T50n2042_阿育王傳

大正藏第 50 冊 No. 2042 阿育王傳

No. 2042

阿育王傳卷第一

西晉安息三藏安法欽譯

本施土緣

歸命一切智婆伽婆。住王舍城迦蘭陀竹林。爾時世尊日時已到。著衣持缽將諸比丘前後圍繞。向王舍城次行乞食。說者曰。

不動如金山　　容豫如象王　圓足如滿月　　比丘眾圍繞　詣王舍大城　　威儀甚庠序

乃至到城足躡門閫。大地即時六返震動。說者曰。

海以莊嚴地　　山城亦復然　牟尼足躡閫　　一切皆踴沒　如是入城時　　男女生凈信　城中悉變動　　如風吹海浪　皆出和雅聲　　世間未曾有　當佛入城時　　丘墟悉平整　無諸砂礫　　荊棘糞穢　　皆沒于地　盲視聾聽　　啞言躄申　　狂者得心　貧窮得財　　疾病得愈　　一切眾樂　不鼓自鳴　　寶器相扣　　出種種音　佛光普照　　如百千日　　明徹內外　皆如金色　　所放光明　　映蔽日月　照于眾生　　鬱蒸涼樂　　譬如栴檀　涂彼熱病　　無不消滅

爾時世尊與阿難在巷中。行見二小兒。一名德勝是上族姓子。二名無勝是次族姓子。弄土而戲以土為城。城中復作舍宅倉儲。以土為麨著于倉中。此二小兒見佛三十二大人之

【現代漢語翻譯】現代漢語譯本大正藏第 50 冊 No. 2042 《阿育王傳》

No. 2042

《阿育王傳》卷第一

西晉安息三藏安法欽譯

本施土緣

歸命一切智婆伽婆（Bhagavan，世尊）。世尊住在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana）。當時，世尊時辰已到，穿好衣服，拿著缽，帶領著眾多比丘前後圍繞，向王舍城依次乞食。說者說：

『不動如金山，容豫如象王，圓足如滿月，比丘眾圍繞，詣王舍大城，威儀甚庠序。』

乃至到達城門，腳踩門檻時，大地立刻六次震動。說者說：

『海以莊嚴地，山城亦復然，牟尼（Muni，指佛陀）足躡閫，一切皆踴沒，如是入城時，男女生凈信，城中悉變動，如風吹海浪，皆出和雅聲，世間未曾有，當佛入城時，丘墟悉平整，無諸砂礫，荊棘糞穢，皆沒于地，盲視聾聽，啞言躄申，狂者得心，貧窮得財，疾病得愈，一切眾樂，不鼓自鳴，寶器相扣，出種種音，佛光普照，如百千日，明徹內外，皆如金色，所放光明，映蔽日月，照于眾生，鬱蒸涼樂，譬如栴檀，涂彼熱病，無不消滅。』

當時，世尊與阿難（Ānanda）在巷中行走，看見兩個小兒。一個名叫德勝，是上等族姓的兒子；一個名叫無勝，是次等族姓的兒子。他們正在玩泥土遊戲，用泥土做成城，城中又做成舍宅和倉儲，用泥土做成炒麵放在倉中。這兩個小兒看見佛陀三十二大丈夫相。

【English Translation】 English version Taisho Tripitaka Volume 50, No. 2042, Biography of King Ashoka

No. 2042

Biography of King Ashoka, Volume 1

Translated by An Faqin of Anxi (Parthia) during the Western Jin Dynasty

The Karma of Offering Earth

I take refuge in the Bhagavan (Bhagavan, the World-Honored One), the all-knowing one. The World-Honored One was residing in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rajagṛha (Rājagṛha). At that time, the World-Honored One, when the time had come, put on his robes, held his bowl, and, surrounded by many Bhikshus (monks) before and behind, proceeded to beg for food in Rajagṛha in due order. The speaker said:

'Immovable as a golden mountain, dignified as an elephant king, round and full as the full moon, surrounded by a multitude of Bhikshus, approaching the great city of Rajagṛha, with exceedingly orderly demeanor.'

And so, upon arriving at the city and stepping on the threshold of the gate, the earth immediately shook six times. The speaker said:

'The sea adorns the earth, and so does the mountain city. When the Muni (Muni, referring to the Buddha) steps on the threshold, everything surges and submerges. Thus, upon entering the city, men and women generate pure faith. The city is entirely transformed, like waves blown by the wind on the sea, all emitting harmonious sounds, unprecedented in the world. When the Buddha enters the city, the ruins are all leveled, without any sand or gravel, thorns, or filth, all submerged in the earth. The blind see, the deaf hear, the mute speak, the crippled stretch, the mad regain their minds, the poor gain wealth, the sick are healed, all kinds of music play without being struck, precious instruments knock against each other, emitting various sounds. The Buddha's light shines everywhere, like hundreds of thousands of suns, illuminating inside and out, all like gold. The light emitted obscures the sun and moon, illuminating all beings, making the hot and humid cool and pleasant, like sandalwood applied to a fever, which invariably disappears.'

At that time, the World-Honored One and Ānanda (Ānanda) were walking in an alley when they saw two small children. One was named De Sheng (Virtue Victory), the son of a high-ranking family; the other was named Wu Sheng (No Victory), the son of a lower-ranking family. They were playing in the dirt, making a city out of earth, and inside the city, they made houses and storehouses, and they put flour made of earth into the storehouses. These two children saw the thirty-two marks of a great man on the Buddha.

相莊嚴其身。放金色光照城內外。皆作金色無不明徹。見已歡喜。德勝於是掬倉中土名為麨者奉上世尊。無勝在傍合掌隨喜。德勝於是說偈贊曰。

大悲無師覺　　圓光顯照身　強顏生敬信　　以土施如來　稽首於世尊　　已斷生死者

爾時德勝童子。施土已訖而發願言。使我將來蓋於天地。復說偈供養。說者曰。

佛知彼小兒　　心念發正愿　以勝福田故　　必獲于大果　大悲救世者　　即時受彼土　使其心歡喜　　以種王業緣

爾時世尊即便微笑。阿難長跪合掌白佛言。世尊。佛不以無緣而笑。何因緣故現於微笑。爾時阿難便作偈言。

斷憂憍慢者　　世界中最上　終不無因緣　　現珂藕根齒　如雲出雷音　　牛王眼相者　愿說施土報　　及與微笑事

佛告阿難。如是如是阿難佛不無緣而微笑也。汝今見是二小兒不也。已見世尊。佛言我若涅槃百年之後。此小兒者當作轉輪聖王四分之一。于花氏城作政法王號阿恕伽。分我舍利而作八萬四千寶塔饒益眾生。

爾時世尊即說偈言。

今吾滅度后　　有王阿恕伽　名稱廣流佈　　莊嚴吾舍利　遍滿閻浮提　　人天所供養　以少土施緣　　受是大果報

佛說偈已便以此。土授與阿難。使涂如來經

【現代漢語翻譯】現代漢語譯本他以莊嚴的形象顯現自身，放出金色的光芒照亮城市內外，一切都變成金色，明亮而透徹。看到這景象，人們都非常歡喜。德勝（Desheng）於是從糧倉中捧起一把泥土，名為麨（chao），奉獻給世尊（Shizun）。無勝（Wusheng）在旁邊合掌，隨喜讚歎。德勝於是說偈頌讚道：

『大悲無師自覺悟，圓滿光芒照耀身，勉強自己生敬信，以泥土布施如來。稽首頂禮於世尊，您已斷絕生死苦。』

當時，德勝童子佈施泥土完畢后，發願說：『使我將來覆蓋于天地。』又說偈頌供養。說者說：

『佛陀知曉這小兒，心中所念發正愿，因為殊勝福田之故，必定獲得廣大的果報。大悲救世的佛陀，即時接受他的泥土，使他內心生起歡喜，以此種下王業的因緣。』

當時，世尊（Shizun）便微笑起來。阿難（Ananda）長跪合掌，對佛陀說：『世尊，佛陀不會無緣無故地微笑，是什麼因緣讓您現出微笑呢？』當時阿難便作偈頌說：

『斷除憂愁與驕慢者，您是世界中最尊上，終究不會無有因緣，顯現潔白如藕根的牙齒。如同雲中發出雷鳴聲，擁有牛王般眼睛相好者，愿您解說佈施泥土的果報，以及您微笑的緣由。』

佛陀告訴阿難（Ananda）：『是的，是的，阿難，佛陀不會無緣無故地微笑。你現在看到這兩個小兒了嗎？』阿難回答：『已經看到了，世尊。』佛陀說：『我如果涅槃（Nirvana）百年之後，這個小兒將會成為轉輪聖王（cakravarti-raja）的四分之一，在花氏城（Huashi cheng）作為政法王，名為阿恕伽（Ashu Jia）。他將分我的舍利（sarira），建造八萬四千座寶塔，饒益眾生。』

當時世尊（Shizun）即說偈頌道：

『如今我滅度之後，將有國王阿恕伽，他的名稱廣為流佈，莊嚴供養我的舍利，遍滿整個閻浮提（Jambudvipa），為人天所供養，以少量泥土布施的因緣，獲得如此廣大的果報。』

佛陀說完偈頌后，便將這些泥土交給阿難（Ananda），讓他塗抹如來的經典。

【English Translation】 English version He adorned his body with majesty, emitting golden light that illuminated the city inside and out, turning everything golden, bright, and clear. Seeing this, everyone rejoiced. Desheng (Virtue Victory) then scooped up a handful of earth from the granary, called chao (coarse grain), and offered it to the World-Honored One (Shizun). Wusheng (No Victory) stood by, joining his palms in reverence and rejoicing. Desheng then spoke a verse of praise:

'Great compassion, self-awakened without a teacher, Perfect light illuminates your body, Forcing myself to generate respect and faith, I offer earth to the Tathagata. I bow my head to the World-Honored One, You who have severed the cycle of birth and death.'

At that time, the boy Desheng, having finished offering the earth, made a vow, saying, 'May I in the future cover the heavens and the earth.' He then spoke a verse of offering. The speaker said:

'The Buddha knows this child, His mind thinking and making a correct vow, Because of the supreme field of merit, He will surely obtain a great result. The greatly compassionate savior of the world, Immediately accepted his earth, Causing his heart to rejoice, Planting the cause for a kingly destiny.'

At that time, the World-Honored One (Shizun) smiled. Ananda (Ananda) knelt on one knee, joined his palms, and said to the Buddha, 'World-Honored One, the Buddha does not smile without a reason. What is the cause and condition for you to show a smile?' At that time, Ananda then spoke a verse, saying:

'The one who has cut off sorrow and pride, You are the most supreme in the world, Ultimately, there is no cause without a reason, For showing teeth as white as lotus roots. Like thunder coming from the clouds, The one with the eyes of a bull king, May you explain the reward for offering earth, And the reason for your smile.'

The Buddha told Ananda (Ananda), 'So it is, so it is, Ananda, the Buddha does not smile without a reason. Do you see these two children now?' Ananda replied, 'I have seen them, World-Honored One.' The Buddha said, 'If I enter Nirvana (Nirvana) a hundred years from now, this child will become a quarter of a Universal Wheel-Turning King (cakravarti-raja), ruling as a righteous king in Huashi City (Huashi cheng), named Ashu Jia (Ashu Jia). He will divide my relics (sarira) and build eighty-four thousand precious pagodas, benefiting sentient beings.'

At that time, the World-Honored One (Shizun) then spoke a verse, saying:

'Now, after my extinction, There will be a king named Ashu Jia, His name will be widely spread, Adorning and offering my relics, Filling the entire Jambudvipa (Jambudvipa), Worshipped by humans and gods, By the cause of offering a small amount of earth, He will receive such a great reward.'

After the Buddha spoke the verse, he gave this earth to Ananda (Ananda), instructing him to smear it on the Tathagata's scriptures.

行之地因作是言。阿難。頻婆娑羅王子名阿阇世。阿阇世子名優陀那拔陀羅。優陀那拔陀羅子名文荼。文荼子名烏耳。烏耳子名莎破羅。莎破羅子名兜羅貴之。兜羅貴之子名莎呵蔓荼羅。莎呵蔓荼羅子名波斯匿。波斯匿子名難陀。難陀子名頻頭莎羅王。花氏城頻頭莎羅子名宿尸魔時。瞻婆羅國有婆羅門生一女寶。相師占言。必為王后為王寵愛。當生二寶子。一者當作轉輪聖王王四分之一。二者出家當得羅漢。婆羅門聞極大歡喜。便將是女至花氏城。眾寶瓔珞以莊嚴之。嫁與頻頭莎羅王為妻。王即納娶置於後宮。宮中妃后皆生嫉心而作念言。王必愛重薄賤我等。當教賤業令王惡之。遂便教使善解剃除鬚髮。伺王眠時令為王剃鬚。王眠覺已語言。當爲我剃鬚。答言已剃。王即以鏡自照。知須剃竟即語之言。汝欲得何愿。答言唯求與王交會。王言我是剎利。汝身卑賤何由交會。女答王言我非下賤。我是婆羅門女。婆羅門本以我與王為妻。宮人妒嫉教我賤業。王即語之自今已后莫為此事。遂便立作第一夫人。共相愛樂而生一子。母言我憂患盡除。即為作字名阿恕伽。阿恕伽者(晉言無憂)復生一子名為盡憂。阿恕伽身體粗澀父不愛念。頻頭莎羅亦于諸妃多生子息。集諸相師相諸子等。有一相師名賓陵伽婆嗟。王語此相師佔我諸

【現代漢語翻譯】現代漢語譯本：行之地因此說了這番話：『阿難，頻婆娑羅（Bimbisara）王子名叫阿阇世（Ajatasattu）。阿阇世的兒子名叫優陀那拔陀羅（Udayanabhadra）。優陀那拔陀羅的兒子名叫文荼（Munda）。文荼的兒子名叫烏耳（Unna）。烏耳的兒子名叫莎破羅（Susunaga）。莎破羅的兒子名叫兜羅貴之（Kalasoka）。兜羅貴之的兒子名叫莎呵蔓荼羅（Sahamandala）。莎呵蔓荼羅的兒子名叫波斯匿（Pasenadi）。波斯匿的兒子名叫難陀（Nanda）。難陀的兒子名叫頻頭莎羅王（Bimbisara）。』在花氏城（Pataliputra），頻頭莎羅的兒子名叫宿尸魔（Susima）。當時，瞻婆羅國（Campā）有一個婆羅門生了一個女兒，非常珍貴。相士占卜說：『她必定會成為王后，得到國王的寵愛，並且會生下兩個珍貴的兒子。其中一個會成為轉輪聖王，統治四分之一的天下；另一個會出家修行，證得阿羅漢果。』婆羅門聽了非常高興，便帶著這個女兒來到花氏城，用各種珍寶瓔珞裝飾她，將她嫁給頻頭莎羅王為妻。國王便接納了她，安置在後宮。宮中的妃子們都心生嫉妒，心想：『國王一定會更加寵愛她，輕賤我們。不如教她一些低賤的技藝，讓國王厭惡她。』於是便教她學會剃除鬚髮。趁國王睡覺的時候，讓她為國王剃鬚。國王醒來后，問她是否要為他剃鬚，她回答說已經剃完了。國王便拿起鏡子照看，發現鬚髮已經剃乾淨了，便對她說：『你想要什麼願望？』她回答說：『只求能與國王交合。』國王說：『我是剎帝利，你的身份卑賤，怎麼能與我交合呢？』女子回答說：『我不是**，我是婆羅門女。婆羅門本來就是把我許配給國王為妻的。是宮中的人嫉妒我，才教我做這些低賤的事情。』國王便對她說：『從今以後不要再做這些事情了。』於是便立她為第一夫人，彼此相愛，生了一個兒子。母親說：『我的憂患都消除了。』便為他取名為阿恕伽（Asoka），阿恕伽的意思是『無憂』。後來又生了一個兒子，名叫盡憂。阿恕伽的身體粗糙，父親不喜愛他。頻頭莎羅王也與其他的妃子生了很多兒子，便召集了相士來為這些兒子看相。其中有一個相士名叫賓陵伽婆嗟（Pingalavatsa）。國王對這位相士說：『你為我占卜這些

【English Translation】 English version: He, proceeding on his way, spoke thus: 'Ananda, the prince of Bimbisara (Bimbisara), was named Ajatasattu (Ajatasattu). The son of Ajatasattu was named Udayanabhadra (Udayanabhadra). The son of Udayanabhadra was named Munda (Munda). The son of Munda was named Unna (Unna). The son of Unna was named Susunaga (Susunaga). The son of Susunaga was named Kalasoka (Kalasoka). The son of Kalasoka was named Sahamandala (Sahamandala). The son of Sahamandala was named Pasenadi (Pasenadi). The son of Pasenadi was named Nanda (Nanda). The son of Nanda was named King Bimbisara (Bimbisara).' In Pataliputra (Pataliputra), the son of Bimbisara was named Susima (Susima). At that time, in the country of Campā (Campā), a Brahmin had a daughter, who was very precious. A fortune-teller predicted: 'She will surely become a queen, favored by the king, and will bear two precious sons. One will become a Chakravarti (Chakravarti) king, ruling a quarter of the world; the other will renounce the world and attain the state of Arhat (Arhat).' The Brahmin was overjoyed upon hearing this and brought his daughter to Pataliputra, adorned her with various jewels and ornaments, and married her to King Bimbisara. The king accepted her and placed her in the harem. The concubines in the palace became jealous and thought: 'The king will surely favor her more and despise us. Let's teach her some lowly skills to make the king dislike her.' So they taught her how to shave hair and beards. Taking advantage of the king's sleep, they had her shave his beard. When the king woke up, he asked if she was going to shave him, and she replied that it was already done. The king then looked in the mirror and, seeing that his beard was shaved clean, said to her: 'What wish do you desire?' She replied: 'I only wish to have intercourse with the king.' The king said: 'I am a Kshatriya (Kshatriya), and you are of low status, how can you have intercourse with me?' The woman replied: 'I am not a **. I am a Brahmin's daughter. The Brahmin originally betrothed me to the king. It was the people in the palace who were jealous of me and taught me to do these lowly things.' The king then said to her: 'From now on, do not do these things again.' So he made her his first queen, and they loved each other and had a son. The mother said: 'My worries are all gone.' So she named him Asoka (Asoka), which means 'without sorrow.' Later, she had another son named Vigatashoka. Asoka's body was rough, and his father did not love him. King Bimbisara also had many sons with other concubines, so he gathered fortune-tellers to examine these sons. One of the fortune-tellers was named Pingalavatsa (Pingalavatsa). The king said to this fortune-teller: 'Tell me the fortunes of these

子誰中為王。相師答言王將諸子向金地園就彼相之。王與諸子至金地園中。母敕阿恕伽言。今王相子于金地園汝亦可往。阿恕伽言王不愛我何為至彼。母復告言汝當必去。阿恕伽言我去。之後送食與我即辭而去。出花氏城見輔相子羅提掘多。羅提掘多問阿恕伽言。欲何處去。答言。王集諸子詣金地園我今欲往。爾時掘多乘一老象語阿恕伽言可乘此象。阿恕伽即乘此象向金地園。即到園所從象而下。于諸子邊在地而坐。諸子皆食種種肴膳。阿恕伽食粳米飯。盛以瓦器用酪和之渴則飲水。王語相師言和上愿相諸子。我死之後誰中為王。相師念言阿恕伽者必應為王。我答王言彼應王者。王不愛之必當殺我。便答王言不中說名字可說形相。其所服用事第一者相應為王。諸王子等各各自以。乘第一乘坐第一坐。食第一食用第一器飲第一漿。阿恕伽念言我應為王。所以者何。像為第一乘。地為第一座。粳米第一飯。瓦器為第一盛。酪為第一味。水為第一漿。以是義故我應為王。相師相已。王將諸子還入城中。相師語阿恕伽母言。阿恕伽必得為王。母語相師言且莫複道。並遠藏避如護身命。待阿恕伽得紹王位汝可來出。頻頭莎羅王以得叉尸羅城叛逆不順。即遣阿恕伽往討彼國。唯與四兵不與刀杖。時阿恕伽受命即出華氏之城。左右人

【現代漢語翻譯】現代漢語譯本：國王想知道他的哪個兒子可以繼承王位。相師回答說：『請國王帶所有兒子去金地園，我在那裡為他們相面。』國王就帶著兒子們去了金地園。王后私下告訴阿恕伽（A恕伽，人名）說：『現在國王要在金地園給兒子們相面，你也去吧。』阿恕伽說：『國王不喜歡我，我為什麼要去那裡？』王后又勸他說：『你一定要去。』阿恕伽說：『我去可以，之後要送食物給我。』說完就告辭離開了花氏城（花氏城，地名），遇到了輔相的兒子羅提掘多（羅提掘多，人名）。羅提掘多問阿恕伽：『你要去哪裡？』阿恕伽回答說：『國王召集所有兒子去金地園，我現在要去那裡。』當時，羅提掘多正騎著一頭老象，就對阿恕伽說：『你可以騎這頭象去。』阿恕伽就騎著這頭象前往金地園，到達后從象上下來，在眾王子旁邊坐在地上。王子們都吃著各種美味佳餚，而阿恕伽只吃用瓦器盛的粳米飯，用酪調和著，渴了就喝水。國王對相師說：『和上（和上，對僧侶的尊稱），請給我的兒子們相面，我死後誰可以繼承王位？』相師心想：『阿恕伽必定會成為國王。如果我直接告訴國王是他，國王不喜歡他，肯定會殺了我。』於是回答國王說：『不方便直接說名字，只能說他的形貌和所用之物。誰所用的東西是最好的，誰就適合當國王。』王子們各自拿出自己最好的乘坐的車輛，最好的座位，最好的食物，最好的餐具，最好的飲料。阿恕伽心想：『我應該成為國王。』為什麼呢？因為像是最好的乘坐工具，地是最好的座位，粳米是最好的飯食，瓦器是最好的盛器，酪是最好的味道，水是最好的飲料。因為這些原因，我應該成為國王。』相師相面完畢，國王帶著兒子們返回城中。相師告訴阿恕伽的母親說：『阿恕伽必定會成為國王。』母親對相師說：『你先不要再說了，要遠遠地躲藏起來，像保護自己的生命一樣。等阿恕伽繼承王位后，你再出來。』頻頭莎羅王（頻頭莎羅王，人名）得知得叉尸羅城（得叉尸羅城，地名）叛亂不服，就派遣阿恕伽前去征討，只給了他四種兵，沒有給他刀劍武器。當時，阿恕伽接受命令后就離開了花氏城，身邊的人...

【English Translation】 English version: The king wanted to know which of his sons would be king. The physiognomist replied, 'Please take all your sons to the Golden Earth Garden, and I will examine their faces there.' The king took his sons to the Golden Earth Garden. The queen secretly told Ashoka (Ashoka, a personal name), 'Now the king is going to examine the faces of his sons in the Golden Earth Garden, you should go too.' Ashoka said, 'The king doesn't like me, why should I go there?' The queen persuaded him again, 'You must go.' Ashoka said, 'I can go, but you must send me food afterwards.' After saying that, he bid farewell and left the Flower City (Flower City, a place name), and met the son of the assistant minister, Ratnagupta (Ratnagupta, a personal name). Ratnagupta asked Ashoka, 'Where are you going?' Ashoka replied, 'The king has summoned all his sons to the Golden Earth Garden, and I am going there now.' At that time, Ratnagupta was riding an old elephant, so he said to Ashoka, 'You can ride this elephant.' Ashoka rode the elephant to the Golden Earth Garden, got off the elephant after arriving, and sat on the ground next to the princes. The princes were eating all kinds of delicacies, while Ashoka only ate japonica rice in a pottery bowl, mixed with ghee, and drank water when he was thirsty. The king said to the physiognomist, 'Reverend (Reverend, an honorific title for monks), please examine the faces of my sons, who can inherit the throne after my death?' The physiognomist thought to himself, 'Ashoka will definitely become the king. If I tell the king directly that it is him, the king doesn't like him and will definitely kill me.' So he replied to the king, 'It is not convenient to say the name directly, I can only say his appearance and the things he uses. Whoever uses the best things is suitable to be the king.' The princes each took out their best vehicles, best seats, best food, best utensils, and best drinks. Ashoka thought to himself, 'I should be the king.' Why? Because the elephant is the best vehicle, the ground is the best seat, japonica rice is the best food, the pottery bowl is the best container, ghee is the best taste, and water is the best drink. For these reasons, I should be the king.' After the physiognomist finished examining the faces, the king took his sons back to the city. The physiognomist told Ashoka's mother, 'Ashoka will definitely become the king.' The mother said to the physiognomist, 'Don't say it anymore, hide far away, like protecting your own life. Wait until Ashoka inherits the throne, then you can come out.' King Bindusara (King Bindusara, a personal name) learned that Taxila City (Taxila City, a place name) had rebelled and refused to obey, so he sent Ashoka to conquer it, only giving him four kinds of soldiers, without giving him swords and weapons. At that time, Ashoka left Flower City after receiving the order, and the people around him...

言無有刀杖。如何得共怨敵鬥戰。阿恕伽言我有福力應為王者。所須刀杖自然當有。作是語已地神開地授刀杖與。遂便前進四兵圍繞到得叉尸羅國。國中人民聞阿恕伽來自然歸伏。莊嚴城地平治道路。各各持瓶盛滿中物以花覆上名為吉瓶。以現伏相。半由旬迎而作是言。我不叛于王亦不叛王子。唯逆王邊諸惡臣耳。供養恭敬隨從入城。人民調順還來歸國。王復遣阿恕伽罰佉沙國。彼國人民承迎調順如前無異。既調順已即還本國。有二大力士親近阿恕伽。阿恕伽即與二人封邑。天神爾時即護國土。天神作是唱言慎莫叛逆。何以故阿恕伽應為轉輪王王四分之一。漸漸征罰四海之內悉皆歸伏。阿恕伽兄名蘇深摩者方入花氏城。第一輔臣復欲出城。道中相逢。輔臣頭禿落。蘇深摩戲笑故以手打輔臣頭。輔相念言此王子者未紹王位。便用權勢驅我頭上。若紹王位必當以刀而斬我首。即向五百輔相說蘇深摩過狀言不中為王。唯阿恕伽者相師記言當作轉輪聖王四分之一。我等諸臣應共立之。后得叉尸羅國為惡臣所教復還叛逆。王即遣蘇深摩往彼討之。蘇深摩到不能令彼人民調順。頻頭莎羅王聞其不能調伏彼國。即生疾病便敕諸臣喚蘇深摩以為太子。令阿恕伽而往討罰。時輔臣為其作計。便以黃物涂阿恕伽身。以羅叉汁洗盛而棄之。詐

【現代漢語翻譯】現代漢語譯本：『言語中沒有刀劍棍棒，如何能與怨敵戰鬥呢？』阿恕伽（Aśoka，人名，意為'無憂王'）說：『我有福德和力量，應當成為國王，所需的刀劍棍棒自然會有。』說完，地神裂開地面，授予他刀劍棍棒。於是阿恕伽率領四種軍隊，包圍了得叉尸羅國（Takṣaśilā，古印度城市名）。城中百姓聽說阿恕伽到來，自然歸順。他們裝飾城池，平整道路，各自拿著裝滿物品、用鮮花覆蓋的瓶子，稱為吉祥瓶，以此表示臣服。在半由旬（約合今天的4-7英里）的地方迎接阿恕伽，並說：『我們不背叛國王，也不背叛王子，只是反對國王身邊的那些惡臣。』他們供養、恭敬阿恕伽，跟隨他進入城中。百姓順從調和，阿恕伽便返回本國。國王又派遣阿恕伽去征討佉沙國（Khasa，古代國家名）。該國百姓的迎接和順從與之前一樣。平定之後，阿恕伽就返回本國。有兩位大力士親近阿恕伽，阿恕伽就將封邑賜予他們。天神這時護衛國土，天神唱言：『謹慎，不要叛逆！』為什麼呢？因為阿恕伽應當成為轉輪王（Cakravartin，擁有統治世界的理想君主）的四分之一。他逐漸征討，四海之內都歸順了他。阿恕伽的哥哥名叫蘇深摩（Susima，人名），當時正進入花氏城（Pāṭaliputra，古印度城市名）。第一輔臣正要出城，在路上相遇。輔臣的頭頂禿了，蘇深摩戲弄他，用手打輔臣的頭。輔臣心想：『這個王子還沒繼承王位，就用權勢欺辱我。如果他繼承王位，一定會用刀砍我的頭。』於是他向五百位輔臣述說蘇深摩的過錯，說他不適合當國王，只有阿恕伽，相師預言他會成為轉輪聖王的四分之一，我們這些臣子應該共同擁立他。後來，得叉尸羅國被惡臣教唆，再次叛逆。國王就派遣蘇深摩前去討伐。蘇深摩到達后，不能使當地百姓順從。頻頭莎羅王（Bindusara，孔雀王朝國王）聽說他不能平定該國，就生了病，於是命令眾臣召見蘇深摩，想立他為太子，讓阿恕伽前去討伐。這時，輔臣為阿恕伽設計，用黃色的東西塗抹阿恕伽的身體，用羅叉汁（一種紅色染料）洗滌，然後丟棄。這是個計謀。

【English Translation】 English version: 『There are no swords or staffs in words. How can one fight with enemies?』 Aśoka (Aśoka, a name meaning 'without sorrow') said, 『I have merit and power, and I should become a king. The swords and staffs needed will naturally be available.』 After saying this, the earth goddess split the ground and granted him swords and staffs. Then Aśoka led four types of troops, surrounding the country of Takṣaśilā (Takṣaśilā, an ancient Indian city). When the people in the city heard that Aśoka had arrived, they naturally surrendered. They decorated the city, leveled the roads, and each held a bottle filled with objects and covered with flowers, called auspicious bottles, to show their submission. They greeted Aśoka half a Yojana (approximately 4-7 miles today) away and said, 『We do not betray the king, nor do we betray the prince, but only oppose those evil ministers around the king.』 They offered and respected Aśoka, and followed him into the city. The people were obedient and harmonious, and Aśoka returned to his country. The king then sent Aśoka to conquer the country of Khasa (Khasa, an ancient country). The people of that country welcomed and obeyed him as before. After pacifying it, Aśoka returned to his country. Two strong men became close to Aśoka, and Aśoka granted them fiefs. At this time, the gods protected the country, and the gods sang, 『Be careful, do not rebel!』 Why? Because Aśoka should become one-fourth of a Cakravartin (Cakravartin, an ideal monarch who rules the world). He gradually conquered, and all within the four seas submitted to him. Aśoka's brother was named Susima (Susima, a name), who was entering the city of Pāṭaliputra (Pāṭaliputra, an ancient Indian city). The first minister was about to leave the city and met him on the road. The minister's head was bald, and Susima teased him and hit the minister's head with his hand. The minister thought, 『This prince has not yet inherited the throne, but he is already using his power to humiliate me. If he inherits the throne, he will surely cut off my head with a sword.』 So he told five hundred ministers about Susima's faults, saying that he was not suitable to be king, only Aśoka, the diviner predicted that he would become one-fourth of a Cakravartin, and we ministers should jointly support him. Later, the country of Takṣaśilā was instigated by evil ministers and rebelled again. The king then sent Susima to conquer it. After Susima arrived, he could not make the local people obey. King Bindusara (Bindusara, a Mauryan king) heard that he could not pacify the country, and he became ill, so he ordered the ministers to summon Susima, intending to make him the crown prince, and let Aśoka go to conquer it. At this time, the minister devised a plan for Aśoka, smearing Aśoka's body with yellow things, washing it with lac juice (a red dye), and then discarding it. This was a scheme.

稱阿恕伽得吐血病不任征罰。爾時頻頭莎羅王。疾病唯篤余命無幾。輔相莊嚴阿恕伽已而白王言。請當並立阿恕伽為王以理國事。蘇深摩來當還廢之。阿恕伽念言我若有福德力應為王者。天當以天繒結我頂上。作是語已應言即結。王見阿恕伽天繒結頂。極大瞋恚沸血從面出而便命終。立阿恕伽為王羅提掘多作第一輔相。蘇深摩聞父王命終阿恕伽得立為王。心生忿怒還花氏城。阿恕伽聞蘇深摩來。嚴備一大力士置第一門下。第二力士置第二門下。第三力士置第三門下。置羅提掘多東門之下。阿恕伽而自當之。置機關白象。像上畫作阿恕伽像。周匝四邊造大火坑糞草覆上。蘇深摩來向第三門下。羅提掘多語蘇深摩言。今阿恕伽在東門下從彼入去。若得入者即為汝臣。若不能害阿恕伽從此門入亦無所能。於是蘇深摩即往東門。直趣象上欲捉阿恕伽。不覺墮於火坑而自滅沒。時蘇深摩有一力士名曰賢踴。將數萬軍眾入佛法中。出家得阿羅漢道諸輔相大臣輕蔑阿恕伽。阿恕伽密欲治之。即語諸大臣斫取好花果樹圍于棘刺。大臣白言由來正聞以諸棘刺圍花果林。不聞以好花果之樹以圍棘刺。乃至三敕臣固不從。王極瞋恚即便殺此五百大臣。更至后春時與諸宮人共相圍繞至園林間。有樹名阿恕伽華極可愛。阿恕伽以此樹與己同名愛念

【現代漢語翻譯】現代漢語譯本阿恕伽（Aśoka，人名）因吐血病無法勝任征罰。當時頻頭莎羅王（Bindusara，人名）病情危重，壽命將盡。輔相莊嚴阿恕伽后稟告國王說：『請立即立阿恕伽為王來治理國家，等蘇深摩（Susima，人名）回來再廢黜他。』阿恕伽心想：『如果我有福德之力，應當為王，天神應當用天繒結在我的頭頂上。』說完這句話，天繒立刻就結在了他的頭頂上。國王看到阿恕伽頭頂結著天繒，非常憤怒，沸騰的血從臉上涌出，隨即就去世了。於是擁立阿恕伽為王，羅提掘多（Radhagupta，人名）擔任第一輔相。蘇深摩聽到父王去世，阿恕伽被立為王，心中充滿憤怒，返回花氏城（Pataliputra，地名）。阿恕伽聽說蘇深摩來了，嚴密部署，安排一個大力士守在第一道門下，第二個大力士守在第二道門下，第三個大力士守在第三道門下，安排羅提掘多守在東門下，阿恕伽親自鎮守。設定了機關白象，像上畫著阿恕伽的畫像，四周挖掘巨大的火坑，用糞草覆蓋在上面。蘇深摩來到第三道門下。羅提掘多對蘇深摩說：『現在阿恕伽在東門下，從那裡進去。如果能進去，就做你的臣子。如果不能傷害阿恕伽，從這個門進去也沒有用。』於是蘇深摩立刻前往東門，直接衝向白象，想要抓住阿恕伽，沒有察覺掉入火坑中被燒死了。當時蘇深摩有一個力士名叫賢踴（Bhadrayuvan，人名），帶領數萬軍隊進入佛法中，出家證得阿羅漢果。各位輔相大臣輕視阿恕伽。阿恕伽暗中想要懲治他們，就告訴各位大臣砍伐好的花果樹，用荊棘包圍起來。大臣稟告說：『從來只聽說用荊棘包圍花果林，沒聽說用好的花果樹來包圍荊棘。』直到三次命令，大臣堅決不聽從。國王非常憤怒，就殺了這五百位大臣。後來到了春天，與各位宮人一起環繞來到園林中。有一種樹名叫阿恕伽樹，花朵非常可愛。阿恕伽因為這樹與自己同名，所以非常喜愛。

【English Translation】 English version Aśoka (Aśoka, proper noun) was unable to carry out punishments due to a hematemesis illness. At that time, King Bindusara (Bindusara, proper noun) was critically ill and had little life left. The chief minister, having adorned Aśoka, then reported to the king, 'Please immediately establish Aśoka as king to govern the country, and depose him when Susima (Susima, proper noun) returns.' Aśoka thought, 'If I have the power of merit and virtue, I should be king, and the gods should tie a celestial silk ribbon on my head.' As soon as he said this, the celestial silk ribbon immediately tied itself on his head. The king saw the celestial silk ribbon tied on Aśoka's head, became extremely angry, and boiling blood gushed from his face, and then he died. Thus, Aśoka was established as king, and Radhagupta (Radhagupta, proper noun) served as the first chief minister. Susima heard that his father had died and that Aśoka had been established as king, and his heart was filled with anger, so he returned to Pataliputra (Pataliputra, place name). Aśoka heard that Susima was coming, so he made careful arrangements, placing a strongman at the first gate, a second strongman at the second gate, a third strongman at the third gate, and Radhagupta at the east gate, with Aśoka personally guarding it. He set up a mechanical white elephant, with a painting of Aśoka on the elephant, and dug huge fire pits all around, covering them with dung and grass. Susima came to the third gate. Radhagupta said to Susima, 'Now Aśoka is at the east gate, go in from there. If you can get in, you will be his subject. If you cannot harm Aśoka, entering from this gate will be of no use.' So Susima immediately went to the east gate, heading straight for the elephant, wanting to seize Aśoka, but without realizing it, he fell into the fire pit and was burned to death. At that time, Susima had a strongman named Bhadrayuvan (Bhadrayuvan, proper noun), who led tens of thousands of troops into the Buddha's Dharma, became a monk, and attained the state of Arhat. The various ministers and officials looked down on Aśoka. Aśoka secretly wanted to punish them, so he told the ministers to cut down good flowering and fruit trees and surround them with thorns. The ministers reported, 'We have only heard of surrounding flower and fruit groves with thorns, but we have never heard of surrounding thorns with good flowering and fruit trees.' Even after three orders, the ministers firmly refused to comply. The king was very angry and killed these five hundred ministers. Later, in the spring, he went to the garden with the palace women. There was a tree called the Aśoka tree, whose flowers were very lovely. Aśoka loved this tree very much because it shared his name.

此樹。阿恕伽身體粗澀。諸婇女等以阿恕伽身體粗澀。情不愛敬不喜親近。伺其眠時園中游戲。見阿恕伽樹即時折其花枝。王于眠覺見樹毀壞問左右言。誰毀此樹。答言宮人毀之。王大忿怒捉五百宮人繞樹燒殺。舉國人民皆稱暴惡。遂號名為惡阿恕伽。時羅提掘多而啟王言。自行殺害非王所宜。王今應當簡選惡人以治有罪。王可其言即便遣使募覓惡人。於國邊陲山下有一織師。生育一子名曰耆梨。為人極惡罵父罵母。手則挈網腳則頓機。毒涂草葉蟲獸。觸者無不即死。凡是眾人稱為大惡。舉國號之為惡耆梨。使往其所語耆梨言。汝能為阿恕伽王治罪人不。耆梨答言天下惡人使我治者。猶故能為何況一阿恕伽。豈可不能。使聞此語具以啟王。王即召之。耆梨聞使來召。即辭父母。父母不聽即便殺之。使問耆梨何以故遲。耆梨答言父母不聽。我乃殺之以是故遲。於是隨使見王而白王言。為我作獄極令嚴峻使可愛樂。作獄已竟名愛樂獄。又白王言若有人入要不聽出。王即聽可。時彼惡耆梨往到雞頭末寺。時彼寺中有一比丘。誦惡嬰愚經言。喜鑊湯者以碓搗之。喜碓臼者以鑊煮之。在地獄中吞大鐵丸融銅灌口。聞是語已即自念言。我獄城中亦當作此。時有長者夫妻。相將入海采寶。到于海中生一男兒。即為立字名之為海。經十

【現代漢語翻譯】現代漢語譯本這棵樹名為阿恕伽樹，樹幹粗糙澀滯。眾多的宮女們因為阿恕伽樹的粗糙澀滯，心中不喜愛也不尊敬，不願親近。她們趁國王熟睡時在園中嬉戲，看到阿恕伽樹就折斷它的花枝。國王醒來后，看到樹被毀壞，便問左右侍從是誰毀壞了這樹。侍從回答說是宮女們毀壞的。國王非常憤怒，抓住五百名宮女繞樹焚燒殺害。全國人民都稱他暴虐兇惡，於是稱他為惡阿恕伽王（意為殘暴的阿恕伽）。當時，羅提掘多（大臣名）勸諫國王說：『親自進行殺戮不是國王應該做的。大王現在應該選拔兇惡之人來懲治罪犯。』國王採納了他的建議，立即派遣使者招募兇惡之人。在國家邊境的山腳下，有一個織工，生了一個兒子名叫耆梨（人名）。這個人極其兇惡，辱罵父母，手裡拿著漁網，腳下踩著織布機。他用毒藥塗抹草葉，蟲獸觸碰到就會立刻死亡。凡是眾人都稱他為大惡之人，全國都稱他為惡耆梨。使者前往耆梨的住所，對耆梨說：『你能為阿恕伽王懲治罪人嗎？』耆梨回答說：『天下的惡人讓我來懲治，尚且能夠勝任，更何況一個阿恕伽王呢？難道我不能勝任嗎？』使者聽了這話，詳細地稟告了國王。國王立即召見了他。耆梨聽說使者來召見，就向父母告別。父母不聽從，他就殺了他們。使者問耆梨為什麼來遲了。耆梨回答說：『父母不聽從，我就殺了他們，因此來遲了。』於是跟隨使者去見國王，並對國王說：『為我建造一座監獄，務必使其極其嚴峻，使人喜愛。』監獄建造完畢后，命名為愛樂獄（諷刺的名稱）。又對國王說：『如果有人進入監獄，一定不要讓他們出來。』國王答應了他的請求。當時，那個惡耆梨前往雞頭末寺（寺廟名）。當時寺中有一位比丘（和尚），誦讀《惡嬰愚經》，經中說：『喜歡鑊湯（烹煮用的鍋）的人，用地碓搗爛他們；喜歡地碓的人，用鑊湯烹煮他們；在地獄中吞食巨大的鐵丸，用融化的銅水灌入他們的口中。』聽到這些話后，耆梨心中暗想：『我的監獄中也要這樣做。』當時，有一對長者（富人）夫妻，一同入海采寶。到了海中，生了一個男孩，就給他取名為海（人名）。經過了十

【English Translation】 English version This tree is called Ashoka (sorrowless) tree, its trunk is rough and astringent. The numerous palace women, because of the Ashoka tree's roughness and astringency, did not like or respect it in their hearts, and were unwilling to get close to it. They took advantage of the king's sleep to play in the garden, and when they saw the Ashoka tree, they broke off its flowering branches. When the king woke up and saw that the tree had been destroyed, he asked the attendants around him who had destroyed the tree. The attendants replied that it was the palace women who had destroyed it. The king was very angry, seized five hundred palace women, and burned them to death around the tree. The people of the whole country called him tyrannical and evil, and so they called him Evil Ashoka (cruel Ashoka). At that time, Ratigarbha (minister's name) advised the king, 'Personally carrying out killings is not what a king should do. Your Majesty should now select evil people to punish criminals.' The king adopted his suggestion and immediately sent messengers to recruit evil people. At the foot of the mountain on the border of the country, there was a weaver who had a son named Kirī (person's name). This person was extremely evil, cursing his father and mother, holding a fishing net in his hand, and stepping on a loom with his foot. He coated grass leaves with poison, and any insects or beasts that touched them would die immediately. Everyone called him a great evil person, and the whole country called him Evil Kirī. The messenger went to Kirī's residence and said to Kirī, 'Can you punish criminals for King Ashoka?' Kirī replied, 'If I am made to punish the evil people in the world, I would still be able to do it, let alone an Ashoka? How could I not be able to do it?' The messenger heard these words and reported them in detail to the king. The king immediately summoned him. When Kirī heard that the messenger had come to summon him, he said goodbye to his parents. When his parents did not listen, he killed them. The messenger asked Kirī why he was late. Kirī replied, 'My parents did not listen, so I killed them, and that is why I am late.' So he followed the messenger to see the king and said to the king, 'Build a prison for me, be sure to make it extremely strict and lovable.' After the prison was built, it was named Lovable Prison (ironic name). He also said to the king, 'If anyone enters the prison, be sure not to let them out.' The king agreed to his request. At that time, that Evil Kirī went to Kukkutamata Temple (temple name). At that time, there was a Bhiksu (monk) in the temple who was reciting the 'Evil Infant Fool Sutra', which said, 'Those who like cauldron soup (cooking pot), pound them with a pestle; those who like the pestle, cook them in cauldron soup; in hell, swallow huge iron balls, and pour molten copper into their mouths.' After hearing these words, Kirī thought to himself, 'I will do this in my prison too.' At that time, there was a wealthy couple, who went to sea together to collect treasures. When they arrived at sea, they gave birth to a boy, and named him Sea (person's name). After ten

二年乃出於海。逢五百賊劫其財物殺害長者。於是子海便出家學道。展轉乞食至華氏城。不識村落入愛樂獄中而作是言。外相可愛內如地獄。便欲出去耆梨不聽。語比丘曰汝今於此當受死罪如何欲出。比丘聞已即便大哭。耆梨問言何為大哭如嬰兒也。比丘答言我不畏死而作是哭畏失善利。何以故我新出家未證道法。人身難得佛法難值是故哭耳。耆梨言王先聽我。入此城者不令使出必索治罪。比丘言活我七日。隨汝殺之即便聽許。時阿恕伽王見其宮人共他男子有愛著語。便生瞋忿付愛樂獄。耆梨尋時即以碓搗。杵下打頭眼精脫出。比丘見已得厭惡心而作是念。嗚呼大悲所言誠諦。說色危脆猶如聚沫不堅。速朽無有暫停。端政容貌今安所在。好顏薄皮亦俱敗壞。怪哉生死嬰愚所樂。非是聖法見此境界不沒有悔。於是比丘通夜觀察。斷眾結使得成須陀洹果。如是精勤乃至復獲阿羅漢道。已滿七日耆梨語言。七日已過八日欲出可受刑罰。比丘答言我夜已過我日已出。利益時到隨汝刑治。耆梨問言云何名為我夜已過我日已出利益時到。廣為我說。比丘答言吾昔黑闇無明之夜。結使怨賊悉已永滅。則是名曰我夜已過。智慧空心諦見三界。是則名為我日已出。佛之所為我今悉成。是則名之利益時到。但令汝老壽任意見治。耆梨心惡殘

【現代漢語翻譯】現代漢語譯本二年後，子海（名字）從海上回來。他遇到了五百個盜賊，他們搶劫了他的財物，殺害了長者。於是，子海便出家學道。他輾轉乞食，來到了華氏城（城市名）。因為不認識村落，他誤入了愛樂獄（監獄名），並說道：『外表看起來可愛，裡面卻像地獄一樣。』他便想出去，但耆梨（獄卒名）不讓他走。耆梨對比丘（出家人）說：『你現在在這裡應當接受死罪，怎麼還想出去？』比丘聽了，便大哭起來。耆梨問他說：『你為什麼像嬰兒一樣大哭？』比丘回答說：『我不是害怕死亡才哭，而是害怕失去修習佛法的利益。為什麼呢？因為我剛出家，還沒有證得道法。人身難得，佛法難遇，所以我才哭啊。』耆梨說：『國王事先吩咐過我，進入這座城的人，不讓他們出去，必定要追究治罪。』比丘說：『讓我活七天，隨你殺我。』耆梨便答應了他。當時，阿恕伽王（國王名）看見他的宮女與別的男子有愛戀關係，便生起嗔恨，把他們送進了愛樂獄。耆梨隨即用碓（舂米的工具）搗，用杵（舂米的工具）打他們的頭，眼珠都脫落了出來。比丘看見后，生起了厭惡之心，並這樣想：『唉，大悲（佛陀的慈悲）所說的話真是真實不虛。說色身（物質的身體）是危脆的，就像聚在一起的泡沫一樣，不堅固，很快就會朽壞，沒有片刻的停留。端正美好的容貌，現在在哪裡呢？美好的容顏和薄薄的面板，也都一起敗壞了。奇怪啊，生死輪迴是愚癡的人所喜歡的，不是聖賢所贊同的。見到這樣的境界，不可能沒有悔恨。』於是，比丘通宵觀察，斷除了各種煩惱，證得了須陀洹果（小乘初果）。他這樣精進勤奮，乃至又獲得了阿羅漢道（小乘最高果位）。七天已滿，耆梨對比丘說：『七天已經過去了，第八天你要出去了，可以接受刑罰了。』比丘回答說：『我的黑夜已經過去，我的太陽已經升起，利益的時刻已經到來，隨你對我用刑吧。』耆梨問道：『怎麼叫做我的黑夜已經過去，我的太陽已經升起，利益的時刻已經到來呢？請詳細地為我說說。』比丘回答說：『我過去處於黑闇無明的長夜之中，各種煩惱怨賊都已經永遠滅盡，這就叫做我的黑夜已經過去。我用智慧空性的心，真實地看見了三界（欲界、色界、無色界）的真相，這就叫做我的太陽已經升起。佛陀所做的事情，我現在都已經成就，這就叫做利益的時刻已經到來。你這個老東西，可以隨意對我用刑了。』耆梨心懷惡意，殘暴。

【English Translation】 English version Two years later, Zi Hai (name) returned from the sea. He encountered five hundred thieves who robbed his possessions and killed the elders. Thereupon, Zi Hai renounced the world and began to study the Way. He wandered about begging for food until he reached the city of Hua (city name). Not knowing the villages, he mistakenly entered the Prison of Delight (prison name) and said, 'The exterior appears delightful, but the interior is like hell.' He wanted to leave, but Qili (jailer name) would not allow him. Qili said to the Bhikshu (monk), 'You are now here to receive the death penalty, how can you want to leave?' Upon hearing this, the Bhikshu wept loudly. Qili asked, 'Why do you weep so loudly like an infant?' The Bhikshu replied, 'I do not weep because I fear death, but because I fear losing the benefits of practicing the Dharma. Why? Because I have just renounced the world and have not yet attained the Way. It is difficult to obtain a human body, and rare to encounter the Buddha's Dharma, that is why I weep.' Qili said, 'The king has instructed me beforehand that those who enter this city are not to be allowed to leave, and must be punished.' The Bhikshu said, 'Let me live for seven days, then you may kill me as you please.' Qili then granted him permission. At that time, King Ashu (king name) saw that his palace women were having affairs with other men, and he became angry and sent them to the Prison of Delight. Qili immediately used a mortar (tool for pounding rice) to pound and a pestle (tool for pounding rice) to strike their heads, causing their eyeballs to pop out. Upon seeing this, the Bhikshu developed a sense of disgust and thought, 'Alas, the words of Great Compassion (Buddha's compassion) are truly truthful and not false. It is said that the physical body (material body) is fragile, like a cluster of foam, not firm, and will quickly decay without any pause. Where is the upright and beautiful appearance now? The beautiful face and thin skin have also decayed together. Strange indeed, the cycle of birth and death is what foolish people enjoy, not what the sages approve of. Seeing such a state, it is impossible not to have regret.' Thereupon, the Bhikshu observed throughout the night, severed all the bonds of affliction, and attained the fruit of Srotapanna (the first fruit of Hinayana). He was so diligent and assiduous that he even attained the path of Arhat (the highest fruit of Hinayana). After seven days had passed, Qili said to the Bhikshu, 'Seven days have passed, and on the eighth day you will leave and can receive your punishment.' The Bhikshu replied, 'My night has passed, my sun has risen, the time for benefit has arrived, punish me as you please.' Qili asked, 'What is meant by my night has passed, my sun has risen, and the time for benefit has arrived? Please explain it to me in detail.' The Bhikshu replied, 'In the past, I was in the long night of darkness and ignorance, and all the afflictions and enemies have been completely extinguished forever, this is called my night has passed. I use the mind of wisdom and emptiness to truly see the truth of the three realms (desire realm, form realm, formless realm), this is called my sun has risen. What the Buddha has done, I have now accomplished, this is called the time for benefit has arrived. You old thing, you can punish me as you please.' Qili was malicious and cruel.

害無罪。不信後世作重瞋恚。便設大鑊以水置中。脂膏血髓𡱁尿穢惡俱充滿之。即以比丘提擲著中。下然大火薪草欲盡不能令熱。於是耆梨瞋然火者以杖打之。手自著火薪柴都盡亦復不熱。又以屋椽涂蘇眾疊悉然使盡水冷如故。怪其所由便看鑊中。見向比丘結跏趺坐。坐千葉蓮花上。爾時耆梨甚驚所以。便往白王王即來看壞墻而入。一切人民隨從王者數千億萬觀此比丘。是時比丘見無量眾應受化者皆已聚集。即從鑊出衣服潔凈。一切大眾無不睹見。踴身虛空作種種變。身上出水身下出火。譬如大山顯于虛空中。王見此已生希有心。瞻仰恭敬合掌觀察而作是言。今此比丘同與我等俱稟人身。威德尊妙出過世表。踴在虛空現大神足。我今未解唯愿善說。便得了知汝之聖事。隨我力能而當服習。

爾時比丘知阿育王是大檀越必能分佈佛之舍利饒益天人。時佛說言我是大悲斷結使者。佛之法子於三有中已得解脫。為調御者所調。為寂滅者所滅。為解脫者所解。大王當知佛亦記汝將來佛滅百年後。王華氏城號阿恕伽。轉輪聖王王四分之一。為正法王廣分舍利。而起八萬四千寶塔。王今乃返造大獄城如似地獄。殘害百千眾生之命。大王汝今應當施於一切眾生無畏。亦復應當滿足佛意。人中帝釋必施無畏起悲愍心。分佈舍利廣

【現代漢語翻譯】現代漢語譯本：

沒有罪過的人。不相信後世，反而大發瞋怒。便設定大鍋，在其中裝滿水，又充滿脂膏、血髓、糞尿等污穢之物。隨即把比丘扔進鍋里，在下面點燃大火，柴草快燒盡了，水也不能熱起來。於是耆梨（劊子手）憤怒地用木杖擊打鍋，又親自添柴加火，柴火都燒盡了，水仍然不熱。又用屋椽塗上酥油，層層疊疊地燃燒，直到燒盡，水卻依然冰冷。耆梨奇怪其中的緣由，便檢視鍋中，看見那位比丘結跏趺坐，坐在千葉蓮花上。當時耆梨非常驚訝。便去稟告國王，國王立即前來看，打破墻壁而入。所有人民跟隨國王，有數千億萬人觀看這位比丘。這時比丘看見無數應當被教化的人都已聚集，便從鍋中出來，衣服潔凈。所有大眾無不親眼看見，他躍身到虛空中，示現種種神變，身上出水，身下出火，猶如大山顯現在虛空中。國王見到此景，生起稀有之心，瞻仰恭敬，合掌觀察，說道：『如今這位比丘與我等一樣，都具有人身，但他的威德尊貴奇妙，超出世間。他躍身在虛空中，示現大神足。我如今不明白，唯愿您能慈悲開示，讓我得知您的聖事，我將盡我所能地學習奉行。』當時比丘知道阿育王（Ayu Wang，人名，意為阿育王）是大施主，必定能夠分佈佛陀的舍利，饒益天人。這時佛陀說道：『我是大悲者，是斷除煩惱結使的人。我的佛之法子在三有（San You，佛教術語，指欲界、色界、無色界）中已經得到解脫。他們是被調御者所調伏，是被寂滅者所寂滅，是被解脫者所解脫的人。大王應當知道，佛陀也曾預言你將來在佛陀滅度百年之後，在華氏城（Hua Shi Cheng，地名）為王，名為阿恕伽（A Shu Jia，人名，即阿育王），是轉輪聖王，統治四分之一的天下。你將作為正法之王，廣泛地分佈舍利，建造八萬四千座寶塔。大王你如今卻反過來建造大獄城，如同地獄一般，殘害成百上千眾生的性命。大王你如今應當對一切眾生布施無畏，也應當滿足佛陀的意願。人中帝釋（Ren Zhong Di Shi，比喻，指國王）必須佈施無畏，生起悲憫之心，廣泛地分佈舍利。』

【English Translation】 English version:

He is innocent. He does not believe in the afterlife but instead harbors great anger. So, he sets up a large cauldron, fills it with water, and fills it with grease, marrow, blood, urine, and filth. Then, he throws the Bhiksu (Bhiksu, meaning Buddhist monk) into it and lights a great fire underneath. The firewood and grass are about to be exhausted, but the water cannot be heated. Thereupon, the angry executioner, Qili (Qili, a proper noun, meaning the executioner), strikes the cauldron with a staff. He then personally adds firewood and fuel, but even when all the firewood is burned, the water remains cold. He then uses roof rafters coated with ghee, piling them up and burning them all, but the water remains as cold as before. Surprised by the reason, he looks into the cauldron and sees the Bhiksu sitting in the lotus position, seated on a thousand-petal lotus flower. At that moment, Qili is greatly astonished. He then goes to report to the king, who immediately comes to see, breaking through the wall to enter. All the people follow the king, numbering in the hundreds of millions, to observe this Bhiksu. At this time, the Bhiksu sees that countless beings who should be converted have gathered, and he emerges from the cauldron, his clothes clean. All the masses witness this without exception. He leaps into the void, performing various transformations. Water emanates from his upper body, and fire emanates from his lower body, like a great mountain appearing in the void. Upon seeing this, the king develops a rare and precious mind. He gazes up with reverence, joins his palms, and observes, saying, 'This Bhiksu, like us, possesses a human body, but his majestic virtue is supremely wonderful, surpassing the world. He leaps into the void, displaying great spiritual powers. I do not understand this now; I only wish that you would kindly explain so that I may know your holy deeds, and I will strive to learn and practice them to the best of my ability.' At that time, the Bhiksu knows that King Ashoka (Ayu Wang, a proper noun, meaning King Ashoka) is a great benefactor and will surely distribute the Buddha's relics, benefiting gods and humans. Then the Buddha speaks, 'I am the one with great compassion, the one who cuts off the bonds of affliction. My Dharma sons of the Buddha have already attained liberation in the Three Realms (San You, a Buddhist term referring to the Desire Realm, Form Realm, and Formless Realm). They are tamed by the tamers, extinguished by the extinguishers, and liberated by the liberators. Great King, you should know that the Buddha also prophesied that in the future, a hundred years after the Buddha's Parinirvana, you will be king in Hwa Shi City (Hua Shi Cheng, a place name), named A Shu Jia (A Shu Jia, a proper noun, meaning King Ashoka), a Chakravartin King, ruling over one-fourth of the world. You will be the king of the Right Dharma, widely distributing relics and building eighty-four thousand precious stupas. Great King, you are now instead building a great prison city, like a hell, harming the lives of hundreds of thousands of beings. Great King, you should now bestow fearlessness upon all beings and also fulfill the Buddha's wishes. The Indra (Ren Zhong Di Shi, a metaphor, referring to the king) among men must bestow fearlessness and generate a compassionate mind, widely distributing relics.'

作真濟。王聞是語于佛法中深生信悟。合掌恭敬十力之子而作是言。我先所作極有罪過聽我懺悔。今歸依佛歸依如來所說勝法。當開福業莊嚴大地。爾時比丘即乘空出王亦欲出。惡耆梨言王先與我有要入此獄者盡不聽出。王便語言欲殺我耶答言欲殺。王言汝為先入我在前入耶。答王言我在前入。王言汝在前入應前受罪。王即遣人捉耆梨置胡膠。舍中以火燒殺壞愛樂獄施眾生無畏。便詣王舍城取阿阇世王所埋四升舍利。即於此處造立大塔。第二第三乃至第七所埋舍利悉皆取之。於是復到羅摩聚落。海龍王所欲取捨利。龍王即出請王入宮。王便下船入于龍宮。龍白王言唯愿留此舍利聽我供養慎莫取去。王見龍王恭敬供養倍加人間。遂即留置而不持去。王還於本處便造八萬四千寶篋。金銀琉璃以嚴飾之。一寶篋中盛一舍利。復造八萬四千寶甕。八萬四千寶蓋。八萬四千疋彩以為裝校。一一舍利付一夜叉使遍閻浮提。其有一億人處造立一塔。於是鬼神各持舍利四出作塔。有一夜叉赍一舍利。至得叉尸羅國欲作浮圖。其國人民言我國人民凡有三十六億。今當與我三十六篋。時夜叉鬼具以上事還白于王。王自念言人眾甚多。若爾作者舍利不足滿閻浮提。當設方便斷而不與。即遣夜叉復語之曰。除卻汝國三十五億。唯留一億與一舍利

【現代漢語翻譯】作真濟（人名）。國王聽到這些話，對佛法深深地產生了信仰和領悟。他合起手掌，恭敬地對釋迦牟尼佛（十力之子，意為具有十種力量的佛陀）說道：『我先前所做的事情罪過極大，請允許我懺悔。現在我皈依佛，皈依如來所說的殊勝佛法。我應當開創福業，莊嚴大地。』當時，一位比丘（佛教僧侶）立即騰空飛起，國王也想要出去。惡耆梨（人名）說：『國王先前與我有約定，進入這個監獄的人都不能放出去。』國王便說：『你想殺我嗎？』惡耆梨回答說：『想殺。』國王說：『是你先進入這裡，還是我先進入？』惡耆梨回答說：『我在你之前進入。』國王說：『你在我之前進入，應該先受罪。』國王立即派人捉住惡耆梨，把他放在塗滿胡膠（一種粘性物質）的屋子裡，用火燒死，摧毀了愛樂獄（監獄名），將無畏施予眾生。然後，國王前往王舍城（城市名），取出阿阇世王（國王名）所埋藏的四升舍利（佛教聖物，佛陀火化后的遺物）。就在這個地方建造了一座大塔。接著，國王又將第二處、第三處乃至第七處所埋藏的舍利全部取出。於是，國王又來到羅摩聚落（地名），想要取得海龍王（龍王名）所擁有的舍利。龍王立即出來，邀請國王進入龍宮。國王便下船進入龍宮。龍王對國王說：『希望您能將這些舍利留在這裡，讓我供養，千萬不要取走。』國王看到龍王如此恭敬地供養舍利，比人間還要隆重，於是就將舍利留在了龍宮，沒有帶走。國王回到原來的地方，便製造了八萬四千個寶篋（小盒子），用金、銀、琉璃來裝飾它們。每個寶篋中盛放一顆舍利。又製造了八萬四千個寶甕（容器），八萬四千個寶蓋（蓋子），八萬四千匹綵綢，用來裝飾。國王將每一顆舍利交給一個夜叉（鬼神），讓他們遍佈閻浮提（佛教中的世界）。凡是有一億人口的地方，就建造一座塔。於是，鬼神們各自拿著舍利，四處建造佛塔。有一個夜叉拿著一顆舍利，來到得叉尸羅國（地名），想要建造浮圖（佛塔）。這個國家的人民說：『我們國家的人民共有三十六億，現在應當給我們三十六個寶篋。』當時，夜叉鬼將所有的事情都稟告了國王。國王心想：『人口如此眾多，如果這樣建造，舍利就不夠遍佈閻浮提了。應當想個辦法，拒絕給他們。』於是，國王派夜叉回覆他們說：『除去你們國家的三十五億人口，只留下一億人口，給你們一顆舍利。』

【English Translation】 Zuozhenji (name of a person). The king, upon hearing these words, deeply developed faith and understanding in the Buddha-dharma. He joined his palms together and respectfully said to Shakyamuni Buddha (Son of the Ten Powers, meaning the Buddha who possesses ten kinds of powers): 'The sins I committed before were extremely great; please allow me to repent. Now I take refuge in the Buddha, take refuge in the supreme Dharma spoken by the Tathagata (another name for the Buddha). I shall create meritorious deeds and adorn the earth.' At that time, a Bhikshu (Buddhist monk) immediately flew into the sky, and the king also wanted to leave. E'qili (name of a person) said: 'The king had an agreement with me before that those who enter this prison cannot be released.' The king then said: 'Do you want to kill me?' E'qili replied: 'I want to kill you.' The king said: 'Did you enter here before me, or did I enter before you?' E'qili replied: 'I entered before you.' The king said: 'You entered before me, so you should receive the punishment first.' The king immediately sent people to seize E'qili, put him in a house covered with Hujiao (a sticky substance), and burned him to death, destroying the Aile Prison (name of a prison), and giving fearlessness to sentient beings. Then, the king went to Wangshe City (name of a city) and took out the four sheng (a unit of measurement) of Sharira (Buddhist relics, remains after the cremation of the Buddha) buried by King Ajatasattu (name of a king). He built a large stupa (Buddhist tower) in this place. Then, the king took out all the Sharira buried in the second, third, and even seventh places. Thereupon, the king went to Luomo settlement (name of a place), wanting to obtain the Sharira possessed by the Sea Dragon King (name of a dragon king). The Dragon King immediately came out and invited the king to enter the Dragon Palace. The king then disembarked and entered the Dragon Palace. The Dragon King said to the king: 'I hope you can leave these Sharira here and let me make offerings to them; please do not take them away.' The king saw that the Dragon King made offerings to the Sharira so respectfully, even more grandly than in the human world, so he left the Sharira in the Dragon Palace and did not take them away. The king returned to his original place and made 84,000 treasure caskets, decorated with gold, silver, and lapis lazuli. Each treasure casket contained one Sharira. He also made 84,000 treasure urns, 84,000 treasure canopies, and 84,000 pieces of colored silk to decorate them. The king gave each Sharira to a Yaksha (a type of spirit) and had them spread throughout Jambudvipa (the world in Buddhism). Wherever there were 100 million people, a stupa was built. Thereupon, the spirits each took a Sharira and built stupas everywhere. One Yaksha took a Sharira and went to Taxila (name of a place), wanting to build a pagoda. The people of that country said: 'Our country has 3.6 billion people, so you should give us 36 caskets.' At that time, the Yaksha reported all the matters to the king. The king thought to himself: 'There are so many people; if they are built like this, there will not be enough Sharira to spread throughout Jambudvipa. I should find a way to refuse to give them.' Thereupon, the king sent the Yaksha to reply to them: 'Remove 3.5 billion people from your country, leave only 100 million people, and give you one Sharira.'

。彼國人言我寧不用三十六篋。得一便休愿莫殺我等。便從其意唯與一篋。於是王言多一億處莫與舍利。少一億處亦莫與之。作此語已向雞頭摩寺。到于上座夜舍之前合掌而言。我今欲于閻浮提內造立八萬四千寶塔。上座答言善哉善哉。王若欲得一時作塔。我于大王作塔之。時以手障日可遍敕國。界手障日時盡仰立。塔於是后即以手障。日閻浮提內一時造。塔造塔已竟一切人民號為正法阿恕伽王。廣能安隱饒益世間。遍於國界而起塔廟。善得滋長惡名消滅。天下皆稱為正法王。

阿育王本緣傳之一

阿恕伽王作塔已訖歡喜踴躍。群臣圍繞至雞頭摩寺詣上座前而問之言。此閻浮提頗有如我為佛記者不。上座夜舍即答王言。亦有如王佛所記者。昔者佛在烏長國降阿波波龍。于罽賓國降化梵志師。于乾陀衛國化真陀羅。于乾陀羅國降伏牛龍。於是復往末突羅國告阿難言。我百年後末突羅當有長者名為掘多。其子名曰優波掘多。雖無相好化導如佛。能不入定知一由旬眾生心相。教授禪法最為第一。種種化導而作佛事。

又復告阿難汝今見是青色園不。已見世尊。佛言此名優留慢荼山。那羅拔利阿蘭若處。房舍敷具最為第一。能生定心如是事皆是佛記。王聞是語白上座言。彼清凈尊者為出世未也。答言已出消

【現代漢語翻譯】現代漢語譯本：那些人說：『我們寧願不用三十六篋（qiè，小箱子）。只要得到一篋就夠了，希望不要殺我們。』於是阿育王聽從了他們的意思，只給他們一篋。於是阿育王說：『多於一億處的地方，不要給舍利；少於一億處的地方，也不要給。』說完這些話后，阿育王前往雞頭摩寺，來到上座夜舍（Yasha）的住所前，合掌說道：『我現在想在閻浮提（Jambudvipa，我們所居住的這個世界）內建造八萬四千座寶塔。』上座回答說：『好啊，好啊！大王如果想一時之間建造寶塔，我在大王建造寶塔的時候，可以用手遮蔽太陽，可以普遍敕令全國，手遮蔽太陽的時候，全部仰視，寶塔於是就建成了。』於是阿育王就用手遮蔽太陽，在閻浮提內一時之間建造了寶塔。建造寶塔完畢后，所有人民都稱他為正法阿恕伽王（Ashoka），廣泛地安穩和饒益世間，遍於全國建造塔廟，善行得以滋長，惡名得以消滅，天下都稱他為正法王。

阿育王本緣傳之一

阿恕伽王建造寶塔完畢后，歡喜踴躍，群臣圍繞著他來到雞頭摩寺，到上座夜舍面前問道：『這閻浮提還有像我一樣被佛陀授記的人嗎？』上座夜舍立即回答阿育王說：『也有像大王一樣被佛陀授記的人。』過去佛陀在烏長國降伏阿波波龍（Apapalong），在罽賓國（Kashmir）降伏教化梵志師，在乾陀衛國（Gandhara）教化真陀羅（Jintala），在乾陀羅國（Gandhara）降伏牛龍。於是又前往末突羅國（Mathura），告訴阿難（Ananda）說：『我百年之後，末突羅當有一位長者名為掘多（Gupta），他的兒子名叫優波掘多（Upagupta），雖然沒有佛陀的三十二相八十種好，但教化引導眾生如同佛陀，能不入定就知道一由旬（Yojana，古印度長度單位）內眾生的心相，教授禪法最為第一，種種教化引導而作佛事。』

佛陀又告訴阿難：『你現在看見這青色的園林了嗎？』阿難回答說：『已經看見了，世尊。』佛陀說：『這名叫優留慢荼山（Urumanda），那羅拔利阿蘭若（Nalapali Aranya）之處，房舍敷具最為第一，能生定心。』這些事都是佛陀的授記。』阿育王聽了這些話，問上座說：『那位清凈的尊者已經出世了嗎？』上座回答說：『已經出世並且圓寂了。』

【English Translation】 English version: Those people said, 'We would rather not use the thirty-six caskets (qiè, small boxes). Obtaining just one casket is enough; we hope you won't kill us.' Thereupon, King Ashoka followed their wishes and gave them only one casket. Then King Ashoka said, 'Do not give relics to places with more than one hundred million locations; do not give relics to places with fewer than one hundred million locations either.' After saying these words, King Ashoka went to Kukkutarama Monastery, arrived before the residence of the senior Yasha (Yasha), and said with palms together, 'I now wish to build eighty-four thousand precious pagodas within Jambudvipa (Jambudvipa, the world we live in).' The senior replied, 'Excellent, excellent! If the king wishes to build pagodas all at once, I can shield the sun with my hand while the king builds the pagodas, and can universally order the entire country. When my hand shields the sun, everyone will look up, and the pagodas will then be built.' Thereupon, King Ashoka shielded the sun with his hand and built the pagodas within Jambudvipa all at once. After the pagodas were built, all the people called him King Ashoka (Ashoka) of the Righteous Dharma, who widely brought peace and benefit to the world, and built pagodas and temples throughout the country. Good deeds grew, evil names disappeared, and the whole world called him the Righteous Dharma King.

The Original Story of King Ashoka, Part One

After King Ashoka finished building the pagodas, he rejoiced and danced. Surrounded by his ministers, he went to Kukkutarama Monastery and asked the senior Yasha, 'Is there anyone else in this Jambudvipa who has been prophesied by the Buddha like me?' The senior Yasha immediately replied to King Ashoka, 'There is also someone like the king who has been prophesied by the Buddha.' In the past, the Buddha subdued Apapalong in Udyana, subdued and transformed the Brahman teacher in Kashmir, transformed Jintala in Gandhara, and subdued the Ox Dragon in Gandhara. Then he went to Mathura and told Ananda (Ananda), 'A hundred years after my passing, there will be an elder named Gupta (Gupta) in Mathura, whose son will be named Upagupta (Upagupta). Although he does not have the thirty-two major marks and eighty minor marks of the Buddha, he will guide and transform beings like the Buddha. He can know the minds of beings within one Yojana (Yojana, an ancient Indian unit of length) without entering samadhi, and his teaching of meditation is the best. He will guide and transform in various ways and perform the work of the Buddha.'

The Buddha also told Ananda, 'Do you see this blue garden now?' Ananda replied, 'I have seen it, World Honored One.' The Buddha said, 'This is called Urumanda, the Nalapali Aranya, where the rooms and furnishings are the best and can generate samadhi.' These things are all prophecies of the Buddha.' King Ashoka, hearing these words, asked the senior, 'Has that pure venerable one already appeared in the world?' The senior replied, 'He has already appeared and passed away.'

