T50n2041_釋迦氏譜

大正藏第 50 冊 No. 2041 釋迦氏譜

No. 2041

釋迦氏譜序

終南山釋氏

古德流言。祖佛為師。羞觀佛之本系。紹釋為姓。恥尋釋氏之源。以今據量頗為實錄。既云革俗義匪憑虛。昔南齊僧祐律師者。學通內外行總維持。撰釋迦譜一帙十卷。援引事類繁縟神襟。自可前修博觀。非為後進標領。餘年迫秋方命臨悲谷。屢獲勸勉力復陳之。試舉五科用開三返。想同族法種詳斯意焉。

一序所依賢劫(謂命時運名所以建立)。

二序氏族根源(謂得姓久近根條離合)。

三序所託方土(謂居止洲中何義而知)。

四序法王化相(謂族興法王處世化相)。

五序聖凡后胤(謂法俗兩裔流遠不絕)。

初序所依賢劫者。夫以天地開闢習俗常談。太素太易陰陽覆載。考校終古無的可尋。委以百家不無虛構。或云。天傾西北地缺東南。練五石而上補。斷鰲足而下接。乃至天地人皇蛇軀牛首。九紀四姓作牧君人。斯途紛糅無足陳敘。今依正教備舉劫緣。劫是何名。此云時也。若依西梵名曰劫波。此土譯之名大時也。此一大時其年無數。假以喻顯方可委知。經云如一大城方四十里。滿中芥子。有長壽天三年取一芥城雖空劫猶未盡。方四十

【現代漢語翻譯】 現代漢語譯本 《釋迦氏譜序》

終南山釋氏

古德常說，應以祖師和佛陀為師。如果以紹釋為姓，卻羞於瞭解佛陀的本源，或者以身為釋迦族人，卻恥于尋訪釋迦氏的根源，這都是不應該的。現在我根據現有的資料，力求真實記錄。既然說是革除陋習，就不能憑空捏造。從前南齊的僧祐律師，學識淵博，內外兼修，行為端正，撰寫了《釋迦譜》一帙十卷。他引用了大量的事例，內容豐富，見解深刻，可以作為前人博覽群書的參考，但未必適合後人作為入門的指南。我年事已高，身處悲涼之地，多次受到勸勉，於是盡力重新整理。嘗試列舉五個綱要，希望能反覆闡明。希望同族和信奉佛法的人能夠詳細瞭解其中的含義。

一、敘述所依據的賢劫（說明命名的時代和原因）。

二、敘述氏族的根源（說明得姓的久遠，以及根脈的分離和聚合）。

三、敘述所依託的地域（說明居住在哪個洲，以及其中的含義）。

四、敘述法王的教化事蹟（說明氏族的興起，法王在世間的教化事蹟）。

五、敘述聖人和凡人的後代（說明佛法和世俗兩方面的後裔，源遠流長，從未斷絕）。

首先敘述所依據的賢劫。天地開闢，這是習俗常談。太素、太易、陰陽覆載，考察遠古，沒有什麼可以尋找到的。如果委託給各家學說，難免會有虛構。有人說，天向西北傾斜，地向東南塌陷，於是煉五色石來補天，砍斷鰲的腳來支撐大地。甚至還有天地人皇，蛇身牛首，九個時代，四個姓氏，輪流統治人民。這些說法紛繁雜亂，不值得敘述。現在依據正教，詳細列舉劫的因緣。劫是什麼意思呢？這裡指的是時間。如果按照西梵的說法，叫做劫波（kalpa），這裡翻譯成大時。這一大時，時間長得無法計算。用比喻來顯示，才能讓人明白。經中說，比如有一座大城，方圓四十里，裡面裝滿了芥子。有長壽天人，每三年取走一粒芥子，即使城空了，劫的時間還沒有結束。方圓四十里

【English Translation】 English version Preface to the Genealogy of the Shakya Clan

By Shramana of Zhongnan Mountain

Ancient sages say that the ancestral teachers and Buddhas should be our guides. To be ashamed to examine the origins of the Buddha while adopting 'Shakya' as a surname, or to be embarrassed to seek the source of the Shakya clan while claiming to be a member, is inappropriate. Now, based on available records, I strive for an accurate account. Since it is said to reform customs, it should not be based on fabrication. Once, the Vinaya Master Sengyou of the Southern Qi dynasty, erudite in both internal and external knowledge, and upright in conduct, compiled the 'Genealogy of the Shakya Clan' in one case of ten volumes. He cited numerous examples, with rich content and profound insights, which can serve as a reference for those who broadly study the scriptures, but may not be suitable as a beginner's guide. As I am advanced in years and in a sorrowful place, I have been repeatedly encouraged to exert myself and reorganize it. I will attempt to list five outlines, hoping to repeatedly clarify them. I hope that those of the same clan and those who believe in the Dharma will understand the meaning in detail.

1. To describe the Kalpa (kalpa) on which it is based (explaining the era and reasons for naming).

2. To describe the origin of the clan (explaining the antiquity of the surname, and the separation and aggregation of the lineage).

3. To describe the region on which it is based (explaining which continent it resides in, and the meaning therein).

4. To describe the teaching deeds of the Dharma King (explaining the rise of the clan, and the teaching deeds of the Dharma King in the world).

5. To describe the descendants of saints and ordinary people (explaining the descendants of both Dharma and secular aspects, with a long and unbroken lineage).

First, to describe the Kalpa on which it is based. The creation of heaven and earth is a common saying. The Great Simplicity, the Great Change, the Yin and Yang covering and carrying, examining the ancient times, there is nothing to be found. If entrusted to various schools of thought, there will inevitably be fabrications. Some say that the sky tilted to the northwest, and the earth collapsed to the southeast, so they refined five-colored stones to mend the sky, and cut off the feet of the Ao turtle to support the earth. There were even heaven, earth, and human emperors, with snake bodies and ox heads, nine eras, and four surnames, taking turns ruling the people. These statements are confusing and not worth describing. Now, according to the orthodox teachings, I will list in detail the causes and conditions of the Kalpa. What does Kalpa mean? Here it refers to time. According to the Western Sanskrit, it is called Kalpa, which is translated here as 'Great Time'. This Great Time is immeasurably long. It can only be understood by using metaphors. The sutra says, for example, there is a large city, forty li square, filled with mustard seeds. There is a long-lived Deva (celestial being) who takes away one mustard seed every three years, even if the city is empty, the time of the Kalpa is not yet over. Forty li square

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里石。一拂三年石雖磨盡劫時未盡。如是劫劫相接展轉無窮。有命四生常沈不出。今此劫者名之曰賢。以劫初時大水彌滿。生青蓮花其數一千。第四禪天曾見往事。便相告白今此世界有千佛現。可目此時以為賢劫。故經說云。即賢劫中千佛是也。從拘留孫為首。最後成佛號曰樓至。是知第一拘留孫如來。第二迦那含牟尼。第三迦葉波第四釋迦牟尼。我等所師則賢劫中第四佛也。如小乘經賢劫之前。劫空無佛。九十一劫獨毗婆尸。三十四劫三佛出世。接賢劫中四佛成七。如常所說如。大乘經三世三劫。劫有千佛。過去莊嚴劫。現在名賢。未來星宿。三千王子次第成佛。斯由心解明昧感見殊途。乘機敷化不可較定。至如鷲山一會尚退五千。波若大空證含小果。凈土不滅在於登住之夫。大火燒盡誠歸起沒之士用斯比量不足有疑。此劫名賢。表千佛現。須知也。

二序氏族根源

夫姓氏之興。本欲召其質也。故隨物類而命其形名焉。至如東夏姓源本惟有九。故云或因謚號。唐虞文武等是也。或因爵封。王侯宋衛等是也。或因官字。司馬司徒伯仲叔季等是也。或因居處則成郭園池。或因事有則陶丘巫卜。或因任職則三烏五鹿。末裔隨務流廣滋彰。即目自形不勞繁述。太夏種姓有四不同。謂剎帝利。婆羅門。毗舍。首

【現代漢語翻譯】 現代漢語譯本： 里石。一塊拂拭用的石頭，即使拂拭三年，石頭磨盡了，但一個劫的時間也還沒有結束。像這樣劫與劫相接，輾轉沒有窮盡。有命的四生眾生常常沉淪其中，無法脫出。現在這個劫，稱之為賢劫。因為劫初的時候，大水瀰漫，生長出青蓮花，數量有一千朵。第四禪天的人曾經見到過去的事情，便互相告知說，現在這個世界將有一千尊佛出現。可以把這個時候稱為賢劫。所以經書上說，即賢劫中有千佛出現。從拘留孫佛（Kakusandha，過去七佛之一）為首，最後成佛的名號叫做樓至佛。由此可知，第一尊佛是拘留孫如來（Kakusandha Tathagata），第二尊是迦那含牟尼佛（Kanakamuni），第三尊是迦葉波佛（Kasyapa），第四尊是釋迦牟尼佛（Sakyamuni）。我們所師法的，就是賢劫中的第四尊佛。如同小乘經典所說，賢劫之前，劫空無佛。九十一劫之前有毗婆尸佛（Vipasyin），三十四劫之前有三佛出世。加上賢劫中的四佛，總共是七佛。如常所說。如大乘經典所說，三世三劫，每一劫都有千佛出現。過去是莊嚴劫，現在名為賢劫，未來是星宿劫。三千王子次第成佛。這是由於心理解悟的明昧不同，感受見解的途徑不同。隨順機緣施設教化，不可執著于固定不變的說法。至於靈鷲山法會上，尚且有五千人退席，般若大空的證悟中也包含著小乘的果位。凈土的不滅在於登地菩薩，大火燒盡的說法是針對那些執著于生滅現象的人。用這些來比較衡量，不值得懷疑。此劫名為賢劫，表明千佛出現，要知道這一點。

二、敘述氏族根源

姓氏的興起，本來是爲了召示其本質。所以隨著事物的類別而命名其形體。至於東夏（指中國）的姓氏來源，本來只有九個。所以說，有的因為謚號，如唐堯、虞舜、周文王、周武王等；有的因為爵位封地，如王、侯、宋、衛等；有的因為官職或字，如司馬、司徒、伯、仲、叔、季等；有的因為居住的處所，如郭、園、池等；有的因為所從事的事務，如陶、丘、巫、卜等；有的因為擔任的職務，如三烏、五鹿等。後代子孫隨著事務的流變而廣泛滋生，只要看其名目就能明白，不必繁瑣敘述。太夏（指印度）的種姓有四種不同，即剎帝利（Ksatriya，武士階級），婆羅門（Brahmana，祭司階級），毗舍（Vaisya，商人階級），首陀羅（Sudra，奴隸階級）。

【English Translation】 English version: Li Shi. A stone for wiping, even if wiped for three years, the stone is worn out, but the time of a kalpa has not yet ended. Like this, kalpa after kalpa connects, revolving without end. Sentient beings of the four births with fate often sink within, unable to escape. This kalpa is now called the Bhadrakalpa (Auspicious Aeon). Because at the beginning of the kalpa, great waters overflowed, and blue lotus flowers grew, numbering one thousand. People in the Fourth Dhyana Heaven once saw past events and told each other that a thousand Buddhas would appear in this world. This time can be called the Bhadrakalpa. Therefore, the scriptures say that there will be a thousand Buddhas in the Bhadrakalpa. Starting with Kakusandha (Kakusandha, one of the Seven Buddhas of the Past) as the first, the last Buddha to attain enlightenment is named Rocika Buddha. From this, it is known that the first Buddha is Kakusandha Tathagata (Kakusandha Tathagata), the second is Kanakamuni (Kanakamuni), the third is Kasyapa (Kasyapa), and the fourth is Sakyamuni (Sakyamuni). What we follow as our teacher is the fourth Buddha in the Bhadrakalpa. As the Hinayana scriptures say, before the Bhadrakalpa, the kalpa was empty without a Buddha. Ninety-one kalpas ago there was Vipasyin (Vipasyin), and thirty-four kalpas ago three Buddhas appeared in the world. Adding the four Buddhas in the Bhadrakalpa, there are a total of seven Buddhas. As is often said. As the Mahayana scriptures say, in the three periods of time and three kalpas, there are a thousand Buddhas appearing in each kalpa. The past was the Adornment Kalpa, the present is called the Bhadrakalpa, and the future is the Constellation Kalpa. Three thousand princes will attain Buddhahood in succession. This is due to the different degrees of clarity in understanding the mind, and the different paths of feeling and perception. Teaching is established according to the circumstances, and one should not be attached to fixed and unchanging doctrines. As for the assembly on Vulture Peak, there were still five thousand people who withdrew, and the realization of Prajna's great emptiness also includes the fruits of the Hinayana. The impermanence of the Pure Land lies in the Bodhisattvas who have attained the stages, and the saying that the great fire burns everything is aimed at those who are attached to the phenomena of birth and death. Using these to compare and measure, there is no need to doubt. This kalpa is called the Bhadrakalpa, indicating the appearance of a thousand Buddhas, and this must be known.

1. Narrating the Origin of Clans

The rise of surnames was originally intended to indicate their essence. Therefore, names were given to their forms according to the categories of things. As for the origin of surnames in Dongxia (referring to China), there were originally only nine. Therefore, it is said that some were due to posthumous titles, such as Emperor Yao of Tang, Emperor Shun of Yu, King Wen of Zhou, and King Wu of Zhou; some were due to titles and fiefdoms, such as Wang, Hou, Song, and Wei; some were due to official positions or names, such as Sima, Situ, Bo, Zhong, Shu, and Ji; some were due to places of residence, such as Guo, Yuan, and Chi; some were due to the affairs they were engaged in, such as Tao, Qiu, Wu, and Bu; some were due to the positions they held, such as San Wu and Wu Lu. Later generations multiplied widely with the changes in affairs, and it is clear from their names, so there is no need for a lengthy description. There are four different castes in Taixia (referring to India), namely Kshatriya (Ksatriya, warrior class), Brahmana (Brahmana, priestly class), Vaisya (Vaisya, merchant class), and Sudra (Sudra, slave class).

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陀羅也。剎利王種最為高貴。劫初以來相承不絕。余之三姓非此所論。但明佛姓自分五別。一曰瞿曇。二曰甘蔗。三曰釋迦。四曰舍夷。五曰日種。言瞿曇者。如十二游經云。昔者菩薩阿僧祇劫。初為國王。父母早喪讓位求道。師姓瞿曇因從氏焉。唐言瞿曇者星名也。如此張氏因星立姓故。涅槃經云。禰瞿曇姓自古相傳。言瞿曇者。此雲泥土也。但是譯人取語輕重今問梵僧言瞿荼者泥土也。求曇者是星名也。故知因星得姓定非泥土。言甘蔗者。即如彼經。菩薩往于甘蔗園中。游止修道。因園命氏。又名甘蔗故。佛所行贊云。甘蔗之苗裔者是也。於時菩薩于園念道。以宿業故為賊所得。貫在木上流血于地。大仙瞿曇天眼清凈。菩薩絕嗣後佛無由。從山飛來哀斂死屍。取土中血以泥團之。著兩器中還返所止。以神咒力滿足十月。左變為男右變為女。瞿曇仙氏遂復興焉。言舍夷者。如四分律云。佛舍夷種。亦云舍夷國。未審此名。言釋迦者。長阿含云。過去有王名曰懿摩(即第十輪王去菩薩身一百世也)。擯斥四子(第四子名莊嚴即白凈王所承)令遠出國。奉王命已到北雪山。住直林中。彌沙塞律云。居雪山北四方遐曠。菜果滋茂頓駕數年。歸德如市郁為強國。父思往召辭過不還。父王三嘆我子有能。因名釋種。本起云。錠

【現代漢語翻譯】 陀羅（Dhara）。剎帝利（Kshatriya）王族最為高貴，自劫初以來傳承不絕。其餘三姓不在討論之列。只說明佛姓分為五種：一是瞿曇（Gautama），二是甘蔗（Ikshvaku），三是釋迦（Shakya），四是舍夷（Shaila），五是日種（Solar race）。 說到瞿曇，如《十二游經》所說，過去菩薩在無數劫前，最初為國王。父母早逝，他便讓位求道。他的老師姓瞿曇，因此他便隨了老師的姓氏。唐朝話語中，瞿曇是星名。就像張氏因星而立姓一樣。因此，《涅槃經》說，禰瞿曇姓自古相傳。說到瞿曇，意思是泥土。但是譯者取詞有輕重之分，現在問梵僧，瞿荼（Gaudha）是泥土的意思。求曇是星名。因此可知因星得姓，一定不是泥土的意思。 說到甘蔗，就像經中所說，菩薩前往甘蔗園中，遊歷止息並修道，因此以園命名。又名甘蔗，所以《佛所行贊》說，『甘蔗的苗裔』就是指這個。當時菩薩在園中念道，因為宿業的緣故被賊人抓獲，貫穿在木頭上，鮮血流到地上。大仙瞿曇天眼清凈，知道菩薩絕嗣後，未來佛將無從出現，於是從山中飛來，哀憐地收斂死屍，取土中的血用泥土團起來，放在兩個器皿中，返回住所。用神咒的力量，十個月后，左邊的器皿變為男孩，右邊的器皿變為女孩。瞿曇仙氏因此得以復興。 說到舍夷，如《四分律》所說，佛是舍夷種，也說是舍夷國。還未考證這個名字的含義。 說到釋迦，《長阿含經》說，過去有位國王名叫懿摩（Imoksa）（即第十輪王，距離菩薩身一百世）。他擯斥了四個兒子（第四個兒子名叫莊嚴，即白凈王所繼承的）。讓他們遠離出國。他們奉王命後到達北雪山，住在直林中。《彌沙塞律》說，他們居住在雪山北部，四方遼闊，菜果茂盛，逐漸發展壯大，歸附的人如同趕集一樣，鬱鬱蔥蔥地成為強國。父親想召他們回去，他們推辭不回。父王三次嘆息說我的兒子有能力，因此命名為釋種。《本起經》說，錠

【English Translation】 Dhara. The Kshatriya (warrior caste) royal lineage is the noblest, with an unbroken succession since the beginning of the kalpa (aeon). The other three surnames are not under discussion here. Only the Buddha's surnames are explained, which are divided into five types: first, Gautama; second, Ikshvaku (sugarcane); third, Shakya; fourth, Shaila; and fifth, the Solar race. Speaking of Gautama, as the 'Sutra of the Twelve Excursions' says, in the past, the Bodhisattva was initially a king countless kalpas ago. His parents passed away early, so he abdicated the throne to seek the Way. His teacher's surname was Gautama, so he followed his teacher's surname. In the Tang Dynasty language, Gautama is the name of a star. Just like the Zhang surname was established because of a star. Therefore, the 'Nirvana Sutra' says that the Ni Gautama surname has been passed down from ancient times. Speaking of Gautama, it means mud. However, translators take words with different degrees of importance. Now, asking a Brahmin monk, Gaudha means mud. Qutan is the name of a star. Therefore, it can be known that the surname obtained from the star is definitely not the meaning of mud. Speaking of Ikshvaku, just as the sutra says, the Bodhisattva went to the Ikshvaku garden, traveled, rested, and practiced the Way, so it was named after the garden. It is also called Ikshvaku, so the 'Buddha's Deeds Praised' says, 'the descendants of Ikshvaku' refers to this. At that time, the Bodhisattva was contemplating the Way in the garden, and because of past karma, he was captured by thieves, pierced on wood, and blood flowed to the ground. The great sage Gautama, with his pure heavenly eye, knew that if the Bodhisattva's lineage was cut off, there would be no way for the future Buddha to appear, so he flew from the mountain, compassionately collected the corpse, took the blood from the soil, kneaded it with mud, put it in two vessels, and returned to his residence. With the power of divine mantras, after ten months, the vessel on the left turned into a boy, and the vessel on the right turned into a girl. The Gautama sage clan was thus revived. Speaking of Shaila, as the 'Four-Part Vinaya' says, the Buddha is of the Shaila lineage, also said to be the Shaila country. The meaning of this name has not yet been verified. Speaking of Shakya, the 'Long Agama Sutra' says that in the past there was a king named Imoksa (the tenth wheel-turning king, one hundred generations away from the Bodhisattva's body). He banished four sons (the fourth son was named Zhuangyan, who was inherited by King Baijing). Let them go far away to foreign countries. After they obeyed the king's order, they arrived at the North Snow Mountain and lived in the Straight Forest. The 'Mishasai Vinaya' says that they lived in the north of the Snow Mountain, with vast areas in all directions, abundant vegetables and fruits, and gradually developed and grew stronger. Those who surrendered were like going to a market, and they became a strong country with lush vegetation. The father wanted to call them back, but they declined to return. The father king sighed three times and said that my son is capable, so he named it the Shakya clan. The 'Benqi Sutra' says, Ding

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光佛曰。汝于來世當成為佛。號釋迦文佛。釋迦為能文為仁也。準今唐譯與本起同。故此四子因能命氏。然釋迦姓經文單復。有類此方。方朔馬卿等也。彌沙塞云。住直樹林。又名為釋。今據梵音呼直為釋。天竺諸事一物多名。此又因林而命氏矣。若準別傳彼土有樹。名曰釋迦根干茂盛。善相者云。必出國主。因移四子立國命氏(雖非經教聊附異聞)。言日種者。曇無德律云。父姓名為日也(未詳其緣)統明五異同宗一氏。隨事流變故有斯分。然釋一姓群籍多明。自余出沒任緣而舉。故祐律師云。仰惟錠光授記表號釋迦。玄符冥契故記釋種。名出於未形之前。跡孚于既生之後。照灼天人聯綿曠劫。其為源也邃矣乎。余尋瞿曇一氏父也。釋迦一氏母也。故五人隨菩薩者。名佛為瞿曇也。斯即子承父姓理路顯然。四分律云。父姓名為日。生處名釋迦。明知母姓也。瞿曇古仙取血藏器。后化男女遂有釋門。核源一血後分二體。姻媾胎變支流遂廣。據本而談誠滔禮數。約緣徴事大義天乖。何者。案釋氏婚媾並絕族親。冥符此土周孔立教。以世紹輪王望高天下。分宗納娉不交卑族。計其二姓同祖古仙。胎血不殊理例難絕。至如東夏姓氏。多本五帝三王。今則交媾姻婭取別判無從矣。

上明姓氏所由。今明族源所起。長阿含

【現代漢語翻譯】 現代漢語譯本： 光佛說：『你將來會成佛，號為釋迦文佛。』釋迦的意思是能文能仁。這與現在唐朝翻譯的《本起經》相同。因此，這四個孩子因為能夠命名氏族。然而，釋迦這個姓氏在經文中既有單稱也有複稱，類似於我們這裡的東方朔、司馬相如等人。彌沙塞部說，住在直樹林，又名釋。現在根據梵語發音，稱直為釋。在印度，一物多名很常見。這又是因林而命氏的例子。如果按照其他傳記的說法，那片土地上有一種樹，名叫釋迦，根干茂盛。善於相面的人說，此地必出國王。因此遷移四個孩子建立國家，並以此命名氏族（雖然不是經書教義，但姑且附上這些異聞）。說到日種，曇無德律中說，父親的姓名為日（具體原因不清楚）。總而言之，五種不同的說法都指向同一個氏族。隨著事情的變化，才有了這些區分。然而，關於釋迦這個姓氏，很多典籍都有明確的記載。至於其他的說法，就隨緣而舉了。所以，祐律師說：『仰望錠光佛授記，表明釋迦的稱號。玄妙的符應暗中契合，所以記載釋迦種姓。名字出現在未成形之前，事蹟應驗于出生之後。照耀天人，綿延曠劫。它的源頭是多麼深遠啊！』我尋思，瞿曇是一個氏族的父親，釋迦是一個氏族的母親。所以，跟隨菩薩的五個人，稱佛為瞿曇。這就是兒子繼承父親姓氏的道理，非常明顯。《四分律》中說，父親的姓名為日，出生的地方名叫釋迦，這明顯是母親的姓氏。瞿曇是古代仙人，取血藏在器皿中，後來化生男女，於是有了釋門。追溯源頭，原本是一滴血，後來分為兩個身體。因為婚姻和生育，支流才變得廣泛。如果從根本上來說，確實違背了禮數。如果從因緣和事件來說，則與大義相悖。為什麼呢？因為釋迦族人的婚配，都斷絕了與族親的通婚。這暗合了我們這裡周公、孔子的教義。以世代相傳的輪王來期望天下，分宗納聘，不與卑賤的族人通婚。考慮到這兩個姓氏的祖先都是古代仙人，胎血沒有區別，按道理很難斷絕通婚。至於東夏的姓氏，大多來源於五帝三王。現在因為交媾和婚姻，要區分開來，已經無從下手了。

上面說明了姓氏的由來，現在說明族源的起源。《長阿含經》

【English Translation】 English version: The Light Buddha said, 'In your future life, you will become a Buddha, named Shakyamuni Buddha.' 'Shakya' means 'capable in literature and benevolent.' This is the same as the Tang Dynasty translation of the 'Book of Origins.' Therefore, these four children were able to name the clan. However, the surname 'Shakya' appears in both singular and plural forms in the scriptures, similar to figures like Dongfang Shuo and Sima Xiangru in our land. The Mahāsāṃghika school says that they lived in the Straight Tree Forest, also called 'Shak.' Now, according to the Sanskrit pronunciation, 'straight' is called 'Shak.' In India, it is common for one thing to have multiple names. This is another example of naming the clan after the forest. According to other biographies, there was a tree in that land called Shakya, with flourishing roots and trunk. A skilled physiognomist said that this place would surely produce a king. Therefore, they moved the four children to establish a kingdom and named the clan after it (although not scriptural teachings, I will attach these anecdotes for now). Regarding the 'Sun Race,' the Dharmaguptaka Vinaya says that the father's surname was 'Sun' (the specific reason is unknown). In summary, the five different accounts all point to the same clan. These distinctions arose with the changes in events. However, many texts clearly record the surname 'Shakya.' As for other accounts, they are mentioned as circumstances allow. Therefore, the Vinaya Master You said, 'Looking up to Dipankara Buddha's prediction, it indicates the title of Shakya. The mysterious correspondence secretly matches, so it records the Shakya lineage. The name appeared before it took shape, and the deeds were verified after birth. Illuminating gods and humans, extending through vast eons. How profound is its origin!' I ponder that Gautama is the father of a clan, and Shakya is the mother of a clan. Therefore, the five people who followed the Bodhisattva called the Buddha Gautama. This is the principle of a son inheriting his father's surname, which is very clear. The Sarvastivada Vinaya says that the father's surname was Sun, and the place of birth was called Shakya, which clearly indicates the mother's surname. Gautama was an ancient immortal who took blood and stored it in a vessel, later transforming into men and women, thus creating the Shakya lineage. Tracing the origin, it was originally a drop of blood, later divided into two bodies. Because of marriage and procreation, the branches became widespread. If speaking from the root, it truly violates etiquette. If speaking from causes and events, it contradicts the great meaning. Why? Because the Shakya clan's marriages all severed ties with relatives. This secretly matches the teachings of the Duke of Zhou and Confucius in our land. They expect the world to be ruled by a Chakravarti king passed down through generations, dividing clans and accepting betrothals, not intermarrying with lowly clans. Considering that the ancestors of these two surnames were both ancient immortals, and their blood was no different, it is difficult to sever intermarriage in principle. As for the surnames of East Xia, most originate from the Five Emperors and Three Kings. Now, because of intercourse and marriage, it is impossible to distinguish them.

The above explains the origin of the surname, now explaining the origin of the clan. The Dīrgha Āgama

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云。大劫初成未有日月。光音諸天福盡下生。皆化為人歡喜為食。身光遠照飛行自在。無有男女尊卑親眷。自然地味狀如酥蜜。有試嘗者遂生摶食。光滅通亡呼嗟在地。食多貌悴食少形澤。便興勝負地味便沒。又生地皮又生地膚。因食多少諸惡湊集。又生粳米眾味備美。有貪食者具男女根。如是展轉便為夫婦。遂始胎生。樓炭云自然粳米朝刈暮熟。中含云。米長四寸人競預取。如此相教。預取之處后更不生。祐律師云。澆風既動則淳源斯謝。精靈通感則霆擊為遲。竊承兩漢之日。東萊加租而海魚潛泳。合浦增賦而璣蚌遠移。以近方古有逾符契。不生粳米未足異疑。長阿含云。爾時眾生。既見粳米不重生故。各懷憂惱。互封田宅。以為疆畔。遂有自藏己米盜他田穀。由是事起無能決者。議立一人號平等主。賞善罰惡仍供給之。時有一人容質瑰偉。威嚴肅物眾所信伏。便共請知彼既受已。遂有民主名焉。樓炭云。眾人自言為我作長。號之曰王。以取租故名剎利(唐譯剎利名為田地主。以初分地日各有諍訟。乃立此主)時閻浮天下富樂安隱。地生青草如孔雀毛。八萬余國聚落相聞。無有寒熱病惱之者。王以正治奉行十善。互相崇敬猶如父子。人壽極久不可量計。後有余王不行正法。其壽遂減至十萬歲。如是漸減至今百年。上

【現代漢語翻譯】 現代漢語譯本 云。大劫初成，還沒有太陽和月亮。光音天的諸天福報享盡，下生到人間。他們都變化成為人，以歡喜為食，身光照耀遠方，能夠飛行自在。當時沒有男女、尊卑、親眷的分別。 自然生長的地味，形狀像酥油和蜂蜜。有人嘗試品嚐，於是開始摶食。身光消失，神通喪失，只能在地上呼喊嘆息。吃地味多的人容貌憔悴，吃得少的人形體光澤。於是產生了爭勝之心，地味也就消失了。 又生長出地皮，又生長出地膚。因為食用多少的差異，各種惡事聚集在一起。又生長出粳米，各種味道具備而美好。有貪吃的人，生出了男女的性器官。像這樣輾轉相傳，就成爲了夫婦，於是開始了胎生。 《樓炭經》中說，自然生長的粳米，早上收割，晚上就成熟。《中含經》中說，米長四寸，人們爭先恐後地去取。這樣互相效仿，預先取米的地方，後來就不再長出粳米了。 祐律師說，澆薄的風氣一旦興起，淳樸的源頭就會衰竭。精靈的感應一旦溝通，雷霆的懲罰就會遲緩。我私下聽說，兩漢時期，東萊增加賦稅，海魚就潛藏起來；合浦增加賦稅，珍珠蚌就遠遠地遷移。用近事來比方古事，更加符合契合。不生長粳米，又有什麼值得奇怪的呢？ 《長阿含經》中說，當時眾生，既然看到粳米不再重新生長，各自懷著憂愁煩惱，互相劃分田地住宅，作為疆界。於是就有了私藏自己的米，盜取他人田里的穀物的事情。由於這些事情發生，沒有誰能夠決斷。大家商議設立一個人，號為平等之主，賞善罰惡，並且供給他的生活。當時有一個人，容貌資質瑰麗雄偉，威嚴足以鎮服眾人，大家都信任佩服他，於是共同推舉他來管理。他接受了大家的推舉之後，就有了民主的名稱。 《樓炭經》中說，眾人自己說：『你為我們作首長。』稱他為『王』。因為收取租稅的緣故，名叫剎利（唐朝的翻譯中，剎利名為田地主，因為最初分地的時候，每天都有爭訟，於是設立了這個主人）。當時閻浮提天下富足安樂，地上生長青草，像孔雀的羽毛一樣。八萬多個國家和村落互相往來，沒有寒冷、炎熱、疾病和煩惱的人。國王用正法治理國家，奉行十善，互相崇敬，如同父子。人的壽命極其長久，不可測量。後來有其餘的國王，不行正法，他們的壽命就減少到十萬歲。像這樣逐漸減少，直到現在只有一百歲。

【English Translation】 English version Thus. When the great kalpa (aeon) was first formed, there were no sun or moon. The devas (gods) of the Ābhāsvara (heaven of radiant light) realm, having exhausted their blessings, were born into this world. They all transformed into humans, delighting in joy as their food, their bodies emitting light that shone afar, and they could fly freely. There were no distinctions of male or female, noble or base, relatives or strangers. Naturally occurring earth-essence tasted like ghee (clarified butter) and honey. Some who tried it began to eat it in clumps. Their light vanished, their supernatural powers were lost, and they could only lament on the ground. Those who ate much became haggard, while those who ate little remained radiant. Thus, competition arose, and the earth-essence disappeared. Then, earth-skin grew, and then earth-crust grew. Due to the differences in how much they ate, various evils accumulated. Then, glutinous rice grew, possessing all kinds of delicious flavors. Those who were greedy developed male and female reproductive organs. In this way, they gradually became couples, and thus began womb-birth. The Lou Tan Jing says that the naturally growing glutinous rice was harvested in the morning and ripened in the evening. The Zhong Han Jing says that the rice was four inches long, and people rushed to take it. By imitating each other in this way, the places where rice was taken in advance no longer grew rice later. Lawyer You said, 'Once the decadent customs arise, the pure source will decline. Once the spirits communicate, the punishment of thunder will be delayed. I have privately heard that during the Han Dynasty, when Donglai increased taxes, the sea fish hid themselves; when Hepu increased taxes, the pearl oysters moved far away. Using recent events to compare with ancient events, it is even more consistent. The fact that glutinous rice no longer grows is not surprising.' The Dirghāgama Sūtra says, 'At that time, since the beings saw that the glutinous rice no longer grew again, they were all worried and distressed, and they divided fields and houses among themselves, setting up boundaries. Thus, there were cases of secretly hoarding one's own rice and stealing grain from others' fields. Because of these events, no one could make a decision. They discussed establishing a person, called the Lord of Equality, to reward good and punish evil, and to provide for his livelihood. At that time, there was a person whose appearance was magnificent and majestic, whose dignity was sufficient to subdue the people, and whom everyone trusted and admired. Therefore, they jointly elected him to manage. After he accepted their election, the name of democracy came into being.' The Lou Tan Jing says, 'The people said to themselves, 'You will be our leader.' They called him 'King'. Because he collected taxes, he was called Kshatriya (In the Tang Dynasty translation, Kshatriya was called the Lord of the Land, because there were disputes every day when the land was first divided, so this lord was established). At that time, the Jambudvipa (the continent where we live) was rich and peaceful, and green grass grew on the ground, like the feathers of a peacock. More than 80,000 countries and villages communicated with each other, and there were no people suffering from cold, heat, disease, or distress. The king governed the country with righteousness, practiced the ten virtues, and respected each other like father and son. The lifespan of people was extremely long and immeasurable. Later, there were other kings who did not practice the righteous Dharma, and their lifespan was reduced to 100,000 years. In this way, it gradually decreased until it is now only 100 years.'

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明釋氏所先。本于劫初創始為王。展轉相列轉輪粟散紹續之相。

初民主王號曰大人(出四分律余出長阿含)

第二王名珍寶(大人子)

第三王名好味(珍寶子)

第四王名靜齋(好味子)

第五王名頂生

第六王名善行

第七王名宅行

第八王名妙味

第九王名味帝

第十王名外仙

第十一王名百智

第十二王名嗜慾

第十三王名善欲

第十四王名斷結

第十五王名大斷結

第十六王名寶藏

第十七王名大寶藏

第十八王名善見

第十九王名大善見

第二十王名無憂

第二十一王名洲渚

第二十二王名殖生

第二十三王名山丘

第二十四王名神天

第二十五王名遣力

第二十六王名牢車

第二十七王名十車

第二十八王名百車

第二十九王名牢弓

第三十王名十弓(牢弓子)

第三十一王名百弓(十弓子)

第三十二王名養收(百弓子)

第三十三王名善思(養收子律名真阇)

自善思王后。有十族轉輪聖王相續(律中亦爾名或不同)。

第一輪王樓炭云。真阇王子名波延迦。有

【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼所說的這些國王，本于劫初開始時被擁立為王。他們輾轉相繼，以轉輪王和粟散王的身份傳承。

第一位民主國王，名為大人（出自《四分律》，也見於《長阿含經》）。

第二位國王，名為珍寶（大人的兒子）。

第三位國王，名為好味（珍寶的兒子）。

第四位國王，名為靜齋（好味的兒子）。

第五位國王，名為頂生。

第六位國王，名為善行。

第七位國王，名為宅行。

第八位國王，名為妙味。

第九位國王，名為味帝。

第十位國王，名為外仙。

第十一位國王，名為百智。

第十二位國王，名為嗜慾。

第十三位國王，名為善欲。

第十四位國王，名為斷結。

第十五位國王，名為大斷結。

第十六位國王，名為寶藏。

第十七位國王，名為大寶藏。

第十八位國王，名為善見。

第十九位國王，名為大善見。

第二十位國王，名為無憂。

第二十一位國王，名為洲渚。

第二十二位國王，名為殖生。

第二十三位國王，名為山丘。

第二十四位國王，名為神天。

第二十五位國王，名為遣力。

第二十六位國王，名為牢車。

第二十七位國王，名為十車。

第二十八位國王，名為百車。

第二十九位國王，名為牢弓。

第三十位國王，名為十弓（牢弓的兒子）。

第三十一位國王，名為百弓（十弓的兒子）。

第三十二位國王，名為養收（百弓的兒子）。

第三十三位國王，名為善思（養收的兒子，《律》中名為真阇）。

自善思王之後，有十族轉輪聖王相繼（《律》中也是如此，名字可能不同）。

第一位輪王樓炭云（Loutanyun），真阇（Zhenzha）的王子名為波延迦（Boyanjia）。

【English Translation】 English version: These kings, as described by Shakyamuni, were initially established as kings at the beginning of the kalpa (aeon). They succeeded each other in the roles of Chakravarti (wheel-turning king) and petty kings.

The first democratic king was named 'Daren' (Great Man) (from the 'Four-Part Vinaya', also found in the 'Longer Agama Sutra').

The second king was named 'Zhenbao' (Precious Treasure) (son of Daren).

The third king was named 'Haowei' (Good Taste) (son of Zhenbao).

The fourth king was named 'Jingzhai' (Quiet Fast) (son of Haowei).

The fifth king was named 'Dingsheng' (Top Born).

The sixth king was named 'Shanxing' (Good Conduct).

The seventh king was named 'Zhaixing' (Dwelling Conduct).

The eighth king was named 'Miaowei' (Wonderful Taste).

The ninth king was named 'Weidi' (Taste Emperor).

The tenth king was named 'Waixian' (External Immortal).

The eleventh king was named 'Baizhi' (Hundred Wisdoms).

The twelfth king was named 'Shiyu' (Addicted to Desire).

The thirteenth king was named 'Shanyu' (Good Desire).

The fourteenth king was named 'Duanjie' (Severing Bonds).

The fifteenth king was named 'Dajuanjie' (Great Severing of Bonds).

The sixteenth king was named 'Baozang' (Treasure Store).

The seventeenth king was named 'Dabaozang' (Great Treasure Store).

The eighteenth king was named 'Shanjian' (Good Vision).

