrow and suffering flow without ceasing. I only hope that Your Majesty will allow me to renounce the world and practice the Way, and be cautious in my cultivation.' The king told his brother: 'You should know that the time has come.' The brother then bid farewell to the king and became a Śrāmaṇa (Śrāmaṇa, a Buddhist renunciate), upholding the precepts and being diligent day and night, and eventually attained the fruit of Arhat (Arhat, a perfected being who has eradicated all defilements and attained liberation), obtaining the six supernormal powers, being pure and clear, and without any obstacles. The Biography of King Aśoka (Aśoka, an Indian emperor of the Maurya Dynasty who was a devout Buddhist) records that when King Aśoka heard that his brother had attained the Way, he was deeply delighted, prostrated himself in reverence, and requested to provide long-term offerings. However, his brother was already weary of worldly suffering and did not enjoy human life, vowing to rely on the forests to spend the rest of his life. King Aśoka then ordered the spirits to build mountains and waters within the city, the mountains being tens of zhang (zhang, a unit of length) high, cutting off the passage of outside people and things. His brother then responded to the king's order, took out his clothes and resources, and built a stone statue of sixteen zhang in height, which he enshrined in the mountain niche and stone chamber. This mountain and statue still exist today. Yuan's note: The origin of images comes from the Buddha's self-awareness and establishment of rules. Therefore, the casting and carving of gold, stone, incense, and colors increased day by day. These are all used to imitate the Buddha's auspicious marks and resemble the Buddha's dignified appearance. And the Buddha image made by King Udayana (Udayana, the king of Kausambi in ancient India), is it transformed by divine power? Record of Śākyamuni's Shadow Remaining in the Stone Chamber, Twenty-sixth (from the Sutra of Contemplating the Buddha Samadhi) At that time, the king invited the Buddha to enter the city. The Nāga King (Nāga, a serpent-like deity in Buddhism, often residing in water) angrily said: 'You have taken away my benefits, I will destroy your country.' The Buddha told the king: 'You return to your country first, the Buddha knows the time himself.' Then the Buddha spoke the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking intoxicants) to the Nāga King and the Rākṣasī (Rākṣasī, a female demon), and they were very happy in their hearts. The Nāga King's retinue of hundreds and thousands of dragons came out of the pond again. The Buddha had Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers) administer the precepts to them. At that time, the Nāga King said to the Buddha: 'I only hope that the Tathāgata (Tathāgata, one of the titles of the Buddha) will always stay here. If the Buddha is not here, I will generate evil thoughts and have no way to accomplish the path.' He earnestly requested the Buddha to leave a divine trace, earnestly requesting three times, hoping that the Buddha would always stay here. At this time, Brahmā (Brahmā, the lord of the Form Realm) and hundreds and thousands of Brahmās came again to urge the Buddha, for the sake of all sentient beings, do not stay here only for one dragon. The Buddha smiled slightly, and light came out of his mouth, with countless manifested Buddhas and Bodhisattvas as attendants. The Nāga King took out a seven-jeweled platform from his pond and offered it to the Buddha.
來。唯愿天尊受我此臺。佛言。不須此臺。汝但以羅剎石窟施我。諸天聞各脫寶衣以掃拂窟。佛攝神足獨入石室自敷坐具。令此石窟暫為七寶。時羅剎女及以龍王。為四大弟子及阿難造五石窟。爾時世尊。坐龍王窟不移。坐處亦受王請。入那干訶城及以諸國。處處皆見有佛虛空花座滿中化佛。龍王歡喜發大誓願。愿我來世得佛如此。佛受王請。經七日已王遣一人乘八千里象。持諸供具遍一切國。供養眾僧處處見佛。信反白王釋迦不但此國。余國亦有皆說苦空無常。六波羅蜜。王聞廓然意解得無生忍。爾時世尊還攝神足。從石窟出與諸比丘。遍游履諸處龍皆隨從。是時龍王聞佛還國。啼哭雨淚白言。愿佛常住云何舍我。我不見佛。當作惡事墜墮惡道。爾時世尊安慰龍王。我受汝請。當坐汝窟中經千五百歲。時諸龍王合掌勸請。還入窟中佛即坐已。窟中作十八變。踴身入石猶如明鏡。在於石內映現於外。遠望則見近則不現。諸天百千供養佛影。影亦說法。石窟高一丈八尺。深二十四步。石清白色(窟在那干訶羅國。古仙瞻卜花林毒龍池側。青蓮泉北羅剎穴中。阿那斯山巖南)。
祐尋法身無形隨應而現。雖虛影霧曖即是如來。故無量龍鬼宣法天眾。是以經言是諸化佛。皆是真實斯之謂歟。
釋迦譜卷第三 大
【現代漢語翻譯】 現代漢語譯本 來。唯愿天尊接受我的這個臺座。佛說：『不需要這個臺座。你只要將羅剎石窟佈施給我。』諸天聽到后，各自脫下寶衣來掃拂石窟。佛收起神通，獨自進入石室，親自鋪設座位。使這個石窟暫時變為七寶所成。當時羅剎女以及龍王，為四大弟子以及阿難建造了五個石窟。那時世尊（Bhagavan，意為世尊），坐在龍王窟中沒有移動。世尊坐在那裡也接受了國王的邀請，進入那干訶（Naganahara）城以及各個國家。到處都看見有佛的虛空花座，裡面充滿了化佛。龍王歡喜，發下大誓願：『愿我來世成佛也能像這樣。』佛接受了國王的邀請，經過七天後，國王派遣一人乘坐八千里的大象，拿著各種供養器具遍及一切國家，供養眾僧，到處都看見佛。使者回來稟告國王，釋迦（Sakyamuni）不僅在這個國家，其他國家也有，都說苦、空、無常、六波羅蜜（Six Paramitas，意為六度）。國王聽聞后，豁然開悟，得到了無生法忍。那時世尊收回神通，從石窟出來，與眾比丘一起，遍游各處，龍都跟隨在後。這時龍王聽到佛要回國，啼哭流淚稟告說：『愿佛常住於此，為何要捨棄我？我若不見佛，恐怕會做惡事，墜入惡道。』那時世尊安慰龍王說：『我接受你的邀請，將坐在你的石窟中一千五百年。』當時諸龍王合掌勸請。佛又回到窟中坐下，窟中顯現十八種變化，身體踴入石頭中，猶如明鏡一般。在石頭內映現於外。從遠處望去則能看見，近處則看不見。諸天百千供養佛影。佛影也說法。石窟高一丈八尺，深二十四步。石頭是清白色的（石窟在那干訶羅國，古仙瞻卜花林毒龍池側，青蓮泉北羅剎穴中，阿那斯山巖南）。 追尋法身無形，隨順因緣而顯現。雖然虛幻的影子和霧氣朦朧，但那就是如來（Tathagata，意為如來）。所以無量的龍鬼宣揚佛法，天眾也來供養。因此經書上說，這些化佛，都是真實的，說的就是這個意思吧。 《釋迦譜》卷第三
【English Translation】 English version Then, he wished that the Celestial Honored One would accept his platform. The Buddha said, 'There is no need for this platform. You only need to offer me the Rakshasa (Rakshasa, a type of demon) stone cave.' Upon hearing this, the devas (Deva, a type of celestial being) each removed their precious garments to sweep the cave. The Buddha retracted his divine powers and entered the stone chamber alone, personally arranging the seating. He temporarily transformed the stone cave into one made of the seven treasures. At that time, the Rakshasa woman and the Dragon King built five stone caves for the four great disciples and Ananda. At that time, the Bhagavan (Bhagavan, meaning 'The Blessed One') sat in the Dragon King's cave without moving. Sitting there, the World-Honored One also accepted the king's invitation to enter the city of Naganahara (Naganahara) and various other countries. Everywhere, he saw empty flower seats of the Buddha, filled with manifested Buddhas. The Dragon King rejoiced and made a great vow: 'May I become a Buddha like this in the future.' The Buddha accepted the king's invitation, and after seven days, the king sent a man riding an elephant that could travel eight thousand li (li, a unit of distance) to carry various offerings throughout all the countries, making offerings to the Sangha (Sangha, the Buddhist monastic community). Everywhere, the messenger saw the Buddha. Returning to report to the king, the messenger said that Sakyamuni (Sakyamuni) was not only in this country but also in other countries, all speaking of suffering, emptiness, impermanence, and the Six Paramitas (Six Paramitas, the six perfections). Upon hearing this, the king was enlightened and attained the forbearance of non-origination. At that time, the World-Honored One retracted his divine powers, emerged from the stone cave, and traveled with the bhikshus (Bhikshu, a Buddhist monk) to various places, with the dragons following behind. At this time, the Dragon King, hearing that the Buddha was returning to his country, wept and said, 'May the Buddha always reside here; why must you abandon me? If I do not see the Buddha, I fear I will do evil deeds and fall into evil realms.' At that time, the World-Honored One comforted the Dragon King, saying, 'I accept your invitation and will sit in your stone cave for one thousand five hundred years.' At that time, all the Dragon Kings joined their palms in supplication. The Buddha then re-entered the cave and sat down. The cave manifested eighteen transformations, and his body leaped into the stone like a clear mirror. He was reflected within the stone and visible from the outside. From afar, he could be seen, but up close, he could not be seen. Hundreds of thousands of devas made offerings to the Buddha's shadow. The shadow also preached the Dharma. The stone cave was eighteen feet high and twenty-four paces deep. The stone was pure white (the cave is in the country of Naganahara, beside the poisonous dragon pool in the ancient Xian Zhanbu flower forest, north of the Qinglian spring, in the Rakshasa cave, south of the Anas mountain rock). Seeking the formless Dharmakaya (Dharmakaya, the body of the Dharma), it manifests according to conditions. Although the illusory shadow and mist are hazy, it is the Tathagata (Tathagata, 'the one who has thus come'). Therefore, countless dragons and ghosts proclaim the Dharma, and the heavenly hosts also come to make offerings. Thus, the scriptures say that these manifested Buddhas are all real; is this what it means? Sakya Genealogy, Volume 3
正藏第 50 冊 No. 2040 釋迦譜
釋迦譜卷第四
梁沙門釋僧祐撰
釋迦雙樹般涅槃記第二十七
釋迦八國分舍利記第二十八
釋迦天上龍宮舍利寶塔記第二十九
釋迦龍宮佛𣯃塔記第三十
釋迦雙樹般涅槃記第二十七(出大般涅槃經)
佛在拘尸那城。力士生地阿夷羅跋提河邊娑羅雙樹間。與大比丘八十億百千人俱。前後圍繞。二月十五日臨涅槃時。以佛神力出大音聲。乃至有頂隨其類音。普告眾生。今日如來應供正遍知。憐愍眾生如羅睺羅。為作歸依。大覺世尊將欲涅槃。一切眾生若有所疑。今悉可問。為最後問。
長阿含經云。佛于毗耶離與阿難獨坐。於後夏安居中。佛身疾生舉軀皆痛。佛告阿難。諸有修四神足多修習行常念不忘。在意所欲。可得不死一劫有餘。阿難。佛四神足已多。如來可止一劫有餘。為世除冥天人獲安。爾時阿難默然不對。如是再三。阿難為魔之所蔽。曚曚不悟。佛告阿難宜知是時。阿難承旨禮佛而去。其間未久。時魔波旬來。白佛意無慾般涅槃。佛告波旬。且止且止我自知時。如來今者未取涅槃。波旬復白佛言。佛昔初成正覺。我時勸請如來可般涅槃。爾時如來報言。須我諸弟子集化。今正是時．何不滅度。
【現代漢語翻譯】 現代漢語譯本 《釋迦譜》卷第四
梁朝沙門釋僧祐 撰
釋迦雙樹般涅槃記 第二十七
釋迦八國分舍利記 第二十八
釋迦天上龍宮舍利寶塔記 第二十九
釋迦龍宮佛發塔記 第三十
釋迦雙樹般涅槃記 第二十七 (出自《大般涅槃經》)
佛陀在拘尸那城（Kushinagar），力士生地阿夷羅跋提河（Ajitanadi River）邊娑羅雙樹（Sal tree）之間，與八十億百千大比丘在一起，前後圍繞。在二月十五日臨近涅槃時，以佛的神力發出巨大的聲音，乃至傳到有頂天（highest heaven），各種聲音傳遍所有眾生。普告眾生：『今日如來（Tathagata）應供（worthy of offering）正遍知（perfectly enlightened）。憐憫眾生如同羅睺羅（Rahula）。為眾生作歸依。大覺世尊（World-Honored One）將要涅槃。一切眾生若有任何疑問，現在都可以提問，這是最後的機會。』
《長阿含經》記載，佛陀在毗耶離（Vaishali）與阿難（Ananda）獨自坐著。在隨後的夏季安居中，佛陀身體生病，全身疼痛。佛陀告訴阿難：『如果有人修習四神足（four bases of spiritual power），經常修習，念念不忘，就能隨心所欲地活過一劫（kalpa）還有剩餘的時間。阿難，我已經修習了四神足，如來可以住世一劫還有剩餘的時間，為世間消除黑暗，使天人獲得安樂。』當時阿難默默不語，如此重複了三次。阿難被魔（Mara）所迷惑，昏昧不悟。佛陀告訴阿難：『現在是時候了。』阿難領旨後向佛陀告退。不久之後，魔波旬（Mara Papiyas）前來，稟告佛陀說自己不希望佛陀般涅槃。佛陀告訴波旬：『暫且停止，暫且停止，我自己知道時機。如來現在還不取涅槃。』波旬又稟告佛陀說：『佛陀您當初成就正覺（perfect enlightenment）時，我曾勸請如來可以般涅槃。當時如來回答說：須等待我的弟子們聚集教化。現在正是時候，為何不滅度呢？』
【English Translation】 English version Shakya Genealogy, Volume 4
Composed by the Monk Sengyou of the Liang Dynasty
Record 27: Shakyamuni's Parinirvana in the Sal Grove
Record 28: Shakyamuni's Relic Distribution Among Eight Kingdoms
Record 29: Shakyamuni's Relic Stupa in the Dragon Palace of Heaven
Record 30: Shakyamuni's Hair Stupa in the Dragon Palace
Record 27: Shakyamuni's Parinirvana in the Sal Grove (From the Mahaparinirvana Sutra)
The Buddha was in Kushinagar (Kushinagar), at the Sal grove (Sal tree) by the Ajitanadi River (Ajitanadi River), the birthplace of the strongmen, with eighty billion hundred thousand great Bhikkhus (monks) surrounding him. On the fifteenth day of the second month, nearing Nirvana, he emitted a great sound through his divine power, reaching even the highest heaven (highest heaven), spreading the sound to all beings. He universally announced to all beings: 'Today, the Tathagata (Tathagata), worthy of offering (worthy of offering), perfectly enlightened (perfectly enlightened), has compassion for all beings like Rahula (Rahula). He is a refuge for all beings. The World-Honored One (World-Honored One) is about to enter Nirvana. If any beings have any doubts, they may ask now; this is the last opportunity.'
The Dirgha Agama Sutra states that the Buddha was sitting alone with Ananda (Ananda) in Vaishali (Vaishali). During the subsequent summer retreat, the Buddha became ill, and his whole body was in pain. The Buddha told Ananda: 'If someone cultivates the four bases of spiritual power (four bases of spiritual power), practices them frequently, and is mindful without forgetting, they can live as long as they desire, for more than a kalpa (kalpa). Ananda, I have cultivated the four bases of spiritual power; the Tathagata can remain in the world for more than a kalpa, to dispel darkness for the world and bring peace to gods and humans.' At that time, Ananda remained silent, and this was repeated three times. Ananda was deluded by Mara (Mara) and did not understand. The Buddha told Ananda: 'It is time.' Ananda received the instruction and took his leave from the Buddha. Not long after, Mara Papiyas (Mara Papiyas) came and informed the Buddha that he did not wish for the Buddha to enter Parinirvana. The Buddha told Mara: 'Stop, stop; I know the time myself. The Tathagata will not enter Nirvana now.' Mara then informed the Buddha: 'When you first attained perfect enlightenment (perfect enlightenment), I urged you to enter Parinirvana. At that time, you replied that you needed to wait for your disciples to gather and be taught. Now is the time; why not pass away?'
佛言止止波旬。佛自知時不久住也。是后三月。于本生處拘尸那竭。娑羅園雙樹間。當取滅度。時魔即唸佛不虛言。歡喜踴躍忽然不現。佛即于遮波羅塔。定意三昧捨命住壽。當此之時地大振動。人民驚怖衣毛為豎。佛放大光。幽冥之處莫不蒙明。各得相見。賢者阿難心驚毛豎。疾行詣佛頭面禮足。白佛言。怪哉地動。是何因緣。佛告阿難。凡世地動有八因緣。夫地在水上。水止於風。風止於空。空中大風有時自起。則大水擾則普地動。是為一。複次有時。得道比丘比丘尼。及大神尊天觀水性多觀地性少。欲自試力則普地動。是為二。菩薩降神母胎地為大動。是為三。菩薩從右脅生則普地動。是為四。菩薩初成正覺。是為五。初轉無上法輪。是為六。佛教將畢欲舍性命則普地動。是為七。如來欲入無餘涅槃界。而般涅槃時地大振動。是為八也。爾時世尊告阿難。俱詣香塔現在比丘普敕令集。如來不久是后三月當般泥洹。諸比丘聞已。皆悉愕然殞絕迷荒。自投于地舉聲大呼。一何駛哉佛取滅度。婉轉㘁叫不能自勝。佛告諸比丘。汝等且止勿懷憂悲。天地人物無生不終。欲使有為不變易者。無有是處。天魔波旬向來請我。我言是后三月當般涅槃。爾時賢者阿難。右膝著地叉手白佛言。唯愿世尊。留住一劫勿取滅度。爾時世
【現代漢語翻譯】 現代漢語譯本： 佛說：『停止吧，波旬（魔王的名字）。』佛自己知道住世的時間不多了。此後三個月，在我的出生地拘尸那竭（地名），娑羅園（花園名）雙樹之間，我將入滅。』當時魔王立刻想到佛從不說謊，歡喜雀躍，忽然消失不見。佛就在遮波羅塔（塔的名字），以禪定的意念捨棄壽命，停止住世。在這個時候，大地劇烈震動，人民驚恐害怕，汗毛都豎了起來。佛放出大光明，幽暗的地方沒有不被照亮的，大家都能互相看見。賢者阿難（佛陀的弟子）心中驚恐，汗毛倒豎，趕緊走到佛前，頭面頂禮佛足，稟告佛說：『奇怪啊，大地震動，這是什麼原因呢？』佛告訴阿難：『凡是世間大地震動，有八種因緣。大地在水上，水依靠風，風依靠空。空中大風有時自己興起，那麼大水就會擾動，那麼整個大地就會震動，這是第一種原因。』 『其次，有時，得道的比丘（出家男子），比丘尼（出家女子），以及大神尊天，觀察水性多，觀察地性少，想要自己試驗力量，那麼整個大地就會震動，這是第二種原因。菩薩（指釋迦摩尼）降生到母親的胎中，大地會大大震動，這是第三種原因。菩薩從母親的右脅出生，那麼整個大地就會震動，這是第四種原因。菩薩初次成就正覺（覺悟），這是第五種原因。初次轉動無上法輪（佛法），這是第六種原因。佛教將要結束，佛欲捨棄性命，那麼整個大地就會震動，這是第七種原因。如來（佛的稱號）將要進入無餘涅槃界（佛教的最高境界），而般涅槃（入滅）時，大地會大大震動，這是第八種原因啊。』 當時世尊告訴阿難：『一起去香塔（塔的名字），現在就普遍命令比丘們集合。如來不久之後，三個月后將要般泥洹（入滅）。』眾比丘聽了之後，都非常愕然，昏倒迷亂，倒在地上大聲哭喊：『多麼快啊，佛就要入滅了！』婉轉哀叫，不能自已。佛告訴眾比丘：『你們先停止，不要懷著憂愁悲傷。天地萬物沒有生而不死的。想要使有為法（因緣和合的事物）不變易的，沒有這樣的道理。天魔波旬（魔王的名字）先前請求我，我說此後三個月將要般涅槃。』當時賢者阿難，右膝著地，合掌稟告佛說：『唯愿世尊，留住一劫（極長的時間單位），不要入滅。』當時世
【English Translation】 English version: The Buddha said: 'Stop, stop, 波旬 (Pāpīyas, the name of a demon king).' The Buddha himself knows that the time to dwell in the world is not long. After three months, in 拘尸那竭 (Kuśinagara, a place name), my birthplace, between the twin trees in 娑羅園 (Śāla Grove, a garden name), I will attain Parinirvana (complete nirvana).』 At that time, the demon king immediately thought that the Buddha never speaks falsely, rejoiced and leaped, and suddenly disappeared. The Buddha, at the 遮波羅塔 (Cāpāla Cetiya, a stupa name), with the intention of Samadhi (meditative consciousness), relinquished his life and ceased to dwell in the world. At this time, the earth shook greatly, the people were frightened and terrified, and their hair stood on end. The Buddha emitted great light, and no dark places were not illuminated, and everyone could see each other. The worthy 阿難 (Ānanda, the Buddha's disciple) was frightened in his heart, his hair stood on end, and he quickly went to the Buddha, prostrated himself at the Buddha's feet, and reported to the Buddha: 'Strange, the earth is shaking, what is the cause of this?' The Buddha told 阿難 (Ānanda): 'Whenever the earth shakes in the world, there are eight causes. The earth is on the water, the water relies on the wind, and the wind relies on the sky. Sometimes a great wind arises in the sky by itself, then the great water will be disturbed, and then the whole earth will shake, this is the first cause.' 'Secondly, sometimes, the enlightened 比丘 (bhikṣu, a monk), 比丘尼 (bhikṣuṇī, a nun), and the great and venerable Devas (gods), observe the nature of water more and the nature of earth less, wanting to test their own strength, then the whole earth will shake, this is the second cause. When a 菩薩 (Bodhisattva, referring to Śākyamuni) descends into his mother's womb, the earth will shake greatly, this is the third cause. When a 菩薩 (Bodhisattva) is born from his mother's right side, then the whole earth will shake, this is the fourth cause. When a 菩薩 (Bodhisattva) first attains 正覺 (samyak-saṃbodhi, perfect enlightenment), this is the fifth cause. When he first turns the 無上法輪 (anuttara-dharmacakra, the unsurpassed wheel of Dharma), this is the sixth cause. When the Buddha's teachings are about to end and the Buddha wants to relinquish his life, then the whole earth will shake, this is the seventh cause. When the 如來 (Tathāgata, the Buddha's title) is about to enter the 無餘涅槃界 (nirupadhisesa-nirvana, the realm of nirvana without remainder), and attains Parinirvana (complete nirvana), the earth will shake greatly, this is the eighth cause.' At that time, the World Honored One told 阿難 (Ānanda): 'Let's go to the 香塔 (fragrant stupa, a stupa name), and now universally order the 比丘 (bhikṣus, monks) to gather. The 如來 (Tathāgata) will soon, after three months, attain 般泥洹 (parinirvana, complete nirvana).' When the monks heard this, they were all very astonished, fainted and became confused, fell to the ground and cried loudly: 'How quickly, the Buddha is about to attain Parinirvana (complete nirvana)!' They wailed and cried, unable to control themselves. The Buddha told the monks: 'You should stop for now, do not be sad and sorrowful. There is nothing in heaven and earth that is born and does not die. To want to make conditioned phenomena (things that arise from causes and conditions) unchangeable, there is no such principle. The demon king 波旬 (Pāpīyas, the name of a demon king) previously requested me, and I said that after three months I will attain 般涅槃 (parinirvana, complete nirvana).' At that time, the worthy 阿難 (Ānanda), with his right knee on the ground, clasped his hands and reported to the Buddha: 'May the World Honored One, remain for a 劫 (kalpa, an extremely long unit of time), do not attain Parinirvana (complete nirvana).' At that time, the World
尊默然不對。如是三請。佛告阿難。汝親從佛聞。佛四神足已多。習行不忘。可止不死一劫有餘。多所饒益天人獲安。汝爾時何不勸請如來使不滅度。今汝方言豈不過耶。吾已舍性命已棄已吐。欲使如來自違言者。無有是處。
爾時世尊于晨朝時。從其面門放種種光。遍照三千大千佛之世界。乃至十方六趣眾生。遇斯光者。罪垢煩惱一切消除。是諸眾生見聞是已。心大憂惱同時舉聲悲號啼哭。爾時大地諸山大海皆悉震動。時諸眾生共相謂言。當共疾往詣拘尸城。勸請如來莫般涅槃。住世一劫若減一劫。諸大弟子尊者摩訶迦旃延等。遇佛光者。其身戰掉不能自持。發聲大叫生種種苦惱。復有八十百千諸比丘。皆阿羅漢如大龍王。復有六十億比丘尼。亦是大阿羅漢。各于晨朝日初出時舉身毛豎遍體血現。如波羅奢花。涕泣盈目生大苦惱。疾至佛所稽首佛足。繞百千匝卻坐一面。復有一恒河沙菩薩摩訶薩。位階十地日初出時遇佛光明。遍體血現涕泣盈目。疾至佛所稽首佛足。繞百千匝卻坐一面。復有二恒河沙諸優婆塞。三恒河沙優婆夷。四恒河沙毗舍離城諸離車等。五恒河沙大臣長者。復有閻浮提內所有諸王。復有七恒河沙諸王夫人。唯除阿阇世王夫人。所設供養七倍於前。復有八恒河沙諸天女等。九恒河沙諸龍王等
【現代漢語翻譯】 現代漢語譯本： 尊者阿難默然不答。像這樣請求了三次。佛告訴阿難：『你親自從我這裡聽到，我修習四神足已經很多次了，經常練習不會忘記，可以停止不死一個劫或者超過一個劫的時間，能夠大量饒益天人，使他們獲得安樂。你當時為什麼不勸請我不要滅度呢？現在你才說這些，難道不是太晚了嗎？我已經捨棄了性命，已經拋棄了，已經吐出了（不再需要了）。想要讓我違背自己說過的話，這是不可能的。』 這時，世尊在早晨的時候，從面門放出種種光明，遍照三千大千世界，乃至十方六道眾生。遇到這些光芒的人，罪惡、污垢、煩惱全部消除。這些眾生見到、聽到這些后，心中非常憂愁苦惱，同時舉聲悲號啼哭。這時，大地、諸山、大海都震動起來。當時的眾生互相說道：『我們應當一起快速前往拘尸城（Kushinagar，佛陀涅槃之地），勸請如來不要般涅槃（Parinirvana，完全的涅槃），住世一個劫或者減少一個劫的時間。』諸大弟子，如尊者摩訶迦旃延（Mahakatyayana，佛陀的弟子）等，遇到佛光的人，身體戰慄搖動，不能自持，發出大叫聲，產生種種苦惱。又有八十百千位比丘（bhiksu，佛教僧侶），都是阿羅漢（Arhat，已證悟者），如同大龍王。又有六十億比丘尼（bhiksuni，佛教女僧侶），也都是大阿羅漢。各自在早晨太陽初升的時候，全身毛髮豎立，遍體血現，如同波羅奢花（Palasha，一種花名）。眼含淚水，生起極大的苦惱，快速來到佛所，頂禮佛足，繞佛百千圈，然後退坐在一旁。又有一恒河沙（Ganges river sands，數量極多）菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），位階十地（Tenth Bhumi，菩薩修行的最高階段），太陽初升時遇到佛的光明，遍體血現，眼含淚水，快速來到佛所，頂禮佛足，繞佛百千圈，然後退坐在一旁。又有二恒河沙優婆塞（Upasaka，在家男居士），三恒河沙優婆夷（Upasika，在家女居士），四恒河沙毗舍離城（Vaishali，古印度城市）的諸離車（Licchavi，古印度部族）等，五恒河沙大臣長者，又有閻浮提（Jambudvipa，古印度）內所有諸王，又有七恒河沙諸王夫人，唯獨阿阇世王（Ajatasatru，古印度國王）的夫人所設的供養比之前的多七倍。又有八恒河沙諸天女等，九恒河沙諸龍王等。
【English Translation】 English version: The Venerable Ananda remained silent and did not respond. This was requested three times. The Buddha said to Ananda, 'You personally heard from me that I have cultivated the Four Divine Feet (Four bases of spiritual power, catvāro ṛddhipādā) many times, practiced them diligently without forgetting, and can stop from dying for a kalpa (aeon) or more, greatly benefiting gods and humans, enabling them to attain peace. Why did you not then urge me not to enter Parinirvana (complete Nirvana)? Now you speak of this, is it not too late? I have already relinquished my life, already abandoned it, already cast it away (no longer needing it). To make me go against my own words, there is no such possibility.' At that time, the World Honored One, in the early morning, emitted various kinds of light from his face, illuminating the three thousand great thousand worlds, and even the beings of the six realms in the ten directions. Those who encountered this light had their sins, defilements, and afflictions all eliminated. When these beings saw and heard this, their hearts were filled with great sorrow and distress, and they simultaneously raised their voices in lamentation and weeping. At that time, the earth, the mountains, and the seas all shook. The beings then said to each other, 'We should quickly go together to Kushinagar (place of Buddha's Parinirvana) and urge the Tathagata (another name for Buddha) not to enter Parinirvana, to remain in the world for a kalpa or less.' The great disciples, such as the Venerable Mahakatyayana (Buddha's disciple), and others who encountered the Buddha's light, trembled and shook, unable to control themselves, uttering loud cries and experiencing various kinds of suffering. Furthermore, there were eighty hundred thousand bhikshus (Buddhist monks), all of whom were Arhats (enlightened beings), like great dragon kings. And there were sixty billion bhikshunis (Buddhist nuns), who were also great Arhats. Each of them, at the time of sunrise in the early morning, had their hair standing on end, their bodies covered in blood, like Palasha (a type of flower) flowers. With tears filling their eyes, they experienced great suffering, and quickly went to the Buddha's place, prostrated themselves at his feet, circumambulated him hundreds of thousands of times, and then sat down to one side. Furthermore, there were a Ganges river sands (countless) of Bodhisattva-Mahasattvas (great Bodhisattvas), who had attained the Tenth Bhumi (highest stage of Bodhisattva practice), who encountered the Buddha's light at sunrise, their bodies covered in blood, their eyes filled with tears, and quickly went to the Buddha's place, prostrated themselves at his feet, circumambulated him hundreds of thousands of times, and then sat down to one side. Furthermore, there were two Ganges river sands of Upasakas (lay male devotees), three Ganges river sands of Upasikas (lay female devotees), four Ganges river sands of Licchavis (ancient Indian tribe) from the city of Vaishali (ancient Indian city), five Ganges river sands of ministers and elders, and all the kings within Jambudvipa (ancient India), and seven Ganges river sands of the kings' consorts, except for the consort of King Ajatasatru (ancient Indian king), whose offerings were seven times greater than before. Furthermore, there were eight Ganges river sands of heavenly women, and nine Ganges river sands of dragon kings.
。十恒河沙諸鬼神王。所設供具倍于諸龍。復有二十恒河沙金翅鳥王。三十恒河沙乾闥婆王。四十恒河沙緊那羅王。五十恒河沙摩睺羅伽王。六十恒河沙阿修羅王。七十恒河沙阿那婆王。八十恒河沙羅剎王。更不食人其形醜陋。以佛神力皆悉端正。復有九十恒河沙樹林神王。千恒河沙持咒王。一億恒河沙貪色鬼魅。百億恒河沙天諸婇女。千億恒河沙地諸鬼王。十萬億恒河沙諸天王。及四天王等。復有十萬億恒河沙。四方風神吹諸樹上。時非時花散雙樹間。十萬億恒河沙主雲雨神。皆作是念。如來涅槃梵身之時。我當注雨令火時滅。復有二十恒河沙大香象王。拔取諸妙蓮花來至佛所。二十恒河沙師子獸王。持諸花果來至佛所。二十恒河沙諸飛鳥王。鳧雁鴛鴦孔雀迦陵頻伽鳥耆婆鳥。持諸花果稽首佛足。二十恒河沙水牛王。往至佛所出妙香乳。其乳流滿拘尸城。所有溝坑。色香美味悉皆具足二十恒河沙四天下中諸神仙人持諸香花甘果。稽首佛足閻浮提中一切蜂王。持種種花來詣佛所。復有無量世界中間。及閻浮提所有諸山神。四大海神及諸河神。有大威德。所設供養倍勝於前。以詹婆花散熙連河。稽首佛足卻住一面。爾時拘尸城。娑羅林變白猶如白鵠。于虛空中自然而有七寶堂閣。雕文刻鏤。流泉浴池上妙蓮花。亦如忉利
【現代漢語翻譯】 現代漢語譯本 十恒河沙（Ganges sand，數量單位，形容極多）諸鬼神王，他們設定的供品比眾龍所設的還要多一倍。又有二十恒河沙金翅鳥王（Garuda Kings，佛教護法神），三十恒河沙乾闥婆王（Gandharva Kings，天界的樂神），四十恒河沙緊那羅王（Kinnara Kings，天界的歌神），五十恒河沙摩睺羅伽王（Mahoraga Kings，大蟒神），六十恒河沙阿修羅王（Asura Kings，非天），七十恒河沙阿那婆王，八十恒河沙羅剎王（Rakshasa Kings，惡鬼），他們不再吃人，雖然形貌醜陋，但憑藉佛的神力都變得端正。又有九十恒河沙樹林神王，一千恒河沙持咒王，一億恒河沙貪戀美色的鬼魅，百億恒河沙天上的眾多婇女，千億恒河沙地上的眾多鬼王，十萬億恒河沙諸天王以及四天王等。又有十萬億恒河沙四方風神吹動樹木，讓應時和不應時的花朵散落在雙樹之間。十萬億恒河沙掌管雲雨的神，他們都這樣想：『如來（Tathagata，佛的稱號）涅槃（Nirvana，佛教術語，指解脫）梵身（Brahma-kaya，佛的法身）之時，我應當降雨，讓火及時熄滅。』又有二十恒河沙大香象王，拔取各種美妙的蓮花來到佛的處所。二十恒河沙獅子獸王，拿著各種花果來到佛的處所。二十恒河沙各種飛鳥王，如鳧、雁、鴛鴦、孔雀、迦陵頻伽鳥（Kalavinka，妙音鳥）、耆婆鳥，拿著各種花果，叩拜佛的腳。二十恒河沙水牛王，前往佛的處所，擠出美妙的香乳，這些乳汁流滿了拘尸城（Kushinagar，古印度城市，佛陀涅槃之地）所有的溝渠，顏色、香味、味道都十分具足。二十恒河沙四天下（Sumeru，佛教宇宙觀中的世界）中的諸神仙人，拿著各種香花甘果，叩拜佛的腳。閻浮提（Jambudvipa，佛教宇宙觀中的世界）中的一切蜂王，拿著各種花來到佛的處所。又有無量世界中間，以及閻浮提所有諸山神、四大海神以及各種河神，他們具有大威德，所設定的供養比之前的還要勝過很多，用詹婆花（Champaka，一種花）散在熙連河（Hiranyavati River，拘尸那迦城附近的河流），叩拜佛的腳，然後退到一旁。這時，拘尸城（Kushinagar）的娑羅林（Sala Grove，佛陀涅槃的樹林）變得像白鵠一樣潔白，在虛空中自然而然地出現了七寶堂閣，雕刻著各種花紋，有流動的泉水和浴池，上面有上妙的蓮花，就像忉利（Trayastrimsa，佛教的欲界六天之一）天一樣。
【English Translation】 English version Ten Ganges sand number of ghost and spirit kings, the offerings they provided were twice as much as those provided by the dragons. There were also twenty Ganges sand number of Garuda Kings (Buddhist Dharma protectors), thirty Ganges sand number of Gandharva Kings (celestial musicians), forty Ganges sand number of Kinnara Kings (celestial singers), fifty Ganges sand number of Mahoraga Kings (great serpent gods), sixty Ganges sand number of Asura Kings (demi-gods), seventy Ganges sand number of Anava Kings, eighty Ganges sand number of Rakshasa Kings (demon kings), who no longer ate humans, and although their forms were ugly, they all became handsome by the power of the Buddha. There were also ninety Ganges sand number of forest spirit kings, one thousand Ganges sand number of mantra-holding kings, one hundred million Ganges sand number of lustful ghosts and spirits, one hundred billion Ganges sand number of celestial maidens, one thousand billion Ganges sand number of earthly ghost kings, one hundred trillion Ganges sand number of celestial kings and the Four Heavenly Kings, etc. There were also one hundred trillion Ganges sand number of wind gods from the four directions blowing on the trees, causing seasonal and unseasonal flowers to scatter between the twin Sala trees. One hundred trillion Ganges sand number of cloud and rain gods, all thinking: 'When the Tathagata (title of the Buddha) enters Nirvana (liberation) with his Brahma-kaya (Dharma body), I shall pour down rain to extinguish the fire in time.' There were also twenty Ganges sand number of great fragrant elephant kings, plucking various wonderful lotus flowers and coming to the Buddha's place. Twenty Ganges sand number of lion beast kings, bringing various flowers and fruits to the Buddha's place. Twenty Ganges sand number of various bird kings, such as ducks, geese, mandarin ducks, peacocks, Kalavinka birds (mythical birds with beautiful voices), and Jiva birds, bringing various flowers and fruits, bowing at the Buddha's feet. Twenty Ganges sand number of water buffalo kings, going to the Buddha's place and producing wonderful fragrant milk, which flowed and filled all the ditches in Kushinagar (ancient Indian city where the Buddha entered Nirvana), with complete color, fragrance, and taste. Twenty Ganges sand number of gods and immortals from the four continents (Sumeru, the world in Buddhist cosmology), bringing various fragrant flowers and sweet fruits, bowing at the Buddha's feet. All the bee kings in Jambudvipa (the world in Buddhist cosmology), bringing various flowers to the Buddha's place. There were also countless intermediate worlds, and all the mountain gods, four great sea gods, and various river gods in Jambudvipa, who possessed great power and virtue, and the offerings they provided were far superior to those before, scattering Champaka flowers (a type of flower) on the Hiranyavati River (river near Kushinagar), bowing at the Buddha's feet, and then retreating to one side. At this time, the Sala Grove (grove where the Buddha entered Nirvana) in Kushinagar became as white as white swans, and in the empty sky, seven-jeweled pavilions appeared naturally, carved with various patterns, with flowing springs and bathing ponds, and supremely wonderful lotus flowers, just like the Trayastrimsa (one of the six heavens of desire in Buddhism) heaven.