滅結使得羅漢道。與萬八千阿羅漢眾圍繞。在於優留慢荼山那羅拔利阿蘭若處。具一切智最勝清凈為諸賢聖眾生之類開說法門。天龍夜叉人與非人。皆使得入解脫之城。王語諸臣急疾莊嚴車兵步兵象馬之兵。我今欲往優留慢荼山觀解脫眾尊者。大德優波掘多得漏盡者。輔相啟王彼國隘小士眾極多。但遣使喚彼自當來。王即答言彼應往見。何以故我今未得金剛心故。云何屈彼如佛之人。即遣使白尊者優婆掘多。我今欲往覲問尊者。尊者聞已自思惟言。若使王來國土隘小困苦者眾我當自往。尊者即便併合諸船作大長舫。廣十二由旬與萬八千諸阿羅漢。共乘並舫來向花氏城。有人告王尊者掘多為利益王故躬自來至。以大饒益為大船師。王聞歡喜自脫纓絡價直百千兩金賞此語者。約敕左右擊鼓號令。欲得大富生於天者。欲求解脫見如來者。當共供養優婆掘多。而說偈言。

諸有欲見兩足尊　　大悲世雄無師覺　教化如佛照三有　　各來聚集共出迎

王說偈已乃莊嚴城郭掃除巷陌。共諸群臣一切人民。作倡伎樂以種種香。出花氏城半由旬。迎遙見尊者與萬八千阿羅漢等。譬如半月圍繞而來。王即下像一腳登船一腳在地。扶接尊者優婆鞠多。王身卑伏五體投地。嗚尊者足起而恭敬瞻仰尊顏合掌而言。我今摧滅一切怨敵

【現代漢語翻譯】現代漢語譯本：滅除煩惱結縛才能證得阿羅漢果位。尊者優波掘多（Upagupta）與一萬八千阿羅漢眾圍繞，在優留慢荼山（Urumanda Mountain）的那羅拔利阿蘭若（Nalavatika-aranya）處，以一切智慧和最殊勝清凈的教法，為賢聖眾生開示解脫之門。天龍（Naga）夜叉（Yaksa），人與非人，都能因此進入解脫之城。國王對臣子們說：『迅速準備車兵、步兵、象兵和馬兵，我現在要前往優留慢荼山，去拜見解脫眾尊者，特別是大德優波掘多（Upagupta），這位已證得漏盡的阿羅漢。』輔相稟告國王：『那個國家狹小，而僧眾極多，不如派遣使者去請，他自然會來。』國王回答說：『他應該來見我。為什麼呢？因為我還沒有得到金剛般堅固的心。怎麼能屈辱像佛陀一樣的人呢？』於是派遣使者稟告尊者優波掘多（Upagupta）：『我現在想去拜見尊者。』尊者聽後心想：『如果國王前來，國土狹小，會使大眾困苦，我應當親自前往。』尊者於是將所有船隻合併，造成一艘巨大的長舫，寬十二由旬（Yojana），與一萬八千位阿羅漢一同乘坐這艘大船，駛向花氏城（Pataliputra）。有人稟告國王：『尊者掘多（Gupta）爲了利益國王，親自前來，以大饒益作為大船的船師。』國王聽后非常高興，親自脫下價值百千兩黃金的纓絡，賞賜給報信的人，並命令左右擊鼓宣告：『想要獲得大富，生於天界，想要求解脫，見到如來的人，都應當一起來供養優波掘多（Upagupta）。』並說了這樣的偈頌：『凡是想要見到兩足尊（佛陀），大悲世雄，無師自悟的覺者，教化眾生如佛陀，照亮三有（三界）的，都來聚集，一同出城迎接。』國王說完偈頌后，便莊嚴城郭，清掃街道，與群臣和所有人民，奏響音樂，燃起各種香，出花氏城（Pataliputra）半由旬（Yojana）迎接。遙遙望見尊者與一萬八千阿羅漢等，如同半月般圍繞而來。國王立即下象，一隻腳踏在船上，一隻腳踏在地上，扶接尊者優波鞠多（Upagupta）。國王謙卑地五體投地，親吻尊者的腳，起身恭敬地瞻仰尊者的容顏，合掌說道：『我現在要摧滅一切怨敵。』

【English Translation】 English version: Extinguishing the bonds leads to the state of Arhat. The Venerable Upagupta was surrounded by eighteen thousand Arhats, residing at Nalavatika-aranya on Urumanda Mountain, expounding the Dharma with all wisdom and supreme purity for the virtuous and sentient beings, enabling gods (Deva), dragons (Naga), Yakshas, humans, and non-humans to enter the city of liberation. The king said to his ministers, 'Quickly prepare chariots, infantry, elephantry, and cavalry. I wish to go to Urumanda Mountain to see the Venerable Ones of the liberated assembly, especially the great virtuous Upagupta, who has attained the extinction of outflows.' The chief minister informed the king, 'That country is small, but the Sangha is extremely large. It would be better to send a messenger to invite him; he will come naturally.' The king replied, 'He should come to see me. Why? Because I have not yet attained a diamond-like mind. How can I humble someone like the Buddha?' So he sent a messenger to inform the Venerable Upagupta, 'I wish to pay homage to the Venerable One.' Upon hearing this, the Venerable One thought, 'If the king comes, the country is small, and it will cause hardship for the multitude. I should go myself.' The Venerable One then combined all the boats, creating a large, long barge, twelve Yojanas wide, and together with eighteen thousand Arhats, boarded the barge and sailed towards Pataliputra. Someone informed the king, 'Venerable Gupta, for the benefit of the king, has come in person, acting as the captain of the great ship of great benefit.' The king was overjoyed and personally removed his纓絡 (ingluo, a kind of headwear) worth a hundred thousand gold pieces, rewarding the messenger, and ordered those around him to beat drums and announce, 'Those who wish to gain great wealth, be born in the heavens, seek liberation, and see the Tathagata should all come to make offerings to Upagupta.' And he spoke this verse: 'Those who wish to see the Two-Footed Honored One (Buddha), the compassionate hero of the world, the self-awakened one without a teacher, who teaches like the Buddha, illuminating the three realms (Three realms of existence), come together and go out to welcome him.' After the king spoke the verse, he adorned the city, cleaned the streets, and together with his ministers and all the people, played music and burned various incense, going half a Yojana out of Pataliputra to welcome him. From afar, he saw the Venerable One and eighteen thousand Arhats, coming like a half-moon surrounding him. The king immediately dismounted the elephant, placing one foot on the boat and one foot on the ground, assisting the Venerable Upagupta. The king humbly prostrated himself, touching the Venerable One's feet to the ground, and rising, respectfully gazed upon the Venerable One's face, joining his palms and saying, 'I now wish to destroy all enemies.'

。得閻浮提諸城山海富有天下。歡喜之時不如今日目視尊者。所以者何。今見尊者便為見佛。於三寶中深生敬信。而說偈言。

佛雖入寂滅　　尊者補處生　慧日已潛沒　　尊者繼大明　今應垂教授　　我當隨順行

尊者於是。即以右手摩王頂上。以偈答言。

謹慎恐懼莫放逸　　王位富貴難可保　一切皆當歸遷滅　　世間無有常住者　三寶難遭汝值遇　　恒當供養莫休廢

大王當知。佛以正法付囑于汝亦付囑我。我等當共堅固護持。王復說偈言。

佛所付囑我已作　　種種塔廟猶山林　寶蓋幢幡已施設　　各用眾寶而裝校　皆使大地極嚴凈　　流佈舍利滿閻浮　己身妻子及庫藏　　宮殿屋舍並人民　一切大地盡用施　　供養佛法比丘僧

尊者贊言。善哉善哉。大王。應作此事。于身命財應取堅法。后致不悔則生天上。作是語訖。王請尊者入于宮中。為敷床座即扶尊者安置座上。其身柔軟如兜羅綿。王便合掌白尊者言。尊體柔軟如兜羅綿。我之少福身體粗澀。尊者答言。我昔修施。常以清凈勝妙之物。未曾以土而用佈施。王言。我昔愚小無智。值佛世尊最上福田。便以土施。今得此報。尊者和色而言。福田勝妙能令施土獲尊貴報。王聞是語。生未曾有歡喜之心。敕諸

【現代漢語翻譯】現代漢語譯本：獲得閻浮提（Jambudvipa，指我們所居住的這個世界）所有城市、山川、海洋以及天下的財富，這樣的歡喜，也不如今天親眼見到尊者。這是什麼原因呢？因為今天見到尊者，就等同於見到了佛，從而對三寶（佛、法、僧）深深地生起敬信。於是（國王）說偈頌道：『佛陀雖然已經入于寂滅（Nirvana，涅槃），尊者您卻在補處（指彌勒菩薩，將在未來成佛）而生。佛陀的智慧之日已經潛沒，尊者您將繼承這偉大的光明。現在請您垂示教誨，我將隨順您的教導而行。』尊者於是用右手摩國王的頭頂，用偈頌回答說：『謹慎、恐懼，不要放逸，王位和富貴難以長久保持。一切最終都將歸於遷變和滅亡，世間沒有什麼是永恒不變的。三寶難得遭遇，你今已值遇，應當恒常供養，不要停止和廢棄。』大王應當知道，佛陀將正法付囑於你，也付囑於我。我們應當共同堅固地護持。國王又說偈頌道：『佛陀所付囑的，我已經做了，各種各樣的塔廟猶如山林一般。寶蓋和幢幡已經施設，各自用各種珍寶來裝飾。使整個大地都極其莊嚴清凈，流佈佛陀的舍利，遍滿閻浮提。我將自己的身軀、妻子以及庫藏，宮殿屋舍以及人民，一切大地都用來佈施，供養佛、法、比丘僧。』尊者讚歎道：『善哉！善哉！大王，應當做這樣的事情。對於身命和財產，應當獲取堅固的佛法，將來不後悔，就能生到天上。』說完這些話后，國王邀請尊者進入宮中，為他鋪設床座，扶尊者安置在座位上。尊者的身體柔軟如同兜羅綿（一種柔軟的棉花）。國王便合掌對尊者說：『尊者的身體柔軟如同兜羅綿，我的福報淺薄，身體粗糙澀滯。』尊者回答說：『我過去修佈施時，常常用清凈殊勝美好的物品，未曾用泥土來佈施。』國王說：『我過去愚昧無知，遇到佛陀世尊這樣最上的福田，卻用泥土來佈施，所以今生得到這樣的果報。』尊者和顏悅色地說：『福田殊勝美妙，能使佈施泥土的人獲得尊貴的果報。』國王聽到這些話，生起前所未有的歡喜之心，敕令各位大臣……

【English Translation】 English version: Obtaining all the cities, mountains, seas, and wealth of Jambudvipa (the world we live in), such joy is not as great as seeing the Venerable One with my own eyes today. Why is this? Because seeing the Venerable One today is equivalent to seeing the Buddha, thereby deeply generating reverence and faith in the Three Jewels (Buddha, Dharma, Sangha). Then (the king) spoke in verse: 'Although the Buddha has entered Nirvana (Nirvana, extinction), the Venerable One is born in the place of succession (referring to Maitreya Bodhisattva, who will become a Buddha in the future).' 'The sun of the Buddha's wisdom has already set, and the Venerable One will inherit this great light.' 'Now, please bestow your teachings, and I will follow your instructions.' Thereupon, the Venerable One stroked the king's head with his right hand and replied in verse: 'Be cautious, fearful, and do not be lax; the throne and wealth are difficult to maintain for long.' 'Everything will eventually return to change and destruction; there is nothing permanent in the world.' 'The Three Jewels are difficult to encounter; you have now encountered them. You should constantly make offerings and not stop or abandon them.' Great King, you should know that the Buddha entrusted the Proper Dharma to you and also entrusted it to me. We should jointly and firmly protect and uphold it. The king then spoke in verse: 'What the Buddha entrusted, I have already done; various stupas and temples are like forests.' 'Jeweled canopies and banners have been erected, each decorated with various treasures.' 'Making the entire earth extremely solemn and pure, spreading the Buddha's relics throughout Jambudvipa.' 'I use my own body, wife, and treasury, palaces, houses, and people,' 'All the land is used for almsgiving, offering to the Buddha, Dharma, and Sangha.' The Venerable One praised, 'Excellent! Excellent! Great King, you should do such things. Regarding life and wealth, you should obtain the firm Dharma, and you will not regret it in the future, and you will be born in heaven.' After saying these words, the king invited the Venerable One into the palace, prepared a bed for him, and helped the Venerable One to sit on the seat. The Venerable One's body was as soft as cotton (a soft cotton). The king then put his palms together and said to the Venerable One, 'The Venerable One's body is as soft as cotton, but my blessings are shallow, and my body is rough and astringent.' The Venerable One replied, 'When I practiced giving in the past, I often used pure, excellent, and wonderful things, and I never used earth to give.' The king said, 'In the past, I was ignorant and foolish. When I encountered the Buddha, the most supreme field of merit, I used earth to give, so I received such a reward in this life.' The Venerable One said with a kind expression, 'The field of merit is supreme and wonderful, enabling those who give earth to obtain noble rewards.' When the king heard these words, he felt unprecedented joy and ordered the ministers...

群臣。我以土施得轉輪王。以是義故。宜當勤心供養三寶。王白尊者言。佛所遊方行住之處悉欲起塔。所以者何為將來眾生生信敬故。尊者贊言善哉善哉。大王。我今當往盡示王處。王以香花纓絡雜香涂香種種供養。尊者掘多。即集四兵便共發引至林牟尼園。尊者舉手指示王言。此佛生處此中起塔最為初塔。佛之上眼始生之日行七步處。遍觀四方舉手唱言。此是我之最後生也。末後胞胎。王聞是語。五體投地。恭敬作禮合掌涕泣。而作偈言。

修勝福吉利　　得見牟尼尊　復見佛生處　　得聞所說語　我無勝福業　　不得見世尊　復不見初生　　亦不聞所說

複次尊者優波掘多。示王摩耶所攀樹枝生菩薩處。尊者舉手語庵羅樹神言。汝本見佛。今可現身以示于王。使王得見增長信心。時此樹神即現其身。尊者掘多語于王言。此樹神者。見佛生時。王即合掌。向于樹神說偈問言。

汝見相好身　　莊嚴生時不　為見修廣目　　蓮花葉眼不　汝聞于牛王　　說柔軟音不

樹神即便以偈答言。

我見真金色　　兩足最勝尊　舉足行七步　　聞彼世尊說◎

阿育王傳卷第一大正藏第 50 冊 No. 2042 阿育王傳

阿育王傳卷第二(本緣之餘)

西晉

【現代漢語翻譯】現代漢語譯本群臣。我因為佈施泥土而獲得了轉輪王的果報。因為這個緣故，應當勤心供養三寶（佛、法、僧）。阿育王（Aśoka）對優波掘多（Upagupta）尊者說，佛陀（Buddha）所遊歷、行走、居住的地方，我都想建造佛塔，目的是爲了讓未來的眾生生起信心和敬意。尊者讚歎說：『好啊，好啊，大王。我現在就前往，將佛陀去過的地方都指示給您。』阿育王用香、花、瓔珞、各種雜香、涂香等種種物品供養尊者。尊者優波掘多於是召集四種軍隊，一同出發前往藍毗尼園（Lumbini Garden）。尊者舉手指示阿育王說：『這裡是佛陀出生的地方，應該在這裡建造第一座佛塔。佛陀剛出生時，上眼皮睜開的那天，在這裡走了七步，遍觀四方，舉手說道：「這是我最後一次出生了，是最後的胞胎。」』阿育王聽了這些話，五體投地，恭敬地作禮，合掌流淚，並作偈頌說：『修習殊勝的福德和吉祥，才能得見釋迦牟尼佛（Śākyamuni）。又得見佛陀出生的地方，得聞佛陀所說的話。我沒有殊勝的福德，所以不能得見世尊（Bhagavan）。也不能得見佛陀初生時的景象，也不能聽聞佛陀所說的話。』接著，尊者優波掘多指示阿育王摩耶夫人（Māyādevī）攀扶樹枝生下菩薩的地方。尊者舉手對無憂樹神（Aśoka tree deity）說：『你曾經見過佛陀，現在可以顯現身形給大王看，使大王得見而增長信心。』當時，這棵樹的神就顯現了身形。尊者優波掘多對阿育王說：『這位樹神，曾經見過佛陀出生的時候。』阿育王立即合掌，向樹神說偈頌問道：『您是否見過佛陀具足相好莊嚴的身體，在出生的時候？是否見過佛陀修長廣大的眼睛，像蓮花葉一樣的眼睛？您是否聽聞過牛王（指佛陀）說出柔軟的聲音？』樹神隨即用偈頌回答說：『我見過真金色的，兩足中最殊勝的佛陀。他舉足走了七步，聽聞了那位世尊所說的話。』阿育王傳卷第一大正藏第 50 冊 No. 2042 阿育王傳阿育王傳卷第二(本緣之餘) 西晉

【English Translation】 English version Ministers, I obtained the reward of a Chakravartin King (轉輪王) by offering earth. For this reason, we should diligently make offerings to the Three Jewels (三寶) (Buddha, Dharma, Sangha). King Aśoka (阿育王) said to the Venerable Upagupta (優波掘多), 'I wish to build stupas (塔) at all the places where the Buddha (佛陀) traveled, walked, and stayed. The reason for this is to generate faith and reverence in future beings.' The Venerable One praised, 'Excellent, excellent, Great King. I will now go and show you all the places the Buddha visited.' King Aśoka offered incense, flowers, garlands, various mixed fragrances, and scented pastes to the Venerable One. Then, the Venerable Upagupta gathered the four divisions of his army and set out together to Lumbini Garden (林牟尼園). The Venerable One raised his hand and pointed to the king, saying, 'This is where the Buddha was born. The first stupa should be built here. On the day the Buddha's upper eyelids first opened, he walked seven steps here, looked in all four directions, and raised his hand, saying, 「This is my last birth, the last womb.」' Upon hearing these words, King Aśoka prostrated himself with his five limbs on the ground, respectfully made obeisance, joined his palms, and wept, composing a verse: 'By cultivating superior merit and auspiciousness, one can see the Muni (牟尼) (Sage) revered. And see the place where the Buddha was born, and hear the words spoken. I have no superior merit, so I cannot see the Bhagavan (世尊) (World Honored One). Nor can I see the initial birth, nor hear the words spoken.' Furthermore, the Venerable Upagupta showed the king the branch of the tree that Māyādevī (摩耶) grasped when the Bodhisattva (菩薩) was born. The Venerable One raised his hand and said to the Aśoka tree deity (庵羅樹神), 'You have seen the Buddha before. Now, manifest your body to show the king, so that the king may see and increase his faith.' At that time, the tree deity manifested its body. The Venerable Upagupta said to the king, 'This tree deity saw the Buddha at the time of his birth.' King Aśoka immediately joined his palms and spoke a verse to the tree deity, asking: 'Did you see the Buddha's body adorned with auspicious marks and features at the time of his birth? Did you see the Buddha's long and broad eyes, like lotus petals? Did you hear the Bull King (牛王) (referring to the Buddha) speak with a gentle voice?' The tree deity then replied with a verse: 'I saw the truly golden, the most supreme of the two-legged ones. He raised his feet and walked seven steps, and I heard the words spoken by that World Honored One.' The Aśokarāja-sūtra, Scroll 1 Taishō Tripiṭaka, Vol. 50, No. 2042, The Aśokarāja-sūtra The Aśokarāja-sūtra, Scroll 2 (Remaining Account of the Original Cause) Western Jin Dynasty

安息三藏安法欽譯

◎王又問言。莊嚴生時。其事云何。樹神答言。語所不及。言不能宣。今當略說。便作偈言。

身出金色光　　人天所樂見　大地山海動　　如船在海浪

王以百千兩金。置此處起塔而去。於是尊者將王復至迦毗羅城。舉右手而言。此是抱菩薩示凈飯王處。又示諸釋天祀之處。時將菩薩入此天祀。泥木天像皆來恭敬曲躬禮拜。恕頭檀王因是之故號為天中天。又示喚諸相師相菩薩處。阿斯陀仙相菩薩子必作佛處。又復示王波阇波提養菩薩處。又示菩薩學書之處。菩薩騎象處。學乘馬處。乘車之處。學射之處菩薩散勞之處。菩薩以六萬婇女相娛樂處。菩薩見老病死生厭患之處。又復將王至閻菩樹舉手指言。此是菩薩坐涼之處。又至林中。示菩薩思惟棄欲惡不善。有覺有觀離生喜樂獲得初禪。樹為曲蔭影不移轉。即時五體投地為菩薩作禮。示指城門而語王。此是菩薩將百千諸天。前後圍繞出迦毗羅處。又示以馬瓔珞付車匿還處。又示菩薩一身己入林之處。又示菩薩以刀剃髮擲虛空中帝釋奉接處。又示菩薩而以寶衣從獵師邊博袈裟處。又示頻婆娑羅王以半國請菩薩處。又示菩薩至阿蘭加羅郁頭藍處。又示菩薩苦行六年之處。即便說偈。

菩薩六年難苦行　　身臥灰上棘刺上　知此

【現代漢語翻譯】現代漢語譯本

安息三藏安法欽譯

◎王又問言：『莊嚴（指菩薩）生時，其事云何？』樹神答言：『語所不及，言不能宣，今當略說。』便作偈言：

『身出金色光，人天所樂見，大地山海動，如船在海浪。』

王以百千兩金，置此處起塔而去。於是尊者將王復至迦毗羅城（Kapilavastu，釋迦牟尼佛的故鄉）。舉右手而言：『此是抱菩薩示凈飯王（Suddhodana，釋迦牟尼佛的父親）處。』又示諸釋天祀之處。時將菩薩入此天祀，泥木天像皆來恭敬曲躬禮拜。恕頭檀王（Suddhodana）因是之故號為天中天。又示喚諸相師相菩薩處，阿斯陀仙（Asita，一位預言家）相菩薩子必作佛處。又復示王波阇波提（Prajapati，釋迦牟尼佛的姨母）養菩薩處。又示菩薩學書之處，菩薩騎象處，學乘馬處，乘車之處，學射之處，菩薩散勞之處，菩薩以六萬婇女相娛樂處，菩薩見老病死生厭患之處。又復將王至閻菩樹（Jambudvipa，印度的古稱）舉手指言：『此是菩薩坐涼之處。』又至林中，示菩薩思惟棄欲惡不善，有覺有觀離生喜樂獲得初禪。樹為曲蔭影不移轉，即時五體投地為菩薩作禮。示指城門而語王：『此是菩薩將百千諸天，前後圍繞出迦毗羅（Kapilavastu）處。』又示以馬瓔珞付車匿（Chandaka，釋迦牟尼佛的馬伕）還處。又示菩薩一身己入林之處。又示菩薩以刀剃髮擲虛空中帝釋（Indra，佛教的護法神）奉接處。又示菩薩而以寶衣從獵師邊博袈裟處。又示頻婆娑羅王（Bimbisara，古印度摩揭陀國王）以半國請菩薩處。又示菩薩至阿蘭加羅（Arada Kalama，一位隱士）郁頭藍（Udraka Ramaputra，一位隱士）處。又示菩薩苦行六年之處。即便說偈：

『菩薩六年難苦行，身臥灰上棘刺上，知此』

【English Translation】 English version

Translated by An息 (Anxi) Tripitaka Master An Faqin

◎The king then asked: 『When Zhuangyan (referring to the Bodhisattva) was born, what happened?』 The tree spirit replied: 『Words cannot reach it, speech cannot express it, now I will briefly describe it.』 Then he spoke in verse:

『His body emitted golden light, pleasing to humans and gods, The earth, mountains, and seas shook, like a boat in ocean waves.』

The king placed hundreds of thousands of gold pieces there to build a stupa and left. Then the Venerable One took the king back to Kapilavastu (釋迦牟尼佛's hometown). He raised his right hand and said: 『This is where the Bodhisattva was held and shown to King Suddhodana (釋迦牟尼佛's father).』 He also showed the place where the Shakyas worshipped the gods. At that time, he took the Bodhisattva into this temple, and the clay and wooden statues of the gods all came to respectfully bow and prostrate. King Suddhodana (恕頭檀王) was therefore called the 『Lord of the Gods』. He also showed the place where the fortune-tellers were called to examine the Bodhisattva, where the sage Asita (阿斯陀仙) predicted that the Bodhisattva would surely become a Buddha. He also showed the king the place where Prajapati (釋迦牟尼佛's aunt) raised the Bodhisattva. He also showed the place where the Bodhisattva learned to write, the place where the Bodhisattva rode an elephant, the place where he learned to ride a horse, the place where he rode a chariot, the place where he learned to shoot arrows, the place where the Bodhisattva relaxed, the place where the Bodhisattva enjoyed himself with sixty thousand concubines, and the place where the Bodhisattva saw old age, sickness, death, and birth and became disgusted.

He then took the king to the Jambudvipa (閻菩樹) and pointed his finger, saying: 『This is where the Bodhisattva sat for shade.』 He also went to the forest and showed the Bodhisattva contemplating abandoning desire, evil, and unwholesome things, having awareness and observation, and attaining the first dhyana (初禪) with joy and pleasure born of detachment. The tree provided curved shade, and its shadow did not move. Immediately, he prostrated himself on the ground with his five limbs in reverence to the Bodhisattva. He pointed to the city gate and said to the king: 『This is where the Bodhisattva left Kapilavastu (迦毗羅) surrounded by hundreds of thousands of gods.』 He also showed the place where he gave the horse and its ornaments to Chandaka (車匿) to return. He also showed the place where the Bodhisattva entered the forest alone. He also showed the place where the Bodhisattva cut off his hair with a knife and threw it into the sky, where Indra (帝釋) received it. He also showed the place where the Bodhisattva exchanged his precious clothes for a kasaya (袈裟) from a hunter. He also showed the place where King Bimbisara (頻婆娑羅王) offered half of his kingdom to the Bodhisattva. He also showed the place where the Bodhisattva went to Arada Kalama (阿蘭加羅) and Udraka Ramaputra (郁頭藍). He also showed the place where the Bodhisattva practiced asceticism for six years. Then he spoke in verse:

『The Bodhisattva practiced difficult asceticism for six years, His body lay on ashes and thorns, Knowing this』

邪行非真道　　便舍苦行修正法

復示菩薩受難陀跋難陀百味乳糜之處。又示菩薩向菩提樹處。所示之處。王於此中悉皆起塔。尊者又示迦羅龍王贊菩薩處。於是王乃禮尊者足合掌而言。我今欲問迦羅龍王曾見佛事。尊者即時語龍王言。速起速起。王欲問汝見佛時事。龍王便起。向尊者邊合掌白言。大德有何約敕。尊者語王言。此是迦羅龍王偈贊佛者。王即合掌以說偈言。

汝見真金　　熾然之色　　無上世尊　面如滿月　　汝為我說　　十力少分　云何端嚴　　向菩提樹

龍王答言。端嚴之事非言所及。今當略說。即說。偈言。

佛足躡地　　大地山河　　踴躍𧿽𨁟　六種震動　　如來身光　　遏絕日月　普照十方　　一切蒙益

王於此處起塔而去。遂與尊者向菩提樹。尊者舉手而示王言。此處是菩薩以慈悲心為伴力處。壞破魔眾成阿耨多羅三藐三佛陀處。王乃於此起塔。以百千兩金而佈施之。此是四天王天奉佛四缽。如來受之拍成一缽處。亦是五百賈客施食之處。又示菩薩向波羅捺女處。又示婆羅門贊佛之處。王於此處亦皆起塔。尊者將王復至古仙林中。舉右手而言。此是如來轉法輪處。王於此處起塔。以百千兩金與之。又以示如來度千婆羅門處。又示頻婆娑羅王聽法得見諦

【現代漢語翻譯】現代漢語譯本：邪行不是真正的解脫之道，應當捨棄苦行，修正法。

隨後，尊者（指代譯者所指的聖者）向國王展示了菩薩（指釋迦牟尼佛成佛前的身份）接受難陀（Nanda，喜悅）和跋難陀（Upananda，近喜悅）供養的百味乳糜的地方。又展示了菩薩走向菩提樹的地方。凡是尊者所示之處，國王都在那裡建造佛塔。尊者又展示了迦羅龍王（Kala Dragon King，黑色龍王）讚頌菩薩的地方。於是，國王向尊者合掌行禮，說道：『我現在想請問迦羅龍王，他曾經見過的佛事。』尊者立刻對龍王說：『快起來，快起來！國王想問你見到佛陀時候的事情。』龍王便起身，向尊者合掌稟告說：『大德（Mahāthera，對有德長老的尊稱）有何指示？』尊者對國王說：『這位就是曾經用偈頌讚美佛陀的迦羅龍王。』國王便合掌，用偈頌問道：

『您曾見過那身如真金，光芒熾盛，無上尊貴的世尊，他的面容如同滿月。請您為我講述，世尊十力（Dasabala，佛陀的十種力量）的少許功德，以及他是如何端莊威嚴地走向菩提樹的？』

龍王回答說：『世尊的端莊威嚴，言語難以盡述，現在我只能略說一二。』隨即以偈頌回答：

『佛陀雙足踏地之時，大地山河都歡欣雀躍，發出轟鳴之聲，發生六種震動。如來（Tathāgata，佛陀的稱號之一）的身光，遮蔽了日月的光輝，普照十方世界，一切眾生都蒙受利益。』

國王於此處建造佛塔后離去。隨後與尊者一同前往菩提樹。尊者舉手指向菩提樹，對國王說：『這裡是菩薩以慈悲之心為伴侶，降伏魔眾，成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的地方。』國王便在此處建造佛塔，並佈施了百千兩黃金。這裡也是四大天王（Cāturmahārājika-deva，佛教的護法神）向佛陀供奉四個缽，如來接受后將之合為一個缽的地方。也是五百商人供養食物的地方。尊者又展示了菩薩走向波羅捺（Varanasi，古印度城市）女子的地方，以及婆羅門（Brahmin，古印度祭司階層）讚頌佛陀的地方。國王在這些地方也都建造了佛塔。尊者帶領國王再次來到古仙人居住的林中，舉起右手說：『這裡是如來轉法輪（Dharmacakra Pravartana，佛陀首次說法）的地方。』國王於此處建造佛塔，並佈施了百千兩黃金。尊者又展示瞭如來度化千名婆羅門的地方，以及頻婆娑羅王（Bimbisāra，古印度國王）聽聞佛法，證得真諦的地方。

【English Translation】 English version: Evil practices are not the true path; one should abandon asceticism and cultivate the correct Dharma.

Then, the Venerable (referring to the saint indicated by the translator) showed the king the place where the Bodhisattva (referring to Siddhartha Gautama before becoming the Buddha) received the milk gruel of a hundred flavors from Nanda (Joy) and Upananda (Near Joy). He also showed the place where the Bodhisattva went towards the Bodhi tree. Wherever the Venerable pointed out, the king built a stupa. The Venerable also showed the place where the Kala Dragon King (Black Dragon King) praised the Bodhisattva. Thereupon, the king bowed to the Venerable with his palms together and said, 'I now wish to ask the Kala Dragon King about the events he witnessed concerning the Buddha.' The Venerable immediately said to the Dragon King, 'Rise quickly, rise quickly! The king wishes to ask you about the events when you saw the Buddha.' The Dragon King then rose, put his palms together towards the Venerable, and said, 'Venerable Mahāthera (a title of respect for a virtuous elder), what are your instructions?' The Venerable said to the king, 'This is the Kala Dragon King who praised the Buddha in verse.' The king then put his palms together and spoke in verse:

'You saw the World Honored One, whose body was like true gold, with blazing radiance, the unsurpassed one, whose face was like the full moon. Please tell me a little about the Ten Powers (Dasabala, the ten powers of the Buddha), and how he walked with such dignity and majesty towards the Bodhi tree?'

The Dragon King replied, 'The dignity and majesty of the World Honored One cannot be fully described in words; I can only briefly mention a few things.' Then he replied in verse:

'When the Buddha's feet touched the ground, the earth, mountains, and rivers all rejoiced and roared, experiencing six kinds of tremors. The light of the Tathāgata (one of the titles of the Buddha) eclipsed the sun and moon, illuminating the ten directions, and all beings benefited.'

The king built a stupa at this place and departed. Then he went with the Venerable to the Bodhi tree. The Venerable raised his hand and pointed to the Bodhi tree, saying, 'This is the place where the Bodhisattva, with compassion as his companion, destroyed the hosts of Mara and attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' The king then built a stupa here and donated a hundred thousand pieces of gold. This is also the place where the Four Heavenly Kings (Cāturmahārājika-deva, the guardian deities of Buddhism) offered four bowls to the Buddha, and the Tathāgata accepted them and merged them into one bowl. It is also the place where five hundred merchants offered food. The Venerable also showed the place where the Bodhisattva went towards the woman of Varanasi (an ancient Indian city), and the place where the Brahmins (the priestly class in ancient India) praised the Buddha. The king built stupas at all these places as well. The Venerable led the king again to the ancient hermitage, raised his right hand, and said, 'This is the place where the Tathāgata turned the Wheel of Dharma (Dharmacakra Pravartana, the Buddha's first sermon).' The king built a stupa at this place and donated a hundred thousand pieces of gold. The Venerable also showed the place where the Tathāgata converted a thousand Brahmins, and the place where King Bimbisāra (an ancient Indian king) heard the Dharma and attained the vision of truth.

處。亦是八萬四千天王遠塵離垢得法眼凈處。亦是無量婆羅門及居士得須陀洹處。又示帝釋受化處。又示如來作神變處。又示如來忉利天上為母說法來下之處。王于上來所示之處皆起寶塔。尊者將王復至拘尸那城。舉手而言。此是如來化緣已訖入涅槃處。王聞是語懊惱悶絕。以水灑面令得醒悟。施百千兩金於此起塔。而更合掌敬禮尊者足。復作是言。我今欲禮佛大弟子聲聞之塔。尊者贊言。善哉善哉。王能發是重信敬之心。即將王至彼祇陀林中。舉手而言。大王。此是舍利弗塔。應當供養。王問言曰。此有何德。尊者答言。此是第一世尊法之大將。能轉法輪。如來所記智慧第一。唯除如來。一切眾生所有智慧十六分中不及其一。但可略說。誰能盡其智慧之藏。王聞歡喜。即以百千兩金奉施此塔。即時歸命舍利弗。而作偈言。

解脫諸有結　　名稱滿世間　于諸智慧中　　是為最第一

復示于王目揵連塔令王供養。王又問言。此有何德。尊者答言。如來所記神足第一。能以右足動帝釋宮。復能降伏難陀拔難陀龍王。略而言之。不能說盡其功德彼岸。王以百千兩金供養此塔。王即合掌而說偈言。

歸命大名稱　　神足第一者　于生老憂苦　　而得於解脫

遂復示王迦葉之塔。舉手而言。此是摩訶

【現代漢語翻譯】現代漢語譯本：此處也是八萬四千天王遠離塵垢，獲得清凈法眼的地方。也是無數婆羅門（Brahman，印度教祭司）和居士（Upasaka，在家佛教徒）證得須陀洹果（Sotapanna，預流果，佛教修行第一階段）的地方。又顯示了帝釋（Indra，佛教護法神）接受教化的地方。又顯示瞭如來（Tathagata，佛的稱號）顯現神通變化的地方。又顯示瞭如來在忉利天（Trayastrimsa，欲界六天之一）上為母親說法后降臨之處。國王對於上面所顯示的這些地方都建造了寶塔。尊者帶領國王又來到拘尸那城（Kushinagar，佛陀涅槃之地），舉手說道：『這裡是如來教化因緣已盡，入涅槃的地方。』國王聽了這話，懊惱得昏了過去，人們用水灑在他的臉上，才使他甦醒過來。他佈施了百千兩黃金，在這裡建造佛塔。然後又合掌恭敬地禮拜尊者的腳，又說道：『我現在想要禮拜佛陀大弟子聲聞（Sravaka，聽聞佛法而證悟的弟子）的塔。』尊者讚歎道：『好啊！好啊！大王能夠發起這樣深厚的信心和敬意。』於是就帶領國王來到祇陀林（Jetavana，祇樹給孤獨園，佛陀常住的精舍）中，舉手說道：『大王，這是舍利弗（Sariputra，佛陀十大弟子之一，智慧第一）的塔，應當供養。』國王問道：『他有什麼功德呢？』尊者回答說：『他是世尊第一的法將，能夠轉法輪（Dharmacakra，佛法之輪，指宣講佛法）。如來授記他是智慧第一。除了如來，一切眾生的所有智慧加起來，他的智慧是他們的十六倍以上。只能簡單地說說，誰能說盡他的智慧寶藏呢？』國王聽了非常歡喜，立刻用百千兩黃金奉獻給這座塔，並歸命舍利弗，作偈頌說道：『解脫諸有結，名稱滿世間，于諸智慧中，是為最第一。』又為國王指示目犍連（Maudgalyayana，佛陀十大弟子之一，神通第一）的塔，讓國王供養。國王又問道：『他有什麼功德呢？』尊者回答說：『如來授記他是神通第一。能夠用右腳震動帝釋宮。又能降伏難陀（Nanda）和拔難陀（Upananda）龍王。簡單地說，不能說盡他的功德彼岸。』國王用百千兩黃金供養這座塔。國王便合掌作偈頌說道：『歸命大名稱，神足第一者，于生老憂苦，而得於解脫。』於是又為國王指示迦葉（Kasyapa，佛陀十大弟子之一，頭陀第一）的塔，舉手說道：『這是摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，頭陀第一）。』

【English Translation】 English version: 'Also, this is the place where eighty-four thousand Devas (Deva, gods or deities) were far from defilement and obtained the pure Dharma eye. It is also the place where immeasurable Brahmanas (Brahman, a member of the highest Hindu caste) and Upasakas (Upasaka, a lay Buddhist follower) attained Sotapanna (Sotapanna, 'stream-enterer,' the first stage of enlightenment). It also shows the place where Indra (Indra, king of the gods in Buddhism) received teachings. It also shows the place where the Tathagata (Tathagata, 'the thus-gone one,' an epithet of the Buddha) performed miraculous transformations. It also shows the place where the Tathagata descended after preaching the Dharma to his mother in the Trayastrimsa Heaven (Trayastrimsa, the Heaven of the Thirty-three Gods). The king erected precious stupas at all the places shown above. The Venerable One then led the king to Kushinagar (Kushinagar, the place of the Buddha's Parinirvana), and, raising his hand, said, 'This is the place where the Tathagata's karmic connections were exhausted and he entered Nirvana.' Upon hearing these words, the king was overcome with remorse and fainted. Water was sprinkled on his face to revive him. He donated a hundred thousand taels of gold to build a stupa here. Then, he respectfully bowed to the Venerable One's feet with his palms together, and further said, 'I now wish to pay homage to the stupa of the Buddha's great Sravaka (Sravaka, a disciple who attains enlightenment by hearing the teachings) disciple.' The Venerable One praised, 'Excellent! Excellent! The king is able to generate such profound faith and reverence.' He then led the king to Jetavana (Jetavana, a famous monastery where the Buddha spent much time), and, raising his hand, said, 'Great King, this is the stupa of Sariputra (Sariputra, one of the Buddha's chief disciples, known for his wisdom), and it should be venerated.' The king asked, 'What are his virtues?' The Venerable One replied, 'He is the foremost Dharma general of the World-Honored One, capable of turning the Dharma wheel (Dharmacakra, the wheel of Dharma, referring to the teaching of Buddhism). The Tathagata predicted that he is the foremost in wisdom. Except for the Tathagata, the wisdom of all beings combined is not even one-sixteenth of his. It can only be briefly stated; who can exhaust the treasury of his wisdom?' The king was delighted upon hearing this, and immediately offered a hundred thousand taels of gold to this stupa, and took refuge in Sariputra, reciting this verse: 『Freed from all bonds of existence, his name fills the world, among all wisdom, he is the most foremost.』 He then showed the king the stupa of Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples, known for his supernatural powers), instructing the king to make offerings. The king asked again, 'What are his virtues?' The Venerable One replied, 'The Tathagata predicted that he is the foremost in supernatural powers. He can shake Indra's palace with his right foot. He can also subdue the Nanda (Nanda, a dragon king) and Upananda (Upananda, a dragon king) dragon kings. Briefly speaking, one cannot exhaust the other shore of his merits.' The king offered a hundred thousand taels of gold to this stupa. The king then joined his palms together and recited this verse: 『I take refuge in the greatly renowned one, the foremost in supernatural powers, who has attained liberation from birth, old age, sorrow, and suffering.』 Thereupon, he showed the king the stupa of Kasyapa (Kasyapa, one of the Buddha's chief disciples, known for his ascetic practices), raising his hand and saying, 'This is Mahakasyapa (Mahakasyapa, one of the Buddha's chief disciples, known for his ascetic practices).'

迦葉之塔。亦應供養。王問言曰。有何功德。尊者答言。少欲知足頭陀第一。如來分坐而與令坐。佛自脫衣以與迦葉。憐愍窮苦護持佛法。今為略說。豈能盡其苦行功德。王以百千兩金施迦葉塔。即便合掌而作偈言。

坐于山窟　　去除斗諍　　無諸忿怒　常行禪定　　少欲知足　　功德最上　我今頂禮　　至心歸命

復示于王婆駒羅塔。教使供養。王言。此有何德。答言。如來所記無諸衰病少欲第一。未曾教人一四句偈王即使人持一金錢布施此塔。輔相白王。同是大德阿羅漢塔。云何獨以一錢用施。答言。以其自度不能度他人。是故唯以一錢與之。塔神不受還授與王。輔相復言。實是少欲。乃至一錢猶尚不取。尊者於是復示于王阿難之塔。語王供養。王言。有何功德。答言。如來所記總持第一。執持佛法念力智慧多聞如海。義妙言說人天供養。能知佛意一切善巧功德眾法之篋。王聞是語極大歡喜。以一億兩金佈施此塔。大臣問言。云何諸供養中於此最勝。王言。以其總持法身之故。能令法燈至今不滅。阿難之力。譬如牛跡不受海水。佛智慧海阿難能受。以是因緣。諸供養中於此最多王已供養諸大弟子聲聞塔竟。歡喜敬禮尊者。塔合掌恭敬而說偈言。

設百千祀　　方得為人　　我今便為　不空

【現代漢語翻譯】現代漢語譯本迦葉（Kāśyapa，人名）之塔，也應該供養。國王問道：『有何功德？』尊者回答說：『少欲知足，頭陀（dhūta，苦行）第一。』如來（Tathāgata，佛的稱號）分座給他，讓他坐下。佛親自脫下衣服給迦葉。憐憫窮苦，護持佛法。現在只是略說，怎能說完他的苦行功德呢？』國王用百千兩黃金佈施迦葉塔，隨即合掌作偈說道：『居住在山洞中，去除爭鬥，沒有各種忿怒，常常進行禪定，少欲知足，功德最為殊勝。我現在頂禮，至心歸命。』又向國王展示婆駒羅（Bhagula，人名）塔，教導他供養。國王問：『此塔有何功德？』回答說：『如來所記，沒有各種衰老疾病，少欲第一。未曾教人一句四句偈。』國王立即讓人拿一個金錢布施此塔。輔相問國王：『同是大德阿羅漢（Arhat，已證果的聖者）塔，為何唯獨用一個錢布施？』回答說：『因為他只能自度，不能度他人，所以只用一個錢給他。』塔神不受，還給了國王。輔相又說：『確實是少欲，甚至一個錢尚且不取。』尊者於是又向國王展示阿難（Ānanda，佛陀的十大弟子之一）之塔，告訴國王供養。國王問：『有何功德？』回答說：『如來所記，總持（dhāraṇī，記憶力）第一。執持佛法，念力智慧，多聞如海，義理精妙，言辭巧妙，人天供養。能知佛意，一切善巧，功德眾法之篋。』國王聽了這些話，非常歡喜，用一億兩黃金佈施此塔。大臣問道：『為何在各種供養中，對此塔的供養最為殊勝？』國王說：『因為他總持法身（dharma-kāya，佛的法性之身）的緣故，能使佛法之燈至今不滅。阿難的力量，譬如牛蹄印不能容納海水。佛的智慧海，阿難能夠容納。因為這個因緣，在各種供養中，對此塔的供養最多。』國王已經供養諸大弟子聲聞（Śrāvaka，聽聞佛法而證悟的弟子）塔完畢，歡喜敬禮尊者。塔合掌恭敬而說偈言：『即使經過百千次的祭祀，才能獲得人身，我現在便成為不空。』

【English Translation】 English version The stupa of Kāśyapa (name of a person) should also be offered to. The king asked, 'What merit does it have?' The Venerable replied, 'Being content with little desire, being foremost in ascetic practices (dhūta).' The Tathāgata (title of the Buddha) shared his seat with him, allowing him to sit. The Buddha personally took off his robe and gave it to Kāśyapa. He had compassion for the poor and protected the Buddha's Dharma. Now, I am only speaking briefly; how can I fully describe his ascetic virtues?' The king donated a hundred thousand taels of gold to Kāśyapa's stupa and immediately joined his palms and spoke in verse: 'Dwelling in mountain caves, eliminating strife, without any anger, constantly practicing meditation, content with little desire, his merit is most supreme. I now prostrate and wholeheartedly take refuge.' He then showed King the stupa of Bhagula (name of a person), instructing him to make offerings. The king asked, 'What merit does this stupa have?' He replied, 'As the Tathāgata has predicted, it is free from all decay and disease, and foremost in having few desires. He has never taught anyone even a four-line verse.' The king immediately ordered someone to donate one gold coin to this stupa. The minister asked the king, 'These are both stupas of great virtuous Arhats (a perfected being), why donate only one coin to this one?' He replied, 'Because he can only liberate himself and cannot liberate others, therefore I only give him one coin.' The stupa deity did not accept it and returned it to the king. The minister then said, 'Indeed, he has few desires, even a single coin he does not take.' The Venerable then showed the king the stupa of Ānanda (one of the Buddha's ten principal disciples), telling the king to make offerings. The king asked, 'What merit does it have?' He replied, 'As the Tathāgata has predicted, he is foremost in total retention (dhāraṇī). He upholds the Buddha's Dharma, his power of mindfulness, wisdom, and learning are as vast as the sea, his meaning is profound, his speech is skillful, and he is offered to by humans and devas. He can understand the Buddha's intention, he is skillful in everything, and he is the treasury of merit and all Dharmas.' Upon hearing these words, the king was extremely pleased and donated one hundred million taels of gold to this stupa. The minister asked, 'Why is the offering to this stupa the most supreme among all offerings?' The king said, 'Because he upholds the Dharma-kāya (the body of Dharma, the essence of the Buddha), he can ensure that the lamp of Dharma does not extinguish even now. Ānanda's power is like a cow's footprint that cannot contain the ocean. Ānanda can contain the Buddha's ocean of wisdom. Because of this reason, the offering to this stupa is the most among all offerings.' The king, having completed the offering to the stupas of the great disciples and Śrāvakas (a disciple who attains enlightenment by hearing the Dharma), joyfully paid respects to the Venerable. The stupa joined its palms in reverence and spoke in verse: 'Even after a hundred thousand sacrifices, one can obtain a human body; I now become not in vain.'

受身　　值良福田　　具造人果　以危脆財　　而修堅法　　我所起塔　嚴閻浮提　　猶如白雲　　莊校虛空　我遭佛法　　一切清凈

說是偈已作禮而去。阿恕伽王于佛生處塔。菩提樹塔。轉法輪塔。般涅槃塔。雖各各施與百千兩金。于菩提塔其心最重。所以者何。佛於此處成正覺故。於是已后所得珍寶。常以奉施菩提之塔。王第一夫人帝舍羅叉心自念言。王得好寶盡與菩提。曾不見與。即語真陀羅摩登伽言。汝能為我壞怨嫉不。答言若與我金則能壞之。便許金錢。時摩登伽不解其意。謂為導彼菩提之樹。即結咒索系菩提樹。而欲咒殺轉轉幹枯。王守樹人來告王言。菩提之樹今將欲枯。即說偈言。

如來在此處　　覺悟諸世間　逮得菩提道　　證於一切智　此樹今將壞　　轉轉欲乾枯

王聞斯語悶絕躄地。以水灑面久乃得醒。啼哭而言。我見樹王猶如見佛。菩提樹壞我必定死。帝舍羅叉而白王言。菩提樹雖死。我亦能與大王之樂。王言。菩提之樹非女人也。乃是佛得無上道處。帝舍羅叉聞是語已。心生敬悔語摩登伽言。汝今還能令菩提樹生如本不。答言。若不枯盡有少生氣能令如本。故於是乃解咒結縷。恒以千瓶乳灌。未久之間樹生如故。王守樹人復來告王。樹還復生與本無異。王聞是

【現代漢語翻譯】現代漢語譯本受持此身，值遇良善的福田，具足造就人道的果報。用這危脆無常的財物，來修習堅固不變的佛法。我所建造的佛塔，莊嚴閻浮提（Jambudvipa，指我們所居住的這個世界），猶如白雲一般，莊嚴修飾著虛空。我遭遇佛法，一切都變得清凈。

說完這首偈子后，他便作禮離去。阿恕伽王（Ashoka，即阿育王）在佛陀出生地建造的佛塔、菩提樹塔、轉法輪塔、般涅槃塔，雖然都各自施捨了百千兩黃金，但他對菩提塔的心意最為看重。這是什麼原因呢？因為佛陀是在此處成就正覺的緣故。從那以後，他所得到的珍寶，常常用來奉獻給菩提塔。國王的第一夫人帝舍羅叉（Tishyaraksha）心中暗自思忖：『國王得到好的寶物都給了菩提樹，從來沒有給過我。』於是她對真陀羅摩登伽（Sindura Matanga）說：『你能為我消除怨恨和嫉妒嗎？』摩登伽回答說：『如果給我金錢，就能消除。』帝舍羅叉便答應給她金錢。當時摩登伽沒有理解她的意思，以為是要引導菩提樹。於是她結成咒索繫在菩提樹上，想要用咒語殺死它，菩提樹漸漸枯萎。看守樹的人來告訴國王說：『菩提樹現在將要枯萎了。』國王便說了這首偈子：

『如來在此處，覺悟諸世間，獲得菩提道，證得一切智。此樹今將壞，漸漸要枯萎。』

國王聽到這些話，昏悶倒地。用清水灑在他的臉上，過了很久才甦醒過來。他啼哭著說：『我看見菩提樹，就像看見佛陀一樣。菩提樹壞了，我必定會死。』帝舍羅叉對國王說：『菩提樹即使死了，我也能給大王帶來快樂。』國王說：『菩提樹不是女人，而是佛陀證得無上道的地方。』帝舍羅叉聽到這些話后，心中生起敬畏和後悔，對摩登伽說：『你現在還能讓菩提樹恢復如初嗎？』摩登伽回答說：『如果還沒有完全枯死，還有少許生氣，就能讓它恢復如初。』於是她解開了咒索， постоянно用千瓶牛奶灌溉。沒過多久，菩提樹就恢復了原樣。看守樹的人又來告訴國王說：『樹已經恢復了原樣，和原來沒有什麼不同。』國王聽到這些

【English Translation】 English version Receiving this body, encountering a field of good fortune, fully creating the fruit of human existence. Using these fragile and impermanent riches, to cultivate the steadfast Dharma. The stupa I have erected, Adorns Jambudvipa (Jambudvipa, referring to the world we live in), like white clouds, embellishing the void. I have encountered the Buddha's teachings, everything becomes pure.

Having spoken this verse, he made obeisance and departed. King Ashoka (Ashoka) at the stupa of the Buddha's birthplace, the Bodhi tree stupa, the turning of the Dharma wheel stupa, the Parinirvana stupa, although each was given hundreds of thousands of gold, his heart was most heavy towards the Bodhi stupa. What is the reason for this? Because the Buddha attained perfect enlightenment at this place. From then on, the treasures he obtained were often offered to the Bodhi stupa. King's first wife, Tishyaraksha, thought to herself: 'The king gives all the good treasures he gets to the Bodhi tree, never to me.' So she said to Sindura Matanga: 'Can you eliminate resentment and jealousy for me?' Matanga replied: 'If you give me money, I can eliminate it.' Tishyaraksha then promised her money. At that time, Matanga did not understand her intention, thinking that she was going to guide the Bodhi tree. So she tied a cursed rope to the Bodhi tree, wanting to kill it with a curse, and the Bodhi tree gradually withered. The tree keeper came to tell the king: 'The Bodhi tree is now about to wither.' The king then spoke this verse:

'The Tathagata in this place, awakened all the worlds, Attained the Bodhi path, attained all wisdom. This tree is now about to be destroyed, gradually withering away.'

The king, hearing these words, fainted and fell to the ground. Water was sprinkled on his face, and after a long time he woke up. He wept and said: 'I see the Bodhi tree as if I see the Buddha. If the Bodhi tree is destroyed, I will surely die.' Tishyaraksha said to the king: 'Even if the Bodhi tree dies, I can bring joy to the great king.' The king said: 'The Bodhi tree is not a woman, but the place where the Buddha attained unsurpassed enlightenment.' Tishyaraksha, hearing these words, felt reverence and remorse in her heart, and said to Matanga: 'Can you now restore the Bodhi tree to its original state?' Matanga replied: 'If it has not completely withered and there is still a little vitality, I can restore it to its original state.' So she untied the cursed rope and constantly irrigated it with a thousand bottles of milk. Before long, the Bodhi tree was restored to its original state. The tree keeper came again to tell the king: 'The tree has been restored to its original state, and there is no difference from the original.' The king heard these

語踴躍歡喜詣菩提樹觀樹而言。頻婆娑羅王等所不能作。我於今日當作二種。云何二種。一者當造千杖寶瓶以盛香汁灌菩提樹。二者當作般遮于瑟極大之會。王便即以金銀琉璃作千寶瓶。滿中香湯以灌於樹。並眾花鬘末香涂香復莊嚴之。王自洗浴著新凈衣受持八齋。上高樓上遍觀四方。諸佛弟子聲聞之眾。修正見者諸根寂定摧滅欲結。人天阿修羅等所應供養者。愿見憐愍。受我之請。諸樂禪定及智慧者。解脫眾僧最勝真子。善逝法中之所生者哀受我請。居住罽賓晝夜無畏。摩訶婆那離越諸聖亦垂哀愍而受我請。阿耨大池峻險之處。及與河邊諸山谷間舍利窟住者。香山住者。皆愿垂矜受我之請。王如是請已。四方來者三十萬僧。十萬僧者是阿羅漢。二十萬僧者是須陀洹斯陀含阿那含。及清凈凡夫悉皆就座。唯留上座所坐之處無敢坐者。王問上座。以何義故。坐此空處。答言。更有上座當坐此處。王復問言。更有上座大於汝耶。夜舍答言。昔佛所記師子吼中最為第一。名賓頭盧跋羅豆婆阇。尊重於我。王聞此語衣毛皆豎。如迦曇花樹。

又問言。頗有得見如來者不。夜舍答言。有賓頭盧阿羅漢。見佛在時。王言。可得見不。答言。正爾。當來使王見之。王歡喜而言我得極大利益。今哀愍我第一得見賓頭盧。即便合掌

【現代漢語翻譯】現代漢語譯本：他們踴躍歡喜地前往菩提樹，觀看此樹並說道：『頻婆娑羅王（Bimbisara，古印度摩揭陀國王）等都不能做到的事，我今天將要做成兩種。』是哪兩種呢？一是製造一千個飾有寶物的瓶子，盛滿香汁來灌溉菩提樹；二是舉辦盛大的般遮于瑟（panchayusha，一種儀式或慶典）大會。國王於是用金、銀、琉璃製作了一千個寶瓶，裝滿香湯來灌溉樹木，並用各種花鬘、末香、涂香來裝飾它。國王親自沐浴，穿上乾淨的新衣，受持八齋戒，登上高樓，遍觀四方。那些佛陀的弟子、聲聞眾，修正見者，諸根寂靜，摧滅欲結，人、天、阿修羅等所應供養者，愿他們憐憫我，接受我的邀請。那些樂於禪定和智慧者，解脫的僧眾中最殊勝的真子，在善逝（Sugata，佛陀的稱號之一）的教法中所生者，懇請接受我的邀請。居住在罽賓（Kashmir）晝夜無畏的摩訶婆那離越（Mahavanali）諸聖者，也請垂憐接受我的邀請。阿耨大池（Anavatapta，傳說中的大湖）的峻險之處，以及河邊、山谷間、舍利窟的居住者，香山的居住者，都愿垂憐接受我的邀請。』國王這樣邀請之後，四方來了三十萬僧眾，其中十萬僧眾是阿羅漢（Arhat，已證悟的聖者），二十萬僧眾是須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者），以及清凈的凡夫，都入座了。唯獨留下上座（長老）所坐之處，沒有人敢坐。國王問上座：『因為什麼緣故，空著這個座位？』回答說：『還有更尊貴的上座應當坐在這裡。』國王又問：『還有比你更尊貴的上座嗎？』夜舍（Yasa，人名）回答說：『過去佛陀所記述的師子吼（simhanada，佛陀說法時的威嚴）中最為第一的，名叫賓頭盧跋羅豆婆阇（Pindola Bharadvaja），他比我更值得尊重。』國王聽到這些話，汗毛都豎起來了，像迦曇花樹一樣。又問：『有沒有見過如來（Tathagata，佛陀的稱號之一）的人？』夜舍回答說：『有賓頭盧阿羅漢，見過佛陀在世的時候。』國王說：『可以得見嗎？』回答說：『當然可以，我將讓他來，使國王得見。』國王歡喜地說：『我得到了極大的利益，現在能哀憐我，讓我第一眼見到賓頭盧。』隨即合掌。

【English Translation】 English version: They joyfully and eagerly went to the Bodhi tree, observed the tree, and said, 'What King Bimbisara (King of Magadha in ancient India) and others could not do, I will accomplish two things today.' What are these two things? First, to create a thousand jeweled vases filled with fragrant water to irrigate the Bodhi tree; second, to hold a grand Panchayusha (a type of ritual or celebration) assembly.' The king then used gold, silver, and lapis lazuli to make a thousand jeweled vases, filled them with fragrant water to irrigate the tree, and adorned it with various flower garlands, powdered incense, and perfumed ointments. The king personally bathed, put on clean new clothes, observed the eight precepts, ascended a high tower, and looked in all directions. Those disciples of the Buddha, the assembly of Sravakas (hearers), those who cultivate right view, whose senses are tranquil, who have destroyed the bonds of desire, those who should be venerated by humans, devas (gods), and asuras (demigods), may they have compassion on me and accept my invitation. Those who delight in meditation and wisdom, the most excellent true sons among the liberated Sangha (community), those born in the Dharma (teachings) of the Sugata (one of the titles of the Buddha), I earnestly request them to accept my invitation. The saints of Mahavanali (name of a place) residing in Kashmir, fearless day and night, may they also have compassion and accept my invitation. Those who dwell in the perilous places of Anavatapta (a legendary great lake), and along the rivers, in the valleys, and in the relic caves, those who dwell on Fragrant Mountain, may they all have compassion and accept my invitation.' After the king made this invitation, 300,000 monks came from all directions, of whom 100,000 were Arhats (enlightened saints), and 200,000 were Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), and pure ordinary people, all of whom took their seats. Only the seat reserved for the senior monk was left vacant, and no one dared to sit there. The king asked the senior monk, 'For what reason is this seat left empty?' He replied, 'There is a more venerable senior monk who should sit here.' The king then asked, 'Is there a senior monk more venerable than you?' Yasa (name of a person) replied, 'The one who was foretold by the Buddha in the past as the foremost in the lion's roar (the Buddha's majestic way of teaching), named Pindola Bharadvaja, is more worthy of respect than I am.' Upon hearing these words, the king's hairs stood on end, like the Kadamba flower tree. He further asked, 'Has anyone seen the Tathagata (one of the titles of the Buddha)?' Yasa replied, 'There is the Arhat Pindola, who saw the Buddha when he was alive.' The king said, 'Can he be seen?' He replied, 'Certainly, I will have him come so that the king may see him.' The king rejoiced and said, 'I have obtained immense benefit. Now, may he have compassion on me and allow me to see Pindola at first sight.' Immediately, he joined his palms together.

瞻仰而待。見賓頭盧猶如半月亦如鵝王。與數千萬阿羅漢等從空中來下坐上座頭三十萬眾皆起恭敬。王見賓頭盧頭白眉秀。身體相好如辟支佛。即為作禮五體投地。嗚尊者足起而䠒跪。說于偈言。

如來雖滅度　　尊者補處生　哀愍垂教授　　我當隨順行

說此偈已問尊者言。見如來不。答言。我見。色如金聚。面如滿月。三十二相莊嚴其身。梵音深妙大悲窟宅。王又問言。於何處見。尊者言。佛與五百阿羅漢等。在王舍城夏安居時。我在其中見盛福田。在舍衛國現大神變摧外道時。莊嚴化佛次第上至阿迦膩吒。我于爾時亦在其中。佛在忉利天為母說法。諸天圍繞。來下之時我亦在其中。至僧伽戶沙池側時我亦在其中。蓮花比丘尼化作轉輪聖王。具足千子禮佛足時亦在其中。蘇摩伽帝滿富城內請佛之時。五百羅漢各現神變至滿富城。我于爾時化作寶山。寶窟中坐往滿富城。佛入王舍城次行乞食。汝以土施。羅提鞠多合掌隨喜。佛記汝時我亦得見。王又問言。尊者。近來在何處住。尊者答言。在香山住。復問言曰。將從幾許。答言。六萬。大王且止。何須多問。日時已到可與僧食。食訖當更為王具說。王言。請從尊者教。先發起我念佛之心。灌菩提樹然後與食。王喚維那薩娑蜜多而語之言。我以十萬兩金施

【現代漢語翻譯】現代漢語譯本（國王）恭敬地瞻仰等待。（我）看見賓頭盧尊者（Pindola，十六阿羅漢之一）像半月一樣，又像鵝王一樣。與數千萬阿羅漢等從空中降落，坐在上座的位置，三十萬大眾都起身恭敬。國王看見賓頭盧尊者頭髮雪白，眉毛清秀，身體的相貌美好，如同辟支佛（Pratyekabuddha，緣覺）。立即向他行禮，五體投地。撫摸尊者的腳，起身跪著，說了偈語：

『如來（Tathagata，佛陀）雖然已經滅度，尊者您是補處菩薩降生。哀憐我，垂慈教授，我應當隨順奉行。』

說完這偈語后，國王問尊者說：『您見過如來嗎？』尊者回答說：『我見過。他的顏色像金聚，面容像滿月，三十二相莊嚴他的身體，梵音深遠微妙，是大悲的居所。』國王又問：『您在什麼地方見到他的？』尊者說：『佛陀與五百阿羅漢等，在王舍城（Rajagrha）夏安居的時候，我曾在其中見到這殊勝的福田。在舍衛國（Sravasti）顯現大神變，摧伏外道的時候，莊嚴的化佛次第上升到阿迦膩吒天（Akanistha），我那時也在其中。佛陀在忉利天（Trayastrimsa）為母親說法，諸天圍繞，降落的時候我亦在其中。到達僧伽戶沙池（Samkasya）旁邊的時候，我亦在其中。蓮花比丘尼（Utpalavarna）化作轉輪聖王，具足千子禮佛足的時候，我也在其中。蘇摩伽帝（Sumagadha）在滿富城（Kanakavati）內邀請佛陀的時候，五百羅漢各自顯現神變到達滿富城，我那時化作寶山，坐在寶窟中前往滿富城。佛陀進入王舍城次第乞食，你用土布施，羅提鞠多（Radhagupta）合掌隨喜，佛陀為你授記的時候我也得見。』國王又問：『尊者，您最近住在哪裡？』尊者回答說：『住在香山。』（國王）又問：『跟隨您的人有多少？』回答說：『六萬。大王請停止，何必多問。時間已到，可以供養僧眾齋飯。齋飯完畢，當再為大王詳細解說。』國王說：『請遵從尊者的教誨。先發起我念佛之心，灌溉菩提樹，然後供養齋飯。』國王呼喚維那薩娑蜜多（Sasamitra）並告訴他說：『我用十萬兩黃金佈施。』

【English Translation】 English version (The king) looked up with reverence and waited. (I) saw the Venerable Pindola (one of the Sixteen Arhats) like a half-moon, and like a king of geese. He came down from the sky with tens of millions of Arhats and sat in the seat of honor. The thirty thousand people all rose and paid their respects. The king saw that Venerable Pindola's hair was white, his eyebrows were delicate, and his physical appearance was as beautiful as a Pratyekabuddha (Solitary Buddha). He immediately bowed to him, prostrating himself with all five limbs touching the ground. He touched the Venerable One's feet, rose, and knelt, reciting the following verse:

'Although the Tathagata (Buddha) has passed away, Venerable One, you are born to take his place. Have compassion and bestow your teachings, I shall follow and practice accordingly.'

After reciting this verse, the king asked the Venerable One, 'Have you seen the Tathagata?' The Venerable One replied, 'I have seen him. His color is like a heap of gold, his face is like the full moon, the thirty-two marks adorn his body, his Brahma-like voice is profound and subtle, he is the abode of great compassion.' The king then asked, 'Where did you see him?' The Venerable One said, 'The Buddha, with five hundred Arhats, was in Rajagrha (Royal City) during the summer retreat. I was among them and saw this supreme field of merit. In Sravasti (City of Great Fame), when he manifested great spiritual powers and subdued the heretics, the adorned transformation Buddha ascended step by step to Akanistha (the highest heaven). I was also among them at that time. The Buddha was in Trayastrimsa Heaven (Heaven of the Thirty-three) preaching the Dharma to his mother, surrounded by the devas. When he descended, I was also among them. When he arrived at the side of Samkasya (place name) pond, I was also among them. The Bhikkhuni Utpalavarna (Lotus Color) transformed herself into a Chakravartin (Wheel-Turning King), complete with a thousand sons, and paid homage at the Buddha's feet. I was also among them. When Sumagadha (Good Garland) invited the Buddha in Kanakavati (City of Golden Abundance), the five hundred Arhats each manifested spiritual powers and arrived at Kanakavati. At that time, I transformed myself into a jeweled mountain, sat in a jeweled cave, and went to Kanakavati. When the Buddha entered Rajagrha to beg for food in succession, you offered earth, and Radhagupta (Protected by Love) joined his palms in rejoicing. I also saw when the Buddha prophesied about you.' The king then asked, 'Venerable One, where have you been residing recently?' The Venerable One replied, 'I have been residing in Fragrant Mountain.' (The king) then asked, 'How many are following you?' He replied, 'Sixty thousand. Great King, please stop, why ask so much? The time has come, it is time to offer food to the Sangha. After the meal, I will explain in detail to the Great King.' The king said, 'Please follow the Venerable One's teachings. First, inspire my mind to be mindful of the Buddha, irrigate the Bodhi tree, and then offer the meal.' The king called the Karmadana Sasamitra (Good Friend) and told him, 'I am giving away one hundred thousand taels of gold as alms.'

于眾僧。以千寶瓶盛滿香湯灌菩提樹。可打揵捶稱我名字用為檀越作般遮于瑟。王子駒那羅左右面立不發口言。便舉手指。我倍與之。見人皆笑。王亦自笑。語羅提鞠多。汝所為也。答言。人眾極多貪福者眾。王復言曰。我以三十萬兩金奉施於僧。以三千寶瓶盛滿香湯灌菩提樹。時駒那羅復舉四指。王語羅提鞠多。誰與我競。羅提鞠多長跪而言。誰能敢與人帝共競。駒那羅嬰孩小兒與父戲耳。王右顧見駒那羅即語上座言。我盡庫藏一切宮人並諸輔相及與我身子駒那羅等。一切施僧。請稱我名般遮于瑟。佈施已訖。僧為咒愿。受咒愿竟。于菩提樹四邊縛格。自上其上。以四千寶瓶盛滿香湯灌菩提樹。灌菩提樹已。欲與僧食。上座夜舍言。王遇勝福田。莫生優劣心。王自行食。乃至於沙彌。時有二沙彌行和敬法。一者以麨用施於彼。彼還以麨而與此。此以餅復施於彼。彼亦用餅還與施之。此更復以歡喜丸用施於彼。彼亦還以歡喜丸而復報與。王見是已笑而言曰。如小兒戲耳。時王行食到上座頭。上座問言。王見非威儀事。能不生嫌心耶。王言。不也。見二沙彌如小兒戲。上座言。大王。莫生譏嫌。此二沙彌是俱解脫阿羅漢也。王聞是語生歡喜心。而自念言。我今當施一切眾僧人一張㲲。時二沙彌已知王心作是思惟。今當使

【現代漢語翻譯】現代漢語譯本（國王）對眾僧說：『用一千個寶瓶盛滿香湯，澆灌菩提樹。可以敲打犍椎（一種法器），稱念我的名字，為大家作般遮于瑟（五年一度的大施捨）。』王子駒那羅（王子的名字）站在左右兩邊，一言不發，便舉起一根手指，意思是『我加倍施捨』。看見的人都笑了，國王也笑了，對羅提鞠多（人名）說：『這是你所為啊。』回答說：『人眾極多，貪求福報的人也多。』國王又說：『我用三十萬兩黃金奉獻給僧眾，用三千個寶瓶盛滿香湯，澆灌菩提樹。』這時駒那羅又舉起四根手指。國王對羅提鞠多說：『誰與我競爭？』羅提鞠多長跪而言：『誰敢與人帝（國王的尊稱）競爭？駒那羅只是嬰孩小兒，與父親嬉戲罷了。』國王向右邊看去，看見駒那羅，就對上座（寺院中地位最高的僧人）說：『我將所有庫藏、一切宮人、所有輔佐大臣，以及我的兒子駒那羅等，一切都施捨給僧眾。請稱念我的名字作般遮于瑟。』佈施完畢，僧眾為他誦咒祈福。接受誦咒祈福完畢，在菩提樹四邊用木條捆紮成格子，從上到下，用四千個寶瓶盛滿香湯澆灌菩提樹。澆灌菩提樹完畢，準備給僧眾食物。上座夜舍（人名）說：『大王遇到了殊勝的福田，不要生起優劣之心。』國王親自佈施食物，乃至沙彌（出家未成年的男子）。當時有兩個沙彌行和敬法（互相尊敬的禮儀），一個用炒麵施捨給對方，對方也用炒麵回贈給他；這個又用餅施捨給對方，對方也用餅回贈給他；這個又用歡喜丸施捨給對方，對方也用歡喜丸回贈。國王看見這些，笑著說：『如同小兒嬉戲罷了。』當時國王佈施食物到上座面前，上座問道：『大王看見不合威儀的事情，能不生嫌隙之心嗎？』國王說：『不會。我只是覺得兩個沙彌像小兒嬉戲。』上座說：『大王，不要譏笑嫌棄。這兩個沙彌是俱解脫阿羅漢（證得最高果位的聖人）啊。』國王聽了這話，生起歡喜心，心中想道：『我如今應當施捨給所有僧眾每人一張㲲（毛織物）。』當時兩個沙彌已經知道國王的心意，心想：『現在應當使

【English Translation】 English version The king said to the assembly of monks: 'Use a thousand jeweled vases filled with fragrant water to pour on the Bodhi tree. You may strike the gandi (a wooden percussion instrument) and call out my name to perform a Pañcavārṣika (a quinquennial almsgiving) for everyone.' Prince Kuṇāla (name of the prince) stood on the left and right sides, not uttering a word, but raised one finger, meaning 'I will double the offering.' Those who saw it laughed, and the king also laughed, saying to Rotigupta (name of a person): 'This is your doing.' He replied, 'There are many people, and many who crave blessings.' The king then said, 'I offer three hundred thousand taels of gold to the Sangha (monastic community), and use three thousand jeweled vases filled with fragrant water to pour on the Bodhi tree.' At this time, Kuṇāla raised four fingers. The king said to Rotigupta, 'Who is competing with me?' Rotigupta knelt down and said, 'Who would dare to compete with the king? Kuṇāla is just an infant playing with his father.' The king looked to his right, saw Kuṇāla, and said to the senior monk (the most senior monk in the monastery): 'I give all my treasury, all the palace women, all the ministers, and my son Kuṇāla, everything to the Sangha. Please call out my name for the Pañcavārṣika.' After the almsgiving was completed, the Sangha chanted blessings for him. After receiving the blessings, they tied lattices around the four sides of the Bodhi tree, and from top to bottom, poured four thousand jeweled vases filled with fragrant water on the Bodhi tree. After pouring water on the Bodhi tree, he prepared to give food to the Sangha. The senior monk Yāśa (name of a person) said: 'Great King, you have encountered a supreme field of merit, do not give rise to thoughts of superiority or inferiority.' The king personally distributed food, even to the śrāmaṇeras (novice monks). At that time, there were two śrāmaṇeras practicing respectful conduct (mutual respect and etiquette), one offered roasted flour to the other, and the other returned the roasted flour to him; this one then offered a cake to the other, and the other also returned the cake to him; this one then offered a joy-pill to the other, and the other also returned the joy-pill. The king saw this and laughed, saying, 'It is like children playing.' At that time, the king distributed food to the senior monk, and the senior monk asked, 'Great King, do you not feel any aversion in your heart upon seeing something that is not dignified?' The king said, 'No. I just think the two śrāmaṇeras are like children playing.' The senior monk said, 'Great King, do not criticize or despise them. These two śrāmaṇeras are both liberated Arhats (saints who have attained the highest level of enlightenment).' When the king heard this, he felt joy in his heart and thought: 'I should now give each member of the Sangha a woolen blanket.' At that time, the two śrāmaṇeras already knew the king's intention and thought: 'Now we should make

王倍生信敬。於是二沙彌一者具鑊一者辦染具。王見是已。語沙彌言。欲作何物。沙彌言。王以我故欲與眾僧人一張㲲。今辦染具。欲以染之。王聞此語。便自念言。彼二沙彌已知我心。王大歡喜。五體投地。禮沙彌足起合掌言。我之眷屬極得大利獲勝福田。今盡我力而用佈施。語沙彌言。以汝之故。一切眾僧人與三衣。於是便造般遮于瑟以四十萬兩金國土宮人輔相己身子駒那羅等。盡施眾僧而還歸家。阿恕伽王信敬具足。起八萬四千塔。作般遮于瑟竟。閻浮提內多分之一信向佛法。◎◎

阿恕伽王第本緣

阿恕伽王弟名宿大哆。信敬外道譏說佛法。作是言。出家沙門無有得解脫者。時阿恕伽王語宿大哆言。何以知之。答言。諸沙門等不修苦行好著樂事故。阿恕伽王。語宿大哆言。汝今莫于不可信處而強生信。可信之處而不信敬。于佛法僧應生重信。阿恕伽王曾於一時共宿大哆出行遊獵。見一婆羅門五熱炙身。宿大哆心生信敬。往到其邊禮足問言。苦行以來經今幾時。答言。經十二年。常何所食。答言。食果食根。著何物衣。答言。著于草衣。為鋪何物。答言鋪草為座問言。汝今所行何事最苦。答言。唯見蟲鹿牉合之時欲心熾盛。以此為苦。宿大哆言。汝著惡衣服食于惡食。猶生貪慾。況沙門釋子著好衣

【現代漢語翻譯】現代漢語譯本：王倍生起了信心和敬意。於是兩個沙彌，一個準備好了鍋，一個準備好了染料。國王看到這些，就問沙彌：『你們想做什麼？』沙彌回答說：『國王因為我們的緣故，想給所有僧人一張毛毯，現在準備染料，想要染色。』國王聽到這些話，心裡想：『這兩個沙彌已經知道我的心意了。』國王非常高興，五體投地，禮拜沙彌的腳，起身合掌說：『我的眷屬真是得到了極大的利益，獲得了殊勝的福田。現在盡我的力量來佈施。』對沙彌說：『因為你們的緣故，所有僧人每人給三件衣服。』於是便舉行了盛大的般遮于瑟（Pancavarsa，五年一度的大布施法會），用四十萬兩黃金，連同國土、宮人、輔相、自己的兒子駒那羅（Kunala）等，全部佈施給僧眾，然後才回家。阿恕伽王（Asoka，即阿育王）信心和敬意具足，建造了八萬四千座塔，舉行了般遮于瑟。閻浮提（Jambudvipa，指我們所居住的這個世界）內大部分人都信奉佛法。

阿恕伽王弟本緣

阿恕伽王的弟弟名叫宿大哆（Sukradatta），信奉外道，譏諷佛法，說：『出家的沙門沒有能夠得到解脫的。』當時阿恕伽王對宿大哆說：『你憑什麼知道？』回答說：『因為那些沙門不修苦行，喜歡享受安樂的緣故。』阿恕伽王對宿大哆說：『你現在不要在不可信的地方強行生起信心，在可信的地方卻不信敬。對於佛法僧應該生起深厚的信心。』阿恕伽王曾經有一次和宿大哆一起出行遊獵，看到一個婆羅門用五火炙烤身體。宿大哆心生信敬，走到他身邊，禮拜他的腳，問道：『苦行以來已經多久了？』回答說：『已經十二年了。』（宿大哆問）『平時都吃什麼？』回答說：『吃水果和樹根。』（宿大哆問）『穿什麼衣服？』回答說：『穿草衣。』（宿大哆問）『鋪什麼東西？』回答說：『鋪草當座位。』（宿大哆問）『你現在所做的事情什麼最苦？』回答說：『只有看到蟲鹿交配的時候，欲心熾盛，以此為苦。』宿大哆說：『你穿著破爛的衣服，吃著粗劣的食物，還生起貪慾，更何況沙門釋子穿著好衣服』

【English Translation】 English version: King倍生 (Bei Sheng) generated faith and reverence. Then two Shramanas (novice monks), one prepared a cauldron, and the other prepared dyeing tools. When the king saw this, he said to the Shramanas, 'What do you want to make?' The Shramanas replied, 'Because of us, the king wants to give all the monks a blanket. Now we are preparing dyeing tools to dye it.' When the king heard these words, he thought to himself, 'These two Shramanas already know my intentions.' The king was very happy, prostrated himself with his five limbs to the ground, worshiped the Shramanas' feet, and said with his palms together, 'My family has truly received great benefits and obtained a supreme field of merit. Now I will do my best to give alms.' He said to the Shramanas, 'Because of you, each of the monks will receive three robes.' Then a grand Pancavarsa (Pancavarsa, a quinquennial almsgiving festival) was held, using 400,000 taels of gold, along with the kingdom, palace people, ministers, and his own son Kunala (Kunala), all of which were given as alms to the Sangha (monastic community), and then he returned home. King Asoka (Asoka) was full of faith and reverence, built 84,000 stupas, and held the Pancavarsa. Most of Jambudvipa (Jambudvipa, referring to the world we live in) believed in Buddhism.