The nineteenth king was named 'Dashanjian' (Great Good Vision).

The twentieth king was named 'Wuyou' (Without Sorrow).

The twenty-first king was named 'Zhouzhu' (Islands and Shores).

The twenty-second king was named 'Zhisheng' (Cultivating Life).

The twenty-third king was named 'Shanchiu' (Mountain Hill).

The twenty-fourth king was named 'Shentian' (Divine Heaven).

The twenty-fifth king was named 'Qianli' (Dispatching Strength).

The twenty-sixth king was named 'Laochu' (Firm Chariot).

The twenty-seventh king was named 'Shichu' (Ten Chariots).

The twenty-eighth king was named 'Baichu' (Hundred Chariots).

The twenty-ninth king was named 'Laogong' (Firm Bow).

The thirtieth king was named 'Shigong' (Ten Bows) (son of Laogong).

The thirty-first king was named 'Baigong' (Hundred Bows) (son of Shigong).

The thirty-second king was named 'Yangshou' (Nourishing and Gathering) (son of Baigong).

The thirty-third king was named 'Shansi' (Good Thought) (son of Yangshou, named Zhenzha in the Vinaya).

After King Shansi, there were ten clans of Chakravarti kings in succession (also in the Vinaya, the names may differ).

The first wheel-turning king was Loutanyun (Loutanyun). The prince of Zhenzha (Zhenzha) was named Boyanjia (Boyanjia).

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五轉輪聖王。

第二輪王樓炭云。多羅業王有五轉輪聖王。

第三輪王樓炭云。阿波葉王有七轉輪聖王。

第四輪王樓炭云。揵陀利王有八轉輪聖王。

第五輪王樓炭云。迦陵伽王有九轉輪聖王。

第六輪王樓炭云。遮波瞻婆王有十四轉輪聖王。

第七輪王樓炭云。拘獵羅婆王有三十一轉輪聖王。

第八輪王樓炭云。般阇羅王有三十二轉輪聖王。

第九輪王樓炭云。彌尸利王有八萬四千轉輪聖王。

第十輪王樓炭云。壹摩彌王有百轉輪聖王(律云懿師摩)。

此十輪王。經律互出名數大同。但恐凡聖有濫。今以事徴無容八萬。純是聖帝。止可十輪是正。余胤是凡。如律所明。但云次第相承有王。約經並云聖帝。定是從本為聖。從流並是凡攝。又如第十輪云。百轉輪王則佛之父祖俱是聖也。今但菩薩現感有文是聖。自余父族皆是凡王。可以例知。

序佛七世緣

第七世祖名大善生。四分律云。懿師摩次第百王。後有王名大善生。有人立此即摩之子也。今以為摩后第九十四世王也。故經云。最後王名大善生。斯為良證。

第六世祖名懿師摩(經云烏婆羅)第五世祖名憂羅陀(淚婆羅)第四世高祖名瞿羅(尼求羅)第三世曾祖名尼浮羅。

【現代漢語翻譯】 現代漢語譯本 五轉輪聖王。

第二輪王樓炭云。多羅業王有五轉輪聖王。

第三輪王樓炭云。阿波葉王有七轉輪聖王。

第四輪王樓炭云。揵陀利王有八轉輪聖王。

第五輪王樓炭云。迦陵伽王有九轉輪聖王。

第六輪王樓炭云。遮波瞻婆王有十四轉輪聖王。

第七輪王樓炭云。拘獵羅婆王有三十一轉輪聖王。

第八輪王樓炭云。般阇羅王有三十二轉輪聖王。

第九輪王樓炭云。彌尸利王有八萬四千轉輪聖王。

第十輪王樓炭云。壹摩彌王有百轉輪聖王(律云懿師摩)。

此十輪王。經律互出名數大同。但恐凡聖有濫。今以事徴無容八萬。純是聖帝。止可十輪是正。余胤是凡。如律所明。但云次第相承有王。約經並云聖帝。定是從本為聖。從流並是凡攝。又如第十輪云。百轉輪王則佛之父祖俱是聖也。今但菩薩現感有文是聖。自余父族皆是凡王。可以例知。

序佛七世緣

第七世祖名大善生。四分律云。懿師摩次第百王。後有王名大善生。有人立此即摩之子也。今以為摩后第九十四世王也。故經云。最後王名大善生。斯為良證。

第六世祖名懿師摩(經云烏婆羅)第五世祖名憂羅陀(淚婆羅)第四世高祖名瞿羅(尼求羅)第三世曾祖名尼浮羅。

【English Translation】 English version The Five Cakravartin Kings.

The second wheel-turning king, Lou Tan Yun. King Duoluo Ye had five Cakravartin Kings.

The third wheel-turning king, Lou Tan Yun. King A Bo Ye had seven Cakravartin Kings.

The fourth wheel-turning king, Lou Tan Yun. King Qian Tuo Li had eight Cakravartin Kings.

The fifth wheel-turning king, Lou Tan Yun. King Jialing Jia had nine Cakravartin Kings.

The sixth wheel-turning king, Lou Tan Yun. King Zhe Bo Zhan Po had fourteen Cakravartin Kings.

The seventh wheel-turning king, Lou Tan Yun. King Ju Lie Luo Po had thirty-one Cakravartin Kings.

The eighth wheel-turning king, Lou Tan Yun. King Ban She Luo had thirty-two Cakravartin Kings.

The ninth wheel-turning king, Lou Tan Yun. King Mi Shi Li had eighty-four thousand Cakravartin Kings.

The tenth wheel-turning king, Lou Tan Yun. King Yi Mo Mi had one hundred Cakravartin Kings (the Vinaya says Yi Shi Mo).

These ten wheel-turning kings are named differently in the Sutras and Vinaya, but are largely the same. However, there is concern about confusing the ordinary and the holy. Now, based on the facts, there cannot be eighty-four thousand who are purely holy emperors. Only the ten wheel-turning kings can be considered truly holy. The rest of their descendants are ordinary. As the Vinaya explains, it only states that kings succeeded each other in order. The Sutras, however, all refer to them as holy emperors. It is certain that those from the origin are holy, while those from the lineage are considered ordinary. Furthermore, regarding the tenth wheel, which speaks of one hundred wheel-turning kings, it would imply that the Buddha's father and ancestors were all holy. However, only those Bodhisattvas whose inspired actions are documented are considered holy. The rest of the paternal lineage are ordinary kings. This can be understood by analogy.

Preface to the Seven Generations of the Buddha's Lineage

The seventh generation ancestor was named Da Shan Sheng (Great Good Birth). The Four-Part Vinaya says that after Yi Shi Mo's one hundred kings, there was a king named Da Shan Sheng. Some claim that he was the son of Yi Mo. However, we believe he was the ninety-fourth king after Yi Mo. Therefore, the Sutra says, 'The last king was named Da Shan Sheng.' This is strong evidence.

The sixth generation ancestor was named Yi Shi Mo (the Sutra says Wu Po Luo). The fifth generation ancestor was named You Luo Tuo (Lei Po Luo). The fourth generation great-grandfather was named Qu Luo (Ni Qiu Luo). The third generation great-great-grandfather was named Ni Fu Luo.

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第二世祖名師子頰。

第一世菩薩父名凈飯(樓炭及律並雲師子頰子名悅頭檀)。

金輪王名菩薩悉達。

鐵輪王名羅睺羅。

已前依檢爰初宇宙。造化裁成肇建皇極。統維群品發源民主。迄于善思。系嫡相承三十三世。沿斯已后十代勃興。並是聖王俱稱帝種。同胤則可從正嫡。異緒或是支離。莫不受天明命。君臨寰㝢。長源遠嗣難以測知。至若兩漢諸帝非嫡者多。魏晉宋齊瓜葛承襲。以斯例彼理固然乎。

今從初舉數。凡八萬四千二百五十三王。后至於菩薩(初三十三王粟散而已。次十輪種族。八萬四千二百一十。又加宗主十輪數則同矣)。

菩薩祖。師子頰王有四子。

一名凈飯(本起云白凈有經但號凈者)

二名白飯(十二游經無飯字四王亦爾)

三名斛飯

四名甘露飯(經中亦云)

凈飯王有二子。長曰悉達(即菩薩也)。次名難陀。

白飯王有二子。長曰調達。次名阿難。

斛飯王有二子。長名摩訶男。次名阿那律。

甘露飯王有二子(一女)。長名娑婆。次名跋提(女名甘露味)。

十二游經云。

調達四月七日食時生。身長一丈五尺四寸(佛從兄弟二叔子)。

菩薩四月八日明星出時生。

【現代漢語翻譯】 現代漢語譯本 第二世祖名為師子頰（Śīhahanu）。

第一世菩薩的父親名為凈飯（Śuddhodana）（《樓炭經》和《律經》都說師子頰的兒子名為悅頭檀（Yaudhana））。

金輪王名為菩薩悉達（Siddhartha）。

鐵輪王名為羅睺羅（Rāhula）。

此前，依據考察宇宙之初，天地造化形成，開始建立皇極，統領萬物，發源於民主，直到善思（Sudhana）。嫡系相承三十三世。此後十代勃興，都是聖王，都稱為帝王之後。血統相同則可認為是正統嫡系，血統不同或許是旁支。沒有不受天命而君臨天下的。長遠的源頭難以測知。至於兩漢的各位皇帝，非嫡系的很多。魏晉宋齊，如瓜葛般承襲。以此類推，道理當然如此嗎？

現在從最初開始計數，共有八萬四千二百五十三位國王。之後至於菩薩（最初的三十三位國王只是小國之主。其次是十輪種族，有八萬四千二百一十位。再加上宗主十輪，數量就相同了）。

菩薩的祖父，師子頰王有四個兒子。

第一個兒子名為凈飯（Śuddhodana）（《本起經》中說名為白凈，《有經》中只稱為凈）。

第二個兒子名為白飯（Śuklodana）（《十二游經》中沒有飯字，四位國王也是如此）。

第三個兒子名為斛飯（Dhautodana）。

第四個兒子名為甘露飯（Amrtodana）（經中也有記載）。

凈飯王有兩個兒子。長子名為悉達（Siddhartha）（即菩薩）。次子名為難陀（Nanda）。

白飯王有兩個兒子。長子名為調達（Devadatta）。次子名為阿難（Ānanda）。

斛飯王有兩個兒子。長子名為摩訶男（Mahānāman）。次子名為阿那律（Aniruddha）。

甘露飯王有兩個兒子（一個女兒）。長子名為娑婆（Subha）。次子名為跋提（Bhadrika）（女兒名為甘露味（Amrita））。

《十二游經》中說：

調達（Devadatta）四月七日食時出生，身高一丈五尺四寸（是佛陀的堂兄弟，二叔的兒子）。

菩薩（Bodhisattva）四月八日明星出現時出生。

【English Translation】 English version The second ancestor was named Śīhahanu (Lion Jaw).

The father of the first Bodhisattva was named Śuddhodana (Pure Rice) (The Loutan Sutra and the Vinaya Sutra both say that Śīhahanu's son was named Yaudhana).

The Golden Wheel King was named Bodhisattva Siddhartha (Siddhartha).

The Iron Wheel King was named Rāhula (Fetter).

Before this, according to the examination of the beginning of the universe, the creation of heaven and earth formed, and the imperial pole was established, governing all things, originating from democracy, up to Sudhana (Good Mind). The direct line was passed down for thirty-three generations. After this, ten generations rose up, all of whom were holy kings and were called descendants of emperors. Those with the same bloodline can be considered the orthodox direct line, and those with different bloodlines may be collateral branches. None of them did not receive the mandate of heaven to rule the world. The long and distant source is difficult to know. As for the emperors of the two Han dynasties, many were not from the direct line. The Wei, Jin, Song, and Qi dynasties inherited like intertwined melons. Is it reasonable to infer from this?

Now, counting from the beginning, there are a total of 84,253 kings. After that, it comes to the Bodhisattva (the first thirty-three kings were only rulers of small countries. The next ten were of the Wheel Race, with 84,210. Adding the ten Wheel Lords, the number is the same).

The Bodhisattva's grandfather, King Śīhahanu, had four sons.

The first son was named Śuddhodana (Pure Rice) (The Benqi Sutra says he was named Baijing (White Pure), and some sutras only call him Jing (Pure)).

The second son was named Śuklodana (White Rice) (The Twelve Excursions Sutra does not have the word 'rice', and neither do the four kings).

The third son was named Dhautodana (Clean Rice).

The fourth son was named Amrtodana (Nectar Rice) (Also mentioned in the sutras).

King Śuddhodana had two sons. The eldest son was named Siddhartha (that is, the Bodhisattva). The second son was named Nanda (Joy).

King Śuklodana had two sons. The eldest son was named Devadatta (God-given). The second son was named Ānanda (Bliss).

King Dhautodana had two sons. The eldest son was named Mahānāman (Great Name). The second son was named Aniruddha (Unobstructed).

King Amrtodana had two sons (and one daughter). The eldest son was named Subha (Auspicious). The second son was named Bhadrika (Fortunate) (The daughter was named Amrita (Nectar)).

The Twelve Excursions Sutra says:

Devadatta was born on the seventh day of the fourth month at mealtime, and his height was one zhang, five chi, and four cun (He was the Buddha's cousin, the son of his second uncle).

The Bodhisattva was born on the eighth day of the fourth month when the morning star appeared.

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有長一丈六尺。

佛弟難陀四月九日生。身長一丈五尺四寸。

阿難四月十日生。身長一丈五尺三寸(佛從弟兄是調達)。

三序所託方土(今以六義定方厥中)

徴名　約量　辯時　從勢　藉勝　考文

余聞。佛稱大聖機教匪凡。義豈邊鄙方為匡化。所以閻浮一域面週四海。環海之洲理居中正。故因果經云。菩薩昔在兜率天說補處行。期運將至當下作佛。觀諸國土何者處中。即知迦毗羅國最是地之中也。又本起云。佛之威神至尊至重。不可生邊地地為傾斜。此迦毗羅城。三千日月天地之中央也。往古佛興皆出於此。又俱舍論云。剡浮洲之中(此洲或名閻浮。剡浮。贍部。皆取音不同)有金剛座。上與地齊下至金剛輪際。以有此座菩薩坐之。入金剛定得成覺道。除此座外地則不勝。唯此洲有三方。則無以佛不往彼成道故。所以然者。良由人稱至聖道德尊高。人天群有莫不迴向。故托茲勝座。表化物良緣。至於震旦一州緣居海右。軒轅五嶽曲指嵩山以為中也。然則。周旦揆日圭程景分未盡。漢徹自高諸夏張掖有年。局號中原偏稱中國。以事考定中義自亡。原立中之名待邊為稱神洲。東則拒海三方蔑聞。此則邊義自彰不俟分析。雖云四海貢職萬國歡心。乃誇飾於一朝。終負實于千代。今以

【現代漢語翻譯】 現代漢語譯本 有長一丈六尺（約5.33米）。

佛弟難陀（Nanda，阿難陀的弟弟）四月九日生。身長一丈五尺四寸（約5.13米）。

阿難（Ananda，佛陀的十大弟子之一）四月十日生。身長一丈五尺三寸（約5.10米）（佛的堂兄弟是提婆達多（Devadatta））。

三序所託方土（現在用六種方法來確定方向）：

徴名（考證名稱），約量（估量），辯時（辨別時節），從勢（順應形勢），藉勝（憑藉優勢），考文（考證文獻）。

我聽說，佛被稱為大聖，他的教化非同凡響。他的教義難道只在邊遠鄙陋的地方才能匡正教化嗎？所以閻浮提（Jambudvipa，我們所居住的這個世界）的地域面向四海，環繞大海的洲理位於中央。所以《因果經》說，菩薩過去在兜率天（Tushita Heaven）宣說補處行（指彌勒菩薩將在此處等待時機下產生佛）。當機緣將至，他將下產生佛。觀察各個國土，哪裡是中心呢？就知道迦毗羅國（Kapilavastu，釋迦牟尼佛的故鄉）是最中心的地方。又《本起經》說，佛的威神至尊至重，不可生於邊地，因為邊地是傾斜的。這迦毗羅城，是三千日月天地的中央。往昔的佛出現都出於此地。又《俱舍論》說，在閻浮洲（Jambudvipa）之中（此洲或名閻浮，剡浮，贍部，都是音譯不同）有金剛座（Vajrasana，佛陀成道之處），上與地齊，下至金剛輪際。因為有此座，菩薩坐于其上，入金剛定（Vajra Samadhi）得以成就覺悟之道。除了此座之外，大地則無法承受。只有此洲有，其他三方則沒有，因此佛不到其他地方成道。所以這樣說，是因為人們稱佛為至聖，他的道德尊貴高尚，人天群生沒有不迴向於他的。所以依託于這殊勝的座位，表明化導眾生的良好因緣。至於震旦（China，中國的古稱）一州，位於海的右邊。軒轅（指黃帝）以五嶽（Five Great Mountains of China）環繞嵩山（Mount Song）作為中心。然而，周朝和旦（周公）測日影，用圭表測量，景分還不夠精確。漢朝徹侯自視甚高，諸夏（指中原地區）的張掖（Zhangye，地名）還有年歲。侷限於中原的稱號，偏頗地自稱為中國。用事實來考證，中的意義自然消失。原本樹立中的名義，是爲了與邊相對稱，稱之為神州。東邊臨海，其他三方則鮮為人知。這則邊地的意義自然彰顯，無需分析。雖然說四海進貢，萬國歡心，乃是誇飾於一時，終究辜負了千秋萬代的事實。現在以

【English Translation】 English version It is sixteen feet long (approximately 5.33 meters).

The Buddha's brother Nanda (brother of Ananda) was born on the ninth day of the fourth month. He is fifteen feet and four inches tall (approximately 5.13 meters).

Ananda (one of the Buddha's ten great disciples) was born on the tenth day of the fourth month. He is fifteen feet and three inches tall (approximately 5.10 meters) (The Buddha's cousin is Devadatta).

The lands entrusted by the three prefaces (now using six methods to determine the direction):

徴名 (examining names), 約量 (estimating), 辯時 (distinguishing seasons), 從勢 (adapting to circumstances), 藉勝 (relying on advantages), 考文 (examining texts).

I have heard that the Buddha is called the Great Sage, and his teachings are extraordinary. Could his teachings only rectify and transform in remote and desolate places? Therefore, the region of Jambudvipa (the world we live in) faces the four seas, and the continent surrounding the sea is located in the center. Therefore, the Cause and Effect Sutra says that the Bodhisattva in the past spoke of the position of successor in Tushita Heaven (referring to Maitreya Bodhisattva waiting for the opportunity to be born as a Buddha). When the opportunity comes, he will be born as a Buddha. Observing the various countries, which is the center? It is known that Kapilavastu (the birthplace of Shakyamuni Buddha) is the most central place. Also, the Fundamental Origin Sutra says that the Buddha's majestic power is supreme and weighty, and cannot be born in a borderland, because the borderland is inclined. This city of Kapilavastu is the center of the three thousand suns, moons, and heavens and earth. The Buddhas of the past all arose from this place. Also, the Abhidharma-kosa says that in Jambudvipa (this continent is also called Jambudvipa, Yambu, and Jambudvipa, all different transliterations) there is a Vajrasana (the place where the Buddha attained enlightenment), which is level with the ground above and reaches the edge of the Vajra wheel below. Because of this seat, the Bodhisattva sits on it and enters Vajra Samadhi to attain the path of enlightenment. Apart from this seat, the earth cannot bear it. Only this continent has it, while the other three sides do not, therefore the Buddha does not attain enlightenment in other places. The reason for this is that people call the Buddha the Supreme Sage, and his virtue is noble and lofty, and all beings in the human and heavenly realms turn towards him. Therefore, relying on this supreme seat signifies the good karmic conditions for transforming beings. As for the state of China, it is located to the right of the sea. Xuan Yuan (referring to the Yellow Emperor) used the Five Great Mountains of China surrounding Mount Song as the center. However, the Zhou Dynasty and Dan (Duke of Zhou) measured the sun's shadow, and the measurement was not accurate enough. The Han Dynasty regarded themselves highly, and Zhangye (place name) in the Xia Dynasty still had years. Confined to the title of the Central Plains, they biasedly called themselves China. Examining it with facts, the meaning of 'center' naturally disappears. Originally establishing the name of 'center' was to contrast with the 'border', calling it the Divine Land. The east faces the sea, while the other three sides are little known. This means that the meaning of 'border' is naturally revealed, without the need for analysis. Although it is said that the four seas pay tribute and all nations rejoice, it is an exaggeration for a time, and ultimately betrays the facts of thousands of years. Now with

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剡浮一域。中分蔥嶺西號大夏。五竺統焉。東曰赤縣五嶽統焉。雖兩方皆五事必偏中。此方在東彼土居正。何以明耶。按閻浮圖云。蔥嶺西據香山。東南綿亙至於蜀部(此山相狀。西北東南角維而列。冬夏積雪)故此山東名為赤縣。雖雲中國局對四岳而立名焉(約例陰陽宅經。凡宅中主勿犯。亦是一家之忌)至於山西南面。號曰天竺。山海經云。身毒之國軒轅氏居之(郭璞注云。即天竺也)彼土自分以為五國。中天竺國。天地之中。名既非邊四垂斯絕。據名以定中義存焉。

二以里數約量明之。剡浮洲者。須彌山南一域之都名也。按聖論云。水時所經東西二十四萬里。南北二十八萬里。若依人物所居。東西十一萬六千里。南北略同。今以中天為正。四方相拒各五萬八千里。此方東拒海隅三方彌遠。即事以求安得比乎。又剡浮洲者是樹名也。須彌山王大海正中。四方四洲洲即一天下也。此樹生於南洲之北。枝臨大海。海底有金。金名閻浮。光浮水上。故此洲名從金受稱。若據唐譯。閻浮者上勝金也。提者洲也。此上勝洲大夏天竺居其心矣。

三以時序明之。夫以陰陽寒暑隨方起用。此土神州炎涼不等。南則瘴癘炎盛。北則方暑凝冰。雖有少華終非大舉。中天竺國。冬夏常調弗苦寒熱。卉木恒茂無悴流霜。蓋

【現代漢語翻譯】 現代漢語譯本 剡浮洲（Jambudvipa，須彌山南面的一個區域）分為兩部分。蔥嶺（Pamir Mountains）以西被稱為大夏（Bactria），五天竺（India）都包括在內。蔥嶺以東被稱為赤縣（China），五嶽（Five Great Mountains of China）都在這裡。雖然兩地都有五事（五行：金、木、水、火、土），但總有偏頗。我們這裡（赤縣）在東邊，他們那裡（天竺）居中。如何證明呢？根據閻浮圖（Jambudvipa）記載，蔥嶺西邊靠著香山（Fragrant Mountain），東南方向綿延到蜀地（Sichuan）。（這座山的樣子是西北到東南走向，冬天夏天都積雪）所以我們東邊的山被稱為赤縣。雖然說是中國，但只是對著四岳而立名。（按照陰陽宅經的例子，凡是住宅中最重要的位置都不要侵犯，這也是一家的大忌）至於山西南面，被稱為天竺。《山海經》記載，身毒國（India）是軒轅氏（Yellow Emperor）居住的地方。（郭璞註釋說，就是天竺）他們自己認為有五個國家，中天竺國（Central India）是天地的中心。既然名字不是邊緣，四面就都是盡頭。根據名字來確定中心，意義就在這裡。

二、用里數來衡量說明。剡浮洲（Jambudvipa）是須彌山（Mount Sumeru）南面一個區域的總稱。根據聖論記載，水流經過的地方東西長二十四萬里，南北長二十八萬里。如果按照人居住的地方來算，東西長十一萬六千里，南北長度差不多。現在以中天（Central India）為正中心，四面相距各五萬八千里。我們這裡（赤縣）東邊靠近海邊，其他三面都很遠。按照實際情況來看，怎麼能相比呢？而且剡浮洲（Jambudvipa）是一種樹的名字。須彌山王（Mount Sumeru）在大海正中，四面有四個洲，每個洲就是一個天下。這種樹生長在南洲的北面，樹枝靠近大海。海底有金子，金子的名字叫閻浮（Jambu），光芒浮在水面上。所以這個洲的名字是從金子那裡得來的。如果按照唐朝的翻譯，閻浮（Jambu）就是上勝金。提（dvipa）就是洲。這個上勝洲（Excellent Gold Continent），大夏天竺（Greater India）就位於它的中心。

三、用時序來說明。陰陽寒暑隨著地方而變化。我們神州（China）的炎熱和涼爽不一樣。南方有瘴氣和炎熱，北方有暑氣和冰凍。雖然有少許精華，但終究不是大勢所趨。中天竺國（Central India），冬天夏天氣候適宜，沒有嚴寒酷暑。花草樹木常年茂盛，沒有凋零和霜凍。

【English Translation】 English version Jambudvipa (the region south of Mount Sumeru) is divided into two parts. The area west of the Pamir Mountains is called Bactria, which includes the five Indias (Pancha-Sindhu). The area east of the Pamir Mountains is called China, which includes the Five Great Mountains of China. Although both regions possess the Five Elements (Wu Xing: metal, wood, water, fire, and earth), there is always an imbalance. Our region (China) is in the east, while their region (India) is in the center. How can this be proven? According to the Jambudvipa records, the Pamir Mountains are based on the Fragrant Mountain (Xiangshan) to the west, and extend southeast to the Shu region (Sichuan). (The shape of this mountain range runs from northwest to southeast, with snow accumulating in winter and summer.) Therefore, our eastern mountains are called China. Although it is called China, the name is based on facing the Five Great Mountains. (According to the principles of Yin-Yang Feng Shui, one should not violate the most important position in a residence, as it is a major taboo for the family.) As for the southern face of the mountains to the west, it is called India. The 'Classic of Mountains and Seas' records that the country of Shendu (India) is where the Yellow Emperor (Xuanyuan Shi) resided. (Guo Pu's commentary states that it is India.) They consider themselves to have five countries, with Central India being the center of heaven and earth. Since the name is not 'edge,' all four sides are the end. The meaning of determining the center is based on the name.

Secondly, it can be explained by measuring the distances. Jambudvipa is the general name for the region south of Mount Sumeru. According to the sacred texts, the area traversed by water is 240,000 li (Chinese miles) from east to west and 280,000 li from north to south. If based on the inhabited areas, it is 116,000 li from east to west, and roughly the same from north to south. Now, taking Central India as the true center, the distance to each of the four directions is 58,000 li. Our region (China) is close to the sea in the east, and the other three sides are very far. Judging by the actual situation, how can they be compared? Moreover, Jambudvipa is the name of a tree. Mount Sumeru is in the very center of the great ocean, with four continents on each side, each continent being a world. This tree grows to the north of the southern continent, with its branches close to the ocean. There is gold at the bottom of the sea, and the name of the gold is Jambu, its light floating on the water. Therefore, the name of this continent is derived from the gold. According to the Tang Dynasty translation, Jambu means 'superior gold.' Dvipa means 'continent.' This Excellent Gold Continent, Greater India, is located at its heart.

Thirdly, it can be explained by the seasons. Yin-Yang, cold and heat, vary according to the location. The heat and coolness of our Divine Land (China) are different. The south has miasma and intense heat, while the north has heat and ice. Although there is some essence, it is ultimately not the general trend. In Central India, the climate is pleasant in winter and summer, without severe cold or heat. The plants and trees are always lush, without withering or frost.

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由處非邊鄙風雨無差。陰陽交泰庶物停毒。故西域圖經云。五天竺國。北洎雪山。南洎大海。六萬餘裡川澤坦然。更無山阜但有河水分注。林木森列。余之三方面帶山隴。遞相連屬有類東川。良由世界初構群生業力。結茲勝壤以待佛興。即事求諸非中何謂。案高僧傳云。昔晉何承天善明緯候。無二晷景。與智嚴法師共詳偏正。嚴云。余曾游天竺備謁聖儀。至於晷克頗懷。通覽中天竺國。夏至之日方中無影。良是地中故也。此方雒南測影臺者。至夏至日終有餘分。故非大夏但名東夏也。承天聞此無以抗言。

四以水源徴之。竊以四海為壑水趣所極也。閻浮州中有大香山。即崑崙之別名也。此山獨高州中最極。山南有池。名阿耨達。此名無熱惱也。具八功德。大龍所居名為水府。方出一河以注四海。所以水隨高勢以赴下流。彼高此下中邊定矣。此土黃河源出於彼。故爾雅云。河出崑崙墟色白。郭璞圖贊云。崑崙三層號曰天柱。寔維河源水之靈府。禹貢導河自積石者。據其伏流涌出為言也。故知水隨高來高為中矣。又河圖云。崑崙山東南方五千里。號曰神州。亦稱赤縣。崑崙名為天柱理非偏隅。號此東南明知非正。又李夐西奔崑崙。抑亦朝宗有據。黃帝夢遊華胥。於事從中又顯(如王邵解云。花胥國者。即天竺國也)

【現代漢語翻譯】 現代漢語譯本： 從地理位置來看，這裡並非邊遠之地，風雨也沒有什麼差別。陰陽交合，萬物不再受毒害。所以《西域圖經》記載，五天竺國（古代印度的五個區域），北邊靠近雪山（喜馬拉雅山），南邊靠近大海，六萬多里的土地平坦開闊。沒有山丘，只有河流縱橫，林木茂盛。而我們這裡，三面環山，山脈相連，有點像東川。這大概是因為世界剛形成時，眾生的業力匯聚，形成了這片殊勝的土地，以等待佛陀的出現。從實際情況來看，如果這裡不是中心，那什麼才是中心呢？根據《高僧傳》記載，過去晉代的何承天精通曆法，製造了沒有誤差的日晷。他與智嚴法師一起詳細研究了中心和偏遠的問題。智嚴法師說，『我曾經遊歷天竺，詳細考察了聖蹟，對於日影的測量非常瞭解。我仔細觀察了中天竺國（古代印度中部），夏至那天，太陽在正中時沒有影子。這確實是因為那裡是中心。』我們這裡的洛陽測影臺，即使在夏至那天，太陽的影子仍然有剩餘。所以這裡不是大夏（指印度），只能稱為東夏。何承天聽了這些話，無言以對。

從水源來看，四海（指世界各地的海洋）是水流最終匯聚的地方。閻浮洲（佛教宇宙觀中的一個大洲）中有一座大香山，也就是崑崙山的別名。這座山在閻浮洲中最高。山的南面有一個池子，名叫阿耨達（Anavatapta，無熱惱）。這個池子具有八種功德，是大龍（Naga，印度神話中的一種蛇形神祇）居住的地方，被稱為水府。從那裡流出一條河流，注入四海。所以水總是從高處流向低處。那裡高，這裡低，中心和邊緣就確定了。我們這裡的黃河，源頭就在那裡。所以《爾雅》記載，『黃河發源于崑崙山，水是白色的。』郭璞的圖贊說，『崑崙山有三層，被稱為天柱，是黃河的源頭，水的靈府。』《禹貢》記載疏導黃河從積石山開始，是根據地下水涌出地面的情況來說的。所以知道水是從高處流下來的，高處就是中心。』《河圖》記載，『崑崙山的東南方五千里，被稱為神州，也稱為赤縣。』崑崙山被稱為天柱，道理上不是偏遠的地方。稱這裡為東南，明顯知道這裡不是中心。李夐西行到崑崙山，也是有根據的。黃帝夢遊華胥國，這件事也顯示了中心的位置（如王邵解釋說，華胥國就是天竺國）。

【English Translation】 English version: From the perspective of location, this place is not a remote border region, and the wind and rain are no different. Yin and Yang are in harmony, and all things are no longer harmed by poison. Therefore, the 'Western Regions Topography' records that the five Indias (ancient India's five regions) border the Snow Mountains (Himalayas) to the north and the sea to the south, with over sixty thousand li of flat and open land. There are no hills, only rivers crisscrossing, and lush forests. As for our place, it is surrounded by mountains on three sides, with connected mountain ranges, somewhat resembling Dongchuan. This is probably because when the world was first formed, the collective karma of all beings gathered to form this auspicious land, waiting for the rise of the Buddha. From the actual situation, if this is not the center, then what is? According to the 'Biographies of Eminent Monks', in the past, He Chengtian of the Jin Dynasty was proficient in calendrical calculations and created sundials without error. He and Dharma Master Zhiyan studied the issues of center and periphery in detail. Dharma Master Zhiyan said, 'I once traveled to India and thoroughly investigated the sacred sites, and I am very knowledgeable about measuring the shadows of the sun. I carefully observed central India (ancient central India), and on the summer solstice, there was no shadow when the sun was at its zenith. This is indeed because it is the center.' Here in Luoyang, our shadow-measuring platform still has a remaining shadow even on the summer solstice. Therefore, this is not Greater India (referring to India), but can only be called Eastern India. He Chengtian was speechless upon hearing these words.

From the perspective of water sources, the four seas (referring to the oceans of the world) are where the waters ultimately converge. In Jambudvipa (a continent in Buddhist cosmology), there is a great Fragrant Mountain, which is another name for Mount Kunlun. This mountain is the highest in Jambudvipa. To the south of the mountain is a pond called Anavatapta (Anavatapta, without heat or affliction). This pond possesses eight virtues and is the dwelling place of the great Nagas (Naga, a serpentine deity in Indian mythology), known as the water palace. A river flows from there, pouring into the four seas. Therefore, water always flows from high to low. That place is high, this place is low, and the center and periphery are determined. The Yellow River here originates from there. Therefore, the 'Erya' records, 'The Yellow River originates from Mount Kunlun, and the water is white.' Guo Pu's commentary says, 'Mount Kunlun has three layers, called the Pillar of Heaven, and is the source of the Yellow River, the spiritual palace of water.' The 'Yu Gong' records the dredging of the Yellow River starting from Mount Jishi, which refers to the underground water emerging to the surface. Therefore, we know that water flows from high places, and the high place is the center.' The 'He Tu' records, 'Five thousand li southeast of Mount Kunlun is called Shenzhou, also called Chixian.' Mount Kunlun is called the Pillar of Heaven, and logically it is not a remote place. Calling this place the southeast clearly indicates that it is not the center. Li Xun's westward journey to Mount Kunlun also has a basis. Emperor Huangdi's dream journey to the Hua Xu country also reveals the location of the center (as Wang Shao explains, the Hua Xu country is India).

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五以榮勝徴之。天下大寶。君人之尊者。輪王是也。含靈大聖。四生之導者法王是也。洲中央座此二王升。居中制遠理義然也。自余小聖小王隨機匡牧。任土作化未論偏正。何以然者。土地山川並是人之依報。人之勝劣報必精粗。今中天竺國處既高花。明知二王福報之所感也。此土聖帝亦有所尊。五帝三王不及雞田之地。秦漢以後方聞西域之方。遂使甘英博望。相從雪嶺。霍公定遠前後登踐。多歷蔥河之北。少出香雪之南。所以鐵門西屏。實惟大宛月支。本是獫玁之鄉無文之國也。何得濫稱中土有教之方乎(是以河西四郡休屠所居。漢武所開方為今有)。

六以文字徴之。此土方言討尋無本。文字開俗肇自古皇。或鳥跡垂文。或科斗程字。或史籀制篆。或程邈造隸。六文紛其昭哳。八體煥乎斯彰。勘諸史冊難得定指。詳于顧氏之論。亦附寶公之篇。所以三蒼三雅總會說文。字本九千字源極矣。字林字統字宛桂宛。世增二萬澆流漸繁。抑惟人情無可憑據。天竺音字一準上天。天分二十八部。並尊梵王為主。所以世界初立人物俱空。梵天來下遂有情品。故梵天有生之元始。音字亦隨彼而族之。今則梵音梵文五天同軌。若凡若聖今古一同。故一音所演唯指梵言。群生各解乃隨方類。此方有述胡書胡語者。此

【現代漢語翻譯】 現代漢語譯本 五、以榮勝來驗證。天下最大的寶物，君王中最尊貴的，就是輪王（Chakravartin，擁有轉輪聖器的理想統治者）。包含靈性的偉大聖人，四生（卵生、胎生、濕生、化生）的導師，就是法王（Dharmaraja，佛法的統治者）。閻浮提（Jambudvipa，我們所居住的南贍部洲）的中央是他們的座位，這兩位國王由此升起，居於中央以治理遠方，這是合乎道理的。其餘的小聖、小王，隨機應變地匡正和治理，按照各地的風土人情進行教化，這裡暫且不論其是否符合正道。為什麼這麼說呢？因為土地山川都是人們所依賴的依報（業報所感的外在環境），人的優劣，其果報必然有精細和粗糙之分。現在中天竺國（Magadha，古印度中部地區）所處的位置既高又好，這明顯是兩位國王的福報所感召的。我們這片土地上的聖帝也有所尊崇，五帝三王比不上雞田（Kukkutapada Giri，迦葉尊者入定之處）這塊地方。秦漢以後才聽說西域（Western Regions，古代中國對中亞地區的稱謂）的情況，於是派遣甘英、張騫（博望侯）相繼前往雪山（喜馬拉雅山脈），霍去病（霍公）、班超（定遠侯）先後登臨，大多經過蔥嶺（帕米爾高原）以北，很少到達香雪海（喜馬拉雅山脈以南）。所以鐵門關（Iron Gate，中亞古隘口）以西，實際上是大宛（Dayuan，中亞古國）、月氏（Yuezhi，中亞古國）的所在地，原本是獫狁（Xianyun，中國古代北方民族）的故鄉，沒有文化的國家。怎麼能隨便聲稱是中土有教化的地方呢？（因此河西四郡是匈奴休屠王（Xiutu，匈奴首領）所居住的地方，漢武帝開闢后才成為現在的樣子）。 六、以文字來驗證。我們這片土地的方言，追尋起來沒有根本。文字的開創和風俗的形成，都始於古代的帝王。有的模仿鳥的足跡創造文字，有的按照蝌蚪的形狀書寫文字，有的是史籀（Zhou，周宣王的史官）製作的篆書，有的是程邈（Cheng Miao，秦朝獄吏）創造的隸書。六種書體紛繁複雜，八種字型煥然彰顯。查閱史書難以確定具體的指代，詳細考察顧野王（Gu Yewang，南朝文字學家）的論述，也參考了皇甫謐（Huangfu Mi，晉代學者）的篇章。所以《三蒼》、《三雅》都彙集在《說文解字》中，字的數量以九千為根本，是字源的極致。後來的《字林》、《字統》、《字苑》、《桂苑珠叢》，世世代代增加到兩萬，流傳越來越繁雜。但人們的情感難以憑靠，天竺（India）的語音和文字都以天為準則。天分為二十八部（Nakshatra，印度占星術中的星宿），都以梵天（Brahma，印度教的創造之神）為主。所以在世界剛開始建立，人和物都空無一物的時候，梵天降臨，才有了有情眾生。所以梵天是有生命的開端，語音和文字也隨著他而產生。現在梵音梵文在五天竺（Five Indies，古印度五個區域的統稱）通行，無論是凡人還是聖人，古今都一樣。所以一種聲音所演化出來的，唯獨指的是梵語。眾生各自理解，是隨著各地的類別而變化。我們這裡有講述胡書胡語的人，這...