歡喜之園。是諸天人阿修羅等。咸睹如來涅槃之相。皆悉悲感。時四天王及三十三天。乃至第六天所設供養。展轉勝前。大梵天王及余梵眾。放身光明遍四天下。欲界人天日月光明悉不復現。持諸寶幢幡極短者。懸于梵宮。到娑羅樹間。稽首佛足白言。唯愿如來哀受我等最後供養。如來知時默然不受。爾時毗摩質多阿修羅王。與無量大眷屬俱。身諸光明勝於梵天。持諸寶幢其蓋小者。覆千世界。上妙甘膳來詣佛所欲界魔王波旬。與其眷屬諸天婇女。阿僧祇眾。開地獄門施諸清凈水。因而告曰。汝等今者無所能為。唯當專念如來。當令汝等長夜獲安。時魔波旬于地獄中。悉除刀劍無量苦毒。熾然炎火注雨滅之。以佛神力復令諸眷屬。皆舍刀劍弓弩矛釤長鉤。斗輪罥索所持供養。倍勝一切人天所設。其蓋小者覆中千界。來至佛所稽首佛足。唯愿如來哀受我等最後供養。如是三請皆亦不受。時魔波旬不果所愿。心懷愁惱卻住一面。爾時大自在天王。與其眷屬無量無邊。及諸天眾所設供具。悉覆梵釋。人天八部所有供具。梵釋所設猶如聚墨。在珂貝邊悉不復現。寶蓋小者能覆三千大千世界。來詣佛所稽首佛足。繞無數匝。爾時東方去此。無數阿僧祇恒河沙微塵世界。彼有佛土名意樂美音。佛號虛空等如來十號具足。爾時彼佛告
【現代漢語翻譯】 現代漢語譯本 歡喜之園。諸天人、阿修羅等，都親眼目睹如來涅槃之相，全都感到悲傷。當時，四大天王和三十三天，乃至第六天所設的供養，一個比一個殊勝。大梵天王和其餘的梵眾，放出自身的光明遍照四天下，欲界的人天、日月的光明全都消失不見。他們拿著各種寶幢幡，那些極短小的，懸掛在梵天宮，來到娑羅樹間，叩拜佛足稟告說：『唯愿如來慈悲接受我們最後的供養。』如來知道時機，默然不接受。 這時，毗摩質多阿修羅王（Vimacitra Asura-raja，阿修羅之王），與無量的大眷屬一起，身上的光明勝過梵天。拿著各種寶幢，那些傘蓋較小的，覆蓋著一千個世界。用最上等的美味佳餚來到佛所。欲界魔王波旬（Mara Papiyas，佛教中的魔王），和他的眷屬諸天婇女，無數的眾生，打開地獄之門，施予各種清凈的水，因而告誡說：『你們現在沒有什麼能做的，唯有專心憶念如來，當能讓你們長夜獲得安樂。』當時，魔王波旬在地獄中，全部除去刀劍和無量的苦毒，熾盛燃燒的火焰，用降雨熄滅它。憑藉佛的神力，又讓他的所有眷屬，都捨棄刀劍、弓弩、矛、釤、長鉤、斗輪、罥索，所持的供養，勝過一切人天所設的。那些傘蓋較小的，覆蓋著中千世界，來到佛所叩拜佛足。『唯愿如來慈悲接受我們最後的供養。』這樣三次請求，如來都不接受。當時，魔王波旬沒有達到願望，心中懷著愁惱，退到一邊。 這時，大自在天王（Mahesvara，佛教中的一位天神），和他的眷屬無量無邊，以及諸天眾所設的供具，全部覆蓋了梵天和帝釋天。人天八部所有的供具，梵天和帝釋天所設的，就像一堆墨，在珂貝旁邊，全都消失不見。寶蓋較小的，能覆蓋三千大千世界，來到佛所叩拜佛足，繞了無數圈。這時，從東方離這裡，無數阿僧祇恒河沙微塵數的世界之外，那裡有一個佛土名叫意樂美音（Manorama-svararuchi），佛號虛空等（Abha-sama），如來十號具足。當時那位佛告訴
【English Translation】 English version The Garden of Joy. All the Devas, humans, Asuras, and others, all witnessed the Parinirvana (Nirvana after death) of the Tathagata (another name for Buddha), and all felt sorrow. At that time, the offerings made by the Four Heavenly Kings and the Thirty-three Heavens, up to the Sixth Heaven, surpassed each other in excellence. The Great Brahma King and the other Brahma beings emitted light from their bodies, illuminating the four continents. The light of the humans and Devas in the Desire Realm, as well as the light of the sun and moon, all disappeared. Holding various jeweled banners and canopies, those that were extremely small were hung in the Brahma Palace. They came to the Sala trees, prostrated at the Buddha's feet, and said, 'May the Tathagata compassionately accept our last offerings.' The Tathagata knew the time and remained silent, not accepting. At this time, the Asura King Vimacitra (Vimacitra Asura-raja, King of the Asuras), together with immeasurable great retinues, whose light surpassed that of Brahma. Holding various jeweled banners, those with smaller canopies covered a thousand worlds. They came to the Buddha with the most excellent and delicious food. Mara Papiyas (Mara Papiyas, the demon king in Buddhism) of the Desire Realm, with his retinue of Deva women and countless beings, opened the gates of hell and bestowed various pure waters, and then admonished, 'You can do nothing now, only focus on remembering the Tathagata, which will allow you to obtain peace and happiness for a long night.' At that time, Mara Papiyas removed all swords and immeasurable suffering and poison from hell, and extinguished the blazing flames with rain. By the power of the Buddha, he also caused all his retinue to abandon swords, bows, crossbows, spears, lances, long hooks, fighting wheels, and snares. The offerings they held surpassed all those made by humans and Devas. Those with smaller canopies covered the Middle Chiliocosm, and they came to the Buddha, prostrating at his feet. 'May the Tathagata compassionately accept our last offerings.' They requested in this way three times, but the Tathagata did not accept. At that time, Mara Papiyas did not achieve his wish and, with sorrow in his heart, retreated to one side. At this time, the Great自在天王 Mahesvara (Mahesvara, a deity in Buddhism), with his retinue of immeasurable and boundless beings, and the offerings made by the various Devas, completely covered Brahma and Sakra (Indra). All the offerings of the eight classes of humans and non-humans, and those made by Brahma and Sakra, were like a pile of ink next to a white conch shell, completely disappearing. The smaller jeweled canopies could cover the Three Thousand Great Thousand Worlds. They came to the Buddha, prostrated at his feet, and circumambulated countless times. At this time, to the east of here, beyond countless Asamkhya (an extremely large number) of Ganges sand-like dust worlds, there was a Buddha land named Manorama-svararuchi (意樂美音), and the Buddha was named Abha-sama (虛空等), possessing all ten titles of a Tathagata. At that time, that Buddha told
第一大弟子言。汝今宜往西方娑婆世界釋迦牟尼如來。彼佛不久當般涅槃。汝可持此世界香飯。奉獻彼佛。世尊食已入般涅槃。爾時無邊身菩薩。即受佛教稽首佛足發彼國來。應時此間三千大千世界。大地六種震動。梵釋四王魔王波旬。摩醯首羅。見是地動。舉身毛豎喉舌枯燥。驚怖戰慄各欲四散。自見其身無復光明。是時文殊師利即從坐起。告諸大眾。汝等勿懼。東方去此。無量阿僧祇恒河沙微塵等世界。有佛號虛空等如來。十號具足。彼有菩薩。名無邊身與無量菩薩。欲來至此供養如來。以彼菩薩威德力故。令汝身光悉不復現。爾時大眾悉遙見彼佛。如明鏡中自觀己身。見無邊身菩薩一一毛孔。各各出生一大蓮花。各有七萬八千城邑。七寶雜廁。是中眾生不聞餘名。純聞無上大乘之聲。書持讀誦大乘經典。一切大眾悉皆得見。無邊身菩薩。身大無邊量同虛空。唯除諸佛余無能見。身量邊際。時無邊身菩薩稽首佛足。合掌白言。世尊。唯愿哀愍受我等食。如來知時默然不受。南西北方諸佛世界。亦有無量無邊身菩薩。所持供養倍勝於前。時娑羅樹吉祥福地。縱廣三十二由旬。大眾充滿間無空缺。爾時四方無邊身菩薩。及其眷屬所坐之處。或如錐頭針鋒。十方如微塵世界。諸大菩薩悉來集會。唯除尊者摩訶迦葉阿難二
【現代漢語翻譯】 現代漢語譯本 第一大弟子說道：『你現在應該前往西方娑婆世界 釋迦牟尼如來（Sakyamuni Buddha）。那位佛陀不久將要般涅槃（Parinirvana）。你可以帶著這個世界的香飯，供養那位佛陀。世尊（World-Honored One）食用后便會進入般涅槃。』 當時，無邊身菩薩（Boundless Body Bodhisattva）立即接受了佛的教誨，稽首（bowed）佛足，從那個世界出發前來。當時，這個三千大千世界（three thousand great thousand worlds）的大地發生了六種震動。梵天（Brahma）、帝釋天（Sakra）、四大天王（Four Heavenly Kings）、魔王波旬（Mara Papiyas）、摩醯首羅天（Mahesvara），見到這種地動，都感到渾身毛髮豎立，喉嚨乾燥，驚恐戰慄，各自想要四處逃散，並且發現自身的光明消失了。 這時，文殊師利菩薩（Manjusri Bodhisattva）立即從座位上站起來，告訴大眾：『你們不要害怕。從東方到這裡，有無量阿僧祇（asamkhya）恒河沙微塵數的世界，有一尊佛，名為虛空等如來（Space-like Tathagata），十號具足。他那裡有一位菩薩，名為無邊身菩薩，與無量菩薩，想要來到這裡供養如來。因為那位菩薩的威德力，才使你們身上的光芒全部消失。』 當時，大眾都遙遠地看見了那尊佛，就像在明鏡中看到自己的身影一樣。他們看見無邊身菩薩的每一個毛孔，都各自生出一朵巨大的蓮花，每朵蓮花里都有七萬八千座城邑，用七寶裝飾。在這些城邑中的眾生，聽不到其他的名字，只能聽到無上大乘（Mahayana）的聲音，書寫、持誦、讀誦大乘經典。一切大眾都看見了無邊身菩薩，他的身體廣大無邊，如同虛空一般。只有諸佛才能看見他的身量邊際。 當時，無邊身菩薩稽首佛足，合掌說道：『世尊，希望您慈悲憐憫，接受我們的供養。』如來知道時機，默然不接受。南、西、北方諸佛世界，也有無量無邊身菩薩，他們所持的供養比之前更多。 當時，娑羅樹（Sala tree）吉祥福地，縱橫三十二由旬（yojana），大眾充滿，沒有空缺。當時，四方無邊身菩薩及其眷屬所坐之處，有的像錐子的尖端或針尖。十方如微塵世界般眾多的大菩薩都來**，只有尊者摩訶迦葉（Mahakasyapa）和阿難（Ananda）除外。
【English Translation】 English version The foremost disciple said, 'You should now go to the Western Sukhavati World of Sakyamuni Tathagata (Sakyamuni Buddha). That Buddha will soon enter Parinirvana (Parinirvana). You can take the fragrant rice of this world and offer it to that Buddha. The World-Honored One (World-Honored One) will enter Parinirvana after eating it.' At that time, Boundless Body Bodhisattva (Boundless Body Bodhisattva) immediately accepted the Buddha's teaching, bowed (bowed) at the Buddha's feet, and came from that world. At that time, the earth of this three thousand great thousand worlds (three thousand great thousand worlds) shook in six ways. Brahma (Brahma), Sakra (Sakra), the Four Heavenly Kings (Four Heavenly Kings), Mara Papiyas (Mara Papiyas), and Mahesvara (Mahesvara), seeing this earthquake, felt their hair stand on end, their throats dry, trembling with fear, each wanting to scatter in all directions, and found that their own light had disappeared. At this time, Manjusri Bodhisattva (Manjusri Bodhisattva) immediately rose from his seat and told the assembly, 'Do not be afraid. From the east to here, there are countless asamkhya (asamkhya) Ganges sand dust worlds. There is a Buddha named Space-like Tathagata (Space-like Tathagata), complete with the ten titles. There is a Bodhisattva there named Boundless Body Bodhisattva, with countless Bodhisattvas, who want to come here to make offerings to the Tathagata. Because of the power of that Bodhisattva, all the light on your bodies has disappeared.' At that time, the assembly all saw that Buddha from afar, just like seeing their own reflection in a clear mirror. They saw that each pore of Boundless Body Bodhisattva gave birth to a huge lotus flower, and each lotus flower had seventy-eight thousand cities, decorated with the seven treasures. The beings in these cities could not hear other names, but only the sound of the unsurpassed Mahayana (Mahayana), writing, upholding, reading, and reciting the Mahayana scriptures. The entire assembly saw Boundless Body Bodhisattva, whose body was vast and boundless, like space. Only the Buddhas could see the edge of his body. At that time, Boundless Body Bodhisattva bowed at the Buddha's feet, joined his palms, and said, 'World-Honored One, I hope you will have compassion and accept our offerings.' The Tathagata knew the time and remained silent, not accepting. In the Buddha worlds of the south, west, and north, there were also countless Boundless Body Bodhisattvas, and the offerings they held were even greater than before. At that time, the auspicious and blessed land of the Sala tree (Sala tree) was thirty-two yojanas (yojana) in length and breadth, filled with the assembly, with no gaps. At that time, the places where the Boundless Body Bodhisattvas and their retinues from the four directions were sitting were like the tip of an awl or the point of a needle. The great Bodhisattvas from the ten directions, like countless worlds of dust, all came to **, except for the Venerable Mahakasyapa (Mahakasyapa) and Ananda (Ananda).
眾。阿阇世王及其眷屬。乃至毒蛇視能殺人。蛣蜣蝮蝎及十六種行惡業者。悉皆來集。陀那婆神阿修羅等。悉舍惡念皆生慈心。除一闡提。爾時三千大千世界。以佛神力地皆柔軟。眾寶莊嚴。猶如西方無量壽佛極樂世界。是時大眾悉見十方微塵等諸佛世界。如於明鏡自觀己身。爾時如來面門所出五色光明。其光明耀覆諸大會。令彼身光悉不復現。所應作已還從口入。時諸天人阿修羅等。見佛光明還從口入。皆大恐怖身毛為豎。復作是言。如來光明出已還入。必於十方所作已辦將。是最後涅槃之相。嗚呼痛哉。世間大苦。悲號啼哭不能自持。爾時會中有優婆塞。是拘尸城工巧之子。名曰純陀。與其同類十五人俱。從座而起偏袒右臂右膝著地合掌向佛。悲感流淚頂禮佛足。白佛言。唯愿世尊。及比丘僧。哀受我等最後供養。我等從今無主無親。無救無護貧窮飢困。欲從如來求將來食。唯愿哀受我等微供然後涅槃。爾時世尊一切種智。告純陀曰。善哉善哉。我今為汝除斷貧窮。無上法雨雨汝身田令生法牙。令汝具足檀波羅蜜。爾時大眾歡喜踴躍。同聲贊言。善哉善哉。希有純陀。佛已受汝最後供養。汝今純陀真是佛子。佛告純陀。汝所奉施佛及大眾今正是時。如來正爾當般涅槃。第二第三亦復如是。爾時純陀聞佛語已。舉聲
【現代漢語翻譯】 現代漢語譯本 大眾，阿阇世王（Ajatasattu，未生怨，印度摩揭陀國國王）及其眷屬，乃至毒蛇，視線能殺人者，蛣蜣（一種屎殼郎），蝮蝎以及十六種行惡業者，全部都來聚集。陀那婆神（Danava，一種阿修羅）阿修羅等，都捨棄了惡念，生起了慈悲之心，除了斷善根的一闡提（Icchantika，不信佛法之人）。 這時，三千大千世界，以佛的神力，土地都變得柔軟，用各種珍寶裝飾，猶如西方無量壽佛（Amitabha）的極樂世界。這時大眾都看見十方微塵一樣多的諸佛世界，就像在明鏡中觀看自己的身體一樣。 這時，如來（Tathagata，佛的稱號）面門所發出的五色光明，那光明照耀覆蓋了所有的大會，使他們的身光全部都不能顯現。光明所應做的事情已經做完，又從口中進入。這時諸天人、阿修羅等，看見佛的光明又從口中進入，都非常恐怖，身上的毛都豎了起來。又說：『如來的光明出去后又回來，必定是在十方所做的事情已經辦完，將要示現最後的涅槃（Nirvana，佛教術語，指解脫）。嗚呼，痛哉！世間真是太苦了！』悲傷地哭號，不能自已。 這時，會中有一位優婆塞（Upasaka，在家男居士），是拘尸城（Kushinagar，古印度城市，佛陀涅槃之地）工巧之子，名叫純陀（Cunda），和他的同伴十五人一起，從座位上站起來，袒露右臂，右膝著地，合掌向佛，悲傷感動地流著眼淚，頂禮佛足，對佛說：『唯愿世尊，以及比丘僧（Bhiksu-samgha，佛教僧團），哀憐接受我們最後的供養。我們從今以後沒有主人，沒有親人，沒有救助，沒有保護，貧窮飢困，想要從如來那裡求得將來的食物。唯愿哀憐接受我們微薄的供養，然後涅槃。』 這時，世尊（Bhagavan，佛的稱號），一切種智（Sarvajnana，佛的智慧），告訴純陀說：『善哉！善哉！我今天為你除去貧窮，用無上的法雨滋潤你的身田，使它生出法的幼芽，使你具足檀波羅蜜（Dana-paramita，佈施波羅蜜）。』這時大眾歡喜踴躍，同聲讚歎說：『善哉！善哉！稀有啊，純陀！佛已經接受了你最後的供養。你現在，純陀，真是佛子。』 佛告訴純陀：『你所奉獻的佛以及大眾，現在正是時候。如來正要般涅槃（Parinirvana，大涅槃）。』第二第三次也是這樣。這時純陀聽了佛的話，舉聲...
【English Translation】 English version The assembly included King Ajatasattu (Ajatasattu, King of Magadha in India) and his retinue, even poisonous snakes whose gaze could kill, dung beetles, vipers, scorpions, and sixteen types of evildoers. The Danava gods (Danava, a type of Asura), Asuras, and others all abandoned their evil thoughts and generated compassionate hearts, except for the Icchantikas (Icchantika, those who lack faith in Buddhism). At that time, the three thousand great thousand worlds, through the Buddha's divine power, became soft and adorned with various treasures, like the Western Pure Land of Amitabha (Amitabha). Then the assembly all saw the Buddha worlds as numerous as dust particles in the ten directions, as if viewing their own bodies in a clear mirror. At that time, the five-colored light emitted from the Tathagata's (Tathagata, an epithet of the Buddha) face illuminated and covered the entire assembly, causing their own bodily light to disappear. The light, having accomplished what it should, re-entered through the mouth. Then the devas, humans, Asuras, and others, seeing the Buddha's light re-enter through the mouth, were greatly terrified, and their hair stood on end. They said, 'The Tathagata's light has gone out and returned, surely he has completed what he had to do in the ten directions and will manifest the final Nirvana (Nirvana, a Buddhist term referring to liberation). Alas, how painful! The world is truly suffering!' They wept and wailed, unable to restrain themselves. At that time, there was a Upasaka (Upasaka, a lay male devotee) in the assembly, the son of a craftsman from Kushinagar (Kushinagar, an ancient Indian city, the place of Buddha's Parinirvana), named Cunda, along with fifteen of his companions. They rose from their seats, bared their right arms, knelt on their right knees, joined their palms, and, with tears of sorrow and emotion, prostrated themselves at the Buddha's feet. They said to the Buddha, 'May the World-Honored One (Bhagavan, an epithet of the Buddha), and the Bhiksu-samgha (Bhiksu-samgha, the Buddhist monastic community), compassionately accept our final offering. From now on, we have no master, no relatives, no help, no protection, and are poor and hungry. We wish to seek future sustenance from the Tathagata. May you compassionately accept our meager offering and then enter Nirvana.' At that time, the World-Honored One (Bhagavan, an epithet of the Buddha), with all-knowing wisdom (Sarvajnana, the Buddha's wisdom), said to Cunda, 'Excellent! Excellent! Today I will remove your poverty and irrigate your field of existence with the supreme Dharma rain, causing it to sprout the seeds of Dharma, enabling you to perfect Dana-paramita (Dana-paramita, the perfection of giving).' Then the assembly rejoiced and leaped for joy, praising in unison, 'Excellent! Excellent! Rare is Cunda! The Buddha has accepted your final offering. You, Cunda, are truly a son of the Buddha.' The Buddha said to Cunda, 'Now is the right time for you to offer to the Buddha and the Sangha. The Tathagata is about to enter Parinirvana (Parinirvana, the Great Nirvana).' The second and third times were the same. Then Cunda, hearing the Buddha's words, raised his voice...
號哭復白大眾。我等今者一切當共。五體投地同聲勸佛莫般涅槃。佛告純陀。莫大啼哭自亂其心。我以哀愍汝及一切。是故今日欲入涅槃。何以故。諸佛法爾有為亦然。速辦所施不宜久停。爾時世尊。從其面門放種種色。青黃赤白紅紫光明。照純陀身。純陀遇已。與諸眷屬持諸餚饌。疾往佛所憂悲悵怏。重白佛言。唯愿如來。猶見哀愍住壽一劫若減一劫。佛告純陀。汝欲令我久住世者。宜當速奉最後具足檀波羅蜜。爾時一切菩薩天人雜類。異口同音唱言。奇哉純陀成大福德。我等無福所設供具則為唐捐。爾時世尊。欲令一切眾望滿足。于自身上一一毛孔化無量佛。一一諸佛各有無量諸比丘僧。悉皆示現受其供養。釋迦如來自受純陀所奉設者。爾時純陀。所持粳糧成熟之食。摩伽陀國滿足八斛。以佛神力。皆悉充足一切大會。
長阿含經云。世尊與諸大眾。至波波城阇頭園中。時有工師子名曰周那。即自嚴服至世尊所。頭面禮足即請世尊。明日舍食時。佛默然受請。明日時到。爾時世尊法服持缽。大眾圍繞往詣其舍。周那尋會設飯食供佛及僧。別煮栴檀樹耳世所奇珍。獨奉世尊。佛漸為說法示教利喜已。大眾圍繞侍從而還。中路止一樹下。告阿難言。吾患背痛汝可敷座。尋即敷座。阿難白佛言。周那設供無有福利
【現代漢語翻譯】 現代漢語譯本：號哭又對大眾說：『我們現在應當一起五體投地，同聲勸請佛陀不要入涅槃。』佛告訴純陀（人名，一位鐵匠）：『不要大聲啼哭，擾亂自己的心。我因為哀憐你們以及一切眾生，所以今日才要入涅槃。』為什麼呢？諸佛的法則本來就是這樣，有為之法也是如此。趕快準備佈施，不應該久留。』 這時，世尊從面門放出種種顏色的光明，青、黃、赤、白、紅、紫，照耀在純陀身上。純陀遇到光明后，與眷屬拿著各種餚饌，快速前往佛所，憂愁悲傷，再次稟告佛說：『唯愿如來仍然哀憐我們，住世一劫，哪怕減少一劫也好。』佛告訴純陀：『你想要我長久住世，就應當快速奉獻最後的具足檀波羅蜜（佈施的最高境界）。』 這時，一切菩薩、天人以及各種不同種類的眾生，異口同聲地唱道：『奇哉！純陀成就了大的福德。我們沒有福報，所設的供具都將白白浪費。』這時，世尊爲了讓一切眾生的期望都得到滿足，在自身上每一個毛孔都化現出無量諸佛。每一尊佛各有無量比丘僧。都示現接受供養。釋迦如來親自接受純陀所奉獻的食物。 這時，純陀所持的粳米成熟的食物，在摩伽陀國（古印度十六大國之一）可以滿足八斛（古代容量單位）。憑藉佛的神力，都完全充足了所有的大會。 《長阿含經》中說，世尊與諸大眾來到波波城（古代城市名）的阇頭園中。當時有一位工匠的兒子名叫周那（人名），他親自整理好衣服來到世尊處，頭面禮足，然後請求世尊，明日到他家接受齋飯。佛默然接受了他的邀請。第二天時間到了，世尊穿著法衣，手持缽，被大眾圍繞著前往周那的住所。周那隨即準備好飯食供養佛和僧眾，特別烹煮了栴檀樹耳（珍貴的食材），獨自供奉世尊。佛逐漸為他說法，開示教導，令他歡喜。之後，大眾圍繞著世尊侍從著返回。中途在一棵樹下停下來，佛告訴阿難（佛的十大弟子之一）說：『我背痛，你可鋪設座位。』阿難隨即鋪設座位。阿難稟告佛說：『周那設供，恐怕沒有福利。』
【English Translation】 English version: Crying, he further addressed the assembly, 'We should all now prostrate ourselves and together implore the Buddha not to enter Nirvana.' The Buddha told Chunda (a blacksmith's name): 'Do not weep loudly and disturb your minds. It is out of compassion for you and all beings that I wish to enter Nirvana today.' Why? Such is the Dharma of all Buddhas, and so is the nature of conditioned phenomena. Quickly prepare the offerings; do not delay.' At that time, the World-Honored One emitted various colors of light from his face—blue, yellow, red, white, pink, and purple—illuminating Chunda's body. Upon encountering the light, Chunda, along with his family, quickly went to the Buddha with various delicacies, filled with sorrow and grief, and again reported to the Buddha, 'May the Tathagata still have compassion and remain in the world for a kalpa (an immense period of time), or even less than a kalpa.' The Buddha told Chunda, 'If you wish me to remain in the world for a long time, you should quickly offer the final, complete Dana Paramita (perfection of giving).' At that time, all Bodhisattvas, Devas (gods), and various kinds of beings chanted in unison, 'Wonderful! Chunda has achieved great merit. We have no merit, and the offerings we have prepared will be in vain.' At that time, the World-Honored One, wishing to fulfill the expectations of all beings, transformed countless Buddhas from each pore of his body. Each Buddha had countless Bhikshu Sanghas (community of monks). All appeared to receive the offerings. Shakyamuni Tathagata personally received the offerings presented by Chunda. At that time, the cooked rice that Chunda held, enough to fill eight hu (ancient unit of volume) in the country of Magadha (one of the sixteen ancient Indian kingdoms), was, by the Buddha's divine power, completely sufficient for the entire assembly. The 'Long Agama Sutra' states that the World-Honored One, with the great assembly, arrived at the Jeta Grove in Pava City (an ancient city). At that time, there was a craftsman's son named Chunda (a name), who personally arranged his clothes and came to the World-Honored One, bowed his head to his feet, and then requested the World-Honored One to accept a meal at his house the next day. The Buddha silently accepted his invitation. The next day, when the time arrived, the World-Honored One, wearing his Dharma robes and holding his bowl, went to Chunda's residence surrounded by the assembly. Chunda immediately prepared food and offered it to the Buddha and the Sangha, especially cooking sandalwood mushrooms (precious ingredients), which he offered exclusively to the World-Honored One. The Buddha gradually preached the Dharma to him, instructing and guiding him, causing him to rejoice. Afterward, the assembly surrounded the World-Honored One and followed him back. On the way, they stopped under a tree, and the Buddha told Ananda (one of the Buddha's ten great disciples), 'My back hurts; you may spread a seat.' Ananda immediately spread a seat. Ananda reported to the Buddha, 'Chunda's offering, I fear, will not bring blessings.'
。所以者何。如來最後。于其舍食便取涅槃。佛告阿難勿作是言。周那為獲大利。得壽命得色得力。所以者何。佛初成道能施食者。佛臨滅度能施食者。此二功德正等無異。雙卷大般泥洹經云。佛語賢者。阿難俱之波旬國。弟子皆行。到止城外禪顯園中。波旬豪姓有諸花氏。聞佛來到皆出作禮。稽首畢一面坐。有花氏子淳。獨留長跪白佛。欲設微食。愿與聖眾俱屈威神。佛默然可之。淳喜為禮而歸。而調作腆美。晨施床座。佛與眾弟子俱到其舍就高座。淳手自斟酌奉缽致漿。供養行澡水畢。佛說法已。淳歡喜。佛語阿難俱之拘夷邑。行半道所。佛疾生身背痛。止樹下坐。於是佛語賢者。阿難至熙連河自澡浴已。告阿難朝從花子淳飯。夜當滅度。天下有二難。一為若施飯食。成無上道。為至聖佛。二為若施飯食。棄所受余。無為之情而滅度。今淳飯佛。當得長壽。得受無慾。得大富得極貴。得官屬。終生天上獲此五福。語淳勿憂宜用歡喜。
祐尋此二經。與大般涅槃所說。淳陀最後供養。多有不同。此大小乘經現化之各殊也。
爾時樹林其地陜小。以佛神力如針鋒處。皆有無量諸佛。世尊所食之物亦無差別。是時天人阿修羅等。啼泣悲嘆。如來今日已受我等最後供養。當般涅槃。我等當復更供養誰。爾時世
【現代漢語翻譯】 現代漢語譯本： 這是什麼原因呢？因為如來佛最後一次接受供養后，就在舍衛城食用後進入涅槃。佛告訴阿難不要這樣說。周那（Cunda，人名）將獲得巨大的利益，得到長壽、好的相貌和力量。這是什麼原因呢？佛最初成道時能佈施食物的人，佛臨近滅度時能佈施食物的人，這兩種功德完全相等沒有差別。《雙卷大般泥洹經》中說，佛告訴賢者阿難，一起去拘之波旬國（Kusinagara，古印度城市），弟子們都隨行。到達止城的禪顯園中。波旬（Papcun，惡魔名）的豪族姓花，聽說佛來了都出來作禮，稽首完畢后在一旁坐下。有一位花氏的兒子淳（Cunda，人名），獨自留下長跪稟告佛，想要準備簡單的食物，希望佛和聖眾一起屈尊光臨。佛默然答應了他。淳歡喜地行禮后回去，準備了豐盛的食物，早晨佈置好床座。佛和眾弟子一起到他家，登上高座。淳親自斟酌奉上缽和飲料，供養完畢後行澡水禮。佛說法完畢后，淳非常歡喜。佛告訴阿難一起去拘夷邑（Kusinagara，古印度城市）。走了半路，佛感到身體不適，背痛，就在樹下坐下。於是佛告訴賢者阿難，到熙連河（Hirannavati River，河流名）去洗浴。告訴阿難，早上接受了花氏子淳的飯食，今晚將要滅度。天下有兩件難事，一是如果施捨飯食，能成就無上道，成為至聖佛；二是如果施捨飯食，捨棄所受的剩餘，進入無為的境界而滅度。現在淳供養佛，應當得到長壽，得到享受無慾的快樂，得到大富，得到極貴，得到官屬，終生在天上獲得這五種福報。告訴淳不要憂愁，應該感到歡喜。
祐（人名）查閱這兩部經，與《大般涅槃經》所說的淳陀（Cunda，人名）最後供養，有很多不同。這說明大小乘經所展現的情況各有不同。
當時樹林中的地方狹小，憑藉佛的神力，像針尖一樣的地方，都有無量諸佛。世尊所食用的食物也沒有差別。這時天人、阿修羅（Asura，神名）等，啼哭悲嘆，『如來今天已經接受了我們最後的供養，將要進入涅槃，我們以後還能供養誰呢？』這時世尊
【English Translation】 English version: What is the reason for this? It is because the Tathagata (如來，another name for Buddha) entered Nirvana (涅槃，state of enlightenment) after his last meal in Sravasti (舍衛城，ancient Indian city). The Buddha told Ananda (阿難，Buddha's disciple) not to say such things. Cunda (周那，person's name) will gain great benefits, obtaining longevity, good appearance, and strength. What is the reason for this? The one who can offer food when the Buddha first attained enlightenment, and the one who can offer food when the Buddha is about to pass away, these two merits are exactly equal without any difference. The 'Twin Scroll Mahaparinirvana Sutra' (雙卷大般泥洹經，name of a Buddhist scripture) says that the Buddha told the wise Ananda, 'Let's go together to Kusinagara (拘之波旬國，ancient Indian city) of the Mallas (波旬，demon's name).' The disciples all followed. They arrived at the Chanxian Garden (禪顯園，name of a garden) outside the city of Zhi (止城，name of a city). The wealthy Hua (花，family name) clan of the Mallas, hearing that the Buddha had arrived, all came out to pay their respects, bowing their heads and sitting to one side. A son of the Hua clan, Cunda (淳，person's name), alone remained kneeling and reported to the Buddha, wanting to prepare a simple meal, hoping that the Buddha and the holy assembly would condescend to grace them with their presence. The Buddha silently agreed. Cunda joyfully bowed and returned, preparing a sumptuous meal, arranging seats in the morning. The Buddha and his disciples all went to his house, ascending the high seat. Cunda personally poured and offered the bowl and drinks, and after the offering, performed the bathing water ritual. After the Buddha finished speaking the Dharma (法，Buddhist teachings), Cunda was very happy. The Buddha told Ananda to go together to Kusinagara (拘夷邑，ancient Indian city). Halfway there, the Buddha felt unwell, with back pain, and sat down under a tree. Then the Buddha told the wise Ananda to go to the Hirannavati River (熙連河，river name) to bathe. He told Ananda that he had received the meal from Cunda, the son of the Hua clan, in the morning, and would pass away tonight. There are two difficult things in the world: one is if one offers food, one can achieve the supreme path and become a supremely holy Buddha; the other is if one offers food, one abandons the remaining things one has received, and enters the state of non-action and passes away. Now that Cunda has offered food to the Buddha, he should obtain longevity, obtain the joy of enjoying desirelessness, obtain great wealth, obtain extreme nobility, obtain officials, and obtain these five blessings in heaven throughout his life. Tell Cunda not to worry, he should be happy.
You (祐，person's name) examined these two scriptures and found many differences from what the 'Mahaparinirvana Sutra' (大般涅槃經，name of a Buddhist scripture) says about Cunda's (淳陀，person's name) last offering. This shows that the situations presented by the Hinayana (小乘，Theravada Buddhism) and Mahayana (大乘，Mahayana Buddhism) scriptures are different.
At that time, the place in the forest was small, but by the Buddha's divine power, even a place as small as the tip of a needle had countless Buddhas. The food eaten by the World Honored One (世尊，another name for Buddha) was also no different. At this time, the Devas (天人，gods), Asuras (阿修羅，demigods), and others wept and lamented, 'The Tathagata has received our last offering today and will enter Nirvana. Who will we be able to offer to in the future?' At this time, the World Honored One
尊為欲安慰一切大眾。而說偈言。
若有不能 如是觀了 三寶常者 是栴陀羅 若有能知 三法常住 實法因緣 離苦安樂
爾時人天大眾。阿修羅等聞是法已。心生歡喜踴躍無量。知佛常住。散種種花。鼓天妓樂。爾時世尊與文殊師利迦葉菩薩。及與純陀受記別已。說如是言。諸善男子。自修其心。慎莫放逸。我今背疾舉體皆痛。我今欲臥。如彼小兒及常患者。文殊汝等當爲四部廣說大法。今以此法付囑于汝。乃至迦葉阿難等至當復付囑。爾時如來說是語已。為調伏諸眾生故。現身有疾右脅而臥。如彼病人。
長阿含經云。爾時世尊入拘尸城。向本生處末羅雙樹間。告阿難曰。汝為如來於雙樹間。敷置床座。使頭北首面向西方。所以然者。吾法流佈當久住北方。爾時世尊自四牒僧伽梨。偃右脅如師子王。累足而臥。時雙樹間鬼神。以非時花布散於地。阿難長跪叉手白佛言。莫於此鄙陋。小城荒毀之土。取滅度也。更有大國迦維羅衛國。波羅捺國。民人眾多必能恭敬供養舍利。佛言止止。無謂此土以為鄙陋。昔者此國土有王。名大善見七寶具足王。有四德主四天下。善見命終生第七梵天。其王死七日後。輪寶珠寶自然不見。像寶馬寶玉女寶居士寶主兵寶同日命終。城池法殿金色羅園
【現代漢語翻譯】 現代漢語譯本： 世尊爲了安慰一切大眾，說了這首偈語： 『如果有人不能這樣觀察瞭解三寶的常住不變， 那就像旃陀羅（賤民）。如果有人能知曉三法（佛法僧）常住， 這才是真正的佛法因緣，能遠離痛苦，獲得安樂。』
當時，人天大眾、阿修羅等聽聞此法后，心中歡喜，踴躍無量，知道佛陀常住。他們散種種鮮花，演奏天上的音樂。這時，世尊為文殊師利（智慧第一的菩薩）、迦葉（頭陀第一的尊者）、以及純陀（佛陀的侍者）授記之後，這樣說道：『各位善男子，要自己修持內心，謹慎不要放逸。我現在背部疼痛，全身都痛。我現在要躺下，就像小孩子和常年生病的人一樣。文殊，你們應當為四部大眾廣說大法。我現在將此法咐囑於你，乃至迦葉、阿難（多聞第一的尊者）等，依次咐囑下去。』當時，如來說完這些話后，爲了調伏各種眾生，示現身體有病，右脅而臥，就像病人一樣。
《長阿含經》中說：當時，世尊進入拘尸城（地名），走向本生處末羅雙樹之間，告訴阿難說：『你為如來在雙樹之間，鋪設床座，使我頭朝北，面向西方。之所以這樣，是因為我的佛法流佈將長久地住在北方。』當時，世尊自己將僧伽梨（袈裟）疊成四層，偃臥右脅，如獅子王一般，雙足交疊而臥。當時，雙樹間的鬼神，用非時之花散佈在地上。阿難長跪合掌對佛說：『不要在這鄙陋、小城、荒廢的土地上，取滅度啊。還有更大的國家，如迦維羅衛國（釋迦族居住地）、波羅捺國（古印度城市），民眾眾多，必定能夠恭敬供養舍利。』佛說：『停止，停止。不要認為這土地是鄙陋的。過去這國土有一位國王，名叫大善見王（轉輪聖王），七寶具足。他以四種德行統治天下。大善見王命終后，生到第七梵天。這位國王死後七日，輪寶、珠寶自然消失不見，像寶、馬寶、玉女寶、居士寶、主兵寶也在同一天命終。城池、法殿、金色羅園（國王的花園）』
【English Translation】 English version: The World-Honored One, in order to comfort all the great assembly, spoke this verse: 『If there are those who cannot observe and understand the permanence of the Three Jewels (Buddha, Dharma, Sangha), they are like Chandalas (outcasts). If there are those who can know the permanence of the Three Dharmas, this is the true cause and condition of the Dharma, which can lead to the separation from suffering and the attainment of peace and happiness.』
At that time, the assembly of humans and devas (gods), asuras (demi-gods), and others, having heard this Dharma, felt joy in their hearts, leaping with immeasurable delight, knowing that the Buddha is eternal. They scattered various kinds of flowers and played heavenly music. At that time, the World-Honored One, after bestowing predictions upon Manjushri (Bodhisattva of wisdom), Kashyapa (ascetic disciple), and Chunda (attendant of the Buddha), spoke thus: 『Good men, cultivate your own minds and be careful not to be lax. My back is now in pain, and my whole body aches. I now wish to lie down, like a small child or someone who is constantly ill. Manjushri, you and the others should widely expound the Great Dharma to the fourfold assembly. I now entrust this Dharma to you, and successively entrust it to Kashyapa, Ananda (disciple known for his memory), and others.』 At that time, the Tathagata (another name for Buddha), having spoken these words, in order to tame all beings, manifested illness in his body and lay down on his right side, like a sick person.
The Long Agama Sutra says: At that time, the World-Honored One entered the city of Kushinagar (place name) and went to the twin Sala trees, the place of his birth. He said to Ananda: 『Prepare a bed for the Tathagata between the twin Sala trees, with my head facing north and my face facing west. The reason for this is that my Dharma will spread and abide in the north for a long time.』 At that time, the World-Honored One folded his Sanghati (robe) into four layers and lay down on his right side, like a lion king, with his feet overlapping. At that time, the spirits between the twin Sala trees scattered untimely flowers on the ground. Ananda knelt down with his palms together and said to the Buddha: 『Do not take Parinirvana (final departure) in this humble, small city, this desolate land. There are larger countries, such as Kapilavastu (home of the Shakya clan), and Varanasi (ancient Indian city), where there are many people who will surely respectfully make offerings to the relics.』 The Buddha said: 『Stop, stop. Do not think of this land as humble. In the past, there was a king in this country named King Mahasudarshana (Chakravartin king), who possessed the seven treasures. He ruled the world with four virtues. After King Mahasudarshana passed away, he was born in the seventh Brahma heaven. Seven days after the king's death, the wheel treasure and the jewel treasure naturally disappeared, and the elephant treasure, the horse treasure, the woman treasure, the householder treasure, and the military leader treasure also passed away on the same day. The city walls, the Dharma hall, and the golden grove (the king's garden)』
變為土水。有法無常要歸磨滅。唯得聖諦道爾乃知之。我自憶念曾於此處。六反作轉輪聖王。終厝骨於此。今我成無上正覺。復舍性命厝身於此。自今已後生死永終。無有方土厝吾身處。此最後邊更不受有。
爾時迦葉菩薩白佛言。世尊。如來已免一切諸病。苦患悉除無復怖畏。世尊一切眾生有四毒箭。則為病因。何等為四。貪慾瞋恚愚癡憍慢。若有病因則有病生。所謂愛熱肺病。上氣吐逆。膚體㿇㿇。其心悶亂。下利噦噎。小便淋瀝。眼耳疼痛。背滿腹脹。顛狂干痟。鬼魅所著。如是種種身心諸病。諸佛世尊悉無復有。今日如來何緣。顧命文殊師利而作是言。我今背痛汝等當爲大眾說法。有二因緣則無病苦。何等為二。一者憐愍一切眾生。二者給施病者醫藥。如來往昔已於無量萬億劫中。修菩薩道當行愛語。利益眾生不令苦惱。施疾病者種種醫藥。何緣於今自言有病。世尊。世有病人或坐或起。不安其所。或索飲食誡敕家屬。修治產業。何故如來默然而臥。不教弟子聲聞人等。尸波羅蜜諸禪解脫。三摩跋提。修諸正勤。何緣不說如是甚深大乘經典。如來何故。不以無量方便教。大迦葉人中象王。諸大人等令不退于阿耨多羅三藐三菩提。何故不治諸惡比丘。受畜一切不凈物者。世尊實無有病。云何默然右脅而臥
【現代漢語翻譯】 現代漢語譯本： 變為土和水。一切有為法都是無常的，最終都要歸於消滅。只有證得聖諦之道才能明白這個道理。我回憶過去，曾在這裡六次做轉輪聖王（統治世界的理想君主），最終也把骨骸埋葬於此。如今我成就了無上正覺（最高的覺悟），再次捨棄性命，將身體安放在這裡。從今以後，生死輪迴將永遠終結，再也沒有任何地方可以安放我的身體了。這是最後一次，我將不再受生。
當時，迦葉菩薩（Mahākāśyapa）對佛說：『世尊，如來已經脫離一切疾病，苦患全部消除，不再有任何恐懼。世尊，一切眾生有四種毒箭，這是疾病的根源。哪四種呢？貪慾、瞋恚、愚癡、憍慢。如果有了疾病的根源，就會產生疾病，比如愛慾之熱導致的肺病，氣逆嘔吐，面板瘙癢，內心煩悶，腹瀉呃逆，小便淋漓，眼耳疼痛，背部脹滿，腹部脹脹，癲狂乾瘦，鬼魅附身等等。像這樣種種身心疾病，諸佛世尊都已經完全沒有了。今天如來為什麼還要命令文殊師利（Mañjuśrī）菩薩說：『我現在背痛，你們應當為大眾說法。』有兩種因緣可以沒有病苦，哪兩種呢？一是憐憫一切眾生，二是佈施醫藥給病人。如來過去在無量萬億劫中，修菩薩道，常常說愛語，利益眾生，不讓他們受苦惱，佈施各種醫藥給病人。為什麼今天自己卻說有病呢？世尊，世間的病人，或坐或起，坐立不安，或者索要飲食，告誡家人，經營產業。為什麼如來卻默默地躺著，不教導弟子聲聞人等（聽聞佛法而證悟的人）尸波羅蜜（戒律的圓滿），各種禪定解脫，三摩跋提（等持），修習各種精進？為什麼不說這樣甚深的大乘經典？如來為什麼不用無量方便教導大迦葉（Mahākāśyapa）這樣的人中象王，諸位大人等，使他們不退轉于阿耨多羅三藐三菩提（無上正等正覺）？為什麼不去懲治那些惡比丘（bhikṣu），接受和畜養一切不凈之物的人？世尊實際上沒有疾病，為什麼默默地向右側臥著呢？』
【English Translation】 English version: It transforms into earth and water. All conditioned dharmas are impermanent and will eventually return to annihilation. Only by attaining the path of the Noble Truths can one understand this principle. I recall that in the past, I was a Chakravartin King (ideal universal ruler) here six times, and eventually buried my bones here. Now that I have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), I once again relinquish my life and place my body here. From now on, the cycle of birth and death will be forever ended, and there will be no place to lay my body. This is the last time, and I will no longer be subject to existence.
At that time, the Bodhisattva Mahākāśyapa (迦葉菩薩) said to the Buddha: 'World Honored One, the Tathagata (如來) has already escaped all diseases, all suffering has been eliminated, and there is no more fear. World Honored One, all sentient beings have four poisonous arrows, which are the causes of disease. What are the four? Greed, hatred, delusion, and arrogance. If there is a cause of disease, then disease will arise, such as lung disease caused by the heat of desire, vomiting due to upward-moving qi, itchy skin, mental confusion, diarrhea and hiccups, urinary incontinence, eye and ear pain, back fullness, abdominal distension, madness and wasting, possession by ghosts, and so on. All such physical and mental illnesses are completely absent in all Buddhas, World Honored Ones. Why is it that today the Tathagata orders the Bodhisattva Mañjuśrī (文殊師利) and says: 'My back hurts now, you should preach the Dharma for the assembly.' There are two causes for not having suffering from illness. What are the two? First, compassion for all sentient beings, and second, giving medicine to the sick. In the past, the Tathagata cultivated the Bodhisattva path for immeasurable trillions of kalpas (劫), always speaking loving words, benefiting sentient beings, and not causing them suffering, and giving various medicines to the sick. Why does he say that he is sick today? World Honored One, worldly patients either sit or stand, restless in their places, or ask for food and drink, admonish their families, and manage their affairs. Why does the Tathagata lie silently, not teaching the disciples, the Śrāvakas (聲聞人) (those who attain enlightenment by hearing the Dharma), Śīla-pāramitā (尸波羅蜜) (perfection of morality), various dhyānas (禪定) and liberations, Samāpatti (三摩跋提) (equanimity), and cultivating various diligent practices? Why does he not speak such profound Mahayana (大乘) sutras? Why does the Tathagata not use immeasurable skillful means to teach Mahākāśyapa (大迦葉), the elephant king among men, and all the great ones, so that they do not regress from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提) (unsurpassed perfect enlightenment)? Why does he not punish those evil Bhikṣus (比丘) who receive and hoard all impure things? World Honored One, in reality, he has no illness, why does he lie silently on his right side?'