The Original Story of King Asoka's Brother

King Asoka's brother was named Sukradatta (Sukradatta). He believed in externalist paths and ridiculed the Buddha's teachings, saying, 'No Shramana who has left home can attain liberation.' At that time, King Asoka said to Sukradatta, 'How do you know this?' He replied, 'Because those Shramanas do not practice asceticism and like to enjoy pleasure.' King Asoka said to Sukradatta, 'Now do not forcibly generate faith in untrustworthy places, and do not have faith and reverence in trustworthy places. You should generate deep faith in the Buddha, Dharma, and Sangha.' Once, King Asoka went hunting with Sukradatta and saw a Brahmin scorching his body with five fires. Sukradatta generated faith and reverence, went to his side, worshiped his feet, and asked, 'How long have you been practicing asceticism?' He replied, 'It has been twelve years.' (Sukradatta asked) 'What do you usually eat?' He replied, 'I eat fruits and roots.' (Sukradatta asked) 'What clothes do you wear?' He replied, 'I wear grass clothes.' (Sukradatta asked) 'What do you spread out?' He replied, 'I spread grass as a seat.' (Sukradatta asked) 'What is the most painful thing you do now?' He replied, 'Only when I see insects and deer mating, my desire is intense, and this is painful.' Sukradatta said, 'You wear ragged clothes and eat coarse food, and you still generate greed, let alone the Shramanas, disciples of the Shakya, wearing good clothes.'

服而食好食。能無慾也。我兄阿恕伽王無所別知。為諸沙門之所欺誑。時阿恕伽王聞弟此言。語輔相曰。善作方便使宿大哆令得信解。輔相答言。隨王教敕。王脫天冠纓絡服飾。著洗浴衣入浴室浴。輔相語宿大哆言。王若死者。汝當代之。今試著是天冠纓絡。為好不也。宿大哆即隨其語而便著之坐御座上。王出浴室見宿大哆坐御座上而語之曰。我猶未死汝已為王。便作是言。此中有誰。時有真陀羅。一手捉劍。一手捉鈴。前白王言。何所約敕。王言。宿大哆我今已舍。付汝治罪。輔相言。宿大哆是王親弟。唯愿聽使懺悔改過。王言。用汝之語。聽七日為王。然後殺之。於七日中為作百千音樂。百千婆羅門合掌稱善。百千妓女圍繞給侍。有四真陀羅以血涂手。面狀欲殺人。在四門下高聲唱言。一日已過餘六日在。屠裂汝身份分肢體。絕斷汝命。將亡不遠。如上一日。乃至七日亦如是唱。七日既滿。將宿大哆至於王所。王問弟言。汝七日中極為樂不。宿大哆答言我。七日中。目不見色。耳不聞聲。鼻不嗅香。舌不別味。何以故。見真陀羅捉劍唱言。汝已一日為王。餘六日在。日日如是乃至七日為死火逼惱。思惟怖畏通夜不寐。有何樂也。王言。汝憂一身之死猶。尚不以王位為樂。況沙門釋子觀生老病死憂悲之苦。地獄種種

【現代漢語翻譯】現代漢語譯本『穿上好的衣服，吃美味的食物，難道就能沒有慾望嗎？我的哥哥阿恕伽王（Aśoka，印度孔雀王朝國王）什麼都不懂，被那些沙門（Śrāmaṇa，出家修行者）欺騙矇蔽了。』當時，阿恕伽王聽到弟弟這些話，對輔相說：『好好想個辦法，讓宿大哆（Sudatta）能夠信服理解。』輔相回答說：『遵從您的旨意。』國王脫下天冠、纓絡等服飾，穿上洗浴的衣服進入浴室洗澡。輔相告訴宿大哆說：『如果國王死了，你就將代替他。現在試著戴上這天冠纓絡，看看好不好。』宿大哆就按照他的話戴上天冠纓絡，坐在御座上。國王從浴室出來，看見宿大哆坐在御座上，就對他說：『我還沒死，你就已經當上國王了！』便這樣說：『這裡有誰？』當時有個真陀羅（Caṇḍāla，旃陀羅，古印度社會中從事被認為不潔職業的種姓），一手拿著劍，一手拿著鈴，上前對國王說：『有什麼吩咐？』國王說：『宿大哆我已經捨棄，交給你治罪。』輔相說：『宿大哆是國王的親弟弟，希望您能聽他懺悔改過。』國王說：『聽你的話，讓他當七天國王，然後殺了他。』在這七天中，為他演奏成百上千的音樂，成百上千的婆羅門（Brāhmaṇa，古印度僧侶階層）合掌稱讚，成百上千的**（原文如此，可能指侍從）圍繞服侍。有四個真陀羅用血涂手，面目猙獰，像是要殺人，在四個門下高聲唱道：『一天已經過去，還剩六天，將要屠裂你的身體，分分肢解，斷絕你的性命，死亡不遠了！』像第一天一樣，直到第七天也這樣唱。七天滿了，將宿大哆帶到國王那裡。國王問弟弟說：『你這七天中快樂嗎？』宿大哆回答說：『我這七天中，眼睛看不見顏色，耳朵聽不見聲音，鼻子聞不見香味，舌頭嘗不出味道。為什麼呢？因為看見真陀羅拿著劍唱道：你已經當了一天國王，還剩六天。』每天都這樣，直到第七天，被死亡的火焰逼迫惱亂，思惟著恐怖畏懼，整夜無法入睡，有什麼快樂可言呢？』國王說：『你憂慮自身死亡，尚且不以王位為樂，何況沙門釋子（Śākya-putra-śrāmaṇa，釋迦牟尼佛的弟子）觀察生老病死憂悲之苦，以及地獄種種痛苦呢？』

【English Translation】 English version 『Wearing good clothes and eating delicious food, can one truly be without desires? My brother, King Aśoka (Aśoka, King of the Maurya Dynasty of India), knows nothing and is deceived by those Śrāmaṇas (Śrāmaṇa, wandering ascetics).』 At that time, King Aśoka, hearing these words from his brother, said to his minister: 『Find a good way to make Sudatta (Sudatta) understand and believe.』 The minister replied: 『As you command.』 The king took off his heavenly crown, necklaces, and other ornaments, put on bathing clothes, and entered the bathroom to bathe. The minister said to Sudatta: 『If the king dies, you will replace him. Now try wearing this heavenly crown and necklaces to see if it suits you.』 Sudatta then followed his words and put on the crown and necklaces, sitting on the throne. The king came out of the bathroom, saw Sudatta sitting on the throne, and said to him: 『I am not dead yet, and you have already become king!』 Then he said: 『Who is here?』 At that time, there was a Caṇḍāla (Caṇḍāla, an untouchable in ancient Indian society), holding a sword in one hand and a bell in the other, who came forward and said to the king: 『What are your orders?』 The king said: 『I have abandoned Sudatta and hand him over to you for punishment.』 The minister said: 『Sudatta is the king's own brother, I hope you will allow him to repent and reform.』 The king said: 『I will listen to you, let him be king for seven days, and then kill him.』 During these seven days, hundreds of thousands of musical performances were arranged for him, hundreds of thousands of Brahmins (Brāhmaṇa, the priestly class in ancient India) praised him with folded hands, and hundreds of thousands of ** (the original text, possibly referring to attendants) surrounded and served him. Four Caṇḍālas with blood-smeared hands and fierce faces, as if they were about to kill someone, shouted loudly at the four gates: 『One day has passed, and there are six days left, your body will be torn apart, your limbs will be dismembered, your life will be cut off, and death is not far away!』 Like the first day, they shouted like this until the seventh day. When the seven days were over, Sudatta was brought to the king. The king asked his brother: 『Are you happy during these seven days?』 Sudatta replied: 『During these seven days, my eyes could not see colors, my ears could not hear sounds, my nose could not smell fragrances, and my tongue could not taste flavors. Why? Because I saw the Caṇḍālas holding swords and shouting: You have been king for one day, and there are six days left.』 Every day was like this, until the seventh day, I was tormented by the fire of death, thinking about terror and fear, unable to sleep all night, what happiness is there to speak of?』 The king said: 『You worry about your own death and do not find pleasure in the throne, how much more so do the Śākya-putra-śrāmaṇas (Śākya-putra-śrāmaṇa, disciples of Śākyamuni Buddha) observe the suffering of birth, old age, sickness, and death, as well as the various sufferings of hell?』

燒炙之苦。畜生重擔更相殘害恐怖之苦。諸餓鬼等飢渴之苦。人中富樂。猶有八苦隨逐其身。況無福者。諸天雖樂衰退時苦。一切三界受生之類。身苦。心苦如是等苦之所逼切。五陰是真陀羅。六情如空聚。五塵如怨賊。三界皆為無常大火之所燒然。一切無常苦空無我。以是義故。云何當言沙門釋子不能苦行無解脫也。沙門之志。于諸樂事都無所染。譬如蓮花不著於水。厭患生死棄背世間亦復如是。云何不得解脫果也。阿恕伽王以種種方便教宿大哆。宿大哆於是合掌白王言。大王。我今當歸依三寶。阿恕伽王即抱弟頸而作是言。我欲使汝信敬佛法。故作是方便。不必殺汝。宿大哆即以香花供養佛塔。而聽說法。供養眾僧。便向雞頭摩寺到于上座夜奢之所。在前而坐。聽其說法。爾時夜奢觀宿大哆過去之世。種諸善根今已成熟。應當現身得入涅槃。即為讚歎出家之法。宿大哆聞是語已。便生歡喜。于佛法中欲求出家。即起合掌白尊者言。今愿聽我于佛法中出家學道。答言。子先應當白王。宿大哆即往白王言。大王。聽我出家。我本狂醉如惡象無鉤。王以方便鉤我。令得柔伏調順。重垂哀愍聽我于彼大明之所修出家法。王聞是語。抱頸哀泣而語弟言。莫發此意。何以故。出家名為受醜陋法。著糞掃衣食于乞人。所棄之食。

宿則樹下鋪以草葉。病則服於陳棄之藥。汝少來婉樂不堪受此飢渴寒熱。可息汝心。宿大哆言。我今不為厭患王位。亦復不求天上之樂。亦復無有眾苦惱逼。亦不貪于錢財珍寶。亦不怖畏怨敵之難而求出家也。唯畏生老病死之苦而求出家。為得涅槃而求出家。王聞是語。舉聲大哭。宿大哆言。王不須哭。生死輪轉不曾休息。會必別離。何用哭為。王言。汝今並可試學乞食。坐此樹下草鋪上宿。於是便與缽盂錫杖。使從宮人次第乞食宮人皆與美好飲食。王責宮人言。何以與彼好美飲食。與粗惡食使令調習。宮人受教與粗惡食。得亦復食不生增減。王見是已。即語弟言。聽汝出家。汝若出家。必來見我。宿大哆既得聽已。向雞頭摩寺而生念言。若我於此出家必多妨鬧。即便往至他方遠國出家學道。精勤得阿羅漢道便生心念。昔阿育王與我要言。若出家者必來見我今宜往見。即于中前著衣持缽詣花氏城。漸次乞食到王宮門。語守門人言。宿大哆欲求見王。守門之人即往白王言。宿大哆今在門外慾見於王。王言疾將來入。宿大哆入王門。阿育王見其弟便下御座。五體投地為之作禮。起而合掌看宿大哆。泣淚而說偈言。

一切有生類　　聚集為歡喜　我今觀汝眼　　不見親愛相　汝必得勝果　　甘露滿汝心

羅提

【現代漢語翻譯】現代漢語譯本晚上就在樹下鋪些草葉睡覺。生病了就服用那些陳舊的、被丟棄的藥物。你從小嬌生慣養，不能忍受這種飢餓、乾渴、寒冷和炎熱。還是打消出家的念頭吧。』Suddha（宿大哆）說：『我現在不是因為厭倦王位，也不是爲了追求天上的快樂，也不是因為受到各種痛苦的逼迫，也不是貪圖錢財珍寶，也不是害怕怨敵的侵擾才要求出家的。我只是畏懼生老病死的痛苦才要求出家，爲了獲得涅槃（寂滅）才要求出家。』國王聽了這些話，放聲大哭。Suddha（宿大哆）說：『大王不必哭泣。生死輪迴，沒有停止的時候，相聚終有離別，哭又有什麼用呢？』國王說：『你現在可以試著學習乞食，坐在這樹下，睡在草葉鋪成的床上。』於是便給了他缽盂和錫杖，讓他從宮女那裡依次乞食。宮女們都給他美好的食物。國王責備宮女們說：『為什麼給他這麼好的食物？給他粗劣的食物，讓他適應。』宮女們接受了教誨，給他粗劣的食物。他得到后也照樣吃，不因此而有所增減。國王看到這些，就對弟弟說：『聽憑你出家吧。你如果出家了，一定要來看我。』Suddha（宿大哆）得到允許后，向雞頭摩寺走去，心中想：『如果我在這裡出家，一定會受到很多幹擾。』於是就前往其他遙遠的國家出家學道，精進修行，證得了阿羅漢（斷盡煩惱，證入涅槃的聖者）的果位。他心中想：『過去阿育王（Aśoka）與我有約定，如果出家，一定要去看他，現在應該去見他。』於是就在中午之前穿好衣服，拿著缽，前往華氏城（Pāṭaliputra），依次乞食，來到了王宮門前，對守門人說：『Suddha（宿大哆）想要見國王。』守門人立刻去稟告國王說：『Suddha（宿大哆）現在在門外，想要見您。』國王說：『快把他請進來。』Suddha（宿大哆）進入王宮門。阿育王（Aśoka）看到他的弟弟，便走下御座，五體投地為他行禮，起身合掌看著Suddha（宿大哆），流著眼淚說偈語：『一切有生命的種類，聚集在一起是爲了歡喜，我現在看你的眼睛，看不到親愛的神情，你必定獲得了殊勝的果實，甘露充滿了你的心。』羅提

【English Translation】 English version He would sleep beneath trees, using grass and leaves as bedding. When ill, he would take discarded medicines. You have been accustomed to comfort and pleasure since childhood, unable to endure such hunger, thirst, cold, and heat. You should abandon this idea.' Suddha (宿大哆) said, 'I am not seeking ordination because I am weary of the throne, nor am I seeking heavenly pleasures. I am not compelled by suffering, nor am I greedy for wealth and treasures. I am not seeking ordination out of fear of enemies. I seek ordination only out of fear of the suffering of birth, old age, sickness, and death. I seek ordination to attain Nirvana (涅槃, liberation).' Hearing these words, the king wept loudly. Suddha (宿大哆) said, 'Your Majesty, there is no need to weep. The cycle of birth and death never ceases. Meetings are always followed by separations. What is the use of weeping?' The king said, 'You may now try to learn to beg for food, sit beneath this tree, and sleep on a bed of grass.' So he gave him a bowl and a staff, and had him beg for food from the palace women in turn. The palace women all gave him fine food. The king rebuked the palace women, saying, 'Why do you give him such fine food? Give him coarse food to accustom him.' The palace women obeyed and gave him coarse food. He ate it without any change in his demeanor. Seeing this, the king said to his brother, 'I grant you permission to be ordained. If you are ordained, you must come to see me.' Having received permission, Suddha (宿大哆) went towards the Kukkutarama Monastery (雞頭摩寺), thinking, 'If I am ordained here, there will be many disturbances.' So he went to a distant country to be ordained and study the Dharma. Through diligent practice, he attained the state of Arhat (阿羅漢, a perfected being who has attained Nirvana). He thought, 'In the past, King Ashoka (阿育王) made an agreement with me that if I were ordained, I must come to see him. Now I should go to see him.' So before noon, he put on his robes, took his bowl, and went to Pataliputra (華氏城), begging for food in turn until he reached the palace gate. He said to the gatekeeper, 'Suddha (宿大哆) wishes to see the king.' The gatekeeper immediately went to inform the king, saying, 'Suddha (宿大哆) is now outside the gate and wishes to see Your Majesty.' The king said, 'Quickly bring him in.' Suddha (宿大哆) entered the palace gate. King Ashoka (阿育王), seeing his brother, descended from his throne and prostrated himself on the ground to pay homage to him. He rose, joined his palms, looked at Suddha (宿大哆), and recited a verse with tears: 'All living beings gather together for joy. Now I look into your eyes and see no sign of affection. You must have attained the supreme fruit, and nectar fills your heart.' Rati

鞠多見宿大哆著糞掃衣執持瓦缽。平等乞食好惡皆受。亦向于王而說偈言。

觀宿大哆　　少欲知足　　所作已辦　故能歡喜　　棄王種族　　並花氏城　珍寶庫藏　　及與榮祿　　如舍涕唾　履行聖種　　永斷結使　　滿足王種　得大名稱　　莫不歡美

於是阿恕伽王。扶宿大哆著御座上。以上妙飲食手自過與。飲食已竟行清凈水。取一小座在前而坐求使說法。宿大哆便為說偈。

王位尊豪莫放逸　　三寶難值當供養

說此偈已從座起去。王與五百輔相城內人民。圍繞恭敬送到門外。是名現證沙門之果。宿大哆作是念言。我兄昔以多種方便化我令入佛法之中。今當使彼增益信敬。即踴身虛空作種種變。阿育王與諸群臣舉手說偈。

斷絕恩愛親　　如鳥飛空去　我為王位縛　　保愛於世事　嫌呵譏賤我　　而自獨解脫　如此之果報　　由心得自在　禪定之果報　　愚闇盲不見　汝今飛騰去　　破我之憍慢　我智力亦微　　使我得厭離

於是宿大哆飛向邊地。到他國已即遇大病頭髮除落。王聞其病遣醫赍藥往彼療治。病得差已發生如故。遣醫還去。后宿大哆食酪之時。身則安隱為易得故。徙就曠野放牧邊住。時弗那槃達有尼乾陀弟子。畫作佛像而令禮拜于尼乾子像

【現代漢語翻譯】現代漢語譯本鞠多（名稱）看見宿大哆（名稱）穿著糞掃衣（用丟棄的布料縫製的衣服），手持瓦缽。平等地乞食，不論食物好壞都接受。他也面向國王說了偈語：

『觀看宿大哆，少欲知足，所作已辦（已經完成該做的事），故能歡喜。他捨棄了王族血統，以及花氏城（城市名稱），珍寶庫藏，以及榮華利祿，如同丟棄涕唾。他履行聖種（高尚的行為），永遠斷絕結使（煩惱），滿足了王種（高貴的出身），得到極大的名稱，沒有人不讚美。』

於是阿恕伽王（國王名稱）扶宿大哆坐在御座上，用上好的飲食親自餵他。飲食完畢后，行清凈水（提供凈水），取一個小座在他面前坐下，請求他說法。宿大哆便為他說偈：

『王位尊貴顯赫，不要放縱懈怠，三寶（佛、法、僧）難得值遇，應當供養。』

說完這偈語后，他就從座位上起身離去。國王與五百輔相以及城內人民，圍繞恭敬地將他送到門外。這就是名為現證沙門之果（親身證悟沙門果位）。宿大哆心想：『我的兄長過去用多種方便教化我，使我進入佛法之中，現在應當使他增益信敬。』隨即踴身飛向虛空，示現種種變化。阿育王（國王名稱）與眾群臣舉手說了偈語：

『斷絕恩愛親情，如同鳥兒飛向天空離去。我被王位束縛，保愛著世間的事物。他嫌棄呵責我，獨自解脫。這樣的果報，源於心得自在。禪定的果報，愚昧黑暗的人無法看見。你現在飛騰離去，破除了我的驕慢。我的智力也微弱，使我得以厭離。』

於是宿大哆飛向邊遠地區。到達他國后，就得了重病，頭髮脫落。國王聽聞他生病，派遣醫生帶著藥物前去醫治。病好之後，頭髮又重新長了出來。他遣送醫生回去。後來宿大哆吃乳酪的時候，身體就感到安穩，爲了容易得到乳酪，就遷居到曠野放牧的地方居住。當時弗那槃達（地名）有尼乾陀（外道）的弟子，畫了佛像，卻讓人們禮拜尼乾子（外道）的像。

【English Translation】 English version Kuta (name) saw Suku-datta (name) wearing robes made of discarded cloth (robes made from discarded cloth) and carrying a clay bowl. He begged for food impartially, accepting both good and bad food. He also spoke a verse to the king:

'Behold Suku-datta, with few desires and content, his work is done (has already completed what needs to be done), hence he is joyful. He has abandoned his royal lineage, as well as the city of Pupphavati (city name), treasures, and glory, as if discarding spittle. He practices the holy life (noble conduct), forever severing the bonds of defilements (afflictions), fulfilling his royal lineage (noble birth), gaining great renown, whom everyone praises.'

Then King Asoka (king's name) helped Suku-datta onto the throne, personally offering him the finest food. After he had finished eating, he provided pure water (offered pure water), and took a small seat in front of him, requesting him to teach the Dharma. Suku-datta then spoke a verse for him:

'The royal position is honorable and grand, do not be negligent and lax, the Three Jewels (Buddha, Dharma, Sangha) are rare to encounter, you should make offerings.'

After speaking this verse, he rose from his seat and left. The king, along with five hundred ministers and the people of the city, surrounded him respectfully and escorted him to the gate. This is called the fruit of personally witnessing the state of a Shramana (personally realizing the fruit of a Shramana). Suku-datta thought to himself: 'My elder brother used various means to teach me, leading me into the Buddha's Dharma, now I should increase his faith and respect.' Immediately, he leaped into the sky, displaying various transformations. King Asoka (king's name) and his ministers raised their hands and spoke a verse:

'Severing the bonds of love and affection, like a bird flying away into the sky. I am bound by the royal position, cherishing worldly affairs. He despises and scorns me, liberating himself alone. Such a result, comes from a mind that is free. The fruit of meditation, the ignorant and blind cannot see. You now fly away, breaking my arrogance. My wisdom is also weak, allowing me to develop aversion.'

Then Suku-datta flew to a remote region. After arriving in another country, he contracted a serious illness and his hair fell out. The king, hearing of his illness, sent a doctor with medicine to treat him. After he recovered, his hair grew back as before. He sent the doctor back. Later, when Suku-datta ate cheese, his body felt at ease, and because it was easy to obtain cheese, he moved to live in a pasture in the wilderness. At that time, in Punnavaddhana (place name), there was a follower of the Nirgranthas (heretics) who painted a Buddha image, but made people worship the image of Nigantha Nataputta (heretic).

。時佛弟子優婆塞者語阿恕伽王言。外道尼乾子弟子畫作佛像。令禮拜外道尼乾子像。王聞瞋恚即便驅使。上及四十里夜叉鬼。下及四十里諸龍等。一日之中殺萬八千尼乾陀子于花氏城。花氏城中復有尼乾子。亦畫佛像令禮拜外道尼乾陀像。時有優婆塞已告于王。王聞大瞋捉尼乾陀並其眷屬以火燒殺。擊鼓唱言若有能得尼乾子頭當賞金錢。后宿大哆于尼乾子舍寄宿。著惡衣服頭髮極長。與尼乾陀子形貌相類。有鬼持刀在一面立。宿大哆自生念言。我之宿緣應為此鬼之所殺害。時鬼謂是尼乾陀子。即便斬頭。持至王所而索金錢。王見識是宿大哆頭。復聞一臣道外沙門被殺者多所有者少。極為懊惱悶絕躄地。以水灑面久乃得蘇。輔相白王言。今諸沙門濫死者多。王當施於沙門無畏。王即作號令言。自今已后一切沙門制不聽殺。諸比丘等心生疑網。而問尊者優波鞠多言。有何因緣。宿大哆為鬼所殺。答言。若欲知者。至心諦聽。過去之世有一獵師。水邊著罥。有辟支佛乞食來過。在其罥邊樹下而坐。時彼獵師不能得鹿。自思惟。以何意故。鹿今都不近我罥耶。便四顧望見辟支佛于其罥傍一樹下坐。即以劍斬頭。爾時獵師今宿大哆。是以其往昔斬辟支佛故。墮地獄中。無量億劫受大苦惱。乃至得道。猶為此鬼之所斬殺。比丘問

【現代漢語翻譯】現代漢語譯本：當時，佛陀的弟子優婆塞（Upasaka，在家男居士）對阿恕伽王（Ashoka，即阿育王）說：『外道尼乾子（Nigantha，耆那教徒）的弟子們畫了佛像，卻讓人禮拜外道尼乾子的像。』阿恕伽王聽后非常生氣，立即派遣夜叉鬼（Yaksa，一種鬼神）從上方四十里，以及諸龍（Naga，蛇神）從下方四十里，在一天之內于花氏城（Pataliputra，古印度城市，今巴特那）殺死了萬八千個尼乾陀子。花氏城中還有尼乾子，也畫了佛像，讓人禮拜外道尼乾陀的像。當時有個優婆塞已經稟告了國王。國王聽后非常生氣，捉拿了尼乾陀及其眷屬，用火燒死。並擊鼓宣告說：『如果有人能拿到尼乾子的頭，就賞賜金錢。』後來，宿大哆（Sudatta，人名）在一個尼乾子的住所借宿，他穿著破舊的衣服，頭髮很長，與尼乾陀子的形貌相似。有個鬼拿著刀站在一邊。宿大哆自己心裡想：『我前世的因緣，應該會被這個鬼所殺害。』當時鬼以為他是尼乾陀子，就砍下了他的頭。拿著頭到國王那裡索要金錢。國王看到后認出是宿大哆的頭。又聽到一個大臣說被殺的外道沙門（Sramana，出家修行者）很多，而真正是尼乾陀子的很少，非常懊惱，昏倒在地。用水灑在他的臉上，過了很久才甦醒。輔相（大臣）對國王說：『現在很多沙門被濫殺。國王應該給予沙門無畏（Abhaya，無所畏懼）。』國王就發佈號令說：『從今以後，一切沙門都禁止殺害。』諸位比丘（Bhiksu，出家男眾）心中產生疑問，就問尊者優波鞠多（Upagupta，人名）說：『有什麼因緣，宿大哆會被鬼所殺？』優波鞠多回答說：『如果想知道，就專心諦聽。過去世有個獵師，在水邊設定陷阱。有個辟支佛（Pratyekabuddha，緣覺佛）乞食路過，在陷阱旁邊的樹下坐著。當時那個獵師不能捕到鹿。心裡想，因為什麼緣故，鹿現在都不靠近我的陷阱呢？』便四處張望，看見辟支佛在他的陷阱旁邊的一棵樹下坐著。就用劍砍下了他的頭。當時的獵師就是現在的宿大哆。是因為他往昔斬殺辟支佛的緣故，墮入地獄中。無量億劫遭受巨大的苦惱。乃至得到解脫，仍然被這個鬼所斬殺。』比丘們問道：

【English Translation】 English version: At that time, a Upasaka (Upasaka, a male lay Buddhist disciple) spoke to King Ashoka (Ashoka, the famous Indian emperor): 'The disciples of the Nigantha (Nigantha, Jain ascetics) are drawing images of the Buddha but making people worship the images of the Niganthas.' King Ashoka, upon hearing this, became very angry and immediately dispatched Yakshas (Yaksa, a type of spirit) from forty miles above and Nagas (Naga, serpent deities) from forty miles below, killing eighteen thousand Niganthas in the city of Pataliputra (Pataliputra, an ancient Indian city, now Patna) in a single day. In the city of Pataliputra, there were also Niganthas who were drawing images of the Buddha and making people worship the images of the Niganthas. At that time, an Upasaka had already informed the king. The king, upon hearing this, became very angry, seized the Niganthas and their families, and burned them to death. He then beat a drum and proclaimed: 'If anyone can obtain the head of a Nigantha, they will be rewarded with gold coins.' Later, Sudatta (Sudatta, a name) stayed overnight at the residence of a Nigantha, wearing ragged clothes and with very long hair, resembling the appearance of a Nigantha. A ghost stood to one side holding a knife. Sudatta thought to himself: 'My past karma must be that I will be killed by this ghost.' At that time, the ghost, thinking he was a Nigantha, cut off his head. He took the head to the king to claim the gold coins. The king recognized it as Sudatta's head. He also heard a minister say that many Sramanas (Sramana, wandering ascetics) were being killed, but few were actually Niganthas, and he became very distressed and fainted to the ground. Water was sprinkled on his face, and after a long time, he regained consciousness. The minister said to the king: 'Now many Sramanas are being killed indiscriminately. The king should grant the Sramanas Abhaya (Abhaya, fearlessness).' The king then issued an edict saying: 'From now on, the killing of all Sramanas is prohibited.' The Bhiksus (Bhiksu, ordained male monks) became doubtful and asked the Venerable Upagupta (Upagupta, a name): 'What is the cause and condition that Sudatta was killed by a ghost?' Upagupta replied: 'If you wish to know, listen attentively. In the past, there was a hunter who set a trap by the water. A Pratyekabuddha (Pratyekabuddha, a self-enlightened Buddha) came by begging for food and sat under a tree near the trap. At that time, the hunter could not catch any deer. He thought to himself, 'For what reason are the deer not approaching my trap?' He looked around and saw the Pratyekabuddha sitting under a tree near his trap. He then cut off his head with a sword. The hunter at that time was the present Sudatta. It was because he killed the Pratyekabuddha in the past that he fell into hell. He suffered great torment for countless eons. Even after attaining liberation, he was still killed by this ghost.' The Bhiksus asked:

言。復以何因緣生貴族成阿羅漢。答言。過去久遠迦葉佛時供養眾僧。以此福報得生貴族。又于爾時信心出家。一萬歲中修行梵行。由是善因今成羅漢。◎

阿育王傳卷第二大正藏第 50 冊 No. 2042 阿育王傳

阿育王傳卷第三

西晉安息三藏安法欽譯◎

駒那羅本緣

阿恕伽王夫人字曰蓮花。產生一子名為法增。有一輔相。白于王言。王應歡喜。所以者何。王生一子。面貌端正其眼最勝。王聞此語。心生慶悅而作是言。先王之種有大名稱。我今復能增長於法。而生此子。故遂立名以為法增。乳母將兒來至王所。王見兒已。心生愛厚。即說偈言。

此子眼最勝　　甚有大福德　如初生蓮花　　莊嚴在於面　亦如圓滿月　　見者無不喜

說此偈已。語輔相言。頗見人眼有似我此小兒眼不。輔相答言。一切人中未曾聞見。唯聞雪山有鳥。名駒那羅眼。最為好。王即敕夜叉言。可疾取彼雪山之中駒那羅鳥。吾欲見之。時有夜叉。即應王命。一剎那頃取彼鳥來至王所。王觀此鳥眼小而好。與兒之眼等無有異。是故字兒為駒那羅。此名流佈普皆聞知。故遂號之名駒那羅也。及年長大為之娶妻。字真金鬘。王與其子至雞頭摩寺。時彼上座觀駒那羅不久之頃必當失

【現代漢語翻譯】現代漢語譯本：他說：『又是由於什麼因緣，（他）出生于貴族併成為阿羅漢（Arhat，已證得涅槃的聖人）？』回答說：『過去很久以前，在迦葉佛（Kasyapa Buddha，過去七佛之一）時期，（他）供養眾僧。憑藉這個福報，（他）得以出生于貴族。又在那個時候，（他）以信心出家，在一萬年中修行梵行（Brahmacharya，清凈的行為）。由於這個善因，如今成為羅漢。』

《阿育王傳》卷第二大正藏第 50 冊 No. 2042 《阿育王傳》

《阿育王傳》卷第三

西晉安息三藏安法欽譯

駒那羅（Kunala，人名）本緣

阿恕伽王（Asoka，即阿育王）的夫人，名字叫做蓮花。生了一個兒子，名字叫做法增。有一位輔相，對阿育王說：『大王您應該歡喜。這是為什麼呢？因為大王您生了一個兒子，面貌端正，他的眼睛最為殊勝。』阿育王聽到這些話，心裡非常高興，於是說：『先王的血脈有很大的名聲，我如今又能增長佛法，而生下這個兒子。』所以就給兒子起名叫法增。乳母抱著孩子來到阿育王那裡。阿育王見到孩子之後，心裡非常喜愛，就說了這樣一首偈：

『這孩子的眼睛最為殊勝，非常有大的福德，就像初生的蓮花，莊嚴在他的臉上，也像圓滿的月亮，見到的人沒有不歡喜。』

說完這首偈后，阿育王對輔相說：『你見過人的眼睛有像我這小兒的眼睛這樣的嗎？』輔相回答說：『在所有的人中，我沒有聽說過見過。只聽說雪山有一種鳥，名叫駒那羅鳥，它的眼睛最為美好。』阿育王就命令夜叉（Yaksa，一種神）說：『你可以快速地從雪山之中取來那駒那羅鳥，我想要看看它。』當時有一位夜叉，立即應阿育王的命令，在一剎那間取來那隻鳥到阿育王那裡。阿育王觀察這鳥的眼睛，小而美好，與自己兒子的眼睛沒有差別。因此給兒子起名叫駒那羅。這個名字流傳開來，大家都知道了。所以就稱呼他為駒那羅。等到駒那羅長大后，阿育王為他娶了妻子，名字叫真金鬘。阿育王和他的兒子來到雞頭摩寺（Kukkutarama，寺廟名）。當時那裡的上座（長老）觀察駒那羅，（預言他）不久之後必定會失去

【English Translation】 English version: He said, 'What other causes and conditions led to his birth into a noble family and his attainment of Arhatship (Arhat, a saint who has attained Nirvana)?' The answer was, 'In the distant past, during the time of Kasyapa Buddha (one of the Seven Buddhas of the Past), he made offerings to the monastic community. By virtue of this merit, he was born into a noble family. Also, at that time, he renounced the world with faith and practiced Brahmacharya (pure conduct) for ten thousand years. Because of this good cause, he has now become an Arhat.'

Ashoka's Biography, Volume 2 Taisho Tripitaka Volume 50, No. 2042, Ashoka's Biography

Ashoka's Biography, Volume 3

Translated by An Faqin of the Western Jin Dynasty from Parthia

The Original Story of Kunala (Kunala, a name)

King Asoka's (Asoka, the same as Ashoka) wife was named Lotus. She gave birth to a son named Dharma-vardhana. A minister said to the king, 'Your Majesty should rejoice. Why? Because Your Majesty has given birth to a son with a handsome face and the most excellent eyes.' When the king heard these words, he was very pleased and said, 'The lineage of the former kings has a great reputation, and now I can further increase the Dharma by having this son.' Therefore, he named his son Dharma-vardhana. The wet nurse brought the child to the king. When the king saw the child, he was filled with love and recited this verse:

'This child's eyes are the most excellent, He has great merit, Like a newly born lotus flower, Adorning his face, Also like a full moon, All who see him are delighted.'

After reciting this verse, King Asoka said to the minister, 'Have you ever seen anyone's eyes like my child's?' The minister replied, 'Among all people, I have never heard of or seen such eyes. I have only heard that there is a bird in the Himalayas called the Kunala bird, and its eyes are the most beautiful.' King Asoka then ordered a Yaksha (Yaksa, a type of deity), saying, 'Quickly bring me the Kunala bird from the Himalayas. I want to see it.' At that time, a Yaksha immediately obeyed King Asoka's command and brought the bird to the king in an instant. King Asoka observed the bird's eyes, which were small and beautiful, and no different from his son's eyes. Therefore, he named his son Kunala. This name spread, and everyone knew it. So he was called Kunala. When Kunala grew up, King Asoka married him to a wife named True Golden Garland. King Asoka and his son went to Kukkutarama Monastery (Kukkutarama, name of a monastery). At that time, the senior monk (elder) there observed Kunala and (predicted that) he would soon lose

眼。語王言。何故不使駒那羅子常令聽法王便敕子言。汝今應當順上座教。時駒那羅合十爪掌向上座所而作是言。有何教敕唯請從之。上座敕言。眼者無常不可恃怙。當勤修集定慧之行。於是駒那羅受教。即退在宮靜處而自思惟。觀眼苦空無常無我。時阿育王第一夫人名帝失羅叉。向拘那羅所見其獨坐。愛其眼故。抱駒那羅而作是言。猛火熾盛燒于山野。淫慾逼我亦復如是。汝今與我宜相愛樂。駒那羅聞是語已。以手覆耳而說偈言。

此語不和善　　塞耳不欲聞　云何以母道　　于子有欲想　非法欲不斷　　是為惡趣門

帝失羅叉瞋恚而言。汝不從。我不久之間必當滅汝。駒那羅復偈答言。

愿守凈法死　　不受淫慾生　破壞天人道　　賢智所訶責

帝失羅叉從是已后常求其短。時北方有國。名乾陀羅。其國有城。名得叉尸羅。彼城人民叛逆不順。王躬欲往討伐其城。輔相諫言。王不須往。可遣一子征撫而已。王便問子駒那羅言。汝能伐彼得叉尸羅國不。答言。能伐。王知子意歡喜欲去。莊嚴道路。諸有老病死亡憂苦乞丐之徒。約敕國界使遠道側。阿恕伽王親共其子乘羽寶車而自送之。將欲別時抱頸而哭。視子而言。彼人福德得見汝眼。時有相師婆羅門占言。王愛子眼。而其子眼不久之間

【現代漢語翻譯】現代漢語譯本『眼。』阿育王問道：『為何不讓拘那羅王子經常聽法？』阿育王便命令兒子說：『你現在應當聽從上座的教導。』當時拘那羅合起十指，手掌向上，對著上座說道：『有何教誨，請儘管吩咐。』上座教導說：『眼睛是無常的，不可依賴，應當勤奮地修習定慧。』於是拘那羅接受了教導，便退回宮中安靜的地方獨自思索，觀察眼睛是苦、空、無常、無我的。當時阿育王的第一夫人，名叫帝須羅剎（Tishyaraksha），她走向拘那羅所在的地方，看見他獨自坐著，因為喜愛他的眼睛，便抱著拘那羅說道：『猛烈的火焰燃燒山野，淫慾逼迫我也像這樣。你現在應該和我互相愛戀。』拘那羅聽了這話，用手摀住耳朵，並說了偈語：『這話語不和諧，摀住耳朵不想聽，怎麼能以母親的身份，對兒子產生淫慾的想法？不停止這非法的慾望，是通往惡道的門。』帝須羅剎嗔怒地說：『你不聽從我，我很快就會消滅你。』拘那羅又用偈語回答說：『寧願守護清凈的佛法而死，也不願接受淫慾而茍活。破壞天人和諧之道，會被賢明有智慧的人所呵斥。』帝須羅剎從此以後常常尋找拘那羅的過失。當時北方有個國家，名叫乾陀羅（Gandhara）。那個國家有個城市，名叫得叉尸羅（Takshashila）。那個城市的人民叛逆不服從。阿育王親自想要前去討伐那個城市，輔佐的大臣勸諫說：『大王不必親自前往，可以派遣一位王子去征討安撫就可以了。』阿育王便問兒子拘那羅說：『你能攻打那個得叉尸羅國嗎？』拘那羅回答說：『能攻打。』阿育王知道兒子的心意，非常高興他願意去，便裝飾道路。將所有年老、生病、死亡、憂愁、痛苦、乞討的人，約束在國境的遠處。阿育王親自和兒子乘坐羽寶車送他，將要分別的時候，抱著他的脖子哭泣，看著兒子說：『那些人真有福德，能夠看見你的眼睛。』當時有位相師婆羅門占卜說：『大王喜愛兒子的眼睛，但是他的眼睛不久之後……』

【English Translation】 English version 『Eyes.』 King Ashoka asked: 『Why not have Prince Kunala listen to the Dharma regularly?』 Then King Ashoka ordered his son, saying: 『You should now follow the teachings of the senior monk.』 At that time, Kunala put his ten fingers together, palms facing upwards, and said to the senior monk: 『What are your instructions? Please command me.』 The senior monk instructed: 『The eyes are impermanent and unreliable. You should diligently cultivate the practice of concentration and wisdom.』 Thereupon, Kunala accepted the teaching and retreated to a quiet place in the palace to contemplate alone, observing that the eyes are suffering, empty, impermanent, and without self. At that time, King Ashoka's first queen, named Tishyaraksha (Tishyaraksha), approached Kunala and, seeing him sitting alone, embraced Kunala because she loved his eyes, and said: 『Fierce flames burn the mountains and fields, and lust torments me in the same way. You should now love me.』 Upon hearing these words, Kunala covered his ears and spoke a verse: 『These words are not harmonious; I cover my ears and do not wish to hear them. How can you, as a mother, have lustful thoughts towards your son? Not stopping this unlawful desire is the gateway to evil realms.』 Tishyaraksha said angrily: 『If you do not obey me, I will destroy you soon.』 Kunala replied with another verse: 『I would rather die guarding the pure Dharma than live accepting lust. Destroying the path of gods and humans is condemned by the wise and intelligent.』 From then on, Tishyaraksha constantly sought Kunala's faults. At that time, there was a country in the north called Gandhara (Gandhara). In that country, there was a city called Takshashila (Takshashila). The people of that city were rebellious and disobedient. The king himself wanted to go and conquer that city, but the ministers advised: 『Your Majesty need not go personally; you can send a prince to conquer and pacify it.』 King Ashoka then asked his son Kunala: 『Can you conquer that country of Takshashila?』 Kunala replied: 『I can conquer it.』 King Ashoka knew his son's intention and was very happy that he was willing to go, so he decorated the roads. He ordered all the old, sick, dying, sorrowful, suffering, and begging people to stay far away from the borders of the kingdom. King Ashoka personally rode with his son in a jeweled chariot to send him off. When they were about to part, he hugged his neck and wept, looking at his son and saying: 『Those people are truly blessed to be able to see your eyes.』 At that time, a fortune-teller Brahmin divined: 『Your Majesty loves your son's eyes, but his eyes will soon...』

必當破壞。今見兒眼無不歡喜。彼若壞者一切憂苦。駒那羅已漸前進至得叉尸羅城。城中人民聞駒那羅來。嚴治道巷捉持香瓶。以示伏相半由旬迎。既見駒那羅合掌而言。我等人民不叛于王。亦不叛王子。但叛王邊諸惡臣耳。極設供具恭敬圍繞將入城中。阿恕伽王生大重病。口中糞臭身諸毛孔皆糞汁流出。無人能治。王敕大臣。可喚駒那羅以為王位。我死不久。用惡活為。王大夫人帝失羅叉聞是語已。而自思惟。若駒那羅為王。我無活理。即作方便。白王說言。莫聽醫入我能治王。王便斷醫不聽使入。帝失羅叉遍敕一切男子女人。若有重患如王病者慎莫治之。皆敕將來。時有一男得如此病婦詣醫所而作是言。我之夫主有如此病。醫即答言速往將來。為汝治之。遂將至醫邊。醫便將向帝失羅叉所。帝失羅叉得即殺之破腹而看。見其腹中有一大蟲。蟲上去時糞亦隨去。蟲若下時糞亦逐去。於是便以末椒而與。亦復不死。種種辛物用持與之。猶故不死。乃至與蔥。蟲便即死逐糞道去。以是因緣勸王食蔥。王言。我是剎利之種云何食蔥。帝失羅叉重白王言。為治病故必應服之。於是食蔥。而蟲即死。逐糞道出。王病得差。語帝失羅叉言。汝欲得何愿。答言。欲得七日作王。王即聽使作王七日。帝失羅叉既得聽已。而自念言。我

今正是報駒那羅怨惡之時。便作詔書語得叉尸羅國人言。挑駒那羅眼。何以故駒那羅有大罪過急挑眼出。阿恕伽王極為嚴峻莫。復稽遲。以犯王制。封書之時。要得王齒。印封其書。帝失羅叉伺王眠睡欲印此書。王輒怖畏而自覺悟。帝失羅叉問于王言。何以卒覺。我向惡夢見鷲二鳥欲挑我子駒那羅眼。作是語已。而復還眠。第二亦復眠中卒覺。語夫人言。我復惡夢。夫人問言。見何等夢。答言。夢見駒那羅頭髮甚長在地而坐。夫人言。但好安眠。誰害王子。王還睡眠。夫人以王齒印印書。遣使赍書。敕得叉尸羅國人挑拘那羅眼。王復夢見齒墮落。王至早起便喚相師而占此夢。相師占言。如此之夢必是王子失眼之相。王聞此語。合十指掌歸命四方護佛道神信法信僧者。愿護我子。書既至彼得叉尸羅城。城中人民愛敬法僧。仁篤之厚乃至無有示此書者。而共議言。王尚不能恩及其子。於我人民何能愛惜。駒那羅者每於一切群生之類。恒懷悲愍普欲救拔。諸根調順無有憍慢。如此之子而欲毀害。況我等輩。便隱此書久乃方出與駒那羅。駒那羅得書即信其語而作是言。隨諸人意取我之眼。時無有人取其眼者。便喚真陀羅使令挑眼。真陀羅不肯而言。寧可壞我目。云何當壞如此之眼。於是用一寶篋價直十萬兩金。雇真陀羅以挑己

【現代漢語翻譯】現代漢語譯本：現在正是報復駒那羅（Kumara，王子名）的時候。於是阿恕伽王（Ashoka，國王名）便寫詔書給得叉尸羅國（Takshashila，地名）的人說：『挖掉駒那羅的眼睛！』為什麼呢？因為駒那羅犯下了大罪，務必立即挖出他的眼睛。阿恕伽王非常嚴厲，不得拖延，否則就是違抗王命。封書的時候，必須用國王的牙齒印封緘此書。帝失羅叉（Tishyaraksha，王后名）趁國王睡著的時候想要蓋印，國王卻驚醒了。帝失羅叉問國王說：『為什麼突然醒來？』國王說：『我剛才做了一個惡夢，夢見兩隻鷲鳥要挖我兒子駒那羅的眼睛。』說完這些話后，又睡了過去。第二次又在睡夢中驚醒，告訴王后說：『我又做了一個惡夢。』王后問：『夢見了什麼？』國王回答說：『夢見駒那羅的頭髮很長，坐在地上。』王后說：『好好安睡吧，誰會加害王子呢？』國王又睡著了。王后用國王的牙齒印蓋了印，派使者送去詔書，命令得叉尸羅國的人挖掉駒那羅的眼睛。國王又夢見牙齒掉落。國王一大早起來就召來相師占卜這個夢。相師占卜說：『這樣的夢一定是王子要失去眼睛的徵兆。』國王聽到這些話，合起雙手，歸命於四方護持佛道的諸神，以及信仰佛法僧三寶的人，希望他們保佑我的兒子。詔書送到了得叉尸羅城。城中的人民愛敬佛法僧三寶，仁義忠厚的風氣很盛，竟然沒有人肯出示這封詔書。他們共同議論說：『國王尚且不能恩愛自己的兒子，又怎麼會愛惜我們這些人民呢？駒那羅常常對一切眾生懷有悲憫之心，普遍想要救拔他們。諸根調順，沒有驕慢之心。這樣的王子竟然要加害，更何況我們這些人呢？』於是就藏匿了這封詔書很久，才拿出來給駒那羅。駒那羅得到詔書，相信了其中的話，就說：『隨你們的意願取走我的眼睛吧。』當時沒有人肯取他的眼睛。於是就叫來真陀羅（Jindaka，人名），讓他挖掉自己的眼睛。真陀羅不肯，說：『寧可毀壞我的眼睛，怎麼能毀壞如此美好的眼睛呢？』於是用一個價值十萬兩黃金的寶匣，僱傭真陀羅來挖自己的眼睛。 English version: Now is the time to avenge Kumara (prince's name). Therefore, King Ashoka (king's name) wrote an edict to the people of Takshashila (place name), saying, 'Gouge out Kumara's eyes!' Why? Because Kumara has committed a great crime, and his eyes must be gouged out immediately. King Ashoka is very strict, and there must be no delay, otherwise it will be disobeying the king's order. When sealing the letter, the king's tooth seal must be used. Tishyaraksha (queen's name) wanted to seal the letter while the king was asleep, but the king woke up in fright. Tishyaraksha asked the king, 'Why did you suddenly wake up?' The king said, 'I just had a nightmare in which two vultures were going to gouge out my son Kumara's eyes.' After saying these words, he fell asleep again. The second time, he woke up in fright from his sleep and told the queen, 'I had another nightmare.' The queen asked, 'What did you dream?' The king replied, 'I dreamed that Kumara's hair was very long and he was sitting on the ground.' The queen said, 'Sleep well, who would harm the prince?' The king fell asleep again. The queen used the king's tooth seal to seal the letter and sent a messenger to deliver the edict, ordering the people of Takshashila to gouge out Kumara's eyes. The king dreamed again that his teeth fell out. The king got up early in the morning and summoned a fortune-teller to interpret the dream. The fortune-teller said, 'Such a dream must be a sign that the prince will lose his eyes.' When the king heard these words, he put his palms together and took refuge in the gods of the four directions who protect the Buddha's path, and those who believe in the Buddha, Dharma, and Sangha, hoping that they would protect his son. The edict arrived in the city of Takshashila. The people in the city loved and respected the Buddha, Dharma, and Sangha, and the atmosphere of benevolence and righteousness was so strong that no one was willing to show the edict. They discussed together, 'The king cannot even show kindness to his own son, how can he cherish us, the people? Kumara always has compassion for all living beings and universally wants to save them. His senses are harmonious, and he has no arrogance. Such a prince is to be harmed, let alone us?' So they hid the edict for a long time before taking it out to Kumara. Kumara received the edict, believed the words in it, and said, 'Take my eyes as you wish.' At that time, no one was willing to take his eyes. So he called Jindaka (person's name) and asked him to gouge out his eyes. Jindaka refused and said, 'I would rather ruin my own eyes, how can I ruin such beautiful eyes?' So he hired Jindaka to gouge out his own eyes with a treasure box worth one hundred thousand taels of gold.

【English Translation】 English version: Now is the time to avenge Kumara (prince's name). Therefore, King Ashoka (king's name) wrote an edict to the people of Takshashila (place name), saying, 'Gouge out Kumara's eyes!' Why? Because Kumara has committed a great crime, and his eyes must be gouged out immediately. King Ashoka is very strict, and there must be no delay, otherwise it will be disobeying the king's order. When sealing the letter, the king's tooth seal must be used. Tishyaraksha (queen's name) wanted to seal the letter while the king was asleep, but the king woke up in fright. Tishyaraksha asked the king, 'Why did you suddenly wake up?' The king said, 'I just had a nightmare in which two vultures were going to gouge out my son Kumara's eyes.' After saying these words, he fell asleep again. The second time, he woke up in fright from his sleep and told the queen, 'I had another nightmare.' The queen asked, 'What did you dream?' The king replied, 'I dreamed that Kumara's hair was very long and he was sitting on the ground.' The queen said, 'Sleep well, who would harm the prince?' The king fell asleep again. The queen used the king's tooth seal to seal the letter and sent a messenger to deliver the edict, ordering the people of Takshashila to gouge out Kumara's eyes. The king dreamed again that his teeth fell out. The king got up early in the morning and summoned a fortune-teller to interpret the dream. The fortune-teller said, 'Such a dream must be a sign that the prince will lose his eyes.' When the king heard these words, he put his palms together and took refuge in the gods of the four directions who protect the Buddha's path, and those who believe in the Buddha, Dharma, and Sangha, hoping that they would protect his son. The edict arrived in the city of Takshashila. The people in the city loved and respected the Buddha, Dharma, and Sangha, and the atmosphere of benevolence and righteousness was so strong that no one was willing to show the edict. They discussed together, 'The king cannot even show kindness to his own son, how can he cherish us, the people? Kumara always has compassion for all living beings and universally wants to save them. His senses are harmonious, and he has no arrogance. Such a prince is to be harmed, let alone us?' So they hid the edict for a long time before taking it out to Kumara. Kumara received the edict, believed the words in it, and said, 'Take my eyes as you wish.' At that time, no one was willing to take his eyes. So he called Jindaka (person's name) and asked him to gouge out his eyes. Jindaka refused and said, 'I would rather ruin my own eyes, how can I ruin such beautiful eyes?' So he hired Jindaka to gouge out his own eyes with a treasure box worth one hundred thousand taels of gold.

眼。猶故不肯。業緣應熟自然有人面十八丑來求挑眼。駒那羅見已。便憶上座夜奢說眼無常之語。乃作是念。良由見我必應受此壞眼業報。故作此語。真是我之善知識也。哀愍我故預垂敕教。欲使我心受報之時不生恐怖。昔者上座又敕我言。三有無常危脆如幻。我乃久知眼之壞相。當取堅法。即語醜人言。可取一眼著我手中。時彼醜人便即向于駒那羅所。欲挑眼取著其手中。一切人民稱怨大喚。皆作是言。怪哉苦哉。明凈之目自然崩墮。極妙蓮花而被毀壞。數萬億人啼哭懊惱不能自勝。於是駒那羅觀掌中眼而作念言。咄哉此眼。汝今何故不觀色也。本謂汝好。今但是凡鄙肉摶。誑惑愚人。謂中有我橫生愛重。真是眾緣假合成耳。都無實眼如水上泡。不放逸者能作此觀便脫生死。作是思惟時得須陀洹道已得見諦。語醜人言。更取一眼。便從其語挑其眼取著其掌中。時駒那羅重觀是眼得斯陀含。舍肉眼故得法眼凈。而作是語。挑我肉眼而得慧眼。捨生死父作法王子。雖失富財得於法財永離憂苦。后時駒那羅乃知此書帝失羅叉之所誑作實非王教。便為愿言。使大夫人帝失羅叉長壽安樂無諸衰患。何以故。由彼方便壞我因緣獲得法利。駒那羅婦真金鬘者。聞其夫主被挑兩眼。即向夫所見挑眼血污其身體。懊惱哽咽悶絕躄地。以

水灑面還得醒悟。起立啼哭而作是言。妙好清凈眼毀壞乃如此。駒那羅以偈答言。

自作此惡業　　今日自受之　一切世界苦　　恩愛會別離　汝應遠苦惱　　何用啼哭為

城中人民驅駒那羅夫婦二人令出外去。而其夫婦生來處樂。不堪苦事執持作役。彈琴歌乞以自存活。展轉而去向花氏城。至王宮門欲入宮中。守門之人不聽使入。駒那羅即于門邊象廄中宿。天明彈琴。琴中說己辛苦挑眼得道因緣。門者聞之。自觀陰入皆得出離生死之苦。王聞歌琴聲而作是言。此琴之聲似駒那羅聲。其聲之中作辛苦言。亦復更作自大之聲。我聞此聲剛強心滅如象失子。遣人往看。見駒那羅無眼黑瘦而不識之。還白王言。有一乞人。眼盲黑瘦婦在其邊。王聞是語而作念言。我本夢見駒那羅子失其兩目。此非是也。憶念我子心不暫停。當速喚之。即遣人復至象廄。問盲人言。汝是何人。為誰之子。盲人答言。我父是彼阿恕伽王主閻浮提。於一切人皆得自在。我是彼子。字駒那羅。亦更有父為大法王。號曰佛陀。使人即將盲人夫婦至於王所。王見駒那羅眼盲黑瘦衣裳弊壞。都欲不識見少形相而生彷彿。即問言曰。汝是駒那羅也。答言。我是。王聞其語悶絕躄地。以水灑面還復甦息。抱駒那羅著于膝上。手摩捫眼涕泣而言。汝

【現代漢語翻譯】現代漢語譯本：水灑在臉上才醒悟過來。隨即起身啼哭，說道：『我那美妙清凈的眼睛竟然被毀壞成這樣！』駒那羅（Kumara，王子名）用偈語回答說：『自己造作了這惡業，今日自己承受。一切世間的苦難，都是恩愛終將別離。你應該遠離苦惱，為何還要啼哭呢？』城中的人民驅逐駒那羅夫婦二人，讓他們離開。而這對夫婦生來就生活在安樂之中，無法忍受困苦，也做不來勞役。他們彈琴唱歌乞討，以此維持生計。輾轉流浪到了花氏城（Pataliputra）。到達王宮門口，想要進入宮中，守門人不讓他們進去。駒那羅就在門邊的象廄中過夜。天亮后，他彈琴，琴聲中訴說著自己受到的苦難，以及挑眼得道的因緣。守門人聽了之後，反觀自身陰入，都得到了脫離生死之苦的道理。國王聽到琴聲，說道：『這琴聲好像是駒那羅的聲音。琴聲中訴說著苦難，又帶著自大的口氣。我聽到這聲音，剛強的心都消滅了，就像大象失去了孩子一樣。』於是派人前去檢視。見到駒那羅雙目失明，又黑又瘦，已經認不出來了。回來稟告國王說：『有一個乞丐，眼睛瞎了，又黑又瘦，一個婦人在他身邊。』國王聽了這話，心想：『我曾經夢見駒那羅兒子失去了雙眼，這應該不是他。』但他心中仍然惦念著兒子，無法平靜，於是命令手下趕緊去把他叫來。隨即派人再次來到象廄，問那個盲人說：『你是誰？是誰的兒子？』盲人回答說：『我的父親是阿恕伽王（Asoka，孔雀王朝國王），統治閻浮提（Jambudvipa，古印度次大陸），對一切人都擁有自在的權力。我是他的兒子，名叫駒那羅。我還有一位父親，是偉大的法王，名叫佛陀（Buddha）。』使者隨即帶著盲人夫婦來到了國王那裡。國王見到駒那羅雙目失明，又黑又瘦，衣裳破爛，幾乎認不出來，只是依稀覺得有些相像。於是問道：『你是駒那羅嗎？』他回答說：『我是。』國王聽到這話，頓時昏厥倒地。人們用水灑在他的臉上，他才甦醒過來。抱起駒那羅放在膝上，用手撫摸著他的眼睛，哭泣著說道：『你……』

【English Translation】 English version: Water was sprinkled on his face, and he finally awoke. He then rose and wept, saying, 'My beautiful and pure eyes have been ruined like this!' Kumara (Kumara, a prince's name) replied with a verse: 'Having created this evil karma, today you bear it yourself. All the suffering in the world is due to the separation from loved ones. You should stay away from suffering, why do you still weep?' The people of the city drove Kumara and his wife out, forcing them to leave. This couple, born into a life of ease, could not endure hardship or perform labor. They played the lute and sang for alms to sustain themselves. Wandering from place to place, they arrived at the city of Pataliputra (Pataliputra). Reaching the gate of the royal palace, they wished to enter, but the gatekeeper refused them entry. Kumara spent the night in the elephant stable near the gate. At dawn, he played the lute, its music recounting his suffering and the circumstances of his enlightenment through the loss of his eyes. The gatekeeper, hearing this, reflected on his own senses and realized the path to liberation from the suffering of birth and death. The king, hearing the sound of the lute, said, 'This lute sounds like Kumara's. The music speaks of suffering, yet also carries a tone of self-importance. Hearing this sound, my hardened heart melts away, like an elephant losing its calf.' He sent someone to investigate. They found Kumara blind, dark, and emaciated, and did not recognize him. They returned and reported to the king, 'There is a beggar, blind, dark, and emaciated, with a woman by his side.' Hearing this, the king thought, 'I dreamt that my son Kumara lost his eyes, so this must not be him.' But his heart was still filled with thoughts of his son, and he could not find peace, so he ordered his men to bring him immediately. He sent someone back to the elephant stable, asking the blind man, 'Who are you? Whose son are you?' The blind man replied, 'My father is King Asoka (Asoka, the Mauryan King), who rules Jambudvipa (Jambudvipa, the ancient Indian subcontinent), and has power over all. I am his son, named Kumara. I also have another father, a great Dharma King, named Buddha (Buddha).' The messenger then brought the blind couple to the king. The king saw Kumara, blind, dark, emaciated, and in tattered clothes, and could hardly recognize him, but he vaguely resembled his son. He asked, 'Are you Kumara?' He replied, 'I am.' Hearing this, the king fainted and fell to the ground. People sprinkled water on his face, and he revived. He embraced Kumara, placed him on his lap, stroked his eyes, and wept, saying, 'You...'

眼本似駒那羅。故遂以為字。今悉無有。以何為名。今可道之。誰挑汝眼。譬如虛空無月無星。誰無悲心能壞汝眼。誰于汝眼作終身苦。駒那羅子。誰令汝眼乃使如此。速疾語我我。今見汝身。形骸憔悴。燒我身心。都悉壞盡。如似被于金剛之雹。駒那羅言。愿莫憂惱。父不聞也。佛亦受報。緣覺聲聞及諸凡夫等無有脫者。應受報者善惡之業終不敗亡。我自造業不可怨他。非刀劍害亦非金剛。非火非毒非怨惡惡蛇。非爾所苦來逼我身。先作此業。今受其報。使他憂苦甚非所宜。一切有身皆如射的眾箭著之。此身亦爾。眾苦集之。阿恕伽王雖聞此語。猶為憂火焚燒其心。復告子言。阿誰無愛生挑汝眼。駒那羅言。父敕使挑。王言。我若敕人使挑汝眼。當自截舌。駒那羅言。得父齒印。王言若與齒印當拔我齒。若以眼見自挑其眼。帝失羅叉喚蓮花夫人而語之言。今挑我眼當與我子乞索自活。王聞此語便作是念。必帝失羅叉挑我子眼。即喚帝失羅叉而告之曰。不吉惡物。何地載汝。不自陷沒。破壞法物汝實我怨。詐懷親附。王轉懊惱瞋恚火起。諦視羅叉復作是言。汝壞我子眼。今當爪攫汝之身肉。生貫著于高樹之上。以鋸節節解汝之形刀截汝舌。捉大鈍斧刻汝骨髓。推汝身骸著火坑中。以眾惡毒灌汝之口。作種種罵。駒那羅

【現代漢語翻譯】現代漢語譯本：『你的眼睛原本像駒那羅（Kumara，人名）一樣明亮，所以才用他的名字來稱呼你。現在眼睛完全沒有了，用什麼來稱呼你呢？現在可以告訴我，是誰挖了你的眼睛？就像虛空中沒有月亮和星星一樣，是誰沒有悲憫之心，能夠毀壞你的眼睛？是誰讓你的眼睛遭受終身的痛苦？駒那羅之子，是誰讓你的眼睛變成這樣？快點告訴我，我現在看到你的身體，形容枯槁，燒灼我的身心，完全摧毀殆盡，就像被金剛的冰雹擊中一樣。』駒那羅說：『愿您不要憂愁煩惱。父親您沒有聽說嗎？即使是佛陀也要承受業報。緣覺、聲聞以及所有凡夫俗子，沒有誰能夠逃脫業報。應該承受的果報，無論是善業還是惡業，最終都不會消失。我這是自己造的業，不能怨恨他人。不是刀劍的傷害，也不是金剛，不是火，不是毒藥，也不是怨恨的惡蛇，不是這些痛苦來逼迫我的身體。這是我先前造下的業，現在承受果報。讓別人憂愁痛苦，實在是不應該的。一切有身體的眾生，都像箭靶一樣，眾多的箭射向它。這個身體也是這樣，眾多的痛苦聚集在它上面。』阿恕伽王（Asoka，孔雀王朝國王）雖然聽了這些話，仍然被憂愁的火焰焚燒著他的心。又告訴兒子說：『是誰沒有愛心，挖了你的眼睛？』駒那羅說：『是父親您下令讓人挖的。』國王說：『我如果下令讓人挖你的眼睛，就應當自己割掉舌頭。』駒那羅說：『我得到了父親的齒印。』國王說：『如果給了齒印，就應當拔掉我的牙齒。如果用眼睛看見，就自己挖掉眼睛。』帝失羅叉（Tisyaraksita，阿育王的王后）呼喚蓮花夫人，對她說：『現在挖掉我的眼睛，應當讓我的兒子乞討為生。』國王聽了這些話，便這樣想：一定是帝失羅叉挖了我兒子的眼睛。隨即呼喚帝失羅叉，告訴她說：『不吉祥的惡物，什麼地方承載著你，不自己陷落沉沒？破壞佛法的物品，你實在是我的仇人，假裝懷有親近之情。』國王更加懊惱，瞋恚的火焰升起。仔細地看著帝失羅叉，又這樣說：『你毀壞了我兒子的眼睛，現在應當用爪子抓破你的身體，生生地貫穿在高高的樹上，用鋸子一節一節地分解你的形體，用刀割斷你的舌頭，拿著大鈍斧刻你的骨髓，把你的身體扔進火坑中，用各種惡毒的毒藥灌進你的口中。』作種種的謾罵，對著駒那羅（Kumara）。

【English Translation】 English version: 'Your eyes were originally as bright as Kumara's (Kumara, a person's name), which is why you were named after him. Now that your eyes are completely gone, what shall we call you? Tell me now, who gouged out your eyes? Like the empty sky without the moon and stars, who is without compassion and could destroy your eyes? Who has inflicted lifelong suffering on your eyes? Son of Kumara, who has made your eyes like this? Tell me quickly, now that I see your body, emaciated and withered, burning my heart and mind, completely destroyed, as if struck by diamond hail.' Kumara said, 'May you not grieve or worry. Father, have you not heard? Even the Buddha must bear the consequences of karma. Pratyekabuddhas, Sravakas, and all ordinary beings, none can escape the retribution of karma. The consequences that must be borne, whether good or evil deeds, will ultimately not disappear. This is my own karma, and I cannot blame others. It is not the harm of swords, nor diamond, not fire, not poison, nor hateful evil snakes, not these sufferings that have forced my body. This is the karma I created earlier, and now I bear the consequences. Causing others to worry and suffer is truly inappropriate. All beings with bodies are like targets, with many arrows striking them. This body is also like that, with many sufferings gathering upon it.' King Asoka (Asoka, King of the Maurya Dynasty), although he heard these words, was still consumed by the flames of sorrow burning in his heart. He again said to his son, 'Who is without love and gouged out your eyes?' Kumara said, 'It was by your order, Father, that they were gouged out.' The King said, 'If I ordered someone to gouge out your eyes, I should cut off my own tongue.' Kumara said, 'I received your tooth mark, Father.' The King said, 'If I gave a tooth mark, I should pull out my teeth. If I saw it with my own eyes, I would gouge out my own eyes.' Tisyaraksita (Tisyaraksita, Asoka's queen) called to the Lotus Lady and said to her, 'Now gouge out my eyes, and my son should beg for a living.' When the King heard these words, he thought, 'It must be Tisyaraksita who gouged out my son's eyes.' Immediately, he called to Tisyaraksita and said to her, 'Inauspicious evil thing, what land bears you, that you do not sink and perish? Destroyer of the Dharma, you are truly my enemy, pretending to be affectionate.' The King was even more distressed, and the flames of anger rose. Looking closely at Tisyaraksita, he said again, 'You destroyed my son's eyes, now I should tear your flesh with my claws, impale you alive on a tall tree, dissect your body piece by piece with a saw, cut off your tongue with a knife, take a large blunt axe to carve your bone marrow, throw your body into a fire pit, and pour all kinds of evil poisons into your mouth.' He made all kinds of curses, towards Kumara.

聞便生悲心而白王言。帝失羅叉修行惡法。是以如此。王今應當修于聖法。不宜殺害於彼女人。于嬰兒愚小不應生瞋。王猶不聽作胡膠舍以火燒殺。亦復燒殺得叉尸羅城中人民。諸比丘等見是事已心生疑網。便問尊者憂波鞠多言。駒那羅者有何因緣今被挑目。尊者答言善聽當爲汝說。昔者波羅奈國有一獵師。夏住人間冬入山獵。將向雪山值天雹雨。有五百鹿共入一窟。作是念言若都殺者肉則臭爛。挑其眼出日食一鹿。即便挑取五百鹿眼。以是業緣今被挑眼。爾時獵師拘那羅是。從爾已來五百身中常被挑眼。又問言曰復以何緣生於王家。形貌端正得見諦道。答言昔者人壽四萬歲時有佛名迦羅迦孫大。化緣已訖入無餘涅槃。爾時有王名曰端嚴。為佛起石塔七寶莊嚴壁方四十里。端嚴王已死後更有一王名曰不信。偷取塔寶唯留土木。眾多人民於此寶所涕泣懊惱。有長者子問眾人言何以涕泣。答言迦羅迦孫大佛塔七寶所成今為人壞盡。取其七寶唯土木在是以涕泣。時長者子還以七寶修治此塔莊嚴如故。又造大像與迦羅迦孫大佛身齊等。因發正愿使我未來如似此佛得勝解脫清凈妙果。以其爾時造寶塔故。今生尊貴豪族之家。由其往昔作佛像故今得端正。以其往時發正愿故今獲道跡。

半庵羅果因緣

阿恕伽王于佛法

【現代漢語翻譯】現代漢語譯本：聽到這些，他心中生起悲憫，對國王說：『帝釋天失去了羅剎的庇護，修行邪惡的法門，所以才會這樣。國王您現在應當修習神聖的佛法，不應該殺害那些女人。對於年幼無知的嬰兒，不應該生起嗔恨之心。』國王仍然不聽勸告，建造了胡膠舍，用火焚燒殺害她們，也焚燒殺害了得叉尸羅城中的人民。諸位比丘看到這些事情后，心中產生了疑惑，便問尊者優波鞠多：『駒那羅是因為什麼因緣，今生被剜去雙眼？』尊者回答說：『仔細聽，我將為你們解說。過去在波羅奈國，有一個獵人，夏天住在人間，冬天進入山中打獵。有一次他來到雪山，遇到了天降冰雹。有五百隻鹿一起躲進一個山洞。獵人心中想，如果把它們都殺了，肉就會腐爛變臭。不如挖出它們的眼睛，每天吃一隻鹿。』於是他就挖出了五百隻鹿的眼睛。因為這個惡業的緣故，今生被剜去雙眼。當時的獵人就是駒那羅。從那時以來，五百世中常常遭受被剜眼的果報。』比丘們又問：『他又因為什麼因緣，出生在王家，相貌端正，並且能夠證得真諦之道？』尊者回答說：『過去在人壽四萬歲的時候，有一尊佛名叫迦羅迦孫大佛（Kakusandha Buddha）。教化眾生的因緣已經圓滿，進入無餘涅槃。當時有一位國王名叫端嚴王（King Endearing），為佛建造了一座石塔，用七寶裝飾，四面墻壁長四十里。端嚴王死後，又有一位國王名叫不信王（King Unbelieving），偷走了塔中的寶物，只留下土木。許多人民為此在寶塔處哭泣懊惱。有一位長者子問眾人說：『你們為什麼哭泣？』眾人回答說：『迦羅迦孫大佛的寶塔是用七寶建成的，現在被人破壞殆盡，取走了七寶，只留下土木，所以我們才哭泣。』當時這位長者子就用七寶重新修繕了這座寶塔，使它恢復了原來的莊嚴。他又建造了一尊巨大的佛像，與迦羅迦孫大佛的身高相等。因此發下正愿，使我未來能夠像這位佛一樣，獲得殊勝的解脫和清凈的妙果。因為他當時建造寶塔的緣故，今生出生在尊貴豪族的家庭。由於他往昔建造佛像的緣故，今生相貌端正。因為他往昔發下正愿的緣故，今生能夠證得道跡。』

半庵羅果因緣

阿恕伽王（King Ashoka）對於佛法

【English Translation】 English version: Hearing this, he felt compassion and said to the king, 'Lord Indra has lost the protection of the Rakshasas and is practicing evil dharmas, which is why this is happening. Your Majesty should now practice the holy Dharma and should not kill those women. You should not harbor anger towards the young and ignorant infants.' The king still did not listen and built a 'hujiao she' (a type of structure), burning and killing them with fire, and also burning and killing the people in the city of Takshashila. When the monks saw these things, they became doubtful and asked the Venerable Upagupta, 'What is the cause and condition that Kumara's eyes are being gouged out in this life?' The Venerable replied, 'Listen carefully, and I will explain it to you. In the past, in the country of Varanasi, there was a hunter who lived among humans in the summer and went into the mountains to hunt in the winter. Once, he went to the Himalayas and encountered a hailstorm. Five hundred deer took refuge in a cave together. The hunter thought to himself, 'If I kill them all, the meat will rot and stink. I might as well gouge out their eyes and eat one deer each day.' So he gouged out the eyes of five hundred deer. Because of this evil karma, he is having his eyes gouged out in this life. The hunter at that time was Kumara. Since then, he has suffered the retribution of having his eyes gouged out in five hundred lifetimes.' The monks further asked, 'What is the cause and condition that he was born into a royal family, has a handsome appearance, and is able to attain the path of truth?' The Venerable replied, 'In the past, when people lived for forty thousand years, there was a Buddha named Kakusandha Buddha. After his work of converting beings was completed, he entered Nirvana without remainder. At that time, there was a king named King Endearing, who built a stone stupa for the Buddha, decorated with seven treasures, with walls forty 'li' (a unit of distance) long on each side. After King Endearing died, there was another king named King Unbelieving, who stole the treasures from the stupa, leaving only the earth and wood. Many people wept and lamented at the stupa because of this. A son of a wealthy man asked the people, 'Why are you weeping?' The people replied, 'The stupa of Kakusandha Buddha was built with seven treasures, but now it has been completely destroyed, and the seven treasures have been taken away, leaving only earth and wood, which is why we are weeping.' At that time, the son of the wealthy man used seven treasures to repair the stupa, restoring it to its original splendor. He also built a large statue, equal in height to Kakusandha Buddha. Because of this, he made a vow that in the future, he would be like this Buddha, attaining supreme liberation and pure, wonderful fruit. Because he built the stupa at that time, he is born into a noble and wealthy family in this life. Because he built the Buddha statue in the past, he has a handsome appearance in this life. Because he made the vow in the past, he is able to attain the path in this life.'