【English Translation】 English version 5. To verify through glory and victory. The greatest treasure in the world, the most honored among rulers, is the Chakravartin (wheel-turning king, an ideal ruler possessing the wheel-turning treasure). The great sage who encompasses sentience, the guide of the four births (oviparous, viviparous, moisture-born, and metamorphic), is the Dharmaraja (king of the Dharma). The central seat of Jambudvipa (the continent we inhabit) is where these two kings ascend. Residing in the center to govern the distant lands is the natural order. As for the remaining lesser sages and kings, they rectify and govern according to circumstances, transforming the land based on local customs. Whether they conform to the true path is not discussed here. Why is this so? Because land, mountains, and rivers are all the dependent retributions (external environment resulting from karma) upon which people rely. The superiority or inferiority of people determines whether their retributions are refined or coarse. Now, the location of Magadha (ancient central India) is both high and auspicious, clearly due to the blessings of these two kings. The sage emperors of our land are also revered, but the Five Emperors and Three Kings cannot compare to the land of Kukkutapada Giri (where Kashyapa Buddha entered samadhi). Only after the Qin and Han dynasties did we hear of the Western Regions (ancient Chinese term for Central Asia). Consequently, Gan Ying and Zhang Qian (Marquis Bowang) followed each other to the snowy mountains (Himalayas), and Huo Qubing (Duke Huo) and Ban Chao (Marquis Dingyuan) ascended them one after another. They mostly passed north of the Pamir Mountains and rarely reached south of the Himalayas. Therefore, the Iron Gate (ancient pass in Central Asia) to the west is actually the location of Dayuan (ancient Central Asian kingdom) and Yuezhi (ancient Central Asian kingdom), originally the homeland of the Xianyun (ancient northern Chinese people), a land without culture. How can it be casually claimed to be a civilized land of the Central Plains? (Therefore, the four commanderies west of the Yellow River were inhabited by the Xiutu king of the Xiongnu, and only after Emperor Wu of Han opened them up did they become what they are today). 6. To verify through writing. The dialects of our land, when traced, have no origin. The creation of writing and the formation of customs both began with the ancient emperors. Some created writing by imitating the footprints of birds, others wrote characters according to the shape of tadpoles, some were the seal script created by Shi Zhou (scribe of King Xuan of Zhou), and some were the clerical script created by Cheng Miao (prison officer of the Qin Dynasty). The six scripts are complex and varied, and the eight styles are clearly displayed. Examining historical records makes it difficult to determine specific references, and detailed examination of Gu Yewang's (Southern Dynasty philologist) discussions also refers to Huangfu Mi's (Jin Dynasty scholar) chapters. Therefore, the 'San Cang' and 'San Ya' are all compiled in the 'Shuowen Jiezi' (Explaining and Analyzing Characters), with nine thousand characters as the root, the ultimate source of characters. Later, the 'Zilin', 'Zitong', 'Ziyuan', and 'Guiyuan Zhushu' gradually increased to twenty thousand over the generations, and the transmission became increasingly complex. However, people's emotions are unreliable, and the sounds and characters of India are all based on heaven. Heaven is divided into twenty-eight parts (Nakshatra, constellations in Indian astrology), all with Brahma (Hindu god of creation) as the main one. Therefore, when the world was first established and people and things were empty, Brahma descended, and then there were sentient beings. Therefore, Brahma is the beginning of life, and sounds and characters also originated with him. Now, Sanskrit sounds and Sanskrit writing are common in the Five Indies (ancient regions of India), the same for both ordinary people and sages, past and present. Therefore, what is evolved from one sound refers only to Sanskrit. Living beings understand each other according to their local categories. Here, there are people who speak of barbarian books and barbarian languages, this...

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曲指嶺北三十六蕃。實惟戎胡不參大夏。故大宛月支書語各別。不于天竺佛生之地。相去數萬無得混同。大雪山南五天之國。書語承天萬代恒定。所遵既勝明知非邊。震旦文言下方蟲鳥或出凡情。曾無典據。義非中矣。

四明法王下降跡

原夫釋譜所興。止在法王下降。所以大仙分血泮合成形。由斯紹嗣。方延釋種。自法王降跡。照臨忍方。群生何幸仰茲陶誘。使夫二十五有。絕生死之因。九十八使。斷牽連之業。並超三界。俱載一乘。含育蒙大造之恩。至人引勤勞之慮。故有垂茲聖蹟。布此靈儀。今重昏動其玄機。浪識靜其漂怒。方為入道弘轍。亦乃出有初門。而事總冥緣。義符神運。抑非天授。諒寔人謀。但禎瑞氤氳。嘉祥雜沓。輝煥天地。引輝幽明。然則文物光乎萬古。聲明高於視聽。所以簿列鴻猷。用觀弘范。至於經傳八相。跡示五生。自結教門今存蓋闕。此但約緣通舉。以示譜源。

初處兜率天跡　　二降閻浮洲跡 　三現生靈誕跡　　四集藝舉能跡 　五出家尋教跡　　六乘時成佛跡 　七轉法悟物跡　　八遷神化掩跡

處兜率天跡第一

因果經云。釋迦如來未成佛時。為大菩薩名曰善慧。功行滿已位登補處。生兜率天名曰聖善。為諸天主說補處行。亦於十方現身說法。期

運將至當下作佛。

降閻浮洲跡第二(初興念。二入胎。三住胎)

普曜經云。菩薩住兜率天有六十六億諸天。共議言今菩薩將降當生何國。父母真正宗族和穆。威德雄猛志性弘雅。各言諸國皆有。便問菩薩何國降神。菩薩答言。其國種姓有六十種德。

一生補處爾乃降神(文多不載)。

今此釋種熾盛五穀豐熟。人民滋茂相承德本。父性仁賢母懷貞良。前五百世為菩薩母。應往降神處彼胞胎。因果經云。又觀五事。一觀眾生受道熟未。即知皆是。初發心來所成熟者。二觀時者。即知堪受清凈妙法。三觀何國處在地心。即知此三千世界。閻浮提中。迦毗羅國最在地中。四觀何族貴盛即知釋迦第一。甘蔗苗裔聖王之後。五觀往緣。即知白凈王過去有緣。正真可為父母。又知其母壽命足滿。十月生已。七日便即命終。菩薩爾時為欲廣利諸天。故現五衰相(文如諸天退相)又現五瑞一光照大千。二地十八相動。三魔宮隱蔽。四三光不明。五八部震駭。於時諸天見是兩相。具問菩薩。菩薩爾時答言。當舍此天生閻浮提。諸天聞已咸慕久住。菩薩答曰。生無不死愛合必離。諸行無常寂滅為樂。我生釋種出家成佛。當爲眾生建大法幢。竭煩惱海凈八正道。設大法會請諸天人。汝等亦當同餐法食。諸天聞已

【現代漢語翻譯】 現代漢語譯本：

當機立斷，當下覺悟成佛。

降生閻浮提的軌跡第二（一、最初的念頭。二、入胎。三、住胎）

《普曜經》中說，菩薩居住在兜率天時，有六十六億諸天，共同商議說：『現在菩薩將要降生，應當降生在哪個國家？父母血統純正，宗族和睦，威德雄猛，志向高遠。』各自都說各個國家都有這樣的條件。於是問菩薩將要降生在哪個國家。菩薩回答說：『那個國家的種姓具有六十種德行。

一生補處（指彌勒菩薩）之後才降生（此處省略大量文字）。

現在這個釋迦族興盛，五穀豐收，人民繁榮昌盛，世代相傳德行根本。父親性格仁慈賢良，母親懷有貞潔善良。過去五百世都做菩薩的母親。應當前往降生，寄託於她的胞胎。』《因果經》中說：『又觀察五件事。一、觀察眾生接受佛道的機緣是否成熟，得知都已經成熟，都是從最初發心以來所成熟的。二、觀察時機，得知堪能接受清凈微妙的佛法。三、觀察哪個國家位於大地的中心，得知這三千世界中，閻浮提的迦毗羅國位於大地的中心。四、觀察哪個種族高貴興盛，得知釋迦族第一，是甘蔗王的後裔，聖王的後代。五、觀察過去的因緣，得知凈飯王過去有緣，真正可以做父母。』又知道他的母親壽命將盡，足月生產後，七日便會去世。菩薩當時爲了廣泛利益諸天，所以顯現五種衰相（內容如同諸天退相的描述）。又顯現五種瑞相：一、光明照耀大千世界。二、大地發生十八種震動。三、魔王的宮殿隱蔽不見。四、日月星辰的光芒不明亮。五、天龍八部感到震驚害怕。當時諸天看到這兩種景象，詳細地詢問菩薩。菩薩當時回答說：『我將捨棄這個天界，降生到閻浮提。』諸天聽了之後，都羨慕菩薩能夠長久居住在天界。菩薩回答說：『有生必有死，相愛必有離別，一切諸行都是無常的，寂滅才是真正的快樂。我將出生在釋迦族，出家修行成佛，將為眾生建立大法幢，竭盡煩惱之海，清凈八正道，設立大法會，邀請諸天人。你們也應當一同享用法食。』諸天聽了之後

【English Translation】 English version:

Realize enlightenment and become a Buddha in the present moment.

The Second Trace of Descending to Jambudvipa (1. Initial Thought, 2. Entering the Womb, 3. Abiding in the Womb)

The Puyao Jing (普曜經) says: 'When the Bodhisattva resided in the Tushita Heaven (兜率天), sixty-six billion devas (諸天) deliberated together, saying: 'Now that the Bodhisattva is about to descend, in which country should he be born? Where the parents are of pure lineage, the clan is harmonious, the majesty and virtue are heroic, and the aspirations are broad and elegant.' Each said that all countries possessed these qualities. Then they asked the Bodhisattva in which country he would descend. The Bodhisattva replied: 'That country's lineage possesses sixty virtues.

After becoming a Eka-jāti-pratibaddha (一生補處, a Bodhisattva in their last life before Buddhahood), he then descends (much text omitted here).

Now, this Shakya (釋迦) clan is flourishing, the five grains are abundant and ripe, the people are thriving, and they inherit the root of virtue. The father is kind and virtuous, and the mother is chaste and good. For the past five hundred lives, she has been the mother of the Bodhisattva. He should descend and entrust himself to her womb.' The Cause and Effect Sutra (因果經) says: 'Also, observe five things. First, observe whether the sentient beings are ripe for receiving the Path, and know that they are all ripe, having been matured since the initial arising of the aspiration. Second, observe the timing, and know that they are capable of receiving the pure and wonderful Dharma. Third, observe which country is located at the heart of the earth, and know that among the three thousand worlds, Jambudvipa (閻浮提), the country of Kapilavastu (迦毗羅國), is located at the heart of the earth. Fourth, observe which clan is noble and flourishing, and know that the Shakya clan is the foremost, being descendants of King Ikshvaku (甘蔗王), descendants of a holy king. Fifth, observe the past affinities, and know that King Suddhodana (凈飯王) has past affinities and is truly suitable to be the parents.' It is also known that his mother's lifespan is nearing its end, and she will pass away seven days after giving birth. At that time, the Bodhisattva, desiring to broadly benefit the devas, manifested the five signs of decay (the description is like the signs of the devas' decline). He also manifested five auspicious signs: First, light illuminates the great chiliocosm (大千世界). Second, the earth shakes in eighteen ways. Third, the palace of Mara (魔王) is hidden and unseen. Fourth, the light of the sun, moon, and stars is not bright. Fifth, the eight classes of beings (天龍八部) are shocked and frightened. At that time, the devas, seeing these two sets of signs, asked the Bodhisattva in detail. The Bodhisattva then replied: 'I will relinquish this heaven and descend to Jambudvipa.' Upon hearing this, the devas all envied the Bodhisattva's ability to reside in heaven for a long time. The Bodhisattva replied: 'Where there is birth, there is death; where there is love, there is separation; all phenomena are impermanent; Nirvana (寂滅) is true bliss. I will be born into the Shakya clan, renounce the world, and become a Buddha. I will establish the great Dharma banner for sentient beings, exhaust the sea of afflictions, purify the Noble Eightfold Path (八正道), establish a great Dharma assembly, and invite all devas and humans. You should also partake of the Dharma food together.' Upon hearing this, the devas

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咸喜愿生。

二現入胎相

普曜經云。菩薩問天。以何形貌降神母胎。梵天強威白言。梵典所尊象形第一。何以故。三獸渡水。兔馬未知深淺。用譬二乘不達法本。像步盡底。以譬大乘解暢三界。便以春末夏初(中國以十二月十六日為春初。四月十六日為夏。三時各四月)樹始花茂。沸宿應下化為白象。諸根寂定現從日光。所行不左降母右脅。瑞應修行二經皆云。化乘六牙白象。冠日之精發兜率宮。諸天翼從滿虛空中。作樂散花大光普照。以四月八日明星出時降神母胎。夫人眠夢見人乘象入右脅內影現於外如在琉璃。身安心樂。覺已具說王睹瑞相。召明占者。皆曰。此胎聖子當爲輪王。若出家者必成正覺(疑入胎月太早)爾時諸天。皆見菩薩已生王宮。當成佛道。我等當爲眷屬及受法化。於時凡有九十九億諸天下生人間。又有從他化以下生於人中其數無量。又有色界諸天為受道故。下生人間而作仙人。

三明處胎相

本起云。菩薩處胎夫人修行六度。天食自然。三千世界常光明朗。病者除滅三毒停息。菩薩自身支節相好皆悉具足。行住坐臥無有妨礙。又于晨朝。為色界諸天說法。日中欲界日晡鬼神。夜亦三時說正法要。利益眾生。普曜經云。在胎十月。開化三十六載天人。使立三乘聖道。

【現代漢語翻譯】 現代漢語譯本：都歡喜發願往生。

二、顯現入胎之相

《普曜經》中說，菩薩問天人，以何種形貌降臨到母親的胎中。梵天強威回答說，在梵天的經典中，以象的形象最為尊貴。為什麼呢？因為三種動物渡河，兔子和馬不知道水的深淺，這譬喻二乘（聲聞乘和緣覺乘）不能通達法的根本。而像的步伐能到達水底，這譬喻大乘能通暢瞭解三界。於是就在春末夏初（中國以十二月十六日為春初，四月十六日為夏初，每個季節各四個月）樹木開始繁茂的時候，沸宿星應當下凡化為白象。諸根寂靜安定，顯現從日光中而來，所行之處不偏左，而是降臨到母親的右脅。在《瑞應修行經》中都說，化作乘坐六牙白象，頭頂日之精華，從兜率宮出發。諸天在空中跟隨，演奏音樂，散花，大放光明，普遍照耀。在四月八日明星出現的時候，降臨到母親的胎中。夫人睡夢中看見有人乘象進入右脅內，影像顯現在外，如同在琉璃中一樣。身心安樂。醒來后將此事告訴國王，國王看到瑞相，召集占卜的人。他們都說，這個胎兒是聖子，將來會成為轉輪王，如果出家，必定能成就正覺（懷疑入胎的月份太早）。那時諸天都看見菩薩已經降生在王宮，將要成就佛道。我們應當成為他的眷屬，接受他的教化。於是在那時，凡是有九十九億諸天下生到人間。又有從他化自在天以下的天人下生到人間，其數量無數。又有**諸天爲了接受佛道，下生到人間而成為仙人。

三、闡明處胎之相

《本起經》中說，菩薩在胎中時，夫人修行六度，食用天然的食物。三千世界常常光明朗照，病痛消除，貪嗔癡三毒止息。菩薩自身的肢體相好都完全具足，行走、站立、坐臥都沒有任何妨礙。又在早晨，為**諸天說法，中午為欲界眾生說法，傍晚為鬼神說法，夜晚也在三個時辰說法，宣說正法要義，利益眾生。《普曜經》中說，在胎中十個月，開化了三十六載的天人，使他們建立三乘聖道。

【English Translation】 English version: All joyfully wish to be reborn.

1. The Manifestation of Entering the Womb

The Puyao Sutra says: The Bodhisattva asked the Devas, 'In what form do I descend into my mother's womb?' Brahma Qiangwei replied, 'In the Brahma scriptures, the elephant form is the most revered. Why? Because when three animals cross a river, the rabbit and the horse do not know the depth, which is analogous to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) not understanding the root of the Dharma. The elephant's steps reach the bottom, which is analogous to the Mahayana understanding and penetrating the Three Realms.' Thus, in late spring and early summer (in China, the sixteenth day of the twelfth month is the beginning of spring, and the sixteenth day of the fourth month is the beginning of summer, each season lasting four months), when the trees begin to flourish, the Fei constellation should descend and transform into a white elephant. The senses are tranquil and stable, appearing to come from the sunlight, and it descends into the mother's right side without veering to the left. The Ruiying Suixing Er Jing both say that it transforms into a six-tusked white elephant, crowned with the essence of the sun, departing from the Tusita Palace. The Devas follow in the sky, making music, scattering flowers, and emitting great light that illuminates everywhere. On the eighth day of the fourth month, when the morning star appears, it descends into the mother's womb. The lady dreamt of seeing a person riding an elephant entering her right side, the image appearing outside as if in crystal. Her body and mind were at peace and joyful. Upon awakening, she told the king, who, seeing the auspicious signs, summoned diviners. They all said, 'This child is a holy son who will become a Chakravartin King. If he leaves home, he will surely attain perfect enlightenment' (there is doubt that the month of entering the womb is too early). At that time, all the Devas saw that the Bodhisattva had already been born in the royal palace and would attain Buddhahood. 'We should become his retinue and receive his teachings.' At that time, there were ninety-nine billion Devas who descended to the human realm. There were also countless Devas from Paranirmitavasavartin and below who descended to the human realm. There were also **Devas who descended to the human realm to receive the path and become immortals.

1. Clarifying the Appearance in the Womb

The Benqi Sutra says: When the Bodhisattva was in the womb, the lady practiced the Six Perfections, ate natural food. The three thousand worlds were constantly bright and clear, illnesses were eliminated, and the three poisons of greed, anger, and delusion ceased. The Bodhisattva's own limbs and marks were all complete, and there were no obstacles to walking, standing, sitting, or lying down. Moreover, in the morning, he preached the Dharma to the Devas, at noon to the beings of the desire realm, in the evening to the ghosts and spirits, and at night also preached the essential Dharma at three times, benefiting sentient beings. The Puyao Sutra says: In the ten months in the womb, he enlightened the Devas and humans for thirty-six years, enabling them to establish the Three Vehicle Holy Path.

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現生誕靈蹟第三(初往林　二正誕　三發號　四天侍　五現瑞　六入寺　七仙名　八仙相九母崩　十養育)

初往林嚴飾相

普曜經云。時王思惟懷妊將滿。作此念時夫人白王。欲往園觀即敕莊嚴。藍毗尼園花果泉池。欄楯階陛七寶莊飾。鸞鳳眾鳥翔集其中。幡蓋樂伎香花備滿。十萬寶輦四兵外備。婇女姿妙八萬四千。給侍夫人。又擇童女八萬四千。赍持香花先往彼園。又敕臣婦皆令侍從。夫人爾時即升寶輿導從往林。滿空八部亦同隨往。大華嚴云。林中現瑞凡有十種。乃至十方諸佛臍中放光。普照此林現佛方來。

二正誕靈儀相

普曜云。王后臨產乘雲母車。游憐鞞樹坐師子座。六反震動三千國土。四天挽車梵王前導。樹為屈枝。經云。十月滿足。於四月八日日初出時。于無憂樹下花葉茂盛。便舉右手欲牽摘之。菩薩漸漸從右脅出。佛所行贊云。古昔王生或從股生。手生頂生腋生。我從右脅而生。大善權經。菩薩欲不由胞胎一頓成佛。為防人疑恐是變化。不受法故現受胎生。經中前後所現皆滅疑生信。文多不載(今以四月八日入胎。亦以此月八日生。則十二月在胎也)。

三發號顯德相

經云於時樹下。生七莖七寶蓮花。大如車輪。菩薩墮蓮花上。無扶侍者自行七步。

【現代漢語翻譯】 現代漢語譯本

現生誕靈蹟第三（一、初往林，二、正誕，三、發號，四、天侍，五、現瑞，六、入寺，七、仙名，八、仙相，九、母崩，十、養育）

一、初往林嚴飾相

《普曜經》云：當時國王思惟懷妊將滿，作此念時，夫人告訴國王，想要去園林觀賞，國王便敕令莊嚴藍毗尼園（Lumbini Garden），用花果泉池，欄楯階陛，七寶裝飾。鸞鳳眾鳥在其中飛翔聚集，幡蓋樂伎，香花都準備充足。十萬輛寶車，四種軍隊在外戒備。挑選姿容美妙的婇女八萬四千人，服侍夫人。又挑選童女八萬四千人，拿著香花先前往園林。又敕令大臣的妻子都侍從夫人。夫人當時就升上寶車，在引導下前往園林。天空中的八部（守護佛法的八種神道眾生）也一同前往。《大華嚴經》云：林中顯現的祥瑞共有十種，乃至十方諸佛的臍中放出光明，普遍照耀這個園林，顯現佛將要降臨。

二、正誕靈儀相

《普曜經》云：王后臨產時乘坐雲母車，在游憐鞞樹（Sala tree）旁，坐在獅子座上。三千國土六次震動。四天王（佛教的護法天神）拉車，梵天（Brahma）在前面引導。樹為之彎曲枝條。《經》云：十個月滿足，在四月八日太陽初升的時候，在無憂樹（Asoka tree）下，花葉茂盛，便舉起右手想要牽摘花葉。菩薩（Bodhisattva）漸漸地從右脅出生。《佛所行贊》云：古代的國王出生，有的從臀部出生，有的從手出生，有的從頭頂出生，有的從腋下出生，我（釋迦摩尼）從右脅出生。《大善權經》：菩薩想要不經過胞胎直接成佛，爲了防止人們懷疑，恐怕人們認為是變化所致，不接受佛法，所以顯現受胎而生。經中前後所顯現的都是爲了消除人們的疑惑，生起信心，這樣的文字很多，這裡就不一一記載了（現在以四月八日入胎，也以這個月八日出生，那麼就是在母胎中十二個月）。

三、發號顯德相

《經》云：當時在樹下，生長出七莖七寶蓮花，大如車輪。菩薩墮落在蓮花上，沒有扶侍的人，自己行走七步。

【English Translation】 English version

Chapter Three: Miraculous Signs of the Present Birth (1. Initial Journey to the Grove, 2. Actual Birth, 3. Proclamation, 4. Heavenly Attendants, 5. Manifestation of Auspicious Signs, 6. Entering the Temple, 7. Immortal's Name, 8. Immortal's Appearance, 9. Mother's Demise, 10. Nurturing)

1. Initial Journey to the Grove with Solemn Adornments

The 'Pu Yao Jing' (Sutra of Pervading Radiance) states: 'At that time, the King, contemplating that the pregnancy was nearing its completion, and upon the Queen informing him of her desire to visit the garden, he ordered the adornment of Lumbini Garden with flowers, fruits, springs, ponds, railings, steps, and seven treasures. Peacocks and various birds flocked and gathered within. Banners, canopies, musical instruments, incense, and flowers were fully prepared. One hundred thousand jeweled carriages and four divisions of troops stood guard outside. Eighty-four thousand exquisitely beautiful consorts attended the Queen. Furthermore, eighty-four thousand young maidens were selected to carry incense and flowers, proceeding to the garden ahead of her. The wives of ministers were also ordered to attend. The Queen then ascended the jeweled carriage and, guided by attendants, proceeded to the grove. The eight classes of beings (eight types of supernatural entities who protect the Dharma) in the sky also accompanied her. The 'Great Avatamsaka Sutra' states: 'The auspicious signs manifested in the grove were ten in number, even to the extent that light emanated from the navels of all Buddhas in the ten directions, universally illuminating this grove, indicating the imminent arrival of a Buddha.'

1. The Solemn Appearance of the Actual Birth

The 'Pu Yao Jing' states: 'As the Queen approached labor, she rode in a cloud-mother carriage, resting by the Sala tree, seated upon a lion throne. The three thousand lands shook six times. The Four Heavenly Kings (the four guardian deities of Buddhism) pulled the carriage, with Brahma leading the way. The tree bent its branches. The Sutra states: 'When ten months were fulfilled, on the eighth day of the fourth month, as the sun first rose, beneath the flourishing flowers and leaves of the Asoka tree, she raised her right hand to pluck them. The Bodhisattva gradually emerged from her right side. The 'Buddha Charita' (Acts of the Buddha) states: 'In ancient times, kings were born from the thigh, hand, head, or armpit. I (Shakyamuni) was born from the right side.' The 'Great Skillful Means Sutra' states: 'The Bodhisattva, desiring to attain Buddhahood without passing through the womb, and to prevent people from doubting and thinking it was a mere transformation, thus rejecting the Dharma, manifested birth through conception. The various manifestations before and after in the sutras are all to dispel doubts and generate faith. There are many such passages, so they will not all be recorded here (Now, taking conception on the eighth day of the fourth month, and birth on the eighth day of the same month, it means being in the womb for twelve months).'

1. Proclamation of the Name and Manifestation of Virtue

The Sutra states: 'At that time, beneath the tree, seven stems of seven-jeweled lotuses grew, as large as chariot wheels. The Bodhisattva fell upon the lotuses, and without any assistance, walked seven steps on his own.'

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大善權云。為應七覺故行七步。涅槃經於十方面各行七步。經云。便舉右手言。我於一切天人中。最尊最勝無量生死盡矣。利益一切天人。大權云。舉手現相者。為除外道自尊必墮惡道。故本起云。天上天下唯我為尊。三界皆苦何可樂者。

四諸天奉侍相

經云。時四天王以天繒接侍。置寶幾上。帝釋執蓋。梵王執白拂。左右侍立。難陀龍王兄弟于空吐水。溫涼沐身。普曜云。釋梵雨香。九龍下香水浴身。修行云。水左溫右冷釋衣裹身。

五現大瑞應相

經云。太子身黃金色。三十二相光照大千。天龍八部空中作樂歌頌佛德。燒香散花雨衣瓔珞紛繽亂墜。爾時夫人安止樹下。忽生四井具八功德水隨次洗漱。諸夜叉王圍繞守護。一切天人讚嘆種智。速成佛道早轉法輪度脫眾生。惟有魔王不安本座。爾時瑞應又降三十有四。文多不述。於時婇女以天繒㲲裹。抱太子至夫人所。又二十八大神四角奉護青衣。還宮白王說奇特相。王嚴四兵與億釋姓導從入園。見相殊異喜懼交懷。諸釋一日生五百男。修行云。國中長者八萬四千各誕是男。廄馬生駒八萬四千。其一特異毛白髮朱。本起云。奴名車匿馬名犍陟。像馬生白子。牛羊生五色。羔犢各有五百頭。青衣五百各生蒼頭。普曜云。生五千力士。五百伏藏

【現代漢語翻譯】 現代漢語譯本： 《大善權經》中說，爲了應合七覺支，所以行走七步。《涅槃經》中記載，在十個方向各行走七步。經中說：『便舉起右手說，我於一切天人之中，最為尊貴，最為殊勝，無量的生死已經終結，利益一切天人。』《大權經》中說，舉手顯現這種相，是爲了去除外道自以為尊貴必定墮入惡道的想法。所以《本起經》中說：『天上天下，唯我為尊，三界皆苦，有何可樂？』

四、諸天奉侍相

經中說：『當時四天王用天繒接住太子，放置在寶幾上。帝釋（Śakra-devānām-Indra，眾神之王）執掌傘蓋，梵王（Brahmā，色界天之主）執掌白拂，在左右侍立。難陀龍王（Nanda，歡喜龍王）兄弟在空中吐水，用溫涼的水沐浴太子身體。』《普曜經》中說，帝釋和梵天降下香氣，九條龍降下香水沐浴太子身體。《修行經》中說，用水左邊是溫的，右邊是冷的，釋迦（Śākya，釋迦族）用衣服包裹太子身體。

五、現大瑞應相

經中說：『太子身體呈現黃金色，三十二相的光芒照亮大千世界。天龍八部（Nāga，天上的龍族和其他神道生物）在空中演奏音樂，歌頌佛的功德，焚燒香，散落鮮花，雨一樣的衣服和瓔珞紛紛墜落。』當時摩耶夫人（Māyādevī，釋迦牟尼的生母）安穩地在樹下，忽然生出四口井，具備八功德水，隨著次序洗漱。諸位夜叉王（Yakṣa，一種守護神）圍繞守護。一切天人都讚歎種智，希望太子迅速成就佛道，早日轉動法輪，度脫眾生。只有魔王（Māra，佛教中的惡魔）不安於自己的座位。《爾時瑞應經》中又降下三十四種瑞應，因為文字太多就不一一敘述了。當時婇女用天繒包裹，抱著太子到夫人那裡。又有二十八位大神在四個角上奉護青衣，回到宮中告訴國王這些奇特的景象。國王整頓四種軍隊，與億萬釋迦族人引導跟隨進入園中，看到這些景象殊異，喜悅和恐懼交織在心中。諸位釋迦族人在同一天生下五百個男孩。《修行經》中說，國中的長者八萬四千人都各自生下男孩。馬廄里的馬生下八萬四千匹小馬，其中有一匹特別奇異，毛是白色的，頭髮是紅色的。《本起經》中說，奴隸名叫車匿（Channa，釋迦牟尼的御者），馬名叫犍陟（Kanthaka，釋迦牟尼的坐騎），像和馬生下白色的幼崽，牛和羊生下五顏六色的幼崽，每種各有五百頭。五百個青衣各自生下蒼頭。《普曜經》中說，生下五千個力士，五百個伏藏。

【English Translation】 English version: The Da Shanquan Sutra says that seven steps were taken to correspond to the Seven Factors of Enlightenment. The Nirvana Sutra records that seven steps were taken in each of the ten directions. The sutra says: 'Then he raised his right hand and said, 'Among all gods and humans, I am the most honored and the most supreme. Limitless cycles of birth and death are exhausted, benefiting all gods and humans.'' The Daquan Sutra says that raising the hand to manifest this sign is to eliminate the heretical view that self-importance will inevitably lead to evil destinies. Therefore, the Benqi Sutra says: 'Above the heavens and below, I alone am honored. All three realms are suffering; what is there to enjoy?'

1. The Appearance of Devas Serving

The sutra says: 'At that time, the Four Heavenly Kings received the prince with celestial silk and placed him on a jeweled dais. Śakra-devānām-Indra (帝釋，the king of gods) held the canopy, and Brahmā (梵王，the lord of the Form Realm) held the white whisk, standing on either side. The Nanda Nāga King (難陀龍王，the joyful dragon king) and his brothers spat water in the air, bathing the prince's body with warm and cool water.' The Puyue Sutra says that Śakra and Brahmā rained down fragrance, and nine dragons descended to bathe the prince's body with fragrant water. The Xingxing Sutra says that the water was warm on the left and cold on the right, and Śākya (釋迦，the Śākya clan) wrapped the prince's body in clothing.

1. The Appearance of Great Auspicious Omens

The sutra says: 'The prince's body shone with a golden color, and the light of the thirty-two marks illuminated the great thousand world system. The eight classes of gods and dragons (Nāga，天龍八部, celestial dragons and other divine beings) played music in the air, praising the Buddha's virtues, burning incense, scattering flowers, and raining down garments and necklaces in a colorful cascade.' At that time, Māyādevī (摩耶夫人，Śākyamuni's mother) rested peacefully under the tree, and suddenly four wells sprang forth, possessing the water of the eight qualities, which were used for washing in sequence. The Yakṣa Kings (夜叉，a type of guardian deity) surrounded and protected her. All the gods and humans praised the seed knowledge, hoping that the prince would quickly attain Buddhahood, turn the Dharma wheel early, and liberate sentient beings. Only Māra (魔王，the demon in Buddhism) was uneasy in his seat. The Ershi Ruiying Sutra also records thirty-four auspicious omens, which will not be described one by one due to their length. At that time, the maids wrapped the prince in celestial silk and carried him to the queen. Furthermore, twenty-eight great gods protected the blue garments at the four corners, returning to the palace to tell the king about these extraordinary sights. The king prepared four types of troops and, with millions of Śākyas leading and following, entered the garden. Seeing these extraordinary sights, joy and fear mingled in his heart. The Śākyas gave birth to five hundred boys on the same day. The Xingxing Sutra says that eighty-four thousand elders in the country each gave birth to a boy. The horses in the stable gave birth to eighty-four thousand foals, one of which was particularly unusual, with white hair and red mane. The Benqi Sutra says that the servant was named Channa (車匿，Śākyamuni's charioteer), the horse was named Kanthaka (犍陟，Śākyamuni's steed), and elephants and horses gave birth to white offspring, while cows and sheep gave birth to multicolored offspring, each with five hundred heads. Five hundred blue-clad servants each gave birth to a dark-skinned servant. The Puyue Sutra says that five thousand strong men were born, along with five hundred hidden treasures.

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自然發現。又八國王同日生男。時為嘉福。

六入天祠相

經云。時白凈王將禮天神。前抱太子置象輿上。群臣婇女諸天作樂。隨從入城往詣天祠。梵釋天像皆從座起。禮太子足言。此太子者天人中尊。如何今欲禮於我耶。群臣內外。見此事已嘆未曾有。將太子出還入本宮。

七立名建號相

經云。王欲立名。廣請婆羅門集已。抱太子出請為作名。即共通論云。太子生時。寶藏皆現諸瑞吉祥。可立名為薩婆悉達(唐言頓吉)空中天神擊大天鼓。燒香散花唱言善哉。因立此名。

八召仙占睹相

經云。王召善相者五百人。于大寶殿令占太子。咸言出家成佛在家輪王。又曰。香山大仙阿私陀者。具五神通能斷王疑。彼仙應念騰空到宮。將太子出欲令致敬。便止之曰。此乃三界中尊。即起合掌禮太子足。便具相已忽然悲泣。便言至年十九為轉輪王。若出家者成一切智然必成佛說法度人。以相明顯皆得其處。我今已年百二十矣。不久生無想天。不睹佛興故自悲耳。

九保傅隨侍相

經云。王時聞仙決定說已。慮恐出家選五百青衣。為依乳母種種供奉。起三時殿七寶莊嚴。城門開閉聞四十里。五百婇女宿衛殿宇。花果池鳥不可稱計。爾時姨母乳養太子。年漸長大王作寶冠瓔珞

【現代漢語翻譯】 現代漢語譯本 自然發現。又有八個國王在同一天生了兒子，當時被認為是吉祥的徵兆。

六、進入天祠的瑞相

經書中說，凈飯王打算去祭拜天神，便抱著太子放在象車上。群臣、婇女以及諸天都奏樂，跟隨進入城中前往天祠。梵天、釋天（均為護法天神）的雕像都從座位上站起來，禮拜太子的腳，說道：『這位太子是天人中最尊貴的，怎麼能讓他來禮拜我們呢？』群臣內外，見到這件事後都驚歎前所未有。於是將太子帶出天祠，返回本宮。

七、立名建號的瑞相

經書中說，國王想要為太子取名，廣泛邀請婆羅門聚集。抱出太子，請他們為太子取名。大家共同商議說，太子出生時，寶藏都顯現出來，各種瑞相吉祥，可以取名為薩婆悉達（Sabbásiddha）（漢譯為『一切義成』或『頓吉』）。空中天神敲響大天鼓，焚香散花，唱言『善哉』。因此就取了這個名字。

八、召仙占卜的瑞相

經書中說，國王召集了五百位善於相面的人，在大寶殿上讓他們為太子占卜。他們都說太子如果出家就會成佛，如果在家就會成為轉輪王。又說，香山的大仙阿私陀（Asita）（一位隱士）具有五神通，能夠解除國王的疑惑。那位仙人應國王的念頭，騰空來到王宮。國王將太子抱出來，想讓他向仙人致敬。阿私陀仙人阻止了國王，說道：『這位是三界中最尊貴的。』隨即起身合掌禮拜太子的腳。仔細觀察了太子的相貌后，忽然悲傷地哭泣起來，便說太子到十九歲時會成為轉輪王，如果出家就會成就一切智慧，必然成佛說法度人。因為太子的相貌明顯地顯示了這些，都應驗在相應的地方。我現在已經一百二十歲了，不久將往生到無想天（Arupa-dhatu），不能親眼見到佛陀出世，所以才感到悲傷啊。』

九、保傅隨侍的瑞相

經書中說，國王當時聽了仙人的確定之言后，擔心太子出家，便挑選了五百名年輕貌美的女子，作為乳母來侍奉太子，提供各種供養。建造了三時殿，用七寶裝飾，城門開啟和關閉的聲音能傳到四十里遠的地方。五百名婇女在殿宇中宿衛。花果、池塘、鳥類，多得不可計數。當時姨母（摩訶波阇波提，Mahapajapati）負責乳養太子。太子年齡漸漸長大，國王為他製作了寶冠和瓔珞（項鍊）。

【English Translation】 English version Naturally discovered. Also, eight kings had sons born on the same day. This was considered a fortunate omen.

Six: The Auspicious Sign of Entering the Heavenly Shrine

The sutra says: King Suddhodana intended to worship the gods. He placed the prince on an elephant carriage. Ministers, consorts, and deities played music, following him into the city to the heavenly shrine. The statues of Brahma and Sakra (Indra) all rose from their seats and bowed to the prince's feet, saying, 'This prince is the most honored among gods and humans. How can he bow to us?' The ministers and others, seeing this, marveled at what had never happened before. They took the prince out and returned to the palace.

Seven: The Auspicious Sign of Naming and Bestowing a Title

The sutra says: The king wanted to give the prince a name, so he widely invited Brahmins to gather. He brought out the prince and asked them to give him a name. They commonly discussed and said, 'When the prince was born, treasures appeared and all kinds of auspicious signs manifested. He can be named Sarvasiddha (meaning 'all wishes fulfilled' or 'instant success').' The gods in the sky struck the great heavenly drum, burned incense, scattered flowers, and chanted 'Excellent!' Therefore, this name was given.

Eight: The Auspicious Sign of Summoning a Sage for Divination

The sutra says: The king summoned five hundred fortune-tellers and had them predict the prince's future in the great treasure hall. They all said that if the prince renounced the world, he would become a Buddha; if he remained at home, he would become a Chakravartin (wheel-turning king). It was also said that the great sage Asita (an ascetic) of Fragrant Mountain possessed the five supernormal powers and could resolve the king's doubts. The sage, responding to the king's thought, levitated to the palace. The king brought out the prince, intending to have him pay respects. Asita stopped him, saying, 'This one is the most honored in the three realms.' He then rose, folded his palms, and bowed to the prince's feet. After carefully examining the prince's features, he suddenly wept sadly, saying that at the age of nineteen, the prince would become a Chakravartin, and if he renounced the world, he would attain all wisdom, surely become a Buddha, and teach and liberate people. Because the prince's features clearly showed these signs, they would all come to pass in their respective places. 'I am now one hundred and twenty years old and will soon be reborn in the Realm of Non-Perception (Arupa-dhatu), unable to witness the Buddha's emergence, which is why I am sad.'