。一切愚人生滅。儘想當爲外道九十五種之所輕慢。沙門瞿曇無常所遷。如來世尊無上仙人。已拔毒箭得無所畏。今者何故右脅而臥。令諸人天悲愁苦惱。爾時世尊大悲熏心。知諸眾生各各所念。將欲隨順畢竟利益。即從臥起結跏趺坐。顏貌熙怡如融金聚。放大光明充遍虛空。其光大盛過百千日。照于東方南西北方四維上下。諸佛世界。于其身上一切毛孔。一一毛孔出一蓮華。各具千葉純真金色。各出種種雜色光明。皆悉遍至阿鼻地獄。想地獄。黑繩地獄。眾合地獄。叫喚地地。大叫喚地獄。燋熱地獄。大燋熱地獄。是八地獄其中眾生。常為諸苦之所逼切。所謂燒煮火炙。斫刺㓟剝。乃至八種寒冰地獄。所謂擘裂身體碎壞。遇斯光已。如是等苦悉滅無餘。是光明中。言諸眾生皆有佛性。眾生聞已即便命終。生人天中。此閻浮提及余世界。所有地獄。皆悉虛空無受罪者。除一闡提。餓鬼眾生飢渴所逼。遇斯光已飢渴即除。是光明中。亦說眾生皆有佛性。聞已命終生天人中。餓鬼悉空。除謗大乘。畜生共相殘食。遇斯光已恚心悉滅。是光明中。亦說眾生皆有佛性。聞已命終生天人中。畜生亦盡。除謗正法。是一一花各有一佛。圓光一尋端嚴最上。是諸世尊。或震雷音或注洪雨。或扇大風或出煙炎。或有示現初生出家。轉妙
【現代漢語翻譯】 現代漢語譯本：所有愚昧眾生的生滅，都認為沙門（Śrāmaṇa）喬達摩（Gautama，釋迦牟尼的姓）是外道九十五種所輕視的對象，認為他無常變遷。而如來（Tathāgata，佛的稱號）世尊（Bhagavat，佛的稱號），無上仙人，已經拔除了毒箭，獲得了無所畏懼的境界。現在為什麼卻右脅而臥，讓所有的人天都感到悲愁苦惱呢？ 這時，世尊以大悲心薰染，知道所有眾生各自的念頭，將要隨順眾生的心意，給予他們究竟的利益。於是，他從臥榻上起身，結跏趺坐，面容熙怡，如同熔化的黃金聚集在一起。他放出巨大的光明，充滿整個虛空，其光芒之盛超過了百千個太陽，照耀著東方、南方、西方、北方、四維（東南、西南、東北、西北）以及上方和下方，遍及各個佛世界。 在他的身上，每一個毛孔都生出一朵蓮花，每一朵蓮花都具有千片花瓣，純粹是金色，並且散發出各種顏色的光芒。這些光芒都遍及到阿鼻地獄（Avīci，無間地獄）、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄這八大地獄。這些地獄中的眾生，常常被各種痛苦所逼迫，例如燒煮、火烤、砍刺、剝皮，乃至八種寒冰地獄，例如身體被劈裂、碎壞。遇到這些光明之後，這些痛苦都完全消失了。 在這光明中，宣說所有眾生都具有佛性（Buddha-dhātu）。眾生聽到之後，立刻命終，轉生到人天之中。這個閻浮提（Jambudvīpa，我們所居住的娑婆世界）以及其他世界的所有地獄，都變得空無一人，沒有受罪的眾生，除了斷善根的一闡提（icchantika）。餓鬼道的眾生被飢渴所逼迫，遇到這些光明之後，飢渴立刻消除。在這光明中，也宣說所有眾生都具有佛性。聽到之後命終，轉生到天人之中。餓鬼道也空無一物，除了誹謗大乘佛法的人。 畜生道的眾生互相殘殺吞食，遇到這些光明之後，嗔恨之心都消失了。在這光明中，也宣說所有眾生都具有佛性。聽到之後命終，轉生到天人之中。畜生道也空無一物，除了誹謗正法的人。每一朵蓮花上都有一尊佛，圓光一尋，端莊殊勝。這些世尊，有的震動雷音，有的降注洪雨，有的扇動大風，有的發出煙焰，有的示現初生、出家、轉妙
【English Translation】 English version: All the arising and ceasing of ignorant beings are considered by the ninety-five kinds of heretics to be despised by the Śrāmaṇa Gautama (family name of Śākyamuni), thinking he is impermanent and changing. The Tathāgata (title of a Buddha), the Bhagavat (title of a Buddha), the unsurpassed immortal, has already pulled out the poisoned arrow and attained fearlessness. Why is he now lying on his right side, causing all humans and devas to feel sorrow and suffering? At that time, the World-Honored One, filled with great compassion, knew the thoughts of all beings and, intending to accord with their minds and give them ultimate benefit, arose from his couch and sat in the lotus position, his face radiant and joyful like molten gold gathered together. He emitted great light, filling the entire void, its brilliance surpassing hundreds of thousands of suns, illuminating the east, south, west, north, the four intermediate directions (southeast, southwest, northeast, northwest), and above and below, throughout all Buddha-worlds. From every pore on his body emerged a lotus flower, each with a thousand petals of pure gold, emitting various colors of light. These lights reached all the way to Avīci (uninterrupted hell), the Thought Hell, the Black Rope Hell, the Combined Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, and the Great Burning Hell—the eight great hells. The beings in these hells are constantly oppressed by various sufferings, such as burning, boiling, roasting, stabbing, flaying, and even the eight kinds of cold ice hells, such as bodies being split and shattered. Upon encountering this light, all such sufferings completely disappeared. Within this light, it was proclaimed that all beings possess Buddha-dhātu (Buddha-nature). Upon hearing this, beings immediately died and were reborn in the realms of humans and devas. All the hells in this Jambudvīpa (the world we live in) and other worlds became empty, with no beings suffering punishment, except for the icchantika (those who have severed their roots of goodness). The beings in the realm of hungry ghosts, oppressed by hunger and thirst, immediately had their hunger and thirst relieved upon encountering this light. Within this light, it was also proclaimed that all beings possess Buddha-dhātu. Upon hearing this, they died and were reborn among humans and devas. The realm of hungry ghosts also became empty, except for those who slander the Mahayana teachings. The beings in the realm of animals, who devour and kill each other, had their hatred extinguished upon encountering this light. Within this light, it was also proclaimed that all beings possess Buddha-dhātu. Upon hearing this, they died and were reborn among humans and devas. The realm of animals also became empty, except for those who slander the Dharma. On each lotus flower was a Buddha, with a halo of one fathom, supremely dignified. These World-Honored Ones either thundered like thunder, poured down torrential rain, fanned great winds, emitted smoke and flames, or manifested their initial birth, renunciation, and turning of the wondrous
法輪入于涅槃。此閻浮提中眾生。遇斯光已盲者見色。聾者聽聲啞言癖行。貧者得財慳者能施。恚者慈心不信者信。無一眾生修行惡法。除一闡提。爾時一切天龍鬼神。乾闥婆阿修羅。及人非人等。悉同聲唱如是言。善哉善哉。無上天尊多所利益。踴躍歡喜或歌或舞。以種種花散佛及僧。諸天妓樂供養于佛爾時佛告迦葉菩薩。是諸眾生。不知大乘方等密語。便謂如來真實有疾。如來今于娑羅雙樹間。示現倚臥師子之床欲入涅槃。令諸未得阿羅漢果。眾弟子等。及諸力士生大憂苦。令諸天人阿修羅等。大設供養。欲使諸人以千端㲲纏裹其身。七寶為棺盛滿香油。積諸香木以火焚之。唯除二端不可得燒。一者襯身。二最在外。為諸眾生分散舍利。以為八分。一切聲聞弟子。咸言如來入于涅槃。當知如來。亦不畢定入于涅槃。何以故。如來常住不變易故。
長阿含經云。爾時世尊。即記莂千二百弟子所得道果。世尊披郁多羅僧。出金色臂告諸比丘。汝等當觀。如來時時出世。如優曇花時一現耳。
雙卷大般泥洹經云。佛語阿難。其已愿樂如來正化。當棄貪慾憍慢之心。遵承佛教。以精進思惟道行。是為最後佛之遺令。必共慎之。汝諸比丘。觀佛儀容。難可得睹。卻後一億四千餘歲。乃當復有彌勒佛耳。難常遇也
【現代漢語翻譯】 現代漢語譯本 法輪進入涅槃（nirvana，佛教術語，指解脫生死輪迴的狀態）。這閻浮提（Jambudvipa，指我們所居住的這個世界）中的眾生，遇到這光明后，盲人能看見顏色，聾子能聽見聲音，啞巴能說話，跛子能行走，貧窮的人得到財富，吝嗇的人能夠佈施，嗔恨的人生起慈悲心，不相信的人開始相信。沒有一個眾生修行惡法，除了斷善根的一闡提（icchantika，指斷絕了一切善根的人）。 那時，一切天龍（naga，印度神話中的蛇神）鬼神，乾闥婆（gandharva，天上的樂神）阿修羅（asura，一種好戰的神）以及人和非人等，都同聲唱道：『善哉！善哉！無上天尊（指佛陀）多所利益。』他們踴躍歡喜，或歌或舞，用種種鮮花散在佛和僧眾身上。諸天以音樂供養佛陀。 這時，佛告訴迦葉（Kasyapa，佛陀的弟子）菩薩：『這些眾生，不瞭解大乘方等（Vaipulya，大乘佛教經典）的秘密語言，便認為如來（Tathagata，佛陀的稱號）真的生病了。如來現在在娑羅雙樹（sala trees，一種樹木）間，示現倚臥在獅子之床上，將要進入涅槃，令那些未得阿羅漢（arhat，佛教修行 достигшего высшей цели）果位的弟子們，以及諸大力士生起極大的憂愁痛苦，令諸天人阿修羅等，大設供養，想要讓人們用千端細毛織成的毯子纏裹我的身體，用七寶製成的棺材盛滿香油，堆積各種香木用火焚燒。只有兩端不能被燒燬，一端是貼身的，一端是最外面的。爲了眾生分散舍利（sarira，佛陀火化后的遺骨），分為八份。一切聲聞（sravaka，聽聞佛法而修行的弟子）弟子，都說如來進入涅槃。應當知道，如來也不是完全地進入涅槃。為什麼呢？因為如來常住不變易。』 《長阿含經》中說：『這時，世尊（Bhagavan，佛陀的稱號）就為一千二百弟子授記，預言他們將證得道果。世尊披著郁多羅僧（uttarasanga，僧侶的上衣），伸出金色的手臂告訴眾比丘（bhikkhu，佛教僧侶）：你們應當觀看，如來時時出世，就像優曇花（udumbara，一種稀有的花）偶爾才出現一次一樣。』 《雙卷大般泥洹經》中說：『佛告訴阿難（Ananda，佛陀的弟子）：那些已經願意接受如來正法的，應當捨棄貪慾和驕慢之心，遵從佛教的教誨，以精進之心思惟修行。這是佛最後的遺令，務必共同謹慎地遵守。你們這些比丘，觀看佛的儀容，難以再見到了。過了一億四千多年後，才會有彌勒佛（Maitreya，未來佛）出現。很難常常遇到啊。』
【English Translation】 English version The Dharma wheel enters Nirvana (nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). When beings in this Jambudvipa (Jambudvipa, referring to the world we live in) encounter this light, the blind see colors, the deaf hear sounds, the mute speak, the lame walk, the poor gain wealth, and the miserly are able to give. The hateful develop compassion, and the unbelieving begin to believe. No being practices evil, except for the icchantika (icchantika, referring to one who has severed all roots of goodness). At that time, all nagas (naga, serpent deities in Indian mythology), ghosts and spirits, gandharvas (gandharva, celestial musicians), asuras (asura, a warlike deity), and humans and non-humans alike, all chanted in unison: 'Excellent! Excellent! The Supreme Lord (referring to the Buddha) benefits many.' They leaped with joy, either singing or dancing, scattering various flowers on the Buddha and the Sangha (Sangha, the Buddhist community). The devas (deva, deities) made offerings to the Buddha with music. At this time, the Buddha said to Kasyapa (Kasyapa, a disciple of the Buddha) Bodhisattva (Bodhisattva, an enlightened being): 'These beings, not understanding the secret language of the Mahayana Vaipulya (Vaipulya, Mahayana Buddhist scriptures), think that the Tathagata (Tathagata, an epithet of the Buddha) is truly ill. The Tathagata is now between the sala trees (sala trees, a type of tree), manifesting reclining on the lion's bed, about to enter Nirvana, causing the disciples who have not attained the Arhat (arhat, a Buddhist practitioner who has attained the highest goal) fruit, and the strong men to feel great sorrow and suffering, causing the devas, humans, asuras, etc., to make great offerings, wanting people to wrap my body with thousands of ends of fine wool blankets, fill a coffin made of seven treasures with fragrant oil, and pile up various fragrant woods to burn with fire. Only two ends cannot be burned, one is the one closest to the body, and the other is the outermost one. For the sake of beings, the relics (sarira, the remains of the Buddha after cremation) are distributed into eight parts. All sravaka (sravaka, disciples who practice by hearing the Dharma) disciples say that the Tathagata has entered Nirvana. It should be known that the Tathagata does not completely enter Nirvana either. Why? Because the Tathagata is eternally abiding and unchanging.' The Long Agama Sutra says: 'At that time, the Bhagavan (Bhagavan, an epithet of the Buddha) predicted that one thousand two hundred disciples would attain the fruit of the path. The Bhagavan, wearing the uttarasanga (uttarasanga, the upper robe of a monk), extended his golden arm and told the bhikkhus (bhikkhu, Buddhist monks): You should observe that the Tathagata appears in the world from time to time, just as the udumbara flower (udumbara, a rare flower) appears only once in a while.' The Two-Scroll Great Parinirvana Sutra says: 'The Buddha told Ananda (Ananda, a disciple of the Buddha): Those who are willing to accept the true Dharma of the Tathagata should abandon greed and arrogance, follow the teachings of Buddhism, and contemplate and practice with diligence. This is the last testament of the Buddha, and you must all carefully abide by it. You bhikkhus, it is difficult to see the Buddha's appearance again. After one hundred and forty million years, Maitreya (Maitreya, the future Buddha) will appear. It is difficult to encounter often.'
。天下有優曇花不花而實。若其生花則世有佛。為世間日恒除眾冥。自我為聖師至七十九。所應作者亦已究暢。汝其勉之。夜已半矣。
是故比丘無為放逸。我以不放逸故自致正覺。無量眾善亦由不放逸。得一切萬物無常存者。此是如來末後所說。於是世尊即入初禪。從初禪起入第二禪。從第二禪起入第三禪。從三禪起入第四禪。從四禪起入空處定。從空處定起入識處定。從識處定起入不用定。從不用定起入有想無想定。從有想無想定起入滅想定。是時阿難問阿那律。世尊已般涅槃耶。阿那律言。未也阿難。世尊今者在滅想定。我昔親從佛聞。從四禪起乃般涅槃。於時世尊從滅想定起入有想無想定。從有想無想定起入不用定。從不用定起入識處定。從識處定起入空處定。從空處定起入第四禪。從四禪起入第三禪。從三禪起入第二禪。從二禪起入第一禪。從第一禪起入第二禪。從二禪起入第三禪。從第三禪起入第四禪。從四禪起佛般涅槃。當於爾時大地振動。諸天世人皆大驚怖。諸有幽冥。日月光明所不照處。皆蒙大明各得相見。迭相謂言。彼人生此。其光普遍遏諸天光時忉利天于虛空中。以文陀羅花。優缽羅花波頭摩等花。散如來上及散眾會。又以天末栴檀。雨散佛上及散大眾。佛滅度已。時梵天王釋提桓因。
【現代漢語翻譯】 現代漢語譯本： 世間有優曇花（Udumbara）不開放而結果實。如果它開放，那麼世間就會有佛出現，如同太陽一般永遠驅除世間黑暗。我作為聖師已經七十九年，該做的都已經徹底完成了，你們要努力啊。現在已經半夜了。
因此，比丘們不要放逸。我因為不放逸而證得正覺（Sambodhi），無數的善行也是因為不放逸而成就。一切萬物都是無常的，沒有什麼是永恒存在的。這是如來（Tathagata）最後所說的話。於是，世尊（Bhagavan）進入初禪（First Dhyana）。從初禪起身進入第二禪（Second Dhyana），從第二禪起身進入第三禪（Third Dhyana），從第三禪起身進入第四禪（Fourth Dhyana），從第四禪起身進入空無邊處定（Akasanancayatana），從空無邊處定起身進入識無邊處定（Vijnananancayatana），從識無邊處定起身進入無所有處定（Akincannayatana），從無所有處定起身進入非想非非想處定（N'aivasamjn'anasamjn'ayatana），從非想非非想處定起身進入滅盡定（Nirodha-Samapatti）。這時，阿難（Ananda）問阿那律（Anuruddha）: '世尊已經般涅槃（Parinirvana）了嗎？'
阿那律回答說：'還沒有，阿難。世尊現在在滅盡定中。我過去親自從佛陀那裡聽到，從四禪起身才會般涅槃。' 當時，世尊從滅盡定起身進入非想非非想處定，從非想非非想處定起身進入無所有處定，從無所有處定起身進入識無邊處定，從識無邊處定起身進入空無邊處定，從空無邊處定起身進入第四禪，從第四禪起身進入第三禪，從第三禪起身進入第二禪，從第二禪起身進入第一禪，從第一禪起身進入第二禪，從第二禪起身進入第三禪，從第三禪起身進入第四禪，從第四禪起身，佛陀般涅槃。
當那個時候，大地震動，諸天和世人都非常驚恐。所有黑暗、日月光明無法照到的地方，都蒙受大光明，彼此都能看見，互相說道：'那個人出生在這裡，他的光芒普遍照耀，壓制了諸天的光芒。' 這時，忉利天（Trayastrimsa Heaven）在虛空中，用文陀羅花（Mandara flowers）、優缽羅花（Utpala flowers）、波頭摩花（Padma flowers）等花，散在如來身上以及散在眾會之中。又用天上的末栴檀（Malayan sandalwood），像下雨一樣散在佛陀身上以及散在大眾之中。佛陀滅度之後，梵天王（Brahma）、釋提桓因（Sakra Devanam Indra）...
【English Translation】 English version: In the world, there are Udumbara flowers that bear fruit without blooming. If they bloom, then a Buddha appears in the world, like the sun constantly dispelling the darkness of the world. I have been a holy teacher for seventy-nine years, and what should be done has been thoroughly accomplished. You must strive diligently. It is already midnight.
Therefore, monks, do not be negligent. Because of non-negligence, I attained perfect enlightenment (Sambodhi). Countless good deeds also arise from non-negligence. All things are impermanent; nothing is permanent. These are the last words spoken by the Tathagata. Then, the Bhagavan entered the First Dhyana. From the First Dhyana, he arose and entered the Second Dhyana. From the Second Dhyana, he arose and entered the Third Dhyana. From the Third Dhyana, he arose and entered the Fourth Dhyana. From the Fourth Dhyana, he arose and entered the Station of Boundless Space (Akasanancayatana). From the Station of Boundless Space, he arose and entered the Station of Boundless Consciousness (Vijnananancayatana). From the Station of Boundless Consciousness, he arose and entered the Station of No-thingness (Akincannayatana). From the Station of No-thingness, he arose and entered the Station of Neither Perception nor Non-Perception (N'aivasamjn'anasamjn'ayatana). From the Station of Neither Perception nor Non-Perception, he arose and entered the Cessation of Perception and Feeling (Nirodha-Samapatti). At that time, Ananda asked Anuruddha, 'Has the Bhagavan attained Parinirvana?'
Anuruddha replied, 'Not yet, Ananda. The Bhagavan is now in the Cessation of Perception and Feeling. I once heard from the Buddha himself that he would attain Parinirvana after arising from the Fourth Dhyana.' At that time, the Bhagavan arose from the Cessation of Perception and Feeling and entered the Station of Neither Perception nor Non-Perception. From the Station of Neither Perception nor Non-Perception, he arose and entered the Station of No-thingness. From the Station of No-thingness, he arose and entered the Station of Boundless Consciousness. From the Station of Boundless Consciousness, he arose and entered the Station of Boundless Space. From the Station of Boundless Space, he arose and entered the Fourth Dhyana. From the Fourth Dhyana, he arose and entered the Third Dhyana. From the Third Dhyana, he arose and entered the Second Dhyana. From the Second Dhyana, he arose and entered the First Dhyana. From the First Dhyana, he arose and entered the Second Dhyana. From the Second Dhyana, he arose and entered the Third Dhyana. From the Third Dhyana, he arose and entered the Fourth Dhyana. From the Fourth Dhyana, the Buddha attained Parinirvana.
At that time, the earth shook, and the gods and people were greatly terrified. All the dark places, where the light of the sun and moon could not reach, were illuminated by great light, and they could see each other, saying to each other, 'That person was born here, and his light shines everywhere, suppressing the light of the gods.' Then, the Trayastrimsa Heaven scattered Mandara flowers, Utpala flowers, Padma flowers, and other flowers upon the Tathagata and upon the assembly. They also rained heavenly Malayan sandalwood upon the Buddha and upon the assembly. After the Buddha's Parinirvana, Brahma and Sakra Devanam Indra...
金毗羅神密跡力士。佛母摩耶雙樹神。娑羅園林神。四天王忉利天王。炎摩天王。兜率陀天王。化自在天王。他化自在天王。各作偈頌。諸比丘。悲慟殞絕自投于地。譬如斬蛇婉轉回遑莫知所湊。歔欷而言。如來滅度何其駛哉。大法淪翳何其速哉。群生長衰世間眼滅。爾時阿那律告諸比丘。止止勿悲。諸天在上儻有怪責。時諸比丘問阿那律。上有幾天。阿那律言。充滿虛空豈可計量。皆于空中徘徊搔擾。悲號躄踴垂淚而言。如來滅度何其駛哉。群生長衰世間眼滅。
雙卷大般泥洹經。與長阿含說略同。
時諸比丘。竟夜達曉講法語已。阿那律告阿難言。汝可入城語諸末羅。佛已滅度。所欲施作宜及時為。是時阿難起禮佛足已。將一比丘涕泣入城。遙見五百末羅集在一處。諸末羅奉迎禮足。白言今來何早。阿難答言。汝等當知。如來昨夜已取滅度。汝欲施作宜及時為。諸末羅聞是語已。莫不悲慟捫淚而言。一何駛哉佛般涅槃。一何疾哉世間眼滅。時諸末羅各自還家。辦諸香花及眾妓樂。詣雙樹間供養舍利。竟一日已。以佛舍利置於床上。諸末羅童子等來舉輿床皆不能勝。時阿那律語末羅。汝等且止勿空疲勞。今者諸天欲來舉床。汝等欲使末羅童子。舉床四角。入東城門遍諸里巷。使國人民皆得供養。然後出
【現代漢語翻譯】 現代漢語譯本 金毗羅神（Kimpara，守護神）和密跡力士（vajrapani，手持金剛杵的護法神），佛母摩耶（Buddha's mother，釋迦牟尼的母親），雙樹神（twin sala trees，娑羅雙樹的樹神），娑羅園林神（sala garden deity，娑羅園林的守護神），四天王（Four Heavenly Kings，佛教的護法神）和忉利天王（Trayastrimsa Heaven King，忉利天的統治者），炎摩天王（Yama Heaven King，夜摩天的統治者），兜率陀天王（Tushita Heaven King，兜率天的統治者），化自在天王（Nirmanarati Heaven King，化樂天的統治者），他化自在天王（Paranirmitavasavartin Heaven King，他化自在天的統治者），各自作偈頌。 諸位比丘悲傷慟哭，昏厥倒地，就像被斬斷的蛇一樣婉轉掙扎，不知該如何是好。他們哭泣著說：『如來（Tathagata，佛的稱號）的滅度怎麼這麼快啊！大法的衰落怎麼這麼迅速啊！眾生的福報衰減，世間的眼睛熄滅了。』 這時，阿那律（Anuruddha，佛陀的十大弟子之一）告訴諸位比丘：『停止，停止悲傷！諸天在上，或許會有怪罪。』當時，諸位比丘問阿那律：『上面有多少天？』阿那律說：『充滿虛空，怎麼可以計量？』他們都在空中徘徊騷動，悲號跳躍，流淚說道：『如來滅度怎麼這麼快啊！眾生的福報衰減，世間的眼睛熄滅了。』 《雙卷大般泥洹經》（Twin Scroll Mahaparinirvana Sutra）與《長阿含經》（Dirgha Agama Sutra）所說大致相同。 當時，諸位比丘徹夜達旦地宣講佛法。阿那律告訴阿難（Ananda，佛陀的十大弟子之一）：『你可以進城告訴諸位末羅（Mallas，古印度的一個部落），佛已經滅度。想要做什麼佈施供養，應該及時去做。』這時，阿難起身禮拜佛足后，帶領一位比丘哭泣著進入城中。遠遠地看見五百位末羅聚集在一處。諸位末羅迎接上來，禮拜阿難的腳，問道：『今天來得這麼早，有什麼事嗎？』阿難回答說：『你們應當知道，如來昨夜已經入滅。你們想要做什麼佈施供養，應該及時去做。』諸位末羅聽到這些話后，沒有不悲傷慟哭，擦拭眼淚說道：『佛陀般涅槃（Parinirvana，佛陀的最終涅槃）怎麼這麼快啊！世間的眼睛熄滅怎麼這麼迅速啊！』 當時，諸位末羅各自回家，準備各種香花和歌舞伎樂，前往雙樹之間供養舍利（Sarira，佛陀的遺骨）。整整一天過後，將佛陀的舍利安放在床上。諸位末羅的童子們前來抬床，都不能抬動。這時，阿那律告訴末羅們：『你們先停下，不要白費力氣。現在諸天想要來抬床。你們想要讓末羅童子抬著床的四個角，進入東城門，走遍各個里巷，讓全國人民都能夠供養，然後出城。』
【English Translation】 English version Kimpara (Kimpara, a guardian deity) and Vajrapani (vajrapani, a Dharma protector holding a vajra), Buddha's mother Maya (Buddha's mother, the mother of Sakyamuni), the twin sala trees deity (twin sala trees, the deity of the twin sala trees), the sala garden deity (sala garden deity, the guardian deity of the sala garden), the Four Heavenly Kings (Four Heavenly Kings, the Dharma protectors of Buddhism) and Trayastrimsa Heaven King (Trayastrimsa Heaven King, the ruler of Trayastrimsa Heaven), Yama Heaven King (Yama Heaven King, the ruler of Yama Heaven), Tushita Heaven King (Tushita Heaven King, the ruler of Tushita Heaven), Nirmanarati Heaven King (Nirmanarati Heaven King, the ruler of Nirmanarati Heaven), Paranirmitavasavartin Heaven King (Paranirmitavasavartin Heaven King, the ruler of Paranirmitavasavartin Heaven), each composed verses. The bhikkhus (bhikkhus, Buddhist monks) were in sorrow and grief, fainting and falling to the ground, writhing like a severed snake, not knowing what to do. They wept and said, 'How quickly the Tathagata (Tathagata, the title of the Buddha) has passed away! How quickly the Great Dharma has declined! The blessings of sentient beings have diminished, and the eyes of the world have been extinguished.' At that time, Anuruddha (Anuruddha, one of the Buddha's ten great disciples) told the bhikkhus, 'Stop, stop grieving! The devas (devas, gods) above may find fault.' Then, the bhikkhus asked Anuruddha, 'How many heavens are above?' Anuruddha said, 'They fill the void, how can they be measured?' They were all hovering and restless in the sky, wailing and leaping, weeping and saying, 'How quickly the Tathagata has passed away! The blessings of sentient beings have diminished, and the eyes of the world have been extinguished.' The 'Twin Scroll Mahaparinirvana Sutra' (Twin Scroll Mahaparinirvana Sutra) is largely the same as what is said in the 'Dirgha Agama Sutra' (Dirgha Agama Sutra). At that time, the bhikkhus lectured on the Dharma throughout the night until dawn. Anuruddha told Ananda (Ananda, one of the Buddha's ten great disciples), 'You may enter the city and tell the Mallas (Mallas, an ancient Indian tribe), the Buddha has passed away. If you wish to make offerings, you should do so in a timely manner.' Then, Ananda rose, bowed at the Buddha's feet, and led a bhikkhu weeping into the city. From afar, they saw five hundred Mallas gathered in one place. The Mallas came to greet them, bowed at Ananda's feet, and asked, 'Why have you come so early today? What is the matter?' Ananda replied, 'You should know that the Tathagata entered Nirvana last night. If you wish to make offerings, you should do so in a timely manner.' When the Mallas heard these words, none of them were not sorrowful and weeping, wiping away their tears and saying, 'How quickly the Buddha has attained Parinirvana (Parinirvana, the Buddha's final Nirvana)! How quickly the eyes of the world have been extinguished!' At that time, the Mallas each returned home, prepared various incense, flowers, and musical performances, and went to the twin trees to make offerings to the Sarira (Sarira, the Buddha's relics). After a whole day, they placed the Buddha's Sarira on a bed. The Malla children came to lift the bed, but they could not lift it. Then, Anuruddha told the Mallas, 'You should stop and not waste your energy. Now the devas want to lift the bed. You want the Malla children to lift the four corners of the bed, enter the east gate, walk through the streets and alleys, so that the people of the country can all make offerings, and then leave the city.'
西城門。詣高顯處而阇維之。而諸天意欲留舍利。七日之中。使國人民皆得供養。然後出城北門。渡熙連禪河。于天冠寺而阇維之。是上天意使床不動。末羅曰諾。快哉斯言。隨諸天意。時諸末羅即共入城。平治道路掃灑燒香。已出雙樹間。以香花伎樂供養舍利。訖七日已時日向暮。舉佛舍利置於床上。末羅童子捧舉四角。擎持幡蓋燒香散花。作眾伎樂前後導從。安詳而行。時忉利諸天。雨文陀羅花。優缽羅花等。天末栴檀散舍利上。充滿街路諸天作樂。鬼神歌詠供養舍利。於是末羅捧床漸進。入東城門止。諸街巷設供養已。出城北門渡熙連禪河。到天冠寺告阿難曰。我等復應以何供養。阿難報曰。我親從佛聞。欲葬舍利當如轉輪聖王葬法。生獲福死得上天。時末羅即共入城。供辦葬具已。還到天冠寺。以凈香湯洗浴佛身。以新劫貝周匝纏身。五百張㲲次如纏之。內身金棺灌以香油置於第二大鐵槨中。栴檀木槨重衣其外。以眾名香而積其上。末羅大臣名曰路幾。執大炬火欲燃佛𧂐。而火不燃。又諸大末羅次前燃𧂐。火又不燃。時阿那律語末羅言。止止諸賢。非汝所能火滅不燃。是諸天意。以大迦葉將五百弟子。從波波國來欲見佛身。天知其意使火不燃。爾時大迦葉。從波波國遇一尼乾子。手執文陀羅花問言。汝知我師
在乎。答曰。滅度以來已經七日。迦葉聞之悵然不悅。五百比丘。婉轉號啕不能自勝。迦葉詣拘尸城。波尼連禪河到天冠寺。至阿難所語阿難言。我等欲一面覲舍利。及未阇維寧可見不。阿難答言。雖未阇維以劫貝五百張㲲次如纏之。藏於金棺置鐵槨中。以為佛身難復可睹。迦葉三請。阿難答如初。時大迦葉適向香𧂐。於時佛身從重棺內。雙出兩足足有異色。迦葉見已怪問阿難。佛身金色足何故異。阿難報曰。向有一老母悲哀而前。淚墮其上故色異耳。迦葉即向香𧂐禮佛舍利。時四部眾及上諸天。同時俱禮。於是佛足忽然不現。時大迦葉繞𧂐三匝而作偈頌。時彼佛𧂐不燒自燃。諸末羅等各相謂言。今火燭熾炎盛難止。阇維舍利或能消盡。當於何所求水滅之。時有娑羅樹神。尋以神力滅佛𧂐火。時諸末羅指拘尸城側。取諸香花以用供養。
雙卷泥洹經說。與長阿含說略同又云。大迦葉至。於是佛𧂐不燒自然。至終其夜。佛𧂐燒盡自然生四樹。蘇尼禪樹。迦維屠樹。阿世鞮樹。尼拘類樹。
菩薩處胎經云。佛在雙樹。欲捨身壽入涅槃。二月八日夜半。躬自擗僧伽梨。郁多羅僧。安陀羅跋薩。各三條敷金棺里。[打-丁+親]身臥上腳腳相累。以缽錫杖手付阿難。八大國王。皆持五百張白㲲。栴檀木蜜盡內金棺
【現代漢語翻譯】 現代漢語譯本 在乎（指一位比丘的名字）。答道：『佛陀滅度以來已經七日了。』迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）聽了，悵然不悅。五百比丘婉轉號啕，不能自已。迦葉前往拘尸城（Kuśinagara，佛陀涅槃之地），在波尼連禪河（Paniyalañjana River）到達天冠寺（Tiantian Temple）。到阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）處，對阿難說：『我等想要瞻仰佛陀的舍利（śarīra，佛陀火化后的遺物），在荼毗（jhāpitar，火葬）之前，還能見到嗎？』阿難回答說：『雖然尚未荼毗，但已經用劫貝（一種布料）五百張層層纏繞，藏於金棺，置於鐵槨之中，佛身難以再見。』迦葉三次請求，阿難的回答和最初一樣。當時大迦葉正走向香𧂐（焚燒香木的地方）。這時，佛身從重棺內雙足伸出，足有異色。迦葉見了，奇怪地問阿難：『佛身金色，足為什麼有異色？』阿難回答說：『剛才有一位老母悲哀地走上前，眼淚滴在其上，所以顏色不同。』迦葉即走向香𧂐，禮拜佛陀舍利。當時四部眾（比丘、比丘尼、優婆塞、優婆夷）及上面的諸天，同時都禮拜。於是佛足忽然不見。當時大迦葉繞香𧂐三匝，作偈頌。當時那佛𧂐不燒自燃。諸末羅（Malla，古印度的一個部落）等互相說道：『現在火燭熾盛，難以停止，荼毗舍利或許會消盡，應當在何處求水滅火？』當時有娑羅樹神（Śāla tree spirit），隨即以神力滅了佛𧂐之火。當時諸末羅指向拘尸城側，取諸香花用來供養。
《雙卷泥洹經》說，與《長阿含經》所說略同，又說：大迦葉到達，於是佛𧂐不燒自然。直到終夜，佛𧂐燒盡，自然生出四樹：蘇尼禪樹（Sunichan tree），迦維屠樹（Kavitutuo tree），阿世鞮樹（Ashitij tree），尼拘類樹（Nikulai tree）。
《菩薩處胎經》說，佛在雙樹（twin trees）之間，想要捨棄身壽，入涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態）。二月八日夜半，親自披上僧伽梨（saṃghāṭī，一種袈裟），郁多羅僧（uttarāsaṅga，上衣），安陀羅跋薩（antarvāsa，內衣），各三條鋪在金棺里，[打-丁+親]身臥在上面，腳腳相累。以缽（bowl）、錫杖（khakkhara，僧侶用的錫杖）手付阿難。八大國王，都拿著五百張白㲲（一種毛織品），栴檀木（sandalwood）蜜盡內金棺。
【English Translation】 English version In regard to (referring to a Bhikkhu's name). He replied, 'It has been seven days since the Parinirvana (parinirvāṇa, the complete or final nirvana) of the Buddha.' Kāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) upon hearing this, was filled with disappointment. The five hundred Bhikkhus wept and wailed, unable to control themselves. Kāśyapa went to Kuśinagara (Kuśinagara, the place where the Buddha attained Parinirvana), reaching the Tiantian Temple by the Paniyalañjana River. He went to Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known as the most learned) and said to Ānanda, 'We wish to behold the relics (śarīra, remains after cremation) of the Buddha. Before the cremation (jhāpitar, cremation), is it possible to see them?' Ānanda replied, 'Although the cremation has not yet taken place, five hundred layers of fine cloth have been wrapped around the body, which is placed in a golden coffin within an iron outer coffin. It is difficult to see the Buddha's body again.' Kāśyapa requested three times, and Ānanda's reply remained the same. At that time, Mahākāśyapa was heading towards the incense pyre (place for burning incense wood). Then, the Buddha's body extended both feet from within the heavy coffin, and the feet had a different color. Kāśyapa, upon seeing this, asked Ānanda in surprise, 'The Buddha's body is golden, why are the feet of a different color?' Ānanda replied, 'Just now, an old woman came forward in sorrow, and her tears fell upon them, hence the different color.' Kāśyapa then went to the incense pyre and paid homage to the Buddha's relics. At that time, the four assemblies (Bhikkhus, Bhikkhunis, Upāsakas, Upāsikās) and the deities above all paid homage together. Then, the Buddha's feet suddenly disappeared. At that time, Mahākāśyapa circumambulated the incense pyre three times and composed a verse. Then, the Buddha's pyre ignited itself without being lit. The Mallas (Malla, an ancient Indian tribe) said to each other, 'Now the fire is blazing fiercely and is difficult to stop. The cremation relics might be consumed. Where should we seek water to extinguish the fire?' At that time, a Śāla tree spirit (Śāla tree spirit) immediately used divine power to extinguish the fire of the Buddha's pyre. Then, the Mallas pointed to the side of Kuśinagara and took various fragrant flowers to make offerings.
The 'Twin Scroll Nirvana Sutra' says that it is similar to what is said in the 'Longer Āgama Sutra'. It also says: Mahākāśyapa arrived, and then the Buddha's pyre burned naturally without being lit. Until the end of the night, the Buddha's pyre burned completely, and four trees grew naturally: the Sunichan tree, the Kavitutuo tree, the Ashitij tree, and the Nikulai tree.
The 'Bodhisattva Womb Sutra' says that the Buddha was between the twin trees, wanting to relinquish his life and enter Nirvana (nirvāṇa, a state of liberation from the cycle of birth and death). On the eighth day of the second month, at midnight, he personally folded his Sanghati (saṃghāṭī, a type of robe), Uttarasaṅga (uttarāsaṅga, upper garment), and Antarvāsa (antarvāsa, inner garment), placing three of each in the golden coffin, and lay down on top of them with his feet crossed. He handed the bowl and the Khakkhara (khakkhara, a staff used by monks) to Ānanda. The eight great kings all held five hundred pieces of white wool cloth, and all the sandalwood and honey were placed inside the golden coffin.
里。大梵天王將諸梵眾。在右面立。釋提桓因將忉利諸天。在左面立。彌勒菩薩十方菩薩。目前立。爾時世尊。欲入金剛三昧碎身舍利。從金棺里出金色臂。即問阿難。迦葉比丘今來至不。對曰未至。即復斂㲲入金棺里。寂然不語。世尊將欲示現。識所趣向道識俗識。有為識無為識。世尊即于胎中。現句瑣骸骨。遍滿三千大千世界。佛告彌勒。汝觀句瑣骸骨。令一切眾。所知識所趣。分別決了。彌勒菩薩即從座起。手執金剛七寶神杖。撓句瑣骨聽彼骨聲。即白佛言。此人命終瞋恚結多。識墮龍中。此人前身十跡行具。得生天上。有一全身舍利無有缺減。彌勒以杖撓之。推尋此識了不知處。如是三撓前白佛言。此人神識了不可知。將非如來入涅槃耶。佛告彌勒。諸佛舍利流佈。非汝等境界所能分別。何以故。此舍利即是吾舍利。何能尋究如來神識。又世尊還攝威神。在金棺里寂然無聲。諸天燒香散花供養。時大迦葉將五百弟子至。世尊以天耳聞。即從金棺雙出兩足。
摩耶經云。佛般涅槃。摩耶夫人。天上五衰相現。一者頭上花萎。二者腋下汗出。三者頂中光滅。四者兩目數瞬。五者不樂本座。又于其夜得五大惡夢。一須彌山崩。四海水竭。二羅剎奔走挑人眼目。三天失寶冠身無光明。四寶珠幢倒失如意珠。五師
【現代漢語翻譯】 現代漢語譯本：這時，大梵天王率領眾梵天，站在佛的右邊。釋提桓因率領忉利天眾天人，站在佛的左邊。彌勒菩薩和十方菩薩，站在佛的前面。這時，世尊想要進入金剛三昧，粉碎自身舍利，從金棺里伸出金色的手臂，就問阿難：『迦葉比丘現在來了嗎？』阿難回答說：『還沒到。』世尊就又收回手臂，進入金棺里，寂然不語。世尊將要示現，識所趣向，道識、俗識、有為識、無為識。世尊就在胎中，顯現句瑣骸骨，遍滿三千大千世界。佛告訴彌勒：『你觀察這些句瑣骸骨，讓一切眾生知道識所趣向，分別決斷。』彌勒菩薩就從座位上站起來，手執金剛七寶神杖，攪動句瑣骨，聽那些骨頭的聲音，就稟告佛說：『這個人命終時瞋恚心很重，識墮入龍道中。這個人前身十善業都做到了，得生天上。』有一全身舍利沒有缺少。彌勒用杖攪動它，推尋這個識，卻不知道在哪裡。這樣攪動了三次，向前稟告佛說：『這個人的神識實在不可知，莫非是如來入涅槃了嗎？』佛告訴彌勒：『諸佛舍利流佈，不是你們的境界所能分別的。為什麼呢？這舍利就是我的舍利，怎麼能尋究如來的神識呢？』世尊又收回威神，在金棺里寂然無聲。諸天燒香散花供養。這時，大迦葉率領五百弟子來到。世尊用天耳聽到，就從金棺里雙足伸出。 《摩耶經》說，佛般涅槃時，摩耶夫人天上五衰相顯現：一是頭上花萎謝，二是腋下汗出，三是頭頂光芒消失，四是兩眼頻繁眨動，五是不喜歡原來的座位。又在她入睡的夜晚，做了五大惡夢：一是須彌山崩塌，四海水枯竭；二是羅剎奔走，挖取人的眼目；三天失去寶冠，身上沒有光明；四是寶珠幢倒塌，失去如意珠；五是師子蟲食師子。
【English Translation】 English version: Then, Great Brahma King, along with all the Brahma hosts, stood on the right side. Shakra Devanam Indra, along with all the Trayastrimsha heavens, stood on the left side. Maitreya Bodhisattva and Bodhisattvas from the ten directions stood in front. At that time, the World-Honored One, desiring to enter the Vajra Samadhi to shatter his body into relics, extended a golden arm from the golden coffin and asked Ananda, 'Has the Bhikshu Kashyapa arrived yet?' Ananda replied, 'Not yet.' The World-Honored One then retracted his arm back into the golden coffin, remaining silent. The World-Honored One was about to reveal the direction of consciousness, the consciousness of the path, the consciousness of the mundane, the consciousness of the conditioned, and the consciousness of the unconditioned. The World-Honored One then manifested scattered bones within the womb, filling the three thousand great thousand worlds. The Buddha told Maitreya, 'Observe these scattered bones, so that all beings may know the direction of consciousness, and make a clear distinction.' Maitreya Bodhisattva then rose from his seat, holding a Vajra seven-jeweled divine staff, stirred the scattered bones, and listened to the sound of the bones. He then reported to the Buddha, 'This person, at the time of death, had much anger, and the consciousness has fallen into the realm of dragons. This person in the previous life fulfilled the ten virtuous deeds and will be born in the heavens.' There is a complete body relic without any reduction. Maitreya stirred it with the staff, searching for this consciousness, but could not find it anywhere. After stirring it three times, he reported to the Buddha, 'This person's consciousness is truly unknowable. Could it be that the Tathagata has entered Nirvana?' The Buddha told Maitreya, 'The distribution of the relics of the Buddhas is not something that your realm can discern. Why? This relic is my relic, how can you investigate the Tathagata's consciousness?' The World-Honored One then withdrew his majestic power, remaining silent in the golden coffin. The devas burned incense and scattered flowers as offerings. At this time, Mahakashyapa arrived with five hundred disciples. The World-Honored One heard with his divine ear and extended both feet from the golden coffin. The Maya Sutra says that when the Buddha entered Parinirvana, Maya's five signs of decay appeared in the heavens: first, the flowers on her head withered; second, sweat came from her armpits; third, the light from the top of her head disappeared; fourth, her eyes blinked frequently; and fifth, she did not enjoy her original seat. Also, in the night she slept, she had five great evil dreams: first, Mount Sumeru collapsed and the four seas dried up; second, Rakshasas ran around, gouging out people's eyes; the devas lost their jeweled crowns and their bodies had no light; fourth, the jeweled banner fell and the wish-fulfilling jewel was lost; fifth, the lion-eating insects ate the lion.