The Cause and Condition of the Half Mango Fruit

King Ashoka towards the Buddha Dharma

中已得信心。問優波鞠多言。佛在世時誰最大施。答言有長者名須達多最為大施。問言以幾許施。答言以真金百億。阿恕伽王言彼長者尚能佈施爾所珍寶。況我今者王閻浮提豈可不能。於是便以己身及拘那羅群臣大地盡用佈施。而起八萬四千寶塔及聲聞塔。灌菩提樹。合集計校都得九十六億兩金。於是阿恕伽王遇病知己必亡涕泣不樂。羅提鞠提于阿恕伽王昔施土時在傍隨喜。今得作最大輔相。見王不樂合掌而言。大王。王之威德譬如盛日。一切人民無敢正視。唯有八萬四千婇女得見王面。今王遇患如日將沒。三界遷流有必磨滅。當思無常何為不樂。王答言曰我今不以失王位故而懷懊惱。亦不以捨身命故而作憂苦。又亦不以舍宮人庫藏而作憂惱。正以遠離諸賢聖眾以為懊惱。我今本望滿百億金施。今方得施九十六億。四億不滿用為懊惱。羅提鞠提言庫藏甚多可施使足。於是王便以金銀珍寶與雞頭摩寺。王立駒那羅子貳摩提以為太子。邪見惡臣語太子言。阿恕伽王命臨欲終。散諸庫藏悉與欲盡。汝當爲王。夫為王者以庫藏珍寶以為力用。今應遮截莫使費盡。於是貳摩提共諸臣等。因王疾患一切所有斷絕不與。唯聽以一金盤銀盤為王送食。王得此盤即用施與雞頭摩寺。於是乃至瓦盤瓦器為王送食。最後與王半庵羅摩勒果。王

得果已即集諸臣而問言曰。此閻浮提誰為其主。諸臣答言唯王為主。王言。汝等虛妄道我是主。我非是主。何以故。我唯於此半庵摩勒而得自在。咄哉富貴甚可惡賤。我為人帝臨終貧匱。唯有半邊庵摩勒果。亦如瀑河觸山則止。即說偈言。

佛語是真實　　所說無不然　說一切恩愛　　皆有別離苦　我昔作詔令　　無能遏絕者　今日如瀑水　　觸山則留滯　我今之教令　　不行亦如是　我昔于大地　　為一切蓋主　諸王有憍慢　　我皆能制伏　貧苦無力者　　我皆救濟之　先為他蔭覆　　今日勢力盡　譬如敗壞車　　乃至無所直　猶如恕伽樹　　根枯而枝杌　花莖及枝葉　　一切皆無有　我之無所直　　其喻亦如是

說是偈已即喚傍臣授庵摩勒與而敕之曰。汝持此果向雞頭摩寺施彼眾僧可白上座言。阿恕伽王最後所施。唯於此半庵摩勒果而得自在。一切所有悉皆喪失。眾僧哀愍受我貧苦最後之施使我得福。上座夜奢約敕眾僧。汝等皆見阿恕伽王受福快樂。於一天下總攬自在。今日為諸群下所制斷絕王物使不自由。唯於是半庵摩勒果隨意得用。以殷重心來施於僧。即敕典事摩著羹中。使一切僧普得其供。告諸比丘言以此之故當于生死深生厭惡。富貴快樂不久敗壞。威勢自在不久皆失

。咄哉生死甚可厭患。傳告後世諸王。富貴得自在者莫如阿恕伽王。為諸群臣之所禁制。宜及勢力未衰患時。應當盡心作諸功德。阿恕伽王臨欲命終語羅提鞠提。今日於此閻浮提中誰得自在。羅提鞠提答于王言世尊得自在。王聞此語即起合掌遍觀四方而作是言。唯除庫藏今以四海一切大地悉施佛僧。並諸前後所作功德。不求轉輪聖王釋梵尊位人天之樂。正欲愿我將來生處心得自在速成聖果。便作詔書以齒印印付與輔相羅提鞠提。於是氣絕遂便命終。諸臣乃以轉輪王法種種莊嚴供養殯葬。立貳摩留為王。羅提鞠提詔群臣言阿恕伽王以諸大地佈施眾僧。何以故欲學須達長者滿百億施故。存在之日唯施九十六億。若以四億贖閻浮提則滿先主所愿。群臣共議用四億金贖閻浮提。還與後嗣貳摩留王貳摩留子名耆呵提。耆呵提子名弗舍摩。弗舍摩子名弗舍密哆。弗舍密哆共諸臣議言。云何當使名字流佈於世耶。時有輔相答言。汝昔先王阿恕伽王。閻浮提起八萬四千塔以百億金施。隨佛法幾時住世名字常在。王能學起八萬四千塔。名字亦可久流於世。答言昔者先王威德能辦此事。我今何能作如是業。更可以其餘方便同阿恕伽王不也。有邪見輔相言。修福作惡二俱得名。先王能起八萬四千塔名德久流。汝若壞之名流後世。弗舍密哆便集

【現代漢語翻譯】現代漢語譯本：唉，這生死輪迴真是令人厭惡！傳告後世的各位國王，要說富貴又得自在的，莫過於阿恕伽王（Ashoka，印度孔雀王朝國王），但他也被眾臣所禁制。應該趁著權勢未衰退、災患未發生時，盡心盡力地做各種功德。阿恕伽王臨終前對羅提鞠提（Radhagupta，人名）說：『如今在這閻浮提（Jambudvipa，指我們所居住的這個世界）中，誰能得自在？』羅提鞠提回答國王說：『世尊（指佛陀）得自在。』國王聽了這話，立即起身合掌，遍觀四方，說道：『除了庫藏之外，現在將四海和一切大地都佈施給佛僧，並將我前後所做的所有功德，不求轉輪聖王（Chakravartin，擁有統治世界的理想明君）的地位、釋梵（梵天）的尊位以及人天之樂，只希望我將來出生的地方，心能得自在，迅速成就聖果。』於是寫下詔書，用牙齒蓋上印章，交給輔相羅提鞠提。說完就斷氣去世了。眾臣用轉輪王的禮儀，以各種莊嚴的物品供養殯葬了他，並立貳摩留（Sumanyu，人名）為王。羅提鞠提詔告群臣說：『阿恕伽王將所有大地佈施給眾僧，是爲了什麼呢？是爲了學習須達長者（Sudatta，即給孤獨長者，Anathapindika）佈施百億黃金的願望。』阿恕伽王在世時只佈施了九十六億，如果用四億贖回閻浮提，就能滿足先王的願望。群臣共同商議，用四億黃金贖回閻浮提，還給後嗣貳摩留王。貳摩留的兒子名叫耆呵提（Yashas，人名），耆呵提的兒子名叫弗舍摩（Shashin, 人名），弗舍摩的兒子名叫弗舍密哆（Pushyamitra，人名）。弗舍密哆和眾臣商議說：『要怎樣才能使我的名字流傳於世呢？』當時有位輔相回答說：『您之前的先王阿恕伽王，在閻浮提建造了八萬四千座塔，並佈施了百億黃金。只要佛法存在世間多久，他的名字就會永遠流傳。大王如果能效仿建造八萬四千座塔，名字也可以長久流傳於世。』弗舍密哆回答說：『以前的先王有威德才能辦成此事，我如今怎麼能做成這樣的事業呢？有沒有其他方法可以和阿恕伽王一樣呢？』有一位邪見的輔相說：『修福作惡都能得名。先王能建造八萬四千座塔，美名長久流傳。您如果毀壞它們，惡名也會流傳後世。』弗舍密哆於是召集

【English Translation】 English version: 'Alas, how hateful is this cycle of birth and death!' Proclaim to future kings that among those who are rich and powerful, none are as free as King Ashoka (Ashoka, King of the Mauryan Dynasty of India), yet even he was restricted by his ministers. They should, before their power wanes and calamities arise, wholeheartedly perform various meritorious deeds. As King Ashoka was about to die, he said to Radhagupta (Radhagupta, a personal name): 'Who in this Jambudvipa (Jambudvipa, referring to the world we live in) is truly free?' Radhagupta replied to the king, 'The World-Honored One (referring to the Buddha) is free.' Upon hearing this, the king immediately rose, joined his palms, looked in all directions, and said: 'Except for the treasury, I now donate the four seas and all the land to the Buddhist Sangha, along with all the merits I have accumulated before and after. I do not seek the position of a Chakravartin (Chakravartin, an ideal monarch who rules the world), the尊位 of釋梵 (梵天, Brahma) , or the pleasures of humans and gods. I only wish that in my future lives, my mind may be free and I may quickly attain the holy fruit.' He then wrote a decree, sealed it with his tooth-mark, and gave it to his minister Radhagupta. After saying this, he breathed his last and passed away. The ministers then used the rites of a Chakravartin, with various magnificent offerings, to conduct his funeral, and they installed Sumanyu (Sumanyu, a personal name) as king. Radhagupta announced to the ministers: 'King Ashoka donated all the land to the Sangha. Why? It was to emulate the wish of Sudatta (Sudatta, also known as Anathapindika) to donate one hundred billion gold coins.' King Ashoka only donated ninety-six billion during his lifetime. If we redeem Jambudvipa with four billion, we can fulfill the late king's wish.' The ministers discussed together and decided to redeem Jambudvipa with four billion gold coins, returning it to the successor King Sumanyu. Sumanyu's son was named Yashas (Yashas, a personal name), Yashas's son was named Shashin (Shashin, a personal name), and Shashin's son was named Pushyamitra (Pushyamitra, a personal name). Pushyamitra consulted with the ministers, saying: 'How can I make my name known to the world?' At that time, a minister replied: 'Your predecessor, King Ashoka, built eighty-four thousand stupas in Jambudvipa and donated one hundred billion gold coins. As long as the Buddha's Dharma remains in the world, his name will be forever remembered. If Your Majesty can emulate him and build eighty-four thousand stupas, your name can also be remembered for a long time.' Pushyamitra replied: 'The former king had the power and virtue to accomplish this. How can I now do such a thing? Is there any other way to be like King Ashoka?' A minister with wrong views said: 'Both cultivating blessings and committing evil can make one's name known. The former king was able to build eighty-four thousand stupas, and his virtuous name will be remembered for a long time. If you destroy them, your evil name will also be remembered by future generations.' Pushyamitra then gathered

四兵向雞頭摩寺欲壞寺門。爾時寺門有師子吼。王大恐懼不敢入寺復還歸來。如是三返猶不得入。后乃使人喚諸比丘而語之言。我欲壞佛法。汝等比丘欲留浮圖為留僧房。比丘答言欲留佛圖。於是密哆殺害眾僧毀壞僧房。如是次第至舍伽羅國而作募言。有得沙門頭來者當賞金錢。時彼界內大浮圖中有阿羅漢。化作數萬沙門之頭。告諸人民使持與王。王聞是已欲殺羅漢。時此羅漢入滅盡定不能得殺。王即捨去往至偷羅厥吒國欲破佛法。其國土中有護佛法神作是思惟。我受持佛戒不能作惡。云何當得護持佛法。禁密舍鬼昔求我女。以彼行惡故我不與。今為佛法當與彼女。以是因緣偷羅厥吒有大鬼神為作擁護。弗舍密哆無所能壞。於是菩提鬼神誘進守王。鬼神將至南海。禁密舍鬼擔大石山而壓殺王及諸軍眾。此處即名為深藏摩伽提。王種於是即斷。◎◎

優波鞠多因緣之一

佛于摩突羅國告阿難言。我百年後摩突羅國有鞠多長者之子名優波鞠多。教授禪法。弟子之中最為第一。雖無相好化度如我。我涅槃已后當大作佛事。其所教化阿僧祇眾生皆令解脫。得阿羅漢者人使捉一四寸之籌。擲著窟里積滿其中。此窟長短三十六尺廣狹則有二十四尺。復告阿難言汝今見是青樹林不。唯然已見。阿難此是優留慢荼山。我百

【現代漢語翻譯】現代漢語譯本：四兵前往雞頭摩寺，想要破壞寺門。當時寺門發出獅子吼聲。國王非常恐懼，不敢進入寺廟，便返回了。像這樣三次往返都無法進入。後來，國王派人召來眾比丘，對他們說：『我想要破壞佛法。你們比丘是想要保留佛塔，還是保留僧房？』比丘回答說：『想要保留佛塔。』於是弗舍密哆（Pushyamitra）殺害眾多僧人，毀壞僧房。像這樣依次到達舍伽羅國（Shakala）併發布懸賞令說：『有能拿到沙門頭顱來的人，當賞賜金錢。』當時，那個國家境內的大浮圖中有一位阿羅漢（Arhat）。他化現出數萬個沙門的頭顱，告訴人民讓他們拿去獻給國王。國王聽聞此事後，想要殺死羅漢。當時，這位羅漢進入滅盡定（Nirodha-samāpatti），國王無法殺死他。國王便捨棄此事，前往偷羅厥吒國（Turushka），想要破壞佛法。那個國家中有一位護佛法神，他這樣思惟：『我受持佛戒，不能作惡。要怎樣才能護持佛法呢？禁密舍鬼（Kinnaras）過去曾求娶我的女兒，因為他們行為邪惡，所以我沒有答應。現在爲了佛法，應當把女兒嫁給他們。』因為這個因緣，偷羅厥吒國有大鬼神為之擁護，弗舍密哆（Pushyamitra）無所能破壞。於是菩提鬼神誘騙並抓住了國王，鬼神將國王帶到南海，禁密舍鬼（Kinnaras）用巨大的石山壓死了國王和他的軍隊。這個地方就被稱為深藏摩伽提（Deep Hidden Magadha）。國王的血脈於是斷絕。優波鞠多（Upagupta）因緣之一佛陀在摩突羅國（Mathura）告訴阿難（Ananda）說：『我涅槃百年後，摩突羅國（Mathura）有一位名叫優波鞠多（Upagupta）的鞠多長者之子，他教授禪法，在弟子之中最為第一。他雖然沒有我的相好，但教化眾生的功德卻像我一樣。我涅槃之後，他將大作佛事。他所教化的阿僧祇眾生都將得到解脫。得到阿羅漢（Arhat）的人，讓他們拿一根四寸長的籌，投擲到窟里，堆滿整個窟。』這個窟長三十六尺，寬二十四尺。佛陀又告訴阿難（Ananda）說：『你現在看到這片青樹林了嗎？』阿難（Ananda）回答說：『是的，我已經看到了。』佛陀說：『阿難（Ananda），這就是優留慢荼山（Urumunda Mountain）。我涅槃百年後，優波鞠多（Upagupta）將在這裡廣作佛事。』

【English Translation】 English version: The four armies went to Kukkutarama Monastery, intending to destroy the monastery gate. At that time, the monastery gate emitted a lion's roar. The king was greatly frightened and dared not enter the monastery, so he returned. This happened three times, and he still could not enter. Later, he sent for the monks and said to them, 'I want to destroy the Buddha's Dharma. Do you monks want to preserve the stupa or the monks' quarters?' The monks replied, 'We want to preserve the stupa.' Thereupon, Pushyamitra (Pushyamitra) killed many monks and destroyed the monks' quarters. In this way, he proceeded to Shakala (Shakala) and issued a proclamation, saying, 'Whoever brings the head of a Shramana (ascetic), will be rewarded with gold coins.' At that time, there was an Arhat (Arhat) in the great stupa within that territory. He transformed into tens of thousands of Shramana (ascetic) heads and told the people to take them to the king. Upon hearing this, the king wanted to kill the Arhat (Arhat). At that time, this Arhat (Arhat) entered Nirodha-samāpatti (extinction meditation), and the king could not kill him. The king then abandoned this and went to Turushka, intending to destroy the Buddha's Dharma. In that country, there was a Dharma-protecting deity who thought, 'I uphold the Buddha's precepts and cannot do evil. How can I protect the Dharma? The Kinnaras (Kinnaras) once sought to marry my daughter, but because they acted wickedly, I did not agree. Now, for the sake of the Dharma, I should give her to them.' Because of this, Turushka had great deities protecting it, and Pushyamitra (Pushyamitra) could not destroy anything. Thereupon, the Bodhi deity lured and captured the king. The deities took the king to the Southern Sea, and the Kinnaras (Kinnaras) crushed the king and his armies with a huge stone mountain. This place is called Deep Hidden Magadha. The king's lineage was thus cut off. The Story of Upagupta (Upagupta) - Part 1 The Buddha told Ananda (Ananda) in Mathura (Mathura), 'A hundred years after my Nirvana, in Mathura (Mathura), there will be a son of the elder Gupta named Upagupta (Upagupta). He will teach meditation and will be the foremost among my disciples. Although he does not have my physical marks, his ability to convert beings will be like mine. After my Nirvana, he will perform great Buddha deeds. The countless beings he converts will all be liberated. Those who attain Arhatship (Arhat) should take a four-inch-long counting stick and throw it into a cave, filling it completely.' This cave is thirty-six feet long and twenty-four feet wide. The Buddha further told Ananda (Ananda), 'Do you see this green forest?' Ananda (Ananda) replied, 'Yes, I see it.' The Buddha said, 'Ananda (Ananda), this is Urumunda Mountain. A hundred years after my Nirvana, Upagupta (Upagupta) will perform great Buddha deeds here.'

年後有比丘名商那和修。于優留慢荼山當作僧房。而度優波鞠多。摩突羅國有二長者子。一名那羅二名拔利。于優留慢荼山當起僧房。閑豫清凈能生禪定。房舍臥具悉皆具足。遂名那羅拔吒阿練若處。阿難白佛言世尊優波鞠多所化度者多所利益。佛告阿難優波鞠多非但今日多所化度。乃于往昔無量劫時亦多所利益。欲得聞者至心聽之當爲汝說。往昔優留慢荼山有五百辟支佛止住一面。五百仙人覆在一面。五百獼猴亦住一面。爾時五百獼猴從住往辟支佛所。生歡喜心採花拾果與辟支佛。時辟支佛結加趺坐入于禪定。獼猴合掌在其下頭學辟支佛結加趺坐。后辟支佛入于涅槃。獼猴過花果與都無取相。於是獼猴挽衣推排。亦不動搖知涅槃去用為懊惱。便向山一面見五百婆羅門。或臥棘刺或臥灰土。或翹一腳或舉一手。或自倒懸或五熱炙身。臥棘刺上者獼猴便收棘刺遠棄。臥灰土者亦收灰土而遠棄之。舉一手者挽手令下。倒懸之者挽其索絕。翹一腳者挽其腳展。五熱炙身者遠棄其火怪彼所作即于其前結加趺坐。五百仙人各作是言。獼猴今怪我等所作。我等試學獼猴所作。便結加趺坐思惟繫念無師自悟。七覺意法自然在前。即得辟支佛。而作是念我等今得辟支佛。道皆由獼猴之所教。授具以花果供養獼猴。獼猴壽終便以香薪燒而

【現代漢語翻譯】現代漢語譯本：年後，有一位比丘名叫商那和修（Śāṇavāsin，人名）。他在優留慢荼山（Uruvilva，地名）建造僧房，並度化了優波鞠多（Upagupta，人名）。摩突羅國（Mathura，地名）有兩位長者的兒子，一個叫那羅（Nara，人名），一個叫拔利（Bali，人名）。他們在優留慢荼山建造僧房，因為那裡清凈閒適，適合禪定。房舍和臥具都準備齊全，因此這個地方被稱為那羅拔吒阿練若處（Narabhataranya，地名，意為那羅和拔利的森林）。阿難（Ānanda，佛陀的十大弟子之一）問佛陀說：『世尊，優波鞠多所教化的人能得到很多利益。』佛陀告訴阿難：『優波鞠多不僅僅是今天教化了很多人，在過去無量劫時，他也利益了很多人。想聽這件事嗎？專心聽著，我將為你們講述。』過去，在優留慢荼山，有五百位辟支佛（Pratyekabuddha，獨覺佛）住在一邊，五百位仙人住在另一邊，五百隻獼猴也住在另一邊。當時，五百隻獼猴從住處來到辟支佛那裡，心生歡喜，採摘花朵和果實供養辟支佛。當時，辟支佛結跏趺坐，進入禪定。獼猴們合掌在辟支佛的頭前，學習辟支佛結跏趺坐。後來，辟支佛入于涅槃（Nirvana，寂滅）。獼猴們再獻上花果時，辟支佛不再接受。於是獼猴們拉扯辟支佛的衣服，推搡他，但他仍然不動搖。獼猴們知道辟支佛已經涅槃，感到非常懊惱。然後，獼猴們走到山的另一面，看見五百位婆羅門（Brahmin，古印度祭司），有的躺在荊棘上，有的躺在灰土裡，有的翹著一隻腳，有的舉著一隻手，有的把自己倒掛起來，有的用五種熱源炙烤身體。獼猴們把躺在荊棘上的人的荊棘收走扔到遠處，把躺在灰土裡的人的灰土也收走扔到遠處。把舉著一隻手的人的手拉下來，把倒掛著的人的繩子弄斷，把翹著一隻腳的人的腳扳直，把用五種熱源炙烤身體的人的火遠遠地扔掉，覺得他們的行為很奇怪，就在他們面前結跏趺坐。五百位仙人各自說道：『獼猴現在覺得我們的行為很奇怪，我們試試學習獼猴的行為。』於是他們便結跏趺坐，思惟繫念，無師自悟，七覺意法（Sapta bojjhaṅgā，七種覺悟的因素）自然而然地出現在他們面前，立即證得了辟支佛果。他們心想：『我們現在能夠證得辟支佛果，都是由於獼猴的教導。』於是他們用花果供養獼猴。獼猴死後，他們用香木火化了它。

【English Translation】 English version: Afterwards, there was a Bhikkhu (Buddhist monk) named Śāṇavāsin (name). He built a monastery on Mount Uruvilva (place name) and converted Upagupta (name). In the country of Mathura (place name), there were two sons of wealthy men, one named Nara (name) and the other Bali (name). They built a monastery on Mount Uruvilva because it was quiet and peaceful, conducive to meditation. The rooms and bedding were fully prepared, so the place was named Narabhataranya (place name, meaning the forest of Nara and Bali). Ānanda (one of the ten principal disciples of the Buddha) asked the Buddha, 'Venerable One, those who are taught by Upagupta receive many benefits.' The Buddha told Ānanda, 'Upagupta has not only converted many people today, but he has also benefited many people in countless past kalpas (aeons). Do you want to hear about it? Listen attentively, and I will tell you.' In the past, on Mount Uruvilva, there were five hundred Pratyekabuddhas (Solitary Buddhas) living on one side, five hundred hermits living on another side, and five hundred monkeys also living on one side. At that time, the five hundred monkeys went from their dwelling to the Pratyekabuddhas, and with joyful hearts, they picked flowers and fruits to offer to the Pratyekabuddhas. At that time, the Pratyekabuddhas sat in the lotus position and entered into meditation. The monkeys put their palms together in front of the Pratyekabuddhas' heads, learning to sit in the lotus position like the Pratyekabuddhas. Later, the Pratyekabuddhas entered Nirvana (extinction). When the monkeys offered flowers and fruits again, the Pratyekabuddhas no longer accepted them. So the monkeys pulled at the Pratyekabuddhas' robes and pushed them, but they remained unmoved. The monkeys knew that the Pratyekabuddhas had entered Nirvana and felt very distressed. Then, the monkeys went to the other side of the mountain and saw five hundred Brahmins (ancient Indian priests), some lying on thorns, some lying in ashes, some standing on one leg, some holding up one hand, some hanging themselves upside down, and some scorching their bodies with five sources of heat. The monkeys took away the thorns from those lying on thorns and threw them far away, and they also took away the ashes from those lying in ashes and threw them far away. They pulled down the hands of those holding up one hand, cut the ropes of those hanging upside down, straightened the legs of those standing on one leg, and threw the fire far away from those scorching their bodies with five sources of heat, finding their actions strange, and then sat in the lotus position in front of them. The five hundred hermits each said, 'The monkeys now find our actions strange, let us try to learn the actions of the monkeys.' So they sat in the lotus position, contemplating and focusing their minds, and without a teacher, they awakened on their own. The seven factors of enlightenment (Sapta bojjhaṅgā) naturally appeared before them, and they immediately attained the fruit of Pratyekabuddha. They thought, 'We are now able to attain the fruit of Pratyekabuddha, all because of the teachings of the monkeys.' So they offered flowers and fruits to the monkeys. After the monkeys died, they cremated them with fragrant wood.

供養。阿難爾時獼猴者今優波鞠多是。昔為獼猴猶能利益五百仙人使得道證。佛語阿難汝捉我衣即便捉衣。遂即相將向罽賓國。到罽賓已佛告阿難。此地平正甚大寬廣。阿難白佛言如是。世尊復告阿難我百年後有比丘名摩田地。當安佛法于罽賓國。此罽賓國多饒房舍臥具坐禪第一。佛從是漸進向拘尸那城。佛欲般涅槃告摩訶迦葉言。於我滅后當撰法眼使千年在世利益眾生。迦葉答言請受尊教。佛入世俗心而作念言。釋提桓因應來我所。釋提桓因知佛心念即至佛所。佛語釋提桓因我滅度后當擁護善法。釋提桓因白佛言。世尊唯然受教。佛亦入世俗心而作心念。四天王天應至我所。時四天王知佛心念即來佛所。佛告四天王我涅槃后當擁護善法。唯然世尊當受聖教。佛敕摩訶迦葉釋提桓因四天王等已。便至拘尸那城娑羅林中雙樹間宿。涅槃時至告阿難言。汝于娑羅林中北首敷置我於今日中夜當入涅槃。而說偈言。

諸有皆回覆　　生老如波浪　度死之大海　　捨身如棄唾　至無畏涅槃　　死魔竭大怖　三有海淵廣　　解脫師能度◎

阿育王傳卷第三大正藏第 50 冊 No. 2042 阿育王傳

阿育王傳卷第四

西晉安息三藏安法欽譯

憂波鞠多因緣之餘

◎說此偈已

【現代漢語翻譯】現代漢語譯本供養。阿難，當時的獼猴就是現在的優波鞠多（Upagupta，一位尊者）。過去作為獼猴尚且能利益五百仙人，使他們得道證果。佛告訴阿難：『你抓住我的衣角。』阿難便抓住佛的衣角。於是他們一起前往罽賓國（Kashmir）。到達罽賓國后，佛告訴阿難：『這地方平坦正直，非常寬廣。』阿難回答佛說：『是的，世尊。』佛又告訴阿難：『我百年之後，有比丘名叫摩田地（Madhyāntika），應當在罽賓國弘揚佛法。這罽賓國多有房舍、臥具，最適合坐禪。』佛從這裡逐漸前往拘尸那城（Kushinagar）。佛將要般涅槃（Parinirvana，完全的涅槃）時，告訴摩訶迦葉（Mahākāśyapa，一位尊者）說：『在我滅度之後，應當編撰法眼，使佛法能流傳千年，利益眾生。』迦葉回答說：『請接受您的教誨。』佛以世俗之心念道：『釋提桓因（Śakra，帝釋天）應當來我這裡。』釋提桓因知道佛的心念，立即來到佛的住所。佛告訴釋提桓因：『我滅度之後，你應當擁護善法。』釋提桓因對佛說：『世尊，我一定接受教誨。』佛也以世俗之心念道：『四天王天（Cāturmahārājakāyikas，四大天王）應當來我這裡。』當時四天王知道佛的心念，立即來到佛的住所。佛告訴四天王：『我涅槃之後，你們應當擁護善法。』四天王回答說：『是的，世尊，我們一定接受您的聖教。』佛敕令摩訶迦葉、釋提桓因、四天王等人之後，便前往拘尸那城的娑羅林（Śāla Grove）中雙樹之間休息。涅槃時刻將至，佛告訴阿難說：『你于娑羅林中頭朝北邊鋪設床位，我於今日中夜將入涅槃。』並說了偈語：『諸有皆回覆，生老如波浪，度死之大海，捨身如棄唾，至無畏涅槃，死魔竭大怖，三有海淵廣，解脫師能度。』《阿育王傳》卷第三大正藏第 50 冊 No. 2042 《阿育王傳》《阿育王傳》卷第四西晉安息三藏安法欽譯憂波鞠多因緣之餘說此偈已

【English Translation】 English version Offering. Ānanda, the monkey at that time was now Upagupta (Upagupta, a venerable one). In the past, as a monkey, he was still able to benefit five hundred immortals, enabling them to attain the path and realize the fruit. The Buddha told Ānanda, 'You hold onto my robe.' Ānanda then held onto the Buddha's robe. Thereupon, they went together towards Kashmir (Kashmir). Having arrived in Kashmir, the Buddha told Ānanda, 'This place is flat and upright, very wide and spacious.' Ānanda replied to the Buddha, 'Yes, World Honored One.' The Buddha further told Ānanda, 'A hundred years after my passing, there will be a Bhikshu named Madhyāntika (Madhyāntika), who should establish the Buddha-dharma in Kashmir. This Kashmir has many dwellings and bedding, and is the best for meditation.' The Buddha gradually proceeded from there towards Kushinagar (Kushinagar). When the Buddha was about to enter Parinirvana (Parinirvana, complete Nirvana), he told Mahākāśyapa (Mahākāśyapa, a venerable one), 'After my extinction, you should compile the Eye of the Dharma, so that the Dharma can be transmitted for a thousand years, benefiting sentient beings.' Kāśyapa replied, 'Please accept your teaching.' The Buddha, with a worldly mind, thought, 'Śakra (Śakra, Lord Indra) should come to me.' Śakra, knowing the Buddha's thought, immediately came to the Buddha's residence. The Buddha told Śakra, 'After my extinction, you should protect the good Dharma.' Śakra said to the Buddha, 'World Honored One, I will certainly accept your teaching.' The Buddha also, with a worldly mind, thought, 'The Four Heavenly Kings (Cāturmahārājakāyikas, Four Heavenly Kings) should come to me.' At that time, the Four Heavenly Kings, knowing the Buddha's thought, immediately came to the Buddha's residence. The Buddha told the Four Heavenly Kings, 'After my Nirvana, you should protect the good Dharma.' The Four Heavenly Kings replied, 'Yes, World Honored One, we will certainly accept your holy teaching.' After instructing Mahākāśyapa, Śakra, the Four Heavenly Kings, and others, the Buddha then went to rest in the Śāla Grove (Śāla Grove) between the twin trees in Kushinagar. When the time of Nirvana was approaching, the Buddha told Ānanda, 'You should lay out a bed in the Śāla Grove with the head facing north, for I will enter Nirvana in the middle of this night.' And he spoke the verse: 『All conditioned things are subject to change, birth and old age are like waves, crossing the great sea of death, abandoning the body like discarding spittle, reaching fearless Nirvana, the demon of death is greatly terrified, the sea of the three realms is deep and vast, the teacher of liberation can deliver.』《The Biography of King Ashoka》 Volume 3 Taisho Tripitaka Volume 50 No. 2042 《The Biography of King Ashoka》《The Biography of King Ashoka》 Volume 4 Translated by An Faqin of the Western Jin Dynasty from Parthia The Remainder of the Story of Upagupta's Conditions Having spoken this verse

即入涅槃。如是乃至起八舍利塔。第九瓶塔第十灰炭塔。乃至釋提桓因及四天王。以香花音樂末香涂香供養舍利。而作是言。佛付囑我等法而般涅槃。從今已去當護持佛法。帝釋告提頭羅吒。汝當擁護東方佛法。復告毗樓勒。汝當擁護南方佛法。告毗樓博叉。汝當擁護西方佛法。告毗沙門天王。汝當擁護北方佛法。所以者何未來當有三邪見王毀滅佛法。佛之所記汝當護持。佛滅度后數千億萬阿羅漢等悉入涅槃。諸天空中出大音聲而作是言。諸佛弟子皆從佛去。法燈欲滅大闇將至。若不聚集三藏經書。若諸羅漢入涅槃已佛法即滅。釋提桓因將四天王及諸天眾。往尊者摩訶迦葉所。頭面作禮而白迦葉言。尊者如來之法付囑尊者。尊者今當聚集法眼。令諸天人千載之後利益眾生。迦葉即時于虛空中打大揵捶。三千世界皆聞其聲。五百羅漢即來集於拘尸那城。迦葉語阿那律言諸羅漢中誰有不來。答言唯有尊者驕梵波提。在尸利沙宮而未來至。迦葉問言今此眾中誰為下座。弗那答言我是下座尊者語言汝當從僧如法教不。弗那答言我能從順。尊者言善哉善哉。汝能為下座莊嚴眾僧。今可往彼尸利天宮語驕梵波提言。迦葉等比丘僧喚汝。此間今有僧事喚于大德。弗那即往至尸利沙宮白驕梵波提言。迦葉等比丘僧今有僧事暫喚尊者。答

【現代漢語翻譯】現代漢語譯本即證入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。這樣一直到建造第八座舍利塔（Stupa，用於存放佛陀或高僧遺物的建築物）。第九座是瓶塔，第十座是灰炭塔。乃至釋提桓因（Śakro devānām indraḥ，佛教中的天神，忉利天之主）和四大天王，用香花、音樂、末香、涂香供養佛陀的舍利，並且說道：『佛陀將佛法囑託給我們而入涅槃。從今以後，我們應當護持佛法。』帝釋天告訴提頭羅吒（Dhṛtarāṣṭra，東方持國天王）：『你應當擁護東方佛法。』又告訴毗樓勒（Virūḍhaka，南方增長天王）：『你應當擁護南方佛法。』告訴毗樓博叉（Virūpākṣa，西方廣目天王）：『你應當擁護西方佛法。』告訴毗沙門天王（Vaiśravaṇa，北方多聞天王）：『你應當擁護北方佛法。』『為什麼呢？未來將有三種邪見之王毀滅佛法。佛陀曾經預言，你們應當護持。』佛陀滅度后，數千億萬阿羅漢（Arhat，佛教修行者達到的一種境界，斷盡煩惱，證得解脫）等都進入涅槃。諸天在空中發出巨大的聲音說道：『諸佛的弟子都跟隨佛陀離去。法燈將要熄滅，巨大的黑暗將要降臨。如果不聚集三藏經書（Tripiṭaka，佛教經典的總稱），如果諸位阿羅漢入涅槃后，佛法就會滅亡。』釋提桓因帶領四大天王以及諸天大眾，前往尊者摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）處，頭面頂禮迦葉，並且稟告迦葉說：『尊者，如來的佛法囑託給尊者。尊者現在應當聚集法眼（Dharma-cakṣus，指對佛法的洞察力），令諸天人在千年之後利益眾生。』迦葉立刻在虛空中敲響巨大的揵椎（Ghaṇṭā，一種法器，類似鐘），三千世界都聽到了這個聲音。五百羅漢立刻聚集到拘尸那城（Kuśinagara，佛陀涅槃之地）。迦葉問阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）說：『諸位羅漢中，誰沒有來？』阿那律回答說：『只有尊者驕梵波提（Gavāṃpati，佛陀弟子，以善於反芻著稱），在尸利沙宮（Śirīṣa Palace）還沒有來到。』迦葉問說：『現在這個僧團中，誰是下座（指資歷最淺的比丘）？』弗那（Pūrṇa，佛陀弟子，以善於說法著稱）回答說：『我是下座。』尊者迦葉說：『你應當服從僧團，如法接受教導嗎？』弗那回答說：『我能夠服從。』尊者迦葉說：『善哉，善哉！你能夠作為下座來莊嚴僧團。現在可以前往尸利天宮，告訴驕梵波提說：迦葉等比丘僧召喚你。現在這裡有僧團事務，召喚大德。』弗那立刻前往尸利沙宮，告訴驕梵波提說：『迦葉等比丘僧現在有僧團事務，暫時召喚尊者。』回答

【English Translation】 English version Immediately enters Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Thus, up to the construction of eight Stupas (Stupa, a building used to store relics of the Buddha or high monks). The ninth is a vase stupa, and the tenth is an ash stupa. Even Śakro devānām indraḥ (Śakro devānām indraḥ, a deity in Buddhism, the lord of the Trāyastriṃśa Heaven) and the Four Heavenly Kings offer incense, flowers, music, powdered incense, and scented ointment to the relics of the Buddha, and say: 'The Buddha entrusted the Dharma to us and entered Nirvana. From now on, we should uphold the Dharma.' Śakra tells Dhṛtarāṣṭra (Dhṛtarāṣṭra, the Eastern Heavenly King): 'You should protect the Dharma in the East.' He also tells Virūḍhaka (Virūḍhaka, the Southern Heavenly King): 'You should protect the Dharma in the South.' He tells Virūpākṣa (Virūpākṣa, the Western Heavenly King): 'You should protect the Dharma in the West.' He tells Vaiśravaṇa (Vaiśravaṇa, the Northern Heavenly King): 'You should protect the Dharma in the North.' 'Why? In the future, there will be three kings with wrong views who will destroy the Dharma. The Buddha has predicted that you should protect it.' After the Buddha's Parinirvana, thousands of billions of Arhats (Arhat, a state attained by Buddhist practitioners, having extinguished all afflictions and attained liberation) and others enter Nirvana. The devas in the sky make a great sound and say: 'The disciples of all Buddhas have left with the Buddha. The lamp of the Dharma is about to be extinguished, and great darkness is about to descend. If the Tripiṭaka (Tripiṭaka, the general term for Buddhist scriptures) is not gathered, if the Arhats enter Nirvana, the Dharma will perish.' Śakra leads the Four Heavenly Kings and the assembly of devas to the Venerable Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices), prostrates before Kāśyapa, and reports to Kāśyapa, saying: 'Venerable, the Dharma of the Tathagata is entrusted to the Venerable. The Venerable should now gather the Dharma-cakṣus (Dharma-cakṣus, referring to the insight into the Dharma), so that the devas and humans can benefit sentient beings after a thousand years.' Kāśyapa immediately strikes a great Ghaṇṭā (Ghaṇṭā, a kind of ritual instrument, similar to a bell) in the void, and the three thousand worlds hear the sound. Five hundred Arhats immediately gather in Kuśinagara (Kuśinagara, the place of the Buddha's Parinirvana). Kāśyapa asks Aniruddha (Aniruddha, one of the ten great disciples of the Buddha, known for his divine eye) saying: 'Among the Arhats, who has not come?' Aniruddha replies: 'Only the Venerable Gavāṃpati (Gavāṃpati, a disciple of the Buddha, known for his ability to ruminate), is in the Śirīṣa Palace and has not yet arrived.' Kāśyapa asks: 'In this Sangha (Sangha, the Buddhist monastic community) now, who is the junior (referring to the bhikkhu with the least seniority)?' Pūrṇa (Pūrṇa, a disciple of the Buddha, known for his eloquence in preaching) replies: 'I am the junior.' Venerable Kāśyapa says: 'Should you obey the Sangha and accept teachings according to the Dharma?' Pūrṇa replies: 'I can obey.' Venerable Kāśyapa says: 'Excellent, excellent! You can adorn the Sangha as the junior. Now you can go to the Śirīṣa Palace and tell Gavāṃpati: Kāśyapa and the bhikkhus are calling you. Now there is Sangha business here, calling the Greatly Virtuous One.' Pūrṇa immediately goes to the Śirīṣa Palace and tells Gavāṃpati: 'Kāśyapa and the bhikkhus now have Sangha business, temporarily calling the Venerable.' Reply

言長老弗那應言如來等比丘僧。何以乃言迦葉等比丘僧。佛不入涅槃耶。將非外道壞佛法也。將非惡比丘破和合僧也。弗那言如尊者語如來已入涅槃。法橋已壞法須彌山已崩。聲聞由乾陀山已壞。尊者驕梵波提言。世尊若在閻浮提者我可往彼今已滅度。閻浮提內空曠不樂。我何故去。我今乃欲入于涅槃。遙以我心頂禮迦葉及眾僧足。作是語已即入涅槃。

於是弗那還閻浮提。到眾僧前向上座言。驕梵波提不肯來下。禮上座足並諸眾僧即入涅槃。致此命已而作言曰。十力大象沒象子亦隨沒。諸羅漢等多有隨佛而涅槃者。摩訶迦葉作是制言。未集法藏不聽比丘入于涅槃。乃集五百諸阿羅漢皆共和合欲集法藏。又語阿難長老汝是佛弟子多聞總持有大智慧。常隨從佛有清凈行。知見具足最後法中利安眾僧佛所讚歎。尊者迦葉告諸比丘。佛般涅槃眾人雲集此處妨鬧我等。宜向閑靜之處撰集經法。於是乃與五百羅漢向王舍城。尊者阿難將弟子婆阇弗哆遊行婆利阇聚落。時彼聚落四部之眾聞佛涅槃皆生悲苦悶絕懊惱。阿難見已生哀愍心升師子座為說法要解喻其意。時有弟子婆阇弗哆觀其和上尊者阿難。猶是學人未得羅漢。即向阿難而說偈言。

安靜樹下坐　　寂滅證涅槃　瞿曇應入定　　莫修放逸行　不久得寂滅　　

【現代漢語翻譯】現代漢語譯本：言長老弗那（Purna）對如來（Tathagata）的比丘僧團說：『為何說迦葉（Kashyapa）等比丘僧團？佛陀（Buddha）難道沒有入涅槃（Nirvana）嗎？莫非是外道在破壞佛法（Dharma）？莫非是惡比丘在破壞和合僧團？』弗那說：『如尊者所說，如來已經入涅槃，法橋已經斷裂，法須彌山已經崩塌，聲聞（Shravaka）如乾陀山（Gandhamadana）已經崩壞。』尊者驕梵波提（Gavampati）說：『世尊（Bhagavan）若在閻浮提（Jambudvipa），我可前往，如今已經滅度，閻浮提內空曠不樂，我何故去？我今乃欲入于涅槃，遙以我心頂禮迦葉及眾僧足。』說完這些話，就入涅槃。

於是弗那返回閻浮提，到眾僧前向上座說：『驕梵波提不肯前來，禮上座足並諸眾僧即入涅槃。』結束生命后說道：『十力大象（指佛陀）已沒，像子（指阿羅漢）也隨之沒。諸羅漢等多有隨佛而涅槃者。』摩訶迦葉（Mahakashyapa）制定：『未集結法藏（Dharma-pitaka），不聽比丘入于涅槃。』於是集結五百諸阿羅漢，皆共和合欲集結法藏。又對阿難（Ananda）長老說：『汝是佛弟子，多聞總持，有大智慧，常隨從佛，有清凈行，知見具足，最後法中利安眾僧，佛所讚歎。』尊者迦葉告訴諸比丘：『佛陀般涅槃，眾人雲集此處妨鬧我等，宜向閑靜之處撰集經法。』於是乃與五百羅漢向王舍城（Rajagrha）。尊者阿難帶領弟子前往婆阇弗哆（Bhadda-putta）婆利阇（Bharija）聚落。當時彼聚落四部之眾聞佛涅槃，皆生悲苦悶絕懊惱。阿難見已生哀愍心，升師子座為說法要解喻其意。當時有弟子婆阇弗哆觀其和上尊者阿難，猶是學人未得羅漢，即向阿難而說偈言：

『安靜樹下坐，寂滅證涅槃，瞿曇（Gautama）應入定，莫修放逸行，不久得寂滅。』

【English Translation】 English version: The elder Purna said to the Bhikshu Sangha (community of monks) of the Tathagata (the Thus-Gone One, an epithet of the Buddha): 'Why do you speak of the Bhikshu Sangha of Kashyapa (one of the principal disciples of the Buddha) and others? Has the Buddha (the Awakened One) not entered Nirvana (liberation from suffering)? Could it be that non-Buddhists are destroying the Dharma (the teachings of the Buddha)? Could it be that evil Bhikshus are breaking up the harmonious Sangha?' Purna said: 'As the venerable one said, the Tathagata has already entered Nirvana, the bridge of Dharma has been broken, the Dharma Mount Sumeru has collapsed, and the Shravakas (listeners or disciples) like Mount Gandhamadana have been destroyed.' The venerable Gavampati said: 'If the Bhagavan (the Blessed One, another epithet of the Buddha) were in Jambudvipa (the continent where humans live), I could go there, but now that he has passed away, Jambudvipa is empty and joyless. Why should I go? Now I wish to enter Nirvana, and from afar, with my mind, I bow to the feet of Kashyapa and the Sangha.' After saying these words, he entered Nirvana.

Then Purna returned to Jambudvipa and, arriving before the Sangha, said to the senior monk: 'Gavampati is unwilling to come down, and after bowing to the feet of the senior monk and the Sangha, he entered Nirvana.' After ending his life, he said: 'The elephant of ten powers (referring to the Buddha) has passed away, and the young elephants (referring to the Arhats) follow him.' Many Arhats (enlightened beings) have followed the Buddha into Nirvana. MahaKashyapa (another principal disciple of the Buddha) made this rule: 'Until the Dharma-pitaka (collection of teachings) is compiled, Bhikshus are not allowed to enter Nirvana.' Then he gathered five hundred Arhats, all in harmony, desiring to compile the Dharma-pitaka. He also said to the elder Ananda (the Buddha's attendant): 'You are a disciple of the Buddha, learned and with great wisdom, always following the Buddha, with pure conduct, complete knowledge and insight, benefiting and bringing peace to the Sangha in the final Dharma, praised by the Buddha.' The venerable Kashyapa told the Bhikshus: 'The Buddha has entered Parinirvana (final Nirvana), and the crowds gathering here are disturbing us. We should go to a quiet place to compile the scriptures.' Then he went with five hundred Arhats to Rajagrha (city in ancient India). The venerable Ananda led his disciples to the Bhadda-putta and Bharija villages. At that time, the four assemblies of that village, hearing of the Buddha's Nirvana, all felt grief, distress, and regret. Seeing this, Ananda felt compassion and ascended the lion throne to preach the Dharma, explaining its meaning. At that time, a disciple, Bhadda-putta, observing his teacher, the venerable Ananda, was still a learner and had not attained Arhatship, and spoke this verse to Ananda:

'Sit quietly under the tree, Attain Nirvana in peaceful extinction, Gautama should enter Samadhi (meditative consciousness), do not practice heedless conduct, Soon you will attain peaceful extinction.'

涅槃清凈法

婆阇弗哆說如此偈覺悟阿難。阿難聞已竟夜經行坐禪念定。於後夜初右脅著地頭未到枕豁爾意解得阿羅漢。即向王舍城。尊者摩訶迦葉亦將五百羅漢到王舍城。阿阇世王韋提希子。聞迦葉將五百羅漢在王舍城。莊嚴城池修治道路出城往迎。王先獲得無根信故見世尊時自投象下。今見尊者摩訶迦葉亦投象下。尊者以神通力接令無患。即語王言如來神足捷疾不似聲聞。聲聞極用功夫方得神足。自今已往若見我等莫投象下如見佛。時王言唯然受教。時阿阇世王五體投地頂禮尊者足合掌而言。如來涅槃我不得見。尊者涅槃必使我見。答言爾。許可王已即告王言。我今欲集如來法眼。唯愿大王為我檀越。王言愿諸比丘終身受我房舍臥具病瘦醫藥衣服飲食。尊者迦葉即便印可。往至竹林作是念言。此中多饒房舍多諸比丘或能妨鬧。畢缽羅窟房舍臥具不多不少。當於彼中撰集法眼。於是迦葉即共五百羅漢至畢缽羅窟。敷臥具坐而作是言。未來比丘少憶念力我等於日前集法句偈。于其食后當集法眼。時諸比丘五百羅漢等悉皆已集而作是言。我等先集何法。尊者迦葉答言先集修多羅。諸比丘言今此眾中誰可使集修多羅者。迦葉言阿難多聞第一。諸修多羅藏阿難盡持。我等今共問于阿難而修集之。即告阿難言阿難法眼者

【現代漢語翻譯】現代漢語譯本：涅槃清凈法

婆阇弗哆如此說偈，覺悟阿難（Ananda）。阿難聽聞后，整夜經行、坐禪、念定。後半夜剛開始，右脅著地，頭還沒碰到枕頭，忽然意解，證得阿羅漢果。隨即前往王舍城（Rajagrha）。尊者摩訶迦葉（Mahakasyapa）也帶領五百羅漢來到王舍城。阿阇世王（Ajatasatru），韋提希（Vaidehi）的兒子，聽說迦葉帶領五百羅漢在王舍城，便莊嚴城池，修整道路，出城迎接。國王先前因為獲得無根信，見到世尊（Buddha）時曾自己從象上跳下。現在見到尊者摩訶迦葉，也想從象上跳下。尊者用神通力接住他，使他沒有受傷。尊者對國王說：『如來（Tathagata）的神足捷疾，不像聲聞（Sravaka）。聲聞極力用功才能得到神足。從今以後，如果見到我等，不要從象上跳下，就像見到佛一樣。』當時國王說：『是，我接受教誨。』當時阿阇世王五體投地，頂禮尊者足，合掌說道：『如來涅槃，我沒能見到。尊者涅槃，一定要讓我見到。』迦葉回答說：『可以。』答應國王后，就告訴國王說：『我現在想結集如來法眼（Dharma-caksu）。希望大王做我的檀越（danapati，施主）。』國王說：『愿所有比丘（bhiksu）終身接受我的房舍、臥具、病時醫藥、衣服飲食。』尊者迦葉立刻認可。前往竹林（Venuvana），心想：『這裡房舍太多，比丘也多，可能會妨礙清凈。畢缽羅窟（Pippala Cave）房舍臥具不多不少，應當在那裡撰集法眼。』於是迦葉就和五百羅漢來到畢缽羅窟，鋪設臥具坐下，說道：『未來的比丘憶念力弱，我們要在今天日落之前結集法句偈。在飯後，應當結集法眼。』當時所有比丘，五百羅漢等都已聚集，說道：『我們先結集什麼法？』尊者迦葉回答說：『先結集修多羅（sutra，經）。』眾比丘說：『現在這些人中，誰可以用來結集修多羅？』迦葉說：『阿難多聞第一。所有修多羅藏，阿難全部持有。我們現在一起問阿難，來修集修多羅。』就告訴阿難說：『阿難，法眼是……』

【English Translation】 English version: The Pure Dharma of Nirvana

Bhadda recited this verse, awakening Ananda. Having heard it, Ananda spent the entire night walking, sitting in meditation, and contemplating. In the early part of the night, as his right side touched the ground and his head had not yet reached the pillow, his mind suddenly opened, and he attained Arhatship. He then went to Rajagrha (王舍城). Venerable Mahakasyapa (摩訶迦葉) also led five hundred Arhats to Rajagrha. King Ajatasatru (阿阇世王), the son of Vaidehi (韋提希), heard that Kasyapa was leading five hundred Arhats in Rajagrha, so he adorned the city, repaired the roads, and went out of the city to greet them. The king, having previously gained rootless faith, had thrown himself from the elephant when he saw the World Honored One (Buddha). Now, seeing Venerable Mahakasyapa, he also wanted to throw himself from the elephant. The Venerable used his supernatural powers to catch him, preventing any harm. The Venerable then said to the king, 'The Tathagata's (如來) supernatural feet are swift, unlike those of the Sravakas (聲聞). Sravakas must exert great effort to attain supernatural feet. From now on, if you see us, do not throw yourself from the elephant as if seeing the Buddha.' At that time, the king said, 'Yes, I accept your teaching.' Then King Ajatasatru prostrated himself, touching the Venerable's feet with his head, and said with his palms together, 'I was unable to see the Nirvana of the Tathagata. You must allow me to see the Nirvana of the Venerable.' Kasyapa replied, 'It shall be so.' Having agreed to the king's request, he then told the king, 'I now wish to collect the Dharma-caksu (法眼) of the Tathagata. I hope that the Great King will be my danapati (檀越, benefactor).' The king said, 'May all bhiksus (比丘) receive my dwellings, bedding, medicine for illness, clothing, and food for the rest of their lives.' Venerable Kasyapa immediately approved. He went to Venuvana (竹林) and thought, 'There are many dwellings and many bhiksus here, which may be disruptive. Pippala Cave (畢缽羅窟) has neither too many nor too few dwellings and bedding. I should compile the Dharma-caksu there.' Thereupon, Kasyapa went with five hundred Arhats to Pippala Cave, laid out bedding, and sat down, saying, 'Future bhiksus will have weak memories. We should collect the verses of the Dharma phrases before sunset today. After the meal, we should collect the Dharma-caksu.' At that time, all the bhiksus, the five hundred Arhats, had gathered and said, 'Which Dharma should we collect first?' Venerable Kasyapa replied, 'First, collect the sutras (修多羅).' The bhiksus said, 'Among those present, who can be used to collect the sutras?' Kasyapa said, 'Ananda is foremost in learning. Ananda holds all the sutra collections. Let us now ask Ananda together to compile the sutras.' He then said to Ananda, 'Ananda, the Dharma-caksu is...'

是佛所出。諸多聞者去世已盡守法藏者唯汝一人。今當集法汝可說之。阿難言如尊者語。即上座前觀察眾心而說偈言。

比丘所行道　　離佛不莊嚴　如似虛空中　　眾星之無月　眾僧中無佛　　醜陋亦如是

說是偈已禮上座足即升高座心自念言。有修多羅從佛聞者。有修多羅從聲聞聞者。尊者迦葉即便問言。佛於何處最初說修多羅。阿難答言。如是我聞一時佛住波羅㮏鹿野苑中古仙住處。為五比丘三轉法輪。此苦聖諦如是廣說。尊者驕陳如便作是念。昔本佛為我說如是法。今阿難說與本無異。即從座起在地而坐說是偈言。

咄哉諸有苦　　回動如水月　不堅如芭蕉　　譬如幻影響　如來大雄猛　　功德盡三界　猶為無常風　　漂流而不住

五百羅漢聞是偈已皆從座起在地而坐。尊者摩訶迦葉告諸比丘。阿難所說為是實不。皆答言如是。阿難如是乃至廣說修多羅藏。尊者迦葉心復念言。今當使誰說于毗尼。又念尊者優波離佛說持律最為第一。一切毗尼皆從佛受。當問憂波離撰集毗尼。摩訶迦葉即語優波離。汝誦毗尼今欲撰集汝可說之。憂波離答言爾。迦葉問言佛於何處說最初戒。答言在毗舍離國因須達迦蘭陀子制於初戒。如是第二第三乃至廣集毗尼藏。尊者迦葉作是念。我今當自誦摩

【現代漢語翻譯】現代漢語譯本：這是佛陀所說。眾多聽聞佛法的人已經去世，只有你一人守護著法藏。現在應當結集佛法，你可以宣說。阿難回答說：『如尊者所說。』隨即在上座（長老）前觀察眾人的心意，說了這首偈：『比丘所行的道路，離開佛陀就沒有莊嚴，就像虛空中，眾星沒有月亮一樣。僧眾中沒有佛陀，醜陋也是如此。』說完這首偈后，阿難禮拜上座的腳，隨即登上高座，心中默唸：『有修多羅（Sutra，經）是從佛陀那裡聽聞的，有修多羅是從聲聞（Sravaka，聽聞佛法者）那裡聽聞的。』尊者迦葉（Mahakasyapa）便問：『佛陀在何處最初宣說修多羅？』阿難回答說：『如是我聞，一時佛陀住在波羅㮏（Varanasi）鹿野苑（Mrigadava）中古仙人居住的地方，為五比丘三轉法輪（Dharmacakra）。此苦聖諦（Duhkha Satya）如是廣說。』尊者憍陳如（Ajnatakaundinya）便這樣想：『過去佛陀為我說過這樣的法，現在阿難所說的與過去沒有差異。』隨即從座位上起身，坐在地上，說了這首偈：『唉，一切有為法都是苦，迴旋動盪如水中的月亮，不堅固如芭蕉樹，譬如幻象和影響。如來（Tathagata）大雄猛，功德遍滿三界，仍然被無常的風，漂流而不停息。』五百羅漢（Arhat）聽了這首偈后，都從座位上起身，坐在地上。尊者摩訶迦葉（Mahakasyapa）告訴眾比丘：『阿難所說的是否真實？』都回答說：『是的。』阿難就這樣乃至廣泛地宣說修多羅藏（Sutra Pitaka）。尊者迦葉（Mahakasyapa）心中又想：『現在應當讓誰宣說毗尼（Vinaya，戒律）呢？』又想到尊者優波離（Upali）是佛陀所說持律最為第一的人，一切毗尼都是從佛陀那裡接受的，應當問優波離（Upali）來撰集毗尼。摩訶迦葉（Mahakasyapa）就對優波離（Upali）說：『你背誦毗尼，現在想要撰集，你可以宣說。』優波離（Upali）回答說：『好的。』迦葉（Mahakasyapa）問：『佛陀在何處宣說最初的戒律？』回答說：『在毗舍離國（Vaishali），因為須達迦蘭陀子（Sudatta Kalandaputra）制定了最初的戒律。』就這樣第二、第三乃至廣泛地結集毗尼藏（Vinaya Pitaka）。尊者迦葉（Mahakasyapa）這樣想：『我現在應當親自背誦摩...

【English Translation】 English version: This was spoken by the Buddha. Many who heard the Dharma have passed away, and you are the only one who guards the Dharma Treasury. Now we should compile the Dharma, and you may speak it. Ananda replied, 'As the Venerable One says.' Then, before the Elder, observing the minds of the assembly, he spoke this verse: 'The path that a Bhikkhu walks, without the Buddha, has no adornment, like the stars in the empty sky without the moon. A Sangha without the Buddha is ugly in the same way.' Having spoken this verse, Ananda bowed at the feet of the Elder and ascended the high seat, thinking to himself, 'There are Sutras (Sutra, discourses) heard from the Buddha, and there are Sutras heard from the Sravakas (Sravaka, disciples who hear the teachings).' Venerable Mahakasyapa (Mahakasyapa) then asked, 'Where did the Buddha first speak the Sutras?' Ananda replied, 'Thus have I heard, at one time the Buddha dwelt in Varanasi (Varanasi), in the Deer Park (Mrigadava), the dwelling place of ancient immortals, and for the five Bhikkhus, he turned the Wheel of Dharma (Dharmacakra) three times. This Noble Truth of Suffering (Duhkha Satya) was extensively explained.' Venerable Ajnatakaundinya (Ajnatakaundinya) then thought, 'In the past, the Buddha spoke this Dharma to me, and what Ananda speaks now is no different from the past.' He then rose from his seat, sat on the ground, and spoke this verse: 'Alas, all conditioned things are suffering, revolving and moving like the moon in water, not firm like a banana tree, like illusions and reflections. The Tathagata (Tathagata), the Great Hero, whose merits fill the three realms, is still drifted and does not abide by the impermanent wind.' Having heard this verse, the five hundred Arhats (Arhat) all rose from their seats and sat on the ground. Venerable Mahakasyapa (Mahakasyapa) told the Bhikkhus, 'Is what Ananda speaks true?' They all replied, 'It is so.' Ananda thus extensively expounded the Sutra Pitaka (Sutra Pitaka). Venerable Mahakasyapa (Mahakasyapa) then thought, 'Now, who should expound the Vinaya (Vinaya, monastic rules)?' He then thought of Venerable Upali (Upali), whom the Buddha said was the foremost in upholding the Vinaya. All the Vinaya was received from the Buddha. He should ask Upali (Upali) to compile the Vinaya. Mahakasyapa (Mahakasyapa) then said to Upali (Upali), 'You recite the Vinaya, and now we want to compile it, you may speak it.' Upali (Upali) replied, 'Yes.' Kasyapa (Mahakasyapa) asked, 'Where did the Buddha speak the first precept?' He replied, 'In the country of Vaishali (Vaishali), because Sudatta Kalandaputra (Sudatta Kalandaputra) established the first precept.' Thus, the second, third, and so on, extensively compiling the Vinaya Pitaka (Vinaya Pitaka). Venerable Kasyapa (Mahakasyapa) thought, 'Now I should personally recite the...

得勒伽藏即告諸比丘。摩得勒伽藏者。所謂四念處四正勤四如意足五根五力七覺八聖道分四難行道四易行道無諍三昧愿智三昧增一之法百八煩惱世論記結使記業記定慧等記。諸長老此名摩得羅藏。集法藏訖尊者迦葉而說偈言。

以此尊法輪　　濟諸群生類　十力尊所說　　皆當勤奉行　此法是明燈　　壞破諸黑闇　無明之障翳　　攝心莫放逸

尊者阿難作念言。佛臨涅槃時作是語。若放舍細微戒僧得安樂。我今當向僧說是語。尊者阿難向上座頭合掌說言。我親從佛聞於是言。若舍細微戒僧得安樂住。尊者迦葉告阿難言。何者是細微戒汝問佛不。答言不問。迦葉語言汝不問此事犯突吉羅罪。阿難答言我本不以無慚愧故而不問也。我以憂惱故不問耳。又復告言汝更有過。佛臨涅槃時從汝索水而汝不與。汝亦是犯突吉羅罪。阿難答言我實不以無慚愧故而不取水。直以爾時有五百兩車新入水過使水擾濁是以不取。又復告言汝亦曾以足躡如來金色衣上亦是汝罪。阿難答言我實不以無慚愧心更無比丘共捉此衣。迦葉言若無人共捉何不仰擲空中。若擲空中諸天自當取之。汝更有過如來為汝說言。若比丘善修四如意足者則能住壽一劫半劫。如意足中我最善修如是三說。汝時默然而不請佛久住於世。此亦是汝犯突吉羅罪

【現代漢語翻譯】現代漢語譯本：得勒伽藏（Mātr̥kā藏，意為『母藏』或『根本藏』）即告訴諸位比丘。摩得勒伽藏，就是指四念處、四正勤、四如意足、五根、五力、七覺支、八聖道分、四難行道、四易行道、無諍三昧、愿智三昧、增一之法、百八煩惱、世論記、結使記、業記、定慧等記。諸位長老，這被稱為摩得勒藏。集結法藏完畢后，尊者迦葉（Mahākāśyapa）說了這首偈：『以此尊貴的法輪，救濟各種眾生，十力（Daśabala，如來的十種力量）尊所說的教法，都應當勤奮奉行。此法如同明燈，摧毀一切黑暗，去除無明的障礙，攝持內心不要放逸。』尊者阿難（Ānanda）心想：佛陀臨近涅槃時曾說過這樣的話，『如果捨棄細微的戒律，僧團就能安樂。』我現在應當向僧團說這件事。尊者阿難向上座（長老）迦葉合掌說道：『我親耳從佛陀那裡聽到這樣的話，如果捨棄細微的戒律，僧團就能安樂地住下去。』尊者迦葉告訴阿難說：『什麼是細微的戒律？你問過佛陀嗎？』阿難回答說：『沒有問過。』迦葉說：『你不問這件事，犯了突吉羅罪（duṣkṛta，一種輕罪）。』阿難回答說：『我本來不是因為沒有慚愧而不問，而是因為憂愁煩惱才沒有問。』迦葉又說：『你還有過失。佛陀臨近涅槃時向你索要水，而你沒有給。這也是你犯了突吉羅罪。』阿難回答說：『我實在不是因為沒有慚愧而不取水，只是當時有五百輛新車駛入水中，使水變得渾濁，所以沒有取水。』迦葉又說：『你還曾用腳踩在如來的金色袈裟上，這也是你的罪過。』阿難回答說：『我實在不是因為沒有慚愧心，而是和別的比丘一起拿著這件袈裟。』迦葉說：『如果沒有人一起拿著，為什麼不向上拋擲到空中？如果拋到空中，諸天自然會接住它。』迦葉又說：『你還有過失，如來為你說過，如果比丘善於修習四如意足（catvāri ṛddhipādāḥ，四種達到神通的途徑），就能住世一劫或半劫。如意足中，我最善於修習。』這樣說了三次，你當時沉默不語，沒有請求佛陀長久住世。這也是你犯了突吉羅罪。

【English Translation】 English version: The Mātr̥kā (meaning 'matrix' or 'fundamental collection') was then announced to the monks. The Mātr̥kā refers to the four smr̥tyupasthānas (four foundations of mindfulness), four samyakprahāṇas (four right exertions), four ṛddhipādās (four bases of spiritual power), five indriyas (five faculties), five balas (five powers), seven bodhyaṅgas (seven factors of enlightenment), eight āryamārgaṅgas (eightfold noble path), four difficult practices, four easy practices, the samādhi of non-contention, the samādhi of wish-wisdom, the Dharma of increasing by one, the one hundred and eight afflictions, the records of worldly discussions, the records of fetters, the records of karma, the records of dhyāna (meditation) and prajñā (wisdom), and so on. Venerable elders, this is called the Mātr̥kā. After the collection of the Dharma was completed, Venerable Kāśyapa (Mahākāśyapa) spoke this verse: 'With this venerable Dharma wheel, save all kinds of beings. The teachings spoken by the Ten-Powered One (Daśabala, the ten powers of the Tathāgata), all should diligently practice. This Dharma is like a bright lamp, destroying all darkness, removing the obscuration of ignorance, restrain your mind and do not be negligent.' Venerable Ānanda (Ānanda) thought: 'When the Buddha was approaching Nirvāṇa, he said, 'If the minor precepts are abandoned, the Saṅgha will be at ease.' I should now tell the Saṅgha about this.' Venerable Ānanda, with his palms together, said to the senior monk Kāśyapa: 'I personally heard these words from the Buddha: 'If the minor precepts are abandoned, the Saṅgha will live in peace.'' Venerable Kāśyapa said to Ānanda: 'What are the minor precepts? Did you ask the Buddha?' Ānanda replied: 'I did not ask.' Kāśyapa said: 'Your failure to ask about this matter constitutes a duṣkṛta (a minor offense).' Ānanda replied: 'I originally did not fail to ask out of shamelessness, but because of sorrow and distress that I did not ask.' Kāśyapa further said: 'You have another fault. When the Buddha was approaching Nirvāṇa, he asked you for water, but you did not give it. This is also a duṣkṛta offense.' Ānanda replied: 'I truly did not fail to fetch water out of shamelessness, but because at that time five hundred new carts had entered the water, making it turbid, so I did not fetch it.' Kāśyapa further said: 'You also once stepped on the Tathāgata's golden robe with your feet, this is also your offense.' Ānanda replied: 'I truly did not do so out of shamelessness, but rather with other monks holding this robe.' Kāśyapa said: 'If no one was holding it with you, why did you not throw it into the air? If thrown into the air, the devas (gods) would naturally catch it.' Kāśyapa further said: 'You have another fault. The Tathāgata said to you, 'If a monk cultivates the four ṛddhipādās (catvāri ṛddhipādāḥ, the four bases of spiritual power) well, he can live for a kalpa (aeon) or half a kalpa. Among the ṛddhipādās, I am the most skilled in cultivation.' He said this three times, and at that time you remained silent and did not request the Buddha to live long in the world. This is also a duṣkṛta offense.'

。阿難答言我非無慚愧。爾時惡魔蔽我心都不覺知。又復告言汝更有過。汝以如來陰馬之藏示諸女人亦是汝罪。阿難答言我不無慚愧故示諸女人。所以示者欲使女人厭患女身求男子身。又復告言汝更有過。汝昔慇勤勸請如來度諸女人令使出家亦是汝過。阿難答言我實不以無慚愧故強勸如來。所以勸者我聞過去諸佛皆有四部眾是故勸請。尊者迦葉使阿難作六突吉羅懺悔訖告諸比丘言。我等不應舍微細戒。何以故。諸比丘當言七滅諍是細微戒。復有比丘當言眾學法是細微戒。復有比丘當言四波羅提提舍尼法是微細戒。復有比丘當言波夜提是細微戒。若舍此細微戒。諸比丘當言舍二不定法十三事。乃至四事一切皆舍。諸外道若聞當言瞿曇沙門所有之法如似於煙。隨佛在時修持諸戒。佛涅槃后諸比丘等欲持者持欲舍者舍。尊者迦葉告諸比丘言。佛作是語我所制者皆制之。我所不制者慎莫制也。如我所制不增不減。諸比丘等當奉禁戒使善法增長。不善法者當令永滅。以是義故佛所制戒皆應護持。若如是者法得久住。

摩訶迦葉涅槃因緣

尊者迦葉集修多羅及阿毗曇毗尼已訖。入愿智三昧觀所集法藏無闕少不。思惟已訖知無闕少。五百羅漢亦入愿智如是觀察。迦葉自念。如來是我大善知識當報佛恩。報佛恩者所謂佛所

【現代漢語翻譯】現代漢語譯本：阿難陀回答說：『我並非沒有慚愧之心。當時惡魔矇蔽了我的心，我完全沒有察覺。』惡魔又說：『你還有過錯。你把如來隱秘的馬陰藏相展示給眾多女人，這也是你的罪過。』阿難陀回答說：『我並非沒有慚愧之心才展示給眾多女人。之所以展示，是想讓女人們厭惡女身，求得男子之身。』惡魔又說：『你還有過錯。你過去慇勤勸請如來度化眾多女人，讓她們出家，這也是你的過錯。』阿難陀回答說：『我確實不是因為沒有慚愧之心才勉強勸請如來。之所以勸請，是因為我聽說過去諸佛都有四部眾（比丘、比丘尼、優婆塞、優婆夷），所以才勸請。』尊者迦葉讓阿難陀做了六突吉羅（輕罪）的懺悔之後，告訴眾比丘說：『我們不應該捨棄微細的戒律。』為什麼呢？眾比丘會說七滅諍法（通過投票等方式平息僧團爭端的七種方法）是細微戒。又有比丘會說眾學法（一系列關於行為舉止的戒律）是細微戒。又有比丘會說四波羅提提舍尼法（向他人坦白罪過的四種情況）是微細戒。又有比丘會說波夜提（一種懺悔罪）是細微戒。如果捨棄這些細微戒，眾比丘就會說捨棄二不定法（兩種需要進一步調查才能確定的罪行）和十三事（十三種僧殘罪），乃至四事（四種波羅夷罪），一切都捨棄了。那些外道如果聽到了，就會說：『瞿曇（釋迦牟尼佛）沙門（出家人）所有的法，就像煙一樣。佛在世的時候，修行持守各種戒律。佛涅槃之後，眾比丘想持守的就持守，想捨棄的就捨棄。』尊者迦葉告訴眾比丘說：『佛曾經這樣說過：我所制定的戒律，都要遵守；我所沒有制定的，謹慎不要制定。對於我所制定的，不要增加也不要減少。』眾比丘應當奉行禁戒，使善法增長，不善法應當永遠滅除。因為這個緣故，佛所制定的戒律都應該護持。如果這樣，佛法才能長久住世。

摩訶迦葉涅槃因緣

尊者迦葉收集修多羅（經）、阿毗曇（論）、毗尼（律）完畢之後，進入愿智三昧（一種禪定），觀察所收集的法藏有沒有缺失遺漏。思考完畢之後，知道沒有缺失遺漏。五百羅漢也進入愿智，這樣觀察。迦葉自己想：如來是我的大善知識，應當報答佛恩。報答佛恩，就是所謂佛所……

【English Translation】 English version: Ānanda replied, 'It is not that I have no shame. At that time, the evil demon obscured my mind, and I was completely unaware.' The demon further said, 'You have another fault. You showed the hidden horse-like genitals of the Tathāgata (the 'Thus-Gone One', an epithet of the Buddha) to many women, and that is also your sin.' Ānanda replied, 'It is not that I had no shame that I showed them to many women. The reason for showing them was to make women厭患 (厭患,厭惡) their female bodies and seek male bodies.' The demon further said, 'You have another fault. In the past, you earnestly urged the Tathāgata to deliver many women and allow them to leave home (become nuns), and that is also your fault.' Ānanda replied, 'It is not that I had no shame that I forcibly urged the Tathāgata. The reason for urging was that I heard that past Buddhas all had fourfold assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), and that is why I urged.' After the Venerable Kāśyapa (迦葉, one of the principal disciples of the Buddha) had Ānanda perform repentance for six 突吉羅 (dukkata, minor offenses), he told the bhikṣus (比丘, Buddhist monks), 'We should not abandon the minor precepts.' Why? The bhikṣus will say that the seven 滅諍 (saptādhikaraṇa-śamathāḥ, seven ways to settle disputes) are minor precepts. Some bhikṣus will say that the 眾學法 (śaikṣa-dharmas, rules of training) are minor precepts. Some bhikṣus will say that the four 波羅提提舍尼法 (prātideśanīya-dharmas, offenses to be confessed) are minor precepts. Some bhikṣus will say that 波夜提 (pāyantika, a class of offenses) are minor precepts. If these minor precepts are abandoned, the bhikṣus will say that the two 不定法 (aniyata-dharmas, uncertain offenses) and the thirteen 事 (saṃghāvaśeṣa-dharmas, offenses requiring a meeting of the Sangha) are abandoned, and even the four 事 (pārājika-dharmas, offenses resulting in expulsion) are all abandoned. If those 外道 (tīrthikas, non-Buddhists) hear of it, they will say, 'The 瞿曇 (Gautama, the Buddha's family name) 沙門 (śramaṇas, monks) have laws that are like smoke. When the Buddha was alive, they practiced and upheld various precepts. After the Buddha's 涅槃 (nirvāṇa, passing away), the bhikṣus who want to uphold them do so, and those who want to abandon them do so.' The Venerable Kāśyapa told the bhikṣus, 'The Buddha said, 'What I have established, all must be observed; what I have not established, be careful not to establish.' As for what I have established, do not add to it or subtract from it.' The bhikṣus should uphold the precepts, so that good 法 (dharma, teachings) may increase, and evil 法 should be forever extinguished. For this reason, all the precepts established by the Buddha should be upheld. If so, the 法 can abide long in the world.

The 摩訶迦葉涅槃因緣 (Mahākāśyapa's Nirvāṇa Cause)

After the Venerable Kāśyapa had finished collecting the 修多羅 (sūtras, discourses), 阿毗曇 (abhidharma, philosophical treatises), and 毗尼 (vinaya, monastic rules), he entered the 愿智三昧 (praṇidhijñāna-samādhi, samadhi of aspirational wisdom) and observed whether there were any omissions or deficiencies in the collected 法藏 (dharma-treasure, collection of teachings). After contemplating, he knew that there were no omissions or deficiencies. The five hundred 羅漢 (arhats, enlightened beings) also entered 愿智 and observed in this way. Kāśyapa thought to himself, 'The 如來 (Tathāgata, the 'Thus-Gone One', an epithet of the Buddha) is my great good friend, and I should repay the Buddha's kindness. Repaying the Buddha's kindness means what the Buddha...

欲作我已作訖。以法饒益同梵行者。為諸眾生作大利益。示未來眾生作大悲想。欲使大法流佈不絕。為無慚愧者作擯羯磨。為慚愧者作安樂行。如是報恩皆悉已竟。重作思惟。我極年邁身為老壞臭爛之身甚可厭惡。涅槃時到。尊者迦葉以法付囑阿難而作是言。長老阿難佛以法藏付囑於我。我今欲入涅槃以法付汝。汝善守護。阿難合掌答尊者言唯然受教。時王舍城有一長者生一男兒。合衣而出衣名商那。即名此兒為商那和修。以漸長大將入大海。迦葉語阿難言。商那和修發意入海得寶來還欲作般遮于瑟。若作會已汝度令出家以法付囑。迦葉付囑阿難佛法已作是思惟。我今應當至於大悲難行苦行婆伽婆善知識無量凈善功德之所熏修真妙舍利所在之處。皆自往至禮拜恭敬仰飛至四塔所極上恭敬禮拜已。復更往八大舍利塔所禮拜供養。如大雁王飛至大海莎竭羅宮敬禮佛牙。敬禮佛牙已向于天上。如金翅鳥屈申臂頃至忉利天。時釋提桓因與諸天眾禮拜供養尊者迦葉已。釋提桓因觀察摩訶迦葉而作是言。尊者今來欲供養舍利而入涅槃故來至此。迦葉答言我今欲來敬禮如來牙禮如來發如來天冠如來缽。今者是我最後供養。時釋提桓因及諸天等聞最後語。低頭悲慘憂愁苦惱。釋提桓因自取佛牙恭敬授與尊者迦葉。尊者迦葉舉著額上。以

牛頭旃檀曼陀羅花供養佛牙。供養已語諸天眾慎莫放逸。作是語已從彼天沒還王舍城。時尊者阿難受付囑已。恒常隨逐未曾舍離。畏入涅槃或不睹見是故隨逐。尊者迦葉語阿難言。汝獨入王舍城乞食。我亦欲獨入王舍城乞食。尊者阿難於中前著衣持缽入王舍城。乞食以三種善事。一以真善色貌。二以多聞總持真善說法能令聽者無有厭足。三以阿難之名真善利益。尊者摩訶迦葉亦中前著衣持缽入城乞食。作是念阿阇世王本與我有要。若涅槃時必當語我。我今當往即到阿阇世王門中。語守門人言。為我白王摩訶迦葉今在門外慾見於王。守門人言王今眠睡。尊者復言可覺語之。守門人言王甚難惡不敢覺之。后自覺時我當白語。尊者復言今若覺者好為我語。摩訶迦葉欲入涅槃故來相語。

於是尊者迦葉至雞腳山三岳中坐草敷上。加趺而坐作是念言。我今此身著佛所與糞掃衣。自持己缽乃至彌勒令不朽壞。使彌勒弟子皆見我身而生厭惡。尊者迦葉作是念言。若阿阇世王不見我身沸血當從面出命不存濟。尊者迦葉已捨命行唯留少壽。即時大地六種震動。尊者迦葉將欲入定作是念言。若阿難阿阇世王來時山當爲開令其得入。若還去時山復還合。釋提桓因將數萬諸天。以天曼陀羅花天末香。供養尊者摩訶迦葉舍利禮拜供養已。山

【現代漢語翻譯】現代漢語譯本：牛頭旃檀（Niu Tou Zhan Tan，一種名貴的檀香）和曼陀羅花（Man Tuo Luo Hua，一種花名）供養佛牙。供養完畢后，告訴諸天眾要謹慎，不要放逸。說完這些話后，就從天上消失，回到了王舍城（Wang She Cheng）。當時，尊者阿難（Zun Zhe A Nan）接受了佛的囑託后，一直跟隨佛，從未離開，因為害怕佛入涅槃（Nie Pan）或者無法見到佛，所以才跟隨。尊者迦葉（Zun Zhe Jia Ye）對阿難說：『你獨自進入王舍城乞食，我也想獨自進入王舍城乞食。』尊者阿難於是提前穿好衣服，拿著缽，進入王舍城乞食，憑藉三種善事：一是真誠善良的容貌；二是廣博的學識和總持，真誠善良的說法能夠讓聽者沒有厭倦；三是以阿難之名，真誠善良地利益眾生。尊者摩訶迦葉（Zun Zhe Mo He Jia Ye）也提前穿好衣服，拿著缽進入城中乞食。他心想阿阇世王（A She Shi Wang）本來就和我有個約定，如果佛陀涅槃的時候，一定會告訴我。我現在應當去見他。於是到了阿阇世王的門前，對守門人說：『請你稟告國王，摩訶迦葉現在在門外，想要見國王。』守門人說：『國王現在正在睡覺。』尊者又說：『你可以叫醒他告訴他。』守門人說：『國王非常兇惡，我不敢叫醒他。等他醒來的時候，我會稟告他。』尊者又說：『如果現在醒來，請你好好地告訴他，摩訶迦葉因為要入涅槃，所以來告訴他。』於是尊者迦葉到了雞足山（Ji Zu Shan）三岳中，坐在鋪好的草上，跏趺而坐，心中想：『我現在身上穿著佛陀給我的糞掃衣（Fen Sao Yi，用丟棄的布料縫製的衣服），自己拿著缽，乃至彌勒佛（Mi Le Fo）出世的時候，都不要朽壞，讓彌勒佛的弟子們都看到我的身體而生厭惡。』尊者迦葉這樣想著，如果阿阇世王沒有見到我的身體，沸騰的血會從臉上流出來，性命無法保全。尊者迦葉已經捨棄了性命，只留下少許壽命。當時，大地發生了六種震動。尊者迦葉將要入定的時候，心中想：『如果阿難和阿阇世王來的時候，山應當為他們打開，讓他們能夠進入。如果他們離開的時候，山又恢復合併。』釋提桓因（Shi Ti Huan Yin）帶領著數萬諸天，用天上的曼陀羅花和天末香，供養尊者摩訶迦葉的舍利，禮拜供養完畢后，山...