Nine: The Auspicious Sign of Attendants and Protectors

The sutra says: When the king heard the sage's definitive words, he worried that the prince would renounce the world. He selected five hundred young and beautiful women to serve as wet nurses and provide all kinds of offerings. He built the Three-Season Palace, decorated with the seven treasures. The sound of the city gates opening and closing could be heard forty miles away. Five hundred consorts guarded the palace. The flowers, fruits, ponds, and birds were countless. At that time, his aunt (Mahapajapati) was in charge of nursing the prince. As the prince grew older, the king made jeweled crowns and necklaces for him.

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玩好之具。無不給與。舉國仁惠安樂難言。

十母氏升遐相

太子本起云。菩薩本知母人之德不堪受禮。因其將終而從生焉。普曜云。太子生七日後。母便命終生忉利天。五萬梵天各執寶瓶。二萬魔妻手執寶縷。而共侍衛。三世佛母皆同此相。大權經云。福盡生天非菩薩咎。前處兜率觀后余命。十月七日故托神來。

集藝歷試跡第四

經云。太子七歲。王召選友為太子師。起學堂以書校之。普曜經云。手執金筆檀隸珠床。問師曰。書有六十四(文多不載)如何但二種。而相教耶。即為分別本末。師不能達反啟其志。凡諸技藝典籍射御。天文算術自然知之。至年十歲從弟調達。與五百釋童相謂曰。太子聰慧善明書論。至於筋力詎勝我等請共捅之。聲鼓唱令欲講武藝。有像當門。調達搏頭躄地。難陀足挑路側。太子手擲城外。還接著地不令苦痛。又入園中。施列金銀銅鐵等。各有七鼓。調達先射徹三。難陀亦爾。太子取先祖輪王弓。放箭徹過諸鼓。入地泉出過大鐵圍。調達難陀相撲力等。太子徐執二弟躄之。

立為儲后相

經云。時王會議應立太子。以二月八日具物盛四大海水。諸仙諸人各各頂戴已。授與父王便灌太子頂。以寶印付之。擊鼓宣令言。今立薩婆悉達以為太子。空天八

【現代漢語翻譯】 現代漢語譯本： 各種玩樂的器具，沒有不供給的。整個國家都充滿了仁慈和恩惠，安寧快樂難以言表。

十母氏升遐相（佛陀之母去世的相狀）

《太子本起經》說，菩薩本來就知道母親的德行不足以承受他的禮敬，因此在她將要去世的時候才降生。 《普曜經》說，太子出生七天後，母親便去世，升到忉利天（三十三天）。五萬梵天（色界天的眾生）各自拿著寶瓶，兩萬魔妻手執寶縷，共同侍衛。過去、現在、未來三世諸佛的母親都具有同樣的相狀。《大權經》說，福報享盡而昇天，這不是菩薩的過錯。之前在兜率天（欲界天的一處）觀察，看到塵世的壽命將盡，所以在十月七日託生而來。

集藝歷試跡第四

經中說，太子七歲時，國王召集賢士為太子選擇老師，建造學堂來教授他。 《普曜經》說，太子手執金筆，坐在檀木書桌和珍珠床榻上，問老師說：『書有六十四種（內容繁多不記載），為什麼只用兩種來教我呢？』隨即為老師分別解釋書的本末。老師不能理解，反而請教太子的志向。凡是各種技藝、典籍、射箭、駕車、天文、算術，太子自然通曉。到了十歲時，堂弟調達（提婆達多，釋迦牟尼的堂弟）與五百釋迦族童子互相說道：『太子聰明智慧，精通書論，至於筋骨力量，未必勝過我們，請與他比試。』於是擊鼓發出號令，想要演練武藝。有一頭象擋在門口，調達一拳打去，像倒地不起。難陀（釋迦牟尼的異母弟）用腳踢象，將象踢到路邊。太子用手將象擲到城外，又接住它，不讓它感到痛苦。又進入園中，擺設金、銀、銅、鐵等，各有七面鼓。調達先射箭，射穿了三面鼓。難陀也一樣。太子拿起先祖輪王（轉輪聖王）的弓，放箭射穿了所有的鼓，進入地下，泉水涌出，穿過大鐵圍山（包圍世界的山）。調達、難陀與太子角力，力量相等。太子輕輕地抓住兩個弟弟，將他們摔倒在地。

立為儲后相（確立為王位繼承人的相狀）

經中說，當時國王商議應該立太子。在二月八日，準備好各種物品，盛滿四大海水，諸仙和諸人各自頂戴著海水，然後授予父王，便灌注在太子的頭頂。用寶印授予太子，擊鼓宣告說：『現在立薩婆悉達（一切義成，釋迦牟尼的本名）為太子。』空中的八

【English Translation】 English version: All kinds of playthings were provided without exception. The whole country was filled with benevolence and kindness, and the peace and happiness were indescribable.

The Appearance of the Ten Mothers Ascending to Heaven

The Sutra of the太子本起 (The Sutra of the太子本起) says that the Bodhisattva knew that his mother's virtue was insufficient to receive his reverence, so he was born when she was about to pass away. The 普曜經 (Pu Yao Jing, Sutra of Radiant Play) says that seven days after the太子 (Prince, referring to Siddhartha Gautama) was born, his mother passed away and ascended to the忉利天 (Trayastrimsa Heaven, the Heaven of Thirty-three). Fifty thousand梵天 (Brahma Heavens, beings from the Form Realm) each held a precious vase, and twenty thousand魔妻 (wives of Mara, demonesses) held precious threads, all attending and guarding her. The mothers of the Buddhas of the past, present, and future all share this appearance. The 大權經 (Da Quan Jing, Sutra of Great Power) says that ascending to heaven due to the exhaustion of blessings is not the Bodhisattva's fault. He observed in the 兜率天 (Tushita Heaven, one of the heavens in the Desire Realm) beforehand that the remaining lifespan in the world was coming to an end, so he incarnated on the seventh day of the tenth month.

Chapter Four: Gathering Arts and Testing Skills

The Sutra says that when the太子 (Prince) was seven years old, the king summoned wise men to select a teacher for the太子 (Prince), and built a school to teach him. The 普曜經 (Pu Yao Jing, Sutra of Radiant Play) says that the太子 (Prince) held a golden pen, sat on a sandalwood desk and a pearl bed, and asked the teacher: 'There are sixty-four kinds of books (too many to list), why do you only teach me two?' Then he explained the beginning and end of the books to the teacher. The teacher could not understand and instead asked about the太子's (Prince's) aspirations. The太子 (Prince) naturally knew all kinds of skills, classics, archery, charioteering, astronomy, and arithmetic. When he was ten years old, his cousin 調達 (Devadatta, cousin of Siddhartha Gautama) and five hundred釋童 (Shakya children) said to each other: 'The太子 (Prince) is intelligent and wise, and proficient in books and theories, but his physical strength may not be better than ours, let's compete with him.' So they beat drums and issued orders, wanting to practice martial arts. There was an elephant blocking the door. 調達 (Devadatta) punched it in the head, and the elephant fell to the ground. 難陀 (Nanda, half-brother of Siddhartha Gautama) kicked the elephant with his foot, kicking it to the side of the road. The太子 (Prince) threw the elephant out of the city with his hand, and then caught it, not letting it feel pain. He also entered the garden and set up gold, silver, copper, iron, etc., each with seven drums. 調達 (Devadatta) shot an arrow first, piercing three drums. 難陀 (Nanda) did the same. The太子 (Prince) took the bow of his ancestor, the 輪王 (Chakravartin, Wheel-Turning King), and shot an arrow that pierced all the drums, entered the ground, and the spring water gushed out, passing through the 大鐵圍 (Great Iron Ring Mountain, a mountain range that surrounds the world). 調達 (Devadatta) and 難陀 (Nanda) wrestled with the太子 (Prince), and their strength was equal. The太子 (Prince) gently grabbed the two brothers and threw them to the ground.

The Appearance of Being Established as Crown Prince

The Sutra says that at that time, the king discussed that the太子 (Prince) should be established. On the eighth day of the second month, various items were prepared, filled with the water of the four great seas, and the immortals and people each wore the seawater on their heads, and then gave it to the father king, who poured it on the太子's (Prince's) head. The treasure seal was given to the太子 (Prince), and it was announced with drums: 'Now 薩婆悉達 (Sarvasiddhartha, Siddhartha Gautama's original name) is established as the太子 (Prince).' The eight in the sky

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部同聲贊言善哉。諸八國王所生太子。亦同時立。

觀耕生厭相

經云。太子出遊前至王田。息閻浮樹日光輝赫。樹為曲枝蔭太子身。看諸耕人凈居天化為死蟲烏隨啄吞。見已起慈逮得四禪。王尋后至慰引將還。慮其出家更增妓女娛樂眾具令其心止。

示納妃孕相

經云。太子十七王乃訪婚。釋種婆羅門有女。禮儀備舉便迎至宮。行臥同俱無世俗意。靜夜禪觀妓女疑之。修行瑞應經云。諸人咸疑太子不男。便指妃腹曰。卻後六年爾當生男。遂以有娠。大權經云。菩薩無慾為斷非男疑。故納瞿夷。羅云于天沒化生。不由合會。又是本願所致。

出遊四門相

經云。太子聞妓歌詠園林。便欲遊觀導從出城東門。觀者如雲。凈居天化為老人。御者答曰云云。又聞一切皆老。便念我身老至如電。身安足恃。回車還宮厭心益增。迦毗四面各有一園。林池樓觀莊嚴無異。太子出遊南城門外。凈居諸天化為病人。見便愁思即回車還。

有婆羅門子名憂陀夷。聰辯絕倫王召為太子友。解喻憂憒不得輒離。又經少時出城西門。路見死人四人輿之。室家共送。凈居所化。唯太子及友見。便問答已。益懷戰怖。一切皆死吾豈久存。即回在宮。更入余園。思昔禪觀久懷厭離。又游北門下馬息樹。除

【現代漢語翻譯】 現代漢語譯本 部眾都同聲讚歎說『善哉』。八個國王所生的太子，也同時被立為太子。

觀耕生厭相

經中說，太子出遊，先到王田。閻浮樹下休息，日光輝煌。樹枝彎曲，為太子遮蔭。看見耕田的人，凈居天變化為死蟲，烏鴉隨後啄食吞嚥。太子見了，生起慈悲心，證得四禪。國王隨後趕到，安慰引導太子回宮。擔心他出家，更加增添各種娛樂器具，使他心意安定。

示納妃孕相

經中說，太子十七歲時，國王才為他訪求婚姻。娶了釋迦族的婆羅門之女。禮儀完備，便迎娶到宮中。行住坐臥都在一起，卻沒有世俗的念頭。在安靜的夜晚禪觀，（國王）對此感到疑惑。修行瑞應經中說，眾人都懷疑太子沒有生育能力。便指著妃子的肚子說：『六年之後，你應當生個兒子。』於是就有了身孕。《大權經》中說，菩薩沒有慾望，爲了斷除人們懷疑他沒有生育能力的疑慮，所以才娶了瞿夷（G瞿夷，太子之妻）。羅睺羅（羅睺羅，佛陀之子）從天上化生而來，不是因為男女交合。這又是本願所致。

出遊四門相

經中說，太子聽到歌妓歌唱園林，便想去遊覽觀賞，由侍從引導著從東門出城。觀看的人如雲一般。凈居天變化為老人。御者回答說云云。太子又聽到一切都會衰老，便想到我的身體衰老也像閃電一樣迅速。身體怎麼能依靠呢？於是回車返回宮中，厭惡之心更加增長。迦毗羅衛城（迦毗羅衛城，太子居住的城市）四面各有一個園林，林池樓觀裝飾華麗沒有差別。太子從南城門外遊玩。凈居諸天變化為病人。太子見了便感到憂愁，立即回車返回。有一個婆羅門之子名叫憂陀夷（憂陀夷，婆羅門之子），聰明辯才超群，國王召他作為太子的朋友，勸解開導，不讓他輕易離開。又過了不久，太子從西門出城。路上看見死人，四個人抬著棺材，家屬一起送葬。這是凈居天所變化。只有太子和憂陀夷看見了。經過問答之後，太子更加感到恐懼。一切都會死亡，我怎麼能長久存在呢？立即返回宮中。又進入其他的園林。回憶以前的禪觀，長久以來懷有厭離之心。又從北門出遊，下馬在樹下休息，脫去...

【English Translation】 English version All the assembly praised in one voice, saying, 'Excellent!' The princes born to the eight kings were also simultaneously appointed as crown princes.

Observing Farming and Generating Disgust

The sutra says, the prince went out for a pleasure trip and first arrived at the king's field. Resting under a Jambudvipa tree (Jambudvipa tree, a type of tree), the sunlight shone brightly. The branches of the tree bent to shade the prince's body. Seeing the farmers plowing, the Pure Abode Heavens transformed into dead insects, which crows then pecked at and swallowed. Upon seeing this, the prince developed compassion and attained the Four Dhyanas (Four Dhyanas, four states of meditative absorption). The king arrived later, comforting and guiding the prince back to the palace. Fearing that he would leave home, the king further increased various entertainment and amusements to calm his mind.

Demonstrating Marriage and Pregnancy

The sutra says, when the prince was seventeen, the king sought a marriage for him. He married a Brahman girl from the Shakya clan. After the wedding ceremonies were completed, she was brought to the palace. They lived together, but without worldly intentions. During quiet nights, the prince meditated, causing the king to doubt. The Sutra of Auspicious Responses from Practice says that people suspected the prince was infertile. So, he pointed to the queen's belly and said, 'Six years from now, you will bear a son.' Thus, she became pregnant. The Great Power Sutra says that the Bodhisattva (Bodhisattva, an enlightened being) has no desires, and to dispel the doubts that he was infertile, he married Gopi (Gopi, the prince's wife). Rahula (Rahula, the Buddha's son) was born through transformation from the heavens, not through sexual union. This was also due to his original vows.

The Four Gates Excursion

The sutra says, the prince heard the songs of courtesans in the gardens and desired to go sightseeing, so he was led by attendants out of the east gate of the city. The onlookers were like clouds. The Pure Abode Heavens transformed into an old man. The charioteer answered thus and so. The prince also heard that everything ages, and thought that his own body would age as quickly as lightning. How could the body be relied upon? So, he turned the chariot around and returned to the palace, his aversion increasing. Kapilavastu (Kapilavastu, the city where the prince lived) had a garden on each of its four sides, with forests, ponds, and pavilions decorated without difference. The prince went out for a pleasure trip from the south gate. The Pure Abode Heavens transformed into sick people. Upon seeing this, the prince felt sorrow and immediately turned the chariot around and returned. There was a Brahman boy named Udayin (Udayin, a Brahman boy), who was exceptionally intelligent and eloquent. The king summoned him to be the prince's friend, to advise and enlighten him, and not to let him leave easily. After some time, the prince went out of the west gate. On the road, he saw a dead person, carried by four people, with their families sending them off. This was a transformation by the Pure Abode Heavens. Only the prince and Udayin saw it. After questioning and answering, the prince felt even more fear. Everything dies, how can I exist for long? He immediately returned to the palace. He then entered another garden. Recalling his previous meditation, he had long held aversion. He then traveled out of the north gate, dismounted from his horse and rested under a tree, removing...

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侍思禪。凈居化為比丘。法服持缽執錫。視地徐行而過太子前問。答云。我是比丘能破結賊。不染六塵便現通力。騰虛而去。官屬皆睹。深會本懷。太子曰。善哉。惟此為快決心修道。即回車馬大生欣慶。◎

◎出家尋教跡第五(初啟出家相　二天神接送相　三剃髮舍俗相　四尋仙非奪相　五王師追跡相　六同邪苦行相　七浴身受食相)

初啟出家相

經云。至年十九。思出家時將已至矣。到父王所頭面作禮。王抱令坐。白言。思欲出家。必愿聽許。學于聖道。王執其手流淚言曰。宜息此懷國未有嗣。普曜云。欲不老等四愿故出家耳。王言古今難免汝何預憂。

二天神接舉相

普曜云。相師白王。今不出家過七日已。轉輪王位自然來應。王聞益喜。即嚴四兵一由旬內。以防守之內外警嚴。因果云。我年十九。今二月七日出家時至。又留國嗣滿父王愿。便放身光照四天王。乃至凈居不令人見。諸天即下禮足白言。無量劫來修行今熟。答曰。如汝。等言。然內外防衛欲去無從。天以神力悉令淳昏而臥。普曜云。諸天遙白。沸星適現即命車匿被揵陟來。四天王與夜叉龍等。皆被鎧甲從四方來。於時馬鳴奴泣。總安撫已。見明相出光照十方。太子即師子吼言。過去諸佛出家亦然。於是諸天捧馬

【現代漢語翻譯】 現代漢語譯本 侍者思考禪定。凈居天人化作比丘（佛教出家男子）。身穿袈裟，手持缽盂和錫杖，目光注視地面，緩緩走過太子（指釋迦牟尼）面前，問道。太子回答說：『我是比丘，能夠破除煩惱賊寇，不被六塵（色、聲、香、味、觸、法）所染。』隨即顯現神通，騰空而去。所有官屬都親眼目睹，深深領會了太子本來的心意。太子說：『太好了！只有這樣才是最快的決心修道。』隨即調轉車馬，心中充滿欣喜。 ◎出家尋教跡第五（一、初啟出家相；二、天神接送相；三、剃髮舍俗相；四、尋仙非奪相；五、王師追跡相；六、同邪苦行相；七、浴身受食相） 初啟出家相 經中說：『到了十九歲，思考出家的時機將要到來了。』（太子）來到父王（指凈飯王）處，頭面頂禮。國王抱住他讓他坐下。（太子）稟告說：『我想要出家，懇請允許，去學習聖道。』國王握住他的手，流著淚說：『應該停止這種想法，國家還沒有繼承人。』《普曜經》中說：『因為想要不老等四種願望，所以才要出家。』國王說：『古往今來沒有人能夠避免，你又何必提前擔憂呢？』 二天神接舉相 《普曜經》中說：相師稟告國王：『現在不出家，過了七天，轉輪王的王位自然會來應驗。』國王聽了更加高興，立即派遣四種軍隊在一由旬（古代印度長度單位）範圍內，嚴加防守，內外警戒。因果經中說：『我十九歲，現在二月七日，出家的時機到了。』又爲了留下繼承人，滿足父王的願望，便放出光明照耀四天王（佛教護法天神），乃至凈居天（色界天之一），不讓人看見。（這時）諸天（指各界天神）降下，禮拜太子的雙足，稟告說：『無量劫以來修行，現在已經成熟。』太子回答說：『像你們說的那樣。』諸天說：『是的，內外都有防衛，想要離開無從下手。』天神用神力使所有人都昏睡過去。《普曜經》中說：諸天遙遙稟告：『沸星（星名）剛剛出現，就命令車匿（太子侍從）備好揵陟（太子坐騎）。』四天王與夜叉（佛教護法神）、龍等，都身披鎧甲從四面八方趕來。這時馬鳴（太子所騎之馬）和奴僕哭泣，總算安撫完畢。看見光明出現，照耀十方。太子隨即發出獅子吼（比喻佛的說法）：『過去諸佛出家也是這樣。』於是諸天捧起馬。

【English Translation】 English version A servant contemplated meditation. A Śuddhāvāsa (pure abode) god transformed into a Bhikṣu (Buddhist monk). Dressed in Dharma robes, holding a bowl and a staff, he walked slowly, eyes on the ground, passing before the Prince (referring to Siddhartha Gautama) and asked. The Prince replied, 'I am a Bhikṣu, capable of destroying the thieves of afflictions, and undefiled by the six sense objects (form, sound, smell, taste, touch, and dharma).' Immediately, he manifested supernatural powers, ascending into the sky. All the officials witnessed this, deeply understanding the Prince's original intention. The Prince said, 'Excellent! Only this is the quickest way to resolve to cultivate the Way.' Immediately, he turned his chariot around, filled with joy. ◎Chapter Five: Seeking the Teachings After Renunciation (1. Initial Revelation of Renunciation; 2. Celestial Beings Receiving and Escorting; 3. Shaving Hair and Abandoning Worldly Life; 4. Seeking Immortals, Not Seizing; 5. Royal Teachers Pursuing Traces; 6. Practicing Asceticism with Heretics; 7. Bathing and Receiving Food) Initial Revelation of Renunciation The Sutra says: 'At the age of nineteen, the time for contemplating renunciation was approaching.' (The Prince) went to his father, the King (referring to King Śuddhodana), and prostrated himself. The King embraced him and had him sit down. (The Prince) reported, 'I wish to renounce the world, I earnestly request permission to study the Holy Path.' The King held his hand, weeping, and said, 'You should cease this thought, the country has no heir.' The Pu Yao Jing says: 'It is because of the desire for non-aging and other four vows that he renounces the world.' The King said, 'No one can avoid these things from ancient times to the present, why do you worry about them in advance?' Celestial Beings Receiving and Escorting The Pu Yao Jing says: A fortune-teller reported to the King: 'If he does not renounce the world now, after seven days, the position of a Chakravartin (wheel-turning king) will naturally come to him.' The King was even more pleased upon hearing this, and immediately dispatched four types of troops within a yojana (an ancient Indian unit of length) to guard strictly, with internal and external vigilance. The Karma Sutra says: 'I am nineteen years old, and today, the seventh day of the second month, the time for renunciation has arrived.' Furthermore, in order to leave an heir and fulfill the King's wish, he emitted light, illuminating the Four Heavenly Kings (Buddhist guardian deities), and even the Śuddhāvāsa heavens (pure abodes), so that people could not see. (At this time) the Devas (gods of various realms) descended, bowed at the Prince's feet, and reported, 'Your cultivation for countless kalpas (eons) has now matured.' The Prince replied, 'As you say.' The Devas said, 'Yes, there are defenses inside and out, and there is no way to leave.' The Devas used their divine power to make everyone fall into a deep sleep. The Pu Yao Jing says: The Devas reported from afar: 'The comet has just appeared, order Chandaka (the Prince's attendant) to prepare Kaṇṭhaka (the Prince's horse).' The Four Heavenly Kings, along with Yakshas (Buddhist guardian spirits), dragons, and others, all wearing armor, came from all directions. At this time, the horse Kaṇṭhaka and the servants wept, and were finally pacified. Seeing the light appear, illuminating the ten directions. The Prince then roared like a lion (a metaphor for the Buddha's teaching): 'The Buddhas of the past also renounced the world in this way.' Thereupon, the Devas lifted the horse.

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四足。並接車匿。釋天執蓋從北門出。太子又云。不斷八苦不轉法輪。不成菩提要不還此。天贊善哉。至曉便止。已行三由旬。諸天便沒不見。

三剃髮舍俗相

經云。太子至閑靜林。以寶冠明珠瓔珞嚴飾具。與車匿已。以劍自剃鬚發。作是誓言愿共一切除斷煩惱。於時天帝接發而去。贊言善哉。大權云。菩薩之頂無能見者。況能剃髮。故自剃髮。又除王恨故。又念過去諸佛法。衣不以七寶。凈居天知已。化作獵師身服袈裟。菩薩即以寶衣而用貿之。智度論云。所貿得衣。粗布僧伽梨也。經云。車匿見已。知志不回。馬嘶同返。

四尋仙非奪相

經云。太子至跋伽仙林中鳥狩矚目。仙人謂是天神。與徒眾迎請坐。太子見諸仙人。草樹皮葉以為衣者。或食花果草木。或日止一食。三日一食者。或事水火日月。翹腳臥灰棘水火上者。問其所由。答欲生天。便告仙曰。汝諸所求終不離苦。言論反覆乃至日暮明旦辭去。諸仙答曰。所修道異不敢相留。可往北行。彼有大仙可就語論。不必往彼極視乃還。

五王師尋跡相

經曰時王見車匿還。愛念情深自欲隨逐。王師大臣諫王不往。太子生日百神呈瑞。諸天悉奉云何樂世。仙人定告不居王位。我等自尋遂至仙所。並云已過中路遙見。樹下思

【現代漢語翻譯】 現代漢語譯本 四足（有四條腿的動物）。並接車匿（Channa，太子的御者）。釋天（Sakka，天神之王）執蓋從北門出。太子又說：『不斷除八苦（指生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），不轉法輪（Dharmacakra，佛法的教義），不成菩提（Bodhi，覺悟），要不我就不回這裡。』天讚歎說：『善哉！』直到天亮才停止。已經走了三由旬（Yojana，古印度長度單位）。諸天便隱沒不見。

三 剃髮舍俗相

經中說，太子到達閑靜的樹林，用寶冠、明珠、瓔珞等裝飾品與車匿告別后，用劍親自剃除鬚髮，併發誓說：『愿與一切眾生共同斷除煩惱。』當時，天帝（Deva，天神）接走太子的頭髮，讚歎說：『善哉！』《大權經》說，菩薩的頭頂沒有人能夠看見，更何況是剃髮。所以是自己剃髮。又是爲了消除國王的怨恨。又想到過去諸佛的法則，衣服不應該用七寶裝飾。凈居天（Suddhavasa Devas，色界天的第五層天）知道后，化作獵人的身形，穿著袈裟。菩薩就用寶衣與他交換。智度論（Mahaprajnaparamita-sastra）中說，交換得到的衣服，是粗布的僧伽梨（Samghati，一種袈裟）。經中說，車匿看到后，知道太子的志向不可改變，馬悲鳴著一同返回。

四 尋仙非奪相

經中說，太子到達跋伽（Bhargava）仙人的樹林中，鳥獸都注視著他。仙人認為他是天神，與徒眾一起迎接並請他坐下。太子看到各位仙人，有的用草、樹皮、樹葉做衣服，有的吃花果草木，有的每天只吃一頓飯，有的三天吃一頓飯，有的侍奉水、火、日月，有的翹著腳、臥在灰堆、荊棘、水火之上。太子問他們這樣做的原因，他們回答說想要昇天。太子便告訴仙人說：『你們所求的最終不能脫離痛苦。』言論反覆，直到日暮，第二天早晨告辭離去。各位仙人回答說：『所修的道不同，不敢挽留。可以往北走，那裡有大仙可以去請教。』不必到那裡，極目遠視后就回來。

五 王師尋跡相

經中說，當時國王看到車匿返回，因為愛念之情很深，自己想要跟隨前去。王師（國王的老師）和大臣勸諫國王不要去。太子出生時，百神呈現祥瑞，諸天都來侍奉，怎麼會貪戀世俗呢？仙人也斷定太子不會居住王位。我們自己尋找，於是到達仙人所在的地方。他們都說已經過了中途，遠遠地看見太子在樹下思考。

【English Translation】 English version The four-footed animals. And Channa (the charioteer of the prince) was there. Sakka (the king of gods) held the canopy and exited from the north gate. The prince also said, 'If I do not cut off the eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering hated ones, unfulfilled desires, and the flourishing of the five aggregates), do not turn the Dharma wheel (the teachings of the Buddha), and do not attain Bodhi (enlightenment), then I shall not return here.' The god praised, 'Excellent!' It continued until dawn. They had already traveled three yojanas (an ancient Indian unit of distance). Then the gods disappeared.

Three: Shaving the Head and Abandoning the Worldly Appearance

The sutra says, 'The prince arrived at a quiet forest. After adorning himself with a jeweled crown, pearls, and necklaces, he bid farewell to Channa. With a sword, he personally shaved his beard and hair, making this vow: 'May I, together with all beings, cut off afflictions.' At that time, Deva (god) received the prince's hair and praised, 'Excellent!' The Mahakaruṇādhikāra Sūtra says that no one can see the crown of a Bodhisattva, let alone shave his hair. Therefore, he shaved his own hair. Also, it was to eliminate the king's resentment. Furthermore, he remembered the laws of past Buddhas, that clothing should not be adorned with the seven treasures. The Suddhavasa Devas (pure abode gods) knew this and transformed into the form of a hunter wearing a kasaya (monk's robe). The Bodhisattva then exchanged his jeweled clothes for it. The Mahaprajnaparamita-sastra says that the exchanged garment was a coarse cloth Samghati (a type of robe). The sutra says that when Channa saw this, he knew that the prince's will could not be changed, and the horse neighed as they returned together.

Four: Seeking Immortals and Not Seizing Appearances

The sutra says, 'The prince arrived at the grove of the Bhargava (name of a sage) immortals, and the birds and beasts gazed at him. The immortals thought he was a god and welcomed him with their followers, inviting him to sit down. The prince saw that the immortals wore clothes made of grass, bark, and leaves; some ate flowers, fruits, and herbs; some ate only one meal a day, some ate one meal every three days; some served water, fire, the sun, and the moon; some stood on one foot, lay on ashes, thorns, or in water and fire. The prince asked them the reason for doing so, and they replied that they wished to be reborn in heaven. The prince then told the immortals, 'What you seek will ultimately not lead you away from suffering.' The discussions went back and forth until dusk, and the next morning he bid farewell and departed. The immortals replied, 'The paths we cultivate are different, so we dare not keep you. You can go north, where there is a great immortal whom you can consult.' There is no need to go there; just look as far as you can and then return.

Five: The King's Teacher Seeking Traces

The sutra says, 'At that time, when the king saw Channa return, his love and affection were so deep that he wanted to follow him himself. The king's teacher (the king's advisor) and ministers advised the king not to go. When the prince was born, hundreds of gods presented auspicious signs, and all the gods came to serve him. How could he be attached to the world? The immortals also determined that the prince would not reside in the throne. We searched ourselves and arrived at the place where the immortals were. They all said that they had already passed the halfway point and had seen the prince thinking under a tree from afar.'

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惟。臣便具告。太子曰。豈不知恩。但為四患苦耳。終無返步。便起尋仙。王臣即留五人伺察所在。便度恒河路游王舍。舉國王民命駕追之。舍位相邀全不降志。為說世患。遂至迦蘭仙所。交論非奪。亦如上說。

六同邪苦行相

太子調伏二仙人已。進伽阇山苦行林。憍陳如五人住處。尼連河側。靜慮六年度苦行者。天獻麻米凈心守戒。日食一麻米。或七日食一麻米。陳如五人亦學苦行。遣人白王具達苦相。王聞大悲。即嚴五百乘車。姨母耶輸各嚴五百資生之車。令車匿領送既達不受。還令返宮。

七浴身受食相

經云。菩薩自念。我今苦行形如枯木。將滿六年不得解脫。憶昔禪定是最真正。為滅外邪自餓非道。我當受食然後成佛。即從坐起入河洗浴。身體羸瘦天為按樹。得攀出池。有牧牛女。凈居天勸令施乳糜。即取奉上。咒愿受食。身力充足堪受菩提。五人見驚謂為退轉。各還所止。菩薩獨詣畢缽羅樹。以德重故地動作聲。盲龍得眼見瑞讚頌。五百青雀左繞飛空。瑞雲香風交相映拂。同過去佛以草為座。帝釋化人執凈軟草。受已敷坐。如過去佛結跏趺坐。不成正覺不起此座。天龍歡喜諸相難言。觀佛三昧云。天化作樹乃至高八千里者。下劣薄福見坐草蓐。

悟道乘時跡第六

【現代漢語翻譯】 現代漢語譯本：他說：『我將如實稟告。』太子說：『難道我不知道恩情嗎？只是因為被生老病死這四種苦難所困擾罷了，最終不會回頭。』於是起身尋訪仙人。國王的臣子便留下五個人暗中觀察太子的去處。太子渡過恒河（Ganga），前往王舍城（Rājagṛha）。國王命令全國百姓駕車追趕他，想用王位來邀請他，但他完全沒有改變志向。太子為他們講述世間的苦難，於是到了迦蘭仙人（Kālāma）那裡，與他辯論，但迦蘭仙人沒有被說服，情況和之前一樣。 太子調伏了兩位仙人後，前往伽阇山（Gayā）的苦行林，也就是憍陳如（Kauṇḍinya）五人居住的地方，位於尼連禪河（Nirañjanā River）邊。太子在那裡靜慮六年，修習苦行。天人供養麻米，太子以清凈之心守持戒律，每天只吃一粒麻米，或者七天才吃一粒麻米。憍陳如五人也學習太子的苦行。有人派人稟告國王，詳細地報告了太子的苦行情況。國王聽后非常悲傷，立刻準備了五百輛馬車，姨母耶輸（Yaśodharā）也各自準備了五百輛裝滿生活物資的車，命令車匿（Chandaka）帶領送去，但太子沒有接受，讓他們返回宮中。 經書中說，菩薩（Bodhisattva）自己想到：『我現在修習苦行，身體像枯木一樣，將近六年了，仍然沒有得到解脫。回想以前的禪定才是最真正的方法，爲了滅除外道的邪見而自餓並非正道。我應當接受食物，然後才能成佛。』於是從座位上起身，進入河中洗浴。因為身體非常瘦弱，天人為他按住樹木，他才得以攀爬出水池。有一位牧牛女，凈居天（Śuddhāvāsa）勸她供養乳糜。牧牛女立刻取來奉上。菩薩咒愿後接受了食物，身體的力量充足，可以承受菩提（Bodhi）。憍陳如五人看到后非常驚訝，認為太子退轉了，各自回到自己的住所。菩薩獨自前往畢缽羅樹（Pippala tree），因為他的德行深重，大地震動併發出聲音。盲龍（blind nāga）得到了眼睛，看到了瑞相併讚頌。五百隻青雀向左繞著菩薩飛翔。吉祥的雲彩和香風交相輝映。菩薩像過去的佛一樣，用草作為座位。帝釋（Indra）化作人，手持乾淨柔軟的草。菩薩接受后鋪開作為座位，像過去的佛一樣結跏趺坐。如果不能成就正覺（Enlightenment），就不離開這個座位。天龍（Devas and nāgas）歡喜，各種瑞相難以言說。《觀佛三昧經》（Buddha Samadhi Sea Sutra）中說，天人化作的樹甚至高達八千里，下劣薄福的人只能看到菩薩坐在草墊上。 悟道乘時跡第六

【English Translation】 English version: He said, 'I will report truthfully.' The Prince said, 'Do I not know kindness? It is only because I am troubled by the four sufferings of birth, old age, sickness, and death that I will ultimately not turn back.' Then he set out to seek immortals. The king's ministers then left five people to secretly observe the Prince's whereabouts. The Prince crossed the Ganges (Ganga), and went to Rājagṛha (King's Abode). The king ordered the people of the whole country to drive after him, wanting to invite him with the throne, but he did not change his mind at all. The Prince told them about the sufferings of the world, and then went to Kālāma (Alara Kalama), where he debated with him, but Kālāma was not persuaded, and the situation was the same as before. After the Prince subdued the two immortals, he went to the ascetic forest of Gayā (Bodh Gaya), where the five Kauṇḍinya (Ajñata Kauṇḍinya) lived, on the bank of the Nirañjanā River (Nerañjara River). The Prince meditated there for six years, practicing asceticism. Devas offered sesame and rice, and the Prince kept the precepts with a pure heart, eating only one sesame seed or one grain of rice every day, or one sesame seed every seven days. The five Kauṇḍinya also learned the Prince's asceticism. Someone sent a message to the king, reporting in detail the Prince's ascetic practices. The king was very sad when he heard this, and immediately prepared five hundred chariots, and his aunt Yaśodharā (Yasodhara) also prepared five hundred chariots full of living supplies, and ordered Chandaka (Channa) to lead them to send them, but the Prince did not accept them and asked them to return to the palace. The sutra says that the Bodhisattva (Enlightenment Being) thought to himself: 'Now I am practicing asceticism, and my body is like a withered tree. It has been almost six years, and I still have not attained liberation. Recalling that the previous meditation was the most true method, it is not the right way to starve myself to eliminate the wrong views of external paths. I should accept food, and then I can become a Buddha.' So he got up from his seat and entered the river to bathe. Because his body was very weak, the devas held the trees for him so that he could climb out of the pool. There was a cowherd girl, and the Śuddhāvāsa (Pure Abodes) devas persuaded her to offer milk porridge. The cowherd girl immediately took it and offered it. The Bodhisattva blessed it and accepted the food, and his body was full of strength and able to bear Bodhi (Enlightenment). The five Kauṇḍinya were very surprised when they saw this, and thought that the Prince had regressed, and each returned to their own residence. The Bodhisattva went alone to the Pippala tree (Sacred Fig), and because of his deep virtue, the earth shook and made a sound. The blind nāga (serpent deity) got his eyes, saw the auspicious signs and praised them. Five hundred blue sparrows flew around the Bodhisattva to the left. Auspicious clouds and fragrant winds reflected each other. The Bodhisattva, like the Buddhas of the past, used grass as a seat. Indra (King of the Gods) transformed into a man, holding clean and soft grass. The Bodhisattva accepted it and spread it out as a seat, sitting in the lotus position like the Buddhas of the past. If he could not achieve Enlightenment, he would not leave this seat. The Devas and nāgas (divine and semi-divine beings) were happy, and the various auspicious signs were indescribable. The Buddha Samadhi Sea Sutra says that the tree transformed by the devas was even eight thousand miles high, and those of inferior fortune could only see the Bodhisattva sitting on a grass mat. Sixth, the Track of Enlightenment at the Right Time

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降魔顯德相

處胎經云。菩薩坐閻浮樹。四十八日觀樹思惟。感動天地光蔽魔宮。波旬臥夢見三十二變(文多不具)從覺恐怖召會臣兵。並召千子(五百子信菩薩。五百子隨父教)又告四女。先令往壞。現三十二姿靡相(文多不具)變成老母。觀佛三昧云。三女莊飾眄目妖冶。禮敬菩薩以身奉侍。寶器天味以上菩薩。爾時身心寂然不動。白毫擬之。女身九孔根本二藏。自見厭惡八十戶蟲。唼食諸藏見便嘔吐。身左蛇頭。右狐頭中首狗頭。揹負老母抱死小兒。諸女驚號匍匐而去。魔王大怒。遍勒六天並諸八部。各興四兵盡其變態。又敕閻羅阿鼻苦具一切都舉向菩薩所。波旬振吼敕諸兵眾。武器交橫滿虛空中。互相迫脅不能得近。菩薩徐舉眉毫。地獄罪人蒙毫出水。注火滅已自憶作罪。心得清涼稱南無佛。因生人中。魔王前近與佛相難(文如本起)菩薩以智慧力。伸手按地應時地動。魔與兵眾顛倒而墮。

斷惑成覺相

經云。爾時菩薩以慈善力。二月七日夜降魔放光。入定觀法。即得三明六通具足。遍觀三界三世諸事。皆知名色是諸惡因。受行八正眾苦便滅。菩薩自知已除三毒。生死根本。所作已成智慧明瞭。明星出時霍然大悟得成正覺。得十八法十種神力四無所畏。於時大地十八相動。天降瑞雲雨

甘露。又雨天花。天鼓自鳴繞菩提樹。滿三十六由旬。八部充溢。諸天具樂幢幡無量。一切眾生皆相慈愛。五凈居天並五通仙。及余苦趣咸大歡喜。

說法開化跡第七

興念愍物相

經云。如來於七日中。觀樹思惟。我以盡漏本願成滿。得甚深法惟佛能知。然諸眾生處五濁世。三毒所覆薄福無智。不解深法。若轉法輪悉生誹謗。當墮惡道受無量苦。今者寧可入般涅槃。普曜云。正覺道成移坐石室。念九十六師各信所奉。我今如何將救拔之。

梵王來請相

經云。時大梵王見成聖果。默然而住心懷憂惱。眾生長夜沉沒生死。今當往請轉大法輪。即來佛所白言世尊。往昔為眾生故久住生死。廣修德本今成佛道。云何默然。欲界六天亦同勸請。如是者三。至滿七日。默然受已各還所止。

懷土念機相

經云。佛告樹神。此波羅奈仙人住處。鹿苑之中人民雖少宿緣有在。得法眼凈即以道眼。念彼二仙並已壽終。又念五人歷侍苦辛可為說法。

受供商者納缽相

經本起云。樹神唸佛得道七日未有獻者。有五百賈人。經山邊過車牛皆躓。有兩大人提謂波利。與眾見相詣神請福。彼神現身具告前意。即和麨蜜詣樹上佛。爾時如來便念諸佛以缽受食。時四天王即往頗那山上。

【現代漢語翻譯】 現代漢語譯本 甘露降下，天空中飄落鮮花，天鼓在菩提樹周圍自動鳴響，覆蓋三十六由旬（Yojana，古印度長度單位）。天龍八部（Naga and other supernatural beings）充滿其中，諸天神享受著音樂，無數的幢幡飄揚。一切眾生都互相慈愛。五凈居天（Suddhavasa heavens）和五通仙人（Rishis with five supernatural powers），以及其他受苦的眾生都非常歡喜。

說法開化跡第七

興念愍物相

經中說，如來在七天中，觀看著菩提樹並思考：『我憑藉斷盡煩惱的本願已經圓滿成就，證得了甚深微妙之法，只有佛才能了知。然而這些眾生處在五濁惡世（five turbid ages），被貪嗔癡三毒（three poisons）所覆蓋，福德淺薄，沒有智慧，不能理解這甚深之法。如果我轉動法輪（Dharmachakra，說法度眾），他們必定會生起誹謗，當墮入惡道遭受無量的痛苦。現在不如直接進入般涅槃（Parinirvana，完全的涅槃）。』《普曜經》中說，正覺（Sammasambuddha，完全覺悟者）成就佛道后，移坐到石室中，心想九十六種外道，各自信奉他們所執著的。我現在要如何救拔他們呢？』

梵王來請相

經中說，當時大梵天王（Mahabrahma）見到佛陀成就聖果，卻沉默不語，心中憂愁煩惱，心想眾生在漫長的黑夜中沉溺於生死輪迴，現在我應當前去懇請佛陀轉動大法輪。於是來到佛陀處所，稟告說：『世尊，您往昔爲了眾生的緣故，長久地停留在生死輪迴中，廣泛地修習功德，如今成就了佛道，為何卻保持沉默呢？』欲界六天（Six heavens of desire realm）也一同勸請，這樣勸請了三次，直到七日圓滿，佛陀默然接受了他們的請求，他們各自返回了自己的住所。

懷土念機相

經中說，佛陀告訴樹神：『這裡是波羅奈（Varanasi）仙人居住的地方，鹿野苑（Mrigadava）中人民雖然稀少，但宿世的因緣還在，能夠得到法眼凈（Dharmacaksu，清凈的法眼）。』於是用道眼觀察，想到那兩位仙人已經去世，又想到曾經侍奉自己的五位苦行者，可以為他們說法。

受供商者納缽相

《經本起經》中說，樹神想到佛陀得道七日，還沒有人供養。有五百個商人，經過山邊時，車和牛都被絆住了。其中有兩位大人，提謂（Trapusa）和波利（Bhallika），與眾人一起去拜見樹神，祈求賜福。樹神顯現出身形，詳細地告訴了他們佛陀的事情。他們便用炒麵和蜂蜜，前往菩提樹供養佛陀。當時如來心想諸佛都是用缽來接受食物的。這時四大天王（Four Heavenly Kings）立即前往頗那山（Parnaka Mountain）。

【English Translation】 English version The nectar rained down, and heavenly flowers fell from the sky. Heavenly drums sounded automatically around the Bodhi tree, covering thirty-six Yojanas (Yojana, an ancient Indian unit of distance). The eight classes of beings (Naga and other supernatural beings) were filled within, and the devas enjoyed music, with countless banners and streamers fluttering. All beings were loving and kind to each other. The Suddhavasa heavens (Pure Abodes) and the Rishis with five supernatural powers, as well as other suffering beings, were all very joyful.