子嚙身痛如刀割。得此夢已即便驚寤。此非吉祥。我昔在於白凈王宮。因晝寢中得希有夢。見一天子身黃金色。乘白象王從諸天子。作妙伎樂觀日之精。入我右脅身心安樂。即便懷妊悉達大子。為世照明。今此五夢甚可怖畏。必是我子涅槃之相。爾時阿那律。棺殯如來身已。即升忉利天。偈告摩耶。摩耶聞已悶絕躄地。良久乃蘇自拔頭髮悲泣而言。昨夜得夢知有怪異。佛果滅度。不久便當即就阇維。何其苦哉世間眼滅。即與諸眷屬從空來下。趣雙樹間遙見佛棺悶絕不能自勝。以水灑面然後方蘇。前至棺所頂禮悲泣。而作是言。共於過去無量劫來。長為母子未曾舍離。一旦於今相見無期。嗚呼苦哉眾生福盡。即以種種天花。佈散棺上。摩耶夫人顧見如來。僧伽梨衣及缽並錫杖。右手執之舉身投地。如大山崩悲號慟絕。而作是言。我子執著福度天人。今此諸物空無有主。嗚呼痛哉。四眾悲感淚下如雨。帝釋力故變成河流。爾時世尊以神力故。令諸棺蓋皆自開發。便從棺中合掌而起。如師子王初出窟已。奮迅之勢。身毛孔中放千光明。一一光明有千化佛。悉皆合掌向于摩耶。以梵軟音問訊母言。遠屈來下此閻浮提。諸行法爾愿勿啼泣。時阿難見佛起又聞說偈垂淚嗚咽。強自抑忍即便白佛。後世眾生必當問我。佛臨滅度復何所
【現代漢語翻譯】 現代漢語譯本： 子嚙身痛如刀割。做了這個夢后我立刻驚醒。這並非吉祥之兆。我過去在白凈王宮時，曾在午睡中做過一個罕見的夢：見到一位身披黃金色的天子，乘坐著白象王，與眾天子一起，演奏美妙的音樂，觀看太陽的精華，進入我的右脅，身心安樂。隨即我便懷上了悉達（Siddhartha）太子（指釋迦牟尼佛成佛前的名字），他將為世間帶來光明。如今這五個夢境非常可怕，必定是我兒子涅槃（Nirvana，指佛教中的寂滅境界）之相啊。 這時，阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）安葬瞭如來（Tathagata，佛的稱號之一）的遺體后，立即升到忉利天（Trayastrimsa，佛教中的欲界六天之一）。用偈語告訴摩耶（Maya，釋迦牟尼佛的生母）。摩耶聽后，昏厥倒地。過了很久才甦醒過來，她拔下頭髮，悲傷地哭泣著說：『昨夜做的夢就預示著怪異的事情要發生。佛陀的果報已經滅度，不久就要進行火化。這真是太痛苦了，世間的眼睛熄滅了！』 她隨即與眷屬從空中降下，來到雙樹（Sala Trees，指釋迦牟尼佛涅槃的地方）之間，遠遠地看見佛陀的棺木，悲傷得昏厥過去，無法自持。人們用水灑在她的臉上，她才甦醒過來。她走到棺木前，頂禮悲泣，說道：『我們過去在無量劫以來，一直都是母子，從未分離。如今一旦分別，相見無期。嗚呼，真是太痛苦了，眾生的福報已經耗盡！』她隨即用各種各樣的天花，散佈在棺木上。 摩耶夫人看見如來的僧伽梨衣（Sanghati，佛教僧侶所穿的袈裟）、缽（Patra，佛教僧侶所用的食器）以及錫杖（Khakkhara，佛教僧侶所用的手杖），右手拿著它們，縱身撲倒在地，如同大山崩塌一般，悲號慟哭。她說道：『我的兒子執著于福報，度化天人。如今這些東西都空無主人了。嗚呼，真是太痛苦了！』四眾弟子悲傷感動，淚如雨下。因為帝釋（Indra，佛教中的天神）的力量，眼淚變成了河流。 這時，世尊（Bhagavan，佛的稱號之一）以神通力，讓所有的棺蓋都自動打開。他便從棺木中合掌而起，如同獅子王初出洞穴一般，威猛迅捷。他身上的每個毛孔都放出千道光明，每一道光明中都有一千尊化佛。所有的化佛都合掌面向摩耶，用梵音柔和地問候母親說：『您遠道而來，降臨到這閻浮提（Jambudvipa，指我們所居住的這個世界）。諸行法爾（Dharmata，指事物本來的規律），愿您不要啼哭。』 當時，阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）看見佛陀起身，又聽見佛陀說偈語，他垂淚嗚咽，強忍悲痛，隨即問佛陀：『後世的眾生一定會問我，佛陀臨近滅度時，又說了些什麼呢？』
【English Translation】 English version: My son gnaws at my body with pain like knives. Having had this dream, I immediately awoke in fright. This is not auspicious. In the past, while I was in the White Pure King's palace, I had a rare dream during an afternoon nap: I saw a celestial being with a golden body, riding a white elephant king, accompanied by celestial beings, performing wonderful music and observing the essence of the sun, entering my right side, bringing peace and joy to my body and mind. Immediately, I conceived Siddhartha (referring to the name of Shakyamuni Buddha before enlightenment), who would illuminate the world. Now, these five dreams are very frightening; they must be signs of my son's Nirvana (referring to the state of extinction in Buddhism). At this time, Anuruddha (one of the ten great disciples of the Buddha, known as the foremost in divine vision), after having entombed the Tathagata's (one of the titles of the Buddha) body, immediately ascended to Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). He told Maya (the birth mother of Shakyamuni Buddha) in verse. Upon hearing this, Maya fainted and collapsed to the ground. After a long while, she awoke, tore out her hair, and wept sadly, saying, 'The dream I had last night foreshadowed that strange things would happen. The Buddha's fruition has passed away, and soon he will be cremated. How painful it is that the eye of the world has been extinguished!' She then descended from the sky with her retinue, arriving between the Sala Trees (referring to the place where Shakyamuni Buddha entered Nirvana), and seeing the Buddha's coffin from afar, she fainted from grief, unable to control herself. People sprinkled water on her face, and she then awoke. She went before the coffin, prostrated herself, and wept sadly, saying, 'For countless eons in the past, we have always been mother and son, never separated. Now, once separated, there is no hope of seeing each other again. Alas, how painful it is that the blessings of sentient beings have been exhausted!' She then scattered all kinds of celestial flowers on the coffin. Queen Maya saw the Tathagata's Sanghati (the robe worn by Buddhist monks), Patra (the bowl used by Buddhist monks), and Khakkhara (the staff used by Buddhist monks), holding them in her right hand, and threw herself to the ground, like a great mountain collapsing, wailing and crying. She said, 'My son was attached to blessings, delivering gods and humans. Now these things are empty and without an owner. Alas, how painful it is!' The fourfold assembly was saddened and moved, tears falling like rain. Because of the power of Indra (a deity in Buddhism), the tears turned into rivers. At this time, the Bhagavan (one of the titles of the Buddha), by his divine power, caused all the coffin lids to open automatically. He then rose from the coffin with his palms together, like a lion king emerging from its cave, with swift and majestic force. From every pore of his body, he emitted a thousand rays of light, and in each ray of light, there were a thousand manifested Buddhas. All the manifested Buddhas put their palms together, facing Maya, and greeted their mother with soft Brahma-like voices, saying, 'You have come from afar, descending to this Jambudvipa (referring to the world we live in). All phenomena are Dharmata (referring to the inherent law of things), may you not weep.' At that time, Ananda (one of the ten great disciples of the Buddha, known as the foremost in hearing), seeing the Buddha rise and hearing the Buddha speak in verse, wept and sobbed, suppressing his grief, and then asked the Buddha, 'Future sentient beings will surely ask me, what else did the Buddha say near his passing?'
說。云何答之。佛告阿難。汝當答言。世尊已入涅槃。摩耶夫人來下。如來為后不孝諸眾生故。從金棺出合掌問訊。並說上諸偈。故此經名為佛臨涅槃母子相見經。如是受持說此語已。與母辭別即便闔棺。三千世界普皆震動。八部大眾悲號懊惱。聲動天地。摩耶夫人問阿難言。我子悉達。臨滅度時有何教敕。阿難白言。世尊中夜。為諸比丘略說教誡。又以所說十二部經。付囑尊者摩訶迦葉。末後敕我令助宣佈。時摩訶摩耶聞此語已。又增感絕即問阿難。汝于往昔侍佛已來。聞世尊說。如來正法幾時當滅。阿難垂淚而便答言。我于往昔。曾聞世尊說于當來法滅之事云涅槃后。摩訶迦葉。與阿難結集法藏。事悉畢已。摩訶迦葉于狼跡山入滅盡定。我亦當得果證。次第隨後入般涅槃。當以正法付優波掘多。善說法要如富樓那。廣度人眾。又復勸化阿輸迦王令于佛法。得固正信。以佛舍利。廣起八萬四千諸塔。二百歲已。尸罹難陀比丘善說法要。于閻浮提度十二億人。三百歲已。青蓮花眼比丘。善說法要度半億人。四百歲已。牛口比丘善說法要。度一萬人。五百歲已。寶天比丘善說法要。度二萬人八萬眾生。發阿耨多羅三藐三菩提心。正法於此便就盡滅。六百歲已。九十六種諸外道等。邪見競興破壞佛法。有一比丘。名曰馬鳴
{ "translations": [ "說。應當如何回答呢？佛告訴阿難：『你應該這樣回答：世尊已經入涅槃了。摩耶夫人（釋迦牟尼佛的生母）從天而降。如來爲了那些未來不孝順的眾生，從金棺中出來，合掌問訊，並說了上面那些偈頌。所以這部經名為《佛臨涅槃母子相見經》。』這樣受持，說完這些話后，與母親辭別，隨即金棺關閉。三千大千世界普遍震動，天龍八部大眾悲號懊惱，聲音震動天地。摩耶夫人問阿難說：『我的兒子悉達多（釋迦牟尼佛的本名），臨滅度時有什麼教敕？』阿難回答說：『世尊在半夜，為眾比丘略說了教誡，又將所說的十二部經，付囑給尊者摩訶迦葉（佛教第一次結集的主要領導者）。最後敕令我幫助宣佈。』當時摩訶摩耶（摩耶夫人）聽了這些話后，更加感到悲傷，幾乎昏厥，就問阿難：『你從往昔侍奉佛陀以來，聽世尊說過，如來的正法什麼時候會滅亡嗎？』阿難流著眼淚回答說：『我于往昔，曾經聽世尊說過關於未來正法滅亡的事情，說涅槃后，摩訶迦葉與阿難結集法藏，事情全部完畢后，摩訶迦葉在狼跡山入滅盡定。我也應當證得果位，次第隨後入般涅槃。應當將正法付囑給優波掘多（Upagupta），他善於說法要，如同富樓那（Purna），廣度人眾。又勸化阿輸迦王（阿育王，印度孔雀王朝的國王），使他對佛法，得到堅定正確的信仰。用佛陀的舍利，廣泛建造八萬四千座佛塔。二百年後，尸罹難陀（Silananda）比丘善於說法要，在閻浮提（Jambudvipa，指我們所居住的這個世界）度化了十二億人。三百年後，青蓮花眼比丘善於說法要，度化了半億人。四百年後，牛口比丘善於說法要，度化了一萬人。五百年後，寶天（Ratnadeva）比丘善於說法要，度化了兩萬人，八萬眾生，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。正法到這個時候，便將要滅盡。六百年後，九十六種外道等，邪見競相興起，破壞佛法。有一位比丘，名叫馬鳴（Asvaghosa）。』", "現代漢語譯本" ], "english_translations": [ 'He said, \'How should I answer?\'. The Buddha told Ananda, \'You should answer, \'The World-Honored One has entered Nirvana. Maya (Mahamaya, Buddha』s mother) came down from the heavens. The Tathagata (another name for Buddha) came out of the golden coffin to pay respects with folded palms and recited the verses mentioned above for the sake of those unfilial beings in the future. Therefore, this sutra is called \'The Sutra of the Buddha Meeting His Mother Near Nirvana.\'\' Thus, uphold and recite these words, bid farewell to his mother, and then the golden coffin closed. The entire three thousand great thousand worlds shook, and the eight divisions of gods and dragons (Devas and Nagas) lamented and grieved, their voices shaking heaven and earth. Maya asked Ananda, \'What were the instructions of my son, Siddhartha (Siddhartha Gautama, Buddha』s given name), at the time of his passing into Nirvana?\'. Ananda replied, \'In the middle of the night, the World-Honored One briefly gave instructions to the monks and entrusted the twelve divisions of scriptures to the Venerable Mahakasyapa (Mahakashyapa, a principal disciple of the Buddha and leader of the first Buddhist council). Finally, he instructed me to help proclaim them.\' At that time, Mahamaya, upon hearing these words, felt even more grief and nearly fainted, and asked Ananda, \'Since you have been serving the Buddha in the past, have you heard the World-Honored One say when the Tathagata\'s true Dharma will perish?\'. Ananda, with tears in his eyes, replied, \'In the past, I heard the World-Honored One speak about the future perishing of the Dharma, saying that after Nirvana, Mahakasyapa and Ananda will compile the Dharma treasury. After everything is completed, Mahakasyapa will enter the Samadhi of Cessation (Nirodha-samapatti) on Wolf Foot Mountain. I will also attain the fruit of enlightenment and subsequently enter Parinirvana. The true Dharma should be entrusted to Upagupta, who is skilled in expounding the Dharma essence, like Purna, extensively saving people. He will also persuade King Asoka (Ashoka, an Indian emperor of the Maurya Dynasty) to have firm and correct faith in the Buddha Dharma. He will widely build eighty-four thousand stupas with the Buddha\'s relics. Two hundred years later, the monk Silananda will be skilled in expounding the Dharma essence and will save twelve billion people in Jambudvipa (the world we live in). Three hundred years later, the monk Blue Lotus Eye will be skilled in expounding the Dharma essence and will save half a billion people. Four hundred years later, the monk Cow Mouth will be skilled in expounding the Dharma essence and will save ten thousand people. Five hundred years later, the monk Ratnadeva will be skilled in expounding the Dharma essence and will save twenty thousand people, and eighty thousand beings will generate the Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). At this time, the true Dharma will be about to perish. Six hundred years later, the ninety-six kinds of heretics and others will compete to promote their wrong views and destroy the Buddha Dharma. There will be a monk named Asvaghosa.\'', "English version" ] }
。善說法要。降伏一切諸外道輩。七百歲已。有一比丘。名曰龍樹善說法要。滅邪見幢燃正法炬。八百歲后諸比丘等。樂好衣服縱逸嬉戲。百千人中。或有一兩得道果者。九百歲已。奴為沙門婢為比丘尼。一千歲已。諸比丘等聞不凈觀。阿那波那㥲恚不欲。無量比丘。若一若兩思惟正受。千一百歲已。諸比丘等。如世俗人嫁娶行媒。于大眾中譭謗毗尼。千二百歲已。是諸比丘及比丘尼。作非梵行若有子息。男為比丘。女為比丘尼。千三百歲已。袈裟變白不受染色。千四百歲已。時諸四眾猶如獵師好樂殺生賣三寶物。千五百歲俱睒彌國。有三藏比丘善說法要。徒眾五百人一羅漢比丘善持戒行。徒眾五百。布薩之時。羅漢比丘升于高座。說清凈法雲。此所應作。此不應作。彼三藏比丘弟子。答羅漢云。汝今身口自不清凈。云何而反說是粗言。羅漢答言。我久清凈身口意業。無諸過患。三藏弟子。聞此語已倍更㥲忿。即于座上殺彼羅漢。時羅漢弟子。而作此言。我師所說會於法理。云何汝等害我和尚。即以利刀殺彼三藏。天龍八部莫不憂惱。惡魔波旬及外道眾。踴躍歡喜競破塔寺。殺害比丘一切經藏皆悉流移。至鳩尸那蝎國。阿耨達龍王悉持入海。於是佛法而滅盡也。時摩訶摩耶聞此語已。號哭懊惱語阿難言。如來遺敕。既
以正法付囑尊者。及摩訶迦葉。宜應精勤護持讀誦。我今不忍。見於如來阇維之時。即禮佛棺右繞七匝。涕淚號叫還歸天上。
祐敬惟。涅槃義總八味。古今講論精理已備。妄率愚管。略言其跡。夫常住至寂畢竟無為。但機感所誘隨方應俗。既曰現生焉得無滅。斯則群萌睹始終。而法身無出沒也。是以假言背痛而方轉甘露。托臥右脅而還放光明。此無病之跡也。及千㲲既纏而示雙足於迦葉。金棺將闔而起合掌于摩耶。此不滅之徴也。無病而示病。不滅而現滅。故知。灰身顯權常住真實。月喻妙音不其明乎。
釋迦八國分舍利記第二十八(出雙卷泥洹經)
時波波國末羅民眾。聞佛雙樹滅度。皆自念言。今我宜往求舍利分。起塔供養。時波波國諸末羅即下國中嚴四種兵。像兵馬兵。車兵步兵。到拘尸城遣使者言。聞佛眾祐止此滅度。彼亦我師敬慕之心。來請骨分。當於本國起塔供養。拘尸王答如是如是。誠如君言。但世尊垂降此土。于茲滅度。國內士民當自供養。遠勞諸君分舍利。分恐不可得。時遮頗國諸跋離民眾。及羅摩伽國拘利民眾。毗留提國婆羅門眾。迦維衛國釋種民眾。毗舍離國離車民眾。及摩竭王阿阇世聞如來於拘尸城雙樹間。而取滅度皆自念言。今我宜往求舍利分。時諸國王阿阇世等。
【現代漢語翻譯】 現代漢語譯本：以正法咐囑尊者（venerable）及摩訶迦葉（Mahākāśyapa）。應當精勤護持讀誦。我如今不忍心，見到如來荼毗（jhāpitar，火化）之時，便禮佛棺右繞七匝，涕淚號叫，還歸天上。
祐敬認為，涅槃（nirvāṇa）的意義總共有八味。古今講論，精妙的道理已經完備。我妄自用淺薄的筆墨，略微談談它的痕跡。那常住至寂，畢竟無為的境界，只是因應機緣感應，隨順各方風俗。既然說是現生，怎麼會沒有滅呢？這是眾生看到有始終，而法身（dharmakāya）沒有出沒啊。因此，假託背痛而方才轉甘露，託身右脅而還放光明，這是沒有病的跡象啊。等到用千層毛氈纏裹，卻向迦葉（Kāśyapa）示現雙足，金棺將要合上，卻向摩耶（Māyā）夫人合掌，這是不滅的徵兆啊。沒有病卻示現生病，不滅卻示現滅度。所以知道，灰身是爲了顯現權宜，常住才是真實。用月亮來比喻妙音，不是非常明白嗎？
釋迦（Śākya）八國分舍利記第二十八（出自雙卷《泥洹經》）
當時波波國（Pāvā）的末羅（Malla）民眾，聽說佛陀在雙樹間滅度，都各自想道：『我們現在應該前去請求分舍利，起塔供養。』當時波波國的各位末羅，立即在國中準備四種軍隊：象兵、馬兵、車兵、步兵，到達拘尸那揭羅（Kuśinagara），派遣使者說：『聽說佛陀在此滅度，我們也是佛陀的弟子，懷著敬慕之心，前來請求分骨舍利，準備在本國起塔供養。』拘尸那揭羅國王回答說：『是這樣，是這樣。誠如你們所說。但是世尊降臨此地，在此滅度，國內的士民應當自己供養，遠勞各位來分舍利，恐怕不能得到。』當時遮頗國（Cāpa）的諸跋離（Bhalla）民眾，以及羅摩伽國（Rāmagrāma）的拘利（Koliya）民眾，毗留提國（Veṭhadīpa）的婆羅門（Brahmin）眾，迦維衛國（Kapilavastu）的釋迦（Śākya）種民眾，毗舍離國（Vaiśālī）的離車（Licchavi）民眾，以及摩竭陀國（Magadha）的國王阿阇世（Ajātasattu），聽說如來在拘尸那揭羅城的雙樹間入滅，都各自想道：『我們現在應該前去請求分舍利。』當時各位國王阿阇世等。
【English Translation】 English version: He entrusted the Proper Dharma to the Venerable and Mahākāśyapa (Mahākāśyapa). They should diligently protect, uphold, read, and recite it. I cannot bear to witness the cremation (jhāpitar) of the Thus Come One (Tathāgata). Therefore, I prostrate before the Buddha's coffin, circumambulate it seven times to the right, weep and wail, and return to the heavens.
Youjing believes that the meaning of Nirvana (nirvāṇa) has eight aspects in total. The profound principles have been thoroughly discussed in ancient and modern times. I presumptuously use my shallow writing to briefly discuss its traces. The state of permanence, stillness, and ultimate non-action is only induced by the response to opportunities and adapts to local customs. Since it is said to be manifest birth, how can there be no extinction? This is because sentient beings see the beginning and the end, while the Dharma Body (dharmakāya) has no arising or ceasing. Therefore, feigning back pain to turn the nectar, and reclining on the right side to emit light, these are signs of no illness. When wrapped in a thousand layers of felt, he showed his feet to Kāśyapa (Kāśyapa); when the golden coffin was about to close, he joined his palms to Māyā (Māyā). These are signs of non-extinction. Showing illness when there is no illness, and showing extinction when there is no extinction. Therefore, know that the cremation of the body reveals expediency, and permanence is the truth. Is it not clear that the moon is used as a metaphor for the wonderful sound?
The Twenty-eighth Record of Śākya (Śākya) Dividing the Relics Among Eight Kingdoms (From the Two-Scroll Nirvana Sutra)
At that time, the Malla (Malla) people of Pāvā (Pāvā) heard that the Buddha had passed away between the twin trees and all thought to themselves, 'Now we should go and request a share of the relics to build a stupa for offerings.' At that time, the Mallas of Pāvā immediately prepared four types of troops in the country: elephant troops, horse troops, chariot troops, and infantry troops. They arrived at Kuśinagara (Kuśinagara) and sent a messenger saying, 'We have heard that the Buddha has passed away here. We are also disciples of the Buddha, with hearts of reverence, and have come to request a share of the bone relics, intending to build a stupa for offerings in our country.' The King of Kuśinagara replied, 'It is so, it is so. As you say. But the World Honored One descended to this land and passed away here. The citizens of the country should make offerings themselves. It is too much trouble for you to come from afar to divide the relics, I am afraid it cannot be done.' At that time, the Bhalla (Bhalla) people of Cāpa (Cāpa), and the Koliya (Koliya) people of Rāmagrāma (Rāmagrāma), the Brahmins (Brahmin) of Veṭhadīpa (Veṭhadīpa), the Śākya (Śākya) people of Kapilavastu (Kapilavastu), the Licchavi (Licchavi) people of Vaiśālī (Vaiśālī), and King Ajātasattu (Ajātasattu) of Magadha (Magadha), heard that the Thus Come One had entered Nirvana between the twin trees in the city of Kuśinagara, and all thought to themselves, 'Now we should go and request a share of the relics.' At that time, the various kings, Ajātasattu, and others.
即下國中嚴四種兵進渡恒水。即敕婆羅門香姓。汝持我名入拘尸城。致問諸末羅等。起居輕利游步強耶。吾于諸賢每相宗敬。鄰國義和曾無諍訟。我聞如來於君國內。而取滅度。唯無上尊實我所天。故從遠來求諸骨分。欲還本土起塔供養。設與我者。舉國重寶與君共之。時香姓婆羅門受王教已。即詣彼城語諸末羅。時諸末羅報香姓曰。誠如君言。但為世尊。垂降此土于茲滅度。國內士民自當供養。遠勞諸君分舍利分。不可得。時諸國王即集群臣眾。共立議作頌告曰。
吾等和議 遠來拜首 遜言求分 如不見與 四兵在此 不惜身命 義而弗獲 當以力取
時拘尸國即集群臣眾。共立議以偈答曰。
遠勞諸君 屈辱拜首 如來遺形 不敢相許 彼欲舉兵 吾斯亦有 畢命相抵 未之有畏
時香姓婆羅門。曉眾人曰。諸賢。長夜受佛教戒。口誦法言。一切眾生常念欲安。寧可諍佛舍利。共相殘害。如來遺形欲以廣益。舍利現在但當分耳。眾咸稱善。尋複議言誰堪分者。皆曰香姓婆羅門。仁智平均可使分也。時諸國王即命香姓。汝為我等分佛舍利。均作八分。於時香姓即詣舍利所。頭面禮畢。徐前取佛上牙。別置一面。尋遣使者赍佛上牙。詣阿阇世所。語使者言。汝以
【現代漢語翻譯】 現代漢語譯本 隨即下國（指其他國家）中嚴整的四種軍隊，準備渡過恒河。立即命令婆羅門香姓（婆羅門的名字）：『你帶著我的名義進入拘尸城（Kushinagar）。代我問候各位末羅（Malla）族人，問他們起居安好，身體輕健，游步有力嗎？我一向對各位賢者非常尊敬，鄰國之間和睦相處，從未發生過爭端。我聽說如來（Tathagata，佛的稱號）在你們國內涅槃（Nirvana，佛教指超脫生死輪迴的狀態），唯有無上尊者才是我所敬仰的。因此從遠方趕來，請求分得佛陀的舍利（Sarira，佛教指佛陀或高僧圓寂後遺留的骨灰或遺物），想帶回我的國家建造佛塔供養。如果你們願意分給我舍利，我願意將我國的珍寶與你們共同分享。』當時，香姓婆羅門接受國王的命令后，立即前往拘尸城，向各位末羅族人轉達國王的意思。末羅族人回答香姓說：『確實如您所說，但因為世尊（Bhagavan，佛的稱號）降臨此地並在我們這裡涅槃，我們國內的百姓自然應當供養佛陀的舍利，不敢勞煩各位遠道而來分取捨利。這是不可能的。』當時，各位國王立即召集大臣們，共同商議，並作頌歌宣告： 『我們和睦商議，遠道而來，謙遜地請求分得舍利，如果你們不肯給與，我們四種軍隊就在這裡，不惜犧牲生命。如果通過正當途徑無法獲得，我們將用武力奪取。』 當時，拘尸城（Kushinagar）的末羅族人也召集大臣們，共同商議，並用偈語回答： 『各位遠道而來的君王，屈尊前來請求，如來的遺體，我們不敢答應分給你們。如果你們想要發動戰爭，我們這裡也有軍隊，我們將拚死抵抗，毫不畏懼。』 當時，香姓婆羅門開導眾人說：『各位賢者，長久以來都接受佛教的教誨和戒律，口中誦唸佛法，一切眾生都希望得到安寧，怎麼可以爲了爭奪佛陀的舍利而互相殘殺呢？如來的遺體應該用來廣泛利益眾生，舍利現在應該被分給各國。』大家都稱讚這個建議很好。隨即又商議說：『誰能夠勝任分舍利的任務呢？』大家都說：『香姓婆羅門仁慈智慧，公正平均，可以讓他來分。』當時，各位國王就命令香姓說：『你為我們分佛陀的舍利，平均分成八份。』當時，香姓立即前往安放舍利的地方，頭面著地禮拜完畢，然後慢慢上前取下佛陀的上牙，單獨放在一邊。隨即派遣使者帶著佛陀的上牙，前往阿阇世（Ajatasattu）王那裡，並告訴使者說：『你把...
【English Translation】 English version Then the well-equipped four divisions of troops from the lower countries were ready to cross the Ganges River. Immediately, he ordered the Brahman named Xiangxing (name of the Brahman): 'Take my name and enter the city of Kushinagar (Kushinagar). On my behalf, greet the Mallas (Malla), asking if they are well, if their bodies are light and strong, and if their movements are vigorous. I have always deeply respected you virtuous ones, and neighboring countries have lived in harmony without disputes. I have heard that the Tathagata (Tathagata, title of the Buddha) has entered Nirvana (Nirvana, Buddhist term for the state of liberation from the cycle of birth and death) in your country. Only the Supreme One is whom I revere. Therefore, I have come from afar to request a share of the Buddha's Sarira (Sarira, Buddhist term for the relics or ashes of the Buddha or a high-ranking monk after their passing), wishing to return to my country to build a pagoda for offering. If you are willing to share the Sarira with me, I am willing to share the treasures of my country with you.' At that time, the Brahman Xiangxing, having received the king's order, immediately went to the city of Kushinagar and conveyed the king's message to the Mallas. The Mallas replied to Xiangxing: 'Indeed, as you say, but because the Bhagavan (Bhagavan, title of the Buddha) descended to this land and entered Nirvana here, our country's people should naturally make offerings to the Buddha's Sarira. We dare not trouble you to come from afar to share the Sarira. It is not possible.' At that time, the kings immediately gathered their ministers and jointly deliberated, composing a verse to declare: 'We have come from afar to negotiate peacefully, humbly requesting a share of the Sarira. If you are unwilling to give it, our four divisions of troops are here, not hesitating to sacrifice our lives. If we cannot obtain it through righteous means, we will take it by force.' At that time, the Mallas of the city of Kushinagar (Kushinagar) also gathered their ministers and jointly deliberated, responding with a verse: 'You kings have come from afar, condescending to make your request. The Tathagata's relics, we dare not agree to share with you. If you wish to start a war, we also have troops here. We will resist to the death, without fear.' At that time, the Brahman Xiangxing enlightened the crowd, saying: 'Virtuous ones, for a long time, you have received the Buddha's teachings and precepts, reciting the Dharma. All beings constantly desire peace and tranquility. How can you kill each other for the sake of contending for the Buddha's Sarira? The Tathagata's relics should be used to benefit all beings widely. The Sarira should now be divided among the countries.' Everyone praised this suggestion as excellent. Then they discussed further: 'Who is capable of undertaking the task of dividing the Sarira?' Everyone said: 'The Brahman Xiangxing is kind, wise, fair, and impartial. He can be entrusted with this task.' At that time, the kings ordered Xiangxing: 'Divide the Buddha's Sarira for us, dividing it equally into eight parts.' At that time, Xiangxing immediately went to the place where the Sarira was kept, prostrated himself with his head touching the ground, and then slowly stepped forward to take the Buddha's upper tooth, placing it separately on one side. Immediately, he sent a messenger with the Buddha's upper tooth to King Ajatasattu (Ajatasattu), telling the messenger: 'You take...
我聲上白大王。起居輕利游步強耶。舍利未至傾遲無量耶。今付使者如來上牙。並可供養以慰企望。明星出時分舍利訖。當自奉送。爾時香姓。以一瓶受石許。即分舍利均為八分已。告眾人言。愿以此瓶眾議見與。自欲于舍起塔供養。皆言智哉是為知時。即共聽與。時有畢缽村人。白眾人言。乞地燋炭起塔供養。皆言與之。爾時拘尸國人。得舍利分即于其土。起塔供養。波波國。遮羅國。羅摩伽國。毗留提國。迦維衛國。毗舍羅國。摩竭國。阿阇世王等。得舍利分各歸其國。起塔供養。香姓婆羅門持瓶歸起塔。畢缽村人。持地燋炭歸起塔。當於爾時。如來舍利起於八塔。第九瓶塔。第十炭塔。第十一生時發塔。何等時佛生。沸星出時生。沸星出出家。沸星出成道。沸星出滅度。八日佛出家。八日成菩提。八日取滅度。二月如來生。二月佛出家。二月成菩提。二月取涅槃。
雙卷大般泥洹經云。時波旬國。諸花氏可樂國。諸拘鄰有行國。諸滿離神州國。諸梵志維耶國。諸離昌聞佛止雙樹般泥曰。各嚴四兵。到拘夷止城外。赤澤國諸釋氏。亦嚴四兵來到。報言釋尊聖雄。出自我親。實我諸父敬慕之心。來請骨分。摩竭王阿阇世。又嚴四兵度河津來。使梵志屯蹶入問訊息。今佛眾祐止此滅度。實我所天敬慕之心。來請
【現代漢語翻譯】 現代漢語譯本： 我，聲上白大王，問候您起居安好，身體輕盈，游步有力嗎？ 舍利（佛陀火化后的遺物）尚未送達，我為此傾慕等待已久。 現在我派使者送上如來的牙舍利，希望您能供養它，以慰藉我的期盼。 明星出現時，我已經分舍利完畢，將親自奉送。 當時，香姓婆羅門用一個瓶子裝了大約一石的舍利，然後將舍利均分為八份。 他告訴眾人說：『希望大家能把這個瓶子給我，我想在自己的地方建塔供養。』 眾人都說：『太好了，你真是懂得時宜。』 於是大家同意把瓶子給他。 當時，畢缽村的人對眾人說：『請把焚燒佛陀遺體的灰燼給我，我想建塔供養。』 眾人都同意給他。 當時，拘尸國的人得到舍利后，就在他們的國土上建塔供養。 波波國、遮羅國、羅摩伽國、毗留提國、迦維衛國、毗舍羅國、摩竭國以及阿阇世王等，得到舍利后，各自回到自己的國家，建塔供養。 香姓婆羅門拿著瓶子回去建塔。 畢缽村的人拿著焚燒佛陀遺體的灰燼回去建塔。 當時，如來的舍利被建成了八座塔，第九座是瓶塔，第十座是炭塔，第十一座是佛陀出生時的頭髮塔。 佛陀是什麼時候出生的呢？ 是沸星出現的時候出生的。 沸星出現時出家，沸星出現時成道，沸星出現時滅度。 八日佛陀出家，八日成菩提，八日取滅度。 二月如來出生，二月佛陀出家，二月成菩提，二月取涅槃。 《雙卷大般泥洹經》中說，當時波旬國、諸花氏可樂國、諸拘鄰有行國、諸滿離神州國、諸梵志維耶國、諸離昌聽說佛陀在雙樹間般涅槃（佛陀的最終寂滅），各自準備了四種軍隊，到達拘夷止城外。 赤澤國的諸釋氏也準備了四種軍隊來到，稟告說：『釋尊聖雄（對釋迦牟尼佛的尊稱），出自我的親族，確實是我的諸位父輩敬慕的對象，前來請求分舍利。』 摩竭陀國的阿阇世王也準備了四種軍隊渡河而來，派遣梵志屯蹶前去打探訊息。 現在佛陀的眾生之佑在此滅度，確實是我所敬仰的天人，前來請求舍利。'
【English Translation】 English version: I, Great King Shangbai, inquire whether you are well, your body is light and agile, and your movements are strong? The Śarīra (relics from the cremation of the Buddha) has not yet arrived, and I have been longing for it immensely. Now I am sending a messenger with the Tathāgata's (another name for the Buddha) tooth Śarīra, hoping that you can make offerings to it to comfort my anticipation. When the morning star appears, I will have finished dividing the Śarīra and will personally deliver it. At that time, a Brahmin named Xiang used a bottle to hold about one 'shi' of Śarīra, and then divided the Śarīra equally into eight parts. He told everyone, 'I hope everyone can give me this bottle, I want to build a Stūpa (a mound-like or hemispherical structure containing relics) in my place to make offerings.' Everyone said, 'Great, you really know the times.' So everyone agreed to give him the bottle. At that time, the people of Bippalavana said to everyone, 'Please give me the charred ashes from the cremation of the Buddha's body, I want to build a Stūpa to make offerings.' Everyone agreed to give it to him. At that time, the people of Kuśinagara, after obtaining the Śarīra, built a Stūpa in their territory to make offerings. The countries of Pava, Chala, Ramagrama, Vethadipa, Kapilavastu, Vaisali, Magadha, and King Ajātaśatru, after obtaining the Śarīra, each returned to their own country and built Stūpas to make offerings. The Brahmin named Xiang took the bottle back to build a Stūpa. The people of Bippalavana took the charred ashes from the cremation of the Buddha's body back to build a Stūpa. At that time, the Tathāgata's Śarīra was used to build eight Stūpas, the ninth was the bottle Stūpa, the tenth was the charcoal Stūpa, and the eleventh was the Stūpa of the Buddha's hair at birth. When was the Buddha born? He was born when the boiling star appeared. He renounced the world when the boiling star appeared, he attained enlightenment when the boiling star appeared, and he passed away when the boiling star appeared. The Buddha renounced the world on the eighth day, attained Bodhi (enlightenment) on the eighth day, and attained Nirvana (the final liberation) on the eighth day. The Tathāgata was born in the second month, the Buddha renounced the world in the second month, the Buddha attained Bodhi in the second month, and the Buddha attained Nirvana in the second month. The 'Two-Volume Mahāparinirvāṇa Sūtra' says that at that time, the countries of Pāpā, the delightful country of the various Huāshì, the country of the various Kulin Youxing, the country of the various Manli Shenzhou, the country of the various Brahmins of Viyaya, and the various Lichang, upon hearing that the Buddha had entered Parinirvana (the Buddha's final passing away) between the twin trees, each prepared four types of troops and arrived outside the city of Kuśinagara. The various Śākya of the country of Chize also prepared four types of troops and came, reporting, 'The Śākya Muni (a respectful title for Śākyamuni Buddha), comes from my clan, and is indeed the object of reverence of my various fathers, and has come to request a share of the Śarīra.' King Ajātaśatru of Magadha also prepared four types of troops and crossed the river, sending the Brahmin Tun Jue to inquire about the news. Now that the Buddha's blessing for all beings has passed away here, he is indeed the Deva (god) whom I revere, and has come to request the Śarīra.'
骨分。王答佛自來此。我當供養。謝汝大王舍利分不可得。於是屯蹶聚眾人作頌告曰。
今各遠離 四兵在此 義言不用 必命相抵
拘夷國人亦答頌曰。
如欲舉眾 吾斯亦有 俱命相抵 則未為恐
梵志屯蹶曉眾人言。諸君皆宿夜承佛嚴教。佛大慈故燒形遺骨。欲廣祐天下。何宜當爲毀本慧意。舍利現在但當分耳。眾咸稱善。皆詣舍利稽首畢。乃使屯蹶分之。於是屯蹶持一罌。受一石許蜜涂其里。分為八分已白眾言。吾既敬佛。愿得著罌舍利。歸起塔廟。皆言智哉。即共聽與。梵志溫達乞地燋炭。歸起塔寺。皆言與之。後有衡國異道士。求得地灰。於是八國得佛八分舍利。各還起塔有八塔。第九罌塔。第十炭塔。第十一灰塔。既分舍利。又為遠方諸四輩弟子。未悉聞故留九十日。乃去城四十里。于衛致鄉四衢道中。作塔寺拘夷豪姓。共作㽃瓳石墼。縱廣三尺集用作塔。及高縱廣皆丈五尺。藏黃金罌。舍利于其中置。立長表法輪。柈蓋懸繒。燃燈花香伎樂。禮事供養。
祐以為雙樹八枝義各有明。舍利八分緣亦有會。故蛻化之體或全或散。用能留瑞群剎。降福人天。夫不生而假胎。無形而委骨。其示跡垂教。即不思議之事也。
釋迦天上龍宮舍利寶塔記第二十九(出
【現代漢語翻譯】 現代漢語譯本：骨舍利的部分。國王回答佛陀親自來到這裡，我應當供養。拒絕了大王，舍利的部分不可得。於是屯蹶（一位婆羅門的名字）聚集眾人作頌說道： 『如今各自遠離，四種軍隊在此，正義之言不用，必定以命相抵。』 拘夷（Kushinagar）國人也作頌回答說： 『如果想要興兵，我們這裡也有，都以命相抵，那我們也不害怕。』 婆羅門屯蹶曉諭眾人說：『諸位都長夜接受佛陀的嚴格教誨。佛陀大慈大悲，所以焚燒身體留下遺骨，想要廣泛保佑天下。怎麼可以做出毀壞根本智慧的事情呢？舍利現在，只應當分而已。』眾人都稱讚說好。都到舍利前稽首完畢，於是讓屯蹶來分。於是屯蹶拿一個甕，用大約一石的蜂蜜塗在裡面。分為八份后告訴眾人說：『我既然敬重佛陀，希望得到裝著舍利的甕，回去建造塔廟。』大家都說好。就共同聽從並給予了他。婆羅門溫達（Venda）乞討了火燒后的炭，回去建造塔寺。大家都說給他。後來有衡國的異道士，求得了地上的灰。於是八個國家得到了佛陀的八份舍利，各自回去建造塔，共有八座塔。第九座是甕塔，第十座是炭塔，第十一座是灰塔。分完舍利后，又爲了遠方各位四輩弟子，因為他們還沒有完全聽說此事，所以停留了九十天。然後離開城四十里，在衛致鄉（Vesali）的四通八達的道路中，建造塔寺。拘夷的豪門大姓，共同製作㽃瓳石墼（一種磚），縱橫三尺，聚集起來用來建造塔。以及高和縱橫都有一丈五尺，將黃金甕和舍利放置在其中。豎立長長的標誌和法輪，柈蓋（一種覆蓋物）上懸掛絲綢，點燃燈火，獻上鮮花香料和伎樂，行禮供養。 祐（作者的名字）認為雙樹八枝的意義各有說明，舍利分為八份的因緣也有會合。所以蛻化之體或者完整或者分散，用以能夠留下祥瑞于各個佛剎，降下福澤於人天。不生而假借母胎，無形而留下遺骨，這顯示的軌跡和垂示的教誨，就是不可思議的事情啊。 《釋迦天上龍宮舍利寶塔記》第二十九（出自《廣弘明集》）。
【English Translation】 English version: The division of the bone relics. The king replied to the Buddha, 'Since you have come here yourself, I should make offerings.' He refused the king, saying that the division of the relics was not permissible. Thereupon, Tun Jue (name of a Brahmin) gathered the people and composed a verse, saying: 'Now each of us is far apart, the four armies are here, righteous words are useless, we must risk our lives.' The people of Kushinagar also replied with a verse, saying: 'If you want to raise an army, we also have one here, we will all risk our lives, then we will not be afraid.' The Brahmin Tun Jue explained to the people, 'All of you have received the Buddha's strict teachings for a long time. The Buddha is greatly compassionate, so he burned his body and left behind relics, wanting to widely bless the world. How can we do things that destroy the fundamental wisdom? The relics are here now, we should just divide them.' The people all praised him, saying it was good. They all went to the relics and bowed their heads, and then let Tun Jue divide them. Thereupon, Tun Jue took a jar and coated the inside with about one 'shi' (unit of measurement) of honey. After dividing it into eight parts, he told the people, 'Since I respect the Buddha, I hope to get the jar containing the relics, and go back to build a pagoda and temple.' Everyone said it was wise. They all listened and gave it to him. The Brahmin Venda begged for charcoal from the fire, and went back to build a pagoda and temple. Everyone said to give it to him. Later, there was a heretic from Heng country who sought and obtained ashes from the ground. Thereupon, the eight countries obtained the Buddha's eight portions of relics, and each went back to build a pagoda, there were eight pagodas. The ninth was the jar pagoda, the tenth was the charcoal pagoda, and the eleventh was the ash pagoda. After dividing the relics, they also stayed for ninety days for the sake of the disciples of the four groups from afar, because they had not yet fully heard of this matter. Then they left the city forty 'li' (unit of measurement), and in the crossroads of Weizhi village (Vesali), they built a pagoda and temple. The wealthy and prominent families of Kushinagar jointly made '㽃瓳' stone bricks (a type of brick), three 'chi' (unit of measurement) in length and width, and gathered them to build a pagoda. And the height and length and width were all fifteen 'chi', and they placed the golden jar and relics inside. They erected a long sign and Dharma wheel, and hung silk on the '柈蓋' (a type of covering), lit lamps, and offered flowers, incense, and music, and performed rituals of offering. You (name of the author) believes that the meaning of the eight branches of the twin trees each has its own explanation, and the cause and condition of the relics being divided into eight parts also has a convergence. Therefore, the body of transformation is either complete or scattered, in order to be able to leave auspiciousness in various Buddha lands, and bestow blessings on humans and gods. Not being born but borrowing a mother's womb, without form but leaving behind relics, the traces shown and the teachings imparted are inconceivable matters. Record of the Relic Pagoda in the Dragon Palace of Shakya Heaven, Twenty-ninth (from the 'Guang Hongming Ji').