【English Translation】 English version: Offering the Buddha's tooth with Niu Tou Zhan Tan (a precious sandalwood) and Mandarava flowers (Man Tuo Luo Hua, a type of flower). After the offering, he told the heavenly beings to be cautious and not to be negligent. After saying these words, he disappeared from the heavens and returned to Wang She Cheng (Rajagriha). At that time, Venerable Ananda (Zun Zhe A Nan) received the Buddha's entrustment and followed the Buddha constantly, never leaving, because he was afraid that the Buddha would enter Nirvana (Nie Pan) or that he would not be able to see the Buddha, so he followed. Venerable Kashyapa (Zun Zhe Jia Ye) said to Ananda, 'You go alone into Wang She Cheng to beg for food, and I also want to go alone into Wang She Cheng to beg for food.' Venerable Ananda then put on his robes and carried his bowl, entering Wang She Cheng to beg for food, relying on three good deeds: first, a sincere and kind appearance; second, extensive learning and total retention, sincere and kind teachings that could make listeners never tire; and third, the name of Ananda, sincerely and kindly benefiting all beings. Venerable Mahakashyapa (Zun Zhe Mo He Jia Ye) also put on his robes and carried his bowl, entering the city to beg for food. He thought to himself that King Ajatasattu (A She Shi Wang) had an agreement with me that if the Buddha entered Nirvana, he would definitely tell me. I should go see him now. So he arrived at the gate of King Ajatasattu and said to the gatekeeper, 'Please inform the king that Mahakashyapa is now outside the gate and wants to see the king.' The gatekeeper said, 'The king is sleeping now.' The Venerable said again, 'You can wake him up and tell him.' The gatekeeper said, 'The king is very fierce, and I dare not wake him up. When he wakes up, I will inform him.' The Venerable said again, 'If he wakes up now, please tell him well that Mahakashyapa is here to tell him because he is about to enter Nirvana.' Then Venerable Kashyapa went to the three peaks of Ji Zu Shan (Kukkutapada Giri), sat on the spread grass, sat in the lotus position, and thought in his heart, 'I am now wearing the discarded-cloth robe (Fen Sao Yi, robes made from discarded cloth) given to me by the Buddha, holding my own bowl, until Maitreya Buddha (Mi Le Fo) appears in the world, may they not decay, so that the disciples of Maitreya Buddha will see my body and be disgusted.' Venerable Kashyapa thought in this way, if King Ajatasattu did not see my body, boiling blood would flow from his face, and his life could not be saved. Venerable Kashyapa had already given up his life, leaving only a little life. At that time, the earth shook in six ways. When Venerable Kashyapa was about to enter Samadhi, he thought in his heart, 'If Ananda and King Ajatasattu come, the mountain should open for them so that they can enter. If they leave, the mountain will return to its original state.' Sakra, Lord of the Devas (Shi Ti Huan Yin), led tens of thousands of devas, using heavenly Mandarava flowers and heavenly powdered incense, to offer to the relics of Venerable Mahakashyapa. After bowing and making offerings, the mountain...

即自合覆尊者身。釋提桓因見尊者迦葉放捨身命心中惱熱。如來涅槃苦惱少息。今日尊者迦葉入于涅槃將復重苦。畢缽羅窟神聞尊者涅槃作如是言。今日此窟即便空曠摩竭國界悉皆空寂。里巷窮酸苦厄羸劣。貧賤之者彼恒悲愍為作利益。今彼諸苦厄之眾失於覆護。從今已去遂當貧窮乏于善法。今日法岳崩壞法船已沒。法樹已摧法海枯竭。今日諸魔得大歡喜一切天人哀摧悲泣。語已即還天上。尊者阿難乞食已訖深自思惟諸行無常。時阿阇世王夢大梁折壞覺已心生驚怖。守門者來白王言。曏者摩訶迦葉故來白王欲入涅槃。王聞是語悶絕躄地以水灑面小得醒悟。於是王即詣竹園禮阿難足白言。尊者迦葉今日欲入涅槃。阿難答言已入涅槃。王復問言示我尊者身處我欲供養。於是阿難將王向雞足山。王既至已山自開張。王與阿難即見尊者。天曼陀羅花天末香牛頭栴檀覆其身上。阿阇世王即舉兩手舉身投地從地起已索栴檀薪。阿難問言欲作何等。答言欲燒尊者。阿難言尊者摩訶迦葉以定住身待于彌勒不可得燒。彌勒出時當將徒眾九十六億至此山上見於迦葉。爾時眾中皆作是念聲聞身小彼佛亦然皆生輕想。摩訶迦葉踴身虛空作十八變變身為大。即時彌勒從迦葉取釋迦文佛僧伽梨當摩訶迦葉現神變時。九十六億沙門見其身小道德光備神

【現代漢語翻譯】現代漢語譯本：即刻自身與尊者迦葉的身軀合為一體。釋提桓因（Śakra-devānām-Indra，天帝）見到尊者迦葉放棄生命，心中感到苦惱。如來（Tathāgata，佛陀）涅槃（nirvāṇa，寂滅）帶來的苦惱剛剛平息，如今尊者迦葉入于涅槃，苦惱將再次加重。畢缽羅窟（Pippala Cave）的神聽到尊者涅槃的訊息，這樣說道：『今日此窟即便空曠，摩竭陀國（Magadha）的疆界都將空寂。里巷中那些貧窮困苦、體弱多病、貧賤之人，尊者常常悲憫他們，為他們帶來利益。如今這些受苦受難的眾生失去了庇護。從今以後，他們將更加貧窮，缺乏善法。今日法岳崩塌，法船沉沒，法樹摧毀，法海枯竭。今日諸魔（māra，惡魔）得到極大的歡喜，一切天人哀傷悲泣。』說完，立刻返回天上。尊者阿難（Ānanda，佛陀的侍者）乞食完畢，深深思惟諸行無常。當時，阿阇世王（Ajātaśatru，頻婆娑羅王的兒子）夢見大梁折斷，醒來後心中驚恐。守門人來稟告國王說：『先前摩訶迦葉（Mahākāśyapa，佛陀的弟子）前來稟告國王，想要入于涅槃。』國王聽到這話，昏厥倒地，用水灑面后才稍微清醒。於是，國王立即前往竹園（Veṇuvana），禮拜阿難的腳，稟告說：『尊者迦葉今日想要入于涅槃。』阿難回答說：『已經入于涅槃。』國王又問：『請告訴我尊者的身軀所在之處，我想要供養。』於是阿難帶領國王前往雞足山（Kukkutapāda Giri）。國王到達后，山自然打開。國王與阿難見到了尊者。天曼陀羅花（mandārava，天上的花）、天末香（heavenly incense）、牛頭栴檀（gośīrṣa candana，一種珍貴的檀香）覆蓋在他的身上。阿阇世王舉起雙手，全身投地，從地上起來后，索要栴檀木柴。阿難問：『想要做什麼？』回答說：『想要焚燒尊者。』阿難說：『尊者摩訶迦葉以禪定住身，等待彌勒（Maitreya，未來佛）到來，不可焚燒。彌勒出世時，將帶領徒眾九十六億來到這座山上，見到迦葉。』當時，眾人都這樣想：『聲聞（Śrāvaka，小乘修行者）的身軀很小，那位佛（指彌勒佛）也是如此。』都生起了輕視的想法。摩訶迦葉踴身虛空，示現十八種變化，變身為巨大的身軀。當時彌勒從迦葉手中接過釋迦文佛（Śākyamuni，現在佛）的僧伽梨（saṃghāṭī，袈裟），當摩訶迦葉示現神變時，九十六億沙門（śrāmaṇa，出家修行者）見到他的身軀雖小，但道德光芒完備。

【English Translation】 English version: Immediately, his own body merged with that of the venerable Kāśyapa (Mahākāśyapa, one of the principal disciples of the Buddha). Śakra-devānām-Indra (Śakra, the lord of the devas) , upon seeing the venerable Kāśyapa relinquish his life, felt distressed in his heart. The suffering caused by the Tathāgata's (Tathāgata, the Buddha) nirvāṇa (nirvāṇa, cessation) had just subsided, but now that the venerable Kāśyapa was entering nirvāṇa, the suffering would intensify once more. The deity of the Pippala Cave, upon hearing of the venerable one's nirvāṇa, spoke thus: 'Today, this cave becomes desolate, and the realm of Magadha (Magadha, an ancient kingdom in India) is entirely empty. The poor, the afflicted, the weak, and the lowly in the streets and alleys—he constantly pitied them and brought them benefit. Now, these suffering beings have lost their protector. From now on, they will become even poorer and lack good Dharma. Today, the mountain of Dharma has collapsed, the ship of Dharma has sunk, the tree of Dharma has been destroyed, and the ocean of Dharma has dried up. Today, the māras (māra, demons) rejoice greatly, and all the devas and humans grieve and weep.' Having spoken, he immediately returned to the heavens. The venerable Ānanda (Ānanda, the Buddha's attendant) , having finished begging for alms, deeply contemplated the impermanence of all phenomena. At that time, King Ajātaśatru (Ajātaśatru, son of King Bimbisara) dreamed of a great beam breaking and, upon awakening, felt terrified. The gatekeeper came to inform the king, saying, 'Earlier, Mahākāśyapa came to inform the king that he wished to enter nirvāṇa.' Upon hearing these words, the king fainted and collapsed to the ground. After water was sprinkled on his face, he regained consciousness slightly. Thereupon, the king immediately went to the Veṇuvana (Veṇuvana, a bamboo grove), prostrated himself at Ānanda's feet, and reported, 'The venerable Kāśyapa wishes to enter nirvāṇa today.' Ānanda replied, 'He has already entered nirvāṇa.' The king then asked, 'Please show me the place where the venerable one's body is, for I wish to make offerings.' Thereupon, Ānanda led the king to Kukkutapāda Giri (Kukkutapāda Giri, a mountain). Upon the king's arrival, the mountain opened naturally. The king and Ānanda saw the venerable one. Heavenly mandārava (mandārava, heavenly flower) flowers, heavenly incense, and gośīrṣa candana (gośīrṣa candana, sandalwood) covered his body. King Ajātaśatru raised both hands, threw himself to the ground, and, after rising from the ground, requested sandalwood firewood. Ānanda asked, 'What do you intend to do?' He replied, 'I wish to cremate the venerable one.' Ānanda said, 'The venerable Mahākāśyapa has remained in samādhi (samādhi, meditative state), awaiting Maitreya (Maitreya, the future Buddha), and cannot be cremated. When Maitreya appears in the world, he will lead ninety-six billion disciples to this mountain to see Kāśyapa.' At that time, the assembly all thought, 'The body of a śrāvakā (Śrāvaka, a follower of the Hinayana) is small, and that Buddha (referring to Maitreya Buddha) is also like that.' They all developed thoughts of contempt. Mahākāśyapa leaped into the sky, manifested eighteen transformations, and transformed into a gigantic body. At that time, Maitreya took the Śākyamuni Buddha's (Śākyamuni, the historical Buddha) saṃghāṭī (saṃghāṭī, monastic robe) from Kāśyapa's hand. When Mahākāśyapa manifested his miraculous powers, the ninety-six billion śrāmaṇas (śrāmaṇa, renunciates) saw that his body, though small, was complete with moral virtue and light.

通如是。深自慚愧憍慢心息皆成羅漢。阿阇世王設供養已即便還去。阿難亦去。二人去後山自還合。阿阇世王合掌白尊者阿難言。如來涅槃我不得見。尊者迦葉入于涅槃我亦不見。若尊者入涅槃時必使我令見。阿難答言爾。至后商那和修安隱得還安置珍寶而向竹林。時尊者阿難在精舍門前經行。商那和修直向阿難所禮阿難足在一面立作是言。我本發意入海期安隱還當爲佛及僧作般遮于瑟。今佛在何所。尊者答言佛已入涅槃。即時悶絕躄地以水灑面還得醒悟。又問尊者舍利弗目揵連摩訶迦葉為何所在。答言盡入涅槃。商那和修白阿難言。大德我欲作般遮于瑟。尊者答言可隨意作。乃作般遮于瑟訖。阿難語言汝已作財施今可作法施。問言尊者欲使我作何等法施。尊者答言于佛法中出家是名法施。商那和修答言爾。阿難即度令使出家為受具足。乃至為作白四羯摩。商那和修言我本生時著商那衣。我今盡形受持此衣。即得總持阿難所持八萬四千法藏。悉能受持得阿羅漢。三明六通具知三藏。尊者阿難在竹園中聞一比丘誦法句偈言。若人生百歲不見水鵠鸛不如生一日得見水鵠鸛。

尊者阿難在傍邊過已語言。子佛不作是說。佛所說者若人生百歲不解生滅法。不如生一日得解生滅法。阿難語言子有二種人謗佛。何等為二。一

【現代漢語翻譯】通如是（名字）。他們深深地感到慚愧，憍慢之心平息，都成了阿羅漢（佛教修行的一種境界）。阿阇世王（古代印度國王）供養完畢后就回去了。阿難（佛陀的十大弟子之一）也離開了。他們二人離開后，山自然恢復原狀。阿阇世王合掌對尊者阿難說：『如來（佛陀的稱號）涅槃（佛教用語，指死亡）我沒能見到，尊者迦葉（佛陀的十大弟子之一）入于涅槃我也沒能見到。如果尊者您入涅槃時，一定要讓我見到。』阿難回答說：『好的。』之後，商那和修（人名）平安地回來，安置好珍寶，然後前往竹林。當時，尊者阿難在精舍（佛教寺廟）門前經行（佛教用語，指行走）。商那和修直接走到阿難那裡，禮拜阿難的腳，在一旁站立，說道：『我當初發願入海，期望平安歸來后，要為佛和僧眾做般遮于瑟（佛教用語，指一種供養）。現在佛在哪裡？』尊者回答說：『佛已經入涅槃了。』他立刻昏厥倒地，用水灑面后才甦醒過來。他又問尊者：『舍利弗（佛陀的十大弟子之一）、目犍連（佛陀的十大弟子之一）、摩訶迦葉（佛陀的十大弟子之一）在哪裡？』回答說：『都已入涅槃。』商那和修對阿難說：『大德，我想做般遮于瑟。』尊者回答說：『可以隨意做。』於是做了般遮于瑟完畢。阿難對他說：『你已經做了財施，現在可以做法施。』問道：『尊者想讓我做什麼樣的法施？』尊者回答說：『在佛法中出家，這叫做法施。』商那和修回答說：『好的。』阿難就度他出家，為他授具足戒（佛教用語，指正式成為比丘的戒律），乃至為他做了白四羯磨（佛教用語，出家儀式）。商那和修說：『我出生時就穿著商那衣，我今後一生都將受持這件衣服。』立刻得到了總持（佛教用語，指記憶力），阿難所持有的八萬四千法藏（佛教用語，指佛法的總稱），他都能受持，得到了阿羅漢果位，具備三明六通（佛教用語，指神通），通曉三藏（佛教用語，指經、律、論）。尊者阿難在竹園中聽到一位比丘（佛教用語，指男性出家人）誦讀法句偈（佛教用語，指佛經中的偈頌）說：『若人生百歲，不見水鵠鸛，不如生一日，得見水鵠鸛。』尊者阿難在旁邊經過後說道：『這位比丘，佛不是這樣說的。佛所說的是：若人生百歲，不解生滅法（佛教用語，指世間萬物的生滅變化），不如生一日，得解生滅法。』阿難說：『這位比丘，有兩種人誹謗佛。哪兩種？』

【English Translation】 Thus it was. They deeply felt ashamed, their arrogance subsided, and they all became Arhats (a state of enlightenment in Buddhism). King Ajatasattu (an ancient Indian king) finished offering and then left. Ananda (one of the ten principal disciples of the Buddha) also left. After the two of them left, the mountain naturally returned to its original state. King Ajatasattu, with his palms together, said to Venerable Ananda: 'I was unable to see the Tathagata (an epithet of the Buddha) enter Nirvana (the ultimate state of enlightenment in Buddhism, often referring to death), and I also did not see Venerable Kashyapa (one of the ten principal disciples of the Buddha) enter Nirvana. If you, Venerable, enter Nirvana, you must let me see it.' Ananda replied: 'Okay.' Later, Shanavasa (a name) safely returned and, after placing the treasures, went to the Bamboo Grove. At that time, Venerable Ananda was walking in front of the gate of the Vihara (Buddhist monastery). Shanavasa went straight to Ananda, prostrated at Ananda's feet, and stood to one side, saying: 'I originally vowed to enter the sea, hoping to return safely and perform a Pancavarsa (a type of offering in Buddhism) for the Buddha and the Sangha (Buddhist monastic community). Where is the Buddha now?' The Venerable replied: 'The Buddha has already entered Nirvana.' He immediately fainted and fell to the ground. After water was sprinkled on his face, he regained consciousness. He then asked the Venerable: 'Where are Shariputra (one of the ten principal disciples of the Buddha), Maudgalyayana (one of the ten principal disciples of the Buddha), and Mahakashyapa (one of the ten principal disciples of the Buddha)?' The reply was: 'They have all entered Nirvana.' Shanavasa said to Ananda: 'Great Virtue, I wish to perform a Pancavarsa.' The Venerable replied: 'You may do as you wish.' So he performed the Pancavarsa. Ananda said to him: 'You have already made a material offering; now you can make a Dharma offering.' He asked: 'What kind of Dharma offering does the Venerable want me to make?' The Venerable replied: 'To renounce the world and become a monk in the Buddha's Dharma is called a Dharma offering.' Shanavasa replied: 'Okay.' Ananda then ordained him, gave him the full ordination (Upasampada, formal admission into the monastic order), and even performed the white four Karmas (formal acts of the Sangha). Shanavasa said: 'I was born wearing Shana clothes. I will uphold these clothes for the rest of my life.' He immediately obtained Dharani (retentive memory), and he was able to uphold all 84,000 Dharma teachings (the entirety of the Buddha's teachings) held by Ananda. He attained Arhatship, possessed the Threefold Knowledge and Six Supernormal Powers (abilities attained through advanced meditation), and was thoroughly versed in the Tripitaka (the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidhamma). Venerable Ananda, in the Bamboo Grove, heard a Bhikkhu (Buddhist monk) reciting a verse from the Dhammapada (a collection of sayings of the Buddha): 'Though one should live a hundred years, not seeing a heron, better is a single day's life, seeing a heron.' Venerable Ananda, passing by, said: 'Bhikkhu, the Buddha did not say that. What the Buddha said was: Though one should live a hundred years, not understanding the law of arising and ceasing (the impermanent nature of all phenomena), better is a single day's life, understanding the law of arising and ceasing.' Ananda said: 'Bhikkhu, there are two types of people who slander the Buddha. What are the two?'

者多聞不解義理空無果報。二者顛倒解義是名為毒。若解正義得涅槃果。彼比丘往至和上所而白師言。尊者阿難道此偈非是佛語。彼比丘和上言。尊者阿難老朽忘誤汝但如前讀誦。阿難還來聞讀此偈如前不異。阿難語言子我不語汝佛不作是說耶。比丘答言我和上言阿難年已老耄不憶此語。汝但如本讀。阿難思惟言我躬自為說終不信受。阿難入定觀頗有比丘能使此比丘改是語不。亦復無有能使改者。舍利弗目揵連摩訶迦葉皆入涅槃。我今當向誰說如此事。我亦當入于涅槃。佛之法眼足千年住。我今但當涅槃。我同學善伴久已過去。今日親厚莫過身念處。尊者阿難語商那和修。佛以法付囑尊者迦葉。迦葉以法付囑於我。我今欲入涅槃。汝當擁護佛法。摩突羅國有優留曼荼山。當於彼立塔寺。時有長者兄弟二人。一名那羅。二名拔利。佛說此二檀越。當於此優留曼荼山造僧房阿練若處。摩突羅國有長者名鞠多。當生一子名優波鞠多。汝好度使出家。佛記此人我百年後當大作佛事。

商那和修答言唯然受教。尊者阿難付囑商那和修佛法已。于晨朝著衣持缽入城乞食而生念言。阿阇世王與我有要我今當往辭阿阇世王。即到阿阇世王門。語守門者言。汝往白王阿難今在門外慾得見王。時守門人見王眠睡還白尊者阿難言王今睡

【現代漢語翻譯】現代漢語譯本：如果有人博學多聞卻不理解經文的真正含義，那麼他的努力將是空洞的，不會有任何好的結果。相反，如果有人錯誤地理解了經文的含義，那就像服用了毒藥一樣有害。只有正確理解經文的含義，才能最終達到涅槃（Nirvana）的境界。有一位比丘去拜訪他的和尚（Upajjhaya，導師），並對他的導師說：『尊敬的阿難（Ananda），這首偈頌不是佛陀（Buddha）所說的。』這位比丘的和尚說：『尊敬的阿難已經年老體衰，記憶可能出現錯誤。你只需像以前一樣誦讀即可。』阿難回來后，聽到他們誦讀這首偈頌，和以前一樣沒有改變。阿難對比丘說：『孩子，我不是告訴過你嗎，這並非佛陀所說？』比丘回答說：『我的和尚說阿難已經老了，記不清這件事了。你只需像原來那樣讀誦即可。』阿難心想：『我親自對他們說，他們最終也不會相信。』阿難進入禪定，觀察是否還有其他比丘能夠使這位比丘改變說法。但發現沒有任何人能夠改變他。舍利弗（Sariputta）、目犍連（Moggallana）、摩訶迦葉（Mahakasyapa）都已經進入涅槃。我現在應該向誰訴說這件事呢？我也將要進入涅槃。佛陀的法眼（Dharma-caksu）還能住世一千年。我現在只能進入涅槃。我的同學和好朋友都已經過世很久了。今天最親近的莫過於對自身念處的觀照了。尊敬的阿難告訴商那和修（Sanavasa）說：『佛陀將佛法囑託給尊者迦葉（Kasyapa），迦葉又將佛法囑託給我。我現在將要進入涅槃。你應當擁護佛法。在摩突羅國（Mathura）有一個優留曼荼山（Urumunda Mountain）。你應當在那裡建立佛塔和寺廟。』當時有兩位長者兄弟，一個名叫那羅（Nara），一個名叫拔利（Bali）。佛陀說過這兩位檀越（Danapati，施主）應當在這座優留曼荼山上建造僧房和阿練若處（Aranyaka，適合修行的場所）。摩突羅國有一位長者名叫鞠多（Gupta）。他將會生一個兒子，名叫優波鞠多（Upagupta）。你要好好度化他出家。佛陀預言這個人在我涅槃一百年後將會大作佛事。商那和修回答說：『是的，我將遵從您的教誨。』尊敬的阿難將佛法囑託給商那和修后，在早晨穿好衣服，拿著缽進入城市乞食，心中想著：『阿阇世王（Ajatasattu）與我有約，我現在應當去向阿阇世王告別。』於是他來到阿阇世王的宮門前，對守門人說：『你去稟告國王，阿難現在在門外，想要見國王。』當時守門人看到國王正在睡覺，回來告訴尊敬的阿難說：『國王正在睡覺。』

【English Translation】 English version: If someone is learned but does not understand the true meaning of the scriptures, their efforts will be empty and without good results. Conversely, if someone misunderstands the meaning of the scriptures, it is as harmful as taking poison. Only by correctly understanding the meaning of the scriptures can one ultimately attain the state of Nirvana. There was a Bhikkhu (monk) who went to visit his Upajjhaya (preceptor) and said to his teacher: 'Venerable Ananda, this verse is not what the Buddha said.' The Bhikkhu's Upajjhaya said: 'Venerable Ananda is old and frail, and his memory may be mistaken. You should just recite it as before.' Ananda returned and heard them reciting this verse, and it was the same as before. Ananda said to the Bhikkhu: 'Child, didn't I tell you that this was not said by the Buddha?' The Bhikkhu replied: 'My Upajjhaya said that Ananda is old and does not remember this matter. You should just recite it as it was originally.' Ananda thought to himself: 'Even if I tell them myself, they will ultimately not believe it.' Ananda entered into Samadhi (meditative state), observing whether there were any other Bhikkhus who could make this Bhikkhu change his statement. But he found that there was no one who could change him. Sariputta, Moggallana, and Mahakasyapa have all entered Nirvana. Who should I tell about this matter now? I too shall enter Nirvana. The Buddha's Dharma-caksu (Eye of the Dharma) can still abide in the world for a thousand years. I can only enter Nirvana now. My classmates and good companions have passed away long ago. Today, the closest thing to me is the contemplation of my own body's mindfulness. Venerable Ananda told Sanavasa: 'The Buddha entrusted the Dharma to Venerable Kasyapa, and Kasyapa entrusted the Dharma to me. I am now about to enter Nirvana. You should protect the Dharma. In Mathura there is a Urumunda Mountain. You should build stupas and monasteries there.' At that time, there were two elder brothers, one named Nara and the other named Bali. The Buddha said that these two Danapati (benefactors) should build Sangharama (monasteries) and Aranyaka (places suitable for practice) on this Urumunda Mountain. In Mathura there is an elder named Gupta. He will have a son named Upagupta. You should ordain him well. The Buddha prophesied that this person will perform great Buddha deeds a hundred years after my Nirvana. Sanavasa replied: 'Yes, I will follow your teachings.' After Venerable Ananda entrusted the Dharma to Sanavasa, he put on his robes in the morning, took his bowl, and entered the city to beg for food, thinking in his heart: 'King Ajatasattu has an appointment with me, and I should now go and bid farewell to King Ajatasattu.' So he came to the gate of King Ajatasattu's palace and said to the gatekeeper: 'Go and inform the King that Ananda is now outside the gate and wants to see the King.' At that time, the gatekeeper saw that the King was sleeping and returned to tell Venerable Ananda: 'The King is sleeping.'

眠。阿難語言汝往覺之。答阿難言王甚性惡我不敢覺。又復語言王若覺時可白王言。阿難今者欲入涅槃故來語王。尊者阿難乞食食訖思惟。我若於王舍城入于涅槃。阿阇世王與毗舍離常不相能。阿阇世王以我舍利不與毗舍離。我若毗舍離入涅槃者。毗舍離人以我舍利亦不與阿阇世王。二國共諍于理不可。我今于恒河中當入涅槃。尊者阿難往詣恒河所。阿阇世王夢見為王捉蓋之人折于蓋莖。王夢見已恐怖即覺。守門者言曏者阿難故來辭王欲入涅槃。王聞此語悶絕躄地。以水灑面還得醒悟。王醒悟已問言阿難去可近遠。欲在何邊入于涅槃。時竹園神來語王言。阿難向毗舍離入般涅槃。王聞此已即集四兵往詣恒河。毗舍離神語毗舍離人。尊者阿難向此涅槃毗舍離人聞神語已即集四兵往趣恒河既至河已。尊者阿難乘船在於恒河中流。阿阇世王見尊者時頭面禮足合掌而言。如來三界明燈已棄我去。汝是我明燈是我歸依。愿見哀愍莫見棄捨入于涅槃。毗舍離人禮尊者阿難足合掌而言。唯愿尊者在毗舍離入般涅槃。尊者阿難欲入涅槃即時大地六種震動。時雪山中五百仙人皆具五通而作是念。今此大地以何因緣六種震動。觀見阿難欲入涅槃是以大地六種震動。彼仙人中有一導首將五百仙人翼從而來至阿難所。敬禮其足合掌而言聽我出家

【現代漢語翻譯】現代漢語譯本：眠。阿難對他說：『你前去叫醒國王。』阿難回答說：『國王性情暴躁，我不敢叫醒他。』又（阿難）說：『國王如果醒來，你可以告訴國王說：『阿難現在想要進入涅槃，所以特來告知國王。』』尊者阿難乞食完畢后思惟：『我如果於王舍城進入涅槃，阿阇世王（Ajatasattu，未生怨王）與毗舍離（Vaishali）經常不和。阿阇世王會因為我的舍利不給毗舍離。我如果在毗舍離進入涅槃，毗舍離人也會因為我的舍利不給阿阇世王。兩國為此爭鬥，于理不合。我現在應當在恒河（Ganges）中進入涅槃。』尊者阿難前往恒河邊。阿阇世王夢見為他捉傘的人折斷了傘柄。國王夢醒後感到恐懼。守門人說：『剛才阿難特來向國王告辭，說要進入涅槃。』國王聽到這話，昏厥倒地。人們用水灑在他的臉上，他才甦醒過來。國王醒來后問道：『阿難離去有多遠？想要在哪裡進入涅槃？』這時，竹園神來告訴國王說：『阿難正向毗舍離去，準備進入般涅槃。』國王聽到這話，立即集結軍隊前往恒河。毗舍離神告訴毗舍離人：『尊者阿難正向這裡來，準備涅槃。』毗舍離人聽到神的話后，立即集結軍隊前往恒河。到達恒河后，尊者阿難正乘船在恒河中流。阿阇世王見到尊者時，頭面禮足，合掌說道：『如來（Tathagata）是三界（Three Realms）的明燈，已經捨棄我們而去。您是我的明燈，是我的歸依。愿您哀憐我，不要捨棄我而進入涅槃。』毗舍離人禮尊者阿難的足，合掌說道：『唯愿尊者在毗舍離進入般涅槃。』尊者阿難將要進入涅槃時，即時大地發生六種震動。這時，雪山（Himalaya）中的五百仙人，都具有五神通（Five Supernatural Powers），他們心想：『現在大地因何緣故發生六種震動？』觀察后發現是阿難將要進入涅槃，因此大地發生六種震動。那些仙人中有一位首領，帶領五百仙人跟隨而來，到達阿難處。恭敬地禮拜他的足，合掌說道：『請允許我們出家。』

【English Translation】 English version: Mian. Ananda said to him, 'Go and wake the king.' Ananda replied, 'The king is very ill-tempered, I dare not wake him.' Then (Ananda) said, 'If the king wakes up, you can tell the king: 'Ananda now wants to enter Nirvana, so he came to inform the king.'' Venerable Ananda finished begging for food and thought: 'If I enter Nirvana in the city of Rajagriha, King Ajatasattu (Ajatasattu, Unborn Enemy King) and Vaishali (Vaishali) are often at odds. King Ajatasattu will not give my relics to Vaishali. If I enter Nirvana in Vaishali, the people of Vaishali will also not give my relics to King Ajatasattu. It is unreasonable for the two countries to fight for this. I should now enter Nirvana in the Ganges (Ganges).' Venerable Ananda went to the Ganges. King Ajatasattu dreamed that the person holding the umbrella for him broke the umbrella handle. The king felt terrified after waking up from the dream. The gatekeeper said: 'Just now Ananda came to bid farewell to the king, saying that he wanted to enter Nirvana.' When the king heard this, he fainted and fell to the ground. People sprinkled water on his face, and he woke up. After the king woke up, he asked: 'How far has Ananda gone? Where does he want to enter Nirvana?' At this time, the Bamboo Grove deity came and told the king: 'Ananda is going to Vaishali, preparing to enter Parinirvana.' When the king heard this, he immediately gathered his troops and went to the Ganges. The Vaishali deity told the people of Vaishali: 'Venerable Ananda is coming here, preparing for Nirvana.' After the people of Vaishali heard the deity's words, they immediately gathered their troops and went to the Ganges. After arriving at the Ganges, Venerable Ananda was in a boat in the middle of the Ganges. When King Ajatasattu saw the Venerable, he bowed his head and face to his feet, put his palms together and said: 'The Tathagata (Tathagata) is the lamp of the Three Realms (Three Realms), and has abandoned us. You are my lamp, my refuge. May you have mercy on me, do not abandon me and enter Nirvana.' The people of Vaishali bowed to the feet of Venerable Ananda, put their palms together and said: 'May the Venerable enter Parinirvana in Vaishali.' When Venerable Ananda was about to enter Nirvana, the earth immediately shook in six ways. At this time, the five hundred immortals in the Himalayas (Himalaya), all possessed the Five Supernatural Powers (Five Supernatural Powers), and they thought: 'Why is the earth shaking in six ways now?' After observing, they found that Ananda was about to enter Nirvana, so the earth shook in six ways. Among those immortals, there was a leader who led five hundred immortals to follow and came to Ananda. Respectfully bowing to his feet, putting his palms together and said: 'Please allow us to renounce the world.'

。阿難心念言我諸賢聖弟子今當來至。作是念已五百羅漢自然來至。尊者阿難化彼河水變成金地。乃至五百仙人出家皆得羅漢。是諸仙人在恒河中受戒故。即名為摩田提。所作已辦得阿羅漢。禮阿難足合掌而言佛最後弟子須拔陀先佛涅槃。我今亦是阿難最後弟子欲入涅槃。不忍見於和上涅槃。尊者阿難語言世尊以法付囑於我而入涅槃。我今亦付囑汝之佛法而入涅槃。汝等當於罽賓國中豎立佛法。佛記我涅槃后當有摩田提比丘當持佛法在罽賓國。尊者阿難以法付囑摩田提比丘已。踴身虛空作十八變令諸檀越作喜樂心已。入風奮迅三昧分身為四分。一分向忉利天與釋提桓因。一分至大海中與莎竭羅龍王。一分與阿阇世王。一分與毗舍離諸梨車等。如是四處各皆起塔供養舍利。

摩田提因緣

摩田提作是念言。和上阿難付囑我佛法。使我以法安置罽賓國。時罽賓國有一大龍先在彼住。摩田提即向罽賓國結跏趺坐作是念。若不惱觸龍此龍終不可降。即時入定令罽賓國六種震動。龍瞋恚而起放雷電霹靂雨大雹雨。尊者摩田提入慈心三昧。乃至不能動衣一角況能動身。化彼雷雹霹靂及以大雨。作缽頭摩花拘物頭花分陀利華優缽羅花。龍復雨劍輪刀槊種種器仗。摩田提復化作七寶。復雨大樹復雨大石山。摩田提化彼樹山

【現代漢語翻譯】現代漢語譯本：阿難心想，『我那些賢聖的弟子們現在應當到來了。』這樣想著，五百羅漢自然而然地來到了。尊者阿難將那條河水變化成金色的土地，乃至五百仙人出家都證得了羅漢果位。這些仙人在恒河中受戒，因此就被稱為摩田提（Matangi，人名）。他們該做的已經做完，證得了阿羅漢果位。他們禮拜阿難的腳，合掌說道：『佛陀最後的弟子須拔陀（Subhadra，人名）先於佛陀涅槃。我們現在也是阿難最後的弟子，想要入涅槃，不忍心見到和尚（阿難）涅槃。』尊者阿難說道：『世尊將佛法付囑於我而入涅槃，我現在也將佛法付囑於你們而入涅槃。你們應當在罽賓國（Kashmir）中弘揚佛法。佛陀曾經授記我涅槃后，會有摩田提比丘在罽賓國護持佛法。』尊者阿難將佛法付囑給摩田提比丘后，踴身到虛空中，示現十八種變化，讓那些施主們生起歡喜心。然後進入風奮迅三昧，將身體分成四份。一份前往忉利天（Trayastrimsa Heaven）給釋提桓因（Sakra devanam Indra，帝釋天）。一份到大海中給莎竭羅龍王（Sagara-nagaraja，龍王名）。一份給阿阇世王（Ajatasatru，國王名）。一份給毗舍離（Vaishali）的諸位梨車人（Licchavi）。這樣，四個地方各自都建造佛塔來供養舍利。

摩田提因緣

摩田提這樣想著：『和尚阿難將佛法付囑給我，讓我用佛法來安定罽賓國。』當時罽賓國有一條大龍先住在那裡。摩田提就前往罽賓國，結跏趺坐，心想：『如果不觸怒這條龍，這條龍終究無法降伏。』隨即入定，使罽賓國發生六種震動。龍憤怒地起來，放出雷電霹靂，降下大冰雹雨。尊者摩田提進入慈心三昧，乃至不能動衣服的一角，更何況動身體。他將那些雷雹霹靂以及大雨，變化成缽頭摩花（Padma，蓮花名），拘物頭花（Kumuda，睡蓮名），分陀利華（Pundarika，白蓮花名），優缽羅花（Utpala，青蓮花名）。龍又降下劍輪、刀、槊等各種兵器。摩田提又將它們變化成七寶。龍又降下大樹，又降下大石山。摩田提將那些樹和山

【English Translation】 English version: Ananda thought to himself, 'My virtuous and wise disciples should be arriving now.' As he thought this, five hundred Arhats naturally arrived. Venerable Ananda transformed the river water into golden land, and even five hundred hermits renounced their homes and attained Arhatship. Because these hermits received ordination in the Ganges River, they were named Matangi (Matangi, name of a person). They had completed what needed to be done and attained Arhatship. They bowed at Ananda's feet, joined their palms, and said, 'The Buddha's last disciple, Subhadra (Subhadra, name of a person), entered Nirvana before the Buddha. We are now also Ananda's last disciples, wishing to enter Nirvana, and cannot bear to see our preceptor (Ananda) enter Nirvana.' Venerable Ananda said, 'The World Honored One entrusted the Dharma to me before entering Nirvana, and I now entrust the Dharma to you before entering Nirvana. You should establish the Buddha's Dharma in Kashmir (Kashmir). The Buddha prophesied that after my Nirvana, there would be a Bhikshu Matangi to uphold the Buddha's Dharma in Kashmir.' After Venerable Ananda entrusted the Dharma to Bhikshu Matangi, he leaped into the sky and manifested eighteen transformations, causing the donors to rejoice. Then he entered the Wind Swift Samadhi and divided his body into four parts. One part went to Trayastrimsa Heaven (Trayastrimsa Heaven) for Sakra devanam Indra (Sakra devanam Indra, the lord of devas). One part went to the great ocean for Sagara-nagaraja (Sagara-nagaraja, name of a dragon king). One part went to King Ajatasatru (Ajatasatru, name of a king). One part went to the Licchavis (Licchavi) of Vaishali (Vaishali). Thus, each of the four places built pagodas to enshrine the relics.

The Story of Matangi

Matangi thought to himself, 'My preceptor Ananda has entrusted the Buddha's Dharma to me, so that I may use the Dharma to stabilize Kashmir.' At that time, there was a great dragon living in Kashmir. Matangi went to Kashmir, sat in the lotus position, and thought, 'If I do not provoke this dragon, it will never be subdued.' Immediately, he entered Samadhi, causing Kashmir to shake in six ways. The dragon arose in anger, releasing thunder, lightning, and a great hailstorm. Venerable Matangi entered the Samadhi of Loving-kindness, to the point that he could not move a corner of his robe, let alone his body. He transformed the thunder, hail, lightning, and great rain into Padma flowers (Padma, name of a lotus), Kumuda flowers (Kumuda, name of a water lily), Pundarika flowers (Pundarika, name of a white lotus), and Utpala flowers (Utpala, name of a blue lotus). The dragon then rained down sword wheels, knives, spears, and various weapons. Matangi transformed them into seven treasures. The dragon then rained down large trees and large stone mountains. Matangi transformed the trees and mountains

為飲食衣被。復注大雨七日七夜。尊者接雨著大海中。又口中出火欲燒尊者。尊者變火為真珠。彼復化作數千龍身。尊者化作數千金翅鳥。龍見金翅鳥恐怖走來至尊者所問言。尊者欲何所為。答言可受三自歸。龍復問言欲作何事。尊者答言與我此處。龍言不與。尊者復語龍言佛臨涅槃時記此國當作安隱坐禪之處。龍問言是佛所記耶。答言是佛所記。龍問言欲得幾許地。答言欲得一坐處。摩田提即時現身滿罽賓國跏趺而坐。龍問言用爾許地為。答言我今有諸伴黨。即復問言有幾伴黨。答言有五百羅漢。龍言若減一人還歸我土。尊者入定觀于佛法隨幾時住世。此阿羅漢常能滿足五百不耶。觀必常有五百不減。答言爾。龍言與之。尊者將無量人來入此國。自安村落城邑。摩田提將人飛向香山中欲取鬱金種來至罽賓住之。時香山龍瞋恚護之。龍復問言須幾時種耶。答言隨有佛法時。問曰佛法幾時。答言佛法千歲。龍言隨有佛法時與汝鬱金。摩田提作是念。我和上約敕我以佛法著罽賓國廣作佛事。我已作竟今涅槃時到。即踴身虛空作十八變。使諸檀越得歡喜心而大饒益同梵行者。譬如以水滅火入于涅槃。以栴檀薪燒訖收骨起塔。◎

阿育王傳卷第四大正藏第 50 冊 No. 2042 阿育王傳

阿育王傳

【現代漢語翻譯】現代漢語譯本爲了飲食和衣服，他又降下大雨，連續七天七夜。尊者（指摩田提，Madhyāntika）用神通接住雨水，倒入大海之中。龍又從口中噴出火焰，想要燒燬尊者。尊者將火焰變為珍珠。龍又變化成數千條龍身。尊者變化成數千只金翅鳥（Garuda）。龍見到金翅鳥，非常恐懼，跑到尊者面前問道：『尊者想要做什麼？』尊者回答說：『可以接受三自歸（皈依佛、法、僧）。』龍又問：『想要做什麼事？』尊者回答說：『給我這塊地方。』龍說：『不給。』尊者又對龍說：『佛陀臨涅槃時，曾經預言這個國家適合用來安穩地坐禪。』龍問：『是佛陀所預言的嗎？』尊者回答說：『是佛陀所預言的。』龍問：『想要多少土地？』尊者回答說：『想要一個坐的地方。』摩田提（Madhyāntika）立刻顯現出充滿整個罽賓國（Kashmir）的跏趺坐姿。龍問：『要這麼多土地做什麼？』尊者回答說：『我現在有很多同伴。』龍又問：『有多少同伴？』尊者回答說：『有五百羅漢（Arhat）。』龍說：『如果少了一個人，就歸還我的土地。』尊者入定觀察佛法將住世多久，這些阿羅漢（Arhat）是否能經常保持五百人不減少。觀察后確定經常有五百人不減少。回答說：『是的。』龍說：『給你們。』尊者帶領無數人來到這個國家，自己安定村落和城邑。摩田提（Madhyāntika）帶領人們飛向香山中，想要取鬱金（Kurkuma）的種子，來到罽賓（Kashmir）種植。當時香山龍瞋恚地守護著。龍又問：『需要種植多久？』尊者回答說：『隨著佛法存在的時間。』龍問：『佛法存在多久？』尊者回答說：『佛法千年。』龍說：『隨著佛法存在的時間，我就給你鬱金（Kurkuma）。』摩田提（Madhyāntika）這樣想：我的和上（Upadhyaya，親教師）囑咐我將佛法帶到罽賓國（Kashmir），廣泛地弘揚佛法事業。我已經做完了，現在涅槃（Nirvana）的時間到了。』於是踴身到虛空中，示現十八種變化，使各位檀越（Dānika，施主）得到歡喜心，並且對同梵行者有很大的饒益，譬如用水滅火一般，進入涅槃（Nirvana）。用栴檀木燒完后，收集骨灰，建造佛塔。《阿育王傳》卷第四大正藏第 50 冊 No. 2042 《阿育王傳》《阿育王傳》

【English Translation】 English version For food, drink and clothing, he further sent down heavy rain for seven days and seven nights. The Venerable (Madhyāntika) received the rain and poured it into the great ocean. Then, he emitted fire from his mouth, intending to burn the Venerable. The Venerable transformed the fire into pearls. The dragon then transformed into thousands of dragon bodies. The Venerable transformed into thousands of Garuda (golden-winged birds). The dragons, seeing the Garudas, were terrified and came to the Venerable, asking: 'Venerable, what do you intend to do?' The Venerable replied: 'You may take the Three Refuges (Buddha, Dharma, Sangha).' The dragon further asked: 'What do you intend to do?' The Venerable replied: 'Give me this place.' The dragon said: 'I will not give it.' The Venerable then said to the dragon: 'When the Buddha was about to enter Nirvana, he prophesied that this country would be a peaceful place for meditation.' The dragon asked: 'Was it prophesied by the Buddha?' The Venerable replied: 'It was prophesied by the Buddha.' The dragon asked: 'How much land do you want?' The Venerable replied: 'I want a place to sit.' Madhyāntika immediately manifested himself, sitting in full lotus posture, filling the entire country of Kashmir. The dragon asked: 'What do you need so much land for?' The Venerable replied: 'I now have many companions.' The dragon further asked: 'How many companions do you have?' The Venerable replied: 'I have five hundred Arhats.' The dragon said: 'If one person is missing, return the land to me.' The Venerable entered Samadhi (meditative state) to observe how long the Buddha-dharma would remain in the world, and whether these Arhats could always maintain five hundred without decreasing. After observing, he confirmed that there would always be five hundred without decreasing. He replied: 'Yes.' The dragon said: 'I will give it to you.' The Venerable led countless people to this country, establishing villages and cities. Madhyāntika led people to fly to Fragrant Mountain, wanting to take Kurkuma seeds and plant them in Kashmir. At that time, the dragon of Fragrant Mountain angrily guarded them. The dragon further asked: 'How long do you need to plant them?' The Venerable replied: 'As long as the Buddha-dharma exists.' The dragon asked: 'How long will the Buddha-dharma exist?' The Venerable replied: 'The Buddha-dharma will last for a thousand years.' The dragon said: 'As long as the Buddha-dharma exists, I will give you Kurkuma.' Madhyāntika thought: 'My Upadhyaya (preceptor) instructed me to bring the Buddha-dharma to Kashmir and widely promote the Buddha's work. I have already completed it, and now the time for Nirvana has arrived.' Then, he leaped into the sky, displaying eighteen transformations, causing all the Dānikas (donors) to rejoice and greatly benefiting those who practice the Brahma-faring (holy life) together, like extinguishing fire with water, entering Nirvana. After burning with sandalwood, he collected the bones and built a stupa. Ashoka's Biography, Volume 4 Taisho Tripitaka Volume 50 No. 2042 Ashoka's Biography Ashoka's Biography

卷第五

西晉安息三藏安法欽譯◎

商那和修因緣

尊者阿難將入涅槃。商那和修向摩突羅國。于其道中到一寺邊名為毗多。會值日沒即宿彼寺。時此寺中有二摩訶羅比丘。共論議言。我昔聞商那和修作是言。若有比丘小戒不犯是名勝戒。聞事都盡更無異聞名為多聞。商那和修聞此言已語摩訶羅言。商那和修不作是語。其所說者作如是言。見清凈者名凈持戒。凈持戒者名第一戒。如聞而行名為多聞。不如汝言。摩訶羅言汝是商那和修耶。答言我是。摩訶羅問言汝以何緣名商那和修。汝為受持商那衣故名商那和修。為以過去善業緣故名商那和修。尊者答言以二因緣名商那和修。一以受持商那衣故二以過去善因緣故名商那和修。又問言過去因緣其事云何。尊者答言過去之時波羅捺城有一商主。與五百商人共入于海道中。見有一辟支佛身有病患。時此商主共諸商人即便停住。隨醫所教飲食湯藥而治辟支佛。辟支佛以漸得差。時辟支佛著商那衣。商主即便咨辟支佛欲與㲲衣語辟支佛言。今可舍是商那之衣著此㲲衣辟支佛答言。我以此衣出家亦以此衣得道。今當以此商那之衣而入涅槃。商主語言唯愿尊者莫般涅槃共我入海。入海還來我當終身供給尊者飲食臥具病瘦湯藥。辟支佛言我今不能入于大海。子好發歡

【現代漢語翻譯】現代漢語譯本

卷第五

西晉安息三藏安法欽譯

商那和修因緣

尊者阿難將要進入涅槃（佛教用語，指圓寂）。商那和修前往摩突羅國（古印度地名）。在路途中，他來到一座寺廟旁邊，名叫毗多。正趕上太陽落山，便在這座寺廟借宿。當時，這座寺廟裡有兩位摩訶羅比丘（大比丘），他們共同議論說：『我以前聽商那和修說過這樣的話：如果有個比丘不犯小戒，這就可以稱作是勝戒；聽聞所有的事情，不再有其他聽聞，這就可以稱作是多聞。』商那和修聽到這些話后，對摩訶羅說：『商那和修沒有說過這樣的話。他所說的是這樣：見到清凈的人，可以稱作是凈持戒；凈持戒的人，可以稱作是第一戒；像聽聞的那樣去做，可以稱作是多聞。不像你們說的那樣。』摩訶羅問：『你是商那和修嗎？』回答說：『我是。』摩訶羅問：『你因為什麼緣故名叫商那和修？你是爲了受持商那衣的緣故名叫商那和修，還是因為過去善業的緣故名叫商那和修？』尊者回答說：『因為兩個原因名叫商那和修。一是受持商那衣的緣故，二是過去善因緣的緣故名叫商那和修。』又問：『過去的因緣是怎麼回事？』尊者回答說：『過去的時候，在波羅捺城（古印度地名）有一位商主，與五百位商人一同進入海中。他們看到有一位辟支佛（佛教修行者）身上有疾病。當時，這位商主與眾商人便停了下來，按照醫生的囑咐，用飲食湯藥來醫治辟支佛。辟支佛漸漸地痊癒了。當時，辟支佛穿著商那衣。商主便向辟支佛請教，想要給他㲲（毛織品）衣，對辟支佛說：『現在可以捨棄這件商那之衣，穿上這件㲲衣。』辟支佛回答說：『我穿著這件衣服出家，也穿著這件衣服得道。現在我應當穿著這件商那之衣而進入涅槃。』商主說：『只希望尊者不要般涅槃（進入涅槃），與我一同入海。入海回來后，我應當終身供給尊者飲食臥具和治療疾病的湯藥。』辟支佛說：『我現在不能進入大海。你好好地發歡喜心吧！』

【English Translation】 English version

Volume 5

Translated by An Faqin of the Western Jin Dynasty from Anxi

The Cause and Condition of Śāṇavāsa

Reverend Ānanda was about to enter Nirvana (Buddhist term for passing away). Śāṇavāsa was heading towards the country of Mathura (ancient Indian place name). On his way, he arrived at a temple called Vita. It happened to be sunset, so he stayed overnight at the temple. At that time, there were two Mahāro bhikkhus (great monks) in the temple, and they were discussing: 'I once heard Śāṇavāsa say that if a bhikkhu does not violate minor precepts, it is called superior precepts; hearing all things and having no other hearings is called great learning.' After Śāṇavāsa heard these words, he said to Mahāro: 'Śāṇavāsa did not say such things. What he said was: seeing purity is called pure precept holding; pure precept holding is called the first precept; acting as heard is called great learning. It is not as you said.' Mahāro asked: 'Are you Śāṇavāsa?' He replied: 'I am.' Mahāro asked: 'For what reason are you called Śāṇavāsa? Are you called Śāṇavāsa because you uphold the Śāṇa robe, or are you called Śāṇavāsa because of past good karma?' The Venerable replied: 'I am called Śāṇavāsa for two reasons. One is because I uphold the Śāṇa robe, and the other is because of past good karma.' He was asked again: 'What is the matter with the past karma?' The Venerable replied: 'In the past, in the city of Varanasi (ancient Indian place name), there was a merchant who entered the sea with five hundred merchants. They saw a Pratyekabuddha (Buddhist practitioner) who was ill. At that time, the merchant and the merchants stopped and, according to the doctor's instructions, treated the Pratyekabuddha with food, drink, and medicine. The Pratyekabuddha gradually recovered. At that time, the Pratyekabuddha was wearing a Śāṇa robe. The merchant then consulted the Pratyekabuddha, wanting to give him a woolen robe, and said to the Pratyekabuddha: 'Now you can give up this Śāṇa robe and wear this woolen robe.' The Pratyekabuddha replied: 'I left home wearing this robe, and I attained enlightenment wearing this robe. Now I should enter Nirvana wearing this Śāṇa robe.' The merchant said: 'I only hope that the Venerable will not enter Parinirvana (enter Nirvana) and enter the sea with me. After returning from the sea, I should provide the Venerable with food, bedding, and medicine for treating illnesses for the rest of my life.' The Pratyekabuddha said: 'I cannot enter the sea now. You should rejoice!'

喜當大得功德。于商主前即飛虛空作種種變而入般涅槃。爾時商主即我身是。我以供養彼舍利訖即發心。愿使我未來遭值聖師。復過於是百千萬億如今聖師所得功德我悉得之。使我將來所生之處威儀法則及以衣服如辟支佛。以是愿故生便常著商那衣服。乃至出家亦常著之。壇上盡形受持是衣。即便問言云何受持是衣。答言我受具戒時求盡形受持是衣。以是義故名之為受。摩訶羅言汝名真好。尊者商那和修漸漸到摩突羅國。于優留曼荼山加趺坐。時此山有二龍子兄弟相將與五百眷屬俱。尊者商那和修作是念言。若不惱觸此龍龍終不起。即作神變動優留曼荼山龍瞋即放大惡風雨趣尊者所。爾時尊者入慈心三昧。慈心三昧法蟲毒水火不能傷害。亦如尊者摩田提降龍之法。龍子生於未曾有想即發信心白尊者言。欲何約敕。尊者答言聽我於此作眾僧住處。龍言不聽。尊者商那和修言。佛記涅槃后優留曼荼山當有阿練若住處。名那羅跋利吒坐禪第一。龍子言是佛所記耶。答言實是。龍言若是佛所記者隨意聽作。尊者入定觀察檀越為出未也。知已出世便於晨朝著衣持缽入摩突羅城。次第乞食至長者那羅拔利門中。語長者言。汝與我錢我今欲于優留曼荼山作阿練若住處。長者言我何故與汝錢耶。答言佛本記言我涅槃后摩突羅國中有一長

【現代漢語翻譯】現代漢語譯本：他非常高興，獲得了巨大的功德。在商主（帶領商隊的首領）面前，立即飛昇到空中，示現種種神變，然後入般涅槃（佛教用語，指圓寂）。當時的商主就是我的前身。我供養了他的舍利后，就發願說：『愿我未來能夠遇到聖師（指佛陀或有高深修為的僧人），並且超過現在這位聖師百千萬億倍的功德我都能獲得。愿我將來出生的地方，威儀法則以及衣服都像辟支佛（獨自悟道的修行者）。』因為這個願望，我出生后就常常穿著商那衣（一種用麻或粗布製成的僧衣）。乃至出家后也常常穿著它。在壇上終身受持這件衣服。』於是（弟子們）就問：『如何受持這件衣服呢？』（尊者）回答說：『我受具足戒（成為正式僧侶）時，就發願終身受持這件衣服。』因為這個緣故，（這件衣服）被稱為『受』（受持）。摩訶羅（人名）說：『您的名字真好。』尊者商那和修（人名）漸漸地來到了摩突羅國（古印度地名）。在優留曼荼山（山名）上跏趺而坐。當時這座山上有兩條龍子（龍王的兒子），兄弟倆帶著五百眷屬。尊者商那和修心想：『如果不驚動這些龍，龍是不會起來的。』於是就施展神通，震動了優留曼荼山。龍非常生氣，就放出大風雨來襲擊尊者。當時尊者進入了慈心三昧（佛教禪定的一種）。慈心三昧的力量能夠使蟲、毒、水、火都不能傷害。也像尊者摩田提（人名）降伏龍的方法一樣。龍子產生了前所未有的想法，就發起了信心，對尊者說：『您有什麼吩咐？』尊者回答說：『我想在這裡建造僧眾居住的地方。』龍說：『不行。』尊者商那和修說：『佛曾經預言，涅槃后，優留曼荼山應當有阿練若（指遠離人煙的修行場所）住處，名叫那羅跋利吒（人名），坐禪第一。』龍子問：『這是佛所預言的嗎？』回答說：『確實是。』龍說：『如果是佛所預言的，就隨您意願建造吧。』尊者入定觀察施主是否已經出世。知道施主已經出世后，就在早晨穿好衣服，拿著缽，進入摩突羅城次第乞食，來到了長者那羅拔利（人名）的門前。對長者說：『你給我錢，我現在想在優留曼荼山上建造阿練若住處。』長者說：『我為什麼要給你錢呢？』回答說：『佛曾經預言說，我涅槃后，摩突羅國中有一位長者

【English Translation】 English version: He was overjoyed and gained great merit. In front of the merchant leader (the leader of the caravan), he immediately flew into the sky, manifested various transformations, and then entered Parinirvana (a Buddhist term referring to the final passing away of a Buddha or enlightened being). The merchant leader at that time was my past self. After I made offerings to his relics, I made a vow: 'May I encounter a holy teacher (referring to the Buddha or a monk with profound cultivation) in the future, and may I attain merit exceeding that of this present holy teacher by hundreds of thousands of millions of times. May the demeanor, rules, and clothing of the place where I am born in the future be like those of a Pratyekabuddha (a solitary enlightened being).' Because of this vow, I was always wearing Shanna clothes (a type of monastic robe made of hemp or coarse cloth) from birth. Even after becoming a monk, I often wear it. On the altar, I uphold this robe for the rest of my life.' Then (the disciples) asked: 'How do you uphold this robe?' (The Venerable) replied: 'When I received the full monastic precepts (becoming a formal monk), I vowed to uphold this robe for the rest of my life.' For this reason, (this robe) is called 'Upholding'. Maharora (a name) said: 'Your name is very good.' Venerable Shonawashu (a name) gradually came to the country of Mathura (an ancient Indian place name). He sat in the lotus position on Mount Urumanda (a mountain name). At that time, there were two dragon princes (sons of the dragon king) on this mountain, brothers, together with five hundred family members. Venerable Shonawashu thought: 'If I don't disturb these dragons, they won't get up.' So he used his supernatural powers to shake Mount Urumanda. The dragon was very angry and released a great wind and rain to attack the Venerable. At that time, the Venerable entered the Samadhi of Loving-kindness (a type of Buddhist meditation). The power of the Samadhi of Loving-kindness can prevent insects, poison, water, and fire from harming. It is also like the method of Venerable Matanda (a name) subduing the dragon. The dragon prince had an unprecedented thought, and he developed faith and said to the Venerable: 'What are your orders?' The Venerable replied: 'I want to build a place for the Sangha (Buddhist monastic community) to live here.' The dragon said: 'No.' Venerable Shonawashu said: 'The Buddha once predicted that after Nirvana, there should be a Aranya (referring to a place of practice far from the crowds) residence on Mount Urumanda, named Narabarita (a name), who is the first in meditation.' The dragon prince asked: 'Is this what the Buddha predicted?' He replied: 'Indeed it is.' The dragon said: 'If it is what the Buddha predicted, then build it as you wish.' The Venerable entered Samadhi to observe whether the benefactor had been born. Knowing that the benefactor had been born, he put on his clothes in the morning, took his bowl, and entered the city of Mathura to beg for food in order, and came to the door of the elder Narabarita (a name). He said to the elder: 'Give me money, I want to build an Aranya residence on Mount Urumanda now.' The elder said: 'Why should I give you money?' He replied: 'The Buddha once predicted that after my Nirvana, there would be an elder in the country of Mathura.'

者。兄弟二人一名那羅二名拔利。于優留曼荼山作阿練若住處。住處即名為那羅拔利。長者言佛所記耶。答言是佛所記。於是長者即出其錢于彼山中作僧住處。遂名為那羅拔利精舍。商那和修入定觀察鞠提長者為出生未也。觀其已生復觀鞠提彼子生未。猶未生子。以漸教化鞠提使向佛法。尊者商那和修化彼之時。將多比丘往入其家。以漸將少乃至獨己一身往至其家。長者言尊者無有一比丘將至我家耶。答言我等無有奉侍供給之人。若信樂出家者隨逐我后。鞠提言我身樂世俗未能出家逐尊者后。若生子者當使出家共相供給。尊者言汝好憶是語慎莫忘之。鞠提后便生一子字阿失波鞠多。以漸長大。尊者言汝先言要有子與我。今已有子可以與我聽使出家。答言我唯有一子不得相與。若更有子當與。尊者言爾後生一子字檀泥鞠多。以漸長大。尊者言汝先有言要若更有子許當與我。今已有子應當與我聽使出家。鞠提答言。我一子當守護錢財一子在外聚斂錢財。更有第三子當與阿阇梨。尊者言爾。如是不久生第三子端正殊特出過於人貌如諸天。即立名字為優波鞠多。以漸長大安著賣香肆上案理市買大得宜利。尊者觀鞠提為生子未。見已生子便往到鞠提所。語汝先言要若有第三子許當與我。今已有子應當與我聽其出家。鞠提言若不斷

【現代漢語翻譯】現代漢語譯本：他們是兄弟二人，一個名叫那羅（Nara，人名），一個名叫拔利（Bali，人名）。他們在優留曼荼山（Urumanda Mountain，山名）建立阿練若（Aranya，寂靜處）作為住所。這住所就被命名為那羅拔利（Narabalika，住所名）。長者問：『這是佛陀所預言的嗎？』回答說：『是的，這是佛陀所預言的。』於是長者拿出錢在那座山中建造僧侶的住所，因此命名為那羅拔利精舍（Narabalika Vihara，精舍名）。商那和修（Sanavasa，尊者名）入定觀察鞠提長者（Kutika，人名）是否已經有後代出生。他觀察到鞠提已經有兒子出生，又觀察鞠提的第二個兒子是否出生，發現還沒有兒子出生。於是逐漸教化鞠提，使他傾向佛法。尊者商那和修教化他的時候，開始帶領很多比丘前往他家，逐漸減少人數，直到獨自一人前往他家。長者問：『尊者，您沒有帶任何比丘到我家嗎？』回答說：『我們沒有侍奉和供給的人。如果有人信樂出家，就會跟隨在我身後。』鞠提說：『我自身喜歡世俗生活，不能出家跟隨尊者。如果我生了兒子，就讓他出家，共同侍奉您。』尊者說：『你好好記住這句話，不要忘記。』後來鞠提生了一個兒子，取名為阿失波鞠多（Achupagupta，人名）。孩子漸漸長大。尊者說：『你先前說過，如果有了兒子就給我。現在已經有了兒子，可以給我，聽任他出家。』回答說：『我只有一個兒子，不能給您。如果再生一個兒子，就給您。』尊者說：『後來你又生了一個兒子，取名為檀泥鞠多（Dhanikagupta，人名）。孩子漸漸長大。』尊者說：『你先前說過，如果再生一個兒子就答應給我。現在已經有了兒子，應該給我，聽任他出家。』鞠提回答說：『我一個兒子要守護錢財，一個兒子在外聚斂錢財。如果再生第三個兒子，就給阿阇梨（Acharya，導師）。』尊者說：『好的。』這樣不久，鞠提生了第三個兒子，相貌端正殊特，超出常人，容貌如同諸天。就給他取名為優波鞠多（Upagupta，人名）。孩子漸漸長大，被安置在賣香的店舖里，處理買賣事務，獲得很大的利益。尊者觀察鞠提是否已經生了兒子，見到已經生了兒子，便前往鞠提的住所，說：『你先前說過，如果有第三個兒子就答應給我。現在已經有了兒子，應該給我，聽任他出家。』鞠提說：『如果不斷』

【English Translation】 English version: They were two brothers, one named Nara (Nara, a personal name) and the other named Bali (Bali, a personal name). They established an Aranya (Aranya, a quiet place) as a residence on Urumanda Mountain (Urumanda Mountain, a mountain name). The residence was named Narabalika (Narabalika, a residence name). The elder asked, 'Was this predicted by the Buddha?' The answer was, 'Yes, it was predicted by the Buddha.' Thereupon, the elder took out money to build a residence for monks in that mountain, and it was named Narabalika Vihara (Narabalika Vihara, a monastery name). Sanavasa (Sanavasa, an honored one's name) entered into meditation to observe whether the elder Kutika (Kutika, a personal name) had any descendants. He observed that Kutika already had a son, and then observed whether Kutika's second son had been born, and found that no son had yet been born. So he gradually taught Kutika, causing him to incline towards the Buddha's teachings. When the Venerable Sanavasa was teaching him, he initially led many Bhikkhus to his house, gradually reducing the number until he went to his house alone. The elder asked, 'Venerable, have you not brought any Bhikkhus to my house?' He replied, 'We have no one to serve and provide for us. If anyone believes in and enjoys leaving home, they will follow behind me.' Kutika said, 'I myself enjoy worldly life and cannot leave home to follow the Venerable. If I have a son, I will let him leave home and serve you together.' The Venerable said, 'Remember these words well, do not forget them.' Later, Kutika had a son, named Achupagupta (Achupagupta, a personal name). The child gradually grew up. The Venerable said, 'You said earlier that if you had a son, you would give him to me. Now you have a son, you can give him to me and let him leave home.' He replied, 'I only have one son, I cannot give him to you. If I have another son, I will give him to you.' The Venerable said, 'Later you had another son, named Dhanikagupta (Dhanikagupta, a personal name). The child gradually grew up.' The Venerable said, 'You said earlier that if you had another son, you would promise to give him to me. Now you have a son, you should give him to me and let him leave home.' Kutika replied, 'One son will guard the money, and one son will gather money outside. If I have a third son, I will give him to the Acharya (Acharya, a teacher).' The Venerable said, 'Good.' Not long after, Kutika had a third son, with a particularly handsome and outstanding appearance, surpassing ordinary people, with a face like the Devas. He was named Upagupta (Upagupta, a personal name). The child gradually grew up and was placed in a shop selling incense, handling buying and selling affairs, and gaining great profit. The Venerable observed whether Kutika had had a son, and seeing that he had had a son, he went to Kutika's residence and said, 'You said earlier that if you had a third son, you would promise to give him to me. Now you have a son, you should give him to me and let him leave home.' Kutika said, 'If you do not cut off'

我利便與尊者度令出家。當爾之時魔王遍告摩突羅國。可詣鞠多市買。因魔告故遂多人市極大得利。尊者和修往優波鞠多所。優波鞠多於市賣香。尊者見已而語之言。子汝於市買中為凈心為不凈心。優波鞠多答言我不知。云何名為凈心。云何名為不凈心耶。尊者和修言汝與貪慾瞋恚心相應名為不凈心。不與相應名為凈心。子若能知心所緣處者。若心緣不善者以黑石左邊著。若心緣善者以白石右邊著。教鞠多唸佛及不凈觀。初日二分黑石一分白石。第二日半黑半白。以漸乃至純白無黑。純善心無噁心。如法斷事無非法斷事。摩突羅城有淫女名婆須達多。其婢于優波鞠多邊買香。淫女瞋言汝為偷來。何邊多得是好香耶。答言大家我實不偷。有鞠提子名優波鞠多。性甚平等如法市買。淫女即于優波鞠多生欲著心。遣婢往語優波鞠多言。我大家無所須遂欲得相見。鞠多答言非是相見時。婆須達多淫女先來常法得五百金錢與人一宿。淫女更遣婢語鞠多言。我不用一錢可暫一來與我相見。時有大長者子先共淫女夜宿。北方有賈客主大赍珍寶至摩突羅國。賈客主問人言。此城中誰是最第一淫女。有人答言有婆須達多淫女為最第一。得五百金錢與人一宿。賈客主聞是語已即持五百金錢。著好衣服纓絡往至淫女所。時彼淫女貪此賈客五百

【現代漢語翻譯】現代漢語譯本我（某人）爲了方便，想請尊者（指和修尊者）為我度化令其出家。當時，魔王遍告摩突羅國（Mathura，古印度城市名）的人們，可以去鞠多市（Kukkuta，地名）購買東西。因為魔王的告知，很多人去市場，獲得了極大的利益。尊者和修（Vasudeva，人名）前往優波鞠多（Upagupta，人名）所在的地方。優波鞠多在市場上賣香。尊者見到后對他說：『年輕人，你在市場上買賣時，是保持清凈心還是不清凈心？』優波鞠多回答說：『我不知道。什麼叫做清凈心？什麼叫做不清凈心呢？』尊者和修說：『你與貪慾、瞋恚心相應，就叫做不清凈心；不與這些相應，就叫做清凈心。年輕人，如果能知道心所緣之處，如果心緣于不善，就用黑石放在左邊；如果心緣于善，就用白石放在右邊。』（尊者）教鞠多唸佛以及修不凈觀。第一天，黑石佔了二分，白石佔一分。第二天，黑石和白石各佔一半。逐漸地，直到全部都是白石，沒有黑石。純粹是善心，沒有噁心。如法地判斷事情，沒有非法地判斷事情。摩突羅城有一個（此處原文缺失人名，推測為妓女）名叫婆須達多（Vasudatta，人名）。她的婢女在優波鞠多那裡買香。（婢女）生氣地說：『你是偷來的嗎？從哪裡能得到這麼好的香呢？』（優波鞠多）回答說：『大姐，我實在沒有偷。有一個鞠提子（Kukkutapada，人名）名叫優波鞠多，他的品性非常公正，如法地進行買賣。』（婆須達多）立刻對優波鞠多產生了愛慕之心，派遣婢女去告訴優波鞠多說：『我的主人沒有什麼需要的，只是想見你一面。』鞠多回答說：『現在不是相見的時候。』婆須達多（此處原文缺失動作，推測為提供性服務）先前的規矩是給別人五百金錢過一夜。（婆須達多）又派遣婢女告訴鞠多說：『我不用一分錢，只要你暫時來一下，和我見一面。』當時，有一個大富商的兒子先前和（婆須達多）夜裡同宿。北方有一個商人帶著大量的珍寶來到摩突羅國。商人問人說：『這個城裡誰是最厲害的（此處原文缺失身份，推測為妓女）？』有人回答說：『有一個婆須達多是最厲害的，得到五百金錢才能和她過一夜。』商人聽到這話后，立刻拿著五百金錢，穿著華麗的衣服和瓔珞，前往（婆須達多）那裡。當時，（婆須達多）貪圖這個商人五百金錢。

【English Translation】 English version For my convenience, I wish to request the Venerable (referring to Venerable Vasudeva) to ordain him (Upagupta) into monkhood. At that time, the Mara king widely announced to the people of Mathura (an ancient Indian city) that they could go to Kukkuta city (a place name) to buy things. Because of the Mara's announcement, many people went to the market and gained great profits. Venerable Vasudeva went to where Upagupta was. Upagupta was selling incense in the market. The Venerable saw him and said to him, 'Young man, when you are buying and selling in the market, do you maintain a pure mind or an impure mind?' Upagupta replied, 'I do not know. What is called a pure mind? What is called an impure mind?' Venerable Vasudeva said, 'When you are in accordance with greed and anger, it is called an impure mind; when you are not in accordance with these, it is called a pure mind. Young man, if you can know where the mind dwells, if the mind dwells on the unwholesome, then place a black stone on the left; if the mind dwells on the wholesome, then place a white stone on the right.' (The Venerable) taught Kukkuta to recite the Buddha's name and practice the contemplation of impurity. On the first day, black stones occupied two parts, and white stones occupied one part. On the second day, black stones and white stones each occupied half. Gradually, until all were white stones, with no black stones. Purely wholesome mind, with no evil mind. Judging matters according to the Dharma, without judging matters unlawfully. In the city of Mathura, there was a (the original text is missing the name, presumed to be a prostitute) named Vasudatta. Her maidservant bought incense from Upagupta. (The maidservant) angrily said, 'Did you steal it? Where can you get such good incense?' (Upagupta) replied, 'Elder sister, I really did not steal it. There is a Kukkutapada named Upagupta, his character is very fair, and he buys and sells according to the Dharma.' (Vasudatta) immediately developed a desire for Upagupta and sent the maidservant to tell Upagupta, 'My mistress has no needs, she just wants to see you.' Kukkuta replied, 'Now is not the time to meet.' Vasudatta's (the original text is missing the action, presumed to be providing sexual services) previous rule was to give others five hundred gold coins for one night. (Vasudatta) again sent the maidservant to tell Kukkuta, 'I don't need a single coin, just come for a while and meet me.' At that time, there was the son of a wealthy merchant who had previously slept with (Vasudatta) at night. A merchant from the north brought a large amount of treasures to the country of Mathura. The merchant asked people, 'Who is the most powerful (the original text is missing the identity, presumed to be a prostitute) in this city?' Someone replied, 'There is a Vasudatta who is the most powerful, and you have to give her five hundred gold coins to spend the night with her.' When the merchant heard this, he immediately took five hundred gold coins, dressed in gorgeous clothes and necklaces, and went to (Vasudatta)'s place. At that time, (Vasudatta) coveted the merchant's five hundred gold coins.