Chapter 7: The Marks of Expounding the Dharma and Conversion

The Aspect of Arousing Thoughts of Compassion for Beings

The Sutra says: 'For seven days, the Tathagata contemplated the Bodhi tree, thinking: 'I have fulfilled my original vow of eradicating all defilements and have attained the profound Dharma, which only a Buddha can know. However, these beings are in the five turbid ages (five turbid ages), covered by the three poisons (three poisons) of greed, hatred, and delusion, with meager blessings and without wisdom, unable to understand this profound Dharma. If I were to turn the Dharma wheel (Dharmachakra, teaching and converting beings), they would surely give rise to slander and would fall into evil realms, suffering immeasurable pain. It would be better to enter Parinirvana (Parinirvana, complete Nirvana) now.' The 'Pu Yao Jing' says: 'After the Sammasambuddha (fully enlightened one) attained Buddhahood, he moved to a stone chamber, thinking of the ninety-six non-Buddhist teachers, each believing in what they adhered to. How shall I now rescue them?'

The Aspect of Brahma King's Entreaty

The Sutra says: 'At that time, the Great Brahma King (Mahabrahma) saw that the Buddha had attained the holy fruit but remained silent, and his heart was filled with sorrow and distress, thinking that beings were sinking into the cycle of birth and death in the long night. Now I should go and request the Buddha to turn the great Dharma wheel.' So he came to the Buddha's place and said: 'World Honored One, in the past, for the sake of beings, you dwelt in the cycle of birth and death for a long time and extensively cultivated merits. Now that you have attained Buddhahood, why do you remain silent?' The six heavens of the desire realm (Six heavens of desire realm) also jointly entreated, and they entreated in this way three times, until the seven days were complete. The Buddha silently accepted their request, and they each returned to their respective abodes.

The Aspect of Cherishing the Land and Thinking of the Potential

The Sutra says: 'The Buddha told the tree deity: 'This is the place where the Rishis (sages) of Varanasi (Varanasi) dwell. Although the people in Mrigadava (Deer Park) are few, their karmic connections from past lives are still there, and they can attain the Dharmacaksu (pure Dharma eye).' Then, with his divine eye, he thought of the two Rishis who had already passed away, and he also thought of the five ascetics who had served him through hardship and could be taught the Dharma.

The Aspect of Accepting Offerings from Merchants and Receiving the Bowl

The 'Jing Ben Qi Jing' says: 'The tree deity thought that the Buddha had attained enlightenment for seven days, but no one had made offerings. There were five hundred merchants passing by the mountainside, and their carts and oxen were stumbling. Among them were two great men, Trapusa (Trapusa) and Bhallika (Bhallika), who, along with the others, went to see the tree deity and asked for blessings. The tree deity manifested his form and told them in detail about the Buddha. They then used fried flour and honey to go to the Bodhi tree to make offerings to the Buddha. At that time, the Tathagata thought that all Buddhas used bowls to receive food. Then the Four Heavenly Kings (Four Heavenly Kings) immediately went to Parnaka Mountain (Parnaka Mountain).'

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自然石中出四大缽。四王各取以上于佛。乃總受累左手中。右手按之四際弘明。咒愿已受麨食之。澡漱洗缽。即受三歸。因與之別。律加發爪與之起塔(塔今見在)。

道逢非機相

經云。如來前行威儀庠序。路逢外道名優波伽。見相嘆伏以偈問答。心生希有合掌圍繞而去。回顧望沒乃止。

遇雨龍供相

本起云。行至文鱗盲龍水邊。坐定七日風雨大至。佛不喘息光照水中。龍目得開即識如來。如前三佛具香水出。前繞七匝身離佛所圍四千里。龍有七頭羅覆佛上。而以障蔽七日一心不患飢渴。雨止化為年少道人衣服鮮好。稽首問訊便受三歸。

乘機授法相

經云。即復往波羅奈五人所。遙見佛來謂未成道。各相約言不須起敬。佛既至止不覺起禮。互為執事。既違本誓深生自愧。以昔徴難佛具為解說。五陰輪迴三有諸苦。陳如最初悟解四諦得法眼生。八萬那由空天亦法眼凈。

聲告化境相

經云。地神見陳如得道已。高聲唱言。如來出世轉妙法輪。空天又唱乃至阿迦膩吒。天地十八相動。天龍八部作樂讚歎。世界大明。次為四人重說四諦。亦離塵垢得法眼凈。

出家表僧相

經云。時彼五人。既見道跡欲求出家。世尊喚言善來比丘。鬚髮自墮即成沙門。

【現代漢語翻譯】 現代漢語譯本 從天然石頭中出現四個缽。四大天王各自取走一個獻給佛陀。佛陀將它們全部接過來，疊放在左手中。用右手按住，缽的四邊發出弘大的光明。佛陀唸誦咒語，接受了麨（chǎo）食（炒過的麥粉）。洗手漱口，清洗缽。然後為他們授三歸依。在與他們分別時，佛陀將自己的頭髮和指甲給他們，讓他們起塔供養（塔現在還在）。

途中相遇非凡之人

經書中說，如來（Tathagata，佛的稱號）行走時威儀莊重，步伐安詳。在路上遇到一位外道，名叫優波伽（Upaka）。優波伽看到佛陀的相好，讚歎敬佩，用偈頌提問，佛陀則以偈頌回答。優波伽心中生起稀有之感，合掌圍繞佛陀而去。他頻頻回頭，直到看不見佛陀才停止。

遇雨龍王供養

《本起經》中說，佛陀走到文鱗盲龍（Venulin Blind Dragon）的水邊。佛陀在那裡靜坐了七天，期間風雨大作。佛陀沒有喘息，他的光明照亮了水面。盲龍的眼睛得以睜開，立刻認出是如來。像之前的三位佛一樣，盲龍用香水供養佛陀，繞佛七圈，身體離開佛陀周圍四千里。龍有七個頭，像羅傘一樣覆蓋在佛陀上方，遮擋風雨。七天里，盲龍一心一意，不感到飢餓和口渴。雨停后，盲龍化為一個年輕的道人，衣服鮮艷美好。他向佛陀稽首問訊，然後接受了三歸依。

抓住時機傳授佛法

經書中說，佛陀隨後前往波羅奈（Varanasi），去尋找之前的五位修行者。五人遠遠地看見佛陀走來，心想他還沒有成道，於是互相約定不要起身迎接。但當佛陀走近時，他們卻不由自主地起身行禮，並互相幫忙處理事務。他們因為違背了之前的誓言而深感慚愧。佛陀用以前他們提出的問題來為他們解說，詳細解釋了五陰（Pancha Skandha）輪迴和三有（Triyoni）諸苦。憍陳如（Kaundinya）最初領悟了四諦（Four Noble Truths），獲得了法眼（Dharma Eye）。八萬那由他（Nayuta）的天人也獲得了清凈的法眼。

聲音宣告教化之境

經書中說，地神（Earth deity）看到憍陳如已經得道，高聲唱言：『如來出世，轉妙法輪（Dharma Wheel）。』空中的天神也跟著唱和，一直傳到阿迦膩吒天（Akanistha）。天地發生十八種震動。天龍八部（Devas and Nagas）奏樂讚歎。世界一片光明。佛陀接著為其餘四人再次宣講四諦，他們也遠離塵垢，獲得了清凈的法眼。

出家，成為僧團的象徵

經書中說，當時這五個人，看到佛陀的道跡，想要請求出家。世尊（The World-Honored One）呼喚他們說：『善來比丘（Welcome, Bhikkhu）。』他們的頭髮和鬍鬚自然脫落，立刻成爲了沙門（Shramana，出家人的通稱）。

【English Translation】 English version Four great bowls emerged from natural stones. The Four Heavenly Kings each took one and offered it to the Buddha. The Buddha received them all, stacking them in his left hand. He pressed down on them with his right hand, and a vast, bright light emanated from the bowls' edges. After chanting a mantra, the Buddha accepted the coarse flour meal. He washed his hands and rinsed his mouth, then cleaned the bowls. He then administered the Three Refuges to them. When parting with them, the Buddha gave them his hair and nail clippings to build a stupa (which still exists today).

Encountering an Extraordinary Person on the Road

The sutra says that the Tathagata (Buddha's title) walked with dignified composure and serene steps. On the road, he encountered a non-Buddhist ascetic named Upaka. Seeing the Buddha's auspicious marks, Upaka was amazed and asked questions in verses, to which the Buddha replied in verses. Upaka felt a sense of wonder, circumambulated the Buddha with palms joined, and departed. He looked back repeatedly until the Buddha was out of sight.

Dragon King's Offering During Rain

The 'Book of Commencement' says that the Buddha went to the waterside of the Venulin Blind Dragon. He sat there in meditation for seven days, during which there was a great wind and rain. The Buddha did not pant, and his light illuminated the water. The blind dragon's eyes opened, and it immediately recognized the Tathagata. Like the previous three Buddhas, the dragon offered fragrant water to the Buddha, circumambulating him seven times, its body four thousand li (Chinese miles) away from the Buddha. The dragon had seven heads, which covered the Buddha like a parasol, sheltering him from the rain. For seven days, the dragon was single-minded and did not feel hunger or thirst. When the rain stopped, the dragon transformed into a young ascetic with bright and beautiful clothes. He bowed and greeted the Buddha, then received the Three Refuges.

Seizing the Opportunity to Teach the Dharma

The sutra says that the Buddha then went to Varanasi to find the five ascetics. The five saw the Buddha coming from afar and thought he had not yet attained enlightenment, so they agreed not to rise to greet him. But when the Buddha approached, they involuntarily rose and paid their respects, helping each other with tasks. They felt deeply ashamed for breaking their previous vow. The Buddha used the questions they had previously asked to explain to them, detailing the cycle of the five skandhas (Pancha Skandha) and the sufferings of the three realms (Triyoni). Kaundinya was the first to understand the Four Noble Truths and attained the Dharma Eye. Eighty million nayutas (Nayuta) of devas (celestial beings) also attained the pure Dharma Eye.

Announcing the Realm of Transformation with Sound

The sutra says that the Earth deity, seeing that Kaundinya had attained enlightenment, loudly proclaimed: 'The Tathagata has appeared in the world and is turning the wonderful Dharma Wheel.' The devas in the sky echoed the proclamation, all the way to Akanistha. The earth and sky shook in eighteen ways. The Devas and Nagas (divine and semi-divine beings) played music and praised the Buddha. The world became bright. The Buddha then explained the Four Noble Truths again to the remaining four ascetics, and they also became free from defilements and attained the pure Dharma Eye.

Ordination, Symbolizing the Sangha

The sutra says that at that time, these five people, seeing the Buddha's path, wanted to request ordination. The World-Honored One called to them, saying: 'Welcome, Bhikkhu.' Their hair and beards naturally fell off, and they immediately became Shramanas (ascetics).

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重說五陰解成羅漢。世間有六佛是佛寶。四諦法寶。五人僧寶。是世間三寶。具足天人第一福田。

次第度人相

經云。次度長者子耶捨得初果。父來覓子。佛為說法得法眼凈。為說三歸優婆塞初。又度耶舍同友五十人。皆得初果(不久皆得羅漢)。

分頭化人相

經云。佛告諸比丘。汝所作以辦。堪為福田。宜各遊方以慈度物。我獨往摩竭提度諸人民。便頭面禮足持衣缽分道而去。經云。佛往摩竭提國。有優樓迦葉兄弟三人。學古仙道王臣歸信。利根我慢難可摧伏。便往投宿乃至龍窟。當夕降龍明以示之。雖伏神力猶言我真。后四天王下帝釋下梵王下。各放光明內心私仰。後事火具佛力制之。雖強不可師徒詣佛。受降許已方遂其志。又請共住四事供給。日辦好食自行請佛。佛往此洲北取閻浮果等。普曜云。往忉利天取晝度樹果。餘三天下取果早至。皆嘆訝神奇。帝釋指地成池。八德具足供佛澡漱。迦葉具問欣感天瑞。猶不伏從。佛見弊帛拾取浣之。心念須石。帝釋化方石樹間。又往香山取大石槽盛水供浣。迦葉具問私懷嘆仰。又以他日佛入池浴。樹神按枝佛仍樹坐。迦葉設會七日。國王臣民大集。恐佛來至見相感動。愿不來會。便往北洲七夜不還。余有殘饌唸佛當至。應念便到即問不來之

意。佛具以答。心驚毛豎。雖謂奇特終謂自真。又於他日。知彼根熟往趣河側。魔王白佛宜可涅槃。佛言。我四部未具外道未降。便還天宮。時佛入水。令水兩開行處塵出。迦葉遙見謂被沒溺。即與弟子乘船來救。既見嘆仰請佛上船。如來貫船底而出跏坐于中。師徒嘆美然口不伏。本起云。汝非羅漢不知道證。胡為強顏不識羞恥自稱道德。迦葉心愧稽首白言。大仙善知我心惟佛攝受。佛言。汝年百二十多有弟子。眾所恭敬必入我法。當告令知。遂與同謀俱從正化。先度迦葉證第四果。又度門人五百。下流二第。各有二百五十弟子。見事火具從流而下。俱到兄所亦受佛化。皆為說法併成四果。

赴洴沙本願相

佛度三仙已。念言王捨本愿。便詣頻婆娑羅王所。佛在竹林中。普曜云王聞佛至大悅。導從八萬四千。來至佛所咸疑師弟。乃令迦葉現通除疑。說偈告眾為王說法。得法眼凈。八萬那由他人。九十六那由他天。同得法眼。王以竹園施佛。諸王見佛洴沙為初。僧伽藍者竹園為初。

度舍利弗目連相

經云。佛在竹園。王城二婆羅門。有大智慧舉世所稱。各有一百弟子共為親友。有阿耆比丘入城乞食。舍利弗見心異遍身。具問所學略說一偈。便得初果。還為目連再說得道。即將弟子往詣竹園。

【現代漢語翻譯】 現代漢語譯本：佛陀用佛具回答。迦葉內心驚恐，汗毛豎立。雖然覺得佛陀奇特，但始終認為自己才是真理。又過了幾天，佛陀知道迦葉的根基已經成熟，便前往河邊。魔王對佛陀說，應該入涅槃了。佛陀說：『我的四部弟子還沒有完備，外道還沒有降伏，現在就要返回天宮嗎？』這時佛陀進入水中，讓水從兩邊分開，行走的地方露出塵土。迦葉遠遠地看見，以為佛陀被淹沒了，就和弟子們乘船來救。見到佛陀后，他們讚歎敬仰，請佛陀上船。如來從船底穿出，結跏趺坐于船中。迦葉師徒讚美，但口頭上不服氣。《本起經》中說：『你不是阿羅漢（梵文：Arhat，佛教修行證果的聖人），不知道證悟的境界。為何要勉強裝作，不知羞恥地自稱有道德？』迦葉內心慚愧，叩頭說道：『大仙善於瞭解我的心，只希望佛陀能夠攝受我。』佛陀說：『你年紀一百二十歲，有很多弟子，受到眾人恭敬，必定會加入我的佛法。應當告訴他們。』於是與迦葉一同商議，都歸從佛陀的正法教化。佛陀先度化迦葉，使他證得第四果（阿羅漢果）。又度化了他的五百門人。下游的兩個弟弟，各有二百五十個弟子，看見事火的器具順流而下，都來到哥哥這裡，也接受了佛陀的教化。佛陀為他們說法，都成就了四果。 赴洴沙王（梵文：Bimbisara，古印度摩揭陀國國王）本願相 佛陀度化了三迦葉后，心想王舍城（梵文：Rajagrha，古印度摩揭陀國首都）是自己發願要去的地方，便前往頻婆娑羅王（梵文：Bimbisara，古印度摩揭陀國國王）那裡。佛陀在竹林中。《普曜經》中說，國王聽說佛陀來了，非常高興，帶領八萬四千人，來到佛陀所在的地方，大家都懷疑誰是師父，誰是弟子。於是佛陀讓迦葉顯現神通，消除眾人的疑慮。佛陀說偈語告訴大眾，併爲國王說法，使他得到法眼凈（證得預流果）。八萬那由他（梵文：Niyuta，數量單位）的人，九十六那由他的天人，一同得到法眼。國王用竹園供養佛陀。諸王中，頻婆娑羅王（梵文：Bimbisara，古印度摩揭陀國國王）是最初供養佛陀的。僧伽藍（梵文：Samgharama，僧眾居住的園林）中，竹園是最初的。 度化舍利弗（梵文：Sariputra，佛陀十大弟子之一）目連（梵文：Maudgalyayana，佛陀十大弟子之一）相 經中說，佛陀在竹園。王舍城（梵文：Rajagrha，古印度摩揭陀國首都）有兩個婆羅門（梵文：Brahmana，印度教祭司），有大智慧，舉世聞名。各自有一百個弟子，互相是親友。有阿耆（梵文：Asvajit，五比丘之一）比丘（梵文：Bhikkhu，出家修行的男子）入城乞食，舍利弗（梵文：Sariputra，佛陀十大弟子之一）見到后內心感到異樣，全身震動。詳細詢問他所學的佛法，阿耆（梵文：Asvajit，五比丘之一）比丘（梵文：Bhikkhu，出家修行的男子）略說了一個偈語，舍利弗（梵文：Sariputra，佛陀十大弟子之一）便證得初果（須陀洹果）。回去后又為目連（梵文：Maudgalyayana，佛陀十大弟子之一）再說，目連（梵文：Maudgalyayana，佛陀十大弟子之一）也得道。於是他們帶領弟子前往竹園。

【English Translation】 English version: Buddha answered with Buddhist implements. Kashyapa's heart was startled, and his hair stood on end. Although he considered the Buddha extraordinary, he ultimately believed in his own truth. On another day, knowing that Kashyapa's roots were ripe, the Buddha went to the riverbank. The Mara King (demon king) said to the Buddha, 'It is appropriate to enter Nirvana.' The Buddha said, 'My fourfold assembly is not yet complete, and the heretics have not been subdued. Should I return to the heavenly palace now?' At that moment, the Buddha entered the water, causing it to split on both sides, revealing dust where he walked. Kashyapa saw this from afar and thought the Buddha had drowned, so he and his disciples came by boat to rescue him. Upon seeing the Buddha, they praised and admired him, inviting him onto the boat. The Tathagata (Buddha) emerged from the bottom of the boat and sat cross-legged in the middle. The teachers and disciples praised him, but were not convinced in their hearts. The Sutra of the Origin says, 'You are not an Arhat (Sanskrit: Arhat, a Buddhist saint who has attained enlightenment), and you do not know the state of enlightenment. Why do you force yourself, shamelessly claiming to have morality?' Kashyapa felt ashamed and bowed, saying, 'Great Sage, you know my heart well. I only hope that the Buddha can accept me.' The Buddha said, 'You are one hundred and twenty years old, have many disciples, and are respected by all. You will surely join my Dharma. You should tell them.' So he conspired with Kashyapa, and they both followed the Buddha's righteous teachings. The Buddha first converted Kashyapa, causing him to attain the fourth fruit (Arhatship). He also converted his five hundred disciples. The two younger brothers downstream, each with two hundred and fifty disciples, saw the fire-worshipping implements floating downstream, and they all came to their brother and also accepted the Buddha's teachings. The Buddha preached the Dharma to them, and they all attained the four fruits. The Aspect of Going to King Bimbisara (Sanskrit: Bimbisara, King of Magadha in ancient India) to Fulfill His Original Vow After the Buddha converted the three Kashyapas, he thought that Rajagrha (Sanskrit: Rajagrha, the capital of Magadha in ancient India) was the place he had vowed to go, so he went to King Bimbisara (Sanskrit: Bimbisara, King of Magadha in ancient India). The Buddha was in the Bamboo Grove. The Universal Radiance Sutra says that the king heard that the Buddha had come and was very happy, leading eighty-four thousand people to the place where the Buddha was. Everyone doubted who was the teacher and who was the disciple. So the Buddha had Kashyapa display his supernatural powers to dispel everyone's doubts. The Buddha spoke a verse to the assembly and preached the Dharma to the king, causing him to obtain the pure Dharma eye (attaining the Stream-enterer fruit). Eighty thousand Niyutas (Sanskrit: Niyuta, a unit of quantity) of people, and ninety-six Niyutas of Devas (gods), all obtained the Dharma eye. The king offered the Bamboo Grove to the Buddha. Among the kings, King Bimbisara (Sanskrit: Bimbisara, King of Magadha in ancient India) was the first to make offerings to the Buddha. Among the Sangharamas (Sanskrit: Samgharama, a monastery where monks live), the Bamboo Grove was the first. The Aspect of Converting Sariputra (Sanskrit: Sariputra, one of the Buddha's ten great disciples) and Maudgalyayana (Sanskrit: Maudgalyayana, one of the Buddha's ten great disciples) The Sutra says that the Buddha was in the Bamboo Grove. In Rajagrha (Sanskrit: Rajagrha, the capital of Magadha in ancient India), there were two Brahmins (Sanskrit: Brahmana, a Hindu priest) who had great wisdom and were renowned throughout the world. Each had one hundred disciples and were close friends. Ashvajit (Sanskrit: Asvajit, one of the five Bhikkhus) Bhikkhu (Sanskrit: Bhikkhu, a male who has left home to practice) entered the city to beg for food. Sariputra (Sanskrit: Sariputra, one of the Buddha's ten great disciples) felt different in his heart and trembled all over. After asking him in detail about the Dharma he had learned, Ashvajit (Sanskrit: Asvajit, one of the five Bhikkhus) Bhikkhu (Sanskrit: Bhikkhu, a male who has left home to practice) briefly spoke a verse, and Sariputra (Sanskrit: Sariputra, one of the Buddha's ten great disciples) attained the first fruit (Sotapanna). After returning, he told Maudgalyayana (Sanskrit: Maudgalyayana, one of the Buddha's ten great disciples) again, and Maudgalyayana (Sanskrit: Maudgalyayana, one of the Buddha's ten great disciples) also attained the Way. So they led their disciples to the Bamboo Grove.

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佛遙授記彼來二人為吾上足。便呼善來出家悟聖。爾時摩竭提國。有一千二百五十比丘。皆大阿羅漢。經中多述重其初發也。

度金色大迦葉緣

有偷羅國婆羅門名曰迦葉。三十二相通諸書論。巨富能施妻亦相具。俱無世欲舍家入山。念言諸佛出家修道。我亦當然。便著千兩金壞色納衣。自剃鬚發山中靜念。空天告言。今有佛出便趣竹園。佛往迎之與共承受說法。悟阿羅漢有大威德。天人所重故名大也。乃至佛滅住持法化被于來世六萬歲者此人之力。

佛還本生緣

普曜云。王聞得道已經六年。悲喜欲見。有梵志名優陀夷。是菩薩侍。王令往請別闊已來。經十二年思一相見。受命往請。佛告善來得悟四果。即遣還報現通本國。卻後七日佛當來降。王出四十里迎佛。廣列侍衛動大千界。王見大喜選豪族五百人。為沙門令侍。於時難陀亦作沙門。前禮使人天地大動。佛入宮中羅云前來。佛變多身一而不異。羅云徑來趣真佛所。為表無瑕。舉國同慶安樂無事。歲三月六奉戒無絕。

機窮化掩跡第八

魔王重請入滅相

長阿含云。佛在毗舍離與阿難獨居。后夏舉體皆痛。告阿難。諸有修四神足在意所欲。可得不死一劫有餘佛多於是天人獲安。如是再三。阿難為魔所蔽不悟佛意。魔

【現代漢語翻譯】 現代漢語譯本：佛遙遠地授記他們兩人會成為我的傑出弟子，於是說『善來』讓他們出家並領悟聖道。當時，在摩揭陀國，有一千二百五十位比丘，都是大阿羅漢。經典中多次敘述並重視他們最初的發心。

度化金色大迦葉的因緣

有一個偷羅國的婆羅門，名叫迦葉（Kashyapa，人名），具足三十二相，通曉各種書籍和論典。他非常富有，樂於佈施，他的妻子也相貌端莊。他們都對世俗沒有慾望，於是捨棄家庭進入山中。迦葉心想：諸佛都是出家修道，我也應該這樣做。於是他穿著價值千兩黃金的褪色袈裟，自己剃度鬚髮，在山中靜心禪定。空中傳來聲音告訴他：現在有佛出世。於是他前往竹林精舍。佛陀前去迎接他，併爲他宣講佛法。迦葉領悟了阿羅漢果位，具有很大的威德。因為天人和人們都敬重他，所以被稱為『大』。乃至佛陀涅槃后，他住持佛法，教化眾生，利益未來世六萬年，這都是他的力量。

佛陀返回本生地的因緣

《普曜經》中說，國王聽說佛陀得道已經六年，既悲傷又歡喜，想要見佛。有一位名叫優陀夷（Udayi，人名）的梵志，是菩薩的侍從。國王派他前去邀請佛陀，自從分別以來，已經過了十二年，國王非常想念佛陀。優陀夷接受命令前去邀請。佛陀對優陀夷說『善來』，並讓他領悟了四果。然後派他回去稟報，並在本國顯現神通。告訴國王七日之後佛陀將會降臨。國王出城四十里迎接佛陀，廣設侍衛，震動了大千世界。國王見到佛陀非常歡喜，挑選了五百名豪族子弟，讓他們出家為沙門來侍奉佛陀。當時，難陀（Nanda，人名）也做了沙門。他上前禮拜佛陀，使得天地都震動。佛陀進入宮中，羅云（Rahula，人名）前來拜見。佛陀變現出許多化身，但本質上沒有區別。羅云直接走向真正的佛陀，以此表明佛陀沒有瑕疵。整個國家都歡慶安樂，沒有發生任何事故。每年三月和六月都奉行戒律，從未間斷。

機緣窮盡，佛陀掩藏足跡第八

魔王再次請求佛陀入滅

《長阿含經》中說，佛陀在毗舍離（Vaishali，地名）與阿難（Ananda，人名）獨自居住。後來在夏天，佛陀全身疼痛。佛陀告訴阿難：如果有人修習四神足（four bases of spiritual power），並專心致志，就可以不死，活過一劫還有餘。佛陀多次這樣說，這樣天人和人們就可以獲得安樂。像這樣說了兩次三次，阿難被魔所矇蔽，沒有領悟佛陀的意思。魔（Mara，魔王）

【English Translation】 English version: The Buddha remotely predicted that those two would become my foremost disciples, and then said 'Welcome' to let them renounce the world and realize the holy path. At that time, in the kingdom of Magadha, there were twelve hundred and fifty Bhikkhus, all of whom were great Arhats. The sutras often describe and emphasize their initial aspiration.

The Circumstances of Converting Golden-Colored Mahakashyapa

There was a Brahmin named Kashyapa (Kashyapa, personal name) in the country of Thuna, possessing the thirty-two marks and being versed in various books and treatises. He was very wealthy and generous, and his wife was also beautiful. Both of them had no worldly desires, so they abandoned their home and entered the mountains. Kashyapa thought: All Buddhas renounce the world and cultivate the path, so I should do the same. Then he wore a faded kasaya worth a thousand taels of gold, shaved his head and beard, and meditated quietly in the mountains. A voice from the sky told him: Now a Buddha has appeared in the world. So he went to the Bamboo Grove Monastery. The Buddha went to meet him and preached the Dharma to him. Kashyapa realized the Arhatship, possessing great power and virtue. Because gods and people respected him, he was called 'Great'. Even after the Buddha's Nirvana, he upheld the Dharma, taught sentient beings, and benefited future generations for sixty thousand years, which was all due to his power.

The Circumstances of the Buddha Returning to His Birthplace

The Universal Radiance Sutra says that the king heard that the Buddha had attained enlightenment for six years, and was both sad and happy, wanting to see the Buddha. There was a Brahmin named Udayi (Udayi, personal name), who was a bodhisattva's attendant. The king sent him to invite the Buddha. Since they had parted, twelve years had passed, and the king missed the Buddha very much. Udayi accepted the order and went to invite the Buddha. The Buddha said 'Welcome' to Udayi and let him realize the four fruits. Then he sent him back to report and manifested supernatural powers in his native country. He told the king that the Buddha would descend in seven days. The king went out of the city forty miles to welcome the Buddha, setting up extensive guards, shaking the great thousand world. The king was very happy to see the Buddha and selected five hundred sons of noble families to become Shramanas to serve the Buddha. At that time, Nanda (Nanda, personal name) also became a Shramana. He stepped forward to prostrate to the Buddha, causing the earth and sky to shake. The Buddha entered the palace, and Rahula (Rahula, personal name) came to pay respects. The Buddha manifested many incarnations, but they were essentially the same. Rahula went directly to the true Buddha, indicating that the Buddha was without flaws. The whole country celebrated peacefully, and no accidents occurred. Every year in March and June, they observed the precepts without interruption.

The Eighth Chapter: When the Opportunity is Exhausted, the Buddha Conceals His Footprints

The Mara King Repeatedly Requested the Buddha to Enter Nirvana

The Long Agama Sutra says that the Buddha was in Vaishali (Vaishali, place name) living alone with Ananda (Ananda, personal name). Later in the summer, the Buddha felt pain all over his body. The Buddha told Ananda: If someone cultivates the four bases of spiritual power (four bases of spiritual power) and concentrates their mind, they can be immortal and live for more than a kalpa. The Buddha said this many times, so that gods and people could obtain peace. After saying this two or three times, Ananda was blinded by Mara (Mara, the demon king) and did not understand the Buddha's intention. Mara

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請佛言愿入涅槃。乃至三請告言。是后三月于本生處。拘尸那竭娑羅園雙樹間當取滅度。即天地大動人物驚怖。佛言八動八相。便集大眾普告令知涅槃云。二月十五日晨朝放光照大千界。乃至十方六趣眾生。遇光罪滅同聲哀戀。五十四眾一時雲集各設供具。乃至十方無量佛國皆來同赴。惟除迦葉阿難二眾所應現已光從口入。會中有優婆塞純陀等一十人俱設供度。成熟粳飯滿足八斛。以佛神力充足大會。

囑累終事相

經云。佛爾時安慰大眾。廣為說法明三寶常住。既聞法已不生滅想。又云。諸善男子。自修其心慎莫放逸。我今背痛欲臥如常患者。汝等文殊為眾說法。今以大法付囑于汝。乃至迦葉阿難等來亦當付囑。

標處現滅相

長阿含云。佛入城向雙樹間。令阿難敷座。使足南首北面向西方。以法久流北方故。佛自四牒僧伽梨偃右脅。如師子王累足而臥。鬼神以花散地。佛廣說往昔六返作輪王於此地厝骨。我今成正覺已於此處復捨身命涅槃。有菩薩名迦葉。廣問病因並決諸疑。佛從臥起放大光明照無量土。八熱八寒諸地獄苦皆悉消滅。光中說言。一切眾生皆有佛性。廣說法要度人無數。故現倚臥。令未得道者為得道因。又為八部大設供養。以千端㲲纏身。七寶棺盛香油灌香木。焚二㲲不燃

【現代漢語翻譯】 現代漢語譯本：佛陀請示是否願意進入涅槃，乃至三次請求后告知：『此後三個月，在本生之處，拘尸那竭（Kusinagara，地名）娑羅園（Sal grove）雙樹之間，我將入滅。』隨即天地劇烈震動，人物驚恐怖畏。佛陀宣說八種震動和八種瑞相，便召集大眾普遍告知涅槃之事，說：『二月十五日清晨，我將放光照耀大千世界，乃至十方六道眾生，遇到此光，罪業消滅，同聲哀傷戀慕。』五十四種眾生一時雲集，各自設定供養器具，乃至十方無量佛國都前來會聚，唯獨迦葉（Kasyapa，佛陀十大弟子之一）和阿難（Ananda，佛陀十大弟子之一）二眾所應顯現的已經顯現，光明從口中進入。法會中有優婆塞（upasaka，在家男居士）純陀（Cunda）等一十人共同設定供養，成熟的粳米飯足夠八斛，以佛陀的神力充足了整個法會。

囑託終了之事相

經中記載：佛陀當時安慰大眾，廣泛地為他們說法，闡明三寶（佛、法、僧）常住不滅。聽聞佛法后，不應生起斷滅的想法。佛陀又說：『諸位善男子，要自我修持內心，謹慎不要放逸。我現在背痛想要躺下，如同平常的病人一樣。你們文殊（Manjusri，文殊菩薩）為大眾說法，現在將大法付囑於你，乃至迦葉（Kasyapa）阿難（Ananda）等人到來，也將付囑給他們。』

標明地點，示現滅度之相

《長阿含經》記載：佛陀進入拘尸那竭（Kusinagara）城，走向娑羅雙樹之間，讓阿難（Ananda）鋪設座位，使佛陀頭朝南，腳朝北，面向西方。這是因為佛法將長久流傳於北方。佛陀自己將僧伽梨（samghati，袈裟）四重摺疊，然後向右側臥倒，如同獅子王一般累足而臥。鬼神以鮮花散佈于地面。佛陀廣泛地講述往昔六次在此地作為轉輪聖王埋藏骨骸之事，以及如今自己成就正覺后，又在此處捨棄身命入涅槃。有菩薩名為迦葉（Kasyapa），廣泛地詢問病因，並解答各種疑問。佛陀從臥榻上起身，放出大光明，照耀無量國土，八種熱地獄和八種寒地獄的諸般痛苦都全部消滅。光明中宣說：『一切眾生皆有佛性。』廣泛地宣說法要，度化無數人。所以示現倚臥之相，是爲了讓未得道者種下得道的因緣，又為天龍八部大設供養，用千端㲲（一種毛織物）纏繞身體，用七寶棺材盛放，灌注香油，用香木焚燒，焚燒兩端㲲卻無法點燃。

【English Translation】 English version: The Buddha inquired whether they wished to enter Nirvana, and after requesting three times, announced: 'Three months from now, at my birthplace, in the Sal grove (娑羅園) of Kusinagara (拘尸那竭, place name), between the twin Sala trees, I will attain Parinirvana.' Immediately, the earth and sky shook violently, and people were terrified. The Buddha proclaimed the eight kinds of tremors and eight auspicious signs, and then gathered the assembly to universally announce the matter of Nirvana, saying: 'On the morning of the fifteenth day of the second month, I will emit light to illuminate the great thousand worlds, and even the beings of the six realms in the ten directions. Upon encountering this light, their sins will be extinguished, and they will all lament with sorrow.' Fifty-four kinds of beings gathered at once, each setting up offerings, and even countless Buddha lands in the ten directions came to assemble, except for Kasyapa (迦葉, one of the Buddha's ten great disciples) and Ananda (阿難, one of the Buddha's ten great disciples), whose appearances had already manifested, and the light entered from the mouth. In the assembly, there were ten lay devotees (upasaka, 優婆塞) including Cunda (純陀), who together prepared offerings, with eight 'hu' (斛, a unit of measurement) of cooked glutinous rice, which, through the Buddha's divine power, was sufficient for the entire assembly.