菩薩處胎經)
有一大臣名優波吉。諫言諸王莫諍。佛舍利應當分之普共供養。何為興兵共相征罰。爾時釋提桓因。即現為人語諸王言。我等諸天亦當有分。若共諍力則有勝負。幸可見與勿足為難。爾時阿耨達龍王。文鄰龍王。伊那缽龍王。語八王言。我等亦應有舍利分。若不見與力足相伏。時優波吉言。諸君且止。舍利宜共分之。即分為三分。一分與諸天。一分與龍王。一分與八王。分甕受碩余。此臣密以蜜涂甕里。以甕量分舍利。諸天得舍利。還於天上即起七寶塔。龍得舍利還於龍宮。亦起七寶塔。八王得舍利各還本國。亦起七寶塔。臣優波吉著甕。舍利並甕亦起七寶塔。灰及土四十九斛。起四十九寶塔。當阇維處亦起寶塔。高三十九仞。
釋迦龍宮佛𣯃塔記第三十(出阿育王經)
八國王競諍取捨利。各各起兵天帝釋見之。即遣天邊自下曉喻諸王言。佛在時諸王皆如兄弟。佛適泥洹云何相罰。橫殺萬民當共分之。各還起塔普皆得福。諸王皆言快哉。籍卿作評為我分之。得無諍也。邊自以金罌分之。阿阇世王共數各得八萬四千舍利。余有佛口一𣯃無敢取者。以阿阇世王初來求舍利時。車中投身著地。氣欲不報。故共持與阿阇世王。阿阇世王得舍利及𣯃。還大歡喜作倡伎樂。鼓角動天。難頭禾龍
【現代漢語翻譯】 現代漢語譯本 有一位大臣名叫優波吉（Upagupta）。他勸諫各位國王不要爭鬥，佛陀的舍利（Śarīra）應當分給眾人共同供養。為何要興兵互相征討呢？ 這時，釋提桓因（Śakra Devānām Indra）顯現為人，對各位國王說：『我們諸天也應當有一份。如果用武力爭奪，就會有勝負。希望各位能同意分給我們一份，不要為此為難。』 這時，阿耨達龍王（Anavatapta-nāga-rāja）、文鄰龍王（Vimala-nāga-rāja）、伊那缽龍王（Anupama-nāga-rāja）對八位國王說：『我們也應該有舍利的一份。如果不給我們，我們有足夠的力量來降伏你們。』 這時，優波吉（Upagupta）說：『各位請住手。舍利應該共同分配。』於是將舍利分為三分：一份給諸天，一份給龍王，一份給八位國王。分完后，還剩下一些舍利在甕里。這位大臣偷偷地用蜜塗在甕里，用甕來量分舍利。諸天得到舍利后，回到天上就建造了七寶塔。龍得到舍利后，回到龍宮，也建造了七寶塔。八位國王得到舍利后，各自回到自己的國家，也建造了七寶塔。大臣優波吉（Upagupta）得到裝舍利的甕，連同甕也建造了七寶塔。佛陀火化后的灰燼和泥土有四十九斛，建造了四十九座寶塔。在火化的地方也建造了寶塔，高三十九仞。 釋迦龍宮佛𣯃塔記第三十（出自《阿育王經》） 八位國王爭奪舍利，各自興兵。天帝釋（Devendra）看到這種情況，就派遣天人下凡曉諭各位國王說：『佛陀在世時，各位國王都像兄弟一樣。佛陀剛剛涅槃，為何要互相征討呢？這樣橫殺萬民，不如共同分配舍利，各自回去建造佛塔，普皆得福。』 各位國王都說：『好啊！請您來做評判，為我們分配舍利，這樣就不會有爭端了。』天人就用金罌來分配舍利。阿阇世王（Ajātaśatru）共計數得到八萬四千舍利。還剩下一顆佛口𣯃，沒有人敢取。因為當初阿阇世王（Ajātaśatru）前來求舍利時，從車中投身於地，氣息奄奄一息。所以大家共同把佛口𣯃給了阿阇世王（Ajātaśatru）。阿阇世王（Ajātaśatru）得到舍利和佛口𣯃，非常歡喜，大作倡伎樂，鼓角聲震天。難頭禾龍
【English Translation】 English version There was a minister named Upagupta. He advised the kings not to fight, saying that the Buddha's Śarīra (relics) should be divided and offered to all. Why start a war and punish each other? At that time, Śakra Devānām Indra (Lord Śakra, King of the Gods) appeared as a man and said to the kings, 'We gods should also have a share. If you fight by force, there will be victory and defeat. I hope you can agree to give us a share and not make it difficult.' At that time, Anavatapta-nāga-rāja (Anavatapta Dragon King), Vimala-nāga-rāja (Vimala Dragon King), and Anupama-nāga-rāja (Anupama Dragon King) said to the eight kings, 'We should also have a share of the Śarīra. If you don't give it to us, we have enough power to subdue you.' At that time, Upagupta said, 'Gentlemen, please stop. The Śarīra should be divided equally.' So he divided the Śarīra into three parts: one part for the gods, one part for the dragon kings, and one part for the eight kings. After the division, there were some Śarīra left in the urn. The minister secretly coated the inside of the urn with honey and used the urn to measure and divide the Śarīra. After the gods received the Śarīra, they returned to heaven and built a seven-jeweled pagoda. After the dragons received the Śarīra, they returned to the dragon palace and also built a seven-jeweled pagoda. After the eight kings received the Śarīra, they each returned to their own country and also built a seven-jeweled pagoda. Minister Upagupta obtained the urn containing the Śarīra, and he built a seven-jeweled pagoda for the urn as well. The ashes and soil from the Buddha's cremation amounted to forty-nine hu (a unit of volume), and forty-nine precious pagodas were built. A pagoda was also built at the cremation site, thirty-nine ren (an ancient unit of length) high. Record of the Śākyamuni Dragon Palace Buddha Tooth Relic Pagoda, Thirtieth (From the Aśokarāja Sūtra) The eight kings competed to seize the Śarīra, each raising troops. Devendra (King of the Gods) saw this situation and sent a celestial being to descend and explain to the kings, 'When the Buddha was alive, you kings were like brothers. Now that the Buddha has just entered Nirvana, why are you punishing each other? Instead of killing tens of thousands of people, why not divide the Śarīra together, return to your respective countries to build pagodas, and all receive blessings?' The kings all said, 'Excellent! Please act as the judge and divide the Śarīra for us, so that there will be no disputes.' The celestial being then used a golden urn to divide the Śarīra. Ajātaśatru (King Ajātaśatru) received a total of eighty-four thousand Śarīra. There was one Buddha tooth relic left, but no one dared to take it. Because when Ajātaśatru (King Ajātaśatru) first came to ask for the Śarīra, he threw himself from the chariot to the ground, and his breath was almost gone. Therefore, everyone jointly gave the Buddha tooth relic to Ajātaśatru (King Ajātaśatru). Ajātaśatru (King Ajātaśatru) received the Śarīra and the Buddha tooth relic, and was very happy, making music and performing plays, with the sound of drums and horns shaking the sky. Nandou Helong
王聞佛般泥洹。亦從諸龍化作人身。到泥洹所。道逢阿阇世王。還語言佛留舍利。非但唯使人間供養。可持一分見與不。阿阇世言不可得也。龍王言。我是難頭禾龍。舉卿國土。著八萬裡外磨碎成屑。阿阇世王怖懅故。即舉佛𣯃與之。更復欲取捨利。龍王便言我得此𣯃足供養也。旋別各去。龍王即還須彌山下。起水高八萬四千里。起水精琉璃塔。阿阇世王命終后。阿育王得其國土。時有大臣白阿育王言。難頭禾龍先輕阿阇世。奪佛𣯃去。阿育聞大瞋。即敕諸鬼神王。作鐵網鐵藉。縱置須彌山下水中。欲縛取龍王。龍王大怖共設計言。阿育事佛當伺其臥取其宮殿。移著須彌山下。水精塔中。自出與相見具說本末道意。狀其瞋必息。即便遣龍捧取阿育王宮殿。阿育王臥覺。不知是何處。見水精塔高八萬四千里。喜怖交心。難頭禾龍自出謝言。阿阇世王自與我佛𣯃我不奪也。釋迦文佛在世。與我要言。般泥洹后劫盡時。所有經戒及袈裟應器。我皆當取藏著是塔中。彌勒來下當復出著。阿育王聞此言大謝。實不知此難頭禾龍王。便使諸龍。還復阿育王宮殿置於本處。
祐以為。能供三寶本在天人。故忉利閻浮塔廟森列。至於難頭龍王。及大士應化。所以法滅之時收藏尊經。其能建剎不亦宜乎。
釋迦譜卷第四 大
【現代漢語翻譯】 現代漢語譯本： 王（指阿阇世王的大臣）聽說佛陀已經般泥洹（Parinirvana，意為圓寂，涅槃）。也從諸龍中化作人身，到泥洹（Nirvana，意為涅槃）的地方。路上遇到阿阇世王（Ajatasattu，意為未生怨）。還對他說佛陀留下舍利（Sarira，意為遺骨），不應該僅僅讓人間供養，可以拿出一部分給我嗎？阿阇世王說不可以。龍王說，我是難頭禾龍（Nanda-upananda，龍名），我可以舉起你的國土，放到八萬里之外磨碎成粉末。阿阇世王害怕了，就把佛𣯃（Buddha's tooth，佛牙）給了他。龍王還想再要舍利，龍王便說我得到這佛𣯃就足夠供養了。於是各自告別離去。龍王就回到須彌山（Mount Sumeru，佛教宇宙觀中的聖山）下，興起高八萬四千里的水，建造水精琉璃塔。阿阇世王死後，阿育王（Ashoka，印度孔雀王朝國王）得到了他的國土。當時有大臣對阿育王說，難頭禾龍先前輕視阿阇世王，奪走了佛𣯃。阿育王聽了非常生氣，就命令各位鬼神王，製作鐵網鐵柵，放置在須彌山下的水中，想要捉拿龍王。龍王非常害怕，共同商議說，阿育王信奉佛法，我們可以趁他睡覺的時候，把他的宮殿搬到須彌山下的水精塔中，然後我親自出去與他相見，詳細說明事情的來龍去脈和我的想法，這樣他的怒氣一定會平息。於是就派遣龍眾捧起阿育王的宮殿。阿育王睡醒后，不知道這是什麼地方，看見水精塔高八萬四千里，又高興又害怕。難頭禾龍親自出來謝罪說，佛𣯃是阿阇世王自己給我的，我不是搶奪的。釋迦文佛（Sakyamuni Buddha，佛教創始人）在世的時候，與我約定說，般泥洹后，劫盡的時候，所有的經戒以及袈裟應器，我都應當取來藏在這塔中，彌勒（Maitreya，未來佛）下生的時候，再拿出來。阿育王聽了這些話非常感謝，才知道是難頭禾龍王。於是命令各位龍眾，把阿育王的宮殿放回原來的地方。
祐認為，能夠供養三寶（佛、法、僧）原本就在天人和龍族。所以忉利天（Trayastrimsa，佛教六慾天之一）和閻浮提（Jambudvipa，我們所居住的世間）的塔廟林立。至於難頭龍王，以及大士應化，所以在法滅之時收藏尊經，他們能夠建造佛塔也是應該的。
《釋迦譜》卷第四
【English Translation】 English version: The ministers heard that the Buddha had entered Parinirvana (final Nirvana). They also transformed from dragons into human bodies and went to the place of Nirvana. On the way, they met King Ajatasattu (Unborn Enemy). They said to him, 'The Buddha left behind Sarira (relics). It should not only be offered by humans. Can you give me a portion?' King Ajatasattu said it was impossible. The Dragon King said, 'I am Nanda-upananda (name of a dragon). I can lift your kingdom and grind it into powder eighty thousand miles away.' King Ajatasattu was frightened and gave him the Buddha's tooth (Buddha's tooth relic). The Dragon King wanted more relics, but the Dragon King said, 'Obtaining this Buddha's tooth is enough for me to make offerings.' Then they bid farewell and left. The Dragon King returned to the foot of Mount Sumeru (the sacred mountain in Buddhist cosmology), raised water eighty-four thousand miles high, and built a crystal stupa. After King Ajatasattu died, King Ashoka (Indian Mauryan Emperor) obtained his kingdom. At that time, a minister said to King Ashoka, 'Nanda-upananda previously disrespected King Ajatasattu and took the Buddha's tooth.' King Ashoka was very angry and ordered the ghost and spirit kings to make iron nets and fences and place them in the water under Mount Sumeru to capture the Dragon King. The Dragon King was very frightened and discussed together, 'King Ashoka believes in Buddhism. We can take advantage of his sleep to move his palace to the crystal stupa under Mount Sumeru. Then I will personally go out to meet him, explain the whole story and my intentions, and his anger will surely subside.' So they sent the dragons to lift King Ashoka's palace. When King Ashoka woke up, he did not know where he was. He saw the crystal stupa eighty-four thousand miles high, and he was both happy and scared. Nanda-upananda personally came out to apologize and said, 'King Ajatasattu gave me the Buddha's tooth himself. I did not snatch it. When Sakyamuni Buddha (founder of Buddhism) was alive, he agreed with me that after Parinirvana, at the end of the kalpa, all the sutras, precepts, kasaya robes, and alms bowls should be taken and stored in this stupa. When Maitreya (future Buddha) descends, they will be taken out again.' King Ashoka was very grateful after hearing these words and realized that it was Nanda-upananda. So he ordered the dragons to return King Ashoka's palace to its original place.
You (a commentator) believes that the ability to make offerings to the Three Jewels (Buddha, Dharma, Sangha) originally lies with the devas and nagas. Therefore, the stupas and temples in Trayastrimsa (one of the six heavens of desire) and Jambudvipa (the world we live in) are densely arranged. As for Nanda Dragon King and the transformation of the great bodhisattvas, they collect the honored scriptures at the time of the Dharma's extinction. It is fitting that they can build stupas.
Shijia Genealogy, Volume 4
正藏第 50 冊 No. 2040 釋迦譜
釋迦譜卷第五
蕭齊釋僧祐撰
阿育王造八萬四千塔記第三十一
釋迦獲八萬四千塔宿緣記第三十二
釋迦法滅盡緣記第三十三
釋迦法滅盡相記第三十四
阿育王造八萬四千塔記第三十一(出雜阿含經)
爾時世尊。與諸比丘循邑而行。時有二童子。一名阇耶二名毗阇耶。共在沙中嬉戲。遙見世尊三十二相莊嚴其體。時阇耶童子心念言。我當以麥麨上佛。仍手捧細沙著世尊缽中。時毗阇耶合掌隨喜。時彼童子而發願言。以惠施善根功德。令得一天下一傘蓋王。即於此處生得供養諸佛。爾時世尊發容微笑。阿難合掌白言世尊。何緣微笑。爾時世尊告阿難。當知我滅度百年之後。此童子于巴連弗邑。統領一天下轉輪王。姓孔雀名阿育。正法治化。又復廣佈我舍利。當造八萬四千塔。阿難取此缽中所施之沙。舍著如來經行處。當行彼處。阿難受教即取缽沙。泥經行處。阿難當知。于巴連弗邑。有王名日月護。彼王當生子名曰頻頭娑羅。當治彼國。彼復有子名曰修師摩。時瞻婆國有一婆羅門女。極為端正令人樂見。為國所珍。諸相師輩見彼女相。即記彼女當爲王妃必生二子。一當領天下。一當出家學道得成聖蹟。時婆羅
【現代漢語翻譯】 現代漢語譯本 《釋迦譜》卷第五
蕭齊 釋僧祐 撰
阿育王造八萬四千塔記第三十一
釋迦獲八萬四千塔宿緣記第三十二
釋迦法滅盡緣記第三十三
釋迦法滅盡相記第三十四
阿育王造八萬四千塔記第三十一（出自《雜阿含經》）
當時，世尊與眾比丘在城邑間行走。當時有兩個童子，一個名叫阇耶（Jaya），一個名叫毗阇耶（Vijaya），一起在沙地裡嬉戲。遠遠地看見世尊三十二相莊嚴其身。當時阇耶童子心想：『我應當用麥粉供養佛。』於是用手捧起細沙，放入世尊的缽中。當時毗阇耶合掌隨喜。當時那童子發願說：『以這惠施的善根功德，令我得到統治天下的傘蓋王位。就在此處出生，能夠供養諸佛。』當時世尊面露微笑。阿難（Ananda）合掌問道：『世尊，您為何微笑？』當時世尊告訴阿難：『你要知道，我滅度百年之後，這童子將在巴連弗邑（Pataliputra）統治天下，成為轉輪王。姓孔雀，名叫阿育（Ashoka）。他將以正法治理天下，並且廣泛地分佈我的舍利，建造八萬四千塔。』阿難，取這缽中所施的沙，撒在如來（Tathagata）經行的地方，應當在那裡行走。阿難接受教誨，立即取缽中的沙，塗抹在經行的地方。阿難你要知道，在巴連弗邑，有一位國王名叫日月護（Chandragupta）。這位國王將生一個兒子，名叫頻頭娑羅（Bindusara）。他將治理那個國家。他還有一個兒子，名叫修師摩（Sushima）。當時瞻婆國（Champa）有一位婆羅門（Brahmin）女子，極其端正，令人喜愛。被國家所珍視。相士們看到她的面相，就預言她將成為王妃，必定生下兩個兒子。一個將統治天下，一個將出家學道，得成聖蹟。當時婆羅
【English Translation】 English version Shakya Genealogy, Volume 5
Compiled by Monk Sengyou of the Xiao Qi Dynasty
Record 31: King Ashoka Builds Eighty-Four Thousand Stupas
Record 32: Shakyamuni's Predestined Affinity for Obtaining Eighty-Four Thousand Stupas
Record 33: Record of the Extinction of Shakyamuni's Dharma
Record 34: Signs of the Extinction of Shakyamuni's Dharma
Record 31: King Ashoka Builds Eighty-Four Thousand Stupas (From the Samyukta Agama Sutra)
At that time, the World-Honored One was walking through towns with the monks. There were two boys, one named Jaya (Victory) and the other named Vijaya (Complete Victory), playing in the sand together. From afar, they saw the World-Honored One, whose body was adorned with the thirty-two marks of greatness. Jaya thought to himself, 'I should offer wheat flour to the Buddha.' So he took fine sand in his hands and put it into the World-Honored One's bowl. Vijaya then joined his palms in joyful approval. At that time, the boy made a vow, saying, 'By the merit of this charitable act, may I obtain the kingship of the entire world under one umbrella. May I be born in this place and be able to make offerings to all the Buddhas.' At that time, the World-Honored One smiled. Ananda (Joy) joined his palms and asked, 'World-Honored One, what is the reason for your smile?' The World-Honored One then told Ananda, 'You should know that one hundred years after my extinction, this boy will rule the world in Pataliputra (City of Flowers), becoming a Chakravartin (Wheel-Turning King). His name will be Ashoka (Without Sorrow), and he will be of the Maurya (Peacock) clan. He will govern with the righteous Dharma and widely distribute my relics, building eighty-four thousand stupas.' Ananda, take the sand offered in this bowl and scatter it where the Tathagata (Thus Come One) walks; you should walk there. Ananda received the teaching and immediately took the sand from the bowl, spreading it on the walking path. Ananda, you should know that in Pataliputra, there will be a king named Chandragupta (Protected by the Moon and Sun). That king will have a son named Bindusara (Essence of the Drop). He will govern that country. He will also have a son named Sushima (Very Auspicious). At that time, in the country of Champa (Magnolia), there will be a Brahmin (Priestly caste) woman who is extremely beautiful and pleasing to the eye. She will be cherished by the country. The fortune-tellers, seeing her face, will predict that she will become a queen and will surely give birth to two sons. One will rule the world, and the other will leave home to study the Way and attain sainthood. At that time, the Brahmin
門聞相師所說。歡喜無量即持其女。詣巴連弗邑種種莊嚴。欲嫁與修師摩王子。相師云應嫁與頻頭娑羅王。王見此女端正有德。即立為第一夫人。恒相娛樂。仍便懷體月滿生子。生時安隱母無憂惱。過七日後立字名無憂。又復生子名曰離憂。無憂者身體粗澀父不喜見。王欲試諸子。呼婆羅門言。觀我諸子於我滅后誰當作王。婆羅門言。將此諸子出城。金殿園館中當觀其相。時阿育王母語阿育言。今王出金殿園館中觀諸王子。於我滅后誰當作王。汝何不去。阿育啟言。既不蒙念亦復不樂見我。母言但往即便往去。愿母賜送食。母言如是。王先敕大臣。若阿育來者。當使其乘老鈍象來。又復老人以為眷屬。時阿育即乘老象。至園館中地坐。時諸王子各下飲食。阿育母以瓦器成酪飯。送與阿育。王問師言。此中誰有王相。當紹我位。時彼相師視諸王子。見阿育具有王相。當得紹位。又作是念此阿育。大王所不相愛。我若語言當作王者。王必不樂。即語言我今總記。此中若有好乘者。是人當作王。時諸王子聞彼所說。各自念言我乘好乘。時阿育言。我乘老宿像我得作王。時王又復語師言。愿更為觀之。師復答言。此中有第一坐者。彼當作王。諸王子等各相謂言。我坐第一。阿育言我今坐地。是堅勝坐我當作王。王復語師更為重
【現代漢語翻譯】 現代漢語譯本 我聽聞相士所說，心中歡喜無量，就帶著我的女兒，前往巴連弗邑（Pataliputra，古印度城市名），用各種裝飾打扮，想要把她嫁給修師摩王子（Susima，王子名）。但相士說，應該嫁給頻頭娑羅王（Bindusara，國王名）。國王見到這個女子端莊美麗，品德高尚，就立她為第一夫人，經常和她一起享樂。不久她就懷孕了，足月後生下一個兒子。生產時平安順利，母親沒有憂愁煩惱。過了七天後，給孩子取名叫無憂（Ashoka，人名，意為'無憂'）。後來又生了一個兒子，名叫離憂（Vigataśoka，人名，意為'離憂'）。這個無憂，因為身體粗糙醜陋，父親不喜歡見他。 國王想要測試他的兒子們，就召來婆羅門（Brahmin，古印度祭司階層）說：『你們看看我的兒子們，在我死後誰能繼承王位？』婆羅門說：『把這些王子帶到城外，在金殿園館中，我才能觀察他們的相貌。』 當時，阿育王（Ashoka，即無憂，後來的孔雀王朝國王）的母親對阿育說：『現在國王要到金殿園館中觀察各位王子，看看我死後誰能繼承王位。你為什麼不去呢？』阿育回答說：『既然父王不關心我，我也不喜歡見他。』母親說：『你只管去就是了。』阿育說：『希望母親能賜給我送行的食物。』母親說：『好的。』 國王事先命令大臣：『如果阿育來了，就讓他乘坐老弱的象，並讓老年人做他的隨從。』當時，阿育就乘坐著老象，來到園館中坐在地上。各位王子各自呈上飲食。阿育的母親用瓦器盛著酪飯，送給阿育。國王問相士說：『這些人中誰有帝王之相，能夠繼承我的王位？』 當時，那位相士觀察各位王子，看到阿育具有帝王之相，將來能夠繼承王位。但他又想：『這個阿育，大王並不喜愛。如果我說他能當國王，大王一定不高興。』於是就說：『我現在總的來說，這些人中誰乘坐的工具最好，誰就能當國王。』各位王子聽到他這樣說，各自心想：『我乘坐的工具最好。』阿育說：『我乘坐的是老弱的象，難道我能當國王嗎？』 國王又對相士說：『希望你再仔細觀察。』相士回答說：『這些人中誰坐的位置最好，誰就能當國王。』各位王子互相說：『我坐的位置最好。』阿育說：『我現在坐在地上，這是最堅固的位置，我能當國王。』國王又對相士說：『希望你再仔細觀察。』
【English Translation】 English version I heard what the physiognomist said, and my heart was filled with immeasurable joy. I took my daughter to Pataliputra (ancient Indian city name), adorned her with various decorations, and intended to marry her to Prince Susima (prince's name). However, the physiognomist said that she should be married to King Bindusara (king's name). When the king saw that this woman was dignified and beautiful, and of high moral character, he made her his first queen and often enjoyed himself with her. Soon she became pregnant, and after a full term, she gave birth to a son. The birth was peaceful and smooth, and the mother had no worries or troubles. After seven days, the child was named Ashoka (person's name, meaning 'without sorrow'). Later, she gave birth to another son named Vigataśoka (person's name, meaning 'free from sorrow'). This Ashoka, because of his rough and ugly body, was not liked by his father. The king wanted to test his sons, so he summoned the Brahmins (ancient Indian priestly class) and said, 'Look at my sons, who will inherit the throne after my death?' The Brahmins said, 'Take these princes outside the city, to the Golden Hall Garden, and I will be able to observe their appearances.' At that time, Ashoka's (the same Ashoka who later became the Mauryan king) mother said to Ashoka, 'Now the king is going to the Golden Hall Garden to observe the princes, to see who will inherit the throne after my death. Why don't you go?' Ashoka replied, 'Since the king does not care about me, I do not like to see him either.' The mother said, 'Just go.' Ashoka said, 'I hope my mother can give me food for the journey.' The mother said, 'Okay.' The king had previously ordered the ministers, 'If Ashoka comes, let him ride an old and weak elephant, and let old people be his attendants.' At that time, Ashoka rode the old elephant and sat on the ground in the garden. The princes each presented food. Ashoka's mother sent Ashoka rice porridge in a clay pot. The king asked the physiognomist, 'Who among these people has the appearance of an emperor and can inherit my throne?' At that time, the physiognomist observed the princes and saw that Ashoka had the appearance of an emperor and would be able to inherit the throne in the future. But he thought, 'This Ashoka is not loved by the king. If I say that he can be king, the king will not be happy.' So he said, 'In general, whoever rides the best vehicle among these people will be the king.' When the princes heard him say this, they each thought, 'I ride the best vehicle.' Ashoka said, 'I ride an old and weak elephant, can I be king?' The king said to the physiognomist again, 'I hope you will observe more carefully.' The physiognomist replied, 'Whoever sits in the best position among these people will be the king.' The princes said to each other, 'I sit in the best position.' Ashoka said, 'I am now sitting on the ground, which is the most solid position, and I can be king.' The king said to the physiognomist again, 'I hope you will observe more carefully.'
觀。師又報言此中上器上食此當得王。阿育念言。我有勝食我必作王。坐散還宮。時阿育母問阿育。婆羅門定記誰耶。阿育啟言兒當作王。老象為乘以地為坐。素器盛食粳米雜酪。是最勝也。時婆羅門知阿育當王。數脩敬。其母即便問言。誰當作王。師言汝生太子。阿育是其人也。時頻頭羅王邊國。怛叉尸羅反。王即語阿育。汝將四兵平伐彼國。及至發引與少兵甲。時從者白王子言。今往伐彼國無有軍仗。云何得平。阿育言我若應王者。兵甲自然來應。發是語時。尋聲地開兵甲從地而出。即將四兵往伐彼國。時彼諸國民人。聞阿育來即平治道路。種種供養奉迎王子。諸天宣令。阿育王子當王此天下。汝等勿興逆意。彼國即便降伏。如是乃至平此天下至於海際。時父王得重疾。諸臣即便莊嚴阿育將至王所。今且立此子為王。我等后徐徐當立修師摩為王。時王聞此語憂愁不樂默然不對。即便命終。時阿育心念口言。我應正得王位者。諸天自然來以水灌我頂。素繒系首。尋聲諸天即以水灌阿育頂。素繒系首受王極位人神欣慶。又引傳云。阿育拜王日鐵輪飛降王閻浮提。虛空地下各四十里。鬼神咸皆贊善。
阿育王如禮法殯葬父王已。即立阿㝹樓陀為大臣。時修師摩王子聞父崩。背立阿育為王心生不忍。即集諸兵來伐阿
【現代漢語翻譯】 現代漢語譯本 觀。師傅又告知說，這裡有上等的器具和食物，這位應當能當國王。阿育心想，我有更好的食物，我一定能當國王。儀式結束后回到宮中。當時阿育的母親問阿育，婆羅門占卜的結果是誰？阿育回答說，兒子應當能當國王。乘坐老象，以土地為座位，用素凈的器皿盛放食物，是摻雜乳酪的粳米飯，這是最上等的。當時婆羅門知道阿育將要當國王，多次對他表示尊敬。阿育的母親就問婆羅門說，誰將要當國王？婆羅門說，你所生的太子阿育就是這個人。當時頻頭羅王邊境的國家，怛叉尸羅（Taxila，古印度城市）反叛。國王就告訴阿育，你率領軍隊去平定那個國家。等到出發的時候，只給了他少量的兵器盔甲。當時跟隨的人對王子說，現在去攻打那個國家，沒有足夠的軍備，怎麼能夠平定呢？阿育說，如果我應當當國王，兵器盔甲自然會來。說完這句話的時候，隨著聲音，地面裂開，兵器盔甲從地裡涌出。阿育就率領軍隊去攻打那個國家。當時那個國家的百姓，聽說阿育來了，就平整道路，用各種供品迎接王子。諸天宣稱，阿育王子將要統治這個天下，你們不要產生反抗的念頭。那個國家就投降了。就這樣，阿育平定了天下，直到海邊。當時父王得了重病，大臣們就裝扮阿育，將他帶到國王那裡，說現在先立這個兒子為王，我們以後再慢慢地擁立修師摩（Susima，王子名）為王。當時國王聽到這些話，憂愁不樂，沉默不語，就去世了。當時阿育心裡想，口裡說，如果我應當正式得到王位，諸天自然會來用水灌我的頭頂，用白色的絲綢繫在我的頭上。隨著聲音，諸天就用水灌阿育的頭頂，用白色的絲綢繫在他的頭上，阿育接受了王位，人神都歡欣慶賀。又有傳說記載，阿育登基為王的那天，鐵輪從空中降落，統治閻浮提（Jambudvipa，古印度地區的名稱），虛空和地下各有四十里，鬼神都讚歎稱好。 阿育王按照禮法安葬了父王之後，就立阿㝹樓陀（Anuruddha，人名）為大臣。當時修師摩王子聽說父王駕崩，阿育揹著他自己當了國王，心中不服，就聚集軍隊來攻打阿育。
【English Translation】 English version Looking. The master also announced that there are superior utensils and food here, and this one should become king. Asoka thought, 'I have better food, I will surely become king.' After the ceremony, he returned to the palace. At that time, Asoka's mother asked Asoka, 'Who did the Brahmin determine?' Asoka replied, 'The son should become king, riding an old elephant, with the ground as a seat, using plain utensils to hold food, which is glutinous rice mixed with cheese, this is the most superior.' At that time, the Brahmin knew that Asoka would become king and showed him respect many times. His mother then asked the Brahmin, 'Who will become king?' The master said, 'The prince you gave birth to, Asoka, is that person.' At that time, the border country of King Bindusara, Taxila (Taxila, an ancient Indian city) rebelled. The king then told Asoka, 'You lead the army to pacify that country.' When he set out, he was given only a small amount of weapons and armor. At that time, the followers said to the prince, 'Now going to attack that country without sufficient military equipment, how can we pacify it?' Asoka said, 'If I am destined to be king, weapons and armor will naturally come.' As soon as he said these words, with a sound, the ground opened, and weapons and armor emerged from the ground. Asoka then led the army to attack that country. At that time, the people of that country, hearing that Asoka was coming, leveled the roads and welcomed the prince with various offerings. The gods proclaimed, 'Prince Asoka will rule this world, do not have any rebellious thoughts.' That country then surrendered. In this way, Asoka pacified the world, all the way to the sea. At that time, the father king became seriously ill, and the ministers dressed Asoka and brought him to the king, saying, 'Let's establish this son as king for now, and we will slowly establish Susima (Susima, a prince's name) as king later.' At that time, the king heard these words, was sad and unhappy, remained silent, and then passed away. At that time, Asoka thought in his heart and said with his mouth, 'If I am to rightfully obtain the throne, the gods will naturally come to pour water on my head and tie white silk on my head.' With a sound, the gods poured water on Asoka's head and tied white silk on his head. Asoka accepted the throne, and both humans and gods rejoiced and celebrated. There is also a legend that on the day Asoka ascended the throne, an iron wheel descended from the sky, ruling Jambudvipa (Jambudvipa, the name of an ancient Indian region), forty miles in the sky and forty miles underground, and the ghosts and gods all praised and said good. After King Asoka buried his father according to the rites, he appointed Anuruddha (Anuruddha, a person's name) as a minister. At that time, Prince Susima heard that his father had passed away and that Asoka had become king behind his back, and he was unwilling in his heart, so he gathered troops to attack Asoka.
育。時阿㝹樓陀大臣機關木象。又作阿育王像。以像騎象安置東門外。又作無煙火坑以物覆之。阿㝹樓陀大臣。語修師摩王子言。欲作王者。阿育在東門可往伐之。能得之者自然得作。王子即趣東門墮火坑。便即死亡。阿育王正法治化。時諸臣輩。我等共立阿育為王。故輕慢于王。不行君臣之禮。王亦自知諸臣輕慢。時王語諸臣曰。汝等可伐華果之樹殖于刺棘。諸臣答曰。未曾見聞。卻除華果而殖刺樹。乃至王三敕令伐彼亦不從。爾時王即持利劍殺五百大臣。王將綵女出外園遊戲。見一無憂樹華極敷盛。王見已。此華樹與我同名。心懷歡喜。王形體醜陋面板粗澀。諸綵女輩憎惡王故。以手毀折無憂華樹。王從眠覺。見無憂樹華狼藉在地。心生忿怒。系諸綵女以火燒殺。王行暴惡故曰暴惡阿育王。時阿㝹樓陀大臣白王言。王云何以手自殺諸臣綵女。王今當立屠殺之人。即宣教立屠殺者。彼有一山名曰耆梨。中有一織師子亦名耆梨。兇惡撾打繫縛男女。及捕水陸之生。乃至拒逆父母。是故世人傳云兇惡耆梨子。時王使語之言。汝能為王斬諸兇人不。彼答曰一切閻浮提有罪者。我能凈除況此一方。王即為作屋舍極為端嚴唯開一門。于其中間作治罪之法狀如地獄。時彼兇人啟王言。今從王乞愿。若人來入此中者不復得出。答言
【現代漢語翻譯】 現代漢語譯本：阿育（Ayu，人名）即位時，阿㝹樓陀（Anurutha，人名）大臣用機關木象，又製作了阿育王（Ayu Wang，國王名）的雕像，讓木象馱著阿育王像安置在東門外。又挖了一個沒有煙的火坑，用東西覆蓋住。阿㝹樓陀大臣對修師摩（Xiushimo，人名）王子說：『想要當國王嗎？阿育在東門，可以去攻打他。能打敗他的人自然就能當國王。』王子立刻前往東門，掉進火坑，當即死亡。阿育王用正法治理國家。當時各位大臣心想：『我們共同擁立阿育為王，所以輕慢於他，不遵守君臣之禮。』阿育王也知道大臣們輕慢自己。當時阿育王對各位大臣說：『你們可以砍掉結華果的樹，改種帶刺的樹。』大臣們回答說：『從未見過聽說過，砍掉結華果的樹而改種帶刺的樹。』阿育王甚至三次下令砍伐，他們也不聽從。當時阿育王就拿起利劍殺了五百名大臣。阿育王帶著宮女們到外面的花園遊玩，看見一棵無憂樹（Wuyou Shu，樹名）開滿了花。阿育王看見后，心想：『這棵花樹和我的名字相同。』心裡很高興。阿育王形體醜陋，面板粗糙，宮女們都憎惡他，用手毀壞折斷無憂樹的花。阿育王從睡夢中醒來，看見無憂樹的花散亂地落在地上，心中非常憤怒，捆綁住宮女們，用火燒死。阿育王行為暴虐兇惡，所以被稱為暴惡阿育王。當時阿㝹樓陀大臣對阿育王說：『大王為什麼親手殺死大臣和宮女呢？大王現在應當設立屠殺之人。』於是宣佈命令設立屠殺者。那裡有一座山名叫耆梨（Qili，山名），山中有一個織工的兒子也名叫耆梨，他兇惡地毆打捆綁男女，捕捉水陸上的生物，甚至違逆父母。所以世人傳說他是兇惡的耆梨子。當時阿育王派人對他說：『你能為我斬殺兇惡之人嗎？』他回答說：『整個閻浮提（Yanfuti，佛教術語，指我們所居住的這個世界）有罪的人，我都能清除乾淨，更何況這一個地方。』阿育王就為他建造房屋，極其端正莊嚴，只開一個門。在房屋中間設定治罪的刑具，形狀如同地獄。當時那個兇人稟告阿育王說：『現在我向大王請求，如果有人進入這裡面，就不能再出來。』阿育王回答說：
【English Translation】 English version: At the time when Ayu (name of a person) ascended the throne, Minister Anurutha (name of a person) used mechanical wooden elephants and also made a statue of King Ayu (Ayu Wang, name of a king), placing the statue riding the wooden elephant outside the east gate. He also dug a smokeless fire pit and covered it with objects. Minister Anurutha said to Prince Xiushimo (Xiushimo, name of a person): 'Do you want to be king? Ayu is at the east gate; you can go and attack him. Whoever can defeat him will naturally become king.' The prince immediately went to the east gate, fell into the fire pit, and died instantly. King Ayu governed the country with the Dharma. At that time, the ministers thought: 'We jointly established Ayu as king, so we disrespect him and do not observe the etiquette between ruler and subjects.' King Ayu also knew that the ministers were disrespecting him. At that time, King Ayu said to the ministers: 'You can cut down the trees that bear flowers and fruit and plant thorny trees instead.' The ministers replied: 'We have never seen or heard of cutting down trees that bear flowers and fruit and planting thorny trees instead.' King Ayu even ordered the felling three times, but they did not obey. At that time, King Ayu took up a sharp sword and killed five hundred ministers. King Ayu went out to the outer garden with the palace women to play, and saw a Saraca asoca tree (Wuyou Shu, name of a tree) in full bloom. When King Ayu saw it, he thought: 'This flowering tree has the same name as me.' He was very happy. King Ayu was ugly in appearance and had rough skin, so the palace women hated him and destroyed and broke the flowers of the Saraca asoca tree with their hands. King Ayu woke up from his sleep and saw the flowers of the Saraca asoca tree scattered on the ground. He was very angry, tied up the palace women, and burned them to death. King Ayu acted violently and cruelly, so he was called the Cruel King Ayu. At that time, Minister Anurutha said to King Ayu: 'Why does Your Majesty personally kill ministers and palace women? Your Majesty should now establish a slaughterer.' So he announced an order to establish a slaughterer. There was a mountain there called Qili (Qili, name of a mountain), and the son of a weaver in the mountain was also named Qili. He cruelly beat and tied up men and women, captured creatures on land and in water, and even disobeyed his parents. Therefore, the world says that he is the cruel son of Qili. At that time, King Ayu sent someone to say to him: 'Can you kill the wicked for me?' He replied: 'I can cleanse all the sinners in Jambudvipa (Yanfuti, Buddhist term, referring to the world we live in), let alone this one place.' King Ayu then built a house for him, which was extremely upright and solemn, with only one door open. In the middle of the house, he set up instruments of punishment, shaped like hell. At that time, the wicked man reported to King Ayu: 'Now I ask Your Majesty for a request. If someone enters this place, they will not be able to come out again.' King Ayu replied:
如汝所愿。爾時商主之子厭世間苦。出家學道遊行諸國。次第乞食誤入屠殺舍中。時彼比丘遙見舍里。有火車爐炭等治諸眾生。恐怖毛豎便欲出門。兇惡即往執比丘言。入此中者。無有得出於此而死。比丘心生悲悔泣淚滿目。乞我少時生命可至一月。彼兇不聽。如是日數漸減止於七日。彼即聽許。時此比丘知將死不久。勇猛精進坐禪息心。不能得道至於七日。時王宮內人。有事送付兇主。將是女人。著臼中以杵搗之。令成碎末。時比丘見是事。極厭惡此身。嗚呼苦哉。我身不久亦當如是。斷一切結成阿羅漢。時彼兇惡人語此比丘。期限已盡。比丘以偈答曰。我心得解脫。斷除諸有盡。今此身骸無復吝惜。爾時彼兇主。執彼比丘著鐵鑊油中。足與薪火火終不然。或復不熱。兇主見火不然。打拍使者而自然火。火即猛盛久久開鐵鑊蓋。見彼比丘鐵鑊中蓮華上坐。生希有心即以啟王。王便嚴駕將無量眾來看比丘。時彼比丘調伏時至。即身升虛空猶如雁王。示種種變化。向王說偈。我是佛弟子。逮得諸漏盡。生死大恐怖。我今悉得脫。時阿育王聞彼比丘所說。于佛法所生大敬信傳云王訪諸臣民。叵有及見佛者不唯有波斯匿王妹。作比丘尼年百三十餘。見佛在世。王即往問。佛何功德耶。尼答曰。世尊威神備于經說。我時年十歲
【現代漢語翻譯】 現代漢語譯本：如你所愿。當時，商人之子厭倦世間的痛苦，出家修行遊歷各國，依次乞食，誤入屠宰場中。當時，那位比丘遠遠地看見屠宰場里有火爐、炭等用來整治各種眾生，感到恐懼，毛髮豎立，便想出門。兇惡之人立刻前去抓住比丘說：『進入這裡的人，沒有能夠出去的，都會在這裡死去。』比丘心中生起悲傷後悔，眼淚盈眶，乞求說：『請給我少許生命，哪怕一個月。』那兇惡之人不聽。這樣，日子漸漸減少，最終定為七日。那人才答應。當時，這位比丘知道將不久於人世，勇猛精進，坐禪息心，但不能得道，直到七日。當時，王宮內有人，有事要交給兇惡的主管，便將一個女人，放在石臼中用杵搗，使之成為碎末。當時比丘看見這件事，極其厭惡這個身體，哀嘆道：『唉，苦啊！我的身體不久也將這樣。』於是斷除一切煩惱結縛，成就阿羅漢果。當時，那兇惡的人對這位比丘說：『期限已經到了。』比丘用偈語回答說：『我的心已得解脫，斷除了所有存在的執著。現在對於這個身體，我再也沒有任何吝惜。』當時，那兇惡的主管抓住那位比丘，將他放入鐵鍋油中，又在鍋下新增柴火，但火始終不燃，或者不熱。兇惡的主管見火不燃，鞭打負責點火的人，火才自然燃燒起來。火勢猛烈，過了很久打開鐵鍋蓋，看見那位比丘在鐵鍋中的蓮花上端坐。生起稀有之心，立刻稟告國王。國王便莊嚴地駕車，帶領無數人來看比丘。當時，那位比丘調伏眾生的時機已到，立刻升到虛空中，猶如雁王，示現種種變化。向國王說偈語：『我是佛的弟子，已經證得諸漏已盡。對於生死的大恐怖，我現在完全解脫了。』當時，阿育王聽聞那位比丘所說，對於佛法生起極大的敬信。傳說國王訪問各位大臣百姓，有沒有見過佛的。只有波斯匿王（Prasenajit，古代憍薩羅國國王）的妹妹，作比丘尼，年齡一百三十多歲，見過佛在世。國王立刻前去詢問：『佛有什麼功德呢？』比丘尼回答說：『世尊的威神，在經典中都有詳細的說明。我當時年齡十歲。』 English version: As you wish. At that time, the son of a merchant, weary of the suffering of the world, renounced his home and practiced the Dharma, traveling through various countries, begging for food in turn, and mistakenly entered a slaughterhouse. At that time, that Bhiksu (Buddhist monk) saw from afar that in the slaughterhouse there were furnaces, charcoal, and other things used to torment various sentient beings. He felt terrified, his hair stood on end, and he wanted to leave. The cruel person immediately went to grab the Bhiksu (Buddhist monk) and said, 'Those who enter here cannot leave; they will die here.' The Bhiksu (Buddhist monk) felt sadness and regret in his heart, tears filled his eyes, and he begged, 'Please grant me a little more life, even just one month.' That cruel person did not listen. Thus, the days gradually decreased, and finally it was set at seven days. Only then did that person agree. At that time, this Bhiksu (Buddhist monk), knowing that he would soon die, was courageous and diligent, meditating and calming his mind, but he could not attain enlightenment, even after seven days. At that time, someone from the royal palace had something to deliver to the cruel supervisor, so they took a woman and placed her in a mortar and pestle, grinding her into powder. At that time, the Bhiksu (Buddhist monk) saw this and was extremely disgusted with this body, lamenting, 'Alas, how bitter! My body will soon be like this too.' Then he cut off all the bonds of affliction and attained the state of Arhat (one who has attained Nirvana). At that time, that cruel person said to this Bhiksu (Buddhist monk), 'The deadline has arrived.' The Bhiksu (Buddhist monk) replied with a verse, 'My mind has attained liberation, cutting off all attachments to existence. Now, I have no more attachment to this body.' At that time, that cruel supervisor grabbed that Bhiksu (Buddhist monk) and put him in an iron cauldron filled with oil, and added firewood underneath, but the fire would not ignite, or it was not hot. The cruel supervisor, seeing that the fire would not ignite, whipped the person in charge of lighting the fire, and then the fire naturally ignited. The fire was fierce, and after a long time, the lid of the iron cauldron was opened, and the Bhiksu (Buddhist monk) was seen sitting on a lotus flower in the iron cauldron. He felt a rare and wonderful feeling and immediately reported it to the king. The king then solemnly drove his chariot, leading countless people to see the Bhiksu (Buddhist monk). At that time, the time for that Bhiksu (Buddhist monk) to tame sentient beings had arrived, and he immediately ascended into the sky, like a king of geese, displaying various transformations. He spoke a verse to the king, 'I am a disciple of the Buddha, and I have attained the exhaustion of all defilements. As for the great terror of birth and death, I am now completely liberated.' At that time, King Ashoka (an Indian emperor of the Maurya Dynasty) heard what that Bhiksu (Buddhist monk) said and developed great reverence and faith in the Buddha's Dharma. It is said that the king asked his ministers and people if anyone had seen the Buddha. Only the sister of King Prasenajit (an ancient king of Kosala), who was a Bhiksuni (Buddhist nun), over 130 years old, had seen the Buddha in the world. The king immediately went to ask, 'What are the merits of the Buddha?' The Bhiksuni (Buddhist nun) replied, 'The majestic power of the World Honored One is described in detail in the scriptures. I was ten years old at that time.'