金錢故。殺大長者子埋著屋裡。長者子眷屬推覓至淫女家發掘得之。乃至啟王言淫女婆須達多殺長者子。王言捉淫女婆須達多。劓其耳鼻截其手足推著冢間。優波鞠多聞是事已而作是言。彼女本以色聲欲樂因緣喚我。今割耳鼻截其手足若欲往者今正是時。其本莊嚴衣服示現貪慾不宜往。彼今為貪慾解脫者應往彼居。優波鞠多將一侍者往到冢間。婢以舊恩義故為其驅鳥。婢語大家言優波鞠多來。淫女語婢收我耳鼻手足相近皆使相著以㲲覆上。優波鞠多在前而立。婆須達多語優波鞠多言。我平安時遣人喚汝汝言非是時。今日我受困厄身被剪刖何以看我。尊者鞠多答言。姊妹我不以欲事來至汝邊。我欲知欲實相故來。為貪慾所盲者不見汝實相。汝本以色欺誑世間。今還住本實相薄皮覆其上。血澆肉涂千筋以纏縛千脈通。肥膩觀外如似好觀。內穢惡充滿外假香薰遮。內穢惡臭氣充滿污染垢臭惡水洗以遮之。言若能聽佛語欲能生怖憂愁苦惱。百千種患皆從貪慾生。欲為智者訶若能捨欲穢即時得解脫。游於八正路獲得于涅槃。淫女婆須達多聞是語已厭惡三有。于佛法中生信敬心。語優波鞠多言。如汝所說智者所呵稱法相實亦然。唯愿悲愍為我說之。優波鞠多即為說四諦法輪。苦諦如融鐵集諦如毒樹。滅諦斷癡愛八聖道為出要。又復

【現代漢語翻譯】現代漢語譯本：因為金錢的緣故，（人名）殺害了大長者的兒子，並將他埋在房子里。長者的家屬四處尋找，最終在（人名）家挖掘出了屍體。他們向國王稟告說：『（人名）婆須達多殺害了長者的兒子。』國王下令捉拿（人名）婆須達多，割掉她的耳朵和鼻子，砍斷她的手腳，然後把她扔到墳地裡。優波鞠多（Upagupta，尊者名）聽到這件事後心想：『她當初因為美色和享樂的緣故召喚我，現在她被割掉耳朵和鼻子，砍斷手腳，如果要去探望她，現在正是時候。如果她還打扮得花枝招展，顯露出貪慾，那就不宜前往。現在她已經從貪慾中解脫出來，才應該去她那裡。』優波鞠多（Upagupta）帶著一個侍者前往墳地。那個婢女因為舊時的恩情，替她驅趕鳥雀。婢女告訴（人名）說：『優波鞠多（Upagupta）來了。』（人名）告訴婢女把她的耳朵、鼻子、手腳都收集起來，儘量讓它們靠近，然後用毛毯蓋上。優波鞠多（Upagupta）站在她面前。婆須達多（Vasudatta）對優波鞠多（Upagupta）說：『我平安的時候派人請你，你說時機未到。今天我身處困境，身體被剪割，你為什麼來看我？』尊者鞠多（Upagupta）回答說：『姊妹，我不是因為情慾之事來看你。我是想了解情慾的真實面貌才來的。被貪慾矇蔽的人看不到你的真實面貌。你過去用美色欺騙世人，現在你迴歸了本來的真實面貌，一層薄皮覆蓋其上，鮮血澆灌，肌肉塗抹，千條筋纏繞，千條脈貫通。從外表看，肥膩光鮮，似乎很好看，但內部卻充滿了污穢。用虛假的香氣來掩蓋內部的惡臭。內部充滿了污穢的臭氣，用骯髒的臭水洗滌來遮蓋。』（優波鞠多Upagupta繼續說）『如果能聽聞佛的教誨，情慾就會產生恐懼、憂愁、痛苦和煩惱。成百上千種禍患都從貪慾而生。情慾為智者所呵斥，如果能捨棄情慾的污穢，就能立即得到解脫，行走在八正道上，獲得涅槃。』**（人名）婆須達多（Vasudatta）聽了這些話，厭惡三界的存在，對佛法產生了信心和敬意。她對優波鞠多（Upagupta）說：『正如你所說，智者所呵斥的，符合法相的，確實是這樣。只希望您能慈悲地為我講解。』優波鞠多（Upagupta）就為她宣說了四諦法輪：苦諦如融化的鐵，集諦如毒樹，滅諦是斷除癡愛，八聖道是出離的要道。』又說...

【English Translation】 English version: Because of money, (name) killed the son of a wealthy elder and buried him in the house. The elder's family searched everywhere and eventually found the body buried at (name)'s house. They reported to the king, saying, '(name) Vasudatta killed the elder's son.' The king ordered the arrest of (name) Vasudatta, had her ears and nose cut off, her hands and feet amputated, and then had her thrown into a graveyard. Upagupta (a venerable monk) heard of this and thought, 'She used to summon me because of her beauty, voice, and desire for pleasure. Now that her ears and nose have been cut off, and her hands and feet amputated, now is the right time to visit her. If she were still adorned and displaying greed, it would not be appropriate to go. Now that she is liberated from greed, I should go to her.' Upagupta (Upagupta) took a attendant and went to the graveyard. The maid, out of old kindness, was shooing away the birds for her. The maid told (name), 'Upagupta (Upagupta) is here.' (name) told the maid to gather her ears, nose, hands, and feet, and put them as close together as possible, then cover them with a blanket. Upagupta (Upagupta) stood before her. Vasudatta (Vasudatta) said to Upagupta (Upagupta), 'When I was well, I sent for you, but you said it was not the right time. Today I am in distress, my body mutilated, why do you come to see me?' Venerable Upagupta (Upagupta) replied, 'Sister, I have not come to you for matters of desire. I have come to understand the true nature of desire. Those blinded by greed cannot see your true nature. You used to deceive the world with your beauty, but now you have returned to your original, true form, covered with a thin layer of skin, bathed in blood, smeared with flesh, bound by a thousand tendons, and permeated by a thousand veins.' 'Outwardly, it appears plump and glossy, seemingly beautiful, but inwardly it is full of filth. False fragrances are used to conceal the foul odor within. The interior is filled with filthy stench, washed with dirty, foul water to cover it up.' (Upagupta continued) 'If one can hear the Buddha's teachings, desire will give rise to fear, sorrow, suffering, and affliction. Hundreds and thousands of calamities arise from greed. Desire is condemned by the wise. If one can abandon the filth of desire, one can immediately attain liberation, walk the Eightfold Path, and attain Nirvana.' **(name) Vasudatta (Vasudatta), hearing these words, became disgusted with the three realms of existence and developed faith and reverence for the Buddha's teachings. She said to Upagupta (Upagupta), 'As you say, what the wise condemn, what accords with the Dharma, is indeed so. I only hope that you will compassionately explain it to me.' Upagupta (Upagupta) then expounded the Wheel of Dharma of the Four Noble Truths to her: the Truth of Suffering is like molten iron, the Truth of the Origin of Suffering is like a poisonous tree, the Truth of the Cessation of Suffering is the cutting off of ignorance and craving, and the Noble Eightfold Path is the way to liberation.' And further...

苦者如毒如癰如瘡。生苦老苦病苦死苦愛別離苦怨憎會苦求不得苦五盛陰苦苦苦行苦壞苦。總而言之三界受生皆亦是苦。優波鞠多觀察淫女身體實相離欲見諦得阿那含。婆須達多聞法見諦得見諦已贊鞠多言。善哉善哉。汝今為我以閉三惡道開善趣門向涅槃徑。我今歸依佛法僧。優波鞠多為說法已即便還歸。還歸不久婆須達多命終即生忉利天。時有天神語摩突羅人。優波鞠多為婆須達多說法得須陀洹。命終得生忉利天。國人聞已取婆須達多身種種供養。時商那和修至鞠提所而語之言。與我優波鞠多度使出家。答言使我得利不絕當令出家。尊者商那和修以神通力使鞠提得利不絕。鞠提日日稱量得利不絕故不欲放。商那和修言佛記優波鞠多。我涅槃百年之後當施作佛事汝當放使出家。鞠提即便聽使出家。尊者商那和修將優波鞠多向那羅拔利阿練若處。與受具足白四羯磨訖得阿羅漢。商那和修語優波鞠多言。佛記汝我百年後當有比丘名優波鞠多。雖無相好而作佛事。我聲聞中教授坐禪最為第一。今正是時汝好作佛事。優波鞠多言唯然受教。優波鞠多欲于摩突羅國欲大說法。國人聞優波鞠多說法百千萬人皆來雲集。優波鞠多觀如來說法時諸人坐法雲何皆如半月坐。今日亦使四眾如半月坐。觀佛云何說法。佛先說于施論戒論生天之

【現代漢語翻譯】現代漢語譯本：苦就像毒藥、癰瘡一樣。有生之苦、老之苦、病之苦、死之苦、愛別離之苦、怨憎會之苦、求不得之苦、五盛陰之苦、苦苦行之苦、壞苦。總而言之，三界眾生所承受的都是苦。Upagupta（優波鞠多，一位尊者）觀察身體的真實相狀，遠離慾望，證得阿那含果。Vasudatta（婆須達多，一個人名）聽聞佛法，證得見諦。證得見諦后，讚歎Upagupta說：『太好了！太好了！你現在為我關閉了三惡道，開啟了通往善趣和涅槃的道路。我現在皈依佛、法、僧。』Upagupta為他說法完畢后，就返回了。返回后不久，Vasudatta命終，就生到了忉利天（Trayastrimsa，欲界六天之一）。當時有天神告訴摩突羅（Mathura，古印度城市）人，Upagupta為Vasudatta說法，使他證得須陀洹果（Sotapanna，小乘四果之初果），命終后得生忉利天。國人聽聞后，就用各種供品供養Vasudatta的遺體。當時，商那和修（Sanavasa，一位尊者）來到鞠提（Kuti，人名）那裡，對他說：『把Upagupta給我，讓他出家。』鞠提回答說：『如果能使我的利益不中斷，就讓他出家。』尊者商那和修用神通力使鞠提的利益不中斷。鞠提因為每天稱量所得的利益不中斷，所以不想放Upagupta走。商那和修說：『佛曾經預言Upagupta，在我涅槃百年之後，他會施行佛事，你應當放他出家。』鞠提這才答應放他出家。尊者商那和修將Upagupta帶到那羅拔利阿練若處（Nalabala-aranya，地名），為他授了具足戒，完成了白四羯磨（Jnapti-caturtha-karman，佛教出家儀式），Upagupta證得了阿羅漢果（Arhat，小乘四果之最高果）。商那和修對Upagupta說：『佛曾經預言你，在我涅槃百年後，會有一位比丘名叫Upagupta，雖然沒有佛的三十二相八十種好，但會做佛事。我的聲聞弟子中，教授坐禪最為第一。現在正是時候，你好好地做佛事吧。』Upagupta說：『遵命，謹遵教誨。』Upagupta想要在摩突羅國大肆說法。國人聽聞Upagupta說法，成百上千萬人前來聚集。Upagupta觀察如來說法時，人們的坐法都是像半月形一樣。今天也讓四眾弟子像半月形一樣坐著。觀察佛是如何說法的。佛先說佈施論、戒律論、生天之論。

【English Translation】 English version: Suffering is like poison, like a boil, like a sore. There is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not obtaining what one desires, the suffering of the five aggregates, the suffering of painful practices, and the suffering of change. In short, all beings in the three realms are subject to suffering. Upagupta (Upagupta, a venerable one), observing the true nature of the body, detached from desire, attained the state of Anagami (Anagami, the third of the four stages of enlightenment in Theravada Buddhism). Vasudatta (Vasudatta, a personal name), hearing the Dharma, attained the realization of truth. Having attained the realization of truth, he praised Upagupta, saying, 'Excellent! Excellent! You have now closed the three evil paths for me and opened the gate to the realms of bliss and the path to Nirvana. I now take refuge in the Buddha, the Dharma, and the Sangha.' After Upagupta finished teaching him the Dharma, he returned. Not long after returning, Vasudatta died and was reborn in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm). At that time, a deva told the people of Mathura (Mathura, an ancient Indian city) that Upagupta had taught Vasudatta the Dharma, causing him to attain the state of Sotapanna (Sotapanna, the first of the four stages of enlightenment in Theravada Buddhism), and that he had been reborn in the Trayastrimsa Heaven after death. Upon hearing this, the people of the country made various offerings to Vasudatta's body. At that time, Sanavasa (Sanavasa, a venerable one) came to Kuti (Kuti, a personal name) and said to him, 'Give me Upagupta so that he may become a monk.' Kuti replied, 'If it will ensure that my gains do not cease, then I will let him become a monk.' The venerable Sanavasa used his supernatural powers to ensure that Kuti's gains did not cease. Because Kuti's gains did not cease each day, he did not want to let Upagupta go. Sanavasa said, 'The Buddha prophesied about Upagupta, saying that a hundred years after my Nirvana, he will perform the deeds of a Buddha, and you should let him become a monk.' Only then did Kuti agree to let him become a monk. The venerable Sanavasa took Upagupta to Nalabala-aranya (Nalabala-aranya, a place name), gave him the full ordination, completed the Jnapti-caturtha-karman (Jnapti-caturtha-karman, a Buddhist ordination ceremony), and Upagupta attained the state of Arhat (Arhat, the highest of the four stages of enlightenment in Theravada Buddhism). Sanavasa said to Upagupta, 'The Buddha prophesied about you, saying that a hundred years after my Nirvana, there will be a bhikkhu named Upagupta who, although lacking the thirty-two major marks and eighty minor marks of a Buddha, will perform the deeds of a Buddha. Among my disciples, I am the foremost in teaching meditation. Now is the time for you to perform the deeds of a Buddha.' Upagupta said, 'I will obey your instructions.' Upagupta wanted to preach the Dharma extensively in the country of Mathura. When the people of the country heard that Upagupta was preaching the Dharma, hundreds of thousands of people gathered. Upagupta observed that when the Buddha preached the Dharma, the people sat in a semi-circular formation. Today, he will also have the four assemblies sit in a semi-circular formation. He observed how the Buddha preached the Dharma. The Buddha first spoke about the topics of giving, morality, and rebirth in heaven.

論。欲為不凈出世為要。如諸佛常法說四聖諦。優波鞠多亦如諸佛次第說法欲說四諦。魔即雨真珠珍寶壞亂眾心使無一得道。尊者優波鞠多觀誰所作知魔所作。後日無央數人聞優波鞠多說法。雨真珠珍寶皆欲來取。以是因緣眾人多來。第二說法復雨金寶。乃至無一人得道。尊者入定觀察為誰所作知魔所為。第三日國土人盡來雲集聞尊者說法。初雨真珠第二雨金寶第三日魔王化作天女。作天伎樂惑亂人心。未得道者心皆惑著于天樂。乃至無有一人得道。如是魔大歡喜而作是言。我能破壞優波鞠多說法。尊者優波鞠多在樹下坐。入定觀察是誰所作。魔便以曼陀羅花作花鬘著優波鞠多項上。尊者即觀是誰所作方乃知是魔之所作。尊者優波鞠多作是念。魔數數壞亂我說法。佛何以不降伏。彼觀佛本意欲使優波鞠多而調伏之。以是故佛不降伏。尊者觀魔可調伏時至未即知今正是時。尊者優波鞠多以三種死屍。一者死蛇二者死狗三者死人。以此三種化作花鬘即往魔所。魔見歡喜而作是言。優波鞠多於我亦不得自在。魔即申頭受其花鬘。優波鞠多以三尸結于魔項。魔見三尸著項而作是言。豈應捉是死屍著我項許耶。尊者言如比丘不應著花鬘而汝著之。亦如汝不應以死屍結項而我結之。今可隨汝力所作。汝今何為而與佛子共鬥。如大海

【現代漢語翻譯】現代漢語譯本論。如果想要通過不凈觀出世，這是很重要的。正如諸佛通常所說的那樣，宣講四聖諦（苦、集、滅、道）。優波鞠多（Upagupta，一位尊者）也像諸佛一樣，按照次第說法，想要宣講四諦。魔（Mara，佛教中的魔王）就降下真珠和珍寶，擾亂大眾的心，使沒有一個人能夠得道。尊者優波鞠多觀察是誰做的，知道是魔所為。第二天，無數人來聽優波鞠多說法。降下的真珠珍寶，大家都想去拿。因為這個緣故，很多人都來了。第二次說法，又降下金寶。乃至沒有一個人得道。尊者入定觀察是誰做的，知道是魔所為。第三天，全國的人都來聚集，聽尊者說法。開始降下真珠，第二次降下金寶，第三天魔王化作天女，表演天上的伎樂，迷惑擾亂人心。沒有得道的人，心都被天樂迷惑住了。乃至沒有一個人得道。這樣，魔非常歡喜，心想：『我能破壞優波鞠多說法。』尊者優波鞠多在樹下坐著，入定觀察是誰做的。魔就用曼陀羅花做成花鬘，戴在優波鞠多的脖子上。尊者立刻觀察是誰做的，才知道是魔所為。尊者優波鞠多心想：『魔屢次破壞我說法，佛（Buddha）為什麼不降伏他？』他觀察佛的本意，是想讓優波鞠多來調伏魔。因此佛沒有降伏魔。尊者觀察到調伏魔的時機已經成熟，但還不能立刻確定現在就是時候。尊者優波鞠多用三種死屍：一是死蛇，二是死狗，三是死人。用這三種東西化作花鬘，就前往魔所在的地方。魔看見了，非常歡喜，心想：『優波鞠多對我也沒有辦法。』魔就伸出頭來，接受了花鬘。優波鞠多用三具屍體纏繞在魔的脖子上。魔看見三具屍體戴在脖子上，就說：『怎麼能把這些死屍戴在我的脖子上呢？』尊者說：『正如比丘不應該戴花鬘，而你卻戴了。也像你不應該用死屍纏繞脖子，而我卻纏繞了。現在你可以盡你的力量去做。你現在為什麼要和佛子（Buddha's disciple）爭鬥呢？』就像大海…

【English Translation】 English version Treatise. If one wishes to transcend the world through contemplation on impurity, it is essential. Just as the Buddhas always do, he expounds the Four Noble Truths (suffering, accumulation, cessation, and the path). Upagupta (a venerable monk) also, like the Buddhas, sequentially teaches, intending to expound the Four Truths. Mara (the demon king in Buddhism) then rains down pearls and precious jewels, disrupting the minds of the assembly, so that not a single person can attain enlightenment. The Venerable Upagupta observes who is doing this and knows it is the work of Mara. The next day, countless people come to hear Upagupta preach. The rained-down pearls and precious jewels, everyone wants to take. Because of this reason, many people come. The second time he preaches, he again rains down gold and jewels. Yet not a single person attains enlightenment. The Venerable one enters into meditation, observing who is doing this, and knows it is the work of Mara. On the third day, all the people of the country come to gather, to hear the Venerable one preach. First, he rains down pearls, the second time he rains down gold and jewels, and on the third day, the demon king transforms into heavenly maidens, performing heavenly music, bewitching and disrupting people's minds. Those who have not attained enlightenment, their minds are all captivated by the heavenly music. Yet not a single person attains enlightenment. Thus, Mara is very pleased, thinking: 'I can disrupt Upagupta's preaching.' The Venerable Upagupta sits under a tree, entering into meditation, observing who is doing this. Mara then uses Mandarava flowers to make a garland, placing it on Upagupta's neck. The Venerable one immediately observes who is doing this, and only then knows it is the work of Mara. The Venerable Upagupta thinks: 'Mara repeatedly disrupts my preaching, why doesn't the Buddha subdue him?' He observes the Buddha's original intention, which is to have Upagupta tame Mara. Therefore, the Buddha does not subdue Mara. The Venerable one observes that the time to tame Mara has ripened, but he cannot immediately be certain that now is the time. The Venerable Upagupta uses three kinds of corpses: one is a dead snake, the second is a dead dog, and the third is a dead person. Using these three things, he transforms them into a garland, and then goes to where Mara is. Mara sees it, and is very pleased, thinking: 'Upagupta can't do anything to me either.' Mara then stretches out his head, accepting the garland. Upagupta uses the three corpses to bind Mara's neck. Mara sees the three corpses on his neck, and says: 'How can you put these dead corpses on my neck?' The Venerable one says: 'Just as a Bhikkhu (Buddhist monk) should not wear a flower garland, yet you wear one. Also, just as you should not bind your neck with dead corpses, yet I bind it. Now you can do whatever you can. Why are you now fighting with the Buddha's disciple?' Like the great ocean...

波浪觸頗梨山。魔即自欲挽此尸卻如似蚊子欲移須彌不能令動。魔欲解項死屍亦復如是。魔大瞋恚踴身虛空而作是言。我雖自不能得解脫。我諸天足能解之。優波鞠多語魔言。汝向梵天釋提桓因毗沙門天。向魔醯首羅天婆樓那天。乃至入于大火不能令燒。入于大水不能爛。彼諸天等欲解汝縛永不能得。於時魔王不用尊者之言。尋至彼諸天所欲求解縛。然諸天等皆云。我不能。乃至到梵天所合掌言為我解卻。梵天答言十力世尊弟子所作。我力微弱終不能解。假使毗嵐猛風不能吹卻。寧以藕根懸須彌山欲解此縛無有是處。魔語梵王言汝不能解我當歸誰。梵王語言汝疾歸依優波鞠多乃可得脫。如因地而倒還扶地得起。若不歸依則壞汝天上之樂壞汝名辱尊貴一切諸樂。魔見如來弟子勢力大梵天王猶言語恭敬。佛之勢力何可度量。若欲加惱於我何事不能。大悲憐愍故不加惱於我。今日始知如來具足大悲成就大慈得真解脫。我為無明所盲處處觸惱。然佛慈悲平等未曾惡語加我。受梵王語已即時破除憍慢之心。往優波鞠多所五體投地。長跪合掌白尊者言。大家汝可不知我欲菩提樹下乃至涅槃。于如來所多作惱亂。尊者問言汝作何事。答言昔佛于婆羅門聚落乞食。我掩蔽眾心便不得食。佛以不得食故即說此偈。

快樂無著積　　身

【現代漢語翻譯】現代漢語譯本：波浪沖擊頗梨山（Poli Mountain）。魔想要移動這具屍體，卻如同蚊子想要移動須彌山（Mount Sumeru）一樣，無法撼動。魔想要解開屍體的脖子，也是一樣。魔非常憤怒，跳到空中說道：『我雖然自己不能解脫，我的諸位天神一定能解開。』優波鞠多（Upagupta）對魔說：『你去找梵天（Brahmā）、釋提桓因（Śakra Devānām Indra）、毗沙門天（Vaiśravaṇa），去找魔醯首羅天（Maheśvara）、婆樓那天（Varuna），甚至進入大火中都不能被燒燬，進入大水中也不能被腐爛。那些天神想要解開你的束縛，永遠不可能。』當時，魔王不聽尊者的話，立刻去那些天神那裡，想要解開束縛。然而，諸位天神都說：『我不能。』甚至到了梵天那裡，合掌說：『請為我解開。』梵天回答說：『這是十力世尊（Tathāgata）的弟子所做的，我的力量微弱，終究不能解開。』即使是毗嵐猛風（violent winds）也不能吹動它，寧可用藕根懸掛須彌山，想要解開這個束縛，沒有這樣的道理。魔對梵王說：『你不能解開，我該歸依誰呢？』梵王說：『你趕快歸依優波鞠多，才可以得到解脫。』如同因地而倒，還扶地才能起來。如果不歸依，就會毀壞你天上的快樂，毀壞你的名譽和尊貴，以及一切快樂。魔看到如來的弟子勢力強大，梵天王還言語恭敬，佛的勢力怎麼可以衡量呢？如果想要加害於我，什麼事不能做呢？因為大悲憐憫，所以不加害於我。今天才知道如來具足大悲，成就大慈，得到真正的解脫。我被無明所矇蔽，處處觸惱。然而，佛慈悲平等，未曾用惡語加於我。』接受梵王的話后，立刻破除驕慢之心，前往優波鞠多處，五體投地，長跪合掌對尊者說：『大家，你可能不知道我從菩提樹下（Bodhi tree）乃至涅槃（Nirvana），在如來那裡多次作惱亂。』尊者問：『你做了什麼事？』回答說：『過去佛在婆羅門（Brahmin）聚落乞食，我掩蔽眾人的心，使佛不得食。佛因為不得食，就說了這首偈：快樂無著積，身…'

【English Translation】 English version: Waves crash against Poli Mountain (Poli Mountain). The demon tried to move this corpse, but it was like a mosquito trying to move Mount Sumeru (Mount Sumeru), unable to budge it. The demon wanted to untie the corpse's neck, but it was the same. The demon was very angry, jumped into the air and said: 'Although I cannot liberate myself, my gods will surely be able to untie it.' Upagupta (Upagupta) said to the demon: 'You go to Brahmā (Brahmā), Śakra Devānām Indra (Śakra Devānām Indra), Vaiśravaṇa (Vaiśravaṇa), go to Maheśvara (Maheśvara), Varuna (Varuna), and even enter the great fire and cannot be burned, enter the great water and cannot be rotted. Those gods want to untie your bonds, it is impossible forever.' At that time, the demon king did not listen to the Venerable's words, and immediately went to those gods, wanting to untie the bonds. However, the gods all said: 'I cannot.' Even when he arrived at Brahmā, he put his palms together and said: 'Please untie it for me.' Brahmā replied: 'This is done by the disciple of the Ten-Powered World Honored One (Tathāgata), my power is weak, and I cannot untie it in the end.' Even the violent winds (violent winds) cannot blow it away, it is better to hang Mount Sumeru with lotus roots, wanting to untie this bond, there is no such reason. The demon said to Brahmā: 'You cannot untie it, who should I rely on?' Brahmā said: 'You should quickly rely on Upagupta, then you can be liberated.' It is like falling because of the ground, and you can get up by supporting the ground. If you do not rely on him, it will destroy your heavenly happiness, destroy your reputation and honor, and all happiness. The demon saw that the Tathāgata's disciple had great power, and King Brahmā still spoke respectfully, how can the Buddha's power be measured? If he wants to harm me, what can't he do? Because of great compassion and pity, he does not harm me. Today I know that the Tathāgata is full of great compassion, achieves great kindness, and obtains true liberation. I am blinded by ignorance and offend everywhere. However, the Buddha is compassionate and equal, and has never used harsh words to me.' After accepting Brahmā's words, he immediately broke his pride and went to Upagupta, prostrating himself on the ground, kneeling and putting his palms together, and said to the Venerable: 'Everyone, you may not know that from under the Bodhi tree (Bodhi tree) to Nirvana (Nirvana), I have repeatedly troubled the Tathāgata.' The Venerable asked: 'What did you do?' He replied: 'In the past, when the Buddha was begging for food in a Brahmin (Brahmin) village, I concealed the hearts of the people, so that the Buddha could not get food. Because the Buddha could not get food, he said this verse: Happiness without attachment accumulates, body...'

體安輕便　若能于飲食　　心不生貪著　其心常歡喜　　猶如光音天

復于耆阇崛山化作大牛破五百比丘缽。唯有佛缽飛在虛空。我更于異時化作龍形。纏縛佛身七日七夜。佛臨涅槃時我化作五百乘車。擾濁河水令佛不得飲。略而言之乃至數百觸惱。如來慈愍乃至未以一惡言而見輕毀。汝阿羅漢無悲忍心於天人阿修羅前毀辱於我。優波鞠多答言。波旬汝無知見捉我聲聞比度如來。不可以芥子同彼須彌。螢火之光等於日月。一滴之水同於大海。如來大悲聲聞所無。佛大慈悲故不治汝。聲聞之人不同於佛故我治汝。魔言以何因緣。我從忍辱仙人已來乃至成佛。所作惱亂恒見慈愍而不加害。答言有不善因緣。于佛造噁心此罪雖積佛不毀汝。所以爾者。意欲令我調伏于汝。使汝于佛得信敬心。由是心故不墮地獄餓鬼畜生。佛以是事故初不曾以一言毀汝。是故於汝恒生悲心。佛以善巧方便欲使汝生於信心。由是少信因緣能得涅槃。略而言之。汝若於佛生少信心。以此信心洗除昔來數于佛所惱觸之罪悉皆得滅。魔聞是語身心踴躍。如迦曇花樹從根次莖乃至條枝。魔王歡喜舉身毛豎。佛為大慈從樹王下乃至涅槃。慈忍於我如父母念子。原除我過。魔王于佛法生歡喜心。即起合掌白尊者言。汝能使我生歡喜心。是汝大恩。今

【現代漢語翻譯】現代漢語譯本體魄安適輕盈便捷若能對於飲食，心中不生貪戀執著，他的心常常充滿歡喜，就像光音天的天人一樣。我又在耆阇崛山變化成大牛，破壞了五百位比丘的缽。只有佛的缽飛在空中。我還在其他時候變化成龍的形狀，纏繞佛的身軀七天七夜。佛將要涅槃的時候，我變化成五百輛車，攪渾河水，讓佛無法飲用。簡略地說，乃至有數百次的觸犯和惱亂。如來慈悲憐憫，甚至沒有用一句惡語來輕視或譭謗我。你，阿羅漢，沒有悲憫和忍辱之心，在天人阿修羅面前毀辱我。優波鞠多回答說：『波旬（魔王，Mara），你沒有知見，竟然拿我的聲聞弟子來比度如來。這就像用芥子來比須彌山，螢火蟲的光芒比太陽和月亮，一滴水比大海一樣。如來的大悲是你所沒有的。佛因為大慈大悲所以沒有懲治你，而聲聞之人不同於佛，所以我才要懲治你。』魔王說：『因為什麼緣故，我從忍辱仙人（Ksantivadin）以來乃至佛陀成佛，所作的惱亂，佛總是慈悲憐憫而不加以傷害？』優波鞠多回答說：『因為有不善的因緣，你對佛產生了造惡之心，這個罪業雖然積累，佛卻沒有譭謗你。之所以這樣，是因為佛想要讓我來調伏你，使你對佛產生信敬之心。因為這個原因，你才不至於墮入地獄、餓鬼、畜生道。佛因此從來沒有用一句話來譭謗你，所以對你總是懷有悲憫之心。佛用善巧方便想要使你生起信心，因為這少許的信心因緣，你就能得到涅槃。簡略地說，你如果對佛生起少許的信心，用這信心洗除過去多次在佛所惱亂觸犯的罪業，就都能夠滅除。』魔王聽到這些話，身心踴躍，就像迦曇花樹從根部、莖部乃至枝條一樣。魔王歡喜得全身汗毛豎立。佛是大慈大悲的，從菩提樹下直到涅槃，慈悲忍辱對待我就像父母思念子女一樣，原諒我的過錯。魔王對佛法生起歡喜心，立即起身合掌對尊者說：『您能使我生起歡喜心，這是您的大恩德。現在…』 English version Body at Peace and Light If one can, regarding food and drink, not generate greed and attachment in the mind, Their mind is constantly filled with joy, like the gods of the Abhasvara heaven (光音天). Again, at Gijjhakuta Mountain (耆阇崛山), I transformed into a large ox and broke the bowls of five hundred Bhikkhus (比丘). Only the Buddha's bowl flew into the sky. At another time, I transformed into the shape of a dragon,纏繞纏繞the Buddha's body for seven days and seven nights. When the Buddha was about to enter Nirvana (涅槃), I transformed into five hundred chariots, disturbing the river water so that the Buddha could not drink. Briefly speaking, there were even hundreds of instances of offense and annoyance. The Tathagata (如來) was compassionate and merciful, even without a single harsh word of contempt or slander. You, an Arhat (阿羅漢), have no compassion or forbearance, and you insult me before gods, humans, and Asuras (阿修羅). Upagupta (優波鞠多) replied, 'Mara (波旬), you have no knowledge, comparing my Sravaka (聲聞) disciples to the Tathagata. This is like comparing a mustard seed to Mount Sumeru (須彌), the light of a firefly to the sun and moon, a drop of water to the ocean. The Tathagata's great compassion is something you do not possess. The Buddha did not punish you because of great compassion, but I, a Sravaka, am different from the Buddha, so I punish you.' The demon king said, 'For what reason has the Buddha always been compassionate and merciful without harming me for the disturbances I have caused from the time of the Ksantivadin (忍辱仙人) until the Buddha attained enlightenment?' Upagupta replied, 'Because of an unwholesome cause, you generated an evil mind towards the Buddha. Although this sin accumulated, the Buddha did not slander you. The reason for this is that the Buddha wanted me to subdue you, to make you generate faith and reverence towards the Buddha. Because of this reason, you will not fall into hell, the realm of hungry ghosts, or the animal realm. Therefore, the Buddha has never used a single word to slander you, and so always has compassion for you. The Buddha used skillful means to make you generate faith, and because of this small cause of faith, you can attain Nirvana. Briefly speaking, if you generate a small amount of faith towards the Buddha, using this faith to wash away the sins of offending and annoying the Buddha many times in the past, all of them can be extinguished.' Upon hearing these words, the demon king's body and mind rejoiced, like a Kadamba (迦曇) flower tree from its roots, stem, to its branches. The demon king was so happy that the hairs on his body stood on end. The Buddha, from under the Bodhi tree (樹王) until Nirvana, was greatly compassionate, treating me with compassion and forbearance like parents thinking of their children, forgiving my transgressions. The demon king generated joy in the Buddha's Dharma (佛法), immediately stood up, put his palms together, and said to the Venerable One, 'You have made me generate joy, this is your great kindness. Now...'

【English Translation】 English translation line 1 English translation line 2

日當爲我解是三尸。答言。先當與汝作要。然後乃當爲汝解之。從今日後至於法盡更不聽汝惱亂比丘。魔言。當受尊教。復語魔言。當更為我更作一事。我雖已見如來法身。不見如來妙色之身。為我現佛色身使我生愛敬心。若作此事。是名為上。答言。我亦先與尊者作要。我若現佛身時。汝慎勿為我作禮。所以然者。如似伊蘭生樹死為大象之所踐蹋。尊者言爾。我不禮汝。魔言。小待我入林中。我本曾作佛形誑首羅長者。彼時所作今為汝作。尊者即為解於三尸。尊者憂波鞠多作見佛想。魔即入林化作佛身。如以彩色畫新白㲲作佛身相。看無厭足。作佛形已。左邊化作舍利弗像。右邊化作大目揵連。阿難在後。摩訶迦葉阿㝹樓頭須菩提等。千二百五十大阿羅漢等圍繞侍從。以漸從林而出至優波鞠多所。尊者爾時即起合掌諦觀。而說偈言。

咄哉無常　　無悲愍心　　能壞如是　上妙色身

佛身為如此。乃為無常壞。身心極著作見佛想。尊者合掌復說偈言。

快哉清凈業　　能成是妙果　非自在天生　　亦非無因作　面色喻蓮花　　目凈如明珠　端正過日月　　可愛勝花林　湛然若大海　　安住如須彌　威光勝於日　　徐步喻師子　顧視如牛王　　色澤喻紫金　百千無量劫　　凈修身口意

【現代漢語翻譯】現代漢語譯本：『現在你應當為我解除這三尸（sān shī，道教概念，指人體內的三種惡靈）。』尊者回答說：『我應當先與你約定，然後才能為你解除。從今天以後，直到佛法滅盡，都不允許你再惱亂比丘（bǐ qiū，佛教出家男眾）。』魔說：『我當接受您的教誨。』尊者又對魔說：『應當再為我做一件事。我雖然已經見過如來的法身（fǎ shēn，佛的真理之身），但未見如來的妙色之身（miào sè zhī shēn，佛的莊嚴色相）。為我顯現佛的色身，使我生起愛敬之心。如果能做到這件事，那就最好了。』尊者回答說：『我也應當先與你約定。我如果顯現佛身時，你千萬不要向我作禮。之所以這樣，就像伊蘭（yī lán，一種樹木）生長，樹木枯死，被大象踐踏一樣。』尊者說：『好的，我不向你作禮。』魔說：『請稍等我進入林中。我過去曾經化作佛的形象，欺騙首羅（shǒu luó）長者。那時所作的，現在為你再作一次。』尊者就為他解除了三尸。尊者優波鞠多（Yōu bō jú duō）心中想著要見佛。魔就進入林中，化作佛身，就像用彩色在新白的㲲（dié，一種絲織品）上繪畫佛身一樣，讓人看了沒有厭足的時候。化作佛形之後，左邊化作舍利弗（Shè lì fú）像，右邊化作大目犍連（Dà mù qián lián）。阿難（Ā nán）在後面，摩訶迦葉（Mó hē jiā shè）、阿㝹樓頭（Ā nòu lóu tóu）、須菩提（Xū pú tí）等，一千二百五十位大阿羅漢（dà ā luó hàn）等圍繞侍從，漸漸地從林中出來，到優波鞠多所在的地方。尊者當時就起身合掌，仔細觀看，並說了偈語：『唉呀，真是無常（wú cháng，佛教概念，指事物變化不定）！沒有悲憫之心，能夠毀壞如此上妙的色身。』『佛身竟然如此，最終還是被無常所毀壞。』身心極其專注地想著要見佛。尊者合掌又說了偈語：『快樂啊，清凈的業（yè，佛教概念，指行為和其結果）！能夠成就這美妙的果報。不是自在天（zì zài tiān，印度教神祇）所生，也不是沒有原因而作。面色像蓮花一樣，眼睛清澈如明珠。端正超過日月，可愛勝過花林。湛然如大海，安住如須彌山（Xū mí shān，佛教宇宙觀中的聖山）。威光勝過太陽，緩步像獅子一樣。顧視如牛王，色澤像紫金。百千無量劫（bǎi qiān wú liàng jié，極長的時間單位），清凈地修持身口意。』

【English Translation】 English version: 『Now you should resolve these Three Corpses (sān shī, Taoist concept, referring to three evil spirits within the human body) for me.』 The Venerable replied, 『I should first make an agreement with you, and then I can resolve them for you. From today onwards, until the Dharma is exhausted, you are not allowed to disturb the Bhikkhus (bǐ qiū, Buddhist ordained male monks) anymore.』 The demon said, 『I shall accept your teachings.』 The Venerable then said to the demon, 『You should do one more thing for me. Although I have already seen the Dharmakaya (fǎ shēn, the body of truth of the Buddha) of the Tathagata, I have not seen the Sambhogakaya (miào sè zhī shēn, the glorious form of the Buddha) of the Tathagata. Manifest the Rupakaya (sè shēn, the physical body) of the Buddha for me, so that I may generate love and reverence. If you can do this, that would be the best.』 The Venerable replied, 『I should also make an agreement with you first. If I manifest the body of the Buddha, you must not bow to me. The reason for this is like the Eranda (yī lán, a type of tree) growing, the tree withering and dying, and being trampled by elephants.』 The Venerable said, 『Alright, I will not bow to you.』 The demon said, 『Please wait for me to enter the forest. I once transformed into the form of the Buddha to deceive the Elder Shura (shǒu luó). What I did then, I will do for you again now.』 The Venerable then resolved the Three Corpses for him. The Venerable Upagupta (Yōu bō jú duō) thought of seeing the Buddha in his mind. The demon then entered the forest and transformed into the body of the Buddha, just like painting the body of the Buddha with colors on new white silk (dié, a type of silk fabric), making people never tire of looking at it. After transforming into the form of the Buddha, he transformed into the image of Sariputra (Shè lì fú) on the left, and Mahamoggallana (Dà mù qián lián) on the right. Ananda (Ā nán) was behind, and Mahakasyapa (Mó hē jiā shè), Aniruddha (Ā nòu lóu tóu), Subhuti (Xū pú tí), and other great Arhats (dà ā luó hàn) numbering one thousand two hundred and fifty surrounded and attended, gradually coming out of the forest to where Upagupta was. The Venerable then stood up, put his palms together, carefully observed, and spoke the verse: 『Alas, such is impermanence (wú cháng, Buddhist concept, referring to the changing nature of things)! Without compassion, able to destroy such a sublime Rupakaya.』『The Buddha's body is like this, and in the end, it is destroyed by impermanence.』 With body and mind extremely focused, thinking of seeing the Buddha. The Venerable put his palms together and spoke the verse again: 『Joyful is the pure Karma (yè, Buddhist concept, referring to actions and their consequences)! Able to accomplish this wonderful fruition. Not born from Ishvara (zì zài tiān, Hindu deity), nor made without cause. The complexion is like a lotus flower, the eyes are clear like bright pearls. Upright and surpassing the sun and moon, lovely and surpassing a flower forest. Serene like the great ocean, abiding like Mount Sumeru (Xū mí shān, the sacred mountain in Buddhist cosmology). The majestic light surpasses the sun, the slow pace is like a lion. Looking around like a bull king, the color and luster are like purple gold. For hundreds of thousands of countless Kalpas (bǎi qiān wú liàng jié, extremely long units of time), purely cultivating body, speech, and mind.』

以是故獲得　　如此勝妙身　怨見尚歡喜　　況我當不敬

尊者說是偈已。觀佛心至忘不憶本要。忽然即時投身五體禮敬。魔言。尊者。云何違于言要。尊者問言。違何言要。魔言。汝許不為作禮。今云何五體投地而作禮也。尊者言。我知無上世尊久已涅槃。見此形容如似見佛。為佛作禮不禮于汝。魔言。眼見汝為我作禮。云何言不禮。尊者復言。汝當聽我不違言要。亦不向汝作禮。如似泥木造作于天像及佛像。敬天佛故而為作禮。不禮泥木。我亦如是。不勝見佛心歡喜故便起作禮。不以汝想為汝作禮。魔即還複本形。禮敬尊者而還天上。第四日魔憶念。尊者身自宣令恩德從天來下。欲破貧窮欲生天欲得涅槃。當詣尊者優波鞠多所。不見如來大悲說法者。亦當詣尊者優波鞠多所。摩突羅城中諸人聞尊者優波鞠多能調伏魔者。耆舊人民數千萬眾皆來向尊者所。尊者見眾悉以聚集。即上師子座說種種妙法。令百千眾生得須陀洹道斯陀含道。萬八千人出家得阿羅漢道。于優留曼荼山作房。廣二丈四長三丈六。從我受得阿羅漢者。悉以一枚長四寸籌著房裡。一日之中有萬八千籌擲著房裡。尊者如是名稱滿閻浮提。皆言摩突羅國有優波鞠多。佛記教授坐禪最為第一。尊者商那和修度優波鞠多以法付囑而念自決佛記。

【現代漢語翻譯】現代漢語譯本：『因此我才能獲得如此殊勝美妙的身體，即使是心懷怨恨的人見到也會心生歡喜，更何況我，怎麼能不恭敬禮拜呢？』

尊者說完這偈頌后，觀想佛陀，內心專注以至於忘記了之前的誓言。忽然之間，他五體投地，向佛禮拜。魔說道：『尊者，你為何違背之前的誓言？』尊者問道：『我違背了什麼誓言？』魔說道：『你曾答應不向我作禮，現在為何五體投地禮拜？』尊者說道：『我知道無上的世尊（Buddha，佛陀）早已涅槃（Nirvana，寂滅），我見此尊者的形像如同見到佛陀，我為佛陀作禮，而不是為你作禮。』魔說道：『我親眼看見你向我作禮，怎麼說不是向我作禮呢？』尊者又說道：『你應當聽我說，我沒有違背誓言，也沒有向你作禮。就像用泥土或木頭塑造的天神像和佛像，人們因為敬重天神和佛陀而向其作禮，而不是禮拜泥土和木頭。我也是如此，我抑制不住見到佛陀的歡喜心，所以才起身作禮，我不是以對你的想法而向你作禮。』魔立刻恢復了本來的面目，向尊者禮敬后返回天上。

第四天，魔憶念起尊者（Venerable Upagupta）的恩德，親自從天上下來宣揚：『想要脫離貧窮，想要昇天，想要獲得涅槃（Nirvana，寂滅）的人，應當去尊者優波鞠多（Upagupta）那裡。沒有見到如來（Tathagata，佛陀）大悲說法的人，也應當去尊者優波鞠多（Upagupta）那裡。』摩突羅（Mathura）城中的人們聽說尊者優波鞠多（Upagupta）能夠調伏魔，成千上萬的耆舊人民都來到尊者（Venerable Upagupta）所在的地方。尊者（Venerable Upagupta）看到眾人已經聚集，就登上獅子座，宣說種種微妙的佛法，使成百上千的眾生證得須陀洹道（Sotapanna，入流果）和斯陀含道（Sakadagami，一來果）。一萬八千人出家證得阿羅漢道（Arhat，無學果）。他在優留曼荼山（Urumunda Mountain）建造房屋，寬二丈四尺，長三丈六尺。凡是從我這裡證得阿羅漢果（Arhat，無學果）的人，都用一枚四寸長的籌碼投入房中。一天之中，就有一萬八千枚籌碼投入房中。尊者（Venerable Upagupta）的名稱就這樣傳遍閻浮提（Jambudvipa，世界），大家都說摩突羅國（Mathura）有優波鞠多（Upagupta），是佛陀授記的教授禪定第一的人。尊者商那和修（Sanavasa）將佛法付囑給優波鞠多（Upagupta），並唸誦佛陀的授記自行決定（涅槃）。

【English Translation】 English version: 『Therefore, I have obtained such a supremely wonderful body. Even those with resentment would rejoice upon seeing it, how much more so should I not pay homage?』

After the Venerable (Venerable Upagupta) spoke this verse, he contemplated the Buddha (Buddha) with such focus that he forgot his original vow. Suddenly, he prostrated himself, touching the ground with his five limbs in reverence. The demon (Mara) said, 『Venerable, why do you violate your vow?』 The Venerable (Venerable Upagupta) asked, 『What vow have I violated?』 The demon (Mara) said, 『You promised not to pay homage to me, yet now you prostrate yourself, touching the ground with your five limbs.』 The Venerable (Venerable Upagupta) said, 『I know that the Supreme World Honored One (Buddha) has long since entered Nirvana (Nirvana). Seeing this form is like seeing the Buddha (Buddha). I pay homage to the Buddha (Buddha), not to you.』 The demon (Mara) said, 『I saw with my own eyes that you were paying homage to me, how can you say you were not?』 The Venerable (Venerable Upagupta) replied, 『You should listen to me. I have not violated my vow, nor have I paid homage to you. It is like making images of gods and Buddhas (Buddha) from clay or wood. People pay homage to them out of respect for the gods and Buddhas (Buddha), not to the clay and wood. I am the same. I could not contain the joy of seeing the Buddha (Buddha), so I arose and paid homage. I did not think of you and pay homage to you.』 The demon (Mara) immediately returned to his original form, paid homage to the Venerable (Venerable Upagupta), and returned to the heavens.

On the fourth day, the demon (Mara) remembered the kindness of the Venerable Upagupta (Venerable Upagupta) and personally descended from the heavens to proclaim: 『Those who wish to escape poverty, ascend to heaven, or attain Nirvana (Nirvana) should go to the Venerable Upagupta (Upagupta). Those who have not seen the Tathagata (Tathagata, Buddha) teaching with great compassion should also go to the Venerable Upagupta (Upagupta).』 The people of Mathura (Mathura) city heard that the Venerable Upagupta (Upagupta) could subdue demons (Mara), and tens of thousands of elders and common people came to where the Venerable (Venerable Upagupta) was. Seeing that the crowd had gathered, the Venerable (Venerable Upagupta) ascended the lion throne and expounded various wonderful Dharmas, enabling hundreds of thousands of beings to attain the Sotapanna (Sotapanna, Stream-enterer) and Sakadagami (Sakadagami, Once-returner) paths. Eighteen thousand people left home and attained the Arhat (Arhat, non-learner) path. He built a house on Urumunda Mountain (Urumunda Mountain), twenty-four feet wide and thirty-six feet long. All those who attained Arhatship (Arhat, non-learner) from me placed a four-inch-long counting stick in the house. In one day, eighteen thousand counting sticks were thrown into the house. The Venerable's (Venerable Upagupta) name thus spread throughout Jambudvipa (Jambudvipa, the world), and everyone said that there was an Upagupta (Upagupta) in Mathura (Mathura), who was the foremost in teaching meditation as predicted by the Buddha (Buddha). The Venerable Sanavasa (Sanavasa) entrusted the Dharma to Upagupta (Upagupta) and, reciting the Buddha's (Buddha) prediction, decided to enter Nirvana (Nirvana).

罽賓國坐禪無諸妨難。床敷臥具最為第一。涼冷少病。尊者商那和修付囑法已至彼罽賓。入于禪定。歡喜悅樂而說偈言。

著商那衣服　　成就五支禪　山巖空谷間　　坐禪而念定　誰不忍風寒　　商那阿羅漢　心善得解脫　　心得自在慧

尊者優波鞠多。在摩突羅國優留曼荼山那羅拔利阿練若處。彼山間有一老虎。生於二子。老虎不得食。尋覆命終。二子失母。唯至窮困。尊者優波鞠多往到其所。以食與之。為虎子而說偈言。

諸行無常　　是生滅法　　生滅滅已　寂滅為樂

日日與食。與食之時。于其耳中為說此偈。是二虎子壽命短促。即便命終。生摩突羅國婆羅門家。尊者鞠多將比丘往返婆羅門家。以漸轉少乃至獨到婆羅門家。婆羅門問言。尊者。何為而獨來耶。答言。我出家人。無有僕從。婆羅門言。我婦懷妊。若生男者當與尊者。后雙生二千。尊者鞠多往從索之。婆羅門言。小待長大然後當與。及年八歲。尊者鞠多復往從索。婆羅門即以一子與于尊者。第二子言。可使我去。二子諍去。尊者鞠多語言。此二子俱應得道。婆羅門即捉二子付與尊者。尊者得已度令出家獲阿羅漢道。尊者即便語使採花。答言瞻卜樹高不能得及。尊者語言。汝等是天豈無神足。時二沙彌即虛空中經行

【現代漢語翻譯】現代漢語譯本罽賓國（Kashmir，古印度北部的一個地區）適合坐禪，沒有諸多的妨礙和困難。床鋪臥具都是最好的。氣候涼爽，少有疾病。尊者商那和修（Shanavasin，佛教僧侶）將佛法囑託完畢后，就到了罽賓國，進入禪定。他歡喜愉悅，說了以下偈語：

身著商那的袈裟，成就五支禪定，在山巖空谷之間，坐禪並唸誦禪定。誰能忍受這風寒？商那阿羅漢（Arhat，已證得涅槃的聖人）的心善良，得到了解脫，心得自在智慧。

尊者優波鞠多（Upagupta，佛教僧侶）在摩突羅國（Mathura，古印度城市）優留曼荼山（Urumunda Mountain）的那羅拔利阿練若（Nalavatika Aranya，寂靜的森林）處修行。那山間有一隻老虎，生了兩隻小虎。老虎找不到食物，不久就死了。兩隻小虎失去了母親，非常窮困。尊者優波鞠多前去到它們那裡，給它們食物，併爲虎子說了以下偈語：

諸行無常，是生滅法，生滅滅已，寂滅為樂。

每天都給它們食物。給食物的時候，就在它們的耳邊唸誦這個偈語。這兩隻虎子的壽命很短，不久就死了，轉生到摩突羅國婆羅門（Brahmin，印度教祭司）的家中。尊者鞠多帶著比丘（bhiksu，佛教僧侶）往返婆羅門家，逐漸減少次數，直到獨自一人到婆羅門家。婆羅門問他說：『尊者，你為何獨自前來？』答道：『我是出家人，沒有僕人。』婆羅門說：『我的妻子懷有身孕，如果生下男孩，就送給尊者。』後來，他的妻子生下雙胞胎兒子。尊者鞠多前去向他索要孩子。婆羅門說：『等他們長大后再給。』等到他們八歲時，尊者鞠多再次前去索要。婆羅門就把一個兒子給了尊者。第二個兒子說：『讓我去吧。』兩個兒子爭著要去。尊者鞠多說道：『這兩個兒子都應該得道。』婆羅門就把兩個兒子都交給了尊者。尊者得到他們后，度他們出家，最終證得了阿羅漢道。尊者就讓他們去採花。他們回答說：『瞻卜樹（Champak tree）太高，我們夠不著。』尊者說道：『你們是天人轉世，難道沒有神足通嗎？』當時，兩個沙彌（sramanera，佛教小僧）就在虛空中行走。

【English Translation】 English version In the country of Kashmir (Kashmir, an area in northern ancient India), sitting in meditation is free from various hindrances and difficulties. The bedding and furnishings are of the highest quality. The climate is cool, and there are few illnesses. After the Venerable Shanavasin (Shanavasin, a Buddhist monk) had entrusted the Dharma, he went to Kashmir and entered into meditation. He was joyful and delighted, and spoke the following verse:

Wearing the robes of Shanavasin, accomplishing the five branches of meditation, in the mountain cliffs and empty valleys, sitting in meditation and contemplating samadhi. Who can endure this wind and cold? Shanavasin, the Arhat (Arhat, a saint who has attained Nirvana), his heart is virtuous, he has attained liberation, his mind has obtained free wisdom.

The Venerable Upagupta (Upagupta, a Buddhist monk) was practicing at Nalavatika Aranya (Nalavatika Aranya, a quiet forest) on Urumunda Mountain (Urumunda Mountain) in the country of Mathura (Mathura, an ancient Indian city). In that mountain, there was a tiger who gave birth to two cubs. The tiger could not find food and soon died. The two cubs lost their mother and were very poor. The Venerable Upagupta went to them, gave them food, and spoke the following verse for the tiger cubs:

All conditioned things are impermanent, they are subject to arising and passing away; having ceased to arise and pass away, quiescence is bliss.

He gave them food every day. While giving them food, he recited this verse in their ears. These two tiger cubs had short lives and soon died, and were reborn into the home of a Brahmin (Brahmin, a Hindu priest) in the country of Mathura. The Venerable Guptawent back and forth to the Brahmin's house with the bhikshus (bhiksu, Buddhist monks), gradually reducing the number of times, until he went to the Brahmin's house alone. The Brahmin asked him, 'Venerable, why do you come alone?' He replied, 'I am a renunciate, I have no servants.' The Brahmin said, 'My wife is pregnant. If she gives birth to boys, I will give them to the Venerable.' Later, his wife gave birth to twin sons. The Venerable Guptawent to him to ask for the children. The Brahmin said, 'Wait until they grow up before I give them to you.' When they were eight years old, the Venerable Guptawent again to ask for them. The Brahmin gave one son to the Venerable. The second son said, 'Let me go.' The two sons were arguing to go. The Venerable Guptasaid, 'These two sons should both attain the Way.' The Brahmin gave both sons to the Venerable. After the Venerable obtained them, he ordained them and they eventually attained the state of Arhat. The Venerable then told them to pick flowers. They replied, 'The Champak tree (Champak tree) is too tall, we cannot reach it.' The Venerable said, 'You are reincarnated devas (deva, gods), do you not have supernatural powers?' At that time, the two sramaneras (sramanera, young Buddhist monks) walked in the air.

樹上採花。尊者鞠多與諸弟子共一處立。諸弟子言此小沙彌。乃有是神德乎。尊者答言。此是虎之二子。汝等先言。何以與是虎食。汝今看是虎子神力。諸弟子聞已乃解。南天竺有一男子。與他婦女交通。母語兒言。與他交通。是大惡法。淫慾之道無惡不造。聞是語已。即殺其母。往至他家求彼女人。竟不獲得。心生厭惡即便出家。不久受持讀誦三藏經教習徒眾多。諸弟子將其徒眾至尊者鞠多所。尊者知其犯于逆罪。竟不與語。而作是念。犯逆之人無有道果。尊者鞠多不與語故即將徒眾還歸本所。尊者優波鞠多有五百凡夫弟子譏嫌和上。度摩訶羅三藏法師將諸徒眾而不共語。尊者鞠多觀見是五百弟子與我無緣。於我和上有度因緣。即便生心念。其和上商那和修以大神力來到那羅拔利阿練若處。至鞠多房中。鞠多不在。唯有弟子。見商那和修著粗弊衣髮鬢甚長。而作是言。我和上與如是摩訶羅共之親善。三藏法師而不共語。尊者商那和修至優波鞠多坐處而坐。鞠多弟子生瞋嫌心欲歐尊者。商那和修。商那和修如彼須彌不可移動。欲出惡語舌不能轉。便共往至尊者鞠多所。白言。有摩訶羅比丘住和上臥處坐。鞠多答言。除我和上更無有人能坐我座。優波鞠多還房見尊者商那和修。頭面著地接足作禮在前而坐。優波鞠多弟子

【現代漢語翻譯】現代漢語譯本樹上採花。尊者鞠多（Gupta，一位尊者）與他的弟子們一起站立。弟子們說：『這個小沙彌，竟然有這樣的神力嗎？』尊者回答說：『這是老虎的兩個兒子。你們先前說，為什麼要給老虎吃掉？你們現在看看這虎子的神力。』弟子們聽了之後才明白。南天竺（南印度）有一個男子，與別人的婦女私通。他的母親告訴兒子說：『與人私通，是大惡之法。淫慾之道，無惡不作。』這男子聽了這話之後，就殺了他的母親。然後去那女人家尋找她，最終沒有找到。心中生起厭惡，於是就出家了。不久之後，他受持讀誦三藏經教，教導的徒弟很多。他的弟子們將他的徒眾帶到尊者鞠多那裡。尊者知道他犯了弒母的逆罪，竟然不與他說話。心想：『犯了逆罪的人，不可能證得道果。』尊者鞠多不與他說話，他就帶著徒眾返回原來的地方。尊者優波鞠多（Upagupta，一位尊者）有五百個凡夫弟子，他們譏諷他們的和尚（老師）。他們認為摩訶羅（Maharora，一位法師）是三藏法師，（鞠多）卻帶著他的徒眾而不與他說話。尊者鞠多觀察到這五百個弟子與自己沒有緣分，而與自己的和尚有度化因緣。於是心中生起一個念頭。他的和尚商那和修（Shanavasin，一位尊者）以大神力來到那羅拔利阿練若（Narabatiri Aranya，一個地方）。到了鞠多的房間，鞠多不在，只有他的弟子。他們看見商那和修穿著粗陋的衣服，頭髮很長，就說：『我們的和尚與這樣的摩訶羅親善，卻不與三藏法師說話。』尊者商那和修到優波鞠多坐的地方坐下。鞠多的弟子們生起嗔恨之心，想要嘔吐尊者商那和修。商那和修像須彌山（Sumeru，一座山）一樣不可移動。他們想要說出惡語，卻舌頭不能轉動。於是他們一起去尊者鞠多那裡，稟告說：『有一個摩訶羅比丘住在和尚的臥榻上坐著。』鞠多回答說：『除了我的和尚，沒有其他人能坐我的座位。』優波鞠多回到房間，看見尊者商那和修，頭面著地，接足作禮，在他面前坐下。優波鞠多的弟子們……

【English Translation】 English version Picking flowers on a tree. The Venerable Gupta (Gupta, a venerable one) was standing in a place with his disciples. The disciples said, 'This young Shami (novice monk), does he actually have such divine power?' The Venerable replied, 'These are the two sons of a tiger. You previously said, why give them to the tiger to eat? Now you see the divine power of these tiger cubs.' Upon hearing this, the disciples understood. In South India (South India) there was a man who had an affair with another man's wife. His mother told her son, 'Having an affair is a great evil. The path of lust knows no evil.' After hearing these words, the man killed his mother. Then he went to the woman's house to look for her, but ultimately did not find her. Disgusted, he left home and became a monk. Soon after, he upheld, recited, and taught the Three Baskets of scriptures, and had many disciples. His disciples brought his followers to the Venerable Gupta. The Venerable knew that he had committed the heinous crime of matricide, and did not speak to him. He thought, 'A person who has committed such a crime cannot attain the fruit of the path.' Because the Venerable Gupta did not speak to him, he took his followers back to where they came from. The Venerable Upagupta (Upagupta, a venerable one) had five hundred ordinary disciples who criticized their Upadhyaya (teacher). They thought that Maharora (Maharora, a Dharma master) was a master of the Three Baskets, yet (Gupta) brought his followers but did not speak to him. The Venerable Gupta observed that these five hundred disciples had no affinity with him, but had a karmic connection with his Upadhyaya. Then a thought arose in his mind. His Upadhyaya, Shanavasin (Shanavasin, a venerable one), came to Narabatiri Aranya (Narabatiri Aranya, a place) with great divine power. He arrived at Gupta's room, but Gupta was not there, only his disciples. They saw Shanavasin wearing coarse clothes and with long hair, and said, 'Our Upadhyaya is friendly with such a Maharora, but does not speak to the master of the Three Baskets.' The Venerable Shanavasin went to Upagupta's seat and sat down. Gupta's disciples became angry and wanted to vomit at the Venerable Shanavasin. Shanavasin was as immovable as Mount Sumeru (Sumeru, a mountain). They wanted to utter evil words, but their tongues could not move. So they went together to the Venerable Gupta and reported, 'There is a Maharora Bhikshu (monk) sitting on the Upadhyaya's bed.' Gupta replied, 'Except for my Upadhyaya, no one else can sit on my seat.' Upagupta returned to his room, saw the Venerable Shanavasin, prostrated himself with his head to the ground, paid homage at his feet, and sat before him. Upagupta's disciples...

念言。今我和上雖復禮拜恭敬其師。彼之所有知見神力不如我和上。尊者商那和修觀優波鞠多諸弟子等除憍慢心不。即知其心猶以己和上為勝。尊者商那和修舉手指虛空中得滿手乳。問優波鞠多言。是何三昧相。尊者鞠多入定觀察不知本末。即問師言。是何三昧相。尊者和修答言。此是龍奮世三昧。優波鞠多言。我之所得盡從和上受得。唯是三昧我非其器。尊者商那和修語鞠多言。諸佛三昧一切緣覺不識其名。緣覺三昧一切聲聞不識其名。舍利弗三昧其餘聲聞不識其名。目揵連所入三昧其餘聲聞亦不識名。我和上阿難所入三昧我不識其名。我之三昧汝鞠多亦不識名。我入涅槃。如此三昧亦隨我滅。七萬七千本生經亦隨我滅。一萬阿毗曇亦從我滅。鞠多弟子知憍慢心滅作是念。我之和上悉皆不如尊者商那和修。于尊者所深生敬重。尊者商那和修隨其因緣為說。聽法皆得阿羅漢。商那和修語優波鞠多言。如來以法付囑尊者摩訶迦葉。迦葉便以付囑我和上阿難。和上以法付囑於我。我今以法付囑于汝。此摩突羅國有善男子。名提地迦。汝當度使出家付其佛法。即時尊者商那和修飛騰虛空作十八變。便入涅槃。尊者鞠多將萬八千羅漢供養舍利。即為起塔。◎◎

優波鞠多因緣

尊者優波鞠多。在摩突羅國那羅拔利

【現代漢語翻譯】現代漢語譯本：念言：『現在我和上雖然也禮拜恭敬他的老師，但他所有的知見和神通力量不如我的和上。』尊者商那和修觀察優波鞠多（Upagupta）的弟子們，看他們是否消除了驕慢之心，隨即得知他們的內心仍然認為自己的和上更為殊勝。尊者商那和修舉起手指在虛空中取得滿手的乳汁，問優波鞠多說：『這是什麼三昧（Samadhi，禪定）的景象？』尊者鞠多入定觀察，卻不知其本末，便問老師說：『這是什麼三昧的景象？』尊者和修回答說：『這是龍奮世三昧。』優波鞠多說：『我所得到的全部都是從和上那裡學來的，唯獨這個三昧我沒有修習的根器。』尊者商那和修對鞠多說：『諸佛的三昧，一切緣覺（Pratyekabuddha，獨覺）不識其名；緣覺的三昧，一切聲聞（Śrāvaka，阿羅漢）不識其名；舍利弗（Śāriputra）的三昧，其餘聲聞不識其名；目揵連（Maudgalyāyana）所入的三昧，其餘聲聞也不識其名；我的和上阿難（Ānanda）所入的三昧，我不識其名；我的三昧，你鞠多也不識其名。我入涅槃（Nirvana，寂滅）后，這個三昧也隨我滅去。七萬七千本生經也隨我滅去，一萬阿毗曇（Abhidhamma，論藏）也從我滅去。』鞠多的弟子們知道自己驕慢之心已滅，心想：『我的和上完全不如尊者商那和修。』於是對尊者深深地敬重。尊者商那和修隨順他們的因緣為他們說法，聽法后都證得了阿羅漢果。商那和修對優波鞠多說：『如來（Tathāgata，佛）將佛法付囑給尊者摩訶迦葉（Mahākāśyapa），迦葉便將佛法付囑給我的和上阿難，和上將佛法付囑給我，我現在將佛法付囑給你。』『在這個摩突羅國（Mathura）有一個善男子，名叫提地迦（Dhitika），你應該度他出家，並將佛法傳給他。』當時尊者商那和修飛騰到虛空中，示現十八種變化，便入涅槃。尊者鞠多帶領一萬八千阿羅漢供養他的舍利，併爲他建造佛塔。尊者優波鞠多因緣尊者優波鞠多，在摩突羅國那羅拔利（Narabalī）

【English Translation】 English version: Nian said: 'Now, although my Upadhyaya (teacher) also bows and reverently respects his teacher, all his knowledge, views, and supernatural powers are not as good as my Upadhyaya.' The Venerable Śāṇavāsa observed Upagupta's disciples to see if they had eliminated their arrogance, and immediately knew that their hearts still considered their own Upadhyaya to be superior. The Venerable Śāṇavāsa raised his finger and obtained a handful of milk in the empty space, and asked Upagupta: 'What is the appearance of this Samadhi (meditative absorption)?' The Venerable Guptā entered Samadhi to observe, but did not know its origin or end, so he asked his teacher: 'What is the appearance of this Samadhi?' The Venerable Śāṇavāsa replied: 'This is the Dragon's Vigorous World Samadhi.' Upagupta said: 'Everything I have obtained has been received from the Upadhyaya, but I do not have the capacity to practice this Samadhi.' The Venerable Śāṇavāsa said to Guptā: 'The Samadhi of all Buddhas, all Pratyekabuddhas (Solitary Buddhas) do not know its name; the Samadhi of Pratyekabuddhas, all Śrāvakas (Hearers) do not know its name; the Samadhi of Śāriputra, the other Śrāvakas do not know its name; the Samadhi entered by Maudgalyāyana, the other Śrāvakas also do not know its name; the Samadhi entered by my Upadhyaya Ānanda, I do not know its name; my Samadhi, you Guptā also do not know its name. After I enter Nirvana (liberation), this Samadhi will also perish with me. The seventy-seven thousand Jataka tales will also perish with me, and the ten thousand Abhidhamma (doctrines) will also perish from me.' Guptā's disciples knew that their arrogance had been eliminated, and thought: 'My Upadhyaya is completely inferior to the Venerable Śāṇavāsa.' Therefore, they deeply respected the Venerable. The Venerable Śāṇavāsa spoke the Dharma to them according to their conditions, and after listening to the Dharma, they all attained the state of Arhat. Śāṇavāsa said to Upagupta: 'The Tathāgata (Buddha) entrusted the Dharma to the Venerable Mahākāśyapa, and Kāśyapa entrusted the Dharma to my Upadhyaya Ānanda, and the Upadhyaya entrusted the Dharma to me, and now I entrust the Dharma to you.' 'In this country of Mathura, there is a good man named Dhitika, you should ordain him and transmit the Dharma to him.' At that time, the Venerable Śāṇavāsa flew into the empty space, manifested eighteen kinds of transformations, and then entered Nirvana. The Venerable Guptā led eighteen thousand Arhats to make offerings to his relics and built a pagoda for him. The Cause and Conditions of Upagupta The Venerable Upagupta was in Narabalī in the country of Mathura.

精舍阿練若處住。時北方有一男子。唸佛出家讀誦三藏善能說法。所到之處三契經偈然後說法。后自思惟。厭惓如此經頌之事欲求坐禪。聞摩突羅國有優波鞠多。雖無相好教授禪法最為第一。即到其所合掌白言。唯愿尊者。教我禪法。尊者鞠多觀察此人必應現身獲得漏盡。復更思惟。此人今者應教何法而登聖位。乃知其人為他說法當入聖位。尊者鞠多語彼比丘曰。爾隨我敕。當教授汝。比丘答言。唯愿奉教。尊者語言。汝於今夜宜應為人演說法教。比丘即便作三契唄而欲說法。問尊者言。當說何法。尊者答言。當說多聞有五事利益。善解諸大。善知諸陰。善知諸入。善知十二因緣。自善解了不從他受。悟三契唄已。說法已竟便得阿羅漢。鞠多語言。子擲籌著窟中充其一數。爾時宿羅城中有一商主。名為天護。于佛法中生敬信心恒樂施與。欲入大海求于珍寶。而作是言。我今入海安隱得還。當於佛法作般遮于瑟。護佛法神當擁護我。即便發引到于寶所。大取珍寶安隱回還。時有羅漢比丘尼。入定觀察。彼長者竟為作不。觀見必作。重複思惟。誰為福田。知有一萬八千羅漢。二倍學人及以生死持凈戒者。當爲福田。又觀此眾誰為上座。而是上座為是羅漢為是凡夫。知非羅漢。乃至復非須陀洹人。乃是凈持戒人名阿沙羅。我

【現代漢語翻譯】現代漢語譯本：他住在精舍阿練若處（遠離塵囂的修行場所）。當時，北方有一男子，潛心念佛，出家修行，精通三藏經典，善於說法。他每到一處，都先唱誦三契經偈，然後才開始說法。後來，他自己思忖，厭倦了這種經頌之事，想要尋求坐禪之法。他聽說摩突羅國（古印度地名）有位優波鞠多（Upagupta），雖然沒有殊勝的相好，但教授禪法卻是最為高明的。於是，他便前往優波鞠多處，合掌稟告說：『唯愿尊者，教我禪法。』尊者鞠多觀察此人，知道他必定能夠現身獲得漏盡（斷絕一切煩惱）。他又進一步思惟，此人現在應該教他什麼法，才能讓他登上聖位呢？他得知此人為他人說法時，便能證入聖位。尊者鞠多對比丘說：『你聽從我的吩咐，我便教授你。』比丘回答說：『唯愿奉教。』尊者說：『你今晚應該為人演說法教。』比丘隨即準備作三契唄（一種讚頌），想要說法。他問尊者說：『應當說什麼法呢？』尊者回答說：『應當說多聞有五種利益，善於理解諸大（地、水、火、風、空），善於瞭解諸陰（五蘊），善於瞭解諸入（六根、六塵），善於瞭解十二因緣，自己能夠透徹理解，而不是從他人那裡接受。』比丘領悟了三契唄的含義后，說法完畢，便證得了阿羅漢果。鞠多說：『你把籌碼投到窟中，算作一個數目。』當時，宿羅城（地名）中有一位商人，名叫天護，對佛法生起敬信心，經常樂於佈施。他想要進入大海尋求珍寶，便這樣說：『我如果這次入海能夠平安歸來，就為佛法舉辦般遮于瑟（梵文Pancavarsa的音譯，意為五年大會，一種大型的宗教佈施活動）。護法神應當保佑我。』於是，他便出發前往寶藏之地，大量獲取珍寶，平安返回。當時，有一位阿羅漢比丘尼，入定觀察，這位長者最終會舉辦般遮于瑟嗎？她觀察到他一定會舉辦。她又進一步思惟，誰是福田呢？她知道有一萬八千位阿羅漢，兩倍的學人，以及持守清凈戒律的生死凡夫，都應當作為福田。她又觀察這些大眾中，誰是上座呢？這位上座是阿羅漢，還是凡夫呢？她知道他不是阿羅漢，甚至也不是須陀洹（Srotapanna，預流果）人，而是一位清凈持戒的人，名叫阿沙羅（Asala）。 English version: He resided in a secluded hermitage. At that time, there was a man from the north who diligently recited the Buddha's name, had left home to practice, was well-versed in the Tripitaka, and was skilled in expounding the Dharma. Wherever he went, he would first chant the 'Three Samgiti Gathas' (Three Collections of Scriptures) before preaching. Later, he contemplated that he was weary of such scriptural recitations and desired to seek the practice of meditation. He heard that in the country of Mathura (an ancient Indian city), there was Upagupta (Upagupta), who, although lacking extraordinary physical marks, was the foremost in teaching meditation. Therefore, he went to Upagupta, joined his palms, and said, 'Venerable One, I beseech you to teach me the Dharma of meditation.' The Venerable Upagupta observed this man and knew that he would surely attain the extinction of outflows (Nirvana) in this very life. He further contemplated, 'What Dharma should I teach this man now so that he may ascend to the state of sainthood?' He realized that when this man preached the Dharma to others, he would enter the state of sainthood. The Venerable Upagupta said to the Bhikkhu, 'Follow my instructions, and I will teach you.' The Bhikkhu replied, 'I am willing to obey.' The Venerable One said, 'Tonight, you should expound the Dharma to others.' The Bhikkhu then prepared to recite the 'Three Samgiti' (a type of hymn) and intended to preach. He asked the Venerable One, 'What Dharma should I preach?' The Venerable One replied, 'You should speak of the five benefits of extensive learning, be skilled in understanding the Great Elements (earth, water, fire, wind, space), be knowledgeable about the Skandhas (five aggregates), be knowledgeable about the Ayatanas (six sense bases and six sense objects), be knowledgeable about the Twelve Nidanas (Twelve Links of Dependent Origination), and understand them thoroughly yourself, not receiving them from others.' After understanding the meaning of the 'Three Samgiti,' he finished preaching and attained the state of Arhat. Upagupta said, 'Throw a counter into the cave, counting it as one.' At that time, in the city of Srughna (a place name), there was a merchant named Tianhu (literally 'Heavenly Protector'), who had faith and reverence for the Buddha's Dharma and was always happy to give alms. He wanted to enter the sea to seek treasures and said, 'If I can safely return from this voyage, I will hold a 'Pancavarsa' (Sanskrit for 'Five-Year Assembly,' a large-scale religious donation event) for the Buddha's Dharma. May the Dharma-protecting deities protect me.' Then, he set out for the treasure place, obtained a large amount of treasure, and returned safely. At that time, there was an Arhat Bhikkhuni who, in meditative concentration, observed whether the merchant would eventually hold the 'Pancavarsa.' She saw that he would definitely hold it. She further contemplated, 'Who are the fields of merit?' She knew that there were eighteen thousand Arhats, twice as many learners, and ordinary beings who uphold pure precepts, all of whom should be regarded as fields of merit. She also observed among this assembly, who was the senior monk? Was this senior monk an Arhat or an ordinary person? She knew that he was not an Arhat, nor even a Srotapanna (stream-enterer), but a person who purely upheld the precepts, named Asala (Asala).

【English Translation】 He resided in a secluded hermitage. At that time, there was a man from the north who diligently recited the Buddha's name, had left home to practice, was well-versed in the Tripitaka, and was skilled in expounding the Dharma. Wherever he went, he would first chant the 'Three Samgiti Gathas' (Three Collections of Scriptures) before preaching. Later, he contemplated that he was weary of such scriptural recitations and desired to seek the practice of meditation. He heard that in the country of Mathura (an ancient Indian city), there was Upagupta (Upagupta), who, although lacking extraordinary physical marks, was the foremost in teaching meditation. Therefore, he went to Upagupta, joined his palms, and said, 'Venerable One, I beseech you to teach me the Dharma of meditation.' The Venerable Upagupta observed this man and knew that he would surely attain the extinction of outflows (Nirvana) in this very life. He further contemplated, 'What Dharma should I teach this man now so that he may ascend to the state of sainthood?' He realized that when this man preached the Dharma to others, he would enter the state of sainthood. The Venerable Upagupta said to the Bhikkhu, 'Follow my instructions, and I will teach you.' The Bhikkhu replied, 'I am willing to obey.' The Venerable One said, 'Tonight, you should expound the Dharma to others.' The Bhikkhu then prepared to recite the 'Three Samgiti' (a type of hymn) and intended to preach. He asked the Venerable One, 'What Dharma should I preach?' The Venerable One replied, 'You should speak of the five benefits of extensive learning, be skilled in understanding the Great Elements (earth, water, fire, wind, space), be knowledgeable about the Skandhas (five aggregates), be knowledgeable about the Ayatanas (six sense bases and six sense objects), be knowledgeable about the Twelve Nidanas (Twelve Links of Dependent Origination), and understand them thoroughly yourself, not receiving them from others.' After understanding the meaning of the 'Three Samgiti,' he finished preaching and attained the state of Arhat. Upagupta said, 'Throw a counter into the cave, counting it as one.' At that time, in the city of Srughna (a place name), there was a merchant named Tianhu (literally 'Heavenly Protector'), who had faith and reverence for the Buddha's Dharma and was always happy to give alms. He wanted to enter the sea to seek treasures and said, 'If I can safely return from this voyage, I will hold a 'Pancavarsa' (Sanskrit for 'Five-Year Assembly,' a large-scale religious donation event) for the Buddha's Dharma. May the Dharma-protecting deities protect me.' Then, he set out for the treasure place, obtained a large amount of treasure, and returned safely. At that time, there was an Arhat Bhikkhuni who, in meditative concentration, observed whether the merchant would eventually hold the 'Pancavarsa.' She saw that he would definitely hold it. She further contemplated, 'Who are the fields of merit?' She knew that there were eighteen thousand Arhats, twice as many learners, and ordinary beings who uphold pure precepts, all of whom should be regarded as fields of merit. She also observed among this assembly, who was the senior monk? Was this senior monk an Arhat or an ordinary person? She knew that he was not an Arhat, nor even a Srotapanna (stream-enterer), but a person who purely upheld the precepts, named Asala (Asala).