Entrusting the Final Matters

The Sutra records: The Buddha then comforted the assembly, extensively teaching them the Dharma, clarifying that the Three Jewels (Buddha, Dharma, Sangha) are eternal and unchanging. After hearing the Dharma, they should not give rise to thoughts of annihilation. The Buddha further said: 'Virtuous men, cultivate your minds and be cautious not to be lax. My back aches now, and I wish to lie down, as a common patient would. You, Manjusri (文殊, Manjusri Bodhisattva), teach the Dharma to the assembly. Now I entrust the Great Dharma to you, and even when Kasyapa (迦葉) and Ananda (阿難) arrive, I will entrust it to them as well.'

Indicating the Place, Manifesting the Appearance of Extinction

The 'Long Agama Sutra' records: The Buddha entered the city of Kusinagara (拘尸那竭), and walked towards the twin Sala trees, instructing Ananda (阿難) to prepare a seat, positioning the Buddha's head towards the south, feet towards the north, and facing west. This was because the Dharma would long flow in the north. The Buddha himself folded the Sanghati (僧伽梨, a robe) into four layers, and then lay down on his right side, like a lion king resting on its paws. Ghosts and spirits scattered flowers on the ground. The Buddha extensively recounted how he had been a Chakravartin King six times in the past, burying his bones in this place, and now, having attained perfect enlightenment, he would again relinquish his life and enter Nirvana in this very spot. A Bodhisattva named Kasyapa (迦葉) extensively inquired about the cause of the illness and resolved all doubts. The Buddha arose from his couch, emitting great light, illuminating countless lands, and all the sufferings of the eight hot hells and eight cold hells were extinguished. In the light, he proclaimed: 'All beings possess Buddha-nature.' He extensively taught the Dharma, liberating countless people. Therefore, he manifested the appearance of reclining, so that those who had not yet attained the Way could plant the seeds for attaining it. He also provided great offerings for the eight classes of beings, wrapping his body with a thousand ends of 'die' (㲲, a type of woolen fabric), placing it in a seven-jeweled coffin, pouring fragrant oil, and burning fragrant wood. Burning two ends of 'die' (㲲) would not ignite.

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。一在外一在內。為諸眾生分散舍利故。長阿含云。佛記千二百弟子所得道果。披郁多羅僧出金色臂。說佛出世如優曇花。

正滅度相

雙卷泥洹云。告諸比丘。佛之遺令必共慎之。卻後一億四千餘歲乃復有佛。我為聖師至七十九。所應作者並已究暢。汝其勉之夜已半矣。無宜放逸善法由生。萬物無常此是后說。於是世尊。即入初禪二三四禪。空識不用至非想定入滅盡定。從定起已入非想定乃至四三二初禪。又從初禪入二三四禪。從定起已入般涅槃。於時大地震動幽冥大明。天雨香花散大會上。梵釋神天各作偈頌。諸比丘等悲慟殞絕。阿那律告止諸天滿空諸比丘等悲號搔擾恐有怪責。既聞此喻互相裁抑。

終后殯殮相

經曰。諸比丘竟夜講法達于天曉。那律告阿難入城告知如來已滅度。宜知所作聞已悲慟。各赍香花樂具詣樹供養竟。一日已以舍利置床上。諸天舉角入城東門遍諸里巷。國人皆出詣城西門。在高顯處天意留至七日令得供養。又出北門度熙連河。天冠寺中各嚴眾具。以輪王法供辦葬具。香水浴已劫貝周纏。內金棺中外鐵槨盛。沉檀名香積上將欲加火而天滅之。待迦葉故。

母來重起相

摩耶經云。佛涅槃時。夫人天上五衰相現五大惡夢。時阿那律殯如來已。昇天告之

【現代漢語翻譯】 現代漢語譯本 一在外一在內。爲了給眾生分發舍利子的緣故。《長阿含經》記載，佛陀授記一千二百位弟子所證得的道果。顯露出穿著郁多羅僧（uttarāsanga，一種僧衣）的金色手臂，宣說佛陀出世如同優曇花（udumbara，一種稀有的花）。

正滅度相

《雙卷泥洹經》記載，佛陀告誡眾比丘：『佛陀的遺囑一定要謹慎遵守。過了一億四千多年後，才會再有佛出世。我作為聖師已經七十九年，該做的事情都已經徹底完成。你們要努力修行，現在已經是半夜了，不要放逸，善法由此而生。萬物都是無常的，這是我最後要說的話。』於是世尊，就進入初禪、二禪、三禪、四禪，空無邊處定、識無邊處定、無所有處定，直到非想非非想定，然後進入滅盡定。從滅盡定出來后，又進入非想非非想定，乃至四禪、三禪、二禪、初禪。又從初禪進入二禪、三禪、四禪，從定中出來后，進入般涅槃（parinirvana，完全的涅槃）。當時大地震動，黑暗中出現光明，天空中下起香花，散落在法會之上。梵天（brahma）、帝釋天（indra）等神天各自作偈頌。眾比丘等悲痛昏厥。阿那律（anuruddha，佛陀的弟子）告誡制止諸天和滿空的眾比丘，因為他們的悲號搔擾可能會招致責怪。聽聞此勸誡后，互相約束。

終后殯殮相

經中說，眾比丘整夜講法直到天亮。阿那律告訴阿難（ānanda，佛陀的侍者）入城告知如來已經滅度，應該知道要做什麼。阿難聽聞后悲痛不已，各自拿著香花樂器到樹下供養完畢。一天後，將舍利子放置在床上，諸天舉起床角進入城東門，走遍各個里巷。國人都出城到西門，在高處顯現，天意讓舍利子停留七日，讓人們得以供養。之後從北門出去，渡過熙連河（hiranyavati river）。在天冠寺中，各自準備好各種器具，用轉輪王（cakravartin，理想的統治者）的葬禮規格準備葬具。用香水沐浴后，用劫貝（karppasa，一種棉布）包裹全身，放入金棺中，外面用鐵槨盛放。堆積沉香檀香等名貴香木，準備點火焚燒，但是天火熄滅了，因為要等待迦葉（kāśyapa，佛陀的弟子）的到來。

母來重起相

《摩耶經》記載，佛陀涅槃時，摩耶夫人（māyādevī，佛陀的母親）在天上顯現五衰相，做了五大惡夢。當時阿那律安葬如來完畢后，升到天上告訴了她。

【English Translation】 English version One is outside and one is inside. For the sake of distributing the relics to all sentient beings. The Dirghāgama Sūtra records that the Buddha predicted the fruits of the path attained by twelve hundred disciples. He revealed his golden arm clad in an uttarāsanga (a type of monastic robe), proclaiming the Buddha's appearance in the world like the udumbara (a rare flower).

The Aspect of Entering Nirvana

The Twin Scroll Nirvana Sutra records that the Buddha told the bhikshus (monks): 'You must carefully observe the Buddha's last instructions. After more than one hundred and forty million years, another Buddha will appear in the world. I have been a holy teacher for seventy-nine years, and I have completely accomplished what should be done. You must strive diligently, for it is already midnight. Do not be lax, for good dharma arises from diligence. All things are impermanent; this is my last teaching.' Thereupon, the World-Honored One entered the first dhyana (meditative state), the second, third, and fourth dhyanas, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, up to the Sphere of Neither Perception nor Non-Perception, and then entered the Cessation of Perception and Sensation. Emerging from the Cessation of Perception and Sensation, he entered the Sphere of Neither Perception nor Non-Perception, and so on, down to the fourth, third, second, and first dhyanas. Again, from the first dhyana he entered the second, third, and fourth dhyanas. Emerging from these dhyanas, he entered parinirvana (complete nirvana). At that time, the earth shook greatly, darkness turned to light, and fragrant flowers rained down from the sky, scattering over the assembly. Brahma (the creator god), Indra (the king of the gods), and other deities each composed verses. The bhikshus were overcome with grief and fainted. Anuruddha (a disciple of the Buddha) admonished the deities and the bhikshus filling the sky to stop their wailing and lamenting, lest they incur blame. Hearing this admonition, they restrained themselves.

The Aspect of the Final Funeral

The sutra says that the bhikshus lectured on the Dharma all night until dawn. Anuruddha told Ānanda (the Buddha's attendant) to enter the city and inform the people that the Tathagata (the Buddha) had entered nirvana, and that they should know what to do. Hearing this, Ānanda was overcome with grief. They each brought incense, flowers, and musical instruments to the tree and made offerings. One day later, they placed the relics on a bed, and the deities lifted the corners of the bed and entered the east gate of the city, passing through every street and alley. The people of the country all came out to the west gate of the city, appearing in a high place. By the will of the deities, the relics remained for seven days, allowing the people to make offerings. Then they went out through the north gate and crossed the Hiranyavati River. In the Temple of the Heavenly Crown, they each prepared various implements and prepared the funeral arrangements according to the customs of a cakravartin (ideal ruler). After bathing the body with fragrant water, they wrapped it in karppasa (a type of cotton cloth), placed it in a golden coffin, and enclosed it in an outer iron coffin. They piled up precious fragrant woods such as sandalwood and agarwood, intending to set it on fire, but the heavenly fire extinguished itself, because they were waiting for Kāśyapa (a disciple of the Buddha) to arrive.

The Aspect of the Mother Coming and Rising Again

The Māyā Sutra records that when the Buddha entered nirvana, Māyādevī (the Buddha's mother) manifested the five signs of decay in the heavens and had five great nightmares. At that time, after Anuruddha had finished the funeral arrangements for the Tathagata, he ascended to the heavens and told her.

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聞心悶絕。蘇已與眷屬下遙見佛棺。不能自勝。前至頂禮天花布散。顧見大衣缽杖執之悲感雨下成河。佛以神力棺蓋歘開。合掌舉慰從內起坐放千光明。千佛合掌問訊摩耶屈遠來下。諸行法爾愿勿啼哭。廣說諸偈。佛言。如來為后不孝諸人故行上事。此名母子相見經。便與辭別棺便忽闔。三千界動八部悲感。

現雙足相

經云。大迦葉在波波國見尼干執天花。知佛滅度詣天冠寺。欲見佛身三請不許。繞棺合掌。佛重棺出雙足有異色。具問知女人淚污。四部諸天俱禮佛足須臾自隱。迦葉繞棺三匝說偈。不燒自然。樹神滅火香花供養。長阿含。終夜燒盡忽生四樹。

天上人中分骨相

雙卷泥洹云。諸王嚴四兵至。請以義和。不者力爭。有婆羅門曰。如來遺身廣利一切。當分供養前以上牙。送阿阇世以副傾遲。以石瓶涂蜜用分八國了。已請著瓶者議以賞之。又乞地灰炭四十九斛。依起四十九塔。諸王得分便起八塔。瓶灰炭及發為十一(發生時者)初未分前。天帝與諸龍王來索舍利。若不見與力足相伏。即共三分一分諸天。一分龍王。一分八國。當維耶處起寶塔高四十九仞。阿育王經云。諸王分已各自數得八萬四千粒舍利。佛一口髭無敢取者。以阿阇世初來之時聞佛滅度。車中投地氣將欲絕。心重故

【現代漢語翻譯】 現代漢語譯本： 聞聽此訊，內心如遭重擊，幾乎昏厥。阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）與眷屬從遠處遙望佛陀的金棺，悲痛難抑。上前頂禮時，天花紛紛散落。阿難看到佛陀的大衣和缽杖，執持在手，悲傷得淚如雨下，彙集成河。佛陀以神通力使棺蓋忽然打開，合掌向眾人慰問，從棺內起身端坐，放出千道光明。千佛合掌向摩耶夫人（Māyādevī，釋迦牟尼佛的生母）問訊，摩耶夫人不辭遙遠而來降臨。佛陀說：『一切諸行皆是如此，愿您不要啼哭。』 隨後廣說了種種偈語。佛陀說：『如來爲了後世不孝順的眾生，才行此上等之事。』 這就叫做《母子相見經》。說完便與摩耶夫人辭別，棺蓋隨即忽然關閉。三千大千世界震動，天龍八部（Nāga，佛教中的護法神）都感到悲傷。

現雙足相

經中記載：大迦葉（Mahākāśyapa，釋迦牟尼佛的十大弟子之一，以頭陀行著稱）在波波國（Pāvā，古印度地名）見到尼乾子（Nirgrantha，耆那教的修行者）手執天花，得知佛陀已經涅槃，於是前往天冠寺（Kukkuṭapāda，雞足山）。想要瞻仰佛身，三次請求都沒有被允許。於是繞棺合掌。佛陀從重棺中顯現出雙足，但顏色與常不同。詢問后得知是被女人的眼淚玷汙。四部眾（Caturvidha，比丘、比丘尼、優婆塞、優婆夷）和諸天都禮拜佛足，須臾之間雙足便隱沒不見。迦葉繞棺三匝，說了偈語。佛陀的遺體不經焚燒，自然火化。樹神滅火，香花供養。《長阿含經》（Dīrgha Āgama）中記載，整夜焚燒殆盡后，忽然生出四棵樹。

天上人中分骨相

《雙卷泥洹經》中記載：諸國王率領四種軍隊趕來，請求通過道義來解決問題，否則就要訴諸武力爭奪佛陀舍利。有婆羅門（Brāhmaṇa，印度教的祭司階層）說：『如來的遺身能夠廣泛利益一切眾生，應當分給眾人供養。』 先將佛陀的上牙送給阿阇世王（Ajātaśatru，摩揭陀國的國王），以平息他的焦急。用石瓶塗上蜂蜜，用來分給八個國家。分完之後，眾人商議要賞賜那個負責將舍利放入瓶中的人。又乞求得到佛陀荼毗后的灰炭四十九斛，用來建造四十九座塔。諸國王得到各自應得的舍利后，各自清點，都得到八萬四千粒舍利。佛陀的一口鬍鬚，沒有人敢取。因為當初阿阇世王剛來的時候，聽到佛陀涅槃的訊息，在車中跌倒在地，氣息奄奄一息，可見其心之沉重。

English version: Upon hearing this news, his heart felt crushed, and he nearly fainted. Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) and his retinue saw the Buddha's golden coffin from afar, overwhelmed with grief. As they prostrated themselves in reverence, celestial flowers scattered. Ānanda saw the Buddha's robe and staff, held them in his hands, and wept tears that flowed like a river. The Buddha, through his divine power, suddenly opened the coffin lid, greeted everyone with palms together, and sat up from within the coffin, emitting a thousand rays of light. A thousand Buddhas joined their palms in greeting Māyādevī (the mother of Siddhartha Gautama), who had come from afar. The Buddha said, 'All phenomena are like this; may you not weep.' Then he spoke various verses extensively. The Buddha said, 'The Tathāgata (another name for the Buddha) performs this supreme act for the sake of future unfilial beings.' This is called the 'Sutra of Mother and Son Meeting.' After speaking, he bid farewell to Māyādevī, and the coffin lid immediately closed. The three thousand great thousand worlds trembled, and the eight classes of gods and demigods (Nāga, deities in Buddhism) felt sorrow.

Appearance of the Two Feet

The sutra records: Mahākāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) saw a Nirgrantha (a Jain ascetic) holding celestial flowers in Pāvā (an ancient Indian city), and learned that the Buddha had passed into Nirvana. He then went to Kukkuṭapāda (Chicken Foot Mountain). Wanting to see the Buddha's body, he requested three times but was not permitted. So he circumambulated the coffin with palms together. The Buddha manifested his two feet from the heavy coffin, but their color was different from usual. Upon inquiry, it was learned that they had been stained by a woman's tears. The fourfold assembly (Caturvidha, monks, nuns, laymen, and laywomen) and the gods all paid homage to the Buddha's feet, and in a moment, the feet disappeared. Kāśyapa circumambulated the coffin three times and spoke verses. The Buddha's body cremated naturally without burning. The tree god extinguished the fire, and offerings of incense and flowers were made. The Dīrgha Āgama records that after burning completely throughout the night, four trees suddenly grew.

Distribution of the Relics Among Gods and Humans

The 'Twin Scroll Nirvana Sutra' records: The kings led four types of armies and arrived, requesting to resolve the matter through righteousness, otherwise they would resort to force to contend for the Buddha's relics. A Brāhmaṇa (a priest in Hinduism) said, 'The Tathāgata's relics can widely benefit all beings and should be distributed for everyone to make offerings.' First, the Buddha's upper tooth was sent to King Ajātaśatru (the king of Magadha) to appease his anxiety. A stone jar was coated with honey and used to divide the relics among eight countries. After the division, the people discussed rewarding the person responsible for placing the relics in the jar. They also requested forty-nine bushels of ashes and charcoal from the Buddha's cremation, to build forty-nine pagodas. The kings, having received their respective relics, each counted and obtained eighty-four thousand relics. No one dared to take a single strand of the Buddha's beard. Because when King Ajātaśatru first arrived, upon hearing the news of the Buddha's Nirvana, he fell to the ground in his chariot, barely breathing, showing the depth of his grief.

【English Translation】 English version: Hearing this, my heart felt suffocated and I almost fainted. Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) and his family members saw the Buddha's coffin from afar. Overwhelmed, they went forward to prostrate themselves, and celestial flowers scattered. Seeing the Buddha's robe and staff, he held them, and his sorrowful tears fell like a river. The Buddha, with his divine power, suddenly opened the coffin lid, greeted them with palms together, and sat up from within, emitting a thousand rays of light. A thousand Buddhas joined their palms in greeting Māyā (the mother of Shakyamuni Buddha), who had come from afar. 'All actions are thus,' the Buddha said, 'May you not weep.' He spoke many verses extensively. The Buddha said, 'The Tathagata (another name for the Buddha) performs this supreme act for the sake of future unfilial beings.' This is called the 'Sutra of Mother and Son Meeting.' Then he bid farewell, and the coffin immediately closed. The three thousand worlds shook, and the eight divisions of gods and demigods (Nāga, deities in Buddhism) were filled with sorrow.

Appearance of the Two Feet

The sutra says: Mahākāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) saw a Nirgrantha (a Jain ascetic) holding celestial flowers in the country of Pāvā (an ancient Indian city), and knew that the Buddha had passed away. He went to Kukkuṭapāda Temple (Chicken Foot Mountain) wanting to see the Buddha's body, but was not allowed after three requests. He circumambulated the coffin with palms together. The Buddha's double feet emerged from the heavy coffin, with a different color. Upon asking, he learned that it was because a woman's tears had stained them. The four assemblies (Caturvidha, monks, nuns, laymen, and laywomen) and all the gods bowed to the Buddha's feet, and after a moment, they disappeared. Kāśyapa circumambulated the coffin three times and spoke verses. The body burned naturally without being set on fire. The tree god extinguished the fire, and incense and flowers were offered. The Dīrgha Āgama says that after burning completely throughout the night, four trees suddenly grew.

Distribution of the Relics Among Gods and Humans

The 'Twin Scroll Nirvana Sutra' says: The kings arrived with four divisions of troops, requesting to settle the matter peacefully, or else they would fight. A Brāhmaṇa (a priest in Hinduism) said, 'The Tathagata's relics benefit all beings widely. They should be divided and offered to all.' First, the upper tooth was sent to King Ajātaśatru (the king of Magadha) to appease his impatience. A stone jar coated with honey was used to divide the relics among eight countries. After the division, they discussed rewarding the person who put the relics in the jar. They also requested forty-nine bushels of ashes and charcoal to build forty-nine pagodas. The kings, having received their shares, each counted and obtained eighty-four thousand relics. No one dared to take a single strand of the Buddha's beard. Because when Ajātaśatru first arrived, upon hearing of the Buddha's passing, he fell to the ground in his chariot, barely breathing, showing the weight of his heart.

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持與之將還在道。難陀龍來道逢力爭以髭與之。于須彌山下。起水高八萬四千里起水精塔。及阿育收舍利。敕鬼作鐵網。縱海欲縛龍王。龍怖伺阿育睡捧入海宮。見塔高大便以言謝曰。佛與我要乃至劫盡。所有經戒袈裟應器皆藏此塔。彌勒來下當復出著。故不壞也。阿育聞此謝而上出。

五序聖凡后胤

夫法王出世開俗為先。俗則祖習曾高。族氏之緣紹續故。隨俗命氏如前所列。法門所制無擁為初。四姓入者同皆沒滅。但衣法種而為後嗣。故增一云。四河入海無複本名。同名大海。四姓出家無複本姓但言沙門釋迦子。所以然者。生由我產生從法成。當求方便得作釋子。當如是學。彌沙塞長阿含云。乃至彌勒佛時。諸比丘等姓慈。皆言慈子。

從兄調達生滅相

中本起云。父王見迦葉千人心精形陋外無容貌即選宗族有儀充僧。光暉佛相各莊極華。觀者盈路欲來佛所。調達冠墮和離象伏。占者不祥俱請出家。佛言。夫為沙門實為不易。汝宜在家分檀惠施。如是者三。調達惡念佛妒我耶。即自剃髮修行梵行。后犯五逆生入地獄。口稱南無乃至佛記。后出作辟支佛名曰南無。目連解六十四音。往地獄慰之答言。我臥阿鼻苦而無倦。大論迦離謗舍利弗。故終入蓮花地獄。

從弟那律跋提出家相

【現代漢語翻譯】 現代漢語譯本： 持戒之人將要回到正道。難陀龍（Nanda Dragon，龍名）前來，在路上遇到爭鬥，用鬍鬚與之對抗。在須彌山（Mount Sumeru，山名）下，興起高八萬四千里的水，建造水精塔。阿育王（King Ashoka，人名）收取捨利（relics），命令鬼神製作鐵網，想要用它來捆縛龍王。龍王恐懼，窺伺阿育王睡著時，將他捧入海宮。見到塔高大，便用言語謝罪說：『佛（Buddha）與我約定，乃至劫盡（kalpa，時間單位），所有經書、戒律、袈裟、應器都藏在此塔中。彌勒佛（Maitreya，未來佛）降生時，應當重新取出穿著。』所以此塔不會損壞。阿育王聽了這些謝罪之言，便從海宮出來。

五、敘述聖人、凡人和後代

法王（Dharma King，指佛）出世，開啟世俗教化為先。世俗方面，則追溯祖先的習俗和高貴的族氏血緣，紹繼延續。所以，隨順世俗的習慣來命名氏族，如前面所列舉的。佛法門所制定的規則，以無所執著為開始。四姓（four castes）之人進入佛門，都同樣泯滅了原有的姓氏。只是以佛法的傳承作為後嗣。所以《增一阿含經》（Ekottara Agama）說：『四條河流流入大海，不再有原本的名字，都叫做大海。四姓之人出家，不再有原本的姓氏，只稱沙門釋迦子（Shramana Shakya's son）。』之所以這樣，是因為生命由我所生，成就從佛法而成。應當尋求方便，得以成為釋迦的弟子。應當這樣學習。《彌沙塞律》（Mahisasaka Vinaya）、《長阿含經》（Dirgha Agama）說：『乃至彌勒佛出世時，所有的比丘（bhikkhu，佛教出家人）都姓慈，都稱為慈子。』

從兄提婆達多（Devadatta，人名）的生滅相

《中本起經》（Madhyama Agama）記載：父王（佛陀的父親）看到迦葉（Kashyapa，人名）有一千個弟子，內心精明但外表醜陋，沒有容貌，就選擇宗族中有儀容的人來充當僧人，用極華麗的裝飾來光耀佛相，觀看的人擠滿了道路，想要來到佛陀的住所。提婆達多的帽子掉落，和大象爭鬥失敗。占卜的人認為不吉利，都請求讓他出家。佛說：『成為沙門實在不容易。你適宜在家中，分發財物，行佈施。』這樣說了三次。提婆達多惡念頓生，認為佛陀嫉妒他。於是自己剃髮，修行梵行。後來犯下五逆罪（five heinous crimes），活著墮入地獄。口中稱念『南無』（Namo，皈依），乃至佛陀授記，將來會出地獄，成為辟支佛（Pratyekabuddha，緣覺），名為南無。目連（Maudgalyayana，人名）能解六十四種音聲，前往地獄慰問他，提婆達多回答說：『我臥在阿鼻地獄（Avici Hell，地獄名）中，受苦而沒有厭倦。』《大智度論》（Mahaprajnaparamita Shastra）記載，迦梨（Kali，人名）誹謗舍利弗（Sariputra，人名），所以最終墮入蓮花地獄。

從弟阿那律（Aniruddha，人名）、跋提（Bhadrika，人名）出家相

【English Translation】 English version: Those who uphold the precepts will return to the right path. Nanda Dragon (name of a dragon) came and encountered a struggle on the road, using his whiskers to fight against it. Under Mount Sumeru (name of a mountain), water rose to a height of 84,000 miles, and a crystal tower was built. King Ashoka (name of a king) collected relics and ordered ghosts to make an iron net, intending to use it to bind the Dragon King. The Dragon King was afraid and, watching for Ashoka to fall asleep, carried him into the sea palace. Seeing the tall tower, he apologized, saying, 'The Buddha (the enlightened one) made an agreement with me that until the end of the kalpa (unit of time), all scriptures, precepts, robes, and utensils should be stored in this tower. When Maitreya (future Buddha) descends, he should take them out and wear them again.' Therefore, this tower will not be destroyed. Ashoka, hearing these words of apology, came out of the sea palace.

1. Narration of Saints, Mortals, and Descendants

When the Dharma King (referring to the Buddha) appears in the world, he prioritizes opening up secular teachings. In secular matters, he traces the customs of ancestors and the noble lineage of clans, continuing the succession. Therefore, following secular customs, clans are named as listed earlier. The rules established by the Dharma gate begin with non-attachment. Those of the four castes who enter the Dharma gate all equally extinguish their original surnames. Only the inheritance of the Dharma is considered as descendants. Therefore, the Ekottara Agama says, 'Four rivers flow into the sea and no longer have their original names; they are all called the sea. Those of the four castes who leave home no longer have their original surnames; they are only called Shramana Shakya's son.' The reason for this is that life is born from me, and achievement comes from the Dharma. One should seek means to become a disciple of Shakya. One should learn in this way. The Mahisasaka Vinaya and Dirgha Agama say, 'Even when Maitreya Buddha appears in the world, all bhikkhus (Buddhist monks) will be named Metta (compassion), and they will all be called Metta's sons.'

The arising and ceasing of Devadatta (name of a person), the elder brother

The Madhyama Agama records: The father king (Buddha's father) saw that Kashyapa (name of a person) had a thousand disciples who were intelligent but ugly in appearance, lacking in looks. So he selected members of the clan with good looks to serve as monks, adorning the Buddha's image with extremely gorgeous decorations. The viewers filled the roads, wanting to come to the Buddha's residence. Devadatta's hat fell off, and he failed in a fight with an elephant. Diviners considered it unlucky and requested that he be allowed to leave home. The Buddha said, 'Becoming a Shramana is truly not easy. You should stay at home, distribute wealth, and practice charity.' He said this three times. Devadatta had evil thoughts, thinking that the Buddha was jealous of him. So he shaved his head himself and practiced pure conduct. Later, he committed the five heinous crimes and fell alive into hell. He recited 'Namo' (homage), and even the Buddha prophesied that he would come out of hell in the future and become a Pratyekabuddha (solitary Buddha), named Namo. Maudgalyayana (name of a person), who could understand sixty-four kinds of sounds, went to hell to comfort him. Devadatta replied, 'I lie in Avici Hell (name of a hell), suffering without weariness.' The Mahaprajnaparamita Shastra records that Kali (name of a person) slandered Sariputra (name of a person), so he ultimately fell into the Lotus Hell.

The leaving home of Aniruddha (name of a person) and Bhadrika (name of a person), younger brothers

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四分。阿那律母為作三時殿婇女娛樂。兄摩訶男以家事累欲自出家。釋種八人同時出家。先度優波離心除慢故。時跋提獨坐樹間。夜中高聲言甚樂。以事白佛。我念在家內外自衛猶有恐怖。今獨在冢間無懼患。我念出離之樂。佛言。善哉釋子。斯道甚快。

弟孫陀罹難陀出家緣

普曜云。佛在迦維國。將阿難入城乞食。難陀樓上遙見下至佛所。取缽盛食令送至園。逼令出家閉七靜室。后私逃還。路值佛來樹不自隱。欲見婦故。佛將上天便圖天女。路經地獄恐迫專到。佛以瞎獼猴譏之。事見雜藏。阿難以偈譏之。

如羝羊相觸　　將前而更卻 　汝為欲持戒　　其事亦如是(云云)

羅云出家緣

未曾有云。佛令目連往本城。問父母三叔並耶輸。令割愛放子。得聖道已當還度母。絕死生本並隨佛語。父母又敕豪族五十。各舍一子隨羅睺往。時年九歲。佛令阿難剃髮。並五十人一時出家。舍利弗為和上目連阇梨授十戒。因說扇提羅等。無行食施后受罪報。便欲舍道。重為說法心開意解。普曜云。佛還入宮。瞿夷攜羅云來稽首。時王臣懷疑。佛出家十二年何從出子。佛言。此吾之子。緣吾化生勿咎瞿夷。彌沙塞云。佛自將羅睺還。令舍利弗度。王聞懊惱國嗣永絕。請敕比丘勿輒度人。

【現代漢語翻譯】 現代漢語譯本 《四分律》。阿那律（Aniruddha，佛陀的弟子之一，以天眼著稱）的母親為他建造了三時殿，並安排婇女進行娛樂。他的哥哥摩訶男（Mahanama，釋迦族的貴族，阿那律的哥哥）因為家事纏身，想要自己出家。釋迦族有八個人同時出家。佛陀先度化優波離（Upali，佛陀的十大弟子之一，以持戒第一著稱），是爲了消除他的傲慢心。當時，跋提（Bhaddiya，佛陀的弟子之一）獨自坐在樹林間，夜裡高聲說自己非常快樂。他將此事稟告佛陀。他說：『我記得在家時，內外都有人防衛，仍然感到恐懼。現在我獨自在墳墓間，卻沒有恐懼和憂患。我體會到出離世俗的快樂。』佛陀說：『好啊，釋迦族的弟子！這條道路非常美好。』

弟弟孫陀罹難陀（Sundarananda，佛陀的同父異母的弟弟）出家的因緣

《普曜經》記載，佛陀在迦維羅衛國（Kapilavastu，古代印度釋迦族所居住的城市）時，帶著阿難（Ananda，佛陀的十大弟子之一，以多聞第一著稱）入城乞食。難陀（Nanda，即孫陀罹難陀）在樓上遠遠地看見，下樓來到佛陀處。佛陀取了他的缽，盛滿食物，讓他送到園林。佛陀逼迫他出家，並將他關在七間靜室中。後來，他私自逃回家。在路上遇到佛陀，樹木都無法遮蔽他，因為他想要見到妻子。佛陀帶他到天上，給他看天女。路過地獄時，佛陀用恐怖的景象逼迫他。佛陀用瞎獼猴來譏諷他。此事記載在《雜藏經》中。阿難用偈語來譏諷他：

『如同公羊互相沖撞，將要前進卻又退卻。你爲了慾望而持戒，這件事也是如此。』（云云）

羅云（Rahula，佛陀的兒子）出家的因緣

《未曾有經》記載，佛陀讓目連（Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱）前往本城，詢問父母、三位叔叔以及耶輸陀羅（Yasodhara，羅睺羅的母親，釋迦牟尼的妻子）。讓他們割捨對兒子的愛，放他出家。等到羅睺羅證得聖道后，再回來度化他的母親。斷絕生死根本，並聽從佛陀的話。父母又命令豪族中的五十戶人家，每家捨棄一個兒子跟隨羅睺羅。當時羅睺羅九歲。佛陀讓阿難為他剃髮，五十人同時出家。舍利弗（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）為和尚，目連為阇梨，為他們授十戒。因為講述了扇提羅（Santira）等人，因為沒有修行而接受佈施，後來受到罪報的事情，羅睺羅便想要捨棄道業。佛陀重新為他說法，他才心開意解。《普曜經》記載，佛陀回到王宮。瞿夷（Gautami，佛陀的姨母，也是第一位比丘尼）帶著羅云來稽首。當時國王和大臣懷疑，佛陀出家十二年，怎麼會有兒子。佛陀說：『這是我的兒子，因為我的教化而生，不要責怪瞿夷。』《彌沙塞律》記載，佛陀親自帶著羅睺羅回去，讓舍利弗度化他。國王聽到后非常懊惱，認為國家的後嗣將要斷絕，請求佛陀敕令比丘不要隨意度人。

【English Translation】 English version The Sarvastivada Vinaya in Four Parts. Aniruddha's (one of the Buddha's disciples, known for his divine eye) mother built him a three-season palace and arranged for courtesans to entertain him. His elder brother, Mahanama (a nobleman of the Shakya clan, Aniruddha's elder brother), burdened by family affairs, wanted to renounce the world himself. Eight members of the Shakya clan renounced the world at the same time. The Buddha first ordained Upali (one of the Buddha's ten great disciples, known for being foremost in discipline) to eliminate his arrogance. At that time, Bhaddiya (one of the Buddha's disciples) was sitting alone in the forest, and at night he exclaimed loudly that he was very happy. He reported this matter to the Buddha. He said, 'I remember when I was at home, I was guarded inside and out, and I still felt fear. Now I am alone in the cemetery, but I have no fear or worry. I have experienced the joy of renunciation.' The Buddha said, 'Good, disciple of the Shakya clan! This path is very good.'

The story of Sundarananda's (the Buddha's half-brother) renunciation

The Buddhāvataṃsaka Sūtra states that when the Buddha was in Kapilavastu (an ancient city where the Shakya clan lived), he took Ananda (one of the Buddha's ten great disciples, known for being foremost in hearing) into the city to beg for food. Nanda (i.e., Sundarananda) saw him from the upper floor and came down to the Buddha. The Buddha took his bowl, filled it with food, and asked him to send it to the garden. The Buddha forced him to renounce the world and confined him to seven quiet rooms. Later, he secretly escaped home. On the way, he met the Buddha, but the trees could not hide him because he wanted to see his wife. The Buddha took him to heaven and showed him the heavenly maidens. When passing through hell, the Buddha used terrifying scenes to frighten him. The Buddha used a blind monkey to ridicule him. This matter is recorded in the Samyukta Agama. Ananda used a verse to ridicule him:

'Like rams butting each other, about to advance but retreating again. You are trying to observe the precepts for the sake of desire, and this matter is just like that.' (etc.)

The story of Rahula's (the Buddha's son) renunciation

The Adbhūta Dharma Sūtra states that the Buddha sent Maudgalyayana (one of the Buddha's ten great disciples, known for being foremost in supernatural powers) to his hometown to ask his parents, three uncles, and Yasodhara (Rahula's mother, Shakyamuni's wife). He told them to relinquish their love for their son and let him renounce the world. After Rahula attains enlightenment, he will return to liberate his mother. Cut off the root of birth and death and follow the Buddha's words. The parents also ordered fifty families from the noble clans to each give up one son to follow Rahula. At that time, Rahula was nine years old. The Buddha had Ananda shave his head, and the fifty people renounced the world at the same time. Sariputra (one of the Buddha's ten great disciples, known for being foremost in wisdom) was the preceptor, and Maudgalyayana was the acharya, giving them the ten precepts. Because he spoke about Santira and others, who received offerings without practicing and later suffered the consequences, Rahula wanted to abandon the path. The Buddha preached to him again, and he finally understood. The Buddhāvataṃsaka Sūtra states that the Buddha returned to the palace. Gautami (the Buddha's aunt and the first bhikkhuni) brought Rahula to prostrate. At that time, the king and ministers were suspicious, wondering how the Buddha could have a son after renouncing the world for twelve years. The Buddha said, 'This is my son, born from my teachings. Do not blame Gautami.' The Mahisasaka Vinaya states that the Buddha personally took Rahula back and had Sariputra ordain him. The king was very upset when he heard this, thinking that the royal lineage would be cut off, and requested the Buddha to order the monks not to ordain people casually.