【English Translation】 As you wish. At that time, the son of a merchant, weary of the suffering of the world, renounced his home and practiced the Dharma, traveling through **various countries, begging for food in turn, and mistakenly entered a slaughterhouse. At that time, that Bhiksu (Buddhist monk) saw from afar that in the slaughterhouse there were furnaces, charcoal, and other things used to torment various sentient beings. He felt terrified, his hair stood on end, and he wanted to leave. The cruel person immediately went to grab the Bhiksu (Buddhist monk) and said, 'Those who enter here cannot leave; they will die here.' The Bhiksu (Buddhist monk) felt sadness and regret in his heart, tears filled his eyes, and he begged, 'Please grant me a little more life, even just one month.' That cruel person did not listen. Thus, the days gradually decreased, and finally it was set at seven days. Only then did that person agree. At that time, this Bhiksu (Buddhist monk), knowing that he would soon die, was courageous and diligent, meditating and calming his mind, but he could not attain enlightenment, even after seven days. At that time, someone from the royal palace had something to deliver to the cruel supervisor, so they took a woman and placed her in a mortar and pestle, grinding her into powder. At that time, the Bhiksu (Buddhist monk) saw this and was extremely disgusted with this body, lamenting, 'Alas, how bitter! My body will soon be like this too.' Then he cut off all the bonds of affliction and attained the state of Arhat (one who has attained Nirvana). At that time, that cruel person said to this Bhiksu (Buddhist monk), 'The deadline has arrived.' The Bhiksu (Buddhist monk) replied with a verse, 'My mind has attained liberation, cutting off all attachments to existence. Now, I have no more attachment to this body.' At that time, that cruel supervisor grabbed that Bhiksu (Buddhist monk) and put him in an iron cauldron filled with oil, and added firewood underneath, but the fire would not ignite, or it was not hot. The cruel supervisor, seeing that the fire would not ignite, whipped the person in charge of lighting the fire, and then the fire naturally ignited. The fire was fierce, and after a long time, the lid of the iron cauldron was opened, and the Bhiksu (Buddhist monk) was seen sitting on a lotus flower in the iron cauldron. He felt a rare and wonderful feeling and immediately reported it to the king. The king then solemnly drove his chariot, leading countless people to see the Bhiksu (Buddhist monk). At that time, the time for that Bhiksu (Buddhist monk) to tame sentient beings had arrived, and he immediately ascended into the sky, like a king of geese, displaying various transformations. He spoke a verse to the king, 'I am a disciple of the Buddha, and I have attained the exhaustion of all defilements. As for the great terror of birth and death, I am now completely liberated.' At that time, King Ashoka (an Indian emperor of the Maurya Dynasty) heard what that Bhiksu (Buddhist monk) said and developed great reverence and faith in the Buddha's Dharma. It is said that the king asked his ministers and people if anyone had seen the Buddha. Only the sister of King Prasenajit (an ancient king of Kosala), who was a Bhiksuni (Buddhist nun), over 130 years old, had seen the Buddha in the world. The king immediately went to ask, 'What are the merits of the Buddha?' The Bhiksuni (Buddhist nun) replied, 'The majestic power of the World Honored One is described in detail in the scriptures. I was ten years old at that time.'
佛來入宮殿內。地皆作金色。我即作禮金釵墮地緬與光合。去後光歇尋之方得。又云佛有八種音聲。今海邊有鳥名曰羯隨。其音哀亮頗似萬一。王求得此鳥旬日不鳴。時青衣映鏡嚴莊。鳥見其像驚翥欲鳴。青衣轉鏡還便輟響。王曰若能使鳥鳴者。以為夫人。青衣即取諸鏡懸於四壁。鳥見影顧眄回惶悲鳴。振迅清暢和雅。王聞之乃悟起正真道意。即拜青衣為第二夫人。婇女七千人咸皆歡喜。又白比丘言。佛未滅度時何所記說。比丘答言佛記大王。於我滅後過百歲。時于巴連弗邑有三億家。彼國有王名曰阿育。當王此閻浮提為轉輪王。正法治化。又復宣佈我舍利于閻浮提。立八萬四千塔。佛如是記。然大王今造此大地獄殺害無量。王今宜應慈念一切眾生。佛之所記大王者。王當如法修行。時阿育王于佛所極生敬信。合掌向比丘作禮。我得大罪今向比丘懺悔。我之所作甚為不善。唯愿佛子。受我懺悔舍心。勿復責我愚人。譬喻經云。時王宮內。常以四事供養二萬沙門。有外道梵志。門徒甚盛忌害沙門。欲加陵毀。乃選其眾中能幻化者。變為異道。所奉神名夷摩旦羅。一頭四面八目八臂。強猛兇壯多從醜類。先巡邑里次到城門。國中男女亡走失魄。王下輿卻蓋迎之於城門。問其所欲得。鬼曰吾欲啖人。若惜民者。諸沙門悉不耕
【現代漢語翻譯】 現代漢語譯本 佛陀來到宮殿內，地面都變成了金色。我立刻行禮，頭上的金釵掉在地上，與金色的光芒融合在一起。光芒消失後，我才找到金釵。還有人說佛陀有八種聲音。現在海邊有一種鳥名叫羯隨（Kalaviṅka），它的聲音哀婉清亮，頗似佛音的萬分之一。國王找到這種鳥，但它十幾天都不叫。當時，一位名叫青衣的女子照著鏡子，精心打扮。鳥看見她的影像，驚動得想要鳴叫。青衣轉動鏡子，鳥就停止了鳴叫。國王說：『如果誰能讓這鳥鳴叫，我就立她為夫人。』青衣於是取來許多鏡子，懸掛在四壁。鳥看見鏡中的影像，左顧右盼，驚慌悲鳴，振翅發出清脆悅耳的聲音。國王聽了，這才醒悟，生起了追求真正佛法的意念，立刻拜青衣為第二夫人。七千名婇女都非常高興。國王又問比丘：『佛陀未入滅時，說了些什麼？』比丘回答說：『佛陀預言大王，在我入滅后一百年，在巴連弗邑（Pāṭaliputra）會有三億戶人家。那個國家會有位國王名叫阿育（Aśoka），他將統治整個閻浮提（Jambudvīpa），成為轉輪王，以正法治理天下。他還會將我的舍利在閻浮提廣為傳播，建立八萬四千座佛塔。』佛陀是這樣預言的。然而，大王您現在建造如此巨大的地獄，殺害無數生靈。大王您應該慈悲憐憫一切眾生。佛陀所預言的大王，您應當如法修行。』當時，阿育王對佛陀產生了極大的敬信，合掌向比丘行禮說：『我犯下了滔天大罪，現在向比丘懺悔。我所做的一切實在太不好了。希望佛子接受我的懺悔，寬恕我，不要再責怪我這個愚人。』《譬喻經》中說，當時國王的宮殿內，經常用四種供養來供養兩萬名沙門（śrāmaṇa）。有一些外道梵志（brāhmaṇa），他們的門徒非常多，嫉妒憎恨沙門，想要加以凌辱譭謗。於是他們選出教眾中擅長幻術的人，變化成異道所信奉的神，名叫夷摩旦羅（Yama-tantra），一個頭，四張臉，八隻眼睛，八隻手臂，兇猛醜陋。先在鄉里巡遊，然後來到城門。城中的男女都嚇得魂不附體，四處逃散。國王下車，撤去華蓋，在城門迎接他，問他想要什麼。鬼說：『我想要吃人。如果你們愛惜百姓，就把那些沙門都交給我，因為他們不耕種。』
【English Translation】 English version The Buddha came into the palace, and the ground turned golden. I immediately paid my respects, and the golden hairpin in my hair fell to the ground, merging with the golden light. After the light subsided, I was able to find it. It is also said that the Buddha has eight kinds of voices. Now, there is a bird by the sea called Kalaviṅka (Kalaviṅka, a mythical bird with a beautiful voice), whose sound is mournful and bright, somewhat like one ten-thousandth of the Buddha's voice. The king sought this bird, but it did not sing for ten days. At that time, a woman named Qingyi, looking in the mirror, dressed up carefully. The bird saw her image, startled and wanting to sing. Qingyi turned the mirror, and the bird stopped singing. The king said, 'If anyone can make this bird sing, I will make her my queen.' Qingyi then took many mirrors and hung them on the four walls. The bird saw its reflection, looking around in fear and sadness, flapping its wings and making a clear and melodious sound. The king heard it and realized the true meaning of the Dharma, immediately making Qingyi his second queen. The seven thousand palace women were all very happy. The king then asked the Bhikṣu (bhikkhu, a Buddhist monk), 'What did the Buddha say before he passed away?' The Bhikṣu replied, 'The Buddha prophesied that after my Parinirvana (parinibbana, complete nirvana), in Pāṭaliputra (Pāṭaliputra, an ancient city in India) there will be three hundred million households. That country will have a king named Aśoka (Aśoka, a famous Indian emperor), who will rule the entire Jambudvīpa (Jambudvīpa, the land of the rose-apple tree, referring to the Indian subcontinent), becoming a Chakravartin (cakkavatti, wheel-turning monarch), governing the world with the Dharma. He will also spread my relics throughout Jambudvīpa, building eighty-four thousand stupas.' That is what the Buddha prophesied. However, Your Majesty is now building such a great hell, killing countless beings. Your Majesty should have compassion for all sentient beings. The king prophesied by the Buddha, you should practice according to the Dharma.' At that time, King Aśoka developed great reverence and faith in the Buddha, and with his palms together, he paid respects to the Bhikṣu, saying, 'I have committed a great sin, and now I repent to the Bhikṣu. What I have done is very bad. I hope that the Buddha's disciple will accept my repentance, forgive me, and not blame me, a fool.' The Avadāna (avadāna, a type of Buddhist literature) says that at that time, in the king's palace, twenty thousand Śrāmaṇas (śrāmaṇa, wandering ascetics) were regularly provided with the four requisites. Some heretical Brahmins (brāhmaṇa, a member of the priestly class), whose followers were very numerous, were jealous and hateful of the Śrāmaṇas, wanting to insult and slander them. So they selected one of their followers who was skilled in illusion, and transformed him into a deity worshiped by other religions, named Yama-tantra (Yama-tantra, a fierce deity), with one head, four faces, eight eyes, and eight arms, fierce and ugly. First, he toured the villages, and then he came to the city gate. The men and women in the city were terrified and scattered in all directions. The king got out of his chariot, removed the canopy, and greeted him at the city gate, asking him what he wanted. The demon said, 'I want to eat people. If you cherish your people, hand over those Śrāmaṇas to me, because they do not cultivate the land.'
而食。費耗滋甚幸可見付。以充廚膳。王大恐懼遣使報僧。時有一沙彌名端正。年十三白諸比丘。我能降化之。即到鬼所而告之曰。諸大比丘尋次當來。汝欲顯奇可待食竟。時從鬼梵志二萬餘人。王大設供。沙彌斂肴吸饌搖牙而盡。尚未充飽因取從鬼以次吞之。並隨神足皆在祇桓。作幻梵志稽首謝過。求欲出家悉成沙門。后多得羅漢。王因此倍加信伏。時彼比丘度阿育王已。乘空而化。時王從彼地獄欲出。兇主白王言王不復得去。王曰汝今欲殺我耶。彼曰如是。王曰。誰先入此中。答曰我是。王曰若然者汝先應取死。王即敕人將此兇主。著作膠舍里以火燒之。又敕壞此地獄施眾生無畏。
傳云。王得信心。問道人曰。我從來殺害不必以理。今修何善得免斯殃。答曰。唯有起塔供養眾僧。赦諸徒囚賑濟貧乏。王曰。何處可起塔。道人即以神力左手掩日。日光作八萬四千道。散照閻浮提。所照之處皆可起塔。今諸塔處是也。
時王欲建舍利塔。將四兵眾至王舍城。取阿阇世王佛塔中舍利。還復修治此塔與先無異。如是取七佛塔中舍利。至羅摩村中。時諸龍王。將王入龍宮中。王從龍索舍利供養。龍即分與之。時王作八萬四千金銀琉璃頗梨篋。盛佛舍利。又作八萬四千四寶瓶。以盛此篋。又作無量百千幡幢傘蓋
【現代漢語翻譯】 現代漢語譯本：然後（鬼等）開始進食。花費巨大，所幸可以看見（國王）支付，以充當廚房的膳食。國王非常恐懼，派遣使者告知僧眾。當時有一位沙彌（Śrāmaṇera，小乘佛教出家男子）名叫端正，年僅十三歲，對各位比丘（Bhikkhu，佛教出家男子）說：『我能夠降伏感化他們。』隨即來到鬼的住所，告知他們說：『各位大比丘馬上就要來了，你們如果想要顯現奇異之處，可以等待用餐完畢。』當時跟隨鬼的梵志（Brāhmaṇa，婆羅門）有兩萬多人。國王大擺供宴。沙彌將各種菜餚吸入，咀嚼后全部吃光，仍然沒有吃飽，於是抓取跟隨鬼的梵志，依次吞食。並且憑藉神足通，全部到達祇桓（Jetavana，祇樹給孤獨園）。作幻術的梵志叩頭謝罪，請求出家，全部成為沙門（Śrāmaṇa，佛教出家修行者）。後來很多人證得阿羅漢（Arhat，小乘佛教最高果位）。國王因此更加信服。當時那位比丘度化阿育王（Aśoka）后，乘空而去。當時國王從地獄想要出來，兇惡的主管對國王說：『您不能再離開了。』國王說：『你現在想要殺我嗎？』主管說：『是的。』國王說：『是誰先進入這地獄中的？』主管回答說：『是我。』國王說：『如果是這樣，你應該先去死。』國王立即命令手下將這位兇惡的主管，放置在膠舍里用火焚燒。又下令摧毀這個地獄，施予眾生無畏。 傳說記載，國王獲得信心后，問一位道人說：『我過去殺害眾生，不一定合乎道理，現在修習什麼善行才能免除這種災殃？』道人回答說：『只有建造佛塔供養眾僧，赦免所有囚犯，賑濟貧困之人。』國王問：『在什麼地方可以建造佛塔？』道人立即以神力用左手遮蔽太陽，日光化作八萬四千道光芒，散照閻浮提（Jambudvīpa，我們所居住的這個世界）。光芒照耀之處都可以建造佛塔。現在各處的佛塔就是這樣來的。 當時國王想要建造舍利塔（Stupa，佛教建築，通常用於存放舍利）。率領四兵大眾來到王舍城（Rājagṛha，古印度城市），從阿阇世王（Ajātaśatru，古印度國王）的佛塔中取出舍利（Śarīra，佛陀或高僧火化后的遺物）。修復這座佛塔，與先前沒有區別。像這樣取出了七佛塔中的舍利，到達羅摩村（Rāmagrāma）。當時各位龍王（Nāga，印度神話中的蛇神）將國王迎入龍宮中。國王向龍索取捨利供養，龍就分給了他。當時國王制作了八萬四千個金銀琉璃頗梨篋，盛放佛舍利。又製作了八萬四千個四寶瓶，用來盛放這些篋。又製作了無數百千幡幢傘蓋。
【English Translation】 English version: Then they began to eat. The expenses were great, but fortunately, it could be seen that (the king) was paying to provide for the kitchen's meals. The king was very frightened and sent messengers to inform the Sangha (community of monks). At that time, there was a Śrāmaṇera (novice monk) named Duānzhèng, only thirteen years old, who said to the Bhikkhus (monks): 'I can subdue and transform them.' He immediately went to the place of the ghosts and told them, 'The great Bhikkhus will come soon. If you want to show something extraordinary, you can wait until after the meal.' At that time, there were more than twenty thousand Brāhmaṇas (priests) following the ghosts. The king prepared a grand offering feast. The Śrāmaṇera sucked in all kinds of dishes, chewed them, and ate them all, but was still not full. So he grabbed the Brāhmaṇas who were following the ghosts and swallowed them one by one. And by means of his supernatural powers, they all arrived at Jetavana (Jeta Grove). The illusion-making Brāhmaṇas bowed their heads and apologized, asking to become monks, and they all became Śrāmaṇas. Later, many of them attained Arhatship (enlightened being). The king became even more convinced because of this. At that time, that Bhikkhu, after converting King Aśoka, departed through the air. At that time, the king wanted to come out of hell, but the cruel warden said to the king, 'You can't leave anymore.' The king said, 'Do you want to kill me now?' The warden said, 'Yes.' The king said, 'Who entered this hell first?' The warden replied, 'It was me.' The king said, 'If that's the case, you should die first.' The king immediately ordered his men to place this cruel warden in a glue house and burn him with fire. He also ordered the destruction of this hell, bestowing fearlessness upon all beings. Tradition says that after the king gained faith, he asked a Daoist (religious person), 'In the past, I killed beings, not necessarily according to reason. What good deeds should I cultivate now to avoid this calamity?' The Daoist replied, 'Only by building pagodas to make offerings to the Sangha, pardoning all prisoners, and providing relief to the poor.' The king asked, 'Where can pagodas be built?' The Daoist immediately used his supernatural power to cover the sun with his left hand, and the sunlight transformed into eighty-four thousand rays, scattering and shining upon Jambudvīpa (the world we live in). Pagodas can be built wherever the light shines. That is how the pagodas in various places came to be. At that time, the king wanted to build Stupas (Buddhist monuments). He led the four divisions of his army to Rājagṛha (ancient Indian city) to take the Śarīra (relics) from the Stupa of King Ajātaśatru (ancient Indian king). He repaired this Stupa, making it no different from before. In this way, he took the Śarīra from the Stupas of the seven Buddhas and arrived at Rāmagrāma. At that time, the Nāgas (dragon kings) welcomed the king into the dragon palace. The king asked the dragons for Śarīra to make offerings, and the dragons divided them among him. At that time, the king made eighty-four thousand gold, silver, lapis lazuli, and crystal caskets to hold the Buddha's Śarīra. He also made eighty-four thousand four-jeweled bottles to hold these caskets. He also made countless hundreds of thousands of banners, canopies, and umbrellas.
。使諸鬼神各持舍利供養之。具敕諸鬼神言。于閻浮提。至於海際城邑聚落。滿一億家者為世尊立塔。時有國名著叉尸羅三十六億家。彼國人語鬼神言。
三十六億篋舍利。與我等起立佛塔。王作方便國中人少者。令分與彼令滿家數。而立為塔時巴連弗邑。有上座名曰耶舍。王詣彼所白上座曰。我欲一日之中。立八萬四千佛塔遍此閻浮提。意願如是。時彼上座白言善哉。大王克后十五日月食時。令此閻浮提起諸佛塔。如是乃至。一日之中立八萬四千塔。世間民人興慶無量。共號曰法阿育王。
大阿育王經云。八國共分舍利。阿阇世王分數得八萬四千。又別得佛口二𣯃還國。道中逢難頭禾龍王從其求舍利分。阿阇世王不與。便語言我是龍王。力能壞汝國土。阿阇世王怖畏。即以佛𣯃與之。龍王還於須彌山下。起水高八萬四千里于下起水精塔。阿阇世還國。以紫金函盛舍利。作千歲燈火於五恒河沙水中塔葬埋之後。阿育王得其國土王取夫人。身長八尺發亦同等。眾相具足王令相師觀之。師言當爲王生金色之子。王即拜為第二夫人。后遂有身足滿十月。王有緣事宜出外行。王后妒嫉。便作方便共欲除之。募覓豬母即應產者。語第二夫人言。卿是年少甫爾始產。不可露面視天。以被覆面即生金子。光照宮中盜持兒
【現代漢語翻譯】 現代漢語譯本：於是阿育王命令眾鬼神各自拿著佛舍利去供養，並告誡他們說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）直到海邊的城邑村落，凡是滿一億戶人家的地方，都要為世尊（釋迦牟尼佛的尊稱）建立佛塔。』當時有個國家名叫著叉尸羅（Takshashila），有三十六億戶人家。那個國家的人對鬼神說：『請把三十六億份舍利分給我們，我們來建造佛塔。』國王想了個辦法，讓國內人口少的地方，分一些給人口多的地方，使每處都滿一億戶，然後建立佛塔。當時巴連弗邑（Pataliputra）有一位上座（長老）名叫耶舍（Yasha）。阿育王去拜訪他，對上座說：『我希望在一天之內，建立八萬四千座佛塔，遍佈整個閻浮提。』上座回答說：『太好了！大王可以在克后（Krishna Paksha，指黑半月）十五日月食的時候，開始在閻浮提建造佛塔。』就這樣，阿育王在一天之內建立了八萬四千座佛塔，世間百姓歡欣鼓舞，共同稱他為法阿育王。 《大阿育王經》記載，八個國家共同瓜分佛舍利，阿阇世王（Ajatashatru）分得八萬四千份，另外還得到佛口中的兩顆𣯃（佛牙），帶回國。在路上遇到難頭禾龍王（Nanda-Upananda Dragon King），龍王向他索要舍利。阿阇世王不給，龍王就說：『我是龍王，有能力摧毀你的國土。』阿阇世王害怕了，就把佛𣯃給了他。龍王回到須彌山（Mount Sumeru）下，興起高八萬四千里的水，在水下建造水晶塔。阿阇世王回國后，用紫金盒子盛放舍利，點燃千年的燈火，在五條恒河沙（Ganges River sand）的水中，將佛塔埋葬。後來阿育王得到了阿阇世王的國土，娶了他的夫人。這位夫人身高八尺，頭髮也一樣長，相貌端莊。阿育王讓相師給她看相，相師說她會為國王生一個金色的兒子。阿育王就封她為第二夫人。後來她懷孕了，足月臨盆。阿育王因為有事要外出，王后心生嫉妒，就想辦法要除掉她。她找來一頭即將生產的母豬，告訴第二夫人說：『你還年輕，剛生產，不能露面見天，用被子蓋住臉，就會生下金子。』孩子出生后，光芒照亮了整個宮殿，王后就偷偷地把孩子偷走了。
【English Translation】 English version: Thereupon, King Ashoka commanded all the ghosts and spirits to each take a relic and make offerings to it. He instructed all the ghosts and spirits, saying, 'In Jambudvipa (the world we live in), as far as the cities and villages by the sea, wherever there are one hundred million households, build a stupa for the World-Honored One (a respectful title for Shakyamuni Buddha).' At that time, there was a country named Takshashila, with thirty-six hundred million households. The people of that country said to the ghosts and spirits, 'Please give us thirty-six hundred million portions of relics, and we will build stupas.' The king devised a plan to distribute relics from areas with fewer households to areas with more, so that each location would have one hundred million households, and then build a stupa. At that time, in Pataliputra, there was a senior monk (elder) named Yasha. King Ashoka visited him and said to the senior monk, 'I wish to build eighty-four thousand stupas throughout Jambudvipa in a single day.' The senior monk replied, 'Excellent! Your Majesty can begin building the stupas in Jambudvipa on the fifteenth day of Krishna Paksha (the dark half of the lunar month) during a lunar eclipse.' Thus, King Ashoka built eighty-four thousand stupas in a single day, and the people of the world rejoiced and called him Dharma Ashoka. The Great Ashoka Sutra states that eight countries divided the Buddha's relics. King Ajatashatru received eighty-four thousand portions, and also obtained two teeth (Buddha's teeth) from the Buddha's mouth, which he took back to his country. On the way, he encountered the Nanda-Upananda Dragon King, who asked him for a portion of the relics. King Ajatashatru refused, and the Dragon King said, 'I am a Dragon King, and I have the power to destroy your kingdom.' King Ajatashatru was afraid and gave him the Buddha's teeth. The Dragon King returned to the foot of Mount Sumeru and raised water eighty-four thousand miles high, building a crystal stupa under the water. King Ajatashatru returned to his country, placed the relics in a purple-gold box, lit a thousand-year lamp, and buried the stupa in the water of the five Ganges River sands. Later, King Ashoka obtained King Ajatashatru's kingdom and married his queen. This queen was eight feet tall, with hair of the same length, and had a dignified appearance. King Ashoka had a fortune-teller examine her, and the fortune-teller said that she would bear a golden son for the king. King Ashoka then made her his second queen. Later, she became pregnant and was about to give birth after ten months. King Ashoka had to go out on business, and the queen became jealous and sought to get rid of her. She found a sow about to give birth and told the second queen, 'You are young and have just given birth, you must not show your face to the sky, cover your face with a blanket, and you will give birth to gold.' After the child was born, the light illuminated the entire palace, and the queen secretly stole the child.
去殺之。即以豬子著其邊。便罵言。汝云當爲王生金色之子。何故生豬。便取輪頭拍。因內後園中伏菜。王還聞之不悅。久久之後王出行園。見之憶念迎取歸宮。第二夫人漸得親近。具說情狀。王聞驚怪。即殺八萬四千夫人。阿育王后于城外造立地獄。治諸罪人佛知王殺諸夫人應墮地獄。即遣消散比丘化王。王發信悟。問比丘言。殺八萬四千夫人。罪可得贖不。道人言各為人起一塔。塔下著一舍利當得脫罪耳。王即尋覓阿阇世王舍利。有國相父年百二十。將五萬人取本舍利。王得大喜。即分與鬼神各還所部。令一日一時同戴八萬四千剎。諸鬼神言。多隔山障不得相知。王言汝曹但還。治槃護剎安鈴。我當使阿修輪以手摸日月。四天下亦同時震鼓。便舉戴之。二經不同故復兩存。及迦葉語阿難經云。塔成造千二百織成幡及雜華。未得懸幡。王身有疾。伏枕慷慨曰。若威靈有感。愿察我至誠。諸塔並列于坐隅。俯臨王前王手自系幡。以次而去各還其所。王體羸弊取幡不贍。有諸比丘行助王取之。故今上幡先令比丘將之也。由是病癒增算十二。故因名為續命幡。王已建八萬四千塔。歡喜踴躍將諸群臣。往詣雞雀精舍。白耶舍上座曰。更有比丘佛所受記。當作佛事不。我當往詣彼所。供養恭敬。上座答曰。佛般涅槃時。詣摩偷
【現代漢語翻譯】 現代漢語譯本 （他們）就去殺（那個孩子）。隨即把一隻小豬放在他旁邊，並罵道：『你說（這孩子）應當成為國王，生出金色的兒子，為何卻生出豬？』便拿起輪軸拍打（小豬），然後把它扔到後花園的伏菜中。國王回來后聽說了此事，心中不悅。過了很久之後，國王出行到花園，見到（那個孩子），回憶起往事，便把他迎回宮中。第二夫人逐漸得到國王的親近，便把事情的來龍去脈都說了出來。國王聽后非常震驚，隨即殺死了八萬四千位夫人。阿育王后來在城外建造地獄，懲治各種罪人。佛知道國王因為殺害眾多夫人應當墮入地獄，便派遣消散比丘來教化國王，國王因此醒悟。問比丘說：『殺害八萬四千位夫人，罪過可以贖清嗎？』道人說：『為每個人建造一座塔，塔下放置一枚舍利，應當可以脫罪。』國王隨即尋找阿阇世王（Ajatasattu，未生怨王）的舍利。有一位國相的父親，年一百二十歲，帶領五萬人取回了原本的舍利。國王非常高興，隨即把舍利分給鬼神，讓他們各自回到自己的管轄地，讓他們在同一天同一時刻同時戴上八萬四千個剎（caitya，佛塔）。眾鬼神說：『因為隔著山巒阻礙，無法互相知曉。』國王說：『你們只管回去，修繕槃護剎（Panhu caitya，一種佛塔），安裝鈴鐺。我將讓阿修輪（Asura，一種神）用手觸控日月，四天下（Sì tiānxià，整個世界）也同時震動鼓聲。』於是他們便舉起（舍利）戴上。因為兩部經的記載不同，所以兩種說法都保留下來。以及《迦葉語阿難經》（Kāśyapa's Discourse to Ānanda Sutra）中說，塔建成后，製作一千二百條織成的幡（patākā，旗幟）和各種鮮花，還沒來得及懸掛幡旗，國王就生病了，臥床不起，感慨地說：『如果威靈有感應，愿體察我的至誠。』所有的塔都排列在座位旁邊，俯臨國王面前，國王親手繫上幡旗，依次而去，各自回到原來的地方。國王身體虛弱，拿幡旗力不從心，有幾位比丘（bhikṣu，佛教僧侶）上前幫助國王拿幡旗。所以現在懸掛幡旗，先讓比丘拿著它。因此病癒，壽命增加了十二年，所以因此命名為續命幡。國王已經建造了八萬四千座塔，歡喜踴躍，帶領各位大臣，前往雞雀精舍（Kukkutarama，雞園寺）。對耶舍（Yasa，人名）上座（sthavira，長老）說：『還有比丘（bhikṣu，佛教僧侶）受到佛的授記，應當做佛事嗎？我應當前往他們那裡，供養恭敬。』上座回答說：『佛陀般涅槃（Parinirvana，完全的涅槃）時，前往摩偷（Mathura，地名）……』
【English Translation】 English version They went to kill him. Immediately, they placed a piglet beside him and cursed, 'You said (this child) should become a king, giving birth to a golden son, why did he give birth to a pig?' Then they took a wheel hub and beat (the piglet), and threw it into the hidden vegetables in the back garden. When the king returned and heard of this, he was displeased. After a long time, the king went to the garden, saw (the child), remembered the past, and welcomed him back to the palace. The second queen gradually gained the king's favor and told him the whole story. The king was shocked and immediately killed eighty-four thousand consorts. King Ashoka (Aśoka, an Indian emperor of the Maurya Dynasty) later built hells outside the city to punish various sinners. The Buddha knew that the king should fall into hell for killing so many consorts, so he sent the monk Nirodhaka (Nirodhaka, a monk) to transform the king, and the king awakened. He asked the monk, 'Can the sin of killing eighty-four thousand consorts be redeemed?' The ascetic said, 'Build a stupa (stūpa, a dome-shaped structure erected as a Buddhist shrine) for each person, and place a relic (śarīra, Buddhist relics) under the stupa, and you should be able to escape the sin.' The king then sought the relics of King Ajatasattu (Ajatasattu, King of Magadha). There was a father of a state minister, one hundred and twenty years old, who led fifty thousand people to retrieve the original relics. The king was overjoyed and immediately distributed the relics to the ghosts and gods, letting them return to their respective jurisdictions, and let them simultaneously wear eighty-four thousand caityas (caitya, a Buddhist shrine) at the same day and time. The ghosts and gods said, 'Because of the mountains and obstacles, we cannot know each other.' The king said, 'You just go back, repair the Panhu caitya (Panhu caitya, a type of stupa), and install bells. I will make the Asura (Asura, a type of deity) touch the sun and moon with his hand, and the four continents (Sì tiānxià, the whole world) will also shake with drums at the same time.' So they raised (the relics) and wore them. Because the records of the two sutras are different, both statements are retained. And the Kāśyapa's Discourse to Ānanda Sutra says that after the stupa was completed, one thousand two hundred woven banners (patākā, flags) and various flowers were made. Before the banners could be hung, the king fell ill, lay in bed, and said with emotion, 'If the spiritual power is responsive, may it observe my sincerity.' All the stupas were arranged beside the seat, overlooking the king, and the king personally tied the banners, one by one, and returned to their original places. The king was physically weak and unable to hold the banners, and several monks (bhikṣu, Buddhist monks) came forward to help the king hold the banners. Therefore, when hanging the banners now, the monks are first asked to hold them. Therefore, the illness was cured and the lifespan was increased by twelve years, so it was named the Life-Extending Banner. The king had already built eighty-four thousand stupas, rejoicing and leading the ministers to the Kukkutarama (Kukkutarama, a monastery). He said to the elder Yasa (Yasa, a proper noun) (sthavira, an elder), 'Are there any monks (bhikṣu, Buddhist monks) who have received the Buddha's prediction that they should do Buddhist deeds? I should go to them, make offerings and respect them.' The elder replied, 'When the Buddha entered Parinirvana (Parinirvana, complete Nirvana), he went to Mathura (Mathura, a place name)...'
羅國。告阿難曰。於我般涅槃后。百歲之後當有長者子。名優波崛多。當出家學道號無相佛。王問上座曰。優波崛多今已出世不。上座答曰。已出世出家學道。是阿羅漢住在優留蔓荼山中。王聞已歡喜踴躍。即敕群臣速辦嚴駕。將無量眷屬往詣彼所。尊者思惟若王來者。無量將從受諸大苦。殺害微蟲。答使者曰。我當自往詣王所。時王聞尊者自來。歡喜踴躍從摩偷羅至巴連弗邑。于其中間開安舟桁。于桁懸諸幡蓋。時尊者優波崛多。將一萬八千阿羅漢眾。逕至王國。王大歡喜踴躍。即脫瓔珞價直千萬。而授與之。王將諸大臣眷屬。即出往尊者所。即為下食。五體投地向彼作禮。長跪合掌而作是言。我今領此閻浮提。受于王位不以為喜。今睹尊者踴躍無量。如來弟子乃能如是。如睹于佛。時王請尊者優波崛多入城。設種種座請尊者就坐。眾僧令往雞雀精舍。白尊者曰尊者顏貌端正。身體柔軟。而我形體醜陋。肌膚粗澀。尊者而說偈曰。
我行佈施時 凈心好財物 不如王行施 以沙施於佛
時阿育王告諸大臣。我以沙佈施于佛。獲其果報如是。云何而不修敬於世尊。王復白優波崛多言。尊者示我佛所說法遊行處所。當往供養禮拜。時王將四兵軍眾。又持種種供養香華幡幢。及諸伎樂便將尊者。發去。尊
【現代漢語翻譯】 現代漢語譯本 在羅國，佛陀告訴阿難說：『我涅槃后一百年，當有一位長者之子，名叫優波崛多（Upagupta，意為近護），他將出家學道，號稱無相佛。』國王問上座說：『優波崛多現在已經出世了嗎？』上座回答說：『已經出世出家學道，是阿羅漢，住在優留蔓荼山（Urumunda，山名）中。』國王聽了，歡喜踴躍，立刻命令群臣準備車駕，帶領無數眷屬前往那裡。 尊者優波崛多心想，如果國王前來，無數隨從會遭受巨大痛苦，殺害微小蟲類。於是回覆使者說：『我應當親自前往拜見國王。』當時國王聽說尊者親自前來，歡喜踴躍，從摩偷羅（Mathura，古印度城市）到巴連弗邑（Pataliputra，古印度城市），在路途中開設安放舟船的橋樑，在橋樑上懸掛各種幡蓋。當時尊者優波崛多帶領一萬八千阿羅漢，直接來到王國。國王非常歡喜踴躍，立刻脫下價值千萬的瓔珞贈送給他。國王帶領大臣眷屬，出城前往尊者所在之處，親自為尊者準備食物，五體投地向尊者作禮，長跪合掌說道：『我如今統領閻浮提（Jambudvipa，指我們所居住的這個世界），承受王位，並不覺得歡喜。今天見到尊者，歡喜無量，如來弟子竟然能夠如此，如同見到佛陀。』 當時國王邀請尊者優波崛多入城，設定各種座位請尊者就坐。眾僧安排尊者前往雞雀精舍（Kukkutarama，寺院名）。稟告尊者說：『尊者顏貌端正，身體柔軟，而我形體醜陋，肌膚粗糙。』尊者於是說偈語： 『我行佈施時，凈心好財物，不如王行施，以沙施於佛。』 當時阿育王（Ashoka，印度孔雀王朝國王）告訴各位大臣：『我以沙土布施給佛陀，獲得如此果報。怎麼能不尊敬世尊呢？』國王又對優波崛多說：『尊者請指示我佛陀說法和修行的地方，我目前往供養禮拜。』當時國王帶領四兵軍眾，又拿著各種供養品，如香、花、幡、幢以及各種伎樂，便與尊者一同出發。
【English Translation】 English version In the country of Luo, the Buddha told Ananda: 'A hundred years after my Parinirvana, there will be a son of an elder named Upagupta (meaning 'near protection'), who will renounce the world and study the Way, and will be known as the Buddha of No Form.' The king asked the senior monk: 'Has Upagupta been born into the world yet?' The senior monk replied: 'He has already been born into the world and renounced the world to study the Way. He is an Arhat residing in Mount Urumunda.' Upon hearing this, the king rejoiced and immediately ordered his ministers to prepare the royal carriage and lead countless attendants to that place. The Venerable Upagupta thought, 'If the king comes, countless followers will suffer greatly, killing tiny insects.' So he replied to the messenger: 'I shall go to see the king myself.' At that time, the king heard that the Venerable One was coming himself, and he rejoiced greatly. From Mathura to Pataliputra, he opened bridges for boats to pass, and hung various banners and canopies on the bridges. At that time, the Venerable Upagupta led eighteen thousand Arhats directly to the kingdom. The king was overjoyed and immediately took off a necklace worth ten million and gave it to him. The king led his ministers and attendants out of the city to the place where the Venerable One was, personally prepared food for the Venerable One, prostrated himself with his five limbs to the ground, and knelt with his palms together, saying: 'I now rule Jambudvipa and receive the throne, but I do not feel happy. Today, seeing the Venerable One, I rejoice immeasurably. The Buddha's disciple is able to be like this, as if seeing the Buddha.' At that time, the king invited the Venerable Upagupta into the city and set up various seats for the Venerable One to sit on. The Sangha arranged for the Venerable One to go to Kukkutarama. They reported to the Venerable One: 'Venerable One, your appearance is dignified and your body is soft, while my form is ugly and my skin is rough.' The Venerable One then spoke a verse: 'When I practice giving, with a pure heart and good things, it is not as good as the king's giving, offering sand to the Buddha.' At that time, King Ashoka told his ministers: 'I offered sand to the Buddha and received such a reward. How can I not respect the World Honored One?' The king then said to Upagupta: 'Venerable One, please show me the places where the Buddha taught the Dharma and practiced, and I shall go to make offerings and pay homage.' At that time, the king led the four divisions of his army, and also brought various offerings such as incense, flowers, banners, canopies, and various musical instruments, and set off with the Venerable One.
者至隆頻林。此是如來生處。時王五體投地供養禮拜。即立佛塔。此處菩薩六年苦行。此處二女奉菩薩乳糜。時尊者將王至道場樹下。語王曰此樹菩薩以慈悲三昧力破魔兵眾。得阿耨多羅三藐三菩提處。時王舍無量珍寶種種供養。及起大塔廟。尊者將王至鳩尸那竭國。言此處如來具足作佛事畢。于無餘般涅槃。而般涅槃。時王聞是語。憂惱迷悶躄地啼泣涕零。如是乃至與種種供養立大塔廟。時王復白尊者曰。我意願欲得見佛。諸大弟子佛之所記者。欲供養彼舍利。愿為示之。時尊者白王言。善哉善哉。大王能發如是妙心。時尊者將王至舍衛國。入祇桓精舍以手指塔。此是尊者舍利弗塔。王當供養。王曰彼有何功德。尊者答曰。第二法王隨轉法輪。時王生大歡喜。舍十萬兩珍寶供養其塔。次復示大目揵連塔。王應供養此塔。王復問曰彼有何功德。尊者答曰是神足第一。以足持踐地地即振動。至於天宮。降伏難陀跋難陀龍王。時王舍十萬兩珍寶。供養此塔。次復示摩訶迦葉塔語王言。此是摩訶迦葉禪窟。應當供養。王問曰彼有何功德。答曰彼少欲知足頭陀第一。如來施以半座及僧伽梨衣。愍念眾生興立正法。時王舍十萬兩珍寶。供養是塔。次示尊者薄拘羅塔。應當供養。王問曰彼有何功德。尊者答曰彼無病第一。乃至不為
【現代漢語翻譯】 現代漢語譯本： 然後他們到達了隆頻林（Lumbini，如來佛的誕生地）。國王五體投地，供養禮拜，並立即在那裡建造了佛塔。這裡是菩薩六年苦行的地方。這裡是兩位女子向菩薩供奉乳糜的地方。當時，尊者帶領國王來到菩提樹下，告訴國王說：『這棵樹下，菩薩以慈悲三昧的力量，破除了魔兵的侵擾，證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』當時，國王捨棄了無量的珍寶，進行了種種供養，並建造了巨大的塔廟。尊者帶領國王來到鳩尸那竭國（Kushinagar），說：『這裡是如來圓滿完成佛事，進入無餘涅槃（Parinirvana，完全的涅槃）的地方。』當時，國王聽到這些話，憂愁煩惱，昏迷倒地，哭泣流淚，像這樣乃至進行了種種供養，建立了巨大的塔廟。當時，國王又對尊者說：『我希望能夠見到佛陀的諸位大弟子，以及佛陀所記別的弟子，想要供養他們的舍利（Sarira，遺骨）。希望您能為我指示。』當時，尊者對國王說：『善哉！善哉！大王能夠發起如此殊勝的心。』當時，尊者帶領國王來到舍衛國（Shravasti），進入祇桓精舍（Jetavana Vihara），用手指著塔說：『這是尊者舍利弗（Sariputra）的塔，國王應當供養。』國王說：『他有什麼功德呢？』尊者回答說：『他是第二法王，隨佛陀轉法輪。』當時，國王生起了極大的歡喜，捨棄了十萬兩珍寶供養這座塔。接著又指示了大目犍連（Maha Moggallana）的塔，說國王應當供養這座塔。國王又問道：『他有什麼功德呢？』尊者回答說：『他是神通第一，以足踐踏大地，大地就會震動，甚至到達天宮，降伏了難陀（Nanda）和跋難陀（Upananda）龍王。』當時，國王捨棄了十萬兩珍寶，供養這座塔。接著又指示了摩訶迦葉（Mahakasyapa）的塔，告訴國王說：『這是摩訶迦葉禪定的洞窟，應當供養。』國王問道：『他有什麼功德呢？』尊者回答說：『他是在少欲知足、修頭陀行方面第一。如來將半個座位和僧伽梨衣（Sanghati，大衣）施與他，是爲了憐憫眾生，興立正法。』當時，國王捨棄了十萬兩珍寶，供養這座塔。接著指示了尊者薄拘羅（Bakula）的塔，說應當供養。國王問道：『他有什麼功德呢？』尊者回答說：『他是無病第一，乃至不為……』
【English Translation】 English version: Then they arrived at Lumbini (Lumbini, the birthplace of the Tathagata). The king prostrated himself, made offerings, and paid homage, and immediately erected a stupa there. This is where the Bodhisattva practiced asceticism for six years. This is where two women offered milk porridge to the Bodhisattva. At that time, the Venerable One led the king to the Bodhi tree and told him, 'Under this tree, the Bodhisattva, with the power of the Samadhi of compassion, destroyed the demonic forces and attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' At that time, the king gave away countless treasures, made various offerings, and built a great stupa and temple. The Venerable One led the king to Kushinagar (Kushinagar), saying, 'Here is where the Tathagata completely finished his Buddha-deeds and entered Parinirvana (Parinirvana, complete Nirvana).' At that time, the king, hearing these words, was filled with sorrow and distress, fainted and fell to the ground, weeping and shedding tears, and in this way, he made various offerings and built a great stupa and temple. At that time, the king again said to the Venerable One, 'I wish to see the great disciples of the Buddha, and those disciples who were predicted by the Buddha, and I want to make offerings to their Sarira (Sarira, relics). I hope you can show them to me.' At that time, the Venerable One said to the king, 'Excellent! Excellent! Your Majesty is able to generate such a wonderful mind.' At that time, the Venerable One led the king to Shravasti (Shravasti), entered Jetavana Vihara (Jetavana Vihara), and pointed to a stupa, saying, 'This is the stupa of the Venerable Sariputra (Sariputra), and the king should make offerings.' The king said, 'What are his merits?' The Venerable One replied, 'He is the second Dharma King, following the Buddha in turning the Wheel of Dharma.' At that time, the king generated great joy and gave away one hundred thousand taels of treasure to make offerings to this stupa. Next, he pointed to the stupa of Maha Moggallana (Maha Moggallana), saying that the king should make offerings to this stupa. The king again asked, 'What are his merits?' The Venerable One replied, 'He is foremost in supernatural powers, and when he treads on the earth with his feet, the earth will shake, even reaching the heavenly palace, subduing the Nanda (Nanda) and Upananda (Upananda) Dragon Kings.' At that time, the king gave away one hundred thousand taels of treasure to make offerings to this stupa. Next, he pointed to the stupa of Mahakasyapa (Mahakasyapa), telling the king, 'This is the meditation cave of Mahakasyapa, and you should make offerings.' The king asked, 'What are his merits?' The Venerable One replied, 'He is foremost in desiring little, knowing contentment, and practicing asceticism. The Tathagata gave him half of his seat and the Sanghati (Sanghati, outer robe) out of compassion for sentient beings and to establish the Right Dharma.' At that time, the king gave away one hundred thousand taels of treasure to make offerings to this stupa. Next, he pointed to the stupa of the Venerable Bakula (Bakula), saying that offerings should be made. The king asked, 'What are his merits?' The Venerable One replied, 'He is foremost in being without illness, even not being...'