若發悟必受我語。即往僧中語上座言。上座。何不好自莊嚴。上座意解。謂嫌髮長衣服垢膩。即剃鬚發凈自澡浴。比丘尼念言。上座不解我語。後日更至上座前。亦作是言。何不自嚴飾。上座謂為衣色不正。便更染衣而來僧中。比丘尼復至上座阿沙羅前。又作是言。何不好自莊嚴。上座瞋言。我凈澡浴著新染衣。有何不莊嚴。比丘尼言。此非佛法中莊嚴。佛法得須陀洹斯陀含阿羅漢。是名莊嚴。又復問言。上座。汝聞天護長者入大海還欲作般遮于瑟不。上座答言。已知。又問。福田之人可有幾許。汝為知不。答言。不知。比丘尼言。作福田者純阿羅漢有萬八千。在學地人凈持戒者二倍。羅漢汝為上座。云何以此有漏之心。最初受他供養恭敬。上座聞已。便欲悲泣。比丘尼言。何以悲泣。上座答言。我今年老。云何能得得盡諸漏。比丘尼言。佛法現在令人得果不擇時節。大善丈夫之所讚歎。但能修行必能盡漏。一切時中常能與果。上座今。可往那羅拔利阿練若處。尊者鞠多今現在彼。當教授汝。於是上座便往其所。尊者鞠多即出迎接。以水與之使令洗腳。上座言。不見長老優波鞠多終不洗腳。諸弟子言。此是鞠多。即時洗腳而入。尊者鞠多教化檀越作好飲食洗浴眾僧。洗浴既已。優波鞠多時使維那打捶揵。作是唱言。恭

【現代漢語翻譯】現代漢語譯本：如果發心領悟，必定聽從我的話。就去僧團中對上座說：『上座，為何不好好自我莊嚴？』上座理解為嫌棄自己頭髮長、衣服臟，就剃了鬚髮，乾淨地洗了澡。比丘尼心想：『上座不理解我的話。』后一天又到上座面前，也這樣說：『為何不自我嚴飾？』上座以為是衣服顏色不正，便更換染過的衣服來到僧團中。比丘尼又到上座阿沙羅（Āsāḷha，人名）面前，又這樣說：『為何不好好自我莊嚴？』上座生氣地說：『我乾淨地洗了澡，穿著新染的衣服，還有什麼不莊嚴？』比丘尼說：『這不是佛法中的莊嚴。佛法中證得須陀洹（Srotaāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿羅漢（Arhat，無學果），才叫做莊嚴。』又問：『上座，你聽說天護長者（Devagupta，人名）進入大海回來后想要舉辦般遮于瑟（Pañcavarṣika，五年一度的佈施大會）嗎？』上座回答說：『已經知道了。』又問：『可作為福田的人有多少？你知道嗎？』回答說：『不知道。』比丘尼說：『作為福田的人，純粹的阿羅漢有一萬八千，在學地的人，清凈持戒的有兩倍於此。你作為上座，為何以這種有漏之心，最初接受他人的供養恭敬？』上座聽了之後，便要悲泣。比丘尼說：『為何悲泣？』上座回答說：『我今年老了，怎麼能夠證得斷盡諸漏？』比丘尼說：『佛法現在就能令人證果，不選擇時節，是大善丈夫所讚歎的。只要能夠修行，必定能夠斷盡諸漏，一切時中常常能夠給予果報。上座現在可以去那羅拔利阿練若（Nalabala Āraṇya，地名）處，尊者鞠多（Gupta，人名）現在在那裡，會教授你的。』於是上座便前往那裡。尊者鞠多立即出來迎接，用水給他讓他洗腳。上座說：『不見長老優波鞠多（Upagupta，人名），我終究不洗腳。』諸弟子說：『這就是鞠多。』立即洗腳而入。尊者鞠多教化施主準備好的飲食洗浴供養眾僧。洗浴完畢后，優波鞠多當時讓維那（Karmadāna，寺院執事）敲打犍椎（Ghaṇṭā，報時用具），這樣唱言：恭敬

【English Translation】 English version: If you are determined to awaken, you must heed my words. Go to the Sangha and say to the senior monk: 'Senior monk, why do you not adorn yourself well?' The senior monk understood this to mean that she disliked his long hair and dirty clothes, so he shaved his head and beard and bathed himself cleanly. The Bhikkhuni thought: 'The senior monk does not understand my words.' The next day, she went to the senior monk again and said the same thing: 'Why do you not adorn yourself?' The senior monk thought it was because the color of his robes was not right, so he changed into newly dyed robes and came to the Sangha. The Bhikkhuni went again to the senior monk Āsāḷha and said again: 'Why do you not adorn yourself well?' The senior monk angrily said: 'I have bathed cleanly and am wearing newly dyed robes, what is not adorned?' The Bhikkhuni said: 'This is not the adornment in the Buddha's Dharma. In the Buddha's Dharma, attaining Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), and Arhat (worthy one) is called adornment.' She then asked: 'Senior monk, have you heard that the elder Devagupta, after returning from the great ocean, wants to hold a Pañcavarṣika (five-year alms-giving assembly)?' The senior monk replied: 'I have already heard.' She then asked: 'How many people are worthy of being a field of merit? Do you know?' He replied: 'I do not know.' The Bhikkhuni said: 'Those who are fields of merit, pure Arhats number eighteen thousand, and those in the stage of learning, who purely uphold the precepts, are twice that number. You, as a senior monk, how can you, with this defiled mind, be the first to receive offerings and respect from others?' After hearing this, the senior monk was about to weep. The Bhikkhuni said: 'Why are you weeping?' The senior monk replied: 'I am old this year, how can I attain the exhaustion of all defilements?' The Bhikkhuni said: 'The Buddha's Dharma can enable people to attain fruition now, without choosing a time, and is praised by great and virtuous men. As long as you can practice, you will surely be able to exhaust all defilements, and at all times you will always be able to give fruit. Senior monk, you can now go to the Nalabala Āraṇya, where the venerable Gupta is now, and he will teach you.' So the senior monk went there. The venerable Gupta immediately came out to greet him and gave him water to wash his feet. The senior monk said: 'I have not seen the elder Upagupta, and I will not wash my feet.' The disciples said: 'This is Gupta.' He immediately washed his feet and entered. The venerable Gupta taught the donors to prepare good food and bathing facilities to offer to the Sangha. After the bathing was completed, Upagupta then had the Karmadāna strike the Ghaṇṭā, and proclaimed: 'Reverence'

敬解脫。羅漢悉入禪坊。時阿沙羅睡不覺唱輒入禪坊。入已復睡。眾僧作制。其若睡者擎燈供養。時阿沙羅最為上座。先在前睡。維那即便捉燈著前而三彈指。阿沙羅覺起而擎燈巡坐供養。尊者鞠多入火光三昧。萬八千羅漢亦皆同入火光三昧阿沙羅見已歡喜覆自慚愧即說偈言。

和合共一處　　跏趺如龍蟠　咸皆在地敷　　定心而端嚴　皆入勝三昧　　光明如燈樹　稟形同是人　　瞻仰所不及◎

阿育王傳卷第五大正藏第 50 冊 No. 2042 阿育王傳

阿育王傳卷第六

西晉安息三藏安法欽譯

◎尊者見阿沙羅其心調順。即授以法。得阿羅漢。與籌著窟中。於是阿沙羅還於本國。比丘尼見上座來而語之言。今始端嚴。上座答言。蒙汝恩故今得端嚴。爾時長者天護即作般遮于瑟。聚集十六萬八千羅漢。復有二倍學人凈持戒者。時此眾中阿沙羅最為上座而為咒愿。所施極少受果報勝。長者問言。佛種種說法。云何九十日。正見上座作此二語。上座答言。子為欲發汝本善根故。汝今知不。過去九十一劫毗婆尸佛時。我之與汝俱為商主。莊嚴船舫得入大海。大赍珍寶到于沙壇。即以珍寶聚于沙上。為毗婆尸佛作塔。有天神言。過七日已。當有大浪水。將汝安隱至閻浮提。

【現代漢語翻譯】現代漢語譯本敬解脫（對解脫的敬意）。羅漢（已證阿羅漢果位的僧人）們都進入禪房。當時，阿沙羅（Asharo）睡著了，沒有察覺，也進入了禪房。進去之後又睡著了。眾僧制定了規矩，如果有人睡覺，就舉著燈供養。當時，阿沙羅是最上座（寺院中地位最高的僧人），他先睡著了。維那（寺院中的管理者）就拿著燈放在他面前，彈指三次。阿沙羅醒來，舉著燈繞著座位巡視供養。尊者鞠多（Gupta）進入火光三昧（一種禪定狀態）。一萬八千羅漢也一同進入火光三昧。阿沙羅看到后，歡喜又慚愧，於是說了偈語：『和合共一處，跏趺如龍蟠，咸皆在地敷，定心而端嚴，皆入勝三昧，光明如燈樹，稟形同是人，瞻仰所不及。』《阿育王傳》卷第五大正藏第50冊 No. 2042 《阿育王傳》《阿育王傳》卷第六西晉安息三藏安法欽譯尊者（指鞠多尊者Gupta）看到阿沙羅的心調伏柔順，就傳授他佛法，使他證得阿羅漢果位。並給了他籌碼，讓他放在窟中。於是阿沙羅回到自己的國家。比丘尼（女性出家人）看到上座（指阿沙羅）來了，對他說：『現在才開始端莊起來。』上座回答說：『蒙受你的恩德，我現在才得以端莊。』當時，長者天護（Tianhu）舉辦了般遮于瑟（panchayus），聚集了十六萬八千羅漢，還有兩倍數量的學人，他們都清凈持戒。當時，在這個僧眾中，阿沙羅是最上座，他為大家咒愿，說：『所施捨的極少，得到的果報卻殊勝。』長者問道：『佛陀有種種說法，為什麼九十天，您只說了這兩句話？』上座回答說：『我是爲了啓發你本來的善根。你現在知道嗎？過去九十一劫，毗婆尸佛（Vipashy佛）出世時，我和你都是商人，一起裝飾船隻，進入大海。我們帶著大量的珍寶到達沙灘，就把珍寶堆積在沙灘上，為毗婆尸佛建造佛塔。當時有天神說：『過了七天，將會有大浪，把你們平安地送到閻浮提（Jambudvipa，指我們所居住的世界）。』

【English Translation】 English version Homage to Liberation. Arhats (those who have attained the state of Arhat) all entered the meditation hall. At that time, Asharo (Asharo), being asleep and unaware, also entered the meditation hall. After entering, he fell asleep again. The Sangha (community of monks) made a rule that whoever slept would have a lamp held up in offering to them. At that time, Asharo was the most senior monk (the highest-ranking monk in the monastery), and he was the first to fall asleep. The Karmadana (monastery manager) then took a lamp, placed it in front of him, and snapped his fingers three times. Asharo woke up, held the lamp, and circumambulated the hall, making offerings. Venerable Gupta (Gupta) entered the Samadhi of Fiery Light (a state of meditative absorption). Eighteen thousand Arhats also entered the Samadhi of Fiery Light together. Upon seeing this, Asharo was joyful and ashamed, and then spoke this verse: 'United in one place, sitting in the lotus position like coiled dragons, all are seated on the ground, with minds settled and dignified, all have entered the supreme Samadhi, their light is like a tree of lamps, their forms are the same as humans, beyond our ability to fully comprehend.' Ashokavadana Sutra, Volume 5 Taisho Tripitaka Volume 50, No. 2042 Ashokavadana Sutra Ashokavadana Sutra, Volume 6 Translated by An Faqin of Anxi during the Western Jin Dynasty The Venerable (referring to Venerable Gupta) saw that Asharo's mind was subdued and gentle, so he taught him the Dharma, enabling him to attain the state of Arhat. He also gave him a token to place in the cave. Then Asharo returned to his country. A Bhikkhuni (female monastic) saw the senior monk (referring to Asharo) coming and said to him, 'Now you are beginning to be dignified.' The senior monk replied, 'It is through your kindness that I am now dignified.' At that time, the Elder Tianhu (Tianhu) held a Panchayus (panchayus), gathering one hundred and sixty-eight thousand Arhats, and twice as many students, all of whom purely upheld the precepts. At that time, Asharo was the most senior monk in this assembly, and he offered blessings for everyone, saying, 'What is given is very little, but the resulting merit is supreme.' The Elder asked, 'The Buddha has various teachings, why have you only said these two sentences for ninety days?' The senior monk replied, 'I did so to awaken your original roots of goodness. Do you know now? Ninety-one kalpas ago, when Vipashy Buddha (Vipashy Buddha) appeared in the world, you and I were both merchants, and together we decorated ships and entered the great sea. We arrived at a sandy shore with a large amount of treasure, and we piled the treasure on the sand to build a pagoda for Vipashy Buddha. At that time, a Deva (deity) said, 'After seven days, there will be great waves that will safely carry you to Jambudvipa (Jambudvipa, referring to the world we live in).'

而作供養。我之與汝以造塔緣。九十一劫不墮三惡八難之處。常生人天重以斯業。又於今日我得羅漢。而汝遭值最勝福田得供養是一萬八千阿羅漢等。此非少施果報極多也。長者子。生死長遠何以不入佛法出家。時長者子即便出家得阿羅漢。尊者優波鞠多。在那羅拔利阿練若處。爾時摩突羅國有一婆羅門深著我見。有優婆塞。語婆羅門言。何處有我。婆羅門言。誰說無我法。優婆塞言。尊者鞠多純說無我之法。於是婆羅門即往阿練若處。見尊者鞠多與千萬眾前後圍繞而為說法。尊者鞠多見婆羅門已知其心念。為說無我及無我所。亦無有人。亦無丈夫。無有眾生。諸陰皆是生滅之法。亦復皆是苦空之法。婆羅門聞說此法即斷身見悟須陀洹。出家學道得阿羅漢。尊者鞠多語之言。取籌擲著窟中。尊者優波鞠多在摩突羅國。時有一族姓子出家。恒患睡眠教授與法常復睡眠。尊者教語。遣令向阿練若處坐一樹下覆復睡眠。尊者鞠多於其坐處周匝化作深千肘坑。忽便驚覺極大惶怖。心念和上優波鞠多。即時尊者鞠多化作一小徑得使通行。便從中過至尊者所。教授已還遣本處。去至樹下生大歡喜。和上脫我深坑之難。尊者即立其前語言。此坑不深。若墮三惡道坑。有墮生老病死之坑。甚深於此。汝若不見聖諦。生老病死之坑復過於

【現代漢語翻譯】現代漢語譯本然後進行供養。我因為與你結下建造佛塔的因緣，九十一劫都不會墮入三惡道和八難之處，常生於人天，並因此業力而更加殊勝。又在今天我證得阿羅漢果位，而你能夠遇到最殊勝的福田，得以供養這一萬八千位阿羅漢等。這並非是微小的佈施，果報極其豐厚啊。長者之子，生死漫長，為何不進入佛法出家呢？』當時長者之子便立即出家，證得阿羅漢果位。尊者優波鞠多（Upagupta，一位尊者）在那羅拔利阿練若（Naratapali Aranya，地名，意為那羅拔利森林）處。當時摩突羅國（Mathura，古印度城市）有一位婆羅門（Brahmin，印度教祭司）深深執著于『我』的觀念。有一位優婆塞（Upasaka，在家男居士）對婆羅門說：『哪裡有我呢？』婆羅門說：『是誰說沒有我的法？』優婆塞說：『尊者鞠多（Gupta，一位尊者）純粹宣說無我的法。』於是婆羅門立即前往阿練若處，見到尊者鞠多被千萬大眾前後圍繞，正在說法。尊者鞠多見到婆羅門，已經知道他的心念，為他說無我以及非我所，也沒有人，也沒有丈夫，沒有眾生，諸陰（Skandha，五蘊）都是生滅之法，也都是苦空之法。婆羅門聽聞此法，立即斷除身見，證悟須陀洹（Srotapanna，預流果）。出家修道，證得阿羅漢果。尊者鞠多對他說：『取籌（counting sticks，計數用的竹籤）投擲到窟中。』尊者優波鞠多在摩突羅國。當時有一位族姓之子出家，經常犯困，教授他佛法時也常常睡覺。尊者教導他，讓他前往阿練若處，坐在一棵樹下，但他又睡著了。尊者鞠多在他坐的地方周圍變化出深千肘（cubit，古印度長度單位）的深坑。他忽然驚醒，極其惶恐，心中念著和上（Upadhyaya，親教師）優波鞠多。當時尊者鞠多變化出一條小路，得以通行。他便從小路中通過，到達尊者處。接受教授后，返回原來的地方。走到樹下，生起極大的歡喜，心想和上救我脫離深坑之難。尊者立即站在他面前說：『這個坑不深。如果墮入三惡道之坑，或者墮入生老病死之坑，就比這個深多了。你如果不見聖諦（Arya Satya，四聖諦），生老病死之坑就更加深了啊！』 English version Then made offerings. Because of the cause and condition of building a stupa with you, for ninety-one kalpas (aeon, an extremely long period of time) you will not fall into the three evil realms and the eight difficulties, and you will always be born in the realms of humans and devas (gods), and this karma will make you even more superior. Moreover, today I have attained the Arhat (one who has attained Nirvana) state, and you are able to encounter the most supreme field of merit, and you are able to make offerings to these eighteen thousand Arhats and others. This is not a small act of giving, the karmic reward is extremely abundant. Son of a wealthy man, life and death are long, why not enter the Buddha Dharma and renounce the world?』 At that time, the son of the wealthy man immediately renounced the world and attained the Arhat state. Venerable Upagupta was in the Naratapali Aranya. At that time, in the country of Mathura, there was a Brahmin deeply attached to the concept of 『self』. A Upasaka said to the Brahmin, 『Where is the self?』 The Brahmin said, 『Who is it that speaks of the Dharma of no-self?』 The Upasaka said, 『Venerable Gupta purely speaks of the Dharma of no-self.』 Thereupon, the Brahmin immediately went to the Aranya and saw Venerable Gupta surrounded by tens of thousands of people, preaching the Dharma. Venerable Gupta saw the Brahmin and already knew his thoughts, and spoke to him of no-self and non-self, and that there is no person, no husband, no sentient being, and that the skandhas are all phenomena of arising and ceasing, and are all phenomena of suffering and emptiness. The Brahmin, upon hearing this Dharma, immediately severed the view of self and attained the Srotapanna stage. He renounced the world and practiced the path, and attained the Arhat state. Venerable Gupta said to him, 『Take the counting sticks and throw them into the pit.』 Venerable Upagupta was in the country of Mathura. At that time, there was a son of a noble family who renounced the world, but was constantly troubled by sleep, and he would often fall asleep while being taught the Dharma. The Venerable taught him, sending him to sit under a tree in the Aranya, but he fell asleep again. Venerable Gupta transformed the area around where he was sitting into a pit a thousand cubits deep. He suddenly awoke, extremely frightened, and in his mind he thought of his Upadhyaya Upagupta. At that time, Venerable Gupta transformed a small path, allowing him to pass through. He then passed through the small path and arrived at the Venerable』s place. After receiving instruction, he returned to his original place. When he reached the tree, he felt great joy, thinking that his Upadhyaya had saved him from the difficulty of the deep pit. The Venerable immediately stood before him and said, 『This pit is not deep. If you fall into the pit of the three evil realms, or fall into the pit of birth, old age, sickness, and death, it will be much deeper than this. If you do not see the Arya Satya, the pit of birth, old age, sickness, and death will be even deeper!』

【English Translation】 English version Then made offerings. Because of the cause and condition of building a stupa with you, for ninety-one kalpas (aeon, an extremely long period of time) you will not fall into the three evil realms and the eight difficulties, and you will always be born in the realms of humans and devas (gods), and this karma will make you even more superior. Moreover, today I have attained the Arhat (one who has attained Nirvana) state, and you are able to encounter the most supreme field of merit, and you are able to make offerings to these eighteen thousand Arhats and others. This is not a small act of giving, the karmic reward is extremely abundant. Son of a wealthy man, life and death are long, why not enter the Buddha Dharma and renounce the world?』 At that time, the son of the wealthy man immediately renounced the world and attained the Arhat state. Venerable Upagupta (Upagupta, a venerable) was in the Naratapali Aranya (Naratapali Aranya, a place name, meaning Naratapali Forest). At that time, in the country of Mathura (Mathura, an ancient Indian city), there was a Brahmin (Brahmin, a Hindu priest) deeply attached to the concept of 『self』. A Upasaka (Upasaka, a male lay Buddhist) said to the Brahmin, 『Where is the self?』 The Brahmin said, 『Who is it that speaks of the Dharma of no-self?』 The Upasaka said, 『Venerable Gupta (Gupta, a venerable) purely speaks of the Dharma of no-self.』 Thereupon, the Brahmin immediately went to the Aranya and saw Venerable Gupta surrounded by tens of thousands of people, preaching the Dharma. Venerable Gupta saw the Brahmin and already knew his thoughts, and spoke to him of no-self and non-self, and that there is no person, no husband, no sentient being, and that the skandhas (Skandha, the five aggregates) are all phenomena of arising and ceasing, and are all phenomena of suffering and emptiness. The Brahmin, upon hearing this Dharma, immediately severed the view of self and attained the Srotapanna (Srotapanna, stream-enterer) stage. He renounced the world and practiced the path, and attained the Arhat state. Venerable Gupta said to him, 『Take the counting sticks and throw them into the pit.』 Venerable Upagupta was in the country of Mathura. At that time, there was a son of a noble family who renounced the world, but was constantly troubled by sleep, and he would often fall asleep while being taught the Dharma. The Venerable taught him, sending him to sit under a tree in the Aranya, but he fell asleep again. Venerable Gupta transformed the area around where he was sitting into a pit a thousand cubits (cubit, an ancient Indian unit of length) deep. He suddenly awoke, extremely frightened, and in his mind he thought of his Upadhyaya (Upadhyaya, preceptor) Upagupta. At that time, Venerable Gupta transformed a small path, allowing him to pass through. He then passed through the small path and arrived at the Venerable』s place. After receiving instruction, he returned to his original place. When he reached the tree, he felt great joy, thinking that his Upadhyaya had saved him from the difficulty of the deep pit. The Venerable immediately stood before him and said, 『This pit is not deep. If you fall into the pit of the three evil realms, or fall into the pit of birth, old age, sickness, and death, it will be much deeper than this. If you do not see the Arya Satya (Arya Satya, the Four Noble Truths), the pit of birth, old age, sickness, and death will be even deeper!』

此。聞此生老病死坑已便離睡眠。精進思惟得阿羅漢。尊者鞠多即遣擲籌使著窟中。

尊者優波鞠多。在那羅拔利阿練若處。時東國有一族姓子。于佛法中出家學道。善能營事所至到處諸比丘眾。皆共勸請使知僧事。作如是言。長老必營僧事。檀越因汝得生善根。眾僧因汝獲得供養。時彼比丘厭倦多事不肯營理。聞優波鞠多教授第一。即往其所。白言。唯愿尊者。教授我法。尊者觀察此是最後身應獲道果。唯福未具。是以不得。尊者語言。若隨我敕。當教授汝。答言。唯然受教。尊者語言。汝當爲眾僧勸化辦于供養。白言。尊者。我未知此國誰有信心者。答言。汝但往化。必有信心者。比丘聞已。便於中前著衣持缽入摩突羅城。有一最勝長者。見此比丘生未曾有心。便往禮敬之而問言。阿阇梨。欲須何物。答言。尊者鞠多使我教化。我今不知此中人民誰有信心誰無信心。長者言。阿阇梨。慎勿憂愁。一切所須我悉為辦。答言。明日欲供養僧。長者即為辦具。比丘得已。在上座前長跪捉食。眾僧上座即為咒愿。咒愿已訖得阿羅漢。尊者鞠多語使取籌擲著窟中。

尊者鞠多在摩突羅國。于那羅拔利阿練若處住。時南天竺有族姓子。入佛法出家。善解造作塔寺。所行來處諸比丘僧。每常請作僧房塔寺。其後不久

【現代漢語翻譯】現代漢語譯本：此人聽聞了生老病死的苦難，便遠離了懈怠，精進思惟，最終證得阿羅漢果。尊者鞠多（Upagupta的老師）便讓他投擲籌碼，使其落入石窟之中。

尊者優波鞠多（Upagupta），在那羅拔利阿練若（Nalavana-aranya，森林名）處修行。當時，東國有一位出身高貴的子弟，在佛法中出家學道。他善於處理事務，所到之處，各地的比丘僧眾都勸請他管理僧團事務，說：『長老您一定要管理僧團事務，施主們因為您才能種下善根，僧眾們因為您才能獲得供養。』當時，那位比丘厭倦了繁瑣的事務，不肯管理。他聽說優波鞠多（Upagupta）的教授最為殊勝，便前往他的住所，稟告說：『唯愿尊者，教授我佛法。』尊者觀察到此人是最後一生，應當證得道果，只是福德尚未具足，所以未能證悟。尊者說：『如果聽從我的吩咐，我就教授你。』回答說：『願意接受教誨。』尊者說：『你應當為僧眾勸募化緣，籌辦供養。』稟告說：『尊者，我不知道這個國家誰有信心。』回答說：『你只管去化緣，必定有有信心的人。』比丘聽后，便在中午之前穿好袈裟，拿著缽，進入摩突羅城（Mathura，古印度城市名）。有一位最勝長者（wealthy householder），見到這位比丘，生起前所未有的歡喜心，便上前禮敬，問道：『阿阇梨（Acharya，導師），需要什麼？』回答說：『尊者鞠多（Upagupta的老師）讓我來化緣，我如今不知道這裡的人民誰有信心，誰沒有信心。』長者說：『阿阇梨，不要憂愁，一切所需我都為您辦妥。』回答說：『明日想要供養僧眾。』長者立即準備好供養的器具。比丘得到后，在上座（senior monk）前長跪著獻上食物。僧眾的上座便為他祝願，祝願完畢，他便證得阿羅漢果。尊者鞠多（Upagupta的老師）讓他取籌碼投擲到石窟中。

尊者鞠多（Upagupta的老師）在摩突羅國（Mathura，古印度城市名）的那羅拔利阿練若（Nalavana-aranya，森林名）處居住。當時，南天竺（Southern India）有一位出身高貴的子弟，進入佛法出家。他擅長建造佛塔寺廟，所到之處，各地的比丘僧眾都常常請他建造僧房塔寺。此後不久

【English Translation】 English version: Having heard of the pit of birth, old age, sickness, and death, he departed from sleepiness. Through diligent contemplation, he attained Arhatship. The Venerable Gupta (Upagupta's teacher) then instructed him to cast a token into the cave.

The Venerable Upagupta was at the Nalavana-aranya (Nalavana-aranya, name of a forest). At that time, there was a son from a noble family in the Eastern country who had renounced the world and studied the Dharma. He was skilled in managing affairs, and wherever he went, the monks would urge him to oversee the affairs of the Sangha, saying, 'Elder, you must manage the affairs of the Sangha. Benefactors will generate good roots because of you, and the Sangha will receive offerings because of you.' At that time, the Bhikshu was weary of the many affairs and refused to manage them. Having heard that Upagupta's teachings were the most excellent, he went to his place and said, 'Venerable One, I wish that you would teach me the Dharma.' The Venerable One observed that this was his last life and that he should attain the fruit of the Path, but his merit was not yet complete, and therefore he could not attain it. The Venerable One said, 'If you follow my instructions, I will teach you.' He replied, 'Yes, I will receive your teachings.' The Venerable One said, 'You should solicit donations for the Sangha and provide offerings.' He replied, 'Venerable One, I do not know who in this country has faith.' He replied, 'Just go and solicit donations, and there will surely be those who have faith.' Having heard this, the Bhikshu, before noon, put on his robes, carried his bowl, and entered the city of Mathura (Mathura, name of an ancient Indian city). There was a most excellent householder (wealthy householder) who, upon seeing this Bhikshu, generated unprecedented joy. He went forward to pay his respects and asked, 'Acharya (Acharya, teacher), what do you need?' He replied, 'The Venerable Gupta (Upagupta's teacher) sent me to solicit donations. I do not know who among the people here has faith and who does not.' The householder said, 'Acharya, do not worry. I will provide everything you need.' He replied, 'Tomorrow I wish to make offerings to the Sangha.' The householder immediately prepared the necessary items. Having received them, the Bhikshu knelt before the senior monk (senior monk) and offered the food. The senior monk of the Sangha then offered blessings for him. After the blessings were completed, he attained Arhatship. The Venerable Gupta (Upagupta's teacher) told him to take a token and cast it into the cave.

The Venerable Gupta (Upagupta's teacher) was residing in the Nalavana-aranya (Nalavana-aranya, name of a forest) in the country of Mathura (Mathura, name of an ancient Indian city). At that time, there was a son from a noble family in Southern India who entered the Buddhist Dharma and renounced the world. He was skilled in constructing stupas and monasteries, and wherever he went, the monks would always invite him to build monasteries and stupas. Not long after that

心生厭倦營務之事。往詣優波鞠多所。白尊者言。唯愿教我禪定之法。尊者觀察此比丘者。必應現身盡漏得道。修福未足。又復觀察。以何事緣可得成道。知彼事要營造塔寺然後得道。遂便語言。能隨我敕。當教授汝。答言。受教。尊者敕言。未作塔處今造塔寺。未作僧房處。為諸賢聖造作僧房。白尊者言。阿阇梨。未知此國誰信誰為不信。尊者語言。汝足堪能但勸化去。晨朝著衣持缽入城乞食。見一長者。長者接足為作禮敬而問之言。阿阇梨。從何處來。答言。我從南天竺來。長者問言。欲作何事。答言。我從尊者鞠多求受禪法。尊者教我。使營塔寺造作僧房。長者語言。莫有憂愁。一切所須悉當供給。於是比丘將此長者共量佛地。繩未到地比丘便得阿羅漢果。使捉一籌著于窟中。雖得羅漢所營塔寺盡使都訖。

尊者鞠多在摩突羅國。有一族姓子。詣尊者所入法出家。貪嗜飲食。由此貪故不能得道。尊者即請此比丘。明日受我食。明日尊者為作乳糜盛滿缽與語言。待冷而食。便口氣吹冷。語和上言。已冷。尊者言。子今食雖冷。汝欲心火然。亦應以不凈觀水洗汝心欲令慾火滅。尊者以一空器著比丘前。語言。吐糜滿器。尊者語言。食再嚼此糜吐空器中。不欲吐之俯仰而言。此吐所食。語尊者言。涎唾以合。云

【現代漢語翻譯】現代漢語譯本：

（比丘）心中厭倦了營務之事，前往優波鞠多（Upagupta，一位尊者）處，稟告尊者說：『唯愿您教我禪定的方法。』尊者觀察這位比丘，知道他必定會現身盡除煩惱，證得阿羅漢果，只是修福還不夠。又進一步觀察，以何種因緣才能使他成就道業。得知他需要營造塔寺才能得道。於是便對他說：『你能聽從我的吩咐，我就教授你。』比丘回答說：『願意聽從教誨。』尊者吩咐說：『在沒有建造塔的地方建造塔寺，在沒有建造僧房的地方，為各位賢聖建造僧房。』比丘稟告尊者說：『阿阇梨（Acharya，導師），我不知道這個國家誰信奉佛法，誰不信奉。』尊者說：『你完全可以去勸化。』

（比丘）早晨穿好衣服，拿著缽進入城中乞食，見到一位長者。長者接足為他作禮，恭敬地問道：『阿阇梨，您從哪裡來？』比丘回答說：『我從南天竺（South India）來。』長者問道：『您想做什麼事？』比丘回答說：『我從尊者鞠多（Kushtha）處求受禪法，尊者教我，讓我營建塔寺，建造僧房。』長者說：『不要憂愁，一切所需我都供給。』於是比丘和這位長者一起測量佛地。繩子還沒到地，比丘便證得了阿羅漢果。讓他拿一根籌放在窟中。雖然證得了阿羅漢果，所營建的塔寺都使之完成了。尊者鞠多在摩突羅國（Mathura，古印度城市）。有一位出身高貴的男子，到尊者處出家。他貪圖飲食，因為貪圖的緣故不能得道。尊者就請這位比丘，明天接受我的供養。第二天，尊者為他做了乳糜，盛滿缽給他，對他說：『等涼了再吃。』他便用嘴吹涼。對和上（Upadhyaya，親教師）說：『已經涼了。』尊者說：『你現在吃的雖然涼了，但你貪慾的心火卻在燃燒，也應該用不凈觀的水洗滌你的心，使貪慾之火熄滅。』尊者拿一個空器放在比丘面前，說：『把糜吐滿這個器皿。』尊者說：『再嚼一遍這些糜，吐到空器中。』比丘不願意吐，抬頭低頭地說：『這吐出來的食物，』對尊者說：『已經和涎水唾液混合在一起了，怎麼能……』

【English Translation】 English version:

(The Bhikshu) became weary of managing affairs and went to Upagupta (a venerable one), reporting to the venerable one, 'I wish you would teach me the method of Dhyana (meditation).' The venerable one observed this Bhikshu, knowing that he would certainly manifest himself, exhaust all defilements, and attain Arhatship (state of enlightenment), but his accumulation of merit was insufficient. He further observed what causes would enable him to achieve the path. He knew that he needed to build stupas and monasteries to attain the path. So he said to him, 'If you can follow my instructions, I will teach you.' The Bhikshu replied, 'I will follow your instructions.' The venerable one instructed, 'Build stupas and monasteries where there are no stupas, and build monasteries for all the virtuous ones where there are no monasteries.' The Bhikshu reported to the venerable one, 'Acharya (teacher), I do not know who in this country believes in the Dharma and who does not.' The venerable one said, 'You are fully capable of persuading them.' (The Bhikshu) put on his robes in the morning, carried his bowl, and entered the city to beg for food, where he saw an elder. The elder prostrated himself at his feet and respectfully asked, 'Acharya, where do you come from?' The Bhikshu replied, 'I come from South India.' The elder asked, 'What do you want to do?' The Bhikshu replied, 'I am seeking the method of Dhyana from the venerable Kushtha (another name for Upagupta), who instructed me to build stupas and monasteries.' The elder said, 'Do not worry, I will provide everything you need.' So the Bhikshu and the elder together measured the Buddha land. Before the rope reached the ground, the Bhikshu attained Arhatship. He was asked to place a counter in the cave. Although he attained Arhatship, he completed all the stupas and monasteries he was building. The venerable Kushtha was in the country of Mathura (an ancient city in India). There was a man from a noble family who went to the venerable one and renounced the world. He was greedy for food, and because of his greed, he could not attain the path. The venerable one invited this Bhikshu to receive my offering tomorrow. The next day, the venerable one made milk congee for him, filled the bowl, and said to him, 'Wait until it cools down before eating.' He blew on it to cool it down. He said to the Upadhyaya (preceptor), 'It is cool now.' The venerable one said, 'Although the food you eat is cool, the fire of your desire is burning. You should also wash your heart with the water of impure contemplation to extinguish the fire of desire.' The venerable one placed an empty vessel in front of the Bhikshu and said, 'Spit the congee into the vessel.' The venerable one said, 'Chew this congee again and spit it into the empty vessel.' The Bhikshu was unwilling to spit it out, and he looked up and down, saying, 'This spit-out food,' and said to the venerable one, 'It is already mixed with saliva, how can I...'

何可食。尊者語言。一切飲食與吐無異。汝不觀察也。汝今應觀食不凈想。即時聽法盡諸結使得阿羅漢。語使擲籌著于窟中。

南天竺有一族姓子。少欲知足好於粗弊。不以酥油涂身。亦不暖湯洗浴。亦不食酥油乳酪。厭惡生死身體羸劣不能得道。而作是言。誰當教授我。聞尊者優波鞠多在摩突羅國。便往至其所已。尊者觀察應現身盡漏。以羸劣故不能得證。尊者即暖浴室辦諸浴具。約敕年少道人為涂酥油以水洗浴與好飲食身心柔軟。為說法要。即盡諸漏得阿羅漢。於是以籌擲著窟中。

摩突羅國有一族姓子。辭父母欲向尊者鞠多所求欲出家。既出家已。極愛著身故復欲還家。便往尊者所辭欲還家。尊者語言。且往明日。明日禮尊者足即欲還去。道中見天寺而作是念。若還向家。父母或能為我作大事。不如即住此天寺宿。明日當還詣尊者所。尊者即夜化作一夜叉擔死人來。更有一夜叉空手而來。二鬼共諍。一言。我擔死人來。第二者言。我擔死人來。前一鬼言。我有證人。此人見我擔死人來。時此人念言。我今畢定死竟應作實語。語后鬼言。此死人者前鬼擔來。非是汝許。后鬼大瞋拔其一髆。前鬼以死人髆還續如故。后鬼復拔一臂。前鬼更拔死人臂還復補處。后拔其兩腳。前鬼悉以彼死人腳補之如本。如

【現代漢語翻譯】現代漢語譯本『什麼可以吃？』尊者回答說：『一切飲食與嘔吐物沒有區別。你沒有觀察到嗎？你現在應該觀修食物不凈想。』他當時聽聞佛法，斷盡所有煩惱結縛，證得阿羅漢果位。尊者讓他把籌碼投到窟中。

南天竺有一個出身高貴的男子，他少欲知足，喜歡粗糙簡樸的生活。不使用酥油塗抹身體，也不用熱水洗浴，也不食用酥油、牛奶、乳酪等食物。他厭惡生死輪迴，身體非常虛弱，無法證得道果。他心想：『誰能教導我呢？』聽說尊者優波鞠多（Upagupta）在摩突羅國（Mathura），便前往拜見。尊者觀察到他應該現身說法，斷盡煩惱。但因為他身體虛弱，無法證果。尊者便安排溫暖的浴室，準備各種洗浴用具，囑咐年輕的道人為他塗抹酥油，用水洗浴，並提供好的飲食，使他身心柔軟，然後為他宣說佛法要義。他立刻斷盡所有煩惱，證得阿羅漢果位。於是把籌碼投到窟中。

摩突羅國有一個出身高貴的男子，他向父母告辭，想要到尊者鞠多（Gupta）那裡請求出家。出家之後，他非常貪愛自己的身體，所以又想回家。便前往尊者那裡，告辭說要回家。尊者說：『暫且住下，等到明天再說。』第二天，他禮拜尊者的腳，就想離開。在路上，他看見一座天神廟，心想：『如果回到家，父母或許會為我做些大事。不如就住在這座天神廟裡過夜，明天再回去拜見尊者。』尊者當晚就變化成一個夜叉（Yaksa），扛著死人而來。還有一個夜叉空著手而來。兩個鬼互相爭吵。一個說：『我扛著死人來的。』另一個說：『我扛著死人來的。』前一個鬼說：『我有證人，這個人看見我扛著死人來的。』當時這個人心想：『我現在必定要死了，應該說實話。』便對後面的鬼說：『這個死人是前面的鬼扛來的，不是你。』後面的鬼非常生氣，拔掉了他的一隻肩膀。前面的鬼把死人的肩膀還給他，接續如初。後面的鬼又拔掉他的一隻手臂。前面的鬼又拔掉死人的一隻手臂，還給他補上。後來又拔掉他的兩隻腳。前面的鬼都用那個死人的腳補上，恢復如初。

【English Translation】 English version 'What is permissible to eat?' The Venerable replied, 'All food and drink are no different from vomit. Have you not observed this? You should now contemplate the impurity of food.' At that moment, upon hearing the Dharma, he exhausted all fetters and attained Arhatship. He was told to throw a counting stick into the cave.

In Southern India, there was a man from a noble family. He was content with little, preferred coarse and simple things. He did not anoint his body with ghee, nor did he bathe in warm water, nor did he eat ghee, milk, or cheese. He was weary of birth and death, and his body was weak, so he could not attain the Way. He thought, 'Who will teach me?' Hearing that the Venerable Upagupta (Upagupta) was in Mathura (Mathura), he went to him. The Venerable observed that he should appear and exhaust his defilements. But because of his weakness, he could not attain enlightenment. The Venerable then prepared a warm bathhouse with all the bathing implements, instructed a young monk to anoint him with ghee, bathe him with water, and provide him with good food, making his body and mind supple. Then he preached the essentials of the Dharma to him. He immediately exhausted all defilements and attained Arhatship. Thereupon, he threw a counting stick into the cave.

In Mathura (Mathura), there was a man from a noble family. He bid farewell to his parents, desiring to seek ordination from the Venerable Gupta (Gupta). After being ordained, he became extremely attached to his body and wanted to return home. He went to the Venerable and bid farewell, saying he wanted to return home. The Venerable said, 'Stay for now, until tomorrow.' The next day, he bowed at the Venerable's feet and was about to leave. On the way, he saw a temple of the gods and thought, 'If I return home, my parents might do great things for me. It is better to stay overnight in this temple of the gods, and tomorrow I will return to see the Venerable.' That night, the Venerable transformed into a Yaksha (Yaksa), carrying a dead man. Another Yaksha came empty-handed. The two demons argued with each other. One said, 'I carried the dead man here.' The second said, 'I carried the dead man here.' The first demon said, 'I have a witness. This man saw me carrying the dead man here.' At that moment, the man thought, 'I am certainly going to die, I should tell the truth.' He said to the second demon, 'This dead man was carried here by the first demon, not you.' The second demon was very angry and tore off one of his shoulders. The first demon took the dead man's shoulder and reattached it as before. The second demon then tore off one of his arms. The first demon tore off the dead man's arm and reattached it to him. Later, he tore off both of his feet. The first demon used the dead man's feet to replace them, restoring him to his original state.

是二鬼共食所拔新肉即時出去。於是愛身之心即便都滅。后至尊者所度使出家。為說法要得阿羅漢。便令擲籌著于窟中。

南天竺有一族姓子。入佛法出家。愛樂己身數數洗浴蘇油涂身食好美食。身體肥壯不能得道。即向尊者所。而作是言。唯愿教授。尊者觀察此比丘者現身應得漏盡。以著身故是以不得。尊者語言。能受我語。當教授汝。化作高樹語使上頭。四邊化作千肘深坑。語言。放右手。又言。放左腳。後放右腳。更復語言。盡皆都放。此人於時分捨身命都放手足。即時到地。不見深坑亦不見樹。為說深法得阿羅漢。便語擲籌著于窟中。

摩突羅國有族姓子。向尊者鞠多所欲求出家。於是尊者即度使出家。以慳覆心故不能得道。尊者敕言。汝今可修佈施之業。白尊者言都無所有。以何佈施。尊者言。如法所得飲食衣缽之餘。持施上下座。初日語時不肯欲與後日尊者遣二弟子在是比丘兩邊而坐。各耳中出光是慳比丘生敬尚心。減少食分施上下座。後日有檀越多持好飲食來與。便心生歡喜而作是念。由昨日少施今日得多。復轉多施上下座。如是慳心破已。尊者為說法要得阿羅漢。遂便語言使著籌窟中。

摩突羅國有一族姓子。詣尊者所求欲出家。即聽出家。常好睡眠不能得道。尊者鞠多遣使向阿

【現代漢語翻譯】現代漢語譯本：兩個餓鬼爭食他新割下的肉，肉立刻就消失了。這時，他對自身的熱愛之心便完全消失了。後來，他被尊者度化出家，尊者為他說法，使他證得阿羅漢果位。尊者便讓他擲籌，投入窟中。

在南天竺，有一個出身高貴的男子，進入佛門出家。他喜愛自己的身體，經常洗浴，用蘇油塗抹身體，吃美味的食物。因為身體肥壯，所以不能證得道果。他來到尊者處，說道：『唯愿尊者教授我。』尊者觀察這位比丘，發現他今生可以證得漏盡，只是因為執著于自身，所以才不能證得。尊者說道：『你能聽從我的話，我就教授你。』尊者化作一棵高大的樹，告訴他爬到樹頂。又在樹的四周化作千肘深的坑。尊者說道：『放下右手。』又說：『放下左腳。』然後說：『放下右腳。』又說：『全部都放下。』這個人當時爲了捨棄身命，完全放開了手腳，立刻掉到地上。這時，他看不見深坑，也看不見樹。尊者為他說甚深之法，使他證得阿羅漢果位。便讓他擲籌，投入窟中。

在摩突羅國，有一個出身高貴的男子，來到尊者鞠多（Gupta）處，想要出家。於是尊者就度他出家。因為他內心慳吝，所以不能證得道果。尊者告誡他說：『你現在可以修習佈施的功德。』他對比丘說道：『我什麼都沒有，用什麼來佈施呢？』尊者說：『把你如法獲得的飲食、衣服、缽盂剩餘的部分，佈施給上下座的人。』起初，他每天都不肯施捨。後來，尊者派兩個弟子坐在比丘的兩旁，各自的耳朵里放出光芒，這個慳吝的比丘生起了敬重心，減少自己的食物，佈施給上下座的人。後來，有施主拿來許多好的飲食供養，他心裡便生起歡喜，心想：『因為昨天少量佈施，今天才得到這麼多。』於是又轉而多多佈施給上下座的人。像這樣，他的慳吝之心破除后，尊者為他說法，使他證得阿羅漢果位。於是便讓他擲籌，投入窟中。

在摩突羅國，有一個出身高貴的男子，來到尊者處，想要出家。尊者便允許他出家。但他經常貪睡，不能證得道果。尊者鞠多派人去阿

【English Translation】 English version: Two hungry ghosts fought over the newly cut flesh, and the flesh immediately disappeared. At that moment, his love for his own body completely vanished. Later, he was ordained by the Venerable one, who preached the Dharma to him, enabling him to attain Arhatship. The Venerable one then instructed him to cast a lot into the cave.

In South India, there was a man from a noble family who entered the Buddhist Order. He loved his body, frequently bathed, anointed himself with sesame oil, and ate delicious food. Because his body was stout, he could not attain enlightenment. He went to the Venerable one and said, 'I wish the Venerable one would instruct me.' The Venerable one observed this Bhikshu and saw that he could attain the extinction of outflows (漏盡, loujin) in this lifetime, but he could not because of his attachment to his body. The Venerable one said, 'If you can heed my words, I will instruct you.' The Venerable one transformed into a tall tree and told him to climb to the top. He also transformed the surrounding area into a pit a thousand cubits deep. The Venerable one said, 'Release your right hand.' Then he said, 'Release your left foot.' Then he said, 'Release your right foot.' Then he said, 'Release everything.' At that moment, in order to relinquish his life, the man completely released his hands and feet and immediately fell to the ground. At that moment, he could not see the deep pit, nor could he see the tree. The Venerable one preached the profound Dharma to him, enabling him to attain Arhatship. He then instructed him to cast a lot into the cave.

In the country of Mathura (摩突羅國, Mótúluó guó), there was a man from a noble family who went to the Venerable Gupta (鞠多, Jūduō), desiring to be ordained. Thereupon, the Venerable one ordained him. Because he was stingy in his heart, he could not attain enlightenment. The Venerable one instructed him, saying, 'You should now cultivate the merit of giving.' The Bhikshu said to the Venerable one, 'I have nothing at all. What can I give?' The Venerable one said, 'Take what remains of the food, clothing, and alms bowl that you have rightfully obtained and give it to those above and below your seat.' Initially, he was unwilling to give each day. Later, the Venerable one sent two disciples to sit on either side of the Bhikshu, each emitting light from their ears. The stingy Bhikshu developed a respectful heart, reduced his portion of food, and gave it to those above and below his seat. Later, a donor brought much good food to offer. He then felt joy in his heart, thinking, 'Because I gave a little yesterday, I received so much today.' So he then gave even more to those above and below his seat. In this way, after his stingy heart was broken, the Venerable one preached the Dharma to him, enabling him to attain Arhatship. He then instructed him to cast a lot into the cave.

In the country of Mathura (摩突羅國, Mótúluó guó), there was a man from a noble family who went to the Venerable one, desiring to be ordained. The Venerable one then allowed him to be ordained. But he was constantly fond of sleeping and could not attain enlightenment. The Venerable Gupta (鞠多, Jūduō) sent someone to A

練若處坐禪。坐禪復眠。尊者化作七頭毗舍阇倒懸空中。卒覺見已。極大怖畏走詣和上所。和上問言。汝何以來。白和上言。在彼林中有七頭毗舍阇。倒懸空中。極可怖畏。尊者語言。汝今還去詣彼坐禪。白言。極怖不敢復去。尊者言。毗舍阇不足畏怖。更有極可畏者。汝不畏之。睡眠可畏。甚於毗舍阇。毗舍阇遮汝睡眠。睡眠遮汝聖道。毗舍阇者能害一身。睡眠之患害無量身。毗舍阇者。不能使人留住生死。睡眠之患。淋漏於人流轉生死。汝今還去詣彼坐禪。從是以後。畏毗舍阇不敢睡眠。思惟法相豁然悟解得阿羅漢。語使捉籌擲著窟中。

有一族姓子。詣尊者優波鞠多所出家。尊者即時度使出家。為其說法得須陀洹道。而語之言。生死之法不問多少。皆可惡賤。汝當勤求上果。彼比丘作是念言。我已斷三惡道。何須進求上勝之果。游恣縱舍人天之中極至七生。此何足計。尊者鞠多將是比丘入摩突羅乞食。真陀羅村中見一小兒。舉身生瘡。瘡中滿蟲。尊者鞠多語是比丘言。見此小兒不。此小兒是須陀洹人。族姓比丘問尊者言。以何因緣生真陀羅家。遍身生瘡疽蟲臭穢尊者答言。佛在世時。有一禪坊。中有維那。有一羅漢比丘。身體少癢爬搔有聲。維那瞋言。汝身有疽蟲瘡耶。此中爬搔出向真陀羅村去。羅漢比

【現代漢語翻譯】現代漢語譯本：一位尊者在僻靜處禪坐。禪坐時又睡著了。尊者化現出七個頭的毗舍阇（一種惡鬼），倒懸在空中。他突然醒來看到后，非常害怕，跑去和尚那裡。和尚問：『你為什麼來這裡？』他回答說：『在那片林子里有七個頭的毗舍阇，倒懸在空中，非常可怕。』尊者說：『你現在回去那裡禪坐。』他回答說：『我非常害怕，不敢再去了。』尊者說：『毗舍阇不足以畏懼，還有更可怕的，你卻不畏懼。睡眠比毗舍阇更可怕。毗舍阇阻礙你睡眠，睡眠阻礙你證得聖道。毗舍阇只能傷害你這一世的身體，而睡眠的禍患會傷害你無數世的身體。毗舍阇不能使人永遠停留在生死輪迴中，而睡眠的禍患，會使人沉溺於生死輪迴。你現在回去那裡禪坐。』從此以後，他害怕毗舍阇，不敢再睡覺，思惟法相，豁然開悟，證得阿羅漢果。他讓別人拿來籌碼，扔進洞窟中。

有一位出身高貴的年輕人，去尊者優波鞠多（Upagupta）那裡出家。尊者立刻為他剃度，讓他出家，併爲他說法，使他證得須陀洹（Srotapanna，入流果）道。然後對他說：『生死的法則，無論多少，都令人厭惡。你應該努力追求更高的果位。』那位比丘心想：『我已經斷除了三惡道，何必再追求更高的果位呢？我可以在人天之中自由自在地享受，即使最多經歷七次輪迴，又有什麼值得在意的呢？』尊者鞠多帶著這位比丘去摩突羅（Mathura）乞食，在真陀羅（Jentala）村中，他們看到一個小孩子，全身都長滿了瘡，瘡里爬滿了蟲子。尊者鞠多對比丘說：『你看到這個小孩子了嗎？這個小孩子是須陀洹。』這位出身高貴的比丘問尊者：『因為什麼因緣，他會出生在真陀羅家，遍身生瘡，膿血惡臭？』尊者回答說：『佛陀在世的時候，有一個禪堂，裡面有一位維那（負責僧眾事務的人）。有一位阿羅漢比丘，身體有點癢，撓癢的時候發出聲音。維那生氣地說：『你身上長了膿瘡嗎？在這裡撓癢，滾到真陀羅村去吧！』阿羅漢比丘

【English Translation】 English version: A venerable one was practicing seated meditation in a secluded place. While meditating, he fell asleep. The venerable one transformed into seven-headed Pishachas (a type of evil spirit), hanging upside down in the air. He suddenly awoke and saw them, becoming extremely frightened and running to his teacher. The teacher asked, 'Why have you come here?' He replied, 'In that forest, there are seven-headed Pishachas, hanging upside down in the air, extremely terrifying.' The venerable one said, 'Now go back there and meditate.' He replied, 'I am extremely frightened and dare not go again.' The venerable one said, 'Pishachas are not to be feared; there is something even more terrifying that you do not fear. Sleep is more terrifying than Pishachas. Pishachas obstruct your sleep, and sleep obstructs your path to enlightenment. Pishachas can only harm your body in this one life, while the harm of sleep affects countless lives. Pishachas cannot make people remain in the cycle of birth and death forever, but the harm of sleep causes people to be immersed in the cycle of birth and death. Now go back there and meditate.' From then on, he feared the Pishachas and dared not sleep, contemplating the characteristics of the Dharma, suddenly awakening and attaining Arhatship (a state of enlightenment). He told someone to take a counting stick and throw it into the cave.

There was a young man from a noble family who went to Venerable Upagupta (Upagupta) to become a monk. The venerable one immediately ordained him, and preached the Dharma to him, enabling him to attain the state of Srotapanna (Srotapanna, stream-enterer). Then he said to him, 'The laws of birth and death, no matter how little, are all detestable. You should diligently seek higher fruits.' That Bhikshu (monk) thought, 'I have already cut off the three evil paths, why should I seek higher and superior fruits? I can freely enjoy myself among humans and devas (gods), even if it's only for seven lives, what is there to care about?' Venerable Upagupta took this Bhikshu to Mathura (Mathura) to beg for food. In the village of Jentala (Jentala), they saw a small child, whose entire body was covered in sores, filled with worms. Venerable Upagupta said to the Bhikshu, 'Do you see this child? This child is a Srotapanna.' The Bhikshu from the noble family asked the venerable one, 'Due to what cause and condition was he born into the Jentala family, with sores all over his body, filled with pus and worms, and emitting a foul odor?' The venerable one replied, 'When the Buddha was in the world, there was a meditation hall, and there was a Vina (one who manages the affairs of the Sangha) in it. There was an Arhat Bhikshu whose body was a little itchy, and he made noise when scratching. The Vina angrily said, 'Do you have sores on your body? Scratching here, get out to the village of Jentala!' The Arhat Bhikshu

丘語言。莫作是語。使汝得罪。爾時維那即從懺悔精進用行得須陀洹道。不求上進。由是因緣舉身瘡生疽蟲臭穢。生真陀羅家受大苦惱。彼比丘聞是語已。即勤精進得羅漢道。便復與籌令著窟中。真陀羅子。尊者鞠多。即為說法得阿那含道。生凈居天。

摩突羅國有族姓子。詣尊者所而求出家。出家已。尊者教觀不凈諸使暫不現前。自謂已得聖道。更不求上勝。尊者語言。子莫自放逸勤求聖道。白和上言。更何所為。我今便已得阿羅漢。尊者告言。子汝但未見乾陀越國迦羅和女。故自言是阿羅漢。以未斷結使生憍慢心。白和上言。我欲遊行詣彼村落。尊者言。子去。於是便去。漸漸遊行至乾陀越國得叉尸羅城。晨朝著衣持缽入城乞食。次第乞食到迦羅門中。女擎食出而少現齒。於是比丘便起欲心顛倒惑著。以缽囊取酪取麨。彼女亦生欲心而作是語。阿阇梨。不觸我手。不聞我聲。暫遙見我而生欲心。彼比丘久習不凈觀。取其齒相即觀作白骨人。因是白骨人觀得阿羅漢。便說偈言。

欲現外賢好　　嬰愚深惑著　知了內生厭　　亦復不減損　見其實體相　　心即得解脫

以漸還來至摩突羅國。見尊者鞠多。尊者語言。汝見迦羅和女不。答言。實見。尊者言。善哉。汝所作事今始得辦。於是便擲籌窟

【現代漢語翻譯】現代漢語譯本：丘語言：不要說這樣的話，使你獲罪。當時，維那（寺院中負責維持秩序的僧人）立即從懺悔精進修行中證得須陀洹道（小乘初果），卻不求上進。由於這個因緣，他全身生瘡，長出惡臭的疽蟲。轉生到真陀羅（旃陀羅，印度種姓制度中最低等的賤民）家，遭受極大的苦惱。那位比丘聽到這話后，立即勤奮精進，證得阿羅漢道（小乘最高果位）。於是又把籌碼放回窟中。真陀羅的兒子，尊者鞠多（Gupta），為他說法，使他證得阿那含道（小乘三果），往生凈居天。

摩突羅國（Mathura，古印度城市）有一個出身高貴的男子，到尊者那裡請求出家。出家后，尊者教他修習不凈觀，各種煩惱暫時沒有現前，他就自認為已經證得聖道，不再尋求更高的境界。尊者對他說：『你不要放縱自己，要勤奮地尋求聖道。』他回答和上（Upadhyaya，親教師）說：『還要做什麼呢？我現在就已經證得阿羅漢了。』尊者告訴他：『你只是還沒有見過乾陀越國（Gandhara，古印度地區）的迦羅和女（Kalaha），所以才自稱是阿羅漢。因為你還沒有斷除煩惱，生起了驕慢之心。』他回答和上說：『我想要前往那個村落。』尊者說：『你去吧。』於是他就去了，漸漸地到達乾陀越國，到達了得叉尸羅城（Taxila，古印度城市）。早上穿好衣服，拿著缽進入城中乞食。依次乞食來到一個婆羅門（Brahmin，印度教祭司）家中。一個女子拿著食物出來，稍微露出了牙齒。於是這個比丘就生起了欲心，顛倒迷惑。用缽和囊袋取了乳酪和麵粉。那個女子也生起了欲心，說道：『阿阇梨（Acharya，老師），你沒有碰到我的手，沒有聽到我的聲音，只是遠遠地看到我，就生起了欲心。』這個比丘因為長久修習不凈觀，就取她的牙齒的形象，觀想成白骨人。因此，通過觀想白骨人，證得了阿羅漢。於是說偈頌道：

『慾望顯現外表的賢善美好，愚昧的人深深地迷惑執著。知道了解內在令人厭惡，（慾望的本質）也不會因此減少。見到它的真實體相，心就能得到解脫。』

他漸漸地回到摩突羅國，見到了尊者鞠多。尊者問他：『你見到迦羅和女了嗎？』他回答說：『確實見到了。』尊者說：『很好，你所要做的事情現在才算辦完了。』於是就把籌碼扔回了窟中。

【English Translation】 English version: 『O foolish one, do not speak such words, lest you incur guilt.』 Thereupon, the Karmadana (Vina, the monastic officer responsible for order) immediately attained the state of Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) through repentance and diligent practice, but did not seek further progress. Due to this cause, his entire body developed sores, festering with foul-smelling maggots. He was reborn into a Candala (outcaste, the lowest social class in the Indian caste system) family, suffering great misery. Having heard these words, that Bhiksu (monk) immediately exerted himself diligently and attained Arhatship (the highest stage of enlightenment in Theravada Buddhism). Then he replaced the counting-token in the cave. The son of the Candala, Venerable Gupta, preached the Dharma to him, enabling him to attain Anagami (non-returner, the third stage of enlightenment in Theravada Buddhism) and be reborn in the Pure Abodes.

In the country of Mathura (an ancient city in India), a man of noble birth approached the Venerable One, seeking ordination. After being ordained, the Venerable One taught him the contemplation of impurity, and as the defilements were temporarily suppressed, he considered himself to have attained the holy path, and no longer sought higher attainments. The Venerable One said to him, 『Son, do not be complacent, diligently seek the holy path.』 He replied to his Upadhyaya (preceptor), 『What more is there to do? I have now attained Arhatship.』 The Venerable One told him, 『Son, you have simply not yet seen the woman Kalaha of Gandhara (an ancient region in India), and therefore you claim to be an Arhat. Because you have not severed the fetters, you have given rise to arrogance.』 He replied to his Upadhyaya, 『I wish to go to that village.』 The Venerable One said, 『Go, then.』 Thereupon, he departed, gradually reaching Gandhara, arriving at the city of Taxila (an ancient city in India). In the morning, he put on his robes, took his bowl, and entered the city to beg for food. Begging from house to house, he arrived at the house of a Brahmin (a member of the priestly class in Hinduism). A woman came out with food, slightly revealing her teeth. Thereupon, the Bhiksu developed lustful thoughts, becoming confused and infatuated. He took curds and flour with his bowl and bag. The woman also developed lustful thoughts and said, 『Acharya (teacher), without touching my hand, without hearing my voice, you have only seen me from afar and have already developed lustful thoughts.』 Because this Bhiksu had long practiced the contemplation of impurity, he took the image of her teeth and contemplated them as white bones. Through this contemplation of white bones, he attained Arhatship. Then he spoke this verse:

『Desire manifests outward virtue and beauty, Foolish beings are deeply deluded and attached. Knowing and understanding the inner repulsiveness, (The nature of desire) is not thereby diminished. Seeing its true form and appearance, The mind is then liberated.』

Gradually, he returned to the country of Mathura and saw the Venerable Gupta. The Venerable One asked him, 『Have you seen the woman Kalaha?』 He replied, 『Indeed, I have seen her.』 The Venerable One said, 『Excellent, the task you had to accomplish is only now completed.』 Thereupon, he threw the counting-token back into the cave.

中。

摩突羅國有一長者。錢財所有自然衰耗家計幾盡。唯五百舊金錢在。作是思惟。我今當詣尊者鞠多所而求出家。此金錢者作醫藥直療治疾病。即詣尊者出家。得出家已常倩他沙彌藏此金錢。尊者語言。若能知我無我是名出家。此五百金錢可與眾僧。答言。和上此五百錢是我衣直湯藥之直。尊者即將向房裡化作千金錢。語言。此千金錢作汝衣服湯藥之直。汝五百金錢施與眾僧。從和上教便以施僧。尊者教授即得羅漢。於此金錢不復貪著。遂語擲籌著于窟中。

摩突羅國有族姓子。詣尊者所出家學道。尊者即便教授以法得須陀洹。得已不復進修。尊者敕言。汝勤修道業。答言。和上。我以斷三惡趣。何須更修。尊者晨朝著衣持缽共此比丘向摩突城次第乞食。乃至真陀羅子身有癩瘡。父母以鏵削瘡極令血出。而爲著藥。患其疼痛不能堪忍。尊者語其弟子言。汝見此不。此是須陀洹。問和上言。以何業緣受大苦痛。尊者答言。佛在世時。禪坊之中有一維那。時有羅漢比丘。身生瘡痍少多爬搔。維那瞋言。汝身上瘡以鏵削爬。即挽手出而語之言。汝向真陀羅村去。阿羅漢語言。汝得大罪。今可懺悔。時彼維那懺悔精進得須陀洹。得道訖已不求進故受此大苦生真陀羅家。爾時比丘聞是語已。心開意解。精進不久

【現代漢語翻譯】現代漢語譯本：

在摩突羅國（Mathura，古印度城市）住著一位長者（Gṛhapati，富有的居士）。他的錢財逐漸衰減，家業幾乎耗盡，只剩下五百枚舊金錢。他心想：『我現在應當去尊者鞠多（Gupta）那裡請求出家。這些金錢可以用來支付醫藥費用，治療疾病。』於是他前往尊者那裡出家。出家后，他經常請一位小沙彌替他保管這些金錢。尊者說：『如果能明白無我之理，那才算是真正的出家。這五百枚金錢可以捐獻給僧眾。』他回答說：『和尚（Upadhyaya，親教師），這五百枚錢是我的衣物和湯藥費用。』尊者於是將這些錢拿到房間里，變幻成一千枚金錢，說：『這一千枚金錢作為你的衣服和湯藥費用，你將那五百枚金錢捐獻給僧眾吧。』他聽從和尚的教導，便將錢捐獻給了僧眾。尊者教授他佛法，他很快就證得了阿羅漢果位（Arhat，斷盡煩惱的聖者），不再貪戀這些金錢，於是將籌碼扔進了洞窟中。

摩突羅國有一位出身高貴的年輕人，前往尊者那裡出家學道。尊者立即教授他佛法，他證得了須陀洹果（Srota-apanna，入流果）。證得果位后，他不再精進修行。尊者告誡他說：『你應該勤奮修習道業。』他回答說：『和尚，我已經斷除了三惡趣（指地獄、餓鬼、畜生），何必還要繼續修行呢？』尊者清晨穿好衣服，拿著缽，與這位比丘一同前往摩突羅城依次乞食。他們來到一個真陀羅（Caṇḍāla，旃陀羅，印度種姓制度中最低等的賤民）的孩子面前，這個孩子身上長滿了癩瘡，他的父母用刀颳去瘡上的膿血，然後給他敷藥，孩子因為疼痛而無法忍受。尊者對他的弟子說：『你看見了嗎？這就是一位須陀洹。』弟子問和尚說：『他因為什麼業緣而遭受如此巨大的痛苦？』尊者回答說：『佛陀在世的時候，禪房中有一位維那（寺院管理者）。當時有一位阿羅漢比丘，身上生了瘡，經常抓撓。維那生氣地說：『你身上的瘡應該用刀刮掉。』於是抓住他的手，將他推出門外，對他說：『你到真陀羅村去吧。』阿羅漢說：『你犯下了大罪，現在應該懺悔。』當時那位維那懺悔並精進修行，證得了須陀洹果。證得果位后，他沒有繼續求進，所以遭受如此巨大的痛苦，生在了真陀羅家。』當時那位比丘聽了這些話后，心開意解，精進修行不久。

【English Translation】 English version:

In the country of Mathura, there was a wealthy householder (Gṛhapati). His wealth gradually dwindled, and his household was nearly exhausted, leaving him with only five hundred old gold coins. He thought, 'I should now go to Venerable Gupta and request ordination. These gold coins can be used for medicine and to treat illnesses.' So he went to the Venerable and became a monk. After ordination, he often asked a young novice to keep the gold coins for him. The Venerable said, 'If you can understand the absence of self, that is true ordination. These five hundred gold coins can be given to the Sangha (community of monks).' He replied, 'Venerable (Upadhyaya), these five hundred coins are for my clothing and medicine.' The Venerable then took the coins into his room and transformed them into a thousand gold coins, saying, 'These thousand gold coins are for your clothing and medicine; donate your five hundred gold coins to the Sangha.' He followed the Venerable's instructions and donated the coins to the Sangha. The Venerable taught him the Dharma, and he soon attained the state of Arhat (a perfected being), no longer attached to the gold coins. So he threw the counting tokens into the cave.

In the country of Mathura, there was a young man from a noble family who went to the Venerable to become a monk and study the Way. The Venerable immediately taught him the Dharma, and he attained the state of Srota-apanna (stream-enterer). After attaining this state, he no longer progressed in his practice. The Venerable instructed him, 'You should diligently cultivate the path.' He replied, 'Venerable, I have already cut off the three evil destinies (hell, hungry ghosts, and animals), why should I continue to cultivate?' The Venerable, in the early morning, put on his robes, took his bowl, and together with this monk, went to the city of Mathura to beg for food in sequence. They came to a Caṇḍāla (outcaste) child who had sores all over his body. His parents were scraping the sores with a knife to remove the pus and blood, and then applying medicine, but the child could not bear the pain. The Venerable said to his disciple, 'Do you see this? This is a Srota-apanna.' The disciple asked the Venerable, 'Due to what karma does he suffer such great pain?' The Venerable replied, 'When the Buddha was in the world, there was a Karmadana (monastery manager) in a meditation hall. At that time, there was an Arhat monk who had sores on his body and often scratched them. The Karmadana angrily said, 'You should scrape the sores on your body with a knife.' Then he grabbed his hand, pushed him out the door, and said to him, 'Go to the Caṇḍāla village.' The Arhat said, 'You have committed a great offense; you should now repent.' At that time, the Karmadana repented and diligently practiced, attaining the state of Srota-apanna. After attaining this state, he did not seek further progress, so he suffers such great pain, being born into a Caṇḍāla family.' At that time, the monk, upon hearing these words, had a change of heart and mind, and soon diligently practiced.

得阿羅漢。便使擲籌著于窟中。尊者即為真陀羅子說法得阿那含道。命終之後生凈居天。

摩突羅國有一勝長者。生於一子。年始一歲命終。復生一長者家亦年一歲而覆命終。如是次第生六長者家。皆年一歲而便命終。最後復生第七長者。家年七歲為賊將去。尊者鞠多觀此小兒。應當現身得於道果。而復為賊之所惱。尊者復為度彼即便入室化作四兵欲捉彼賊。彼賊恐怖來向尊者叩頭禮拜。尊者見已為說法要得須陀洹。捉此小兒手佈施尊者。尊者於是度此小兒及彼劫賊悉令出家。皆得阿羅漢。盡各語使擲籌著于窟中。尊者語此小兒。可觀汝親族而化度之。於是小兒即坐觀察。見於七世本身父母愁憂苦惱。便到其家而語之言。我是汝子。莫大愁惱。即為說法得須陀洹。如是七長者家悉為說法。皆得須陀洹。

摩突羅國有一族姓子。詣尊者所出家。尊者教使坐禪。便得世俗定。初禪二禪乃至第四禪。得初禪時便自以為得須陀洹。及得二禪謂得斯陀含。三禪謂得阿那含。四禪謂得阿羅漢。更不進求上勝之法。尊者敕言。汝莫放逸。應求上勝法。答言。我已得阿羅漢。更求何勝法。尊者欲化度彼。作善方便而語之言。子汝可游化諸聚落。於是受教遂便發去。尊者即于道中化作賈客。復化作五百群賊來破賈客殺害斫刺

【現代漢語翻譯】現代漢語譯本證得阿羅漢果位。然後讓他們把籌碼扔進石窟中。尊者為真陀羅子說法，使其證得阿那含果位。命終之後，往生凈居天。

摩突羅國有一位富有的長者，生了一個兒子，一歲時就夭折了。後來又投生到另一長者家，也是一歲時就夭折了。就這樣連續投生到六個長者家，都是一歲時就夭折。最後，又投生到第七個長者家，七歲時被盜賊擄走。尊者鞠多觀察到這個小兒，應當在此生證得道果，卻又被盜賊所困擾。尊者爲了度化他，便進入房間，化作四種軍隊，想要捉拿那些盜賊。盜賊們驚恐萬分，向尊者叩頭禮拜。尊者見狀，便為他們說法，使他們證得須陀洹果。尊者接過這個小兒的手，接受了他的佈施。尊者於是度化了這個小兒和那些劫賊，讓他們都出家，最終都證得阿羅漢果。尊者讓他們各自把籌碼扔進石窟中。尊者告訴這個小兒，可以去觀察你的親族，並度化他們。於是，這個小兒就坐下來觀察，看到他過去七世的父母都沉浸在憂愁苦惱之中。他便回到他們家中，告訴他們說：『我是你們的兒子，不要過於悲傷。』然後為他們說法，使他們證得須陀洹果。就這樣，他為七個長者家的人都說了法，使他們都證得須陀洹果。

摩突羅國有一位出身高貴的族姓子弟，到尊者處出家。尊者教他坐禪，他便證得了世俗禪定，從初禪、二禪，一直到第四禪。當他證得初禪時，便自以為證得了須陀洹果；證得二禪時，便以為證得了斯陀含果；證得三禪時，便以為證得了阿那含果；證得四禪時，便以為證得了阿羅漢果。因此，他不再進一步尋求更高深的佛法。尊者告誡他說：『你不要放逸，應該尋求更高深的佛法。』他回答說：『我已經證得阿羅漢果，還要求什麼更高深的佛法呢？』尊者想要度化他，便善巧方便地對他說：『你可以到各個村落去遊歷教化。』於是，他接受了教誨，便出發離開了。尊者就在道路中化作一位商人，又化作五百個強盜，前來襲擊商人，進行殺害砍殺。

【English Translation】 English version Having attained Arhatship (Arahan - one who is free from rebirth), they were then instructed to throw their counting sticks into the cave. The Venerable then preached to Jintaluozi (Jintaluozi - name of a person), enabling him to attain Anagami (Anagami - 'non-returner', the third stage of enlightenment). After his death, he was reborn in the Pure Abode Heavens.

In the country of Matura (Matura - name of a country), there was a wealthy elder who had a son. The son died at the age of one. He was reborn into another elder's family, but again died at the age of one. This happened successively in six elder's families, each time dying at the age of one. Finally, he was born into a seventh elder's family. At the age of seven, he was kidnapped by thieves. The Venerable Jukuta (Jukuta - name of a venerable) observed that this young boy should attain the fruit of the Path in this life, but was being troubled by thieves. The Venerable, in order to liberate him, entered the room and transformed himself into four divisions of troops, intending to capture the thieves. The thieves, terrified, prostrated themselves before the Venerable. Seeing this, the Venerable preached the Dharma to them, enabling them to attain Sotapanna (Sotapanna - 'stream-enterer', the first stage of enlightenment). The Venerable took the hand of the young boy and accepted his offering. The Venerable then liberated this young boy and the robbers, allowing them all to become monks. They all attained Arhatship. Each was instructed to throw their counting sticks into the cave. The Venerable told the young boy that he could observe his relatives and liberate them. Thereupon, the young boy sat down and observed, seeing his parents from seven past lives immersed in sorrow and suffering. He then went to their homes and told them, 'I am your son, do not be overly grieved.' Then he preached the Dharma to them, enabling them to attain Sotapanna. In this way, he preached the Dharma to the people of the seven elder's families, enabling them all to attain Sotapanna.

In the country of Matura, there was a young man from a noble family who went to the Venerable to become a monk. The Venerable taught him to meditate. He then attained worldly concentration, from the first Dhyana (Dhyana - meditative state), the second Dhyana, up to the fourth Dhyana. When he attained the first Dhyana, he thought he had attained Sotapanna. When he attained the second Dhyana, he thought he had attained Sakadagami (Sakadagami - 'once-returner', the second stage of enlightenment). When he attained the third Dhyana, he thought he had attained Anagami. When he attained the fourth Dhyana, he thought he had attained Arhatship. Therefore, he no longer sought further superior Dharma. The Venerable admonished him, saying, 'You must not be complacent, you should seek further superior Dharma.' He replied, 'I have already attained Arhatship, what further superior Dharma should I seek?' The Venerable, wanting to liberate him, skillfully said to him, 'You may travel and teach in various villages.' Thereupon, he accepted the teaching and departed. The Venerable then transformed himself into a merchant on the road, and also transformed himself into five hundred bandits who came to attack the merchant, killing and slashing.

。族姓比丘即生恐怖。自知非阿羅漢。而作是言。我雖非阿羅漢是阿那含。時彼賈客亡破之後。有一長者女語是比丘言。阿阇梨。將我共去。比丘答言。佛不聽我與女人獨行。長者女言。我遙望阿阇梨而隨後行。比丘憐愍故相望而行。尊者復化作大河。長者女言。阿阇梨度我過河。道人在下流。婦女在上流。婦女墮河。佛聽比丘水火難處捉婦女出。婦女墮河。語比丘言。救我此難。爾時比丘即便捉出。當捉之時。生細滑想。便起欲心。於是自知非阿那含。出河已竟。女作是言。阿阇梨活我命。即是我大家。道人心生交通之想。捉女人手將向屏處欲共行欲。乃見是尊者鞠多。鞠多語言。汝得阿羅漢。云何如此。尊者即便將至僧房教其至心懺悔罪咎。為說法要即得阿羅漢。語使著籌于彼窟中。

摩突羅國有一長者子新取婦。竟辭其父母向尊者所。求哀出家。尊者即時度使出家。教受禪法。及其坐禪。心念己婦顏貌端正。尊者即化其婦在前而立。比丘見已語其婦言。汝何以來。答言。汝喚故來。比丘復言。我加趺坐來默然無言。何時喚汝。答言。汝口雖不喚我覺觀喚我。汝已口喚便為慚愧。若以心喚不為慚愧。寧心慚愧不口慚愧。口由心生心不由口。汝若不欲觸不欲見者。何為有此覺觀之念。汝既舍欲。若復還念。如

【現代漢語翻譯】現代漢語譯本：族姓比丘因此感到恐懼，自知並非阿羅漢（梵文：Arhat，指已斷絕一切煩惱，達到佛教修行最高境界的人），卻說：『我雖不是阿羅漢，卻是阿那含（梵文：Anāgāmin，指斷除了欲界煩惱，死後不再返回欲界受生的人）。』當時，那位商人破產之後，有一位長者的女兒對這位比丘說：『阿阇梨（梵文：Ācārya，指老師），帶我一起走吧。』比丘回答說：『佛不允許我與女人單獨同行。』長者女說：『我遠遠地望著阿阇梨，然後跟隨您行走。』比丘憐憫她，因此互相望視著行走。尊者（指鞠多尊者）又變化出一條大河。長者女說：『阿阇梨，帶我過河吧。』道人在下游，婦女在上游，婦女掉入河中。佛允許比丘在水火等危難之處救出婦女。婦女掉入河中，對比丘說：『救我脫離此難。』當時比丘便把她救了出來。當抓住她的時候，心中生起細滑之感，便生起了慾念。於是自知並非阿那含。出河之後，女子說道：『阿阇梨救了我的命，您就是我的恩人。』道人心中生起交通之想，抓住女人的手，將她帶到隱蔽之處，想要行淫。這時看見了鞠多尊者。鞠多尊者說道：『你已經證得阿羅漢果，怎麼會這樣？』尊者立即將他帶到僧房，教他至誠懺悔罪過，為他說法要，他立即證得阿羅漢果。告訴他把籌碼放在那個窟中。

摩突羅國（梵文：Mathurā，古印度城市）有一位長者的兒子，新娶了妻子。然後告別父母，前往尊者處，懇求出家。尊者立即度他出家，教他修習禪法。當他坐禪時，心中思念妻子的美麗容貌。尊者便變化出他的妻子站在他面前。比丘看見后對他的妻子說：『你為什麼來這裡？』妻子回答說：『你呼喚我，所以我來了。』比丘又說：『我跏趺而坐，默然無語，什麼時候呼喚你了？』妻子回答說：『你口中雖然沒有呼喚我，但你的覺觀（指內心的思緒和念頭）在呼喚我。你用口呼喚我，就應該感到慚愧；如果用心呼喚我，就不必感到慚愧。寧願內心感到慚愧，也不要口頭感到慚愧。口由心生，心不由口。你如果不想要接觸，不想要看見，為什麼會有這樣的覺觀之念呢？你既然已經捨棄了慾望，如果又重新思念，就像……』

【English Translation】 English version: The Bhikshu (Sanskrit: Bhikshu, a Buddhist monk) of noble lineage was then seized with fear, knowing himself not to be an Arhat (Sanskrit: Arhat, one who has extinguished all defilements and attained the highest state of Buddhist practice), yet he said, 'Though I am not an Arhat, I am an Anāgāmin (Sanskrit: Anāgāmin, one who has eliminated the defilements of the desire realm and will not be reborn in it after death).' At that time, after that merchant had gone bankrupt, a daughter of a wealthy man said to the Bhikshu, 'Ācārya (Sanskrit: Ācārya, teacher), take me with you.' The Bhikshu replied, 'The Buddha does not allow me to travel alone with a woman.' The wealthy man's daughter said, 'I will watch Ācārya from afar and follow behind.' The Bhikshu, out of compassion, walked while looking at her. The Venerable (referring to Venerable Kujja) then conjured a great river. The wealthy man's daughter said, 'Ācārya, take me across the river.' The ascetic was downstream, and the woman was upstream. The woman fell into the river. The Buddha allows Bhikshus to rescue women in dangerous situations such as water and fire. The woman fell into the river and said to the Bhikshu, 'Save me from this difficulty.' At that time, the Bhikshu immediately pulled her out. As he held her, he felt a sensation of smoothness and tenderness, and lust arose in his mind. Thereupon, he knew himself not to be an Anāgāmin. After coming out of the river, the woman said, 'Ācārya saved my life; you are my benefactor.' The ascetic's mind gave rise to thoughts of intimacy. He took the woman's hand and led her to a secluded place, intending to commit sexual acts. At that moment, he saw Venerable Kujja. Venerable Kujja said, 'You have attained Arhatship; how could you do such a thing?' The Venerable immediately took him to the Sangha (Sanskrit: Sangha, the Buddhist monastic community) and taught him to sincerely repent of his transgressions, and he preached the Dharma (Sanskrit: Dharma, the teachings of the Buddha) to him, and he immediately attained Arhatship. He was told to place a tally in that cave.

In the country of Mathurā (Sanskrit: Mathurā, an ancient Indian city), there was a son of a wealthy man who had just taken a wife. He then bid farewell to his parents and went to the Venerable, begging to renounce the world. The Venerable immediately ordained him and taught him the practice of meditation. As he sat in meditation, his mind dwelled on the beautiful appearance of his wife. The Venerable then conjured his wife to stand before him. Upon seeing her, the Bhikshu said to his wife, 'Why have you come here?' The wife replied, 'You called me, so I came.' The Bhikshu further said, 'I sit in the lotus position, silent and without words; when did I call you?' The wife replied, 'Though your mouth did not call me, your vitakka (thoughts and mental activities) called me. If you call me with your mouth, you should feel ashamed; if you call me with your mind, you need not feel ashamed. It is better to feel ashamed in your heart than to feel ashamed in your mouth. The mouth arises from the heart, but the heart does not arise from the mouth. If you do not desire to touch or see, why do you have such thoughts? Since you have already renounced desire, if you remember it again, it is like...'

以歐吐而更食之。爾時尊者現身在前為說法要得阿羅漢。即使著籌窟中。

尊者鞠多遊行聚落。到曠野中見五百放牛人。皆來迎尊者接足作禮在一面坐。尊者為說法要悉得須陀洹果。以牛還主。放牛人於是出家盡得阿羅漢。遂使擲籌著于窟中。

摩突羅國有一族姓子。詣尊者所出家學道。尊者鞠多教授禪法。即得世俗四禪。得初禪時自謂已得須陀洹果。乃至得於第四禪時。自謂已得阿羅漢果。尊者語言。汝勤精進可求上勝。答言。和上。我已得羅漢。尊者意欲更授禪法。使在阿練若處住。尊者遣化道人往問訊。問訊已在一面坐。化道人問言。汝于誰邊出家。答言。我尊者鞠多所出家。化道人言。汝大福德。汝之和上是無相好佛。化道人問言。汝誦何經。答言。我誦修多羅毗尼阿毗曇。又問言。汝于佛法頗有所證未。答言。我有所證。已得須陀洹。乃至得阿羅漢。又問言。汝修何道得此四果。答言。我以世俗道。化比丘言。若以世俗道者。汝非得道果。是凡夫人。聞是語已。便於三界生厭惡心。即詣尊者所白和上言。我非得道。唯愿和上更教授我。於是尊者即時教授禪法。精進修習得阿羅漢。便語擲籌著于窟中。

摩突羅國有一長者子。新娶婦已心生念言。我于佛法欲求出家。便辭父母。父母答言。

【現代漢語翻譯】現代漢語譯本：吃完嘔吐物后又再次吃下。當時，尊者（指鞠多尊者）顯現在他面前，為他說法，使他證得阿羅漢果。然後讓他把籌木扔進石窟中。尊者鞠多（Kukkuta，人名）前往一個聚落。在曠野中，他遇見五百個放牛人。他們都來迎接尊者，接足作禮，然後在一旁坐下。尊者為他們說法，使他們都證得須陀洹果（Srotapanna，入流果）。他們把牛還給主人後，就出家修行，最終都證得阿羅漢果（Arhat，無學果）。尊者於是讓他們把籌木扔進石窟中。在摩突羅國（Mathura，古印度地名）有一個出身高貴的男子，前往尊者處出家學道。尊者鞠多教授他禪法。他證得了世俗的四禪。當他證得初禪時，他自認為已經證得須陀洹果。乃至當他證得第四禪時，他自認為已經證得阿羅漢果。尊者對他說：『你應該勤奮精進，可以追求更殊勝的境界。』他回答說：『和上（Upadhyaya，親教師），我已經證得阿羅漢果了。』尊者想要進一步教授他禪法，讓他住在阿練若處（Aranya，寂靜處）。尊者派遣一位化道人（指變化示現的比丘）前去問候他。問候完畢后，化道人坐在一旁問道：『你是在誰那裡出家的？』他回答說：『我是在尊者鞠多那裡出家的。』化道人說：『你真有福德，你的和上是無相好佛。』化道人問道：『你誦讀什麼經典？』他回答說：『我誦讀修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）。』又問道：『你對於佛法有什麼證悟嗎？』他回答說：『我有所證悟，已經證得須陀洹果，乃至證得阿羅漢果。』又問道：『你修習什麼道而證得這四果？』他回答說：『我以世俗道。』化比丘說：『如果以世俗道，你並非證得道果，只是個凡夫。』聽到這些話后，他對三界（欲界、色界、無色界）生起厭惡之心，立即前往尊者處，稟告和上說：『我沒有證得道果，希望和上能夠再次教授我。』於是尊者立即教授他禪法，他精進修習，證得阿羅漢果。然後告訴他把籌木扔進石窟中。摩突羅國有一位長者（富人）的兒子，新娶了妻子后，心中生起念頭：『我想在佛法中出家。』於是他向父母辭別。父母回答說：

【English Translation】 English version: After vomiting, he ate it again. At that time, the Venerable (referring to Venerable Kukkuta) appeared before him, expounding the Dharma and enabling him to attain Arhatship. Then he was told to throw the counting stick into the cave. Venerable Kukkuta (Kukkuta, a name) went to a settlement. In the wilderness, he met five hundred cowherds. They all came to greet the Venerable, prostrated at his feet, and sat on one side. The Venerable expounded the Dharma to them, enabling them all to attain the fruit of Srotapanna (Srotapanna, stream-enterer). After returning the cows to their owners, they renounced the world and eventually all attained Arhatship (Arhat, one who is worthy). The Venerable then told them to throw the counting sticks into the cave. In the country of Mathura (Mathura, an ancient Indian place name), there was a man of noble birth who went to the Venerable to renounce the world and study the Dharma. Venerable Kukkuta taught him the practice of Dhyana (meditation). He attained the four mundane Dhyanas. When he attained the first Dhyana, he thought he had already attained the fruit of Srotapanna. Even when he attained the fourth Dhyana, he thought he had already attained Arhatship. The Venerable said to him, 'You should strive diligently and seek a more superior state.' He replied, 'Upadhyaya (Upadhyaya, preceptor), I have already attained Arhatship.' The Venerable wanted to further teach him the practice of Dhyana and had him stay in a quiet place (Aranya, a secluded place). The Venerable sent a transformation-person (referring to a Bhiksu who manifested through transformation) to inquire after him. After inquiring, the transformation-person sat on one side and asked, 'Under whom did you renounce the world?' He replied, 'I renounced the world under Venerable Kukkuta.' The transformation-person said, 'You are very fortunate; your Upadhyaya is a Buddha with no distinguishing marks.' The transformation-person asked, 'What Sutras (Sutra, discourses) do you recite?' He replied, 'I recite the Sutras, the Vinaya (Vinaya, monastic rules), and the Abhidhamma (Abhidhamma, philosophical treatises).' He further asked, 'Have you attained any realization in the Buddha-Dharma?' He replied, 'I have attained some realization; I have attained the fruit of Srotapanna, and even Arhatship.' He further asked, 'By practicing what path did you attain these four fruits?' He replied, 'By the mundane path.' The transformation-Bhiksu said, 'If it is by the mundane path, you have not attained the fruit of the path; you are just an ordinary person.' Upon hearing these words, he developed a sense of disgust towards the three realms (the desire realm, the form realm, and the formless realm) and immediately went to the Venerable, reporting to the Upadhyaya, 'I have not attained the fruit of the path; I hope the Upadhyaya can teach me again.' Thereupon, the Venerable immediately taught him the practice of Dhyana, and he diligently practiced and attained Arhatship. Then he was told to throw the counting stick into the cave. In the country of Mathura, there was the son of a wealthy man (a rich man) who, after newly marrying a wife, had the thought: 'I want to renounce the world in the Buddha-Dharma.' So he bid farewell to his parents. His parents replied:

我唯有一子。死猶不放。何況生存。子白父母言。若不放我。我終不食。於是斷食從初一日乃至六日。父母恐其死故即語之言。當從汝愿。但出家后與我相見。子言。若放我者當來奉見。於是父母便放出家。即詣尊者所出家。而自念言。我與父母有要。若得出家許還往見。便白和上往見父母及見己婦。婦語之言。汝若不與我為夫婦之道。我棄汝死。時此比丘即生悔心。欲得舍戒。作是念言。我先見和上然後舍之。詣和上所稽首白言。我欲還家。尊者告言。小住且待明日。於是尊者即于其夜為作現夢。使是比丘夢到父母家見其婦死父母親族嚴備葬具。送其婦尸棄于冢間。須臾之頃。見青瘀爛臭疽蟲滿中。忽然驚覺即以夢事往白和上。和上聞已。而告之言。汝可往看。實如夢不。時此比丘乘和上神力。忽便到舍見其父母已送婦尸棄著冢間。疽蟲唼食如其所夢。思惟觀察重生厭惡得阿羅漢。即便還來。和上問言。汝見婦不。答言。已見婦之實相。遂便語使擲籌窟中。

有一族姓子。詣尊者所出家學道。尊者教授獲得四禪。自謂已得四沙門果。尊者鞠多知其未得。而作方便教使六日供養眾僧。族姓比丘往摩突羅城見五百優婆塞。皆來禮拜語此比丘言。阿阇梨。欲作何等。答言。彼阿練若處課我六日供養眾僧。優婆塞言。

【現代漢語翻譯】現代漢語譯本：我只有一個兒子，即使他死了我都不肯放手，更何況他還活著。兒子對父母說：『如果你們不放我走，我就絕食。』於是從初一開始絕食，直到第六天。父母害怕他死去，就對他說：『就按你說的辦吧，但出家后要來看我們。』兒子說：『如果你們放我走，我一定會回來拜見你們。』於是父母便放他出家。他立刻去尊者（Venerable，指受人尊敬的出家人）那裡出家。但他心裡想：『我和父母有約定，如果能出家，就答應回去看他們。』於是他稟告和尚（teacher）想回去看望父母和妻子。妻子對他說：『如果你不和我行夫妻之事，我就為你而死。』這時，這位比丘（bhikkhu，佛教出家男子）立刻生起後悔之心，想要捨棄戒律。他心想：『我先去見和尚，然後再舍戒。』於是他去和尚那裡，頂禮后稟告說：『我想回家。』尊者告訴他：『先住下，等到明天再說。』於是尊者當晚就為他做了個夢，讓這位比丘夢到回到父母家，看見他的妻子死了，父母親族準備好葬禮，把妻子的屍體送到墳地。一會兒，他看見屍體青腫腐爛，蛆蟲滿身。他突然驚醒，立刻把夢中的事告訴和尚。和尚聽后，對他說：『你可以去看看，是否真如夢中所見。』這時，這位比丘憑藉和尚的神力，忽然來到家中，看見他的父母已經把妻子的屍體送到墳地，蛆蟲啃食，正如他夢中所見。他思惟觀察，對世間重生的厭惡，證得了阿羅漢（arhat，斷絕一切煩惱，達到最高修行果位的人）。然後他就回來了。和尚問他：『你見到妻子了嗎？』他回答說：『已經見到妻子的真實面目。』於是和尚就讓他把籌碼扔進窟中（指捨棄世俗）。有一個族姓子（指出身高貴的男子），去尊者（Venerable，指受人尊敬的出家人）那裡出家學道。尊者教授他，使他獲得了四禪（four stages of dhyana，佛教禪定修行的四個階段）。他自認為已經證得了四沙門果（four fruits of asceticism，佛教修行的四個果位）。尊者鞠多（Gupta，人名）知道他還沒有證得，就用方便法門，教他六日供養眾僧。這位族姓比丘前往摩突羅城（Mathura，古印度城市名），看見五百優婆塞（upasaka，在家男居士）。他們都來禮拜，對這位比丘說：『阿阇梨（acharya，老師），您想做什麼？』他回答說：『我在阿練若處（aranya，寂靜處）被安排六日供養眾僧。』優婆塞說：

【English Translation】 English version: I have only one son. I would not let him go even if he were dead, let alone when he is alive. The son said to his parents, 'If you do not let me go, I will fast.' So he began to fast from the first day until the sixth day. His parents, fearing that he would die, said to him, 'Let it be as you wish, but after you become a monk, you must come to see us.' The son said, 'If you let me go, I will come to visit you.' So his parents let him become a monk. He immediately went to the Venerable (Venerable, a respected monastic) to become a monk. But he thought to himself, 'I have an agreement with my parents that if I can become a monk, I will promise to go back and see them.' So he told the teacher (teacher) that he wanted to go back and see his parents and his wife. His wife said to him, 'If you do not engage in marital relations with me, I will die for you.' At that moment, this bhikkhu (bhikkhu, a Buddhist monk) immediately felt remorse and wanted to renounce his vows. He thought to himself, 'I will see the teacher first and then renounce them.' So he went to the teacher, prostrated himself, and said, 'I want to go home.' The Venerable told him, 'Stay here for a while and wait until tomorrow.' So that night, the Venerable made a dream for him, allowing this bhikkhu to dream of returning to his parents' house and seeing his wife dead, his parents and relatives preparing for the funeral, and sending his wife's corpse to the cemetery. After a moment, he saw the corpse swollen, rotten, and full of maggots. He suddenly woke up and immediately told the teacher about the dream. After hearing this, the Venerable said to him, 'You can go and see if it is really as you dreamed.' At that moment, this bhikkhu, relying on the Venerable's divine power, suddenly arrived at his home and saw that his parents had already sent his wife's corpse to the cemetery, with maggots devouring it, just as he had dreamed. He contemplated and observed, and his aversion to rebirth in the world deepened, and he attained arhat (arhat, one who has cut off all afflictions and reached the highest state of practice). Then he returned. The teacher asked him, 'Did you see your wife?' He replied, 'I have already seen the true nature of my wife.' So the teacher told him to throw the token into the cave (referring to abandoning the secular world). There was a man from a noble family (referring to a man of noble birth) who went to the Venerable (Venerable, a respected monastic) to become a monk and study the Way. The Venerable taught him and enabled him to attain the four stages of dhyana (four stages of dhyana, the four stages of Buddhist meditation practice). He thought that he had already attained the four fruits of asceticism (four fruits of asceticism, the four stages of Buddhist practice). The Venerable Gupta (Gupta, a name) knew that he had not yet attained them, so he used skillful means to teach him to make offerings to the Sangha (monastic community) for six days. This man from a noble family went to the city of Mathura (Mathura, an ancient Indian city) and saw five hundred upasakas (upasaka, male lay devotees). They all came to pay their respects and said to this bhikkhu, 'Acharya (acharya, teacher), what do you want to do?' He replied, 'I have been assigned to make offerings to the Sangha for six days in the aranya (aranya, a quiet place).' The upasakas said:

阿阇梨。莫愁此事。當爲辦之。爾時比丘即生慢心。自思惟言。我非羅漢。阿羅漢者已斷慢心。詣和上所而作此言。唯愿和上。當見教授。我猶未得阿羅漢也。於是尊者為說法要得阿羅漢即便擲籌著于窟中。

時罽賓國有一比丘名善見。獲世俗四禪得五神通。若無雨時常能請得雨。起增上慢。自謂已獲阿羅漢果。尊者鞠多將欲度彼。化使十二年。旱諸人驚怖。詣尊者所而作是。言愿為我等請。雨尊者答言。我不能請雨。罽賓國有善見比丘極能請雨。於是國人即遣使往彼比丘所。善見比丘便受其請。以世俗五通力飛至摩突羅。摩突羅國中人民勸請言。阿阇梨。為我請雨。便為請雨。時乃大雨滿閻浮提。一切人知生大歡喜。皆設供具而來供養。爾時善見大得利養。便起憍慢而作是言。優波鞠多所得供養不如於我。便自思惟。阿羅漢者無我慢。將知我今非是羅漢。即往詣尊者求教授法。尊者語言。汝不堅持佛法。云何教汝。佛不聽比丘請雨。汝復生憍慢云。何自云。我得羅漢。即向尊者至心懺悔。尊者教授便得羅漢。使著籌窟中。

尊者鞠多。作是念言。提多迦為出未也。觀猶未出。尊者爾時將比丘眾至提多迦父母之家。漸漸轉少。唯二比丘往到其家。乃至獨往。長者問言。阿阇梨。何以獨行。答言。無有弟子

【現代漢語翻譯】現代漢語譯本：阿阇梨（Acharya，導師）。不要為此事擔憂，我當爲你辦妥。當時，這位比丘生起了慢心，心想：『我不是阿羅漢（Arhat，已證悟者），阿羅漢已經斷除了慢心。』於是前往和尚（Upadhyaya，親教師）處，說道：『唯愿和尚能夠教導我，我還沒有證得阿羅漢果。』於是尊者（Venerable，對有德者的尊稱）為他說法要，他證得阿羅漢果后，便將籌碼投入窟中。

當時，在罽賓國（Kashmir）有一位比丘名叫善見（Sudarsana），獲得了世俗的四禪（Four Dhyanas，四種禪定境界），得到了五神通（Five Supernormal Powers，五種超自然能力）。如果沒有下雨，他常常能夠祈求到雨。但他生起了增上慢（Increased Pride，過度的驕傲），自認為已經獲得了阿羅漢果。尊者鞠多（Upagupta）想要度化他，於是施法使十二年乾旱，人們驚恐萬分，前往尊者處說道：『愿您為我們祈雨。』尊者回答說：『我不能祈雨，罽賓國有一位善見比丘，非常擅長祈雨。』於是國人就派遣使者前往那位比丘處。善見比丘便接受了他們的請求，以世俗的五通力飛到摩突羅（Mathura）。摩突羅國中的人民勸請他說：『阿阇梨，請您為我們祈雨。』他便為他們祈雨，當時就下起了大雨，遍滿閻浮提（Jambudvipa，我們所居住的世界）。所有人都知道后，生起極大的歡喜，都準備了供養的物品前來供養。當時，善見獲得了大量的利養，便生起了驕慢，說道：『優波鞠多（Upagupta）所得的供養不如我。』但他又心想：『阿羅漢沒有我慢。看來我現在不是阿羅漢。』於是前往尊者處請求教授佛法。尊者說道：『你不堅持佛法，如何教你？佛不允許比丘祈雨，你又生起驕慢，為何自稱我得了羅漢？』他立即向尊者至誠懺悔。尊者教授他佛法，他便證得了阿羅漢果，並將籌碼投入窟中。

尊者鞠多心想：『提多迦（Dhitika）出定了沒有？』觀察后，發現他還沒有出定。尊者當時帶領比丘眾前往提多迦父母的家，比丘眾漸漸減少，最後只有兩位比丘一同前往他家，乃至最後尊者獨自前往。長者（Elder，德高望重者）問道：『阿阇梨，為何您獨自前來？』尊者回答說：『沒有弟子。』

【English Translation】 English version: Acharya (Teacher). Do not worry about this matter; I will take care of it for you. At that time, the Bhikshu (Monk) developed arrogance, thinking to himself, 'I am not an Arhat (Enlightened being), for an Arhat has eradicated arrogance.' He then went to the Upadhyaya (Preceptor) and said, 'May the Upadhyaya instruct me, for I have not yet attained Arhatship.' Thereupon, the Venerable (Respectful title) taught him the Dharma, and upon attaining Arhatship, he threw the tally into the cave.

At that time, in the country of Kashmir, there was a Bhikshu named Sudarsana, who had attained the mundane Four Dhyanas (Four levels of meditative absorption) and the Five Supernormal Powers (Five extraordinary abilities). Whenever there was no rain, he could always pray for it to rain. He developed increased pride, thinking that he had already attained the fruit of Arhatship. The Venerable Upagupta, wishing to liberate him, caused a twelve-year drought, and the people were terrified. They went to the Venerable and said, 'We beseech you to pray for rain for us.' The Venerable replied, 'I cannot pray for rain. There is a Bhikshu named Sudarsana in Kashmir who is very skilled at praying for rain.' Thereupon, the people of the country sent messengers to that Bhikshu. Bhikshu Sudarsana accepted their request and, using his mundane Five Supernormal Powers, flew to Mathura. The people in Mathura urged him, saying, 'Acharya, please pray for rain for us.' He then prayed for rain for them, and at that time, there was a great rain that filled Jambudvipa (The world we live in). Everyone knew this and rejoiced greatly, preparing offerings to come and make offerings. At that time, Sudarsana gained a great deal of profit and offerings, and he became arrogant, saying, 'The offerings received by Upagupta are not as great as mine.' But then he thought to himself, 'An Arhat has no arrogance. It seems that I am not an Arhat.' He then went to the Venerable to request instruction in the Dharma. The Venerable said, 'You do not uphold the Buddha's Dharma; how can I teach you? The Buddha does not allow Bhikshus to pray for rain, and you have become arrogant. Why do you claim that you have attained Arhatship?' He immediately repented sincerely to the Venerable. The Venerable taught him the Dharma, and he attained Arhatship, throwing the tally into the cave.

The Venerable Upagupta thought, 'Has Dhitika (Name of a person) emerged from Samadhi (Meditative state) yet?' Observing, he saw that he had not yet emerged. At that time, the Venerable led the assembly of Bhikshus to the home of Dhitika's parents. The assembly of Bhikshus gradually decreased, until only two Bhikshus went to his home together, and eventually the Venerable went alone. The Elder (Respected person) asked, 'Acharya, why do you come alone?' The Venerable replied, 'There are no disciples.'

。是故獨行。欲供給者便來供給。長者言。我樂居家不得供給。若後有子共相給使。爾時長者生子皆死。後生一子。字提多迦。漸漸長大。往尊者所。遂使出家學道。年滿二十與受具戒。初白之時得須陀洹。第一羯磨得斯陀含。第二羯磨得阿那含。第三羯磨得阿羅漢。尊者鞠多作是思惟。我化緣已訖。以法供養佛竟。饒益同梵行者。使諸檀越大得饒益。而令正法相續不絕。又作是念。我多利眾生。有窟長三丈六廣二丈四。得阿羅漢者。各以一四寸之籌滿此窟中。今涅槃時到。語提多迦言。子佛以法付囑迦葉。迦葉以法付囑阿難。阿難以法付我和上商那和修。商那和修以法付我。我今以法付囑于汝。尊者鞠多告諸天大眾。卻後七日我當涅槃。爾時即集十萬羅漢。學人與凈持戒者不可稱數。白衣之眾無量千萬。尊者於是飛騰虛空作十八變。使諸四眾皆生歡喜。于無餘涅槃。以窟中籌燒尊者身。一萬羅漢見尊者涅槃亦入涅槃。諸天種種供養已。然後起塔。如來涅槃以法付囑人。亦不得久住。何以故。諸天不擁護故。若付囑天法。亦不得久住。何以故。諸天放逸故。是以如來付囑人天。法得久住。如來欲涅槃時。入世俗心作是思惟。諸四天王應來我所。時四天王已知佛心來至佛所。右繞三匝頭面作禮在一面坐。佛告四天王。我

【現代漢語翻譯】現代漢語譯本：因此，（尊者鞠多）獨自修行。想要供養的人就來供養。（有）長者說：『我喜歡居家生活，不能供養。如果以後有兒子，（可以）共同供養使令。』當時，長者所生的兒子都死了。後來生了一個兒子，名叫提多迦（Titoka）。漸漸長大后，（提多迦）前往尊者（鞠多）處。尊者（鞠多）便讓他出家學道。年滿二十歲時，為他授了具足戒。初次表白時，（提多迦）證得須陀洹（Sotapanna，入流果）。第一次羯磨（Kamma，業）時，證得斯陀含（Sakadagamin，一來果）。第二次羯磨時，證得阿那含（Anagamin，不還果）。第三次羯磨時，證得阿羅漢（Arahat，無學果）。尊者鞠多（Kukkuta）這樣思惟：『我的教化因緣已經完畢，已經用法供養了佛，饒益了同修梵行的人，使各位檀越（Dānapati，施主）得到很大的利益，並且使正法相續不斷。』又這樣想：『我多方利益眾生。有一個石窟，長三丈六，寬二丈四。證得阿羅漢果的人，各自用一根四寸長的籌來填滿這個石窟。』現在涅槃（Nirvana，寂滅）的時間到了，（尊者鞠多）告訴提多迦（Titoka）說：『兒子，佛陀將法付囑給迦葉（Kasyapa），迦葉（Kasyapa）將法付囑給阿難（Ananda），阿難（Ananda）將法付囑給我的和尚商那和修（Sanavasa），商那和修（Sanavasa）將法付囑給我，我現在將法付囑給你。』尊者鞠多（Kukkuta）告訴諸天大眾：『七天之後我將涅槃（Nirvana，寂滅）。』當時，聚集了十萬阿羅漢（Arahat），學人和清凈持戒的人數不清，在家信眾無數千萬。尊者（鞠多）於是飛騰到虛空中，示現十八種變化，使各位四眾都生起歡喜心。于無餘涅槃（Parinirvana，完全的寂滅）后，用石窟中的籌來焚燒尊者的身體。一萬阿羅漢（Arahat）見到尊者涅槃（Nirvana，寂滅）也入于涅槃（Nirvana，寂滅）。諸天以種種供養后，然後建造佛塔。如來涅槃（Nirvana，寂滅）后，將法付囑給人，也不能長久住世。為什麼呢？因為諸天不擁護的緣故。如果付囑給天法，也不能長久住世。為什麼呢？因為諸天放逸的緣故。因此如來付囑給人天，法才能長久住世。如來將要涅槃（Nirvana，寂滅）時，進入世俗心，這樣思惟：『各位四天王應該來我這裡。』當時，四天王已經知道佛的心意，來到佛所，右繞三匝，頭面作禮，在一面坐下。佛告訴四天王：『我…』

【English Translation】 English version: Therefore, (Venerable Kukkuta) practiced alone. Those who wished to offer support came to offer support. An elder said, 'I enjoy living at home and cannot offer support. If I have sons in the future, they can jointly provide support and service.' At that time, the elder's sons all died. Later, he had a son named Titoka. As he gradually grew up, (Titoka) went to the Venerable (Kukkuta). The Venerable (Kukkuta) then allowed him to leave home and study the Way. When he turned twenty, he was given the full monastic precepts. Upon the initial declaration, (Titoka) attained Sotapanna (stream-enterer). With the first Kamma (action), he attained Sakadagamin (once-returner). With the second Kamma, he attained Anagamin (non-returner). With the third Kamma, he attained Arahat (worthy one). Venerable Kukkuta thought to himself, 'My work of conversion is complete. I have made offerings to the Buddha with the Dharma, benefited my fellow practitioners, greatly benefited the Dānapati (donors), and ensured that the true Dharma continues uninterrupted.' He also thought, 'I have greatly benefited sentient beings. There is a cave that is thirty-six feet long and twenty-four feet wide. Those who attain Arahatship each use a four-inch long counting stick to fill this cave.' Now that the time for Nirvana (extinction) has arrived, (Venerable Kukkuta) told Titoka, 'Son, the Buddha entrusted the Dharma to Kasyapa, Kasyapa entrusted the Dharma to Ananda, Ananda entrusted the Dharma to my teacher Sanavasa, Sanavasa entrusted the Dharma to me, and now I entrust the Dharma to you.' Venerable Kukkuta told the assembly of gods and humans, 'In seven days, I will enter Nirvana (extinction).' At that time, one hundred thousand Arahats were gathered, and the number of learners and those who purely uphold the precepts was countless, and the number of lay followers was immeasurable in the millions. Venerable (Kukkuta) then flew into the sky and manifested eighteen transformations, causing all the four assemblies to rejoice. After Parinirvana (complete extinction), the Venerable's body was cremated using the counting sticks from the cave. Ten thousand Arahats, seeing the Venerable enter Nirvana (extinction), also entered Nirvana (extinction). The gods made various offerings and then built a stupa. After the Tathagata entered Nirvana (extinction), entrusting the Dharma to humans also cannot last long. Why? Because the gods do not protect it. If the Dharma is entrusted to the gods, it also cannot last long. Why? Because the gods are negligent. Therefore, the Tathagata entrusted it to both humans and gods, so that the Dharma can last long. When the Tathagata was about to enter Nirvana (extinction), he entered a worldly state of mind and thought, 'The Four Heavenly Kings should come to me.' At that time, the Four Heavenly Kings already knew the Buddha's intention and came to the Buddha, circumambulating him three times, bowing their heads and paying homage, and sat on one side. The Buddha told the Four Heavenly Kings, 'I...'

今不久當入涅槃。我涅槃后。汝等諸天擁護佛法。別語提頭羅吒。汝可擁護東方佛法。語毗樓勒。汝今擁護南方佛法。語毗樓博叉。汝今擁護西方佛法。敕毗沙門。汝今護持北方佛法。滿千年已法欲滅時。非法眾生極為甚多。于閻浮提壞破十善。放大惡風天不降雨。穀米勇貴。霜雹為災河泉少水。樹無花果。人之威德生酥熟酥漸漸竭少。未來之世當有三惡王出。一名釋拘。二名閻無那。三名缽羅擾。害百姓破壞佛法。如來肉髻及以佛牙當至東天竺。南方有王名釋拘。將十萬眷屬破壞塔寺殺害眾僧。西方有王名曰缽牢。亦將十萬眷屬亦壞破塔寺殺諸道人。北方有王名閻無那。亦將十萬眷屬破壞僧坊塔寺殺諸道人。當爾之時。諸非人鬼神亦苦惱人。劫盜等賊亦甚眾多。惡王亦種種苦惱謫罰恐怖。乃至東方拘舍彌國王名曰大軍。亦有十萬軍眾圍繞。大軍王生一子。身著鎧甲手中把血從母胎中出。其身有大力士之力。爾時五百長者同時生子。皆身著鎧甲手中捉血從母胎出。即于其日天大雨血。大軍王便使相師占相其子。相師言曰。此兒必當王一天下。唯有一過多所傷害。初生子時大設供養極有威德。如日之威難可看視。是故名為難可看視。乃至年滿二十。爾時三惡王毀滅佛法。克害一切欲向東方。大軍王聞其欲來。◎

【現代漢語翻譯】現代漢語譯本：我今不久將要進入涅槃（Nirvana，佛教術語，指脫離輪迴的境界）。我涅槃之後，你們這些天神應當擁護佛法。我告訴提頭賴吒（Dhritarashtra，四大天王之一，持國天），你應當擁護東方佛法。告訴毗樓勒（Virudhaka，四大天王之一，增長天），你現在應當擁護南方佛法。告訴毗樓博叉（Virupaksha，四大天王之一，廣目天），你現在應當擁護西方佛法。敕令毗沙門（Vaishravana，四大天王之一，多聞天），你現在護持北方佛法。滿一千年后，佛法將要滅絕之時，不信奉佛法的眾生會非常多。在閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）破壞十善業，颳起巨大的惡風，天上不下雨，穀物昂貴，霜凍冰雹成為災害，河流泉水減少，樹木沒有花果。人的威德、生酥、熟酥漸漸減少。未來的世間將有三個惡王出現，一個名叫釋拘，一個名叫閻無那，一個名叫缽羅擾。他們會殘害百姓，破壞佛法。如來的肉髻（Ushnisha，佛頂的肉瘤，是佛的三十二相之一）以及佛牙將要到達東天竺（Eastern India）。南方有個國王名叫釋拘，將帶領十萬眷屬破壞塔寺，殺害眾僧。西方有個國王名叫缽牢，也將帶領十萬眷屬破壞塔寺，殺害修道之人。北方有個國王名叫閻無那，也將帶領十萬眷屬破壞僧坊塔寺，殺害修道之人。到那時，各種非人鬼神也會苦惱人類，劫盜等賊也會非常多。惡王也會用各種方法苦惱、懲罰、恐嚇百姓。乃至東方拘舍彌（Kaushambi，古印度城市）的國王名叫大軍，也有十萬軍眾圍繞。大軍王生了一個兒子，身穿鎧甲，手中拿著血，從母胎中出來。他身具大力士的力量。那時，五百個長者同時生子，都身穿鎧甲，手中拿著血，從母胎中出來。就在那天，天上降下大雨般的血。大軍王便派相師占卜這個孩子。相師說：『這個孩子必定會統治天下，只是有一過錯，會傷害很多人。』初生之時，大設供養，極有威德，如太陽般威猛，難以直視。因此名為難可看視。乃至年滿二十歲。那時，三個惡王毀滅佛法，克害一切，想要向東方進發。大軍王聽聞他們想要前來。

【English Translation】 English version: Soon I shall enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of rebirth). After my Nirvana, you gods should protect the Buddha Dharma. I say to Dhritarashtra (Dhritarashtra, one of the Four Heavenly Kings, Guardian of the East), you should protect the Buddha Dharma of the East. I say to Virudhaka (Virudhaka, one of the Four Heavenly Kings, Guardian of the South), you should now protect the Buddha Dharma of the South. I say to Virupaksha (Virupaksha, one of the Four Heavenly Kings, Guardian of the West), you should now protect the Buddha Dharma of the West. I command Vaishravana (Vaishravana, one of the Four Heavenly Kings, Guardian of the North), you should now protect the Buddha Dharma of the North. After a thousand years, when the Dharma is about to perish, there will be many beings who do not believe in the Dharma. In Jambudvipa (Jambudvipa, a Buddhist term referring to the world we live in), they will destroy the ten virtuous deeds, great evil winds will arise, the sky will not rain, grains will be expensive, frost and hail will be disasters, rivers and springs will have little water, and trees will have no flowers or fruits. The virtue of people, ghee and clarified butter will gradually decrease. In the future, there will be three evil kings, one named Shiskhu, one named Yamuna, and one named Balarava. They will harm the people and destroy the Buddha Dharma. The Ushnisha (Ushnisha, the protuberance on the crown of the Buddha's head, one of the thirty-two marks of a Buddha) and the Buddha's tooth will go to Eastern India. In the South, there will be a king named Shiskhu, who will lead ten thousand followers to destroy pagodas and temples, and kill monks. In the West, there will be a king named Balarava, who will also lead ten thousand followers to destroy pagodas and temples, and kill ascetics. In the North, there will be a king named Yamuna, who will also lead ten thousand followers to destroy monasteries and pagodas, and kill ascetics. At that time, various non-human beings and spirits will also trouble people, and robbers and thieves will be very numerous. The evil kings will also trouble, punish, and terrify the people in various ways. Even the king of Kaushambi (Kaushambi, an ancient Indian city) in the East, named Dajun, will have a hundred thousand soldiers surrounding him. King Dajun will have a son, wearing armor and holding blood in his hand, who will be born from his mother's womb. He will have the strength of a great warrior. At that time, five hundred elders will simultaneously have sons, all wearing armor and holding blood in their hands, who will be born from their mothers' wombs. On that day, the sky will rain blood. King Dajun will send a fortune teller to divine the child. The fortune teller will say: 'This child will surely rule the world, but he has one fault, he will harm many people.' At the time of his birth, great offerings will be made, and he will be extremely powerful, like the sun, difficult to look at. Therefore, he is named 'Difficult to Look At'. Until he reaches the age of twenty. At that time, the three evil kings will destroy the Buddha Dharma, harm everything, and want to advance towards the East. King Dajun heard that they wanted to come.

阿育王傳卷第六大正藏第 50 冊 No. 2042 阿育王傳

阿育王傳卷第七

西晉安息三藏安法欽譯

◎王極大恐怖而作是言。此三王今同心擊我。我當云何有天神語言。汝以天冠著子頂上。舍王位與汝子。將五百力士足能摧伏。大軍王即舍王位及以天冠結頂之具悉以與之。即名此子為難看王。五百力士用為輔相。五百輔相各自莊嚴。辦種種器仗即共鬥戰。殺彼三王並其眷屬。所將兵眾悉皆除滅便還舍彌。作閻浮提王。時花氏城中有婆羅門名曰大與。多知博學一切典籍無不了達。取大種姓與己相似娉以為婦。大福德人當從此生。當懷妊時。作意欲與一切論士共為論議。相師占言。此子生者必能摧伏一切論士。乃至滿足十月而生。面貌端正。及年長大。亦能通達一切典籍。有五百婆羅門作受學弟子。從其習學經論咒術。如是多諸弟子。即名此兒為多弟子。即辭父母出家學道。讀誦三藏經書都盡。爾時華氏城中有一長者。名曰須達那。取門戶齊等女以為己婦。有勝人當生於此。當懷妊時。母樂閑靜心意調善好修忍辱。相師占言。此是兒志乃至初生。即名須達(秦言善意)后以漸長大辭父母出家。翹勤精進得阿羅漢。少欲知足兼多知識。心悕閑靜在邊房中。向香山中住。大軍王命終。難看

【現代漢語翻譯】現代漢語譯本《阿育王傳》卷第六大正藏第 50 冊 No. 2042 《阿育王傳》

《阿育王傳》卷第七

西晉安息三藏安法欽譯

◎國王極度恐懼，說道：『這三個國王現在同心協力攻打我，我該怎麼辦？』這時有天神說道：『你把天冠戴在你兒子的頭上，把王位讓給你的兒子，再給他五百個能摧毀大軍的力士。』國王於是捨棄王位，把天冠和結頂的飾物全都給了他。就給這個兒子起名叫難看王（Nankan Wang）。用五百力士作為輔佐，這五百輔佐各自裝扮，準備各種器械兵仗，就一起戰鬥，殺了那三個國王以及他們的家眷，把他們所率領的軍隊全部消滅，然後返回舍彌（Shemi），作閻浮提（Yanfuti）的國王。當時花氏城（Huashi Cheng）中有一個婆羅門，名叫大與（Dayu），知識淵博，通曉一切典籍。他娶了一個與自己門當戶對的大種姓女子為妻，因為有大福德的人將要從這裡出生。當他的妻子懷孕時，他一心想要與所有的論士一起辯論。相士占卜說：『這個孩子出生后，必定能夠摧伏一切論士。』直到十個月期滿，孩子出生了，面貌端正。長大后，也能通達一切典籍。他有五百個婆羅門作為受學弟子，跟隨他學習經論咒術。像這樣有很多弟子，就給這個孩子起名叫多弟子（Duo dizi）。之後他辭別父母，出家學道，讀誦三藏經書全部通透。當時華氏城中有一位長者，名叫須達那（Sudana）。他娶了一個門戶相當的女子為妻，因為有殊勝之人將要從這裡出生。當他的妻子懷孕時，喜歡安靜，心意調和善良，喜歡修習忍辱。相士占卜說：『這一定是男孩的徵兆。』直到孩子出生，就給他起名叫須達（Sudha），秦言善意。後來漸漸長大，辭別父母出家。勤奮精進，證得阿羅漢果位。少欲知足，兼有多方面的知識。內心希望安靜，住在邊遠的房舍中，前往香山（Xiangshan）中居住。大軍王（Dajun Wang）去世，難看

【English Translation】 English version Ashoka Sutra Volume 6 Taisho Tripitaka Volume 50 No. 2042 Ashoka Sutra

Ashoka Sutra Volume 7

Translated by An Faqin of Anxi during the Western Jin Dynasty

◎ The king was extremely terrified and said, 'These three kings are now attacking me with one heart. What should I do?' At this time, a deity said, 'You should put the heavenly crown on your son's head, give the throne to your son, and give him five hundred strong men who can destroy the great army.' The king then relinquished the throne and gave the heavenly crown and the ornaments for the topknot to him. He named this son Nankan Wang (Difficult to Look At King). He used five hundred strong men as assistants. These five hundred assistants dressed themselves up and prepared various weapons and instruments, and then fought together, killing the three kings and their families, and destroying all the soldiers they led. Then they returned to Shemi and became the king of Yanfuti (Jambudvipa). At that time, in the city of Huashi, there was a Brahmin named Dayu (Great Giving), who was knowledgeable and versed in all the scriptures. He married a woman of great lineage similar to his own, because a person of great merit was about to be born from here. When his wife was pregnant, he was intent on debating with all the debaters. A fortune teller divined, 'This child will surely be able to subdue all debaters when he is born.' When the ten months were fulfilled, the child was born with a handsome appearance. When he grew up, he was also able to understand all the scriptures. He had five hundred Brahmins as disciples, who followed him to study scriptures, treatises, mantras, and spells. He had many disciples like this, so he named this child Duo dizi (Many Disciples). Later, he bid farewell to his parents and left home to study the Way, reading and reciting all the Tripitaka scriptures. At that time, in the city of Huashi, there was an elder named Sudana (Good Giving). He married a woman of equal status, because a superior person was about to be born from here. When his wife was pregnant, she liked tranquility, her mind was harmonious and kind, and she liked to cultivate forbearance. A fortune teller divined, 'This must be a sign of a boy.' When the child was born, he was named Sudha, which in Qin language means 'Good Intention'. Later, as he gradually grew up, he bid farewell to his parents and left home. He diligently practiced and attained the state of Arhat. He had few desires, was content, and had a lot of knowledge. His heart desired tranquility, and he lived in a remote room, going to live in Xiangshan (Fragrant Mountain). Dajun Wang (Great Army King) passed away, Nankan

王戀慕懊惱種種供養。后為起塔。多弟子三藏將數百千眾向拘舍彌說法。難看王向三藏所聽法即除去憂愁。于佛法所得信敬心。念如來功德。及與沙門能施無畏。問諸比丘言。彼三惡王于幾時中毀滅佛法。答言。十二年毀滅佛法。王言。我今十二年中當作般遮于瑟。於是王在拘舍彌作般遮于瑟。當作之日。閻浮提普雨甘雨。一切穀米一切樹木一切華果皆悉成熟。閻浮提人。為欲供養諸眾僧故來向拘舍彌。爾時眾僧多利供養飲食衣服。無有誦習讀經行道。但晝則俗話夜便睡眠。貪著利養莊嚴身體著好衣裳。當於爾時。無遠離樂。無寂靜樂。無禪定樂。無智慧樂。唯寶穢身以為堅實。為法作怨。非法增長。法幢將傾。慢幢欲立。正法欲滅。熾然使火燒壞法輪。法海欲竭。法山欲崩。法城欲壞。斫伐法林欲覆定慧。斷戒瓔珞與于正法作大過患。天龍夜叉乾闥婆皆生譏嫌言。此諸眾僧不修善業。如是惡人壞滅佛法。常習諸惡多作不吉。少有信心為邪見壞。諸善根本今悉斷滅。不畏殃咎無慈悲心。遠離真諦摧倒法幢。不信不調好作惡業。破法律經害出家眾。好行諸惡長養憍慢。諂偽詐稱偷劫法庫。佛法滅相今悉睹現。法海欲涸餘光無幾。學惡法者無智慧者必滅佛法。諸天不喜不加擁護。由此事故卻後七日正法當滅。諸天空中極大

【現代漢語翻譯】現代漢語譯本國王戀慕懊惱，用種種供養來彌補過失，後來還為佛陀建造佛塔。當時，一位名叫多弟子的三藏法師帶領數百乃至數千的僧眾前往拘舍彌弘揚佛法。難看王聽了三藏法師所講的佛法后，憂愁頓消，對佛法產生了極大的信敬之心，心中憶念著如來的功德，以及沙門能夠給予眾生無畏的佈施。國王問眾比丘說：『那三個惡王在多長時間內毀滅佛法？』比丘們回答說：『十二年內毀滅佛法。』國王說：『我今後十二年中要舉行般遮于瑟（五年一次的大供養）。』於是，國王在拘舍彌舉行了般遮于瑟。在舉行供養的當天，整個閻浮提（南贍部洲）普降甘霖，所有的穀物、樹木、花朵和果實都成熟了。閻浮提的人們爲了供養眾僧，都來到拘舍彌。當時，眾僧得到大量的供養，飲食和衣服充足，卻沒有人誦經、學習經典或修行，只是白天說些世俗的話，晚上就睡覺。他們貪圖利養，用華麗的物品莊嚴身體，穿著漂亮的衣裳。在那個時候，他們沒有遠離塵世之樂，沒有寂靜之樂，沒有禪定之樂，也沒有智慧之樂，只是把污穢的身體當作堅實的東西。他們與佛法為敵，助長非法，佛法的旗幟將要倒塌，傲慢的旗幟將要樹立，正法將要滅亡，熾盛的煩惱之火將要燒燬法輪，佛法的海洋將要枯竭，佛法的山峰將要崩塌，佛法的城池將要毀壞，砍伐佛法的樹林，想要覆蓋禪定和智慧，斷絕戒律的瓔珞，對正法造成極大的損害。天龍、夜叉、乾闥婆（天神）都譏嫌地說：『這些眾僧不修善業，這些惡人將要壞滅佛法，他們常常學習各種惡行，多做不吉祥的事情，很少有信心，被邪見所迷惑，所有的善根現在都斷滅了，不畏懼災禍，沒有慈悲心，遠離真諦，摧倒法幢，不信佛法，不調伏自己，喜歡作惡業，破壞法律和經典，殘害出家眾，喜歡做各種惡事，增長憍慢，諂媚虛偽，偷盜法庫。佛法滅亡的跡像現在都顯現出來了，佛法的海洋將要乾涸，剩餘的光芒沒有多少了。學習惡法的人，沒有智慧的人，必定會滅亡佛法。』諸天不歡喜，不加以擁護。因為這個緣故，再過七天，正法就要滅亡了。諸天在空中極度...

【English Translation】 English version The king, filled with remorse and regret, made various offerings to atone for his actions. Later, he even built a stupa (a dome-shaped structure serving as a Buddhist shrine). At that time, a Tripitaka master named Duodizi (meaning 'many disciples'), leading hundreds of thousands of monks, went to Kausambi (an ancient Indian city) to propagate the Dharma. Nankan King, after listening to the Dharma preached by the Tripitaka master, dispelled his worries and developed great faith and reverence for the Buddha's teachings. He contemplated the merits of the Tathagata (another name for the Buddha), and the ability of the Shramanas (ascetics) to bestow fearlessness upon beings. The king asked the Bhikshus (monks), 'In how much time will those three evil kings destroy the Buddha's Dharma?' The Bhikshus replied, 'They will destroy the Buddha's Dharma in twelve years.' The king said, 'I will perform a Pancha-varsika (a quinquennial assembly and offering) for these twelve years.' Thereupon, the king performed a Pancha-varsika in Kausambi. On the day of the offering, Jambudvipa (the continent where humans reside) universally received sweet rain, and all grains, trees, flowers, and fruits ripened. The people of Jambudvipa came to Kausambi to make offerings to the Sangha (the monastic community). At that time, the Sangha received abundant offerings of food, drink, and clothing, but no one recited scriptures, studied the sutras, or practiced the Way. They only engaged in worldly talk during the day and slept at night. They were greedy for profit and adorned their bodies with luxurious items, wearing fine clothes. At that time, they had no joy of detachment, no joy of tranquility, no joy of meditation, and no joy of wisdom. They only regarded their defiled bodies as something substantial. They were enemies of the Dharma, fostered what was not Dharma, the banner of the Dharma was about to fall, the banner of arrogance was about to be erected, the True Dharma was about to perish, the blazing fire of afflictions was about to burn and destroy the Dharma wheel, the ocean of the Dharma was about to dry up, the mountain of the Dharma was about to collapse, the city of the Dharma was about to be destroyed, the forest of the Dharma was being cut down, wanting to cover up meditation and wisdom, severing the necklace of precepts, causing great harm to the True Dharma. The Devas (gods), Nagas (dragons), Yakshas (demons), and Gandharvas (celestial musicians) all criticized and said, 'These monks do not cultivate good deeds. These evil people will destroy the Buddha's Dharma. They constantly learn various evil deeds, do many inauspicious things, have little faith, and are deluded by wrong views. All the roots of goodness are now cut off. They do not fear calamity, have no compassion, are far from the truth, overthrow the Dharma banner, do not believe in the Dharma, do not tame themselves, like to do evil deeds, break the laws and scriptures, harm the monastic community, like to do all kinds of evil, increase arrogance, are flattering and deceitful, stealing from the Dharma treasury. The signs of the Dharma's destruction are now all appearing. The ocean of the Dharma is about to dry up, and there is little remaining light. Those who learn evil Dharma, those who have no wisdom, will surely destroy the Buddha's Dharma.' The Devas are not happy and do not offer protection. Because of this, in seven days, the True Dharma will perish. The Devas in the sky are extremely...

懊惱。發大音聲而作是言。如來正法后七日夜因諸比丘斗諍故滅。時拘舍彌有五百優婆塞。為佛法故諫諸比丘滅其斗諍。皆唱怪哉。如來正法必當滅壞。法流必斷釋師子法。今則為彼無常論斷。遂作偈言。

金剛之身心　　猶尚有壞敗　況危脆身心　　而當不破壞　一切見聞法　　其性自磨滅　安隱好時過　　毒惡勢已至　有智者盡滅　　數現諸世惡　相佛必滅壞　　世間欲黑闇　無垢法日沒　　大冥苦將至　救世尊法盡　　善惡誰能知　若不知諸善　　云何能得知　解脫之正要　　及以人天道　若不知諸惡　　云何而得離　佛法如明燈　　得修進諸善　佛法若在世　　福田勝無量　佛法若滅者　　作福田有量　我以不堅財　　當易堅牢法　佛法從今日　　滅盡一何速

拘舍彌五百僧房寺。當布薩時。諸優婆塞皆有匆務不得往。香山中有阿羅漢名修陀羅。觀閻浮提眾僧當於何處布薩。即知凡是佛弟子共集拘舍彌布薩。眾僧既集。爾時僧遣維那唱言。今十方僧和合布薩。時三藏比丘多有弟子最為上座。白諸眾僧言。世尊十方弟子皆來集此。如此大眾我為上座。我已到多聞彼岸而猶不能具持佛戒。今此眾中誰有持戒比丘而當說戒。今十五日極可愛樂。日月分明眾僧皆以說戒故皆

【現代漢語翻譯】現代漢語譯本（他們）懊惱，發出巨大的聲音這樣說：『如來（Tathagata，佛的稱號之一）的正法在七日七夜之後，因為各位比丘（bhikkhu，佛教僧侶）的爭鬥而滅亡。』當時在拘舍彌（Kosambi，古印度城市）有五百位優婆塞（upasaka，在家男信徒），爲了佛法（Buddha-dharma，佛教教義）的緣故，勸諫各位比丘停止爭鬥，都驚呼『怪哉！如來的正法必定要滅亡了，佛法的流傳必定斷絕，釋迦獅子（Sakya-simha，佛的稱號）的教法，現在就要被那些主張無常的理論所斷絕了。』於是作偈說道：『金剛之身心，猶尚有壞敗，何況危脆身心，而當不破壞？一切見聞法，其性自磨滅，安隱好時過，毒惡勢已至。有智者盡滅，數現諸世惡，相佛必滅壞，世間欲黑闇，無垢法日沒，大冥苦將至，救世尊法盡，善惡誰能知？若不知諸善，云何能得知，解脫之正要，及以人天道？若不知諸惡，云何而得離，佛法如明燈，得修進諸善。佛法若在世，福田勝無量，佛法若滅者，作福田有量，我以不堅財，當易堅牢法，佛法從今日，滅盡一何速！』拘舍彌的五百座僧房寺院，當舉行布薩（posadha，佛教僧團每半月舉行的集會，懺悔罪過，重申戒律）的時候，各位優婆塞都有事務在身，不能前往。香山中有一位阿羅漢（arhat，已證得涅槃的聖者），名叫修陀羅（Sudara），觀察閻浮提（Jambudvipa，我們所居住的世界）的眾僧應當在何處舉行布薩，就知道凡是佛的弟子都聚集在拘舍彌舉行布薩。眾僧聚集完畢，當時僧團派遣維那（karmadana，寺院中負責僧眾事務的僧人）宣告說：『現在十方僧眾和合舉行布薩。』當時一位精通三藏（Tripitaka，佛教經典的總稱）的比丘，有很多弟子，是僧團中最年長的上座，稟告各位僧眾說：『世尊（Bhagavan，佛的稱號）十方的弟子都來到這裡聚集，如此大眾，我是最年長的上座。我已經到達博聞的彼岸，但仍然不能完全持守佛戒。現在此眾中，誰是有持戒的比丘，應當來宣說戒律？今天是十五日，極其可愛快樂，日月分明，各位僧眾都因為宣說戒律的緣故，都……』

【English Translation】 English version Distressed, they raised their voices and said, 'The Tathagata's (Tathagata, one of the titles of the Buddha) true Dharma will perish after seven days and nights because of the disputes among the bhikkhus (bhikkhu, Buddhist monks).' At that time, there were five hundred upasakas (upasaka, lay male devotees) in Kosambi (Kosambi, an ancient Indian city) who, for the sake of the Buddha-dharma (Buddha-dharma, Buddhist teachings), admonished the bhikkhus to cease their disputes, and they all exclaimed, 'How strange! The Tathagata's true Dharma is sure to perish, the flow of the Dharma will surely be cut off, and the teachings of Sakya-simha (Sakya-simha, a title of the Buddha) will now be severed by those who advocate impermanence.' Then they composed a verse, saying: 'Even the adamantine body and mind are still subject to decay and destruction, how much more so the fragile body and mind, which will surely be destroyed? All that is seen and heard, its nature is to wear away and vanish. The time of peace and happiness has passed, and the power of poison and evil has arrived. The wise ones are all extinguished, and evils are frequently manifested in the world. The appearance of the Buddha will surely perish, and the world will descend into darkness. The sun of the stainless Dharma has set, and great darkness and suffering will come. The Dharma of the Savior of the World is exhausted, who will be able to distinguish good from evil? If one does not know good, how can one know the essential path to liberation, as well as the path to human and heavenly realms? If one does not know evil, how can one be freed from it? The Buddha-dharma is like a bright lamp, enabling one to cultivate and advance in all good deeds. If the Buddha-dharma remains in the world, the field of merit will be immeasurably vast. If the Buddha-dharma perishes, the field of merit will be limited. I will exchange impermanent wealth for the firm and lasting Dharma. From this day forward, how quickly the Buddha-dharma will be extinguished!' In the five hundred monasteries of Kosambi, when it was time for the posadha (posadha, a bi-monthly gathering of the Buddhist monastic community to confess transgressions and reaffirm the precepts), all the upasakas were occupied with affairs and could not attend. In Fragrant Mountain, there was an arhat (arhat, a saint who has attained Nirvana) named Sudara (Sudara) who observed where the sangha (sangha, the Buddhist monastic community) of Jambudvipa (Jambudvipa, the world we live in) should hold the posadha, and he knew that all the disciples of the Buddha were gathered in Kosambi for the posadha. When the sangha had gathered, the karmadana (karmadana, a monastic official responsible for the affairs of the sangha) was sent to announce, 'Now the sangha from the ten directions is gathered together to hold the posadha.' At that time, a bhikkhu who was well-versed in the Tripitaka (Tripitaka, the collection of Buddhist scriptures), had many disciples, and was the most senior elder in the sangha, reported to the sangha, 'The disciples of the Bhagavan (Bhagavan, a title of the Buddha) from the ten directions have all come here to gather. In such a large assembly, I am the most senior elder. I have reached the shore of vast learning, but I am still unable to fully uphold the Buddha's precepts. Now, among this assembly, who is a bhikkhu who upholds the precepts and should recite the precepts? Today is the fifteenth day, extremely lovely and joyful, the sun and moon are clear, and all the sangha, because of the recitation of the precepts, are all...'

和合。現閻浮提沙門釋子盡來聚集。是最後集。此中誰能持釋師子戒。修陀羅起而合掌在上座前而作是言。愿可布薩。我能說戒。如佛在世舍利弗目揵連所持之戒。我今具持。但願說戒。三藏弟子字噫伽度。惡而無慈生嫌嫉心。捉持利刀殺修陀羅。時有夜叉名為樂面。而作是言。閻浮提內唯有一阿羅漢。云何殺之。便以金剛杵打噫伽度頭作七分。修陀羅弟子復殺三藏。於是以後佛法尋滅。爾時大地震動大星崩落。諸方火起。諸天空中擊磬失聲。四方大煙起。十萬諸天空中涕泣。佛在世時見佛夜叉。五體投地覆面下向作是言曰。從今以後不聞佛法。不聞毗尼。不聞戒律。法橋已壞斷絕法流。法海乾竭。法山崩倒。法寺以盡。法行以絕。法藏以壞。法甘露味以竭。能說法者皆悉以滅。教坐禪者亦復以喪。佛母摩訶摩耶。從天來下悲哀涕泣而作是言。咄哉怪哉。我子三阿僧祇劫所集之法今日滅盡。我子徒眾能師子吼者為何所在。勇健威猛摧魔軍者今安所寄。從法身生者亦何處去。納衣空閑者今為所在。能持佛法者復何處去。諸善勝法盡離眾生。閻浮提好莊嚴事一切盡滅猶如月蝕。法施無畏施財施信戒施忍辱。如是諸勝施皆何所在。如是悲哀已還歸天上。五百優婆塞聞法滅盡。出拘舍彌至僧房所。高舉兩手自捶胸背悲號懊惱涕

【現代漢語翻譯】現代漢語譯本：和合（Samatha-vipassanā，止觀）。現在閻浮提（Jambudvipa，我們所居住的這個世界）的沙門（Sramana，出家修行者）和釋子（釋迦牟尼佛的弟子）都聚集在這裡。這是最後一次集會。這裡面誰能夠秉持釋迦師子（釋迦牟尼佛）的戒律？修陀羅（Sudra）起身，合掌在上座（長老）面前說道：『希望可以舉行布薩（Posadha，一種佛教儀式）。我能夠宣說戒律。就像佛陀在世時，舍利弗（Sariputta）和目犍連（Maudgalyayana）所持有的戒律一樣，我現在完全能夠秉持。只希望能夠宣說戒律。』三藏（Tipitaka，佛教經典）弟子，名叫噫伽度（Icchagatu），邪惡而沒有慈悲心，心懷嫉妒，拿著利刀殺害了修陀羅。當時有個夜叉（Yaksa，一種神祇）名叫樂面（Happy Face），說道：『閻浮提內只有一位阿羅漢（Arhat，已證悟的聖者），怎麼能殺了他呢？』便用金剛杵（Vajra，一種法器）將噫伽度的頭打成七份。修陀羅的弟子又殺了三藏。從此以後，佛法逐漸滅亡。當時大地劇烈震動，巨大的星辰隕落，四處燃起火焰。諸天在空中敲擊磬，聲音嘶啞。四面八方升起濃煙。十萬諸天在空中哭泣。佛陀在世時，見過佛陀的夜叉，五體投地，臉朝下伏地說道：『從今以後，再也聽不到佛法，聽不到毗尼（Vinaya，戒律），聽不到戒律了。法橋已經損壞，斷絕了法流。法海乾涸，法山崩塌，法寺已經消失，法行已經斷絕，法藏已經損壞，法的甘露味道已經枯竭。能夠說法的人都已經滅亡。教導坐禪的人也已經喪失。』佛母摩訶摩耶（Mahamaya，釋迦牟尼佛的母親）從天上下來，悲哀地哭泣說道：『唉呀，怪哉！我的兒子經過三大阿僧祇劫（asamkhya kalpas，極長的時間單位）所積累的佛法，今天竟然滅盡。我的兒子的徒眾中，能夠像獅子一樣吼叫的人在哪裡？勇猛威武，能夠摧毀魔軍的人，現在寄託在哪裡？從法身（Dharmakaya，佛的法性之身）所生的人，又到哪裡去了？穿著衲衣，在空閑處修行的人，現在在哪裡？能夠秉持佛法的人，又到哪裡去了？各種殊勝的善法都遠離了眾生。閻浮提美好的莊嚴之事，一切都滅盡了，就像月蝕一樣。法施、無畏施、財施、信戒施、忍辱施，這些殊勝的佈施，都在哪裡呢？』這樣悲哀之後，便返回天上。五百優婆塞（upasaka，在家男居士）聽到佛法滅盡，從拘舍彌（Kausambi）來到僧房，高舉雙手，捶打自己的胸背，悲號懊惱地哭泣。

【English Translation】 English version: Samatha-vipassanā (Harmony). Now, all the Sramanas (wandering ascetics) and disciples of Shakyamuni Buddha in Jambudvipa (the world we live in) have gathered here. This is the last gathering. Who among you can uphold the precepts of Shakyamuni Buddha, the Lion? Sudra (a person's name) rose, folded his palms before the senior monks, and said, 'May Posadha (a Buddhist ceremony) be held. I can recite the precepts. Just as Sariputta (Sariputra) and Maudgalyayana (Mogallana) upheld the precepts when the Buddha was alive, I can now fully uphold them. I only wish to recite the precepts.' A disciple of the Tipitaka (the Buddhist scriptures), named Icchagatu, was evil and without compassion, harboring jealousy. He took a sharp knife and killed Sudra. At that time, a Yaksa (a type of deity) named Happy Face said, 'There is only one Arhat (an enlightened being) in Jambudvipa. How can you kill him?' He then used a Vajra (a ritual object) to smash Icchagatu's head into seven pieces. Sudra's disciples then killed the Tipitaka master. From then on, the Buddha's teachings gradually declined. At that time, the earth shook violently, huge stars fell, and flames rose everywhere. The devas (gods) struck their chimes in the sky, but the sounds were hoarse. Thick smoke rose from all directions. Ten thousand devas wept in the sky. A Yaksa who had seen the Buddha when he was alive prostrated himself, face down, and said, 'From now on, we will no longer hear the Buddha's teachings, the Vinaya (monastic rules), or the precepts. The bridge of Dharma is broken, the flow of Dharma is cut off. The ocean of Dharma is dried up, the mountain of Dharma has collapsed, the Dharma temple has disappeared, the practice of Dharma has ceased, the treasury of Dharma is destroyed, and the nectar of Dharma has dried up. Those who can preach the Dharma have all perished. Those who teach meditation are also lost.' The Buddha's mother, Mahamaya, descended from the heavens, weeping sorrowfully, and said, 'Alas, how strange! The Dharma that my son accumulated over three great asamkhya kalpas (immeasurably long periods of time) is now completely destroyed. Where are those among my son's disciples who can roar like lions? Where is the courageous and mighty one who can destroy the armies of Mara (demons) now entrusted? Where have those born from the Dharmakaya (the body of Dharma) gone? Where are those who wear patched robes and practice in solitude now? Where have those who can uphold the Buddha's teachings gone? All the excellent and virtuous Dharmas have departed from sentient beings. All the beautiful and adorned things of Jambudvipa have been destroyed, like a lunar eclipse. Where are the gifts of Dharma, the gifts of fearlessness, the gifts of wealth, the gifts of faith and precepts, and the gifts of patience? ' After such lamentations, she returned to the heavens. Five hundred upasakas (lay male devotees) heard that the Dharma had been destroyed. They came from Kausambi to the monastery, raised their hands, beat their chests and backs, and wept with sorrow and regret.

泣而作是言。何其怪哉。何其苦哉。即說偈言。

善語永離別　　大惡災害世　誰當授我戒　　誰所聽法言　愚癡遍世界　　大明悉摩滅　世間大黑闇　　樂著諸惡業　舉世皆如鹿　　無有厭離相　佛語盡磨滅　　都棄清凈業　大死既已至　　皆當墮惡道　世間如虛空　　悉離於星月　如花無諸蜂　　林無拘枳羅　念定及智慧　　十力世尊法　今悉盡滅壞　　眾生何所怙

爾時拘舍彌王。聞三藏比丘及聞修陀羅阿羅漢二人俱死。懊惱瞋恚殺諸道人破壞塔寺。佛告四天大王。汝當擁護佛法。乃至滅盡。四天大王白佛言。世尊。唯然受教。作是語已便行天上。◎

阿育王現報因緣第四

昔阿恕伽王時。師子國主貢獻五枚如意寶珠。王得珠已即以一枚施佛生塔。第二枚施與菩提樹塔。第三施與轉法輪塔。第四施與佛涅槃塔。余有一珠欲與諸夫人。若與一者恐餘者恨。阿恕伽王即遣人入宮唱言。其有衣服纓珞最第一者當與此珠。一切夫人皆自肆力方便求好衣服纓珞。唯有一小夫人字須阇哆。憶念佛語戒衣服纓珞為最第一。作是念已受持八戒著純白衣。阿恕伽王次第觀諸夫人妃后服飾纓珞。見諸夫人各以伎樂而自娛樂。到須阇多夫人所。見其徒黨悉皆寂默。容儀齊整著鮮白衣。王心

【現代漢語翻譯】現代漢語譯本：哭泣著說了這些話：『多麼奇怪啊！多麼痛苦啊！』於是說了這首偈：『美好的教誨將永遠離別，巨大的邪惡災害著世間。誰來給我授戒？誰來聽聞佛法？愚癡遍佈世界，偉大的光明全部磨滅。世間一片黑暗，人們樂於從事各種惡業。整個世界都像鹿群一樣，沒有厭離之心。佛的教誨全部磨滅，都拋棄了清凈的善業。大死亡已經到來，大家都將墮入惡道。世間如同虛空，完全沒有星月的光輝。如同花朵沒有蜜蜂，森林沒有拘枳羅鳥（Kokila，杜鵑）。』『禪定、智慧，以及具有十種力量的世尊（佛陀）的教法，如今全部滅壞，眾生依靠什麼呢？』當時，拘舍彌王（King of Kausambi）聽到三藏比丘（Tripitaka Bhikkhu，精通三藏的比丘）以及聞修陀羅阿羅漢（Sutradhara Arhat，精通經藏的阿羅漢）二人都去世了，懊惱、嗔恚，殺害了許多修行人，破壞了佛塔寺廟。佛告訴四大天王（Four Heavenly Kings）：『你們應當擁護佛法，直到佛法滅盡。』四大天王稟告佛說：『世尊，我們一定遵從教誨。』說了這些話后，便前往天上。阿育王現報因緣第四過去阿恕伽王（King Ashoka）時期，師子國主（King of Sinhala，斯里蘭卡國王）進貢了五枚如意寶珠（Cintamani Jewel，能實現願望的寶珠）。阿恕伽王得到寶珠后，立即將一枚施給佛生塔（Buddha's Birth Stupa，佛陀出生地的佛塔），第二枚施給菩提樹塔（Bodhi Tree Stupa，菩提樹下的佛塔），第三枚施給轉法輪塔（Dharma Chakra Stupa，初轉法輪的佛塔），第四枚施給佛涅槃塔（Buddha's Parinirvana Stupa，佛陀涅槃地的佛塔）。剩下一枚寶珠想要給各位夫人，但如果只給一位，恐怕其餘的人會怨恨。阿恕伽王於是派人入宮宣告：『誰的衣服瓔珞最華麗，就將這枚寶珠給她。』所有的夫人都竭盡全力，想方設法地尋找華麗的衣服瓔珞。只有一位小夫人，名叫須阇哆（Sujata），憶念佛陀的教誨，認為持戒是最好的衣服瓔珞。這樣想著，她便受持八關齋戒，穿著純白的衣服。阿恕伽王依次觀看各位夫人妃后的服飾瓔珞，看到各位夫人都用歌舞伎樂來娛樂自己。到了須阇多夫人那裡，看到她的隨從都寂靜無聲，容貌端莊，穿著潔白的衣服。阿恕伽王心裡......

【English Translation】 English version: Weeping, he spoke these words: 'How strange! How painful!' Then he spoke this verse: 'Good teachings will be forever separated, great evils will harm the world. Who will give me precepts? Who will listen to the Dharma? Ignorance pervades the world, great light is completely extinguished. The world is in great darkness, people delight in engaging in all kinds of evil deeds. The whole world is like a herd of deer, without any sense of aversion. The Buddha's teachings are completely extinguished, all have abandoned pure good deeds. Great death has already arrived, everyone will fall into evil paths. The world is like empty space, completely devoid of the light of stars and moon. Like flowers without bees, a forest without Kokila (cuckoo) birds.' 'Meditation, wisdom, and the teachings of the World Honored One (Buddha) with the ten powers, Now are all destroyed, what do sentient beings rely on?' At that time, King of Kausambi, hearing that the Tripitaka Bhikkhu (monk versed in the three baskets of Buddhist scriptures) and the Sutradhara Arhat (arhat versed in the sutras) had both died, was distressed and angry, killing many practitioners and destroying pagodas and temples. The Buddha told the Four Heavenly Kings: 'You should protect the Buddha's Dharma until it is completely extinguished.' The Four Heavenly Kings reported to the Buddha, saying: 'World Honored One, we will certainly follow your teachings.' After saying these words, they went to heaven. The Fourth Story of King Ashoka's Present Retribution In the past, during the time of King Ashoka, the King of Sinhala (Sri Lanka) offered five Cintamani Jewels (wish-fulfilling jewels). After King Ashoka obtained the jewels, he immediately gave one to the Buddha's Birth Stupa (stupa at the Buddha's birthplace), the second to the Bodhi Tree Stupa (stupa at the Bodhi tree), the third to the Dharma Chakra Stupa (stupa where the first turning of the Dharma wheel occurred), and the fourth to the Buddha's Parinirvana Stupa (stupa at the Buddha's place of Nirvana). He wanted to give the remaining jewel to the ladies, but if he gave it to only one, he feared that the others would resent it. King Ashoka then sent someone into the palace to announce: 'Whoever has the most beautiful clothes and ornaments will be given this jewel.' All the ladies exerted themselves to find beautiful clothes and ornaments. Only one minor lady, named Sujata, remembered the Buddha's teachings and considered that upholding the precepts was the best clothing and ornament. Thinking this way, she observed the eight precepts and wore pure white clothes. King Ashoka successively observed the clothes and ornaments of the ladies and consorts, and saw that the ladies were all entertaining themselves with music and dance. When he arrived at Lady Sujata's place, he saw that her entourage was all silent, with dignified appearances, wearing pure white