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祐尋。律與經事緣碩反。良以對情不同。故兩存其說。又觀釋族為盛云布赤澤。雖法俗誠異。而獲道斯同。難陀棄榮欲以從道。羅云舍輪位而乃襲法。栴檀圍繞龍象成群。靡親靡疏隨應而度。調御之美於茲可見。

釋迦姨母出家緣

中本起云。佛還本國。大愛道白言。我聞女人出家得四道果。愿得出家。佛言且止。女人入法非究暢梵行。如是三返而退。後重申請如前不許。便與女人退佛頓止河上。如前復求又亦不許。退在門外徒跣立啼。阿難見問具答。即為上請。佛言止止。如男少女多家則衰弱。女人出家法不久住。廣說譬類。重請養育長大。佛言。信有是恩。然我成佛其恩亦多得歸三寶。不疑四諦立信五根。受持五戒皆由我故。假使女人作沙門者。八敬之法不得逾越。盡受行之可入法律。阿難出告。便頂受佛教。又言。以度女人。減我正法后五百年。異學奉敬並漸衰微。大方便云。天魔惡邪毀佛法僧。故不聽度。阿難請言。如來豈不同過去佛耶。具四部眾。佛言。發大精進修八敬法。未來世中諸善女人。念阿難恩稱名供養。阿難以大威神應聲護助。

僧祐律師云。仰惟。三世諸佛四部咸備。而憍曇彌祈法亟拒塞者。豈非女人障厚方為道蠱。故切磋掊擊以勵將來者乎。

釋迦父王泥洹

【現代漢語翻譯】 現代漢語譯本： 祐尋（祐尋，人名）。『律』和『經』的事情，『緣』和『碩』的讀音相反。主要是因為對情況的理解不同，所以兩種說法都保留。又看到釋迦族興盛，像云一樣遍佈赤澤（地名）。雖然世俗和佛法確實不同，但證得真理是一樣的。難陀（Nanda，釋迦牟尼的堂弟）放棄榮華富貴來追隨佛道，羅睺羅（Rahula，釋迦牟尼的兒子）捨棄王位來繼承佛法。栴檀樹圍繞，龍象成群。無論親疏，都隨其根器而度化。調御（佛陀的稱號，意為善於調伏眾生）的功德在這裡可以見到。

釋迦姨母出家因緣

《中本起經》中說，佛陀回到自己的國家。大愛道（Mahaprajapati，釋迦牟尼的姨母）稟告說：『我聽說女人出家可以證得四道果（srota-apanna, sakrdagamin, anagamin, arhat，四種修行果位）。我希望能夠出家。』佛陀說：『暫且停止吧。女人進入佛法不能究竟通達梵行（brahmacarya，清凈的行為）。』這樣三次請求都被拒絕。後來再次申請，像之前一樣不被允許。於是和大批女人離開佛陀，停留在河邊。像之前一樣再次請求，又是不允許。退到門外，光著腳站著哭泣。阿難（Ananda，釋迦牟尼的十大弟子之一）看見了，詢問原因，詳細回答。阿難就為她們請求。佛陀說：『停止吧，停止吧。像男人少女，如果家業多就會衰弱。女人出家，佛法不能長久住世。』廣泛地說了譬喻。阿難再次請求，說大愛道養育佛陀長大。佛陀說：『確實有這樣的恩情。然而我成佛，她的恩情也很多，可以歸於三寶（Buddha, Dharma, Sangha，佛、法、僧）。不懷疑四諦（duhkha, samudaya, nirodha, marga，苦、集、滅、道），確立五根（sraddha, virya, smrti, samadhi, prajna，信、精進、念、定、慧），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）都是因為我的緣故。』假使女人要做沙門（sramana，出家修行者），八敬法（asta-garu-dharma，八條對尼眾的特殊戒律）不得逾越。完全接受並奉行，才可以進入佛法。阿難出來告訴她們，她們就頂戴接受佛陀的教誨。佛陀又說：『因為允許女人出家，我的正法（sad-dharma，真正的佛法）會減少五百年。異學（tirthika，外道）的奉敬也會漸漸衰微。』《大方便經》中說，天魔（deva-mara，天界的魔）和邪惡之徒會毀壞佛法僧，所以不允許女人出家。阿難請求說：『如來（tathagata，佛陀的稱號）難道不同於過去的佛嗎？』具備四部眾（bhiksu, bhiksuni, upasaka, upasika，比丘、比丘尼、優婆塞、優婆夷）。佛陀說：『發大精進，修八敬法。未來世中的各位善女人，念阿難的恩德，稱念他的名字並供養。阿難以大威神力，應聲護助。』

僧祐律師說：『我仰慕思維，三世諸佛四部眾都具備，而喬達彌（Gautami，大愛道的別稱）祈求佛法卻屢次被拒絕，難道不是因為女人業障深厚，容易成為修道的障礙嗎？所以要切磋琢磨，敲打警醒，以此來激勵後人嗎？』

釋迦父王涅槃（nirvana，寂滅）

【English Translation】 English version: Youxun (Youxun, a name). In the matters of 'Vinaya' (discipline) and 'Sutra' (scripture), the pronunciations of 'yuan' and 'shuo' are opposite. This is mainly because the understanding of the situation differs, so both explanations are retained. Furthermore, we see the Shakya clan flourishing, spreading like clouds across Chize (a place name). Although the secular and the Dharma are indeed different, attaining the truth is the same. Nanda (Nanda, Shakyamuni's cousin) renounced glory and wealth to follow the path of the Buddha, and Rahula (Rahula, Shakyamuni's son) abandoned his throne to inherit the Dharma. Sandalwood trees surround, and a group of dragon-elephants gather. Regardless of closeness or distance, they are all liberated according to their capacity. The merit of the Tamer (a title of the Buddha, meaning skilled at taming beings) can be seen here.

The Circumstances of Shakyamuni's Aunt's Ordination

The Zhong Ben Qi Jing (Sutra of the Root of the Middle) says that when the Buddha returned to his country, Mahaprajapati (Mahaprajapati, Shakyamuni's aunt) reported: 'I have heard that women who leave home can attain the four fruits of the path (srota-apanna, sakrdagamin, anagamin, arhat, the four stages of enlightenment). I wish to be able to leave home.' The Buddha said: 'Stop for now. Women entering the Dharma cannot fully understand the Brahmacarya (brahmacarya, pure conduct).' She was rejected three times in this way. Later, she applied again, and was not allowed as before. So she and a large group of women left the Buddha and stopped by the river. She requested again as before, and was still not allowed. Retreating outside the gate, she stood barefoot and wept. Ananda (Ananda, one of Shakyamuni's ten great disciples) saw her, asked the reason, and she answered in detail. Ananda then requested on their behalf. The Buddha said: 'Stop, stop. Like young men and women, if the family business is large, it will weaken. If women leave home, the Dharma cannot remain in the world for long.' He spoke extensively in parables. Ananda requested again, saying that Mahaprajapati raised the Buddha. The Buddha said: 'Indeed, there is such kindness. However, when I become a Buddha, her kindness is also great, and she can return to the Three Jewels (Buddha, Dharma, Sangha, the Buddha, the Dharma, and the Sangha). Without doubting the Four Noble Truths (duhkha, samudaya, nirodha, marga, suffering, its origin, its cessation, and the path), establishing the Five Roots (sraddha, virya, smrti, samadhi, prajna, faith, diligence, mindfulness, concentration, and wisdom), and upholding the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol) are all because of me.' If women want to become Sramanas (sramana, renunciates), they must not transgress the Eight Garudhammas (asta-garu-dharma, eight special precepts for nuns). Only by fully accepting and practicing them can they enter the Dharma. Ananda came out and told them, and they accepted the Buddha's teachings with reverence. The Buddha also said: 'Because I allow women to leave home, my Saddharma (sad-dharma, the true Dharma) will be reduced by five hundred years. The reverence of Tirthikas (tirthika, non-Buddhists) will also gradually decline.' The Maha-upaya Sutra says that Deva-maras (deva-mara, celestial demons) and evil people will destroy the Buddha, Dharma, and Sangha, so women are not allowed to leave home. Ananda requested: 'Is the Tathagata (tathagata, a title of the Buddha) not the same as the Buddhas of the past?' He possesses the fourfold assembly (bhiksu, bhiksuni, upasaka, upasika, monks, nuns, laymen, and laywomen). The Buddha said: 'Generate great diligence and cultivate the Eight Garudhammas. In future generations, all good women will remember Ananda's kindness, recite his name, and make offerings. Ananda will protect and assist them with great divine power in response to their call.'

The Vinaya Master Sengyou said: 'I admire and contemplate that the Buddhas of the three worlds all possess the fourfold assembly, but Gautami (Gautami, another name for Mahaprajapati) repeatedly requested the Dharma but was repeatedly rejected. Is it not because women have deep karmic obstacles and are prone to becoming obstacles to cultivation? Therefore, we must learn from each other, polish and awaken, and use this to encourage future generations?'

Shakyamuni's Father's Nirvana (nirvana, extinction)

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記

經云。父王重病告諸臣曰。命斷無慮。恨諸子等在王舍。去此五十由旬。佛為大慈神通徹視愿垂教接。佛聞悒遲垂命。即告難陀阿難羅云各速往及命在。即以神力忽然而至。放大光明照觸患損。以金色臂著王額上為說經法。王大歡喜引佛手心上。心禮于佛忽然後世。諸釋香汁浴身纏殮棺盛佛。難陀喪前肅立。阿難羅云住在喪足。佛念世人不孝兇暴。設法化故躬欲擔棺。大千世界坡峨踴沒。欲界諸天龍神請擔棺。佛令四王擔棺肩上。自執香爐在前而行。百千羅漢飛來敕往海渚。取香木大積焚之。佛說離生死法。乳滅骨金函起塔。佛言。父王凈行生凈居天。

祐律師云。余觀無常之變甚矣。固有形而莫免也。夫以。天尊衛疾而不能延齡。金掌在心而無救對至。是以聖人修長壽之果。而不養蕉沫之身也。

釋迦母氏登天佛往相

佛在忉利天歡喜園質多樹下。三月安居光照大千。光中千花皆有化佛。佛告文殊。今來禮敬母。聞乳流入如來口。便與文殊來至佛所。如來出梵音曰。身所經處與苦樂俱。當修涅槃永離苦樂。摩耶聞法得須陀洹果。三月將盡令鳩摩羅告閻浮提。如來將下欲入涅槃。帝釋作三道階。佛與母別下躡寶階。梵天執蓋四王侍衛。四部大眾導從滿空。諸王大集奉迎祇桓。

祐

【現代漢語翻譯】 現代漢語譯本 記

經中記載，父王重病，告訴各位大臣說：『我的生命即將走到盡頭，無需為此擔憂。只是遺憾我的兒子們都在王舍城，距離這裡有五十由旬（Yojana，古印度長度單位）。佛陀具備大慈悲心和神通，能夠徹見一切，我希望佛陀能夠垂憐教導，接引我。』佛陀聽到后，知道父王生命垂危，立即告訴難陀（Nanda，佛陀的弟弟）、阿難（Ananda，佛陀的侍者）和羅云（Rahula，佛陀的兒子），讓他們迅速前往，趕上父王臨終之際。他們立即以神通力，瞬間到達。佛陀放出大光明，照觸父王的患處，以金色的手臂放在父王的額頭上，為他說經說法。父王非常歡喜，拉著佛陀的手放在心上，心中禮敬佛陀，隨即去世。諸位釋迦族人用香水沐浴父王的遺體，用裹屍布包裹，放入棺材。難陀在喪前肅立，阿難和羅云站在棺材的腳邊。佛陀想到世人不孝順，兇狠暴戾，爲了教化他們，親自想要抬棺。整個大千世界（Mahā-tri-sāhasra-loka-dhātu，佛教宇宙觀中的一個宇宙）都震動不已。欲界（Kāmadhātu，佛教三界之一，眾生有情慾的生存世界）的諸天龍神請求抬棺。佛陀讓四大天王（Caturmahārājakāyikas，佛教的護法神）抬棺于肩上，自己手執香爐在前面行走。成百上千的羅漢（Arhat，證得阿羅漢果位的修行者）飛來飛去，前往海邊取香木，堆積起來焚燒。佛陀宣說了脫生死的佛法。火化后，遺體化為灰燼，但骨灰結成金函，人們為之建造佛塔。佛陀說：『我的父王因為清凈的修行，往生到凈居天（Śuddhāvāsa，色界天的第五層）。』

祐律師說：『我看無常的變化真是太大了。凡是有形體的，都無法避免。即使是天尊（Deity）守護疾病，也不能延長壽命，金色的手掌放在心上，也無法挽救死亡的到來。因此，聖人修習長壽的果報，而不是養護像芭蕉葉上的露水一樣短暫的身體。』

釋迦牟尼佛的母親昇天，佛陀前去相見

佛陀在忉利天（Trāyastriṃśa，佛教欲界六天之一）歡喜園的質多樹下，三個月安居，光明照耀大千世界。光明中的每一朵花都有一尊化身佛。佛陀告訴文殊（Manjusri，文殊菩薩）：『我現在去禮敬我的母親。』摩耶夫人（Māyādevī，釋迦牟尼佛的生母）聽到乳汁流入如來口中的聲音，便與文殊一同來到佛陀所在之處。如來說出梵音：『身體所經歷的地方，與苦樂相伴。應當修習涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態），永遠脫離苦樂。』摩耶夫人聽聞佛法，證得須陀洹果（Srotāpanna，小乘佛教四果中的初果）。三個月即將結束時，佛陀讓鳩摩羅（Kumara）告知閻浮提（Jambudvīpa，佛教宇宙觀中人類居住的大陸）：『如來將要地獄，但最終會入涅槃。』帝釋天（Indra，佛教的護法神）建造了三道階梯。佛陀與母親告別，走下寶階。梵天（Brahmā，佛教的護法神）執傘，四大天王侍衛。四部大眾（佛教的四種信徒：比丘、比丘尼、優婆塞、優婆夷）引導跟隨，充滿天空。諸位國王聚集在一起，在祇桓精舍（Jetavana Vihara，佛教寺院）奉迎佛陀。

祐

【English Translation】 English version Record

The sutra says: The ailing King addressed his ministers, saying, 'My life is nearing its end, so there is no need to worry. I only regret that my sons are in Rajagriha (Rājagṛha, ancient city in India), fifty yojanas (Yojana, ancient Indian unit of distance) away from here. May the Buddha, with his great compassion and all-seeing divine power, condescend to teach and receive me.' Upon hearing this, and knowing the King was near death, the Buddha immediately told Nanda (Nanda, Buddha's half-brother), Ananda (Ananda, Buddha's attendant), and Rahula (Rahula, Buddha's son) to quickly go and be with the King in his final moments. They instantly arrived by divine power. The Buddha emitted great light, touching the King's afflicted areas, and placed his golden arm on the King's forehead, expounding the Dharma. The King was overjoyed, took the Buddha's hand, placed it on his heart, and reverently paid homage to the Buddha in his heart, then passed away. The Shakya clan bathed the King's body with fragrant water, wrapped it in shrouds, and placed it in a coffin. Nanda stood solemnly before the coffin, while Ananda and Rahula stood at the foot of the coffin. The Buddha, mindful of the unfilial and violent nature of the world, wished to transform them by personally carrying the coffin. The entire Maha-tri-sahasra-loka-dhātu (Mahā-tri-sāhasra-loka-dhātu, the great trichiliocosm) shook. The devas and dragons of the Kamadhatu (Kāmadhātu, the desire realm) requested to carry the coffin. The Buddha instructed the Four Heavenly Kings (Caturmahārājakāyikas, the Four Guardian Kings) to carry the coffin on their shoulders, while he himself held the incense burner and walked in front. Hundreds of thousands of Arhats (Arhat, one who has attained enlightenment) flew back and forth, gathering fragrant wood from the seashore and piling it up for cremation. The Buddha spoke of the Dharma of liberation from birth and death. After cremation, the remains turned to ashes, but the bones formed a golden reliquary, and a stupa was built for it. The Buddha said, 'My father, through pure conduct, was reborn in the Pure Abode Heaven (Śuddhāvāsa, the Pure Abode Heavens).'

Lawyer You said, 'I see that the changes of impermanence are truly great. Nothing with form can escape it. Even a deity (Deity) guarding against illness cannot prolong life, and a golden palm on the heart cannot save one from impending death. Therefore, sages cultivate the fruit of longevity, rather than nurturing a body as fleeting as dew on a banana leaf.'

Shakyamuni Buddha's Mother Ascends to Heaven, and the Buddha Goes to Meet Her

The Buddha was in the Trayastrimsa Heaven (Trāyastriṃśa, Heaven of the Thirty-three Gods) in the Garden of Joy under the Parijata tree, spending three months in retreat, his light illuminating the great trichiliocosm. In each flower of the light was a manifested Buddha. The Buddha told Manjusri (Manjusri, Bodhisattva of Wisdom), 'I am now going to pay homage to my mother.' Maya (Māyādevī, the mother of Shakyamuni Buddha), hearing the sound of milk flowing into the Tathagata's mouth, came to the Buddha with Manjusri. The Tathagata spoke in a Brahma-like voice, 'Wherever the body goes, it is accompanied by suffering and joy. One should cultivate Nirvana (Nirvana, the ultimate goal of Buddhist practice, liberation from the cycle of birth and death) and forever be free from suffering and joy.' Maya, hearing the Dharma, attained the Srotapanna fruit (Srotāpanna, the first stage of enlightenment). As the three months were coming to an end, the Buddha had Kumara inform Jambudvipa (Jambudvīpa, the continent where humans reside) that 'The Tathagata will descend, but will eventually enter Nirvana.' Indra (Indra, King of the Gods) built three stairways. The Buddha bid farewell to his mother and descended the jeweled stairs. Brahma (Brahmā, the Creator God) held the canopy, and the Four Heavenly Kings attended. The fourfold assembly (the four kinds of Buddhist followers: monks, nuns, laymen, and laywomen) guided and followed, filling the sky. The kings gathered together to welcome the Buddha at Jetavana Vihara (Jetavana Vihara, Buddhist monastery).

You

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云。敬惟。佛生七日母升忉利。三世佛法莫不自然。摩耶積因記化誕聖。是以。既為天師而方味其乳。已入涅槃而還起致敬。欲報之德於斯至矣。

釋迦姨母大愛道泥洹緣

摩訶波阇波提。唐言大愛道也。亦名瞿曇彌姨母大愛道告眾曰。吾不忍見佛滅度。與五百除饉女(即比丘尼。康僧會注法鏡云。聖斷六情饑饉故得號焉)俱到佛所。禮已白言欲先滅度。佛默然。以手摩佛足曰。此最後見如來也。佛為說身患滅度為安。諸尼禮還於精舍。布五百座各現神足。上動諸天俱時泥洹。佛告阿難。入城遍告令興供養。乃阇維之。捧舍利詣佛所。四方比丘千人飛來就座。佛令阿難取捨利缽盛。佛兩手受已。告諸比丘。斯聚舍利本是穢身。敗道壞德陰謀嫉妒。今母能拔愚穢興丈夫行。遷神本無。四眾八部興塔供養。僉曰。唯然。雜阿含云難陀親所生母也。增一云。佛令阿難難陀羅云輿大愛道。佛親供養帝釋四王欲供養之佛言止止。父母生子多有恩德。要當報恩不得不報。三世諸佛母先滅度。皆自供養阇維舍利。佛自舉床一腳。阿難又舉飛至冢間。佛取栴檀著其身上。便說四人應起塔供養。以皆十善化物故。

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。

釋迦族流滅相

【現代漢語翻譯】 現代漢語譯本：云。敬惟。佛陀出生七日後，他的母親摩耶夫人便升往忉利天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）。三世諸佛的法則莫不如此自然。摩耶夫人積聚功德，應化降生聖人。因此，佛陀既已成為天人之師，卻仍需吸吮母親的乳汁；已經進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），還要起身致敬。想要報答母親的恩德，於此可見其至誠。

釋迦姨母大愛道涅槃的因緣

摩訶波阇波提（Mahaprajapati，佛陀的姨母），漢譯為大愛道。也叫瞿曇彌（Gotami）。姨母大愛道告訴眾人說：『我不忍心見到佛陀滅度。』於是與五百位除饉女（即比丘尼，康僧會註解《法鏡經》說：『聖人斷絕六種情慾的飢渴，所以得到這個稱號』）一同來到佛陀處所。禮拜完畢后稟告佛陀，想要先於佛陀滅度。佛陀默然不語。大愛道用手摩挲佛足說：『這是最後一次見到如來了。』佛陀為她說身患是苦，滅度才是安樂。眾比丘尼禮拜后回到精舍，鋪設五百個座位，各自顯現神通，上動諸天，同時進入涅槃。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『入城遍告，令人興辦供養。』於是火化了她們的遺體。阿難捧著舍利（Sarira，佛教用語，指佛陀或高僧火化后的遺骨）前往佛陀處所。四方比丘千人飛來就座。佛陀讓阿難取出舍利缽盛放舍利。佛陀雙手接過後，告訴諸位比丘：『這些聚集的舍利原本是污穢之身，敗壞道業和德行，充滿陰謀嫉妒。如今姨母能夠拔除愚昧污穢，興起大丈夫的德行，遷神入于本無之境。』四眾八部應當興建佛塔供養。』眾人都說：『遵命。』《雜阿含經》說，難陀（Nanda，佛陀的弟弟）的親生母親就是大愛道。《增一阿含經》說，佛陀讓阿難、難陀、羅云（Rahula，佛陀的兒子）抬著大愛道。佛陀親自供養，帝釋（Indra，佛教的護法神）和四大天王想要供養，佛陀說：『停止吧，父母生養兒子有很大的恩德，一定要報答恩情，不得不報答。三世諸佛的母親先滅度，都是親自供養、火化舍利。』佛陀親自舉起床的一隻腳。阿難又舉起床，飛到墓地之間。佛陀取來栴檀木放在姨母的身上，便說四種人應當起塔供養，因為他們都以十善教化眾生。

祐尋法師說：姨母的恩德與親生母親相同。因此，抬床的沉重，是爲了報答養育之恩。所以勸勉報答，是爲了勉勵那些沒有報恩的人。

釋迦族滅亡的景象

【English Translation】 English version: Cloud. Respectfully I think, after Buddha was born for seven days, his mother Maya ascended to Trayastrimsa (a heaven in Buddhist cosmology). The laws of the Buddhas of the three worlds are all naturally so. Maya accumulated merits and incarnated to give birth to a sage. Therefore, even though the Buddha had become a teacher of gods and men, he still needed to suckle his mother's milk; even after entering Nirvana (the state of liberation from the cycle of birth and death), he still rose to pay his respects. The desire to repay her virtue is evident in this sincerity.

The Nirvana of Shakyamuni's Aunt Mahaprajapati

Mahaprajapati (Buddha's aunt), translated as Great Love Path. Also known as Gotami. Aunt Mahaprajapati told the assembly: 'I cannot bear to see the Buddha's Parinirvana.' So she and five hundred nuns (referring to Bhikkhunis, Kang Senghui's commentary on the Sutra of the Mirror of Dharma says: 'Sages cut off the hunger and thirst of the six emotions, hence they are given this title') came to the Buddha's place. After bowing, she reported to the Buddha that she wished to enter Parinirvana before the Buddha. The Buddha remained silent. Mahaprajapati stroked the Buddha's feet and said: 'This is the last time I will see the Tathagata.' The Buddha told her that suffering is caused by the body, and Nirvana is peace. The nuns bowed and returned to the monastery, set up five hundred seats, each manifested supernatural powers, moved the heavens above, and entered Nirvana at the same time. The Buddha told Ananda (one of the ten great disciples of the Buddha): 'Go into the city and announce that people should make offerings.' So they cremated their bodies. Ananda carried the relics (the remains of the Buddha or a high monk after cremation) to the Buddha's place. A thousand bhikkhus from all directions flew to their seats. The Buddha asked Ananda to take a bowl to hold the relics. The Buddha received it with both hands and told the bhikkhus: 'These gathered relics were originally impure bodies, ruined in the path and virtue, full of conspiracy and jealousy. Now the mother can remove ignorance and impurity, raise the conduct of a great man, and move the spirit into the realm of non-being.' The four assemblies and eight divisions should build pagodas to make offerings. Everyone said: 'As you command.' The Samyukta Agama Sutra says that Nanda's (Buddha's brother) biological mother was Mahaprajapati. The Ekottara Agama Sutra says that the Buddha had Ananda, Nanda, and Rahula (Buddha's son) carry Mahaprajapati. The Buddha personally made offerings, and Indra (a protector deity in Buddhism) and the Four Heavenly Kings wanted to make offerings, but the Buddha said: 'Stop, parents have great kindness in raising their children, and one must repay their kindness, one must repay it. The mothers of the Buddhas of the three worlds enter Nirvana first, and they all personally make offerings and cremate the relics.' The Buddha personally lifted one leg of the bed. Ananda also lifted the bed and flew to the graveyard. The Buddha took sandalwood and placed it on the aunt's body, and then said that four types of people should have pagodas built for them, because they all transformed beings with the ten virtues.

Master Youxun said: The aunt's kindness is the same as that of a biological mother. Therefore, the heaviness of carrying the bed is to repay the kindness of raising and nurturing. Therefore, encouraging repayment is to encourage those who have not repaid their kindness.

The Extinction of the Shakya Clan

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長阿含云。波斯匿王娉于釋氏。乃以婢女妻之。立為太后生子流離(經云。初娶時。諸釋紛諍故也)至年八歲往詣外家。學諸射術。時作新堂。欲請佛僧初供養故。流離輒上升師子座。諸釋捉臂逐出。流離恨嘆語左右。待我紹位當告此事。後嗣王位嚴兵將往。佛聞往枯樹下。王見禮問。答親族之蔭故勝外人。聞此回軍佞臣重讒更集兵往。目連白佛。欲擲兵眾他方世界。佛言。汝取釋種宿業擲之。又欲鐵網覆城。又欲舉城空中。佛皆如上止云。業熟受報不可奪也。是時諸釋。一由旬內。遙射王軍。皆中兵器不傷身肉。流離大怖。佞臣諫之。諸釋受戒必不害人。兵至圍城無敢出者。有釋童子獨據城上。多射軍眾死者無數。因此又散。釋種呼下。汝年幼小何辱我門。殺人罪重可速出國。於是童子四人拜辭出城。諸國聞之舉以為王。今烏長國王即其後也。流離又集令使開門。兵入取諸釋埋腳象蹈令死。取五百女將自執之。諸女罵辱。便斬手足。摩男入水請放釋出。從語放出業迷還入。王怪入水太久。求之已死。王悔便止。凡殺九千九百九十萬人。血流成河。回軍舍衛。又殺太子祇陀。佛記生天。釋女被害在坑唸佛。佛即至彼。天給衣食。便為說法。皆得生天。

佛至迦毗東門。見煙火洞然。至尼拘律樹下坐。告諸比

【現代漢語翻譯】 現代漢語譯本 《長阿含經》記載，波斯匿王（Prasenajit，拘薩羅國國王）想與釋迦族聯姻，但釋迦族人卻用一個婢女冒充釋迦族女子嫁給了他。這個婢女後來被立為太后，生下了流離王子（Virudhaka）。（經中說，當初娶親時，釋迦族人之間就為此事爭論不休。）流離王子八歲時，去外祖父家學習射箭。當時釋迦族新建了一座殿堂，想請佛陀和僧眾來初次供養。流離王子竟然擅自登上師子座（lion throne，佛陀的座位）。釋迦族人抓住他的手臂將他趕了下來。流離王子因此懷恨在心，對身邊的人說，等我繼承王位，一定要報復這件事。後來他繼承了王位，率領軍隊前往釋迦族。佛陀得知此事，便來到一棵枯樹下。波斯匿王見到佛陀，行禮並詢問原因。佛陀回答說，親族的蔭庇勝過外人。波斯匿王聽后便下令回軍。但佞臣再次進讒言，波斯匿王又集結軍隊前往。目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）想用神通將所有士兵轉移到其他世界。佛陀說，你把釋迦族的宿業轉移走吧。目犍連又想用鐵網覆蓋城市，又想把城市舉到空中，佛陀都阻止了他，說，業力成熟，報應是無法避免的。當時，釋迦族人在一由旬（yojana，古代印度長度單位）的範圍內，遙射波斯匿王的軍隊，箭都射中了士兵的兵器，卻沒有傷到他們的身體。流離王子非常害怕。佞臣勸他說，釋迦族人受過戒律，一定不會傷害人。軍隊到達幷包圍了城市，沒有人敢出來應戰。只有一個釋迦族的童子獨自守在城墻上，射死了無數的士兵。因此軍隊又潰散了。釋迦族人喊他下來，說，你年紀還小，為什麼要羞辱我們？殺人的罪過很重，應該趕快出國。於是四個童子拜別后出城。其他國家的人聽說后，推舉他們為國王。現在的烏長國王就是他們的後代。流離王子又集結軍隊，命令打開城門。士兵進入城中，將所有的釋迦族人埋在地下，用大象踩踏致死。他還抓走了五百名女子，親自執刑。這些女子罵他侮辱他，他就砍斷她們的手腳。摩男（Mahanama，佛陀的堂弟）潛入水中，請求流離王子釋放釋迦族人。流離王子答應了他的請求，但摩男因為業力迷惑，又返回水中。流離王子奇怪他入水太久，派人尋找，發現他已經死了。流離王子後悔了，便停止了屠殺。總共殺死了九千九百九十萬人，血流成河。軍隊返回舍衛城（Sravasti），又殺死了太子祇陀（Jetakumara）。佛陀預言他將昇天。被殺害的釋迦族女子在坑中唸佛，佛陀立刻來到那裡，天人為她們提供衣食，併爲她們說法，她們都得以昇天。 佛陀來到迦毗羅衛國（Kapilavastu）的東門，看到一片煙火。他來到尼拘律樹（Nyagrodha tree）下坐下，告訴眾比丘（bhikkhus，佛教僧侶）：

【English Translation】 English version The Dirghagama Sutra says: King Prasenajit (King of Kosala) wanted to marry a woman from the Shakya clan, but the Shakyas used a maidservant as a substitute. This maidservant was later made queen and gave birth to Prince Virudhaka. (The sutra says that there were disputes among the Shakyas when the marriage was first arranged.) When Prince Virudhaka was eight years old, he went to his maternal grandparents' home to learn archery. At that time, the Shakyas had built a new hall and wanted to invite the Buddha and the Sangha for the first offering. Prince Virudhaka presumptuously ascended the lion throne (Buddha's seat). The Shakyas grabbed his arm and threw him out. Prince Virudhaka held a grudge and said to those around him, 'When I inherit the throne, I will avenge this.' Later, he inherited the throne and led his army to the Shakya clan. When the Buddha heard about this, he went to a withered tree. King Prasenajit saw the Buddha, bowed, and asked the reason. The Buddha replied, 'The shade of relatives is better than that of outsiders.' King Prasenajit then ordered the army to return. But the flatterers slandered again, and King Prasenajit gathered his army and went again. Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) wanted to use his supernatural powers to transfer all the soldiers to other worlds. The Buddha said, 'Transfer the karma of the Shakya clan.' Maudgalyayana then wanted to cover the city with an iron net and lift the city into the air, but the Buddha stopped him, saying, 'When karma ripens, retribution is unavoidable.' At that time, the Shakyas, within a yojana (ancient Indian unit of length), remotely shot at King Prasenajit's army, and the arrows hit the soldiers' weapons but did not injure their bodies. Prince Virudhaka was very afraid. The flatterers advised him, 'The Shakyas have taken precepts and will not harm people.' The army arrived and surrounded the city, and no one dared to come out to fight. Only one Shakya boy guarded the city wall alone, shooting and killing countless soldiers. Therefore, the army collapsed again. The Shakyas called him down, saying, 'You are young, why do you humiliate us? The sin of killing is heavy, you should quickly leave the country.' So the four boys bowed and left the city. People from other countries heard about it and elected them as kings. The current King of Uchang is their descendant. Prince Virudhaka gathered his army again and ordered the city gate to be opened. The soldiers entered the city, buried all the Shakyas underground, and had elephants trample them to death. He also captured five hundred women and personally executed them. These women cursed and insulted him, and he cut off their hands and feet. Mahanama (Buddha's cousin) went into the water and asked Prince Virudhaka to release the Shakyas. Prince Virudhaka agreed to his request, but Mahanama, because of karmic delusion, returned to the water. Prince Virudhaka wondered why he had been in the water for so long and sent people to look for him, and found that he was dead. Prince Virudhaka regretted it and stopped the slaughter. A total of 99,990,000 people were killed, and blood flowed into a river. The army returned to Sravasti and killed Prince Jetakumara. The Buddha predicted that he would be reborn in heaven. The Shakya women who were killed recited the Buddha's name in the pit, and the Buddha immediately came there, and the devas provided them with food and clothing, and they were all able to be reborn in heaven. The Buddha came to the east gate of Kapilavastu and saw smoke and fire. He came to sit under the Nyagrodha tree and told the bhikkhus (Buddhist monks):

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丘。此城空虛更無至矣。便至舍衛曰。王及眾軍七日皆滅。聞皆大怖慮有外寇。七日既滿平安自慶。將兵詣河。卒大震雷暴風疾雨。一時漂沒。死入阿鼻。天火燒宮。佛便為說往古諸釋捕魚本事。

釋氏罪畢經云。王回軍已遣使敬佛。佛曰。王自愛矣。釋罪畢矣。卻後七日太山鬼以火逼王(文多不載)。

法句譬云。目連聞佛說法意猶不已。往舍夷國取知識四五千人。內缽舉上空中。王殺三億人已。目連貢高白佛。弟子承佛。救得諸人今在空存。佛令視之皆已死盡。因為說法逮得法眼。

祐律師云。竊惟。大聖垂經抑揚懲誡。夫以正覺之尊萬累久絕。絕累塵劫而甫示余報。明知釋種之滅。非力能免。斯實止殺之深誡。慎業之明規也。

遺蹟遠近緣(元闕文)

釋迦竹園精舍緣

律云。摩竭王念。佛初至園即以施住。佛知此念便往竹園。王以金瓶授水于佛以園奉佛。佛言。當施佛僧。若是佛物無能用者。以敬如塔故。王便從教便施佛僧。種種莊嚴眾具受用(以冬夏常茂亦曰寒林也)。

中本起云。本施外道。國王追悔欲以奉佛。大鬼將軍敕閱叉撾打。外道怖而捨去。后請佛受之。

菩薩藏云。過去諸佛皆游此園。若有入者自然無慾。又無毒心。

釋迦祇洹精舍

【現代漢語翻譯】 現代漢語譯本： 丘（Qiu）。這座城市空虛，不會再有人來了。於是前往舍衛城（Śrāvastī），說：『國王和所有軍隊七天後都會滅亡。』人們聽了都非常害怕，以為有外敵入侵。七天過後，平安無事，大家慶幸。國王率領軍隊前往河邊，突然發生大地震、雷暴、狂風和暴雨，一時之間全部被淹沒。死後墮入阿鼻地獄（Avīci）。天火焚燒宮殿。佛陀便為他們講述了過去諸釋迦族人捕魚的往事。 《釋氏罪畢經》中說：國王率軍返回后，派遣使者恭敬佛陀。佛陀說：『國王能夠自愛了。釋迦族的罪業也結束了。』此後七天，太山鬼（Tàishān guǐ）用火逼迫國王（文中省略了很多內容）。 《法句譬喻經》中說：目連（Maudgalyāyana）聽佛陀說法后，仍然不滿足，前往舍夷國（Śāyi）帶回四五千名認識的人，將他們放入缽中舉到空中。國王殺死了三億人後，目連貢高自大地告訴佛陀，弟子承蒙佛陀的恩德，救出了這些人，現在他們都在空中。佛陀讓他看，發現他們都已經死了。佛陀因此為他們說法，使他們獲得了法眼。 祐律師說：我私下認為，大聖垂示經典，抑揚頓挫，懲惡揚善。以正覺之尊，萬般牽累早已斷絕。斷絕牽累塵劫之後，才稍微顯示剩餘的果報。這清楚地表明，釋迦族的滅亡，不是人力能夠避免的。這實在是制止殺戮的深刻告誡，謹慎業力的明確規範啊。 遺蹟遠近緣（此處原文缺失） 釋迦竹園精舍緣 律中記載：摩竭陀國王（King of Magadha）心想，佛陀初次來到竹園（Veṇuvana）時，就應該將竹園施捨給佛陀居住。佛陀知道他的想法后，便前往竹園。國王用金瓶盛水，將水獻給佛陀，以此將竹園奉獻給佛陀。佛陀說：『應當施捨給佛僧。如果是佛陀的物品，沒有人能夠使用，因為要像對待佛塔一樣恭敬。』國王聽從了佛陀的教誨，便將竹園施捨給了佛僧，並用各種各樣的莊嚴器具來裝飾，供僧眾受用（因為竹子冬夏常青，所以也叫做寒林）。 《中本起經》中說：竹園原本是施捨給外道的。國王后悔了，想要用來奉獻給佛陀。大鬼將軍命令夜叉（Yaksa）毆打外道，外道害怕而捨棄了竹園。後來國王才請佛陀接受竹園。 《菩薩藏經》中說：過去諸佛都曾遊歷過這個竹園。如果有人進入竹園，自然會沒有慾望，也沒有惡毒的心。 釋迦祇洹精舍（Jetavana Vihara）

【English Translation】 English version: Qiu. This city is empty and no one will come again. Then he went to Śrāvastī and said, 'The king and all the armies will perish in seven days.' When they heard this, they were all very frightened, thinking that there were foreign enemies invading. After seven days, they were safe and celebrated. The king led his troops to the river, and suddenly there was a great earthquake, thunder, storm, and heavy rain, and they were all submerged at once. After death, they fell into Avīci. Heavenly fire burned the palace. The Buddha then told them about the past events of the Śākya people catching fish. The Sutra of the End of the Śākya Clan's Sins says: After the king returned with his army, he sent an envoy to respectfully greet the Buddha. The Buddha said, 'The king is able to love himself. The sins of the Śākya clan are also over.' After seven days, the Tàishān guǐ (Ghost of Mount Tai) forced the king with fire (much of the text is omitted). The Dhammapada Parable Sutra says: Maudgalyāyana, after hearing the Buddha preach, was still not satisfied. He went to Śāyi and brought back four or five thousand acquaintances, put them in his bowl, and lifted them into the air. After the king killed 300 million people, Maudgalyāyana proudly told the Buddha that his disciple, thanks to the Buddha's grace, had rescued these people, and they were now in the air. The Buddha told him to look, and he found that they were all dead. The Buddha then preached to them, enabling them to obtain the Dharma Eye. Lawyer You said: I privately believe that the Great Sage imparted the scriptures, with ups and downs, rewarding good and punishing evil. With the dignity of perfect enlightenment, all attachments have long been severed. After severing attachments for countless kalpas, he only slightly showed the remaining karmic retribution. This clearly shows that the destruction of the Śākya clan could not be avoided by human power. This is truly a profound warning against killing and a clear regulation for being cautious about karma. Traces of Distant and Near Causes (original text missing here) The Cause of the Śākya Bamboo Grove Vihara (Veṇuvana Vihara) The Vinaya records: The King of Magadha thought that when the Buddha first came to the Veṇuvana (Bamboo Grove), he should have donated the bamboo grove for the Buddha to live in. The Buddha knew his thoughts and went to the bamboo grove. The king used a golden bottle to hold water and offered the water to the Buddha, thereby dedicating the bamboo grove to the Buddha. The Buddha said, 'It should be given to the Sangha. If it is the Buddha's property, no one can use it, because it should be treated with respect like a pagoda.' The king followed the Buddha's teachings and donated the bamboo grove to the Sangha, and decorated it with various solemn instruments for the Sangha to use (because the bamboo is evergreen in winter and summer, it is also called the Cold Forest). The Middle Length Sutra of the Origin says: The bamboo grove was originally donated to heretics. The king regretted it and wanted to dedicate it to the Buddha. The great ghost general ordered Yaksa to beat the heretics, and the heretics were afraid and abandoned the bamboo grove. Later, the king invited the Buddha to accept the bamboo grove. The Bodhisattva Treasury Sutra says: All the Buddhas of the past have traveled in this bamboo grove. If someone enters the bamboo grove, they will naturally be without desire and without malice. Śākya Jetavana Vihara