人說一句法寂默無言。王曰以一錢供養。諸臣白王言。功德既等何故於此供養一錢。王告之曰聽吾所說。
雖除無明癡 智慧能鑑察 雖有薄拘句 於世何所益
時彼一錢還來至王所。時大臣輩見是希有事。異口同音贊彼。嗚呼尊者少欲知足。乃至不須一錢。
復示阿難塔。語王言。此是阿難塔。應當供養。王曰彼有何功德。答曰此人是佛侍者。多聞第一撰集佛經。王即舍百億兩珍寶而供養其塔。時臣白王言。何故於此佈施供養。皆悉勝前。王白諸臣聽吾所說。
如來之體身 法身性清凈 彼悉能奉持 是故供養勝 法燈常存世 滅此愚癡冥 皆由從彼來 是故供養勝
爾時王供養上種種事恒遍。至菩提道場樹。此樹下如來得阿耨多羅三藐三菩提。世間希有珍寶供養之事。供養菩提樹。時王夫人名曰低舍羅絺多。夫人作是念。王極愛念於我。我亦念王。王今舍我持諸珍寶。至菩提樹間。我今當作方便殺菩提樹。樹既枯死葉便凋落。王當不復往彼。可得與我常相娛樂。夫人即遣人以熱乳澆之。樹即枯燥。時諸使人輩白王言。菩提樹忽然枯死。葉葉變落。時王聞是語。即迷悶躄地。時彼夫人見王憂愁不樂。而白王言。王勿憂惱我當喜悅王心。王曰若無彼樹我命亦無。如來
【現代漢語翻譯】 現代漢語譯本 有人說了一句關於法寂靜無言的話。國王說要用一錢來供養。大臣們對國王說：『功德既然相等，為什麼只用一錢來供養呢？』國王告訴他們說：『聽我說。』 『雖然消除了無明愚癡，智慧能夠明察事理；雖然擁有少量的財富，對於世間又有什麼益處呢？』 當時，那一錢又回到了國王那裡。當時，大臣們看到這稀有的事情，異口同聲地讚歎他：『啊！尊者少欲知足，甚至不需要一錢。』 （佛）又指示阿難塔（Ananda Stupa，阿難的佛塔），對國王說：『這是阿難塔，應當供養。』國王問：『他有什麼功德呢？』（佛）回答說：『這個人是佛的侍者，多聞第一，撰集佛經。』國王就捨棄了百億兩珍寶來供養那座塔。當時，大臣們對國王說：『為什麼在這裡佈施供養，全都勝過之前呢？』國王告訴大臣們說：『聽我說。』 『如來的身體，是法身，本性清凈；他完全能夠奉持佛法，因此供養他最為殊勝。佛法之燈常存於世，熄滅愚癡的黑暗；這一切都從他而來，因此供養他最為殊勝。』 當時，國王用各種各樣美好的事物普遍地供養，直到菩提道場樹（Bodhi tree，菩提樹）。在這棵樹下，如來證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。用世間稀有的珍寶供養菩提樹。當時，國王的夫人名叫低舍羅絺多（Tisarakkhita，帝須羅棄多）。夫人這樣想：『國王非常愛我，我也愛國王。國王現在捨棄我，拿著各種珍寶，到菩提樹那裡去。我現在應當想個辦法殺死菩提樹。樹如果枯死了，樹葉就會凋落，國王就不會再去那裡了，就可以和我常常一起享樂了。』夫人就派人用熱牛奶澆灌它，樹立刻就枯萎了。當時，那些使者們對國王說：『菩提樹忽然枯死了，樹葉一片片地掉落。』當時，國王聽到這話，立刻昏迷倒地。當時，那位夫人看到國王憂愁不樂，就對國王說：『大王不要憂愁煩惱，我應當讓大王高興。』國王說：『如果沒有那棵樹，我的生命也就沒有意義了。如來……』
【English Translation】 English version Someone spoke a sentence about the Dharma being silent and without words. The king said he would make an offering of one coin. The ministers said to the king, 'Since the merits are equal, why offer only one coin?' The king told them, 'Listen to what I say.' 'Although ignorance and delusion are eliminated, wisdom can discern things clearly; although one has little wealth, what benefit is it to the world?' At that time, that one coin returned to the king. At that time, the ministers, seeing this rare event, praised him in unison, 'Ah! The Venerable One is content with little desire, even needing not a single coin.' (The Buddha) then pointed to the Ananda Stupa (Ananda Stupa, the stupa of Ananda), and said to the king, 'This is the Ananda Stupa, it should be offered to.' The king asked, 'What merits does he have?' (The Buddha) replied, 'This person is the Buddha's attendant, foremost in learning, and compiled the Buddhist scriptures.' The king then gave up a hundred billion treasures to make offerings to that stupa. At that time, the ministers said to the king, 'Why is this offering superior to all previous ones?' The king told the ministers, 'Listen to what I say.' 'The body of the Tathagata (Tathagata, Thus Come One), is the Dharma body, its nature is pure; he is fully capable of upholding the Dharma, therefore offering to him is most excellent. The lamp of the Dharma always exists in the world, extinguishing the darkness of ignorance; all of this comes from him, therefore offering to him is most excellent.' At that time, the king made offerings of all kinds of wonderful things universally, up to the Bodhi tree (Bodhi tree, the tree of enlightenment) at the Bodhi-mandala. Under this tree, the Tathagata attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). He offered rare treasures of the world to the Bodhi tree. At that time, the king's wife, named Tisarakkhita (Tisarakkhita, the protector of three refuges). The wife thought, 'The king loves me very much, and I also love the king. The king is now abandoning me, taking all kinds of treasures, and going to the Bodhi tree. I should now devise a way to kill the Bodhi tree. If the tree dies, the leaves will fall, and the king will no longer go there, and can always be with me to enjoy ourselves.' The wife then sent people to pour hot milk on it, and the tree immediately withered. At that time, those messengers said to the king, 'The Bodhi tree suddenly withered and the leaves fell one by one.' At that time, the king heard these words and immediately fainted and fell to the ground. At that time, that wife saw the king was sad and unhappy, and said to the king, 'Do not be sad, O king, I will make the king happy.' The king said, 'Without that tree, my life would be meaningless. The Tathagata...'
于彼樹。得阿耨多羅三藐三菩提。彼樹既無我何用活耶。夫人聞王決定語。還復令以冷乳灌之。彼樹尋復更生。王聞歡喜詣菩提樹下。睹于菩提樹目不暫舍。時王各辦四實甕。金銀琉璃頗梨盛諸香乳及諸香湯。持種種飲食幡幢寶蓋各有千種。及種種華香伎樂。受持八支齋布薩。著白凈衣服。執持香爐在於殿上。向四方作禮心念口言。如來賢聖弟子在諸方者。憐愍我故受我供養。時王如是語時。三十萬比丘悉來集。彼大眾中十萬是阿羅漢。二十萬是學人。及凡夫比丘。上座之座無人坐。時王問諸比丘。上座云何而無人坐。時彼大眾中有一比丘。名曰耶舍。是大阿羅漢。具足六通。白王言此座上座之座。餘者豈敢於中而坐。王復問曰。于尊者所更有上座耶。尊者答曰。更有上坐大王佛之所說名曰賓頭盧。是上座應坐此處。王大歡喜而作是言。于中有比丘見佛者不。尊者答曰有也。大王賓頭盧者猶故存世。王復白曰。可得見彼比丘不。尊者曰大王不久當見。尋當來至。王大歡喜。時尊者賓頭盧。將無量阿羅漢次第相隨。譬如雁王乘虛而來。在於上座諸比丘僧。各修禮敬次第而坐。時王見尊者賓頭盧頭須皓白。辟支佛體頭面禮足。長跪合掌白尊者言。見世尊耶。時尊者賓頭盧。以手舉眉毛視王而言。昔如來將五百阿羅漢俱。初
在王舍城安居。我爾時亦覆在中。又復世尊住舍衛國。時給孤獨長者女。請佛及比丘僧。時諸比丘各乘空而往彼。我于爾時以神力合大山往彼受請。時世尊責我正法那得現神足如是。我今罰汝。常在於世不得取涅槃。護持我正法勿令滅也。又復如來。將諸比丘僧入城乞食。時王共二童子沙土中戲。遙見佛來捧于塵沙。奉上于佛。時世尊記彼童子。於我滅度百歲之後。此童子于巴連弗邑。當受王位領閻浮提。名曰阿育。當廣佈我舍利。一日之中當造八萬四千塔。今王身是也。我爾時亦在於中。時王白尊者曰。尊者今住在何處。尊者答王曰。在於北山。山名揵陀摩羅。共諸同梵行僧俱。王復問曰有幾眷屬。尊者答曰六萬阿羅漢。尊者曰王何須多問。今當施設供養于僧食竟。使王歡喜。王言如是尊者。然我今先當供養佛念所覺菩提之樹。然後香美飲食施設於僧。敕諸群臣唱令國界。王今舍十萬兩金佈施眾僧。千甕香湯溉灌菩提樹。集諸五眾。時王子名曰拘那羅。在王右邊舉二指而不言說。意欲二倍供養。大眾見之皆盡發笑。王亦發笑而語言。嗚呼王子乃有增益功德。王復言我復以三十萬兩金供養眾僧。復加千甕香湯。洗浴菩提樹。時王子復舉四指。意在四倍。時王嗔恚語臣曰。誰教王子作是事與我興競。臣啟王言。誰敢與王
【現代漢語翻譯】 現代漢語譯本： 我在王舍城安居的時候，世尊也在那裡。後來，世尊住在舍衛國。當時給孤獨長者的女兒，邀請佛陀和比丘僧眾。當時眾比丘各自乘空前往應供。那時我用神通力，合起大山前往那裡接受邀請。當時世尊責備我說：『正法怎麼能顯現這樣的神足呢？』現在我懲罰你，永遠留在世間，不得入涅槃，護持我的正法，不要讓它滅亡。 還有，如來帶領眾比丘僧進入城中乞食。當時國王和兩個童子在沙土中嬉戲，遠遠看見佛陀走來，捧起塵沙，奉獻給佛陀。當時世尊預言這兩個童子，在我滅度百年之後，這個童子將在巴連弗邑，接受王位，統治閻浮提，名叫阿育。他將廣泛分佈我的舍利，一日之中將建造八萬四千座塔。現在的國王就是他。我當時也在其中。 當時國王對尊者說：『尊者現在住在哪裡？』尊者回答國王說：『住在北山，山名叫揵陀摩羅，和眾多的同梵行僧人在一起。』國王又問：『有多少眷屬？』尊者回答說：『六萬阿羅漢。』尊者說：『國王何必多問？現在應當設定供養僧眾的齋飯，使國王歡喜。』國王說：『好的，尊者。然而我現在應當先供養佛陀證悟菩提的菩提樹，然後用香美的飲食供養僧眾。』 國王敕令各位大臣在全國宣告：『國王現在捨棄十萬兩黃金佈施給眾僧，用一千甕香湯灌溉菩提樹，聚集各種五眾。』當時王子名叫拘那羅（Kumala），在國王右邊舉起兩根手指，沒有說話，意思是想要兩倍供養。大眾看見了都發笑。國王也笑著說：『嗚呼，王子竟然想要增加功德。』國王又說：『我再用三十萬兩黃金供養眾僧，再加一千甕香湯，洗浴菩提樹。』當時王子又舉起四根手指，意思是想要四倍供養。當時國王嗔怒地對大臣說：『是誰教王子做這件事，與我競爭？』大臣稟告國王說：『誰敢與國王競爭呢？』
【English Translation】 English version: I was dwelling in Rajagriha (Wangshecheng). At that time, the World-Honored One was also there. Later, the World-Honored One resided in Shravasti (Sheweiguo). At that time, the daughter of the Elder Anathapindika (Gidugudu) invited the Buddha and the Sangha of Bhikshus. The Bhikshus each traveled there through the air. At that time, I used my supernatural power to combine a great mountain and go there to receive the invitation. At that time, the World-Honored One rebuked me, saying, 'How can the True Dharma manifest such supernatural powers?' Now I punish you to remain in the world forever, not to attain Nirvana, to protect my True Dharma, and not let it perish. Furthermore, the Tathagata (Rulai) led the Sangha of Bhikshus into the city to beg for food. At that time, the king and two children were playing in the sand. Seeing the Buddha coming from afar, they held up the dust and sand and offered it to the Buddha. At that time, the World-Honored One prophesied about the two children, saying that a hundred years after my Parinirvana (Miedu), this child will receive the throne in Pataliputra (Balianfuliyi), rule Jambudvipa (Yanfuti), and be named Ashoka (Ayuk). He will widely distribute my relics and build eighty-four thousand stupas in a single day. The current king is he. I was also among them at that time. At that time, the king said to the Venerable One, 'Where does the Venerable One reside now?' The Venerable One replied to the king, 'I reside in the North Mountain, named Gandhamadana (Qiantuomaluo), together with many fellow Brahmacharis (Tongfanxing) monks.' The king then asked, 'How many family members are there?' The Venerable One replied, 'Sixty thousand Arhats (A luohan).' The Venerable One said, 'Why does the king ask so much? Now we should set up a meal to offer to the Sangha, to make the king happy.' The king said, 'Good, Venerable One. However, I should first offer to the Bodhi tree (Puti zhi shu) under which the Buddha attained enlightenment, and then offer fragrant and delicious food to the Sangha.' The king ordered the ministers to announce throughout the country: 'The king is now giving away one hundred thousand taels of gold to donate to the Sangha, using one thousand urns of fragrant water to irrigate the Bodhi tree, and gathering all kinds of Five Aggregates (Wuzhong).' At that time, the prince named Kunala (Kunaluo) raised two fingers on the king's right side without speaking, meaning he wanted to double the offering. The crowd laughed when they saw it. The king also laughed and said, 'Alas, the prince actually wants to increase merit.' The king then said, 'I will offer another thirty thousand taels of gold to the Sangha, plus one thousand urns of fragrant water to bathe the Bodhi tree.' At that time, the prince raised four fingers again, meaning he wanted to quadruple the offering. At that time, the king angrily said to the ministers, 'Who taught the prince to do this, competing with me?' The minister reported to the king, 'Who dares to compete with the king?'
興競。然王子聰慧利根。增益功德故作是事耳。時王右顧視王子。白上座曰。除我庫藏之物。餘一切物及閻浮提。夫人婇女諸臣眷屬。及我拘那羅子。皆悉佈施賢聖眾僧。唱令國界。時王上座及比丘僧。以千甕香湯。洗浴菩提樹時。菩提樹倍復嚴好增長茂盛。時王及諸群臣生大歡喜。時王洗浴菩提樹已。次復供養眾僧。時彼上座耶舍語王言。大王今大有比丘僧集。當發淳信心供養。時王從上至下自手供養。彼有二沙彌得食已。各以麨團。䴵歡喜丸更互相分。王見即笑而言。此沙彌作小兒戲。供養訖已。王還上座前立。上座語王言。王莫生不信敬心。王答上座。無有不信敬心。見二。
沙彌作小兒戲。如世間小兒戲。如世間小兒。以土團更互相擲。如是二沙彌。以麨團。以䴵歡喜丸更互相擲。上座白王言。彼二沙彌。是俱解脫阿羅漢。更相奉食。王聞是已增其信心。而作是念此二沙彌能展轉相施。我今亦當於一切僧人施絹劫貝。時二沙彌知王心所念。二沙彌共相謂言。令王倍增敬信。一沙彌持鑊授與王。一沙彌授以染草。王問彼沙彌。用作何等。二沙彌白王言。王因我故。施與眾僧絹及劫貝。我欲令大王染成其色。施與眾僧。時王作是念。我雖心念口未發言。此二達士。得他心智而知我心。王即稽首敬禮眾。語沙
【現代漢語翻譯】 現代漢語譯本： 興競（一種行為或狀態）。然而王子聰慧且具利根（敏銳的智慧），增益功德所以才做這些事。當時國王向右邊看王子，對上座（長老比丘）說：『除了我庫藏之物，其餘一切財物以及閻浮提（Jambudvipa，指我們所居住的世界），夫人婇女（妃嬪宮女），諸臣眷屬，以及我的拘那羅子（兒子），都全部佈施給賢聖眾僧。』並下令通告全國。當時國王、上座以及比丘僧眾，用千甕香湯洗浴菩提樹，菩提樹更加莊嚴美好，增長茂盛。當時國王以及各位大臣都生起極大歡喜。國王洗浴菩提樹之後，接著供養眾僧。當時那位上座耶舍對國王說：『大王現在有很多比丘僧人聚集，應當發起純凈的信心來供養。』當時國王從上到下親自供養。當時有兩位沙彌（年輕的出家人）得到食物后，各自用炒麵團和䴵歡喜丸互相分贈。國王看見后就笑了，說：『這兩個沙彌在玩小孩子游戲。』供養完畢后，國王回到上座面前站立。上座對國王說：『大王不要生起不信敬的心。』國王回答上座：『沒有不信敬的心，只是看見這兩個 沙彌在玩小孩子游戲，就像世間的小孩子一樣，用土團互相投擲。這兩個沙彌也是這樣，用炒麵團和䴵歡喜丸互相投擲。』上座告訴國王說：『那兩個沙彌，是俱解脫阿羅漢（同時獲得煩惱障和所知障解脫的聖者），互相奉獻食物。』國王聽到這些后，增加了他的信心，心想：『這兩個沙彌能夠互相施捨，我現在也應當向一切僧人佈施絹和劫貝（一種精美的布料）。』當時兩個沙彌知道國王心中所想，兩個沙彌互相說道：『讓國王更加增加敬信。』一個沙彌拿著鍋交給國王，一個沙彌遞給國王染草。國王問那沙彌，用這些做什麼。兩個沙彌告訴國王說：『大王因為我們的緣故，施捨給眾僧絹和劫貝，我們想要讓大王染成顏色，施捨給眾僧。』當時國王心想：『我雖然心裡想但口裡沒有說出來，這兩個達士（有智慧的人），得到了他心智而知道我的心。』國王就稽首（一種表示尊敬的禮節）敬禮大眾，對沙彌說
【English Translation】 English version: Xing Jing (a kind of behavior or state). However, the prince is intelligent and has sharp roots (keen wisdom), and he does these things to increase merit. At that time, the king looked to the right at the prince and said to the Upazhaya (senior monk): 'Except for the things in my treasury, all other things, as well as Jambudvipa (the world we live in), my consorts and concubines, all my ministers and relatives, and my son Kunala, I will donate all of them to the virtuous Sangha.' And he ordered the announcement throughout the country. At that time, the king, the Upazhaya, and the Bhikkhu Sangha bathed the Bodhi tree with a thousand urns of fragrant water, and the Bodhi tree became more solemn and beautiful, growing luxuriantly. At that time, the king and all the ministers rejoiced greatly. After the king bathed the Bodhi tree, he then made offerings to the Sangha. At that time, the Upazhaya Yashas said to the king: 'Great King, there are now many Bhikkhu Sangha gathered, you should generate pure faith to make offerings.' At that time, the king personally made offerings from top to bottom. At that time, two Shramaneras (young monks) received food, and each shared fried dough and 'joyful balls' with each other. When the king saw this, he laughed and said, 'These two Shramaneras are playing children's games.' After the offering was completed, the king returned to stand before the Upazhaya. The Upazhaya said to the king: 'Great King, do not generate a lack of faith and respect.' The king replied to the Upazhaya: 'I have no lack of faith and respect, I just saw these two Shramaneras playing children's games, just like the children in the world, throwing mud balls at each other. These two Shramaneras are also like this, throwing fried dough and 'joyful balls' at each other.' The Upazhaya told the king: 'Those two Shramaneras are Ubhayatobhāga-vimutta Arhats (saints who have attained liberation from both the afflictive and cognitive obscurations), offering food to each other.' After hearing this, the king increased his faith and thought: 'These two Shramaneras are able to give to each other, I should now also donate silk and kashaya (a fine cloth) to all the Sangha.' At that time, the two Shramaneras knew what the king was thinking, and the two Shramaneras said to each other: 'Let the king increase his faith and respect even more.' One Shramanera handed the pot to the king, and one Shramanera handed the king the dyeing grass. The king asked the Shramanera what these were for. The two Shramaneras told the king: 'Great King, because of us, you are donating silk and kashaya to the Sangha, we want you to dye them and donate them to the Sangha.' At that time, the king thought: 'Although I thought it in my heart but did not say it out loud, these two wise men (people with wisdom) have obtained the knowledge of others' minds and know my mind.' The king then bowed (a gesture of respect) and paid homage to the assembly, and said to the Shramanera
彌言。我因汝等施僧衣。施僧衣已。復以三衣並四億萬兩珍寶。嚫五部眾嚫愿已。復以四十億萬兩珍寶。贖取閻浮提宮人綵女。及大子群臣。阿育王所作功德無量如是。
雜阿含經云。阿育王得大敬信。問諸比丘言。誰于佛法中。能行大布施。諸比丘言。給孤獨長者最行大施。王復問曰。彼施幾許。比丘答曰。以億千金。王聞已如是思惟。彼長者尚能捨億千金。我今為王。何緣復以億千金施。當以億百千金施。時王起八萬四千佛塔。于彼一一塔中復施百千金。復作五歲大會。會有三百千比丘。用三百億金供養于彼。彼眾中第一分是阿羅漢。第二分是學人。第三分是貞實凡夫。除私庫藏。此閻浮提夫人婇女太子大臣。施與聖僧四十億金。還復贖取。如是計校。用九十六億千金。乃至王得重病自知命盡。王言我常所愿。欲以滿億百千金作功德。今愿不得滿足。便就後世。時計校前後所施金寶。唯減四億未滿。王即辦諸珍寶。送與雞雀寺中。法益之子名三波提。為太子諸臣等啟太子言。大王將終不久。今復以此珍寶送與寺中。國藏財寶已竭。諸國法以物為尊。太子今宜斷之。勿使用盡。時太子即敕典藏者。勿復出與。時王自知索物不復能得。所食金器送與寺中。太子今斷金器。以銀器與王食。食已復送與寺中。太子又
【現代漢語翻譯】 現代漢語譯本： 彌說：『我因為你們佈施僧衣，佈施僧衣后，又用三衣和四億萬兩珍寶，賞賜五部僧眾，賞賜完畢后，又用四十億萬兩珍寶，贖回閻浮提（Jambudvipa，指我們所居住的這個世界）的宮女綵女，以及太子群臣。阿育王（Asoka，印度孔雀王朝的國王）所作的功德無量無邊。』
《雜阿含經》記載：阿育王得到極大的敬信，問各位比丘（bhikkhu，佛教出家眾）說：『誰在佛法中，能夠行大布施？』各位比丘說：『給孤獨長者（Anathapindika，釋迦牟尼佛時代舍衛城的大富長者）最行大施。』阿育王又問：『他佈施了多少？』比丘回答說：『用了一億千金。』阿育王聽了這樣思惟：『那位長者尚且能夠舍一億千金，我現在身為國王，為何只用一億千金佈施？應當用一億百千金佈施。』當時阿育王建造八萬四千座佛塔（stupa，佛教建築，通常用來存放佛陀或高僧的遺物），在每一座塔中又佈施百千金。又舉辦五年一度的大會，大會中有三百千比丘，用三百億金供養他們。這些僧眾中，第一部分是阿羅漢（arhat，已證得涅槃的聖者），第二部分是學人（正在修行的僧人），第三部分是貞實的凡夫（品行端正的普通人）。除了私人的庫藏，這閻浮提的夫人婇女、太子大臣，佈施給聖僧四十億金，之後又贖回。這樣計算下來，用了九十六億千金。直到阿育王得了重病，自知命不久矣，阿育王說：『我常常希望，用滿一億百千金來做功德，現在願望不能滿足，就要去世了。』當時計算前後所佈施的金寶，只差四億未滿。阿育王立即辦理各種珍寶，送到雞雀寺中。法益的兒子名叫三波提（Sampati，人名）。太子和各位大臣等稟告太子說：『大王將要去世不久，現在又把這些珍寶送到寺中，國庫的財寶已經竭盡。各國的規矩以財物為尊，太子現在應該阻止他，不要讓他用盡。』當時太子就命令典藏者，不要再拿出來給阿育王。當時阿育王知道索取財物不能再得到，就把所用的金器送到寺中。太子現在斷絕金器，用銀器給阿育王食用。食用完畢后又送到寺中。太子又
【English Translation】 English version: Mi said, 'Because of you, I donated monastic robes. After donating the robes, I further offered three robes and four hundred million units of treasures to the five groups of monks. After making the offerings, I also used forty hundred million units of treasures to redeem the palace women and consorts of Jambudvipa (Jambudvipa, referring to the world we live in), as well as the crown prince and ministers. The merits made by King Asoka (Asoka, the king of the Mauryan dynasty in India) are immeasurable.'
The Samjukta Agama Sutra says: 'King Asoka gained great faith and asked the bhikkhus (bhikkhu, Buddhist monks), 'Who in the Buddha's Dharma is capable of making great donations?' The bhikkhus said, 'The Elder Anathapindika (Anathapindika, a wealthy elder in Shravasti during the time of Shakyamuni Buddha) is the greatest donor.' The king further asked, 'How much did he donate?' The bhikkhus replied, 'He used one hundred million gold coins.' Upon hearing this, the king thought, 'That elder is still able to give away one hundred million gold coins. Now that I am king, why should I only donate one hundred million gold coins? I should donate one hundred million times one hundred thousand gold coins.' At that time, King Asoka built eighty-four thousand stupas (stupa, a Buddhist structure, usually used to store relics of the Buddha or high monks), and in each stupa, he donated one hundred thousand gold coins. He also held a five-year grand assembly, in which there were three hundred thousand bhikkhus, and he used three hundred million gold coins to support them. Among these monks, the first group were arhats (arhat, saints who have attained Nirvana), the second group were learners (monks who are practicing), and the third group were virtuous ordinary people (ordinary people with good conduct). Apart from the private treasury, the ladies, consorts, crown prince, and ministers of this Jambudvipa donated forty hundred million gold coins to the Sangha, and then redeemed them. Calculating in this way, he used ninety-six hundred million gold coins. Until King Asoka became seriously ill and knew that his life was coming to an end, King Asoka said, 'I have always wished to use one hundred million times one hundred thousand gold coins to make merits, but now my wish cannot be fulfilled, and I am about to pass away.' At that time, calculating the gold and treasures donated before and after, there was only a shortage of four hundred million. King Asoka immediately prepared various treasures and sent them to the Chicken Sparrow Temple. The son of Dharma Benefit was named Sampati (Sampati, a personal name). The crown prince and ministers reported to the crown prince, 'The great king will soon pass away, and now he is sending these treasures to the temple again. The treasures of the national treasury have been exhausted. The rules of various countries regard wealth as the most important. The crown prince should stop him now and not let him use it all up.' At that time, the crown prince ordered the treasurer not to take it out for King Asoka again. At that time, King Asoka knew that he could no longer obtain the treasures, so he sent the gold utensils he used to the temple. The crown prince now cut off the gold utensils and used silver utensils for King Asoka to eat. After eating, he sent them to the temple again. The crown prince also
斷銀器。給以銅器。王亦送與寺中。又斷銅器給以瓦器。時王手中有半阿摩勒果。悲淚問諸大臣。今誰為地主。時諸臣啟王。王為地主。時阿育王呼侍者言。汝今憶我恩養。汝持此半阿摩勒果。送雞雀寺中。作我意。禮拜諸僧足。白言。阿育王問訊諸大聖眾。我領此閻浮提。閻浮提是我所有。今者頓盡不得自在。唯此半阿摩勒果。我得自由。此是最後檀波羅蜜。哀愍我故納受此施。令我得福。時彼上座告諸大眾。誰聞是語而不厭世。如佛經說。是他衰事應生厭離。時彼上座作是念言。云何令此半阿摩勒。一切眾僧得其分食。即教令研磨。著石榴羹中行之。一切皆得周遍。時王復問傍臣曰。誰是閻浮提主。臣啟王言。大王是也。時王從臥起而坐。顧望四方合掌作禮。念諸佛德心念口言。我今復以此閻浮提施與三寶。時王盡書紙上而封緘之。以齒印印之。作如是事畢。即便無常。爾時太子及諸人民。興種種供養葬送。如王之法而阇維之。
法益經云。王有太子。名達摩跋檀那。齊言法益。是起八萬四千塔日所生也。眼可愛如。似鳩那羅鳥眼。即以為名焉。風姿明雅有文武稱。善彈一弦琴。王有一別房夫人。見而愛之慾與私通。太子固辭不從。夫人懷恨既深。又恐事泄密欲棄之。因白王曰。當今華裔一化四海同風。太
【現代漢語翻譯】 現代漢語譯本 折斷銀器，換成銅器。國王也把銅器送到寺廟中。又折斷銅器，換成瓦器。當時國王手中拿著半個訶梨勒果（一種果實，具有藥用價值）。悲傷地流著眼淚問各位大臣：『現在誰是這片土地的主人？』大臣們稟告國王說：『您是這片土地的主人。』當時阿育王呼喚侍者說：『你現在還記得我往日的恩情。你拿著這半個訶梨勒果，送到雞雀寺中，就說是我的意思。替我禮拜各位僧人的腳，稟告說：『阿育王問候各位大聖眾。我統領這閻浮提（佛教傳說中的四大部洲之一，通常指代我們所居住的世界），閻浮提的一切都是我的。現在全部都失去了，不能自主。只有這半個訶梨勒果，我還能自由支配。這是我最後的檀波羅蜜（佈施的最高境界），請慈悲憐憫我，接受我的佈施，讓我獲得福報。』』當時那位上座（寺院中地位較高的僧人）告訴大眾：『誰聽了這樣的話，不會厭惡世間呢？』正如佛經所說，看到別人的衰敗之事，應該生起厭離之心。當時那位上座心想：『如何才能讓這半個訶梨勒果，讓所有的僧人都得到一份呢？』於是就讓人把它研磨成粉末，放在石榴羹中分發。所有的人都得到了。當時國王又問身邊的臣子說：『誰是閻浮提的主人？』臣子稟告國王說：『是大王您啊。』當時國王從臥榻上起身坐起，環顧四方，合掌作禮。心中念著諸佛的功德，口中說道：『我現在再次將這閻浮提佈施給三寶（佛、法、僧）。』當時國王將這些都寫在紙上，然後封緘起來。用牙齒在封口上蓋上印記。做完這些事情之後，就去世了。當時太子和各位人民，舉行各種各樣的供養，用國王的禮儀火化了他。 《法益經》中說，國王有個太子，名叫達摩跋檀那（Dharmavardhana，意為法增長）。齊語（指當時的漢語）翻譯為法益（Dharma益）。他是在建造八萬四千座佛塔的那天出生的。他的眼睛可愛，像鳩那羅鳥（Kunala bird）的眼睛一樣，因此就用這個來命名他。他風度翩翩，文武雙全。擅長彈奏單絃琴。國王有個別的宮殿里的夫人，看到太子后愛上了他，想要與他私通。太子堅決拒絕了。夫人懷恨在心，又害怕事情泄露，想要除掉他。於是就告訴國王說：『現在華夏地區都接受教化，四海之內都遵循同樣的風俗。』
【English Translation】 English version He broke the silver utensils and replaced them with copper ones. The king also sent the copper utensils to the temple. Then he broke the copper utensils and replaced them with earthenware ones. At that time, the king held half an Amalaka fruit (a fruit with medicinal value) in his hand. He sadly asked the ministers with tears in his eyes, 'Who is the master of this land now?' The ministers reported to the king, 'You are the master of this land.' Then King Ashoka called his attendant and said, 'Now you remember my past kindness. Take this half Amalaka fruit and send it to the Chicken Sparrow Temple, saying it is my intention. Bow to the feet of all the monks for me, and report, 'King Ashoka sends his greetings to all the great saints. I rule this Jambudvipa (one of the four continents in Buddhist cosmology, usually referring to the world we live in), and everything in Jambudvipa is mine. Now I have lost everything and cannot be independent. Only this half Amalaka fruit is still under my control. This is my last Dana Paramita (the highest state of giving). Please have compassion on me and accept my offering, so that I may gain blessings.'' At that time, the senior monk (a monk with a high position in the temple) told the assembly, 'Who would not be disgusted with the world after hearing such words?' As the Buddhist scriptures say, one should develop a sense of detachment upon seeing the decline of others. At that time, the senior monk thought, 'How can I make this half Amalaka fruit be shared by all the monks?' So he ordered it to be ground into powder and distributed in pomegranate soup. Everyone received a share. At that time, the king asked the ministers beside him, 'Who is the master of Jambudvipa?' The ministers reported to the king, 'It is you, Your Majesty.' At that time, the king got up from his bed and sat up, looked around in all directions, and bowed with his palms together. He recited the virtues of all the Buddhas in his heart and said, 'Now I again donate this Jambudvipa to the Three Jewels (Buddha, Dharma, Sangha).' At that time, the king wrote all these things on paper and sealed it. He stamped the seal on the seal with his teeth. After doing these things, he passed away. At that time, the prince and all the people held various offerings and cremated him according to the rituals for a king. The Dharma益 Sutra says that the king had a prince named Dharmavardhana (meaning 'increase of Dharma'). In the Qi language (referring to the Chinese language at that time), it is translated as 法益 (Dharma益). He was born on the day when 84,000 pagodas were built. His eyes were as lovely as the eyes of the Kunala bird, so he was named after it. He was elegant and accomplished in both literary and military arts. He was good at playing the one-stringed zither. The king had a concubine in a separate palace who fell in love with the prince and wanted to have an affair with him. The prince firmly refused. The concubine held a grudge and, fearing that the matter would be exposed, wanted to get rid of him. So she told the king, 'Now the Chinese region has accepted the teachings, and the same customs are followed throughout the world.'
子年德俱美文武備通。宜可鎮撫邊要以取百姓之心。王從其志。即分部兵眾以送。太子在鎮甚有治能。歲余王忽遍身患臭。天下師藥皆不能治。夫人密使人訊訪國內。與王病同者。破腹看之。得一黑蟲長數寸。臭不可近。即取眾藥灌之。其臭彌甚。又以大蒜熏之。蟲死而臭歇。於是白王曰。妾能治王必使得差。愿聽我七日為王。王喜而許之曰但令我差七日何有哉。夫人即以大蒜與王。令服之便愈。於是宮中彩女上酒稱慶。令王醉臥無所覺知。夫人即嫌恨太子。即矯敕挑其兩眼。令餘人代之。國法以王齒為印。乃以臘摸王齒而印之。太子奉敕歡喜無怨。先挑一眼置掌中。看之良久乃悟苦空無我。得須陀洹道。然後以一眼與之。於是與其妃相攜步行出城。行人為之流涕。悉仰頭呼天。太子有何罪乃致此耶。辭拜嗚咽並不能復起。亦有感激致死者。乞食流迸遇還本國。猶持一弦琴在所而彈之。時有大臣。識是太子亦知夫人所為。不敢以問。乃因餘人啟王。外有一盲人能彈琴。備六十四伎變弄殊絕。不可不聞。王即召之乃見其子。子婦悶絕墜地。良久乃蘇即問其故。方悟是夫人所為。王先受五戒不復殺生。唯肉刑之棄于深林。太子聞夫人被刑。結氣發病而死。王年耆惛旄。疾臥床褥無復威力。半年之中諸臣行事。王卒后立位。
【現代漢語翻譯】 現代漢語譯本：太子子年德行美好，文才武略都具備且精通，適宜可以鎮守安撫邊疆要地，以此來獲取百姓的擁戴。國王聽從了他的志向，就分撥軍隊護送他前往。太子在鎮守的地方很有治理才能。一年多后，國王忽然全身患上惡臭的疾病，天下的醫生用藥都不能治好。王后秘密派人打聽國內，有沒有和國王得同樣疾病的人，剖開他們的肚子檢視，發現一種黑色的蟲子，長數寸，臭味令人難以靠近。就取來各種藥物灌入那人的口中，那臭味更加厲害。又用大蒜熏他，蟲子死了臭味才停止。於是王后告訴國王說：『我能治好大王的病，一定能讓大王痊癒，希望聽我安排七天來為大王治病。』國王高興地答應了，說：『只要能讓我痊癒，七天又算得了什麼呢？』王后就用大蒜給國王服用，病立刻就好了。於是宮中的宮女們獻上酒來慶賀，讓國王喝醉睡著，什麼都不知道。王后就因為怨恨太子，就假傳國王的命令，挖掉了太子的兩隻眼睛，讓其他人代替行刑。國家的法律以國王的牙齒為印章，就用蠟來模仿國王的牙齒蓋上印。太子接到命令，歡喜沒有怨恨。先挖出一隻眼睛放在手掌中，看了很久才領悟到苦、空、無我的道理，證得了須陀洹（Srotapanna，入流果）的果位。然後把眼睛交給行刑的人。於是和他的妃子互相攙扶著步行出城，路人為他們流淚，都仰頭呼喊上天，太子有什麼罪過竟然落到這個地步啊。辭別跪拜嗚咽著不能起來，也有人因此感動而死的。乞討食物流落到別的國家，拿著一把一弦琴在所到之處彈奏。當時有位大臣，認出是太子，也知道是王后所為，不敢詢問，就通過其他人稟告國王，外面有一個盲人能彈琴，具備六十四種技藝，變化演奏非常絕妙，不能不聽。國王就召見了他，才見到是自己的兒子。太子和他的妻子悲傷得昏倒在地。過了很久才甦醒過來，就問他其中的緣故，才知道是王后所為。國王先前受了五戒，不再殺生，只是把肉刑的刑具丟棄在深山裡。太子聽到王后被處刑，氣結髮病而死。國王年老昏聵，生病臥床，沒有了威力。半年之中，各位大臣自行處理事務，國王死後就自己擁立了新的王位繼承人。
【English Translation】 English version: Prince Zinian (Zinian, name of the prince) possessed both virtue and talent, excelling in both literary and military skills. He was suitable to govern and pacify the border regions, thereby winning the hearts of the people. The king heeded his ambition and dispatched troops to escort him. The prince demonstrated great governing ability in his assigned territory. After more than a year, the king suddenly suffered from a foul-smelling ailment that defied all medical treatments. The queen secretly inquired within the kingdom for anyone suffering from the same illness. Upon dissecting such individuals, they discovered a black worm, several inches long, with an unbearable stench. They then administered various medicines, which only intensified the odor. Subsequently, they fumigated the body with garlic, which killed the worm and eliminated the smell. The queen then informed the king, 'I can cure your illness and ensure your recovery. Allow me seven days to treat you.' The king happily agreed, saying, 'If it means my recovery, what is seven days?' The queen then administered garlic to the king, which immediately alleviated his condition. The palace maids then presented wine in celebration, causing the king to become drunk and fall asleep, unaware of what was happening. The queen, harboring resentment towards the prince, then falsely issued an edict to gouge out both of the prince's eyes, tasking others to carry out the deed. The kingdom's law used the king's tooth as a seal, so they used wax to imitate the king's tooth and stamped it on the edict. The prince received the edict with joy and without resentment. He first removed one eye and held it in his palm, contemplating it for a long time, realizing the principles of suffering, emptiness, and no-self, attaining the state of Srotapanna (Srotapanna, stream-enterer). He then handed the eye over to the executioner. Thereupon, he and his consort supported each other as they walked out of the city, with the people weeping for them, all looking up to the heavens, exclaiming, 'What crime has the prince committed to deserve this fate?' They bid farewell, sobbing and unable to rise, with some even dying from grief. Begging for food and wandering to other countries, he carried a one-stringed lute, playing it wherever he went. At that time, a minister recognized the prince and knew of the queen's actions but dared not inquire. He then informed the king through others that there was a blind man outside who could play the lute, possessing sixty-four skills, with extraordinary variations and performances that were not to be missed. The king summoned him and recognized his son. The prince and his wife fainted and fell to the ground. After a long time, they awoke and inquired about the reason, only to learn of the queen's actions. The king had previously taken the five precepts and no longer killed living beings, only discarding the instruments of corporal punishment in the deep forest. Upon hearing that the queen was being punished, the prince became ill from suppressed anger and died. The king, old and senile, fell ill and bedridden, losing all power. Within half a year, the ministers managed affairs on their own, and after the king's death, they established a new successor to the throne.
法益之子名三波提。紹位也。
爾時諸臣欲立太子以紹王位。中有一大臣。名曰阿㝹羅陀。語諸臣曰。不得即立太子。所以者何。大王阿育在時。本誓願滿十萬億金。作諸功德。猶減四億。不滿十萬億。以是故今舍閻浮提。施與三寶欲令滿足。今是大地屬於三寶。云何而立太子為王。諸臣聞已。議出四億金送與寺中。即便立法益之子為王。名三波提。
阿育王息法益壞目因緣經云。夫人善容及大臣耶奢。盜取王印詐為王敕。挑王子兩目。王后發誓使得眼根。神感之應更生凈眼。王見瑞應不可稱記。脫己寶冠授與法益。紹轉輪王治化六年。法益治化已經六年。白父王曰乞聽出家。王即聽許令出家學道。祐案阿含所說不言法益紹位。蓋略之耳。然則法益出家之後。其子三波提乃為太子。阿育還領王位者也。
複次太子名毗梨訶西那。以紹王位。毗梨訶西那太子名曰沸沙須摩。次紹王位。沸沙須摩太子名曰沸沙蜜多羅。次紹。
王位。時沸沙蜜多羅問諸臣。我當作何等令我名德久存於世。時賢善諸臣。信三寶者啟王言。阿育祖王在世造八萬四千塔。復興種種供養。此之名德相傳至今。王欲求此名者。當造立八萬四千塔及諸供養。王言大王阿育。有重威德能辦此事。我不能作更思餘事。中有惡臣不信
【現代漢語翻譯】 現代漢語譯本 法益（Dharmavivardhana）之子名為三波提（Sampati），繼承了王位。
當時，眾大臣想要擁立太子來繼承王位。其中有一位大臣，名叫阿㝹羅陀（Anuruddha），對眾大臣說：『不能立刻擁立太子。』這是為什麼呢？阿育王（Ashoka）在世時，本發誓要用滿十萬億金來做各種功德，但還差四億，沒有達到十萬億。因此，現在他將閻浮提（Jambudvipa，指我們所居住的這個世界）捨棄，佈施給三寶，想要使其圓滿。現在這大地屬於三寶，怎麼能擁立太子為王呢？』眾大臣聽后，商議拿出四億金送給寺廟中，然後就擁立法益（Dharmavivardhana）之子為王，名為三波提（Sampati）。
《阿育王息法益壞目因緣經》中說，夫人善容（Suropā）及大臣耶奢（Yashas），盜取了王印，假傳王令，剜去了王子的雙眼。王后發誓要使王子恢復眼根，神靈感應，王子重新生出清凈的眼睛。國王見到這種瑞應，無法用言語來形容，脫下自己的寶冠，授予法益（Dharmavivardhana），讓他繼承轉輪王的王位，統治了六年。法益（Dharmavivardhana）統治了六年之後，稟告父王，請求允許他出家。國王就允許他出家學道。祐法師根據阿含經所說，沒有提到法益（Dharmavivardhana）繼承王位，大概是省略了。然而，法益（Dharmavivardhana）出家之後，他的兒子三波提（Sampati）就成爲了太子，阿育王（Ashoka）重新領回了王位。
其次，太子名為毗梨訶西那（Vrihasena），繼承了王位。毗梨訶西那（Vrihasena）太子名為沸沙須摩（Pushyasurma），接著繼承王位。沸沙須摩（Pushyasurma）太子名為沸沙蜜多羅（Pushyamitra），接著繼承王位。
當時，沸沙蜜多羅（Pushyamitra）問眾大臣：『我應當做什麼，才能使我的名聲和德行長久地流傳於世呢？』當時賢善的大臣，信仰三寶的人，稟告國王說：『阿育（Ashoka）祖王在世時，建造了八萬四千座塔，又興辦了各種供養。這種名聲和德行相傳至今。大王如果想要獲得這種名聲，應當建造八萬四千座塔以及各種供養。』國王說：『大王阿育（Ashoka），有極大的威德，能夠辦成此事。我不能做，再想想其他的事情。』其中有不信仰的惡臣
【English Translation】 English version The son of Dharmavivardhana (法益, meaning 'increase of Dharma'), named Sampati (三波提), succeeded to the throne.
At that time, the ministers wanted to establish the crown prince to succeed to the throne. Among them was a minister named Anuruddha (阿㝹羅陀), who said to the ministers, 'We must not immediately establish the crown prince.' Why is that? When King Ashoka (阿育) was alive, he originally vowed to use a full one hundred trillion gold coins to perform various meritorious deeds, but he was still four hundred million short of the one hundred trillion. Therefore, he is now giving up Jambudvipa (閻浮提, the world we live in), donating it to the Triple Gem, wanting to fulfill his vow. Now this great earth belongs to the Triple Gem, how can we establish the crown prince as king?' After hearing this, the ministers discussed taking out four hundred million gold coins to send to the temple, and then they established Dharmavivardhana's (法益) son as king, named Sampati (三波提).
The Sutra of King Ashoka Healing Dharmavivardhana's Eyes says that Lady Suropā (善容) and Minister Yashas (耶奢) stole the royal seal and falsely issued a royal decree, gouging out the prince's two eyes. The queen vowed to restore the prince's eye faculties, and the deities responded, causing the prince to grow new, pure eyes. The king saw this auspicious sign, which was beyond description, and took off his own jeweled crown, bestowing it upon Dharmavivardhana (法益), allowing him to inherit the throne of the Chakravartin King, ruling for six years. After Dharmavivardhana (法益) had ruled for six years, he reported to his father, the king, requesting permission to renounce the world. The king then permitted him to renounce the world and study the Way. Master Yu, according to what is said in the Agamas, does not mention Dharmavivardhana (法益) succeeding to the throne, it is probably omitted. However, after Dharmavivardhana (法益) renounced the world, his son Sampati (三波提) became the crown prince, and King Ashoka (阿育) regained the throne.
Next, the crown prince named Vrihasena (毗梨訶西那) succeeded to the throne. Crown Prince Vrihasena (毗梨訶西那) was named Pushyasurma (沸沙須摩), and he then succeeded to the throne. Crown Prince Pushyasurma (沸沙須摩) was named Pushyamitra (沸沙蜜多羅), and he then succeeded to the throne.
At that time, Pushyamitra (沸沙蜜多羅) asked the ministers, 'What should I do to make my name and virtue last long in the world?' At that time, the virtuous ministers, those who believed in the Triple Gem, reported to the king, 'When King Ashoka (阿育) was alive, he built eighty-four thousand stupas and also established various offerings. This name and virtue has been passed down to this day. If Your Majesty wants to obtain this name, you should build eighty-four thousand stupas and various offerings.' The king said, 'King Ashoka (阿育) had great power and virtue and was able to accomplish this. I cannot do it, let's think of other things.' Among them were evil ministers who did not believe
曏者啟王言。世間有二種法傳世不滅。一者作善。二者作惡。大王阿育作諸善行。今王當作惡行。打壞八萬四千塔。此名不滅。時王用佞臣語。欲壞諸塔寺。先往雞雀寺中。門前有石師子即吼。王聞之驚怖即還入城。如是再三欲壞彼寺。時王問諸比丘。使我壞塔。寧壞僧坊。比丘答曰二不應行。王其欲壞者。寧壞僧房殺害比丘。如是漸漸至婆伽羅國。又復唱令。若有人能得沙門頭者。賞之百金。爾時彼國中有一阿羅漢。化作眾多比丘頭。與諸百姓令送與王。令王庫藏財寶竭盡。時彼王。聞羅漢作如是事倍復瞋恚欲殺羅漢。時彼羅漢入滅盡定。王作無量方便。殺彼聖人終不能得。三昧力故。不傷其體。如是漸進至佛塔門。有一鬼神止住其中。守護佛塔名曰牙齒。作是念。我受持禁戒不殺眾生。不能害王。又復作念。有一神名曰為蟲。兇暴勇健求索我女。我不與之。今為護法當嫁與彼令其守護佛法。時彼蟲神排擋大山。推迮王上。及四兵眾無不死盡。彼王終亡。孔雀苗裔於此永終。祐尋。八萬塔緣。乃懸記後事。廣長所說其驗己徴。撰譜之始本述釋種。但塔興阿育故備記孔雀。雖于文為繁。而塔事備矣。
釋迦獲八萬四千塔宿緣記第三十二(出賢愚經)
爾時佛與阿難。入舍衛城乞食。見群小兒于道中戲。各
【現代漢語翻譯】 現代漢語譯本：先前，（有人）向國王稟告說：『世間有兩種法流傳於世，不會泯滅。一是行善，二是作惡。大王阿育（Ayu，印度孔雀王朝的國王，以弘揚佛教著稱）做了許多善行，現在大王您將要作惡行，打壞八萬四千座佛塔，這件事也會流傳不滅。』當時，國王聽信了奸佞之臣的話，想要毀壞各地的佛塔寺廟。他首先前往雞雀寺，寺廟門前的石獅子突然吼叫起來，國王聽了非常驚恐，立即返回城中。像這樣反覆幾次，他都想毀壞那座寺廟。當時，國王問各位比丘（bhiksu，佛教出家修行的男子）：『讓我毀壞佛塔好呢，還是毀壞僧房？』比丘回答說：『兩者都不應該做。』國王說：『如果我一定要毀壞，那麼是毀壞僧房，還是殺害比丘？』就這樣，（國王的惡行）漸漸蔓延到婆伽羅國（Bhagala）。他又下令說：『如果有人能拿到沙門（sramana，佛教出家人的通稱）的頭，就賞賜他一百金。』當時，那個國家中有一位阿羅漢（arhat，佛教修行證悟的聖人），他化現出許多比丘的頭，讓百姓送給國王，使得國王的庫藏財寶都耗盡了。當時，那位國王聽到阿羅漢做了這樣的事，更加憤怒，想要殺害阿羅漢。當時，那位阿羅漢進入滅盡定（nirodha-samapatti，一種甚深的禪定狀態）。國王用盡各種方法，想要殺死這位聖人，最終都不能得逞，因為三昧（samadhi，禪定）的力量，使他的身體不受損傷。就這樣，（國王的軍隊）漸漸推進到佛塔的門前。有一位鬼神住在那裡，守護著佛塔，名叫牙齒（Tooth）。他心想：『我受持禁戒，不殺害眾生，不能加害國王。』他又想：『有一位神名叫蟲（Worm），兇暴勇猛，向我求娶我的女兒，我沒有答應他。現在爲了守護佛法，我應當把女兒嫁給他，讓他守護佛法。』當時，那位蟲神推倒大山，壓向國王和他的軍隊，沒有一個倖免於難。那位國王最終滅亡，孔雀王朝的後裔也從此斷絕。追尋八萬塔的因緣，乃是懸記後世之事。廣長（Guangchang）所說的話，其應驗已經顯現。撰寫譜錄的開始，原本是敘述釋迦種姓（Sakya，釋迦牟尼佛的種族）。但因為佛塔興起于阿育王時期，所以也詳細記載了孔雀王朝的事蹟。雖然在文字上顯得繁瑣，但佛塔的事蹟就完備了。 《釋迦獲八萬四千塔宿緣記》第三十二（出自《賢愚經》） 當時，佛陀與阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）進入舍衛城（Sravasti，古印度城市，是佛陀傳法的重要地點）乞食，看見一群小孩子在道路上嬉戲，各自...
【English Translation】 English version: Previously, someone reported to the king: 'There are two kinds of laws in the world that are passed down and will not be extinguished. One is doing good, and the other is doing evil. King Ayu (an Indian king of the Maurya Dynasty, known for promoting Buddhism) has done many good deeds, and now Your Majesty is about to do evil deeds by destroying eighty-four thousand pagodas. This matter will also be passed down and will not be extinguished.' At that time, the king listened to the words of treacherous ministers and wanted to destroy the pagodas and temples in various places. He first went to the Chicken Sparrow Temple, and the stone lion in front of the temple suddenly roared. The king was very frightened when he heard it and immediately returned to the city. Like this, he tried to destroy that temple several times. At that time, the king asked the bhiksus (Buddhist monks): 'Is it better for me to destroy the pagoda or destroy the monastery?' The bhiksus replied: 'Neither should be done.' The king said: 'If I must destroy it, then should I destroy the monastery or kill the bhiksus?' In this way, (the king's evil deeds) gradually spread to Bhagala. He also issued an order: 'If anyone can get the head of a sramana (Buddhist renunciate), I will reward him with one hundred gold.' At that time, there was an arhat (a Buddhist saint who has attained enlightenment) in that country. He transformed into many bhiksu heads and asked the people to send them to the king, causing the king's treasury to be exhausted. At that time, that king heard that the arhat had done such a thing and became even more angry, wanting to kill the arhat. At that time, that arhat entered nirodha-samapatti (a deep state of meditative absorption). The king tried all kinds of methods to kill this saint, but in the end, he could not succeed, because the power of samadhi (meditative concentration) protected his body from harm. In this way, (the king's army) gradually advanced to the gate of the pagoda. There was a ghost spirit living there, guarding the pagoda, named Tooth. He thought to himself: 'I uphold the precepts and do not kill living beings, so I cannot harm the king.' He also thought: 'There is a god named Worm, who is fierce and brave, and asked me to marry my daughter to him, but I did not agree. Now, in order to protect the Dharma, I should marry my daughter to him and let him protect the Dharma.' At that time, that Worm god pushed down the big mountain and pressed it on the king and his army, and none of them survived. That king finally perished, and the descendants of the Maurya Dynasty were cut off from then on. Tracing the origins of the eighty thousand pagodas is to record the events of later generations. The words of Guangchang have already been verified. The beginning of writing the genealogy was originally to describe the Sakya (the clan of Sakyamuni Buddha). However, because the pagoda flourished during the reign of King Ayu, the deeds of the Maurya Dynasty were also recorded in detail. Although it seems cumbersome in writing, the deeds of the pagoda are complete. The Thirty-second Chapter: 'The Past Life Karma of Sakyamuni Obtaining Eighty-Four Thousand Pagodas' (From the 'Damamūka-nidāna-sūtra') At that time, the Buddha and Ananda (one of the ten great disciples of the Buddha, known for his strong memory) entered the city of Sravasti (an ancient Indian city, an important place for the Buddha to preach the Dharma) to beg for food, and saw a group of children playing in the road, each...
聚地土。用作舍宅倉庫財寶五穀。有一小兒遙見佛來。敬心內發歡喜踴躍。即取倉中土為谷者。便以手探欲用施佛。身小不及語一小兒。我登汝上以谷佈施。小兒歡喜報言可爾。即躡肩上以土奉佛。佛下缽低頭受土。受已授與阿難持此土以涂我房。阿難食后以土涂佛房地。齊得一遍其土便盡。佛告阿難。向小兒緣施此土。我般涅槃百歲之後。當作國王字阿輸迦(阿育之別名也)其次小兒當作大臣。共領閻浮提一切國土。興顯三寶廣設供養。分佈舍利遍閻浮提。起八萬四千塔。阿難歡喜重白佛言。如來先昔造何功德。而乃有此多塔之報。佛言。過去有國王。名波塞奇。典閻浮提八萬四千國。時世有佛名曰沸沙。波塞奇王與諸臣民。供養于佛及比丘僧。四事供養時王心念。邊小諸國皆悉偏僻。人民之類無由修福。今當圖畫佛之形像。分佈諸國鹹得供養。作是念已。即召畫師敕使圖畫。時諸畫師來至佛所。看佛相好欲得畫之。適畫一處忘失余處。重複觀看複次下手。畫一忘一不能使成。時波塞奇調和眾彩。手自為畫一像以為摸法。於是畫師。乃依圖畫八萬四千像布與諸國。諸小國王皆得供養。時波塞奇我今身是。以此緣故。常得三十二相殊特之身。般涅槃后。得此八萬四千諸塔。
祐觀波塞畫像。克果法身塔廟之數。
【現代漢語翻譯】 現代漢語譯本 聚攏泥土。用來當作舍宅、倉庫、財寶、五穀。有一個小孩子遠遠地看見佛陀走來，內心生起敬意，歡喜雀躍。就從倉庫中取出被當作穀物的泥土，用手抓起想要佈施給佛陀。因為個子矮小夠不著，就對另一個小孩子說：『我站到你身上，用泥土布施。』那個小孩子歡喜地回答說：『可以。』於是就踩著他的肩膀，用泥土供奉佛陀。佛陀放下缽，低頭接受了泥土。接受之後，交給阿難說：『拿著這些泥土去涂我的房間。』阿難在飯後用泥土涂佛陀的房間地面，剛好塗了一遍，泥土就用完了。佛陀告訴阿難：『這個小孩因為佈施泥土的因緣，在我般涅槃一百年後，會成為國王，名字叫阿輸迦（Ashoka，阿育之別名）。其次的小孩會成為大臣，共同統治閻浮提（Jambudvipa，指我們所居住的這個世界）的一切國土，弘揚三寶，廣設供養，分佈舍利（Śarīra，佛陀或高僧火化后的遺物），遍及閻浮提，建造八萬四千座塔。』阿難歡喜地再次問佛陀說：『如來過去曾經造了什麼功德，才會有建造這麼多塔的果報？』佛陀說：『過去有一位國王，名叫波塞奇（Prasenajit），統治閻浮提的八萬四千個國家。當時有一位佛，名叫沸沙（Phussa）。波塞奇國王與各位臣民，供養佛陀以及比丘僧團，以四事供養。當時國王心想，邊遠的小國都非常偏僻，那裡的人民沒有機會修福。現在應當繪製佛的形像，分發到各個國家，讓他們都能夠供養。』有了這個想法之後，就召來畫師，命令他們繪製佛像。當時各位畫師來到佛陀處所，觀看佛陀的相好，想要畫下來。剛畫好一處，就忘記了其他地方。重複觀看，再次下手，畫了一處又忘記一處，無法完成。當時波塞奇調和各種顏料，親手畫了一幅佛像作為範本。於是畫師們就依照這幅圖畫，畫了八萬四千幅佛像，分發給各個國家。各個小國王都能夠供養。當時的波塞奇，就是我現在的身。因為這個緣故，常常得到三十二相（Lakshana，佛陀所具有的三十二種殊勝的身體特徵）殊勝的身體，般涅槃后，得到建造這八萬四千座塔的果報。 祐觀波塞奇畫像，成就了法身塔廟的數量。
【English Translation】 English version He gathered earth, using it as houses, warehouses, treasures, and grains. A young child, seeing the Buddha from afar, developed reverence in his heart, rejoicing and leaping with joy. He took earth from the warehouse, considering it as grain, and with his hand, he wanted to offer it to the Buddha. Being small and unable to reach, he said to another child, 'I will stand on you to offer the earth.' The other child happily replied, 'Okay.' So he stepped onto his shoulders and offered the earth to the Buddha. The Buddha lowered his bowl and accepted the earth. After accepting it, he gave it to Ānanda (one of the ten principal disciples of the Buddha), saying, 'Take this earth and plaster my room.' After the meal, Ānanda plastered the floor of the Buddha's room with the earth, and it was just enough to cover it once. The Buddha told Ānanda, 'Because of the merit of this child offering the earth, one hundred years after my Parinirvana (the death of the Buddha), he will become a king named Ashoka (a different name for Aśoka). The other child will become a minister, and together they will rule all the lands of Jambudvipa (the continent where we live), promote the Three Jewels (Buddha, Dharma, Sangha), make extensive offerings, and distribute Śarīra (relics of the Buddha or high monks after cremation) throughout Jambudvipa, building eighty-four thousand stupas.' Ānanda joyfully asked the Buddha again, 'What merits did the Tathagata (another name for the Buddha) accumulate in the past to receive the reward of building so many stupas?' The Buddha said, 'In the past, there was a king named Prasenajit (King of Kosala), who ruled eighty-four thousand countries of Jambudvipa. At that time, there was a Buddha named Phussa. King Prasenajit and his ministers and people made offerings to the Buddha and the Bhikkhu Sangha (community of monks), providing the four requisites. At that time, the king thought, 'The small border countries are all remote, and the people there have no opportunity to cultivate merit. Now, I should draw images of the Buddha and distribute them to all the countries so that they can all make offerings.' With this thought, he summoned painters and ordered them to draw the Buddha's image. The painters came to the Buddha's place, observing the Buddha's auspicious marks, wanting to draw them. As soon as they drew one part, they forgot the rest. They repeatedly observed and started again, drawing one part and forgetting another, unable to complete it. At that time, Prasenajit mixed various colors and personally drew an image of the Buddha as a model. Then the painters, based on this drawing, painted eighty-four thousand images and distributed them to the countries. All the small kings were able to make offerings. The Prasenajit of that time is who I am now. Because of this cause, I often obtain the special body with the thirty-two marks (Lakshana, the 32 major marks of a Buddha), and after Parinirvana, I obtain the reward of building these eighty-four thousand stupas.' Looking at Prasenajit's painting, one can see the number of stupas and temples of the Dharmakaya (the body of the Buddha's teachings) that were achieved.
有若符契。法華所謂。刻畫作像皆成佛道。斯其驗矣。
釋迦法滅盡緣記第三十三(出雜阿含經)
佛言。此摩偷羅國。將來世當有商人子。名曰掘多。掘多有子。名優波掘多。我滅度百歲后。當作佛事。于教授師最為第一。百歲之後優留曼荼山。有那咤跋置迦阿蘭若處最為第一。佛作是念。我以正法付囑人及天者。我之教法則千歲不動。即告帝釋及四天。大王我涅槃后。各于方土護持正法。過千歲後有非法出。閻浮提中惡風暴雨多諸災患。人民饑饉觸物磨滅。飲食失味珍寶沉沒。西方有王名缽羅婆。北方有王名耶婆那。南方有王名釋迦。東方有王名兜沙羅。此四王皆多眷屬。殺害比丘破壞塔寺。四方盡亂。時諸比丘來集中國。拘睒彌國。王名摩因陀羅西那生子手似血涂。身似甲冑。有大勇力。又五百大臣同日生子。皆血手胄身。時拘睒彌國一日雨血。王見惡相即大恐怖。請問相師。
相師答言。王今生子。當王閻浮提多殺害人。即因為名難當。年漸長大。時四惡王從四方來。王大憂怖。有天神告言。大王且立難當為王。足能降伏彼四惡王。便依神言舍位與子。以髻中明珠冠其子首。集五百大臣香水灌頂。令往征伐。諸臣之子身被甲冑從王俱征。與四惡王共戰。殺之都盡王閻浮提。治在拘睒彌鞞國
【現代漢語翻譯】 現代漢語譯本： 如同蓋章一樣契合。正如《法華經》所說：『刻畫佛像都能成就佛道。』這正是應驗啊。
《釋迦法滅盡緣記》第三十三（出自《雜阿含經》）
佛說：『這摩偷羅國，將來會有個商人子，名叫掘多（Gupta）。掘多有個兒子，名叫優波掘多（Upagupta）。我滅度百年後，他將做佛事，在教授師中最為第一。百年之後，在優留曼荼山（Urumunda Mountain），那咤跋置迦阿蘭若（Nata Bhatika Aranya）處最為第一。』佛這樣想：『我將正法付囑給人和天，我的教法就能千年不動。』於是告訴帝釋（Indra）和四大天王：『大王們，我涅槃后，各自在自己的方土護持正法。』
過千年后，有非法出現，閻浮提（Jambudvipa，地球）中惡風暴雨，多有災患，人民饑饉，觸及之物都磨滅，飲食失去味道，珍寶沉沒。西方有個國王名叫缽羅婆（Balava），北方有個國王名叫耶婆那（Yavana），南方有個國王名叫釋迦（Sakya），東方有個國王名叫兜沙羅（Tukhara）。這四個國王都有很多眷屬，殺害比丘（bhikkhu，佛教僧侶），破壞塔寺，四方都混亂。
當時，眾比丘聚集到中國拘睒彌國（Kausambi）。國王名叫摩因陀羅西那（Mahendrasena），他生了個兒子，手像血涂，身像甲冑，有很大的勇力。又有五百大臣同日生子，也都血手胄身。當時拘睒彌國一日下血雨。國王見到這些惡相，非常恐怖，請問相師。
相師回答說：『大王現在生的兒子，將要統治閻浮提，會殺害很多人。』因此給他取名為難當（Durjaya）。年齡漸漸長大。當時，四個惡王從四方來。國王非常憂慮害怕。有天神告訴他說：『大王可以立難當為王，他足以降伏那四個惡王。』於是依從天神的話，捨棄王位給兒子，用髮髻中的明珠戴在兒子的頭上，聚集五百大臣，用香水灌頂，讓他去征伐。眾大臣的兒子身披甲冑，跟隨國王一同征伐，與四個惡王交戰，將他們全部殺死，統治了閻浮提，在拘睒彌鞞國（Kausambi）治理國家。
【English Translation】 English version: It's as if the seal perfectly matches the imprint. Just as the Lotus Sutra says, 'Engraving and painting images all lead to the path of Buddhahood.' This is indeed the verification.
The Record of the Extinction of the Dharma of Sakyamuni, Chapter 33 (From the Samyukta Agama Sutra)
The Buddha said, 'In this country of Mathura, in a future age, there will be a merchant's son named Gupta. Gupta will have a son named Upagupta. One hundred years after my Parinirvana, he will perform the work of the Buddha and will be the foremost among the teaching masters. One hundred years later, on Urumunda Mountain, the Nata Bhatika Aranya will be the foremost place.' The Buddha thought, 'If I entrust the true Dharma to humans and gods, my teachings will remain unshaken for a thousand years.' Then he told Indra and the Four Heavenly Kings, 'Great Kings, after my Nirvana, each of you should protect and uphold the true Dharma in your respective territories.'
After a thousand years, unlawful things will appear. In Jambudvipa (the Earth), there will be evil winds and torrential rains, and many disasters. The people will suffer from famine, and things that are touched will be destroyed. Food and drink will lose their flavor, and treasures will sink. In the west, there will be a king named Balava; in the north, a king named Yavana; in the south, a king named Sakya; and in the east, a king named Tukhara. These four kings will all have many followers, kill bhikkhus (Buddhist monks), and destroy stupas and temples. All directions will be in chaos.'
At that time, the bhikkhus gathered in the country of Kausambi in China. The king was named Mahendrasena, and he had a son whose hands were like smeared with blood and whose body was like armor, possessing great courage and strength. Also, five hundred ministers had sons born on the same day, all with blood-stained hands and armored bodies. At that time, blood rained down in Kausambi for a day. The king saw these ominous signs and was greatly frightened, so he consulted a diviner.
The diviner replied, 'The son that Your Majesty has now born will rule Jambudvipa and will kill many people.' Therefore, he was named Durjaya. As he grew older, the four evil kings came from the four directions. The king was very worried and afraid. A deity told him, 'Your Majesty can make Durjaya the king, and he will be able to subdue those four evil kings.' So, he followed the deity's words, relinquished the throne to his son, placed the jewel from his hair knot on his son's head, gathered five hundred ministers, and poured fragrant water on his head, sending him to conquer. The sons of the ministers, wearing armor, followed the king to conquer together, fought with the four evil kings, killed them all, ruled Jambudvipa, and governed the country in Kausambi.
。佛告四大天王。巴連弗國當有婆羅門。名曰何耆尼達多。通達比陀經論。彼婆羅門當納妻。其妻有身便欲與人。論議即問諸相師。答云是胎中兒。當了達一切經論。故令母如是。月滿生子。了達一切經論及醫方。教授五百弟子。有眾多弟子故名曰弟子。於我法中出家學道。通達三藏善能說法。辯才巧妙攝多眷屬。又復世尊告四大天王。即此巴連弗邑。當有大賈主。名曰須陀那。其妻有身便質直柔和。無諸邪想諸根寂靜。時彼賈主即問相師。相師答曰。胎中兒極為良善。故令母如是。月滿生童子。名曰修羅陀。年紀漸長。於我法中出家學道勤行精進。便得漏盡證羅漢果。然其寡聞少欲知足。及少知舊居在揵陀摩羅山恒來為難當王說法。難當見父王過世兩手抱父尸。悲號啼哭憂惱傷心。時彼三藏將多眷屬為王說法王聞法已。憂惱即止。于佛法中生大敬信。而發聲唱言。自今以後我施諸比丘。無恐畏適意為樂。而問比丘。前四惡王毀滅佛法。有幾年歲。諸比丘答云。經十二年。王心念言作師子吼。我當十二年中。供養五眾種種豐足。供施之日天當降香澤之雨遍閻浮提。一切實種皆得增長。諸方人眾。皆持供具來詣拘睒彌國。供養眾僧時。諸比丘大得供養諸比丘輩不修三業。戲論過日貪著利養。好自嚴飾身著妙服。離出家法
【現代漢語翻譯】 現代漢語譯本 佛陀告訴四大天王：『巴連弗國（Pāṭaliputra，古印度城市）將會有一位婆羅門，名叫何耆尼達多（Hogīnidatta）。他精通吠陀經論（比陀經論）。這位婆羅門將會娶妻，他的妻子懷孕后，他便想與人辯論。他詢問相士，相士回答說：『胎中的孩子，將來會通達一切經論，所以才使他的母親這樣。』等到足月后，生下一個兒子，通達一切經論以及醫方，教授五百名弟子。因為有很多弟子，所以名叫弟子。他會在我的佛法中出家學道，通達三藏（Tipitaka），善於說法，辯才巧妙，攝受很多眷屬。』 世尊又告訴四大天王：『就在這巴連弗邑（Pāṭaliputra，古印度城市），將會有一位大商人，名叫須陀那（Sudāna）。他的妻子懷孕后，變得正直柔和，沒有邪念，諸根寂靜。當時，這位商人便詢問相士，相士回答說：『胎中的孩子極為良善，所以才使他的母親這樣。』等到足月后，生下一個童子，名叫修羅陀（Suratha）。年紀漸長，他會在我的佛法中出家學道，勤奮修行精進，便能證得漏盡，證阿羅漢果（Arhat）。然而他寡聞少欲知足，並且很少知道舊事，住在揵陀摩羅山（Gandhamādana，香醉山），經常來為難當王（Nanda，人名）說法。難當（Nanda，人名）見到父王過世，兩手抱著父親的屍體，悲號啼哭，憂惱傷心。當時，這位三藏法師（Tipitaka）帶領很多眷屬為國王說法，國王聽聞佛法后，憂惱立即停止，對佛法生起極大的敬信，並且發聲說道：『從今以後，我將施予諸比丘（bhikkhu，佛教出家人），讓他們無所恐懼，適意安樂。』 國王詢問比丘（bhikkhu，佛教出家人）們：『之前的四惡王毀滅佛法，已經有多少年了？』諸比丘（bhikkhu，佛教出家人）回答說：『已經十二年了。』國王心想：『我要作獅子吼，我應當在十二年中，供養五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）種種豐足。』供施之日，天將降下香澤之雨，遍佈閻浮提（Jambudvīpa，古印度），一切穀物都能生長。各方人眾，都拿著供具來到拘睒彌國（Kauśāmbī，古印度城市），供養眾僧。當時，諸比丘（bhikkhu，佛教出家人）得到大量的供養，這些比丘（bhikkhu，佛教出家人）不修身口意三業，戲論度日，貪著利養，喜歡嚴飾自己，身穿美妙的衣服，遠離出家人的本分。
【English Translation】 English version The Buddha told the Four Great Heavenly Kings: 'In the country of Pāṭaliputra (ancient Indian city), there will be a Brahmin named Hogīnidatta. He will be well-versed in the Vedas (比陀經論). This Brahmin will take a wife, and when his wife becomes pregnant, he will want to debate with others. He will ask the fortune-tellers, who will answer: 'The child in the womb will understand all the scriptures, which is why his mother is like this.' When the months are full, a son will be born, who will understand all the scriptures and medicine, and teach five hundred disciples. Because he has many disciples, he will be called 'Disciple'. He will leave home and study the Way in my Dharma, understand the Tipitaka (三藏), be good at preaching, have skillful eloquence, and gather many followers.' The World Honored One further told the Four Great Heavenly Kings: 'In this city of Pāṭaliputra (ancient Indian city), there will be a great merchant named Sudāna. When his wife becomes pregnant, she will become upright, gentle, without evil thoughts, and her senses will be tranquil. At that time, this merchant will ask the fortune-tellers, who will answer: 'The child in the womb is extremely good, which is why his mother is like this.' When the months are full, a boy will be born, named Suratha. As he grows older, he will leave home and study the Way in my Dharma, diligently practice and advance, and attain the extinction of outflows, realizing the fruit of Arhat (羅漢果). However, he will be of little learning, have few desires, be content, and know little of the past, living on Gandhamādana Mountain (香醉山), and often come to preach to King Nanda (難當, personal name). Nanda (難當, personal name) will see his father pass away, hold his father's corpse in his arms, wail and cry, and be distressed and heartbroken. At that time, this master of the Tipitaka (三藏) will lead many followers to preach to the king. After hearing the Dharma, the king's distress will immediately cease, and he will develop great reverence and faith in the Buddha Dharma, and proclaim: 'From now on, I will give to the bhikkhus (比丘, Buddhist monks), so that they may be without fear and enjoy comfort.' The king asked the bhikkhus (比丘, Buddhist monks): 'How many years have passed since the previous four evil kings destroyed the Buddha Dharma?' The bhikkhus (比丘, Buddhist monks) answered: 'Twelve years have passed.' The king thought: 'I will roar like a lion, and I should, for twelve years, provide the five assemblies (bhikkhus, bhikkhunis, śrāmaṇeras, śrāmaṇerīs, and śikṣamāṇās) with abundant offerings.' On the day of the offering, the heavens will send down fragrant rain, covering Jambudvīpa (閻浮提, ancient India), and all grains will grow. People from all directions will come to the country of Kauśāmbī (拘睒彌國, ancient Indian city) with offerings to offer to the Sangha. At that time, the bhikkhus (比丘, Buddhist monks) will receive abundant offerings. These bhikkhus (比丘, Buddhist monks) will not cultivate the three karmas of body, speech, and mind, spend their days in idle talk, be greedy for profit and offerings, like to adorn themselves, wear beautiful clothes, and stray from the duties of a renunciate.
形類比丘。是法中大賊。壞正法幢建惡魔幡。滅正法炬然煩惱火。消正法海壞正法山。破正法船拔正法樹。時天龍鬼神等。于諸比丘皆生惡意。厭惡遠離不復衛護。而同聲唱言。卻後七日佛法滅盡。號啕悲泣共相謂言。至說戒日比丘斗諍。如來正法於此而滅。諸優婆塞聞諸天言。共詣眾中諫諸比丘。斗諍至十五日說戒時。揵陀摩羅山。阿羅漢修羅他。觀閻浮提今日何處有眾僧。欲往說戒。即詣拘睒彌。時彼僧眾乃有百千人。唯有此阿羅漢修羅他來。又復有一三藏名曰弟子。此是如來最後大眾聚集。爾時維那行舍羅籌。白三藏言眾僧已集。今為說波羅提木叉。時上坐答言。閻浮提如來弟子皆來集此。數有百千。如是眾中我為上首。了達三藏尚不學戒律。況復餘者而有所學。今當爲誰而說戒律。爾時彼阿羅漢修羅他。立上坐前合掌白上坐言。上坐但說波羅提木叉。如佛在世時。舍利弗目揵連等大比丘眾。所學法我今已悉學。如來雖滅度。今已出千歲。彼所制律威儀。我悉已備足。上坐弟子聞修羅他比丘自言。如來所制戒律我悉備持。起不忍心。有一弟子名曰安伽陀。極生忿恨。從座起罵辱彼聖。汝是下座比丘。愚癡無智而毀辱我師。即持利刀殺彼聖人。爾時有一鬼名曰大提木佉。作是念言。世間唯有此一羅漢。而為惡比丘
【現代漢語翻譯】 現代漢語譯本： 形相相似的比丘，是佛法中的大盜賊，他們摧毀正法的旗幟，樹立惡魔的旗幟，熄滅正法的火炬，點燃煩惱的火焰，消蝕正法的海洋，破壞正法的山嶽，擊毀正法的船隻，拔除正法的樹木。當時天龍鬼神等，對這些比丘都產生惡意，厭惡並遠離他們，不再衛護。並且同聲宣稱：『再過七日，佛法就要滅盡了！』他們號啕大哭，互相告知說：『到了說戒那天，比丘們互相爭鬥，如來的正法就要因此而滅亡了！』諸位優婆塞聽到天神的話，一起到僧眾中勸諫比丘們不要爭鬥。到了十五日說戒的時候，在揵陀摩羅山（Gandhamadana，香山）的阿羅漢修羅他（Surotta，勇猛），觀察閻浮提（Jambudvipa，人世間）今天哪裡有僧眾，想要前去為他們說戒。於是就前往拘睒彌（Kausambi）。當時那裡的僧眾有成百上千人，只有這位阿羅漢修羅他前來。又有一位精通三藏（Tripitaka，佛教經典）的比丘名叫弟子。這是如來最後的大眾聚集。當時維那（Karmadana，執事僧）行舍羅籌（Salaka，籌），稟告三藏比丘說：『僧眾已經聚集完畢，現在為您宣說波羅提木叉（Pratimoksa，戒律）。』當時上座（長老）回答說：『閻浮提如來的弟子都聚集在這裡了，人數有成百上千。這樣的僧眾中我是上首，我通達三藏尚且不學習戒律，更何況其他人呢？現在要為誰宣說戒律呢？』當時那位阿羅漢修羅他，站在上座前合掌稟告上座說：『上座您只管宣說波羅提木叉，就像佛陀在世的時候，舍利弗（Sariputra，智慧第一）目犍連（Maudgalyayana，神通第一）等大比丘眾所學習的法一樣，我現在都已經全部學會了。如來雖然已經滅度，至今已經過去千年，他所制定的戒律威儀，我都已經完全具備。』上座的弟子聽到修羅他比丘自己說，如來所制定的戒律我都全部持守，心中升起不忍之心。有一位弟子名叫安伽陀（Angada），極其憤怒，從座位上站起來謾罵侮辱那位聖人：『你是個下座比丘，愚癡無知，竟然敢毀辱我的老師！』隨即拿起利刀殺害了那位聖人。當時有一位鬼名叫大提木佉（Mahatimukha），心中想：『世間只有這一位阿羅漢了，卻被惡比丘 殺害。』
【English Translation】 English version: 'Bhiksus who are similar in form are great thieves in this Dharma. They destroy the banner of the true Dharma, erect the banner of evil demons, extinguish the torch of the true Dharma, ignite the fire of afflictions, erode the ocean of the true Dharma, destroy the mountains of the true Dharma, wreck the ship of the true Dharma, and uproot the trees of the true Dharma. At that time, the devas, nagas, ghosts, and spirits all harbored malicious intentions towards these bhiksus, detesting and distancing themselves from them, no longer protecting them. And they proclaimed in unison: 'In seven days, the Buddha's Dharma will be extinguished!' They wailed and wept, telling each other: 'On the day of reciting the precepts, the bhiksus will fight each other, and the Tathagata's true Dharma will be destroyed because of this!' The upasakas, hearing the words of the devas, went together to the sangha to admonish the bhiksus not to fight. On the fifteenth day, at the time of reciting the precepts, the arhat Surotta (Surotta, the brave) on Gandhamadana Mountain (Gandhamadana, Fragrant Mountain), observing where in Jambudvipa (Jambudvipa, the human world) there was a sangha today, wanted to go there to recite the precepts for them. So he went to Kausambi (Kausambi). At that time, there were hundreds of thousands of sangha members there, and only this arhat Surotta came. There was also a bhiksu who was well-versed in the Tripitaka (Tripitaka, the Buddhist scriptures) named Disciples. This was the last great gathering of the Tathagata. At that time, the Karmadana (Karmadana, the monastic officer) distributed the salaka (Salaka, counting tokens), and reported to the Tripitaka bhiksu: 'The sangha has gathered, and now I will recite the Pratimoksa (Pratimoksa, the precepts) for you.' At that time, the senior monk (elder) replied: 'The Tathagata's disciples in Jambudvipa are all gathered here, numbering hundreds of thousands. Among such a sangha, I am the leader. I am well-versed in the Tripitaka and still do not study the precepts, let alone others? Who should I recite the precepts for now?' At that time, that arhat Surotta, standing before the senior monk, put his palms together and reported to the senior monk: 'You just recite the Pratimoksa, just like the Dharma that Sariputra (Sariputra, foremost in wisdom) and Maudgalyayana (Maudgalyayana, foremost in supernatural powers) and other great bhiksus learned when the Buddha was in the world, I have now learned it all. Although the Tathagata has passed away, it has been a thousand years since then, and I have fully equipped myself with the precepts and demeanor that he established.' The senior monk's disciple, hearing the bhiksu Surotta say that he had fully upheld the precepts established by the Tathagata, felt unbearable in his heart. A disciple named Angada (Angada), extremely angry, stood up from his seat and cursed and insulted that sage: 'You are a junior bhiksu, foolish and ignorant, and you dare to slander my teacher!' Then he took a sharp knife and killed that sage. At that time, a ghost named Mahatimukha (Mahatimukha) thought in his heart: 'This is the only arhat in the world, but he was killed by an evil bhiksu.'
弟子所害。執持金剛杵。以打破彼頭即便命終。爾時阿羅漢弟子見殺其師。忿恨不忍即殺三藏。爾時諸天世人。悲哀啼泣嗚呼苦哉。如來正法今便都盡。即此大地六種震動。無量眾生號啕啼泣。各各離散。爾時拘睒彌王。聞諸比丘殺阿羅漢及三藏法師。心生惱惋。諸邪見輩競破塔廟及害比丘。從是佛法索然頓滅。爾時人天聞佛所說。莫不揮淚。
釋迦法滅盡相記第三十四(出法滅盡經)
佛告阿難。吾般泥洹法欲滅時。五逆濁世魔道興盛。諸魔沙門壞亂吾道。著俗衣裳樂好袈裟。五色之服。飲酒炙肉殺生貪味。無有慈心更相憎嫉。時有菩薩精進修德。一切敬待人所宗向。教化平等憐貧念老。救育窮厄恒以經像。令人奉事作諸福德。志性溫善不侵害人。損身濟物不自惜己。忍辱仁和。設有是人眾魔比丘咸共嫉之。誹謗揚惡擯黜驅遣不令得住。自共於後不修道德。寺廟空荒不復修理轉轉毀壞。但貪財物積聚不散。不作福德販買奴婢。耕田種植焚燒山林。傷害眾生無有慈心。奴為比丘婢為比丘尼。無有道德。淫泆濁亂男女不別。令道薄淡皆由斯輩。或避縣官依倚吾道。求作比丘不修戒律。月半月盡絓名講戒。厭倦懈怠不欲聽聞。抄略前後不肯盡說經不誦讀。設有讀者不識字句為強言是。不咨明者貢高求名。噓天
雅步以為榮貴望人供養。諸魔比丘命終之後。精神當墮無澤地獄五逆罪中。餓鬼畜生靡不更歷邊恒沙劫罪竟乃出。生在邊國無三寶處。法欲滅時女人精勤恒作功德。男子懈慢不用法語。眼見沙門如視糞土。無有信心法輪彌沒。當爾之時諸天泣淚。水旱不調五穀不熟。災疫流行死亡者眾。人民勤苦縣官侵克。不修道理皆思樂亂。惡人轉多善者甚少。日月轉促人命轉短。四十頭白裁壽六十。男子壽短女人命長。七八九十或至百歲。大水忽起卒至無期。世人不信故謂有常。眾生雜類無有豪賤。沒溺浮漂魚鱉啖食。菩薩比丘眾魔驅逐。不豫眾會菩薩入山。福德之處惔怕自守。以為忻快壽命延長。諸天衛護月光出世。得相遭值共興吾道。五十二歲。首楞嚴經般舟三昧。先滅化去。十二部經尋復化滅。盡不復現不見文字。沙門袈裟自然變白。聖王去後吾法滅盡。譬如油燈臨欲滅時。光更猛盛於是便滅。吾法盡時亦如燈滅。自此之後難可縷記。如是久后。彌勒當下世間作佛。天下太平毒氣消除雨潤和適五穀滋茂。樹木長大人長八丈。皆壽八萬四千歲。眾生得度不可稱計。
祐定以方等固知三寶常住。常住之法理無興滅。興滅之來乃世緣業耳。晨離西隱不害千光之恒明也。
釋迦譜卷第五
【現代漢語翻譯】 現代漢語譯本 雅步（行為不端正的比丘）以被榮華富貴之人看重並供養為榮。這些魔性比丘命終之後，他們的靈魂將墮入無澤地獄（八大地獄之一），遭受五逆重罪的懲罰。他們會經歷餓鬼和畜生道，經歷如恒河沙數般劫數的罪業后才能脫離。之後，他們會出生在邊遠國家，那裡沒有佛法僧三寶。在佛法將要滅絕的時候，婦女們精進修行，恒常行善積德，而男子則懈怠懶惰，不聽從佛的教誨。他們看到出家人就像看到糞土一樣，沒有絲毫的信心，佛法之輪逐漸隱沒。在那時，諸天神都會哭泣，水旱災害不調，五穀不豐收，瘟疫流行，死亡的人很多。人民生活困苦，官府橫徵暴斂。人們不修身養性，都想著作亂。惡人越來越多，善人卻很少。時間過得飛快，人的壽命也越來越短。四十歲頭髮就白了，勉強活到六十歲。男子壽命短，女子壽命長，能活到七八九十歲，甚至一百歲。突然發生大洪水，來得沒有預兆。世人不相信因果，所以認為一切都是常態。各種眾生，無論貧富貴賤，都被洪水淹沒，漂浮不定，被魚鱉吞食。菩薩和比丘被眾魔驅逐，不能參加大眾集會，菩薩只能進入深山。在有福德的地方，謹慎地守護自己，以此為快樂，壽命得以延長。諸天神衛護，月光菩薩出世，有緣相遇的人共同振興佛道，為期五十二年。《首楞嚴經》（Shurangama Sutra）和《般舟三昧經》（Pratyutpanna Samadhi Sutra）首先消失。十二部經（佛教經典的總稱）隨後也逐漸消失，最終完全不見，連文字也看不到了。出家人的袈裟自然變成白色。聖王離世后，我的佛法就滅盡了。就像油燈快要熄滅時，光芒更加猛烈，然後就熄滅了。我的佛法滅盡時，也像燈滅一樣。自此之後，難以詳細記載。這樣過了很久之後，彌勒（Maitreya）佛會下生到世間成佛。天下太平，毒氣消除，風調雨順，五穀豐茂。樹木長得高大，人身高八丈，壽命都有八萬四千歲。被度化的眾生多得不可計數。 祐定認為，根據方等經典（Vaipulya Sutra）可以確信三寶是永恒存在的。永恒存在的佛法，其道理是沒有興衰的。興衰的到來，是世間的因緣業力所致。太陽早上離開西方，隱藏起來，並不妨礙千光（指佛的光芒）的恒常光明。 《釋迦譜》卷第五
【English Translation】 English version The 'Yabu' (unruly Bhikshus) take pride in being valued and supported by people of wealth and status. After these demonic Bhikshus die, their spirits will fall into the Avichi Hell (one of the eight great hells), suffering the punishment of the five heinous crimes. They will experience the realms of hungry ghosts and animals, enduring sins for as many kalpas as the sands of the Ganges before they can escape. Afterwards, they will be born in remote countries where there are no Three Jewels (Buddha, Dharma, Sangha). When the Dharma is about to perish, women diligently practice and constantly perform meritorious deeds, while men are lazy and do not listen to the Buddha's teachings. They see monks as if they were seeing dirt, without any faith, and the wheel of Dharma gradually disappears. At that time, all the gods will weep, droughts and floods will be unbalanced, the five grains will not be harvested, and epidemics will be prevalent, with many deaths. The people will live in hardship, and the government will impose heavy taxes. People do not cultivate themselves, but think of rebellion. There are more and more evil people, and very few good people. Time passes quickly, and people's lives become shorter and shorter. Hair turns white at forty, barely living to sixty. Men have short lives, while women have long lives, living to seventy, eighty, ninety, or even a hundred years. Suddenly, a great flood occurs, coming without warning. The people of the world do not believe in cause and effect, so they think everything is normal. All kinds of beings, regardless of rich or poor, are drowned, floating, and eaten by fish and turtles. Bodhisattvas and Bhikshus are driven away by demons, unable to attend public gatherings, and Bodhisattvas can only enter the deep mountains. In places of merit, they cautiously guard themselves, taking this as happiness, and their lives are prolonged. The gods protect them, and the Moonlight Bodhisattva appears in the world. Those who are destined to meet will jointly revitalize the Buddha's path for fifty-two years. The 'Shurangama Sutra' and the 'Pratyutpanna Samadhi Sutra' will disappear first. The Twelve Divisions of the Scriptures (a general term for Buddhist scriptures) will then gradually disappear, eventually disappearing completely, and even the words will not be seen. The robes of monks will naturally turn white. After the Holy King leaves the world, my Dharma will be extinguished. Just like an oil lamp that is about to go out, the light becomes more intense, and then it goes out. When my Dharma is extinguished, it is like a lamp going out. After that, it is difficult to record in detail. After a long time, Maitreya Buddha will descend to the world to become a Buddha. The world will be peaceful, the poisonous air will be eliminated, the weather will be favorable, and the five grains will be abundant. The trees will grow tall, people will be eight zhang tall, and their lives will be eighty-four thousand years. The number of sentient beings who are liberated will be countless. You Ding believes that, according to the Vaipulya Sutra, it can be confirmed that the Three Jewels are eternally existent. The Dharma that is eternally existent has no rise or fall in principle. The arrival of rise and fall is due to the causes and conditions of the world and karmic forces. The sun leaving the west in the morning and hiding does not hinder the constant light of the thousand lights (referring to the light of the Buddha). Shijia Genealogy Volume 5