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緣

賢愚經云。舍衛大臣名須達多。財寶無限拯濟貧乏。故號為給孤獨。七男異才欲娉小者。自往王舍初聞佛名。心大歡喜。后見佛得初果。請佛還園。先營精舍。共舍利弗。買太子祇陀園。以金布地遍八十頃地。園樹及門太子作之。時有外道三億萬人。共舍利較術諍取金園。大眾通集十八億人。舍利弗現通說法各得道跡。六師弟子三億人出家從道。共須達引繩起基。六天空現為佛作化栴檀窟。別房住止千二百處。百二十處別打揵槌。寺成白王請佛。俱來受施。二人共作故寺立二名。雜阿含云。須達病佛看疾困。終記得三果生兜率天。以本願故生天。後來至佛所說偈(不載)。

余據那含果人不生欲界。本願曲開故爾。

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。所謂顯徴者矣。

釋迦發爪塔緣

十誦云。佛游經久。須達思見。佛與發甲起塔。作欄栱欒楯種種莊嚴常令供養。

釋迦天上四塔記

忉利城東照明園佛發塔

城南粗澀園佛衣塔

城西歡喜園佛缽塔

城北駕御園佛牙塔

大論云。天帝取菩薩發。天上城東立塔。取寶衣立衣塔。此未成佛前者。

案經律。人中有四大塔。

生處塔在迦

【現代漢語翻譯】 現代漢語譯本 緣

《賢愚經》記載，舍衛國的大臣名叫須達多（Sudatta），他擁有無限的財富，並用來救濟貧困的人，因此被稱為給孤獨（Anathapindika，意為『無依者的供養者』）。他有七個兒子，都很有才華，他想為他們的小兒子求娶妻子。他親自前往王舍城（Rajagrha），第一次聽聞佛（Buddha）的名號，心中非常歡喜。後來他見到了佛，證得了初果（Sotapanna，須陀洹），於是邀請佛到舍衛國來。他首先開始建造精舍（Vihara，僧院），與舍利弗（Sariputta）一起購買了太子祇陀（Jeta）的園林。他用黃金鋪滿了八十頃的土地。園中的樹木和門由太子建造。當時有三億外道（Tirthika，指佛教以外的修行者）與舍利弗較量法術，爭奪金園。大眾聚集了十八億人。舍利弗顯現神通，說法，使他們各自證得了道跡。六師（指六個著名的外道導師）的弟子中有三億人出家跟隨佛陀修行。須達多與眾人一起拉繩奠基。六慾天（Kama-loka，欲界天）顯現，為佛陀建造化現的栴檀窟。另外建造了一千二百處住所，一百二十處單獨敲打犍槌（Ghandi，報時用的響器）。寺廟建成后，他稟告國王，邀請佛陀前來接受佈施。須達多和祇陀共同建造了寺廟，因此寺廟有兩個名字。雜阿含經記載，須達多生病時，佛陀前去看望他，他臨終時記得三果（Anagami，阿那含），往生到兜率天（Tusita Heaven）。因為他之前的願力，所以往生到天上。後來他來到佛陀處所說偈（偈頌內容未記載）。

我認為，那含果（Anagami，阿那含）的聖者不應該往生到欲界（Kama-loka，欲界）。這可能是因為他之前的願力而特別開許的。

祐法師認為，止息妄念的地方叫做精舍（Vihara，僧院）。竹林精舍（Venuvana-vihara）和祇樹給孤獨園（Jetavana Anathapindika-arama）是最初的建築。遺留下來的風範和制度流傳至今。至於須達多（Sudatta）的妙果，這就是所謂的顯著的徵兆。

釋迦發爪塔緣

《十誦律》記載，佛陀游化很久之後，須達多（Sudatta）思念佛陀。佛陀就給他頭髮和指甲，讓他建造佛塔。須達多建造了欄桿、拱門、欒楯等各種莊嚴的裝飾，經常供養。

釋迦天上四塔記

忉利天（Trayastrimsa Heaven）城東照明園佛發塔

城南粗澀園佛衣塔

城西歡喜園佛缽塔

城北駕御園佛牙塔

《大智度論》記載，天帝（Indra）取了菩薩（Bodhisattva）的頭髮，在天上城東建造了塔。取了寶衣建造了衣塔。這些都是在佛陀成佛之前的事情。

根據經律記載，人間有四大塔。

生處塔在迦毗羅衛（Kapilavastu）

【English Translation】 English version Causes and Conditions

The Xianyu Sutra states: The minister of Shravasti (Savatthi), named Sudatta (須達多), possessed limitless wealth and used it to relieve the poor. Therefore, he was known as Anathapindika (給孤獨, 'Feeder of the Helpless'). He had seven sons, all of exceptional talent, and he wished to find a wife for his youngest son. He personally went to Rajagrha (王舍城) and, upon first hearing the name of the Buddha (佛), his heart was filled with great joy. Later, he saw the Buddha and attained the first fruit (Sotapanna, 須陀洹). He invited the Buddha to return to the garden. He first began to build a Vihara (精舍, monastery), and together with Sariputta (舍利弗), he purchased Prince Jeta's (祇陀) garden. He covered the eighty acres of land with gold. The trees and gates of the garden were made by the prince. At that time, there were three hundred million non-Buddhists (Tirthika, 外道, referring to practitioners outside of Buddhism) who competed with Sariputta in magical powers to seize the golden garden. A great assembly of eighteen hundred million people gathered. Sariputta manifested his spiritual powers and taught the Dharma, enabling each of them to attain the path. Three hundred million disciples of the Six Teachers (六師, referring to six famous non-Buddhist teachers) renounced their homes and followed the path. Sudatta and the others pulled ropes to lay the foundation. The Six Desire Heavens (Kama-loka, 六慾天) manifested, creating a sandalwood cave for the Buddha. In addition, twelve hundred residences were built, with one hundred and twenty places where the Ghandi (犍槌, a sounding instrument used to mark time) was struck separately. After the monastery was completed, he informed the king and invited the Buddha to come and receive offerings. Sudatta and Jeta jointly built the monastery, so the monastery has two names. The Samyukta Agama states that when Sudatta was ill, the Buddha visited him, and at the end of his life, he remembered the third fruit (Anagami, 阿那含) and was reborn in the Tusita Heaven (兜率天). Because of his previous vows, he was reborn in heaven. Later, he came to the Buddha's place and spoke a verse (the content of the verse is not recorded).

I believe that a saint of the Anagami (那含果) should not be reborn in the Desire Realm (Kama-loka, 欲界). This may be a special allowance due to his previous vows.

Master You (祐法師) believes that the place where wandering thoughts cease is called a Vihara (精舍, monastery). The Bamboo Grove Monastery (Venuvana-vihara, 竹林精舍) and Jeta's Grove Anathapindika's Monastery (Jetavana Anathapindika-arama, 祇樹給孤獨園) were the first constructions. The remaining customs and systems have been passed down to this day. As for the wonderful fruit of Sudatta (須達多), this is what is called a significant sign.

The Causes and Conditions of the Shakyamuni Hair and Nail Pagoda

The Sarvastivada Vinaya states that after the Buddha had been traveling for a long time, Sudatta (須達多) missed the Buddha. The Buddha gave him hair and nails and had him build a pagoda. Sudatta built railings, arches, Luan shields, and various other solemn decorations, and made offerings regularly.

Records of the Four Pagodas of Shakyamuni in Heaven

East of Trayastrimsa Heaven (忉利天) City, in the Illuminating Garden, is the Buddha's Hair Pagoda

South of the City, in the Coarse Garden, is the Buddha's Robe Pagoda

West of the City, in the Joyful Garden, is the Buddha's Bowl Pagoda

North of the City, in the Driving Garden, is the Buddha's Tooth Pagoda

The Mahaprajnaparamita-sastra states that the Heavenly Emperor (Indra, 天帝) took the Bodhisattva's (菩薩) hair and built a pagoda in the east of the heavenly city. He took the precious robe and built a robe pagoda. These were all before the Buddha attained enlightenment.

According to the Sutras and Vinaya, there are four great pagodas in the human world.

The pagoda of the birthplace is in Kapilavastu (迦毗羅衛)

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維羅衛國林微園中

成道塔在摩竭提國善勝道場元吉樹下

轉法輪塔在波羅奈國仙人住處鹿野苑中

涅槃塔在拘夷那竭國力士生地秀林雙樹間

又按聖蹟記有四大塔。

祐按至人處世利益弘大。發爪衣缽咸為法事。故能寶塔霞起廣被天人。造塔之源非惟散身而已。

優填造釋迦栴檀像緣

增一云。帝釋請佛在天為母說法。佛念四眾懈怠不將侍者獨在天宮。時優填王等咸思如來。即敕巧工。以栴檀作佛形高五尺。

觀佛三昧云。優填鑄金為像佛從天下。戴像來迎為佛作禮。佛言汝于來世大作佛事。我諸弟子咸付囑汝。空中化佛言。若有造佛形像供養。必得唸佛清凈三昧。

波斯匿王造金像記

增一云。王思佛久遂得病苦。聞優填作佛。便召匠工以金作之。煌若天金高五尺。爾時閻浮始有二像。

育王弟出家造石室緣

求離獄經云。王弟善容入山。見梵志苦行求仙。以欲心動不能成辦。又自念言。沙門樂行豈得無慾。王聞弟論即增樂具七日當殺。以念死故都無愛情。自說無常深生信樂。求欲出家便成四果。育王傳云。以弟不樂世間。即使鬼神于城內。為造山水高十丈便絕人物。自舍衣資造石像。高一丈六在窟供養。

祐案。畫像原始出

【現代漢語翻譯】 現代漢語譯本 維羅衛國林微園中 成道塔在摩竭提國（Magadha）善勝道場元吉樹下 轉法輪塔在波羅奈國（Varanasi）仙人住處鹿野苑中 涅槃塔在拘夷那竭國（Kushinagar）力士生地秀林雙樹間 又按聖蹟記有四大塔。 祐按至人處世利益弘大。發爪衣缽咸為法事。故能寶塔霞起廣被天人。造塔之源非惟散身而已。 優填（Udayana）造釋迦栴檀像緣 增一云。帝釋（Indra）請佛在天為母說法。佛念四眾懈怠不將侍者獨在天宮。時優填王等咸思如來。即敕巧工。以栴檀作佛形高五尺。 觀佛三昧云。優填鑄金為像佛從天下。戴像來迎為佛作禮。佛言汝于來世大作佛事。我諸弟子咸付囑汝。空中化佛言。若有造佛形像供養。必得唸佛清凈三昧。 波斯匿王（Prasenajit）造金像記 增一云。王思佛久遂得病苦。聞優填作佛。便召匠工以金作之。煌若天金高五尺。爾時閻浮（Jambudvipa）始有二像。 育王（Ashoka）弟出家造石室緣 求離獄經云。王弟善容入山。見梵志苦行求仙。以欲心動不能成辦。又自念言。沙門樂行豈得無慾。王聞弟論即增樂具七日當殺。以念死故都無愛情。自說無常深生信樂。求欲出家便成四果。 育王傳云。以弟不樂世間。即使鬼神于城內。為造山水高十丈便絕人物。自舍衣資造石像。高一丈六在窟供養。 祐案。畫像原始出

【English Translation】 English version In the Grove Garden of the Viro衛 country. The Enlightenment Stupa is located at the foot of the auspicious tree in the Bodhimanda (place of enlightenment) of Magadha (Magadha). The Turning of the Wheel of Dharma Stupa is located in the Deer Park at the abode of the immortals in Varanasi (Varanasi). The Nirvana Stupa is located between the twin Sala trees in the beautiful forest, the birthplace of the strongmen, in Kushinagar (Kushinagar). Furthermore, according to the Record of Holy Sites, there are four great stupas. You (祐) note that the benefits of a perfect person's presence in the world are vast and profound. Hair, nails, robes, and alms bowls all become Dharma matters. Therefore, the precious stupas can radiate light and widely benefit gods and humans. The origin of building stupas is not only from scattering relics. The story of Udayana (Udayana) creating a sandalwood image of Shakyamuni. The Ekottara Agama says: Indra (Indra) invited the Buddha to heaven to preach the Dharma for his mother. The Buddha, mindful that the four assemblies might become lax, did not bring attendants and went alone to the heavenly palace. At that time, King Udayana and others all longed for the Tathagata. He then ordered skilled craftsmen to make a Buddha image of sandalwood, five feet tall. The Samadhi Sutra on Contemplating the Buddha says: Udayana cast a golden image, and the Buddha descended from the sky. He wore the image to greet the Buddha and paid homage. The Buddha said, 'In the future, you will perform great Buddha deeds. I entrust all my disciples to you.' The manifested Buddha in the sky said, 'If anyone makes and offers to a Buddha image, they will surely attain the pure Samadhi of mindfulness of the Buddha.' Record of King Prasenajit (Prasenajit) creating a golden image. The Ekottara Agama says: The king longed for the Buddha for a long time and became ill. Hearing that Udayana had made a Buddha image, he summoned craftsmen to make one of gold. It shone like heavenly gold and was five feet tall. At that time, Jambudvipa (Jambudvipa) had only two images. The story of King Ashoka's (Ashoka) brother leaving home and creating a stone chamber. The Sutra on Seeking Escape from Prison says: The king's brother, Shanyong, entered the mountains and saw ascetics practicing austerities to seek immortality. His mind was moved by desire and he could not succeed. He also thought to himself, 'How can a Shramana (monk) who enjoys practice be without desire?' When the king heard his brother's words, he increased his enjoyment of pleasures and planned to kill him in seven days. Because he was mindful of death, he had no affection. He spoke of impermanence and deeply generated faith and joy. Seeking to leave home, he attained the four fruits. The Biography of King Ashoka says: Because his brother did not enjoy the world, he ordered ghosts and spirits to create mountains and waters within the city, ten zhang (丈, a unit of length) high, cutting off people. He gave up his clothing and possessions to create a stone image, one zhang and six chi (尺, a unit of length) tall, and offered it in a cave. You (祐) note that the origin of painting images comes from

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自覺制。於是金石香纻鑄刻遂滋。皆所以摹影相好彷彿尊儀。及優填所造殆其神力所化乎。

釋迦留影在石室記

觀佛三昧云。龍王請佛常住池側。恐發噁心無由成道。神天又請願為一切。佛便索羅剎石窟于中止住。分身諸國普為說法。佛受龍請千五百歲石內現外。諸人天眾供養佛影。影亦說法。窟高一丈八尺深二十四步。石青白色。在那干訶那國。古仙薝蔔花林毒龍池側。青蓮泉北羅剎穴中。阿那斯山巖南。

祐尋。法身無形隨應而現。雖虛影霧瞹即是如來故。捨身龍鬼宣法天眾。是以經云。是諸化佛皆是真實。斯之謂乎。

阿育王造八萬四千塔(廢興相示)

佛與四眾循邑而行。有二童子沙中嬉戲見佛相好。大者以沙麨上佛缽中。小者隨喜因發願。得一天下一傘蓋王仍供諸佛。佛令阿難以沙安佛經行處。因授記之。後果生為王子名曰無憂。身大粗澀父不喜見。仍有大志專行征伐。地出兵甲所向皆伏。至於海際王崩嗣位。諸天灌頂神人欣慶。傳云。初拜王日鐵輪飛降王閻浮提。虛空地下各四十里神鬼臣屬。后示威嚴殺五百臣。燒殺諸女人號惡育王也。立㝹陀為大臣。即隨喜土者白王立獄城殺人入無免者。商主比丘為王說法。王生信敬斷前獄業受佛遙記。

譬喻經云。宮中四事

【現代漢語翻譯】 現代漢語譯本：於是，人們自覺地進行模仿和製造，金石、香纻等材質的雕刻品也隨之興盛。這些都是爲了摹擬佛的莊嚴相好和儀態，特別是優填王所造的佛像，幾乎是神力所化現的吧。

釋迦留影在石室記

《觀佛三昧經》中說：龍王邀請佛陀常住在水池邊，（龍王）擔心自己生起惡念而無法成就道業，神和天人也（為眾生）祈請佛陀常住世間。佛陀便要求羅剎（Rākṣasa，惡鬼）提供石窟，自己在其中止住，並分身到各個國家普遍說法。佛陀接受龍王的邀請，在一千五百年的時間裡，（佛陀的）身影在石窟內顯現於外，諸人天大眾供養佛影，佛影也為人說法。石窟高一丈八尺，深二十四步，石頭呈青白色，在那干訶那國（Nāgārahāra，古代地名），古仙人薝蔔花林（Campaka，一種花名）旁的毒龍池邊，青蓮泉（Utpala，青蓮花）北邊的羅剎穴中，阿那斯山（Anavatapta，無熱惱池）巖的南面。

祐（作者）尋思：法身無形，隨因緣而顯現。即使是虛幻的影像，也是如來的顯現。所以（佛陀）捨身度化龍鬼，為天眾宣說佛法。因此經中說：『這些化佛都是真實的。』說的就是這個道理吧。

阿育王（Aśoka，印度孔雀王朝國王）造八萬四千塔（廢興的因緣相續示現）

佛陀與四眾弟子在城邑中行走。有兩個童子在沙中嬉戲，看見佛陀的莊嚴相好。年長的童子用沙土做成米粉供養到佛的缽中，年幼的童子隨喜讚歎，因此發願，希望得到統治天下的傘蓋王位，並供養諸佛。佛陀讓阿難（Ānanda，佛陀的十大弟子之一）把沙土安置在佛陀經常行走的地方，並因此為他們授記。後來，年長的童子果然轉生為王子，名叫無憂（Aśoka），但他的身體粗糙醜陋，父親不喜歡他。但他有遠大的志向，專門從事征伐，所到之處，敵人都降伏。直到海邊，老國王駕崩，他繼承了王位。諸天為他灌頂，神人歡欣慶賀。傳說，在他登基的第一天，鐵輪（cakra，象徵王權的輪寶）從天而降，統治閻浮提（Jambudvīpa，我們所居住的這個世界），虛空和地下各四十里內的神鬼都臣服於他。後來，他殘暴地殺害了五百大臣，焚燒殺害了許多女人，因此被稱為惡育王。他任命㝹陀（一個大臣的名字）為大臣，此人就是當初隨喜沙土供養的童子。他建議國王建造監獄之城，凡是進入監獄的人沒有能免於被殺的。後來，一位商主比丘（bhikṣu，出家修行的男子）為國王說法，國王因此生起信心和敬意，停止了之前的監獄殺戮，並接受了佛陀遙遠的授記。

《譬喻經》中說：宮中有四件事……

【English Translation】 English version: Consequently, people consciously imitated and manufactured, and carvings made of gold, stone, fragrant hemp, and other materials flourished. These were all for imitating the Buddha's majestic features and demeanor, especially the Buddha image made by King Udayana (Udayana, an Indian king), which was almost a manifestation of divine power.

Record of Śākyamuni's Shadow Left in the Stone Chamber

The Sutra of Contemplating the Buddha Samadhi (Guan Fo Sanmei Jing) says: The Dragon King invited the Buddha to stay by the pond, fearing that he would develop evil thoughts and be unable to achieve enlightenment. The gods and devas (devas, gods) also requested the Buddha to stay in the world for the sake of all beings. The Buddha then asked the Rakshasa (Rākṣasa, a type of demon) for a stone cave to dwell in, and he manifested himself in various countries to preach the Dharma universally. The Buddha accepted the Dragon King's invitation, and for fifteen hundred years, his shadow appeared from within the stone cave to the outside. The multitudes of humans and devas made offerings to the Buddha's shadow, and the shadow also preached the Dharma. The stone cave was eighteen feet high and twenty-four steps deep, and the stone was bluish-white in color. It was located in the country of Nāgārahāra (Nāgārahāra, an ancient place name), next to the poisonous dragon pond near the ancient sage's Campaka (Campaka, a type of flower) flower forest, north of the Utpala (Utpala, blue lotus) spring, in the Rakshasa's cave, south of the Anavatapta (Anavatapta, a lake in Buddhist cosmology) mountain rock.

You (the author) pondered: The Dharma body is formless and appears according to conditions. Even a illusory image is a manifestation of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha). Therefore, (the Buddha) sacrificed himself to transform dragons and ghosts, and preached the Dharma to the devas. Thus, the sutra says: 'These manifested Buddhas are all real.' This is what it means.

King Aśoka (Aśoka, an Indian emperor of the Maurya Dynasty) built eighty-four thousand stupas (showing the causes and conditions of their rise and fall)

The Buddha walked with his fourfold assembly (monks, nuns, laymen, and laywomen) in the city. Two boys were playing in the sand, and they saw the Buddha's majestic features. The older boy made flour out of sand and offered it into the Buddha's bowl. The younger boy rejoiced and praised him, and therefore made a vow, hoping to obtain the umbrella-king position to rule the world and make offerings to all Buddhas. The Buddha asked Ānanda (Ānanda, one of the Buddha's ten great disciples) to place the sand in the places where the Buddha often walked, and therefore prophesied for them. Later, the older boy was indeed reborn as a prince named Aśoka, but his body was rough and ugly, and his father did not like him. But he had great ambitions and specialized in conquest. Wherever he went, the enemies surrendered. Until he reached the sea, the old king passed away, and he inherited the throne. The devas poured water on his head, and the gods rejoiced and celebrated. It is said that on the first day of his enthronement, the iron wheel (cakra, a wheel symbolizing royal power) descended from the sky and ruled Jambudvīpa (Jambudvīpa, the world we live in). The gods and ghosts within forty miles above and below the sky submitted to him. Later, he brutally killed five hundred ministers and burned and killed many women, so he was called the evil King Aśoka. He appointed 㝹陀 (name of a minister) as a minister, who was the boy who rejoiced in offering sand in the past. He suggested that the king build a prison city, and no one who entered the prison could escape being killed. Later, a merchant bhikṣu (bhikṣu, a Buddhist monk) preached the Dharma to the king, and the king therefore developed faith and reverence, stopped the previous prison killings, and received the Buddha's distant prophecy.

The Sutra of Parables (Piyu Jing) says: There are four things in the palace...

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常供二萬沙門。有沙彌名端正年十三。現通啖梵志二萬人令受佛化。傳云。王問道人。殺害非理如何得滅。答曰。惟有起塔供僧赦獄濟乏。又以神力手掩日光。作八萬四千道所照處起塔。即壞七大塔取捨利。從龍取寶篋莊嚴具。敕鬼神於此洲滿一億家可立一塔。即以月十五日月蝕時。同時立八萬四千塔人眾咸慶。阿育王既立塔已往雞雀寺。優波崛多將眷屬。從摩偷羅國飛來王所。次遍示佛遊行處皆立表塔。大弟子塔亦同供養。返上正殿燒香大請。即有三十萬比丘來集。又感賓頭盧手舉眉毛為王說法。我住犍陀摩羅山。同行萬羅漢王普供養滿億百千金。乃至衰老太子制約。送半庵羅果研破羹內僧中行之。便訖後世至第四世。王佞臣告王。欲令名德久存於世者。當壞諸塔先往雞雀寺。石師子吼王怖入城。遂壞僧坊殺害比丘。得沙門頭者賞之百金。時得道人化為多頭。募賞藏空牙齒塔神恨之。乃有女夫神排山迮王及以兵眾無不死者。孔雀之裔於此云殂。

祐尋。八萬塔緣乃懸記後事。廣長所說其驗已微。撰譜之始本論釋種。但塔興阿育備記佛氏。雖于文為繁而塔事備矣。

釋迦遺法終限相

雜阿含云。我滅度后百年。有優波崛多大作佛事。我以正法付屬人天。教法在世千歲不動。又告天帝四王。護持正法

過千歲后。非法出現惡風暴雨多諸災患。四方諸王殺害比丘破壞塔寺。餘十二年諸比丘眾來集中國。拘睒彌王生子難當。手似血涂身如甲冑。有天勇力五百臣子形相併同。一日雨血得紹王位。伐四惡王並戰殺盡王閻浮提。三藏比丘為王說法。生大信敬施僧無畏。種種供養滿十二年。以得利養不修三業。自嚴飾身離出家法。天龍惡念不復護衛。高唱是言卻後七日佛法當滅。至說戒日僧中斗諍。雖百千人惟一羅漢。三藏比丘不忍聞戒羅漢欲聞。弟子交諍遂相殺害於是略盡。諸天世人悲哀號哭。大地六動各各離散。拘睒彌王聞生懊惱。諸邪見人競破塔廟及害比丘。佛法索然一時頓滅。

法滅盡經具說滅相。謂樂俗衣及好服飾。飲酒炙肉畜八不凈等。

僧祐定以方等深密。因知三寶常住。常住之法理無興滅。興滅之來乃隨世緣業耳。晨離西隱不害千光之恒明也。

余以感通之道殆非人謀。神交理會如有恒準。前約終相斯乃一期。至於大歸不無出沒。如摩耶等經千五百歲。不凈觀法無聞於時。今雖行世學者未顯。或以為滅自有行用何妨常存。又云。佛度女人正法減半。修行八敬還復千年。此亦據行有顯晦耳。如來在世尚有不見聞者。何況滅后根鈍障厚誠為滅相。故經云。我凈土不毀而眾見燒盡。斯豈不據信解

明昧。故有興亡異途耶。又依善見論。佛法住世一萬年。五千年修道得三達智。后五千年修道不獲。然有剃髮袈裟相續。以斯通望經論互說增減不同。豈不隨人情所見也。又依入大乘論。佛以正法付賓頭盧羅睺羅等。十六大阿羅漢令住持佛法。又有九十九億諸阿羅漢親于佛前。受籌住壽護法不絕。諸大羅漢各有眷屬。在閻浮提及餘三方。天上為作福田護法住故(不明時候也)又依別傳。佛滅度后八百年中。師子國有大阿羅漢名為慶友。將欲滅度廣召四眾。佛以正法付囑迦葉乃至十六大阿羅漢。在於四洲天上住壽護法。乃至人壽減十歲時。刀丘劫起諸聖人等於時暫隱乃至人壽增一百歲時。聖人總出如前化導還復興顯。至人壽增六萬歲已。諸聖並集於閻浮提。收聚如來所有舍利。起一大塔七寶莊嚴。踴在空中諸阿羅漢。各禮佛塔作如是言。敬禮釋迦牟尼佛所有舍利。我等受佛遺囑護持正法。今時緣已盡所作已辦。我等今日奉辭涅槃。於是以願力故。空中化火滅無遺骸。如來舍利沒金剛際。爾時世界三寶名滅。至人壽七萬歲時。有七萬億數辟支佛出現。但現通化為世福田。如是乃至八萬歲彌勒下生。據此佛化時時相接也。

余以佛譜所修則異於恒。準俗中譜列。始起於三五。中流從派不一。佛則始於無始。表開元求道

【現代漢語翻譯】 現代漢語譯本：明與暗，所以才有興盛和衰亡的不同道路嗎？又根據《善見論》所說，佛法住世一萬年，前五千年修道可以獲得三達智（宿命智、天眼智、漏盡智），后五千年修道不能獲得三達智，但仍然有剃髮和穿著袈裟的僧侶相續不斷。以此來推斷，經論互相之間的說法有增有減的不同，難道不是隨著人們的情感和見解而變化的嗎？ 又根據《入大乘論》所說，佛陀將正法咐囑給賓頭盧（Piṇḍola，十六阿羅漢之一）、羅睺羅（Rāhula，佛陀之子）等十六大阿羅漢，讓他們住世護持佛法。又有九十九億諸阿羅漢親自在佛陀面前，接受佛陀給予的延續壽命的籌碼，護持佛法永不間斷。諸大阿羅漢各有眷屬，在閻浮提（Jambudvīpa，我們所居住的娑婆世界）及其他三方世界、天上為人間作福田，護持佛法住世（沒有明確說明時間）。 又根據其他傳記記載，佛陀滅度后八百年中，師子國（Siṃhala，今斯里蘭卡）有大阿羅漢名為慶友，將要滅度時廣召四眾弟子。佛陀將正法咐囑給迦葉（Kāśyapa，摩訶迦葉，佛陀十大弟子之一）乃至十六大阿羅漢，讓他們在四洲（四大部洲）天上住世護持佛法，乃至人間壽命減少到十歲時，刀兵劫（戰爭災難）興起，諸聖人等於此時暫時隱沒；乃至人間壽命增加到一百歲時，聖人全部出現，如先前一樣教化引導，佛法還復興盛顯現。到人間壽命增加到六萬歲時，諸聖人並集於閻浮提，收集如來所有的舍利，建造一座七寶莊嚴的大塔，聳立在空中，諸阿羅漢各自禮拜佛塔，說這樣的話：『敬禮釋迦牟尼佛（Śākyamuni Buddha）所有的舍利，我等接受佛陀的遺囑，護持正法，現在因緣已盡，所作已辦，我等今日奉辭涅槃。』於是以願力，空中化火，滅盡無遺骸，如來舍利沒入金剛際。爾時世界三寶（佛、法、僧）之名滅絕。到人間壽命七萬歲時，有七萬億數辟支佛（Pratyekabuddha，緣覺）出現，但現神通變化，為世間作福田。如此乃至八萬歲時，彌勒（Maitreya）下生。根據這些記載，佛的教化是時時相接的。 我認為佛譜的修撰不同於一般的規律。按照世俗中譜牒的排列，開始於三皇五帝，中間的流派傳承各不相同。而佛譜則開始於無始，表明開元求道的歷程。

【English Translation】 English version: Are light and darkness the reason why there are different paths of prosperity and decline? Furthermore, according to the Samantapāsādikā (善見論), the Buddha's Dharma will remain in the world for 10,000 years. For the first 5,000 years, those who cultivate the path can attain the three kinds of transcendental knowledge ( 三達智 : 宿命智 - knowledge of past lives, 天眼智 - divine eye, 漏盡智 - extinction of outflows). In the latter 5,000 years, cultivation will not lead to these attainments, but there will still be monks with shaved heads and wearing robes in continuous succession. Inferring from this, the differences in the scriptures and treatises, with their additions and subtractions, are they not changing according to people's emotions and views? Moreover, according to the Mahāyānasaṃgraha (入大乘論), the Buddha entrusted the true Dharma to Piṇḍola (賓頭盧, one of the Sixteen Arhats), Rāhula (羅睺羅, the Buddha's son), and other sixteen great Arhats, instructing them to remain in the world and uphold the Dharma. There are also ninety-nine billion Arhats who personally received from the Buddha the tokens to prolong their lives, protecting the Dharma without interruption. Each of these great Arhats has their own retinue, residing in Jambudvīpa (閻浮提, the world we live in) and the other three continents, as well as in the heavens, creating fields of merit for the human realm and upholding the Dharma (without specifying the time). According to other biographies, eight hundred years after the Buddha's Parinirvana, in Siṃhala (師子國, modern-day Sri Lanka), there was a great Arhat named Qingyou (慶友). When he was about to pass away, he widely summoned the fourfold assembly of disciples. The Buddha entrusted the true Dharma to Kāśyapa (迦葉, Mahākāśyapa, one of the Buddha's ten great disciples) and the sixteen great Arhats, instructing them to reside in the four continents (四大部洲) and the heavens, upholding the Dharma. Even when human lifespan decreases to ten years, and the kalpa of knives (刀兵劫, war and disaster) arises, these sages will temporarily disappear. When human lifespan increases to one hundred years, all the sages will appear, teaching and guiding as before, and the Buddha's Dharma will be restored and manifested. When human lifespan increases to sixty thousand years, all the sages will gather in Jambudvīpa, collecting all the relics of the Tathagata, building a great stupa adorned with seven treasures, towering in the sky. The Arhats will each bow to the stupa, saying: 'We pay homage to all the relics of Śākyamuni Buddha (釋迦牟尼佛). We have received the Buddha's entrustment to uphold the true Dharma. Now that the conditions are exhausted and our tasks are completed, we bid farewell to Nirvana today.' Then, by their power of vows, fire will appear in the sky, consuming them without leaving any remains, and the relics of the Tathagata will sink into the diamond realm. At that time, the names of the Three Jewels (三寶: Buddha, Dharma, Sangha) in the world will disappear. When human lifespan reaches seventy thousand years, seventy trillion Pratyekabuddhas (辟支佛, Self-Enlightened Ones) will appear, manifesting only their supernatural powers, creating fields of merit for the world. Thus, even until eighty thousand years, Maitreya (彌勒) will descend. According to these records, the Buddha's teachings are continuously connected. I believe that the compilation of the Buddha's genealogy differs from the usual rules. According to the arrangement of genealogies in the secular world, it begins with the Three Sovereigns and Five Emperors, and the lineages in the middle are different. But the Buddha's genealogy begins from beginningless time, indicating the journey of seeking the path from the beginning.

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之晨。末則終於無終。明化道之緣莫竭。由斯以言故釋尊流化訖於六萬之修齡。獨覺接統極千尺之嘉運也。然經律明相千年萬年。舉別情之所指。亦有符于滯結者。則祇桓去舍衛咫尺。佛住二十五年。城戶九億聞見三分之一。以斯例準豈不大通。

又釋氏之姓法俗兩緣。俗則猶居王位。北天烏場主等是也。道則橫滿大千遠通六萬。綿綿葛藟連綴與法俱存。故道被東川三被誅剪。雖云此滅余國仍存。然十六大聖億千無學。冥中弘護尋復興之。斯則滅不可滅殆非人謀。弘實可弘真歸聖力。止當憑準成教觀用相循。摧抑妄倒祛除業染。為功不已覆簣可期。背此悠悠終為虛往。故於譜末誡而序焉。

釋迦氏譜

【現代漢語翻譯】 現代漢語譯本： 黎明起始，最終歸於無終。闡明教化的因緣永不枯竭。由此而言，釋尊（釋迦牟尼佛的尊稱）流傳教化直至六萬歲的壽命終結。獨覺（不依師教，自己覺悟的人）接續統領，達到極高的美好境地。然而，經書和戒律明確地闡述了（佛法的）表相，即使是特別的情感所指向的，也有符合于停滯和糾結之處。例如，祇桓（祇樹給孤獨園的簡稱，是釋迦牟尼佛在世時重要的弘法場所）距離舍衛城（古印度城市名）很近，佛陀在那裡住了二十五年，城中九億戶人家中，有三分之一的人聽聞佛法。以此類推，難道不是非常通達嗎？

此外，釋迦氏（釋迦牟尼佛所在的種族）的姓氏在世俗和佛法兩方面都有因緣。在世俗方面，仍然有居於王位的，例如北天竺的烏場主等。在佛法方面，（佛法）橫向遍滿大千世界，遠及六萬年之久，綿延不絕，像葛藤一樣連線，與佛法一同存在。所以佛法傳到東方的四川，曾三次遭受誅滅和剪除。雖然說這裡滅絕了，但在其他國家仍然存在。而且，十六大阿羅漢（佛教中的聖者）和億千無學（已經達到最高修行境界的人），在暗中弘揚和護持佛法，最終使其復興。這說明滅是不可滅的，大概不是人為的力量所能左右的；弘揚是確實可以弘揚的，真正歸於聖人的力量。應該依據已經成就的教義，觀察其作用，互相遵循，摧毀壓制虛妄顛倒，去除業力的染污。堅持不懈地努力，終將取得成功。背離這些，悠悠度日，最終將一無所獲。所以在譜系的末尾，以此告誡並作為序言。

《釋迦氏譜》 English version: The beginning is at dawn, and the end concludes in no end. The causes and conditions of enlightening the path are inexhaustible. Therefore, Shakyamuni (尊稱 of Siddhartha Gautama) propagated his teachings until the end of his sixty thousand years of life. Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) continue to lead, reaching an extremely auspicious state. However, the sutras and precepts clearly explain the appearances (of the Dharma), and even what is pointed to by particular emotions may conform to stagnation and entanglement. For example, Jetavana (short for Jetavana Anathapindika's Monastery, an important place for the Buddha to propagate the Dharma during his lifetime) is very close to Shravasti (an ancient Indian city). The Buddha stayed there for twenty-five years, and one-third of the nine hundred million households in the city heard the Dharma. By this analogy, isn't it very thorough?

Furthermore, the Shakya (the clan of Siddhartha Gautama) lineage has connections in both secular and Dharma aspects. In secular terms, there are still those who hold royal positions, such as the lord of Udyana in the north. In terms of Dharma, (the Dharma) horizontally fills the entire great thousand world system, extending for sixty thousand years, continuously like kudzu vines, connected and coexisting with the Dharma. Therefore, when the Dharma was transmitted to eastern Sichuan, it was subjected to extermination and suppression three times. Although it is said that it was extinguished here, it still exists in other countries. Moreover, the sixteen great Arhats (saints in Buddhism) and billions of no-learners (those who have reached the highest state of practice) secretly propagate and protect the Dharma, eventually reviving it. This shows that extinction is inextinguishable, probably not something that can be controlled by human power; propagation is indeed propagable, truly returning to the power of the saints. One should rely on the teachings that have been accomplished, observe their function, follow each other, destroy and suppress falsehood and inversion, and remove the defilements of karma. Persisting in efforts without ceasing, success can be expected. Turning away from these, living aimlessly will ultimately lead to nothing. Therefore, at the end of the genealogy, this is used as a warning and as a preface.

'Genealogy of the Shakya Clan'

【English Translation】 English version: The beginning is at dawn, and the end concludes in no end. The causes and conditions of enlightening the path are inexhaustible. Therefore, Shakyamuni (尊稱 of Siddhartha Gautama) propagated his teachings until the end of his sixty thousand years of life. Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) continue to lead, reaching an extremely auspicious state. However, the sutras and precepts clearly explain the appearances (of the Dharma), and even what is pointed to by particular emotions may conform to stagnation and entanglement. For example, Jetavana (short for Jetavana Anathapindika's Monastery, an important place for the Buddha to propagate the Dharma during his lifetime) is very close to Shravasti (an ancient Indian city). The Buddha stayed there for twenty-five years, and one-third of the nine hundred million households in the city heard the Dharma. By this analogy, isn't it very thorough?

Furthermore, the Shakya (the clan of Siddhartha Gautama) lineage has connections in both secular and Dharma aspects. In secular terms, there are still those who hold royal positions, such as the lord of Udyana in the north. In terms of Dharma, (the Dharma) horizontally fills the entire great thousand world system, extending for sixty thousand years, continuously like kudzu vines, connected and coexisting with the Dharma. Therefore, when the Dharma was transmitted to eastern Sichuan, it was subjected to extermination and suppression three times. Although it is said that it was extinguished here, it still exists in other countries. Moreover, the sixteen great Arhats (saints in Buddhism) and billions of no-learners (those who have reached the highest state of practice) secretly propagate and protect the Dharma, eventually reviving it. This shows that extinction is inextinguishable, probably not something that can be controlled by human power; propagation is indeed propagable, truly returning to the power of the saints. One should rely on the teachings that have been accomplished, observe their function, follow each other, destroy and suppress falsehood and inversion, and remove the defilements of karma. Persisting in efforts without ceasing, success can be expected. Turning away from these, living aimlessly will ultimately lead to nothing. Therefore, at the end of the genealogy, this is used as a warning and as a preface.

'Genealogy of the Shakya Clan'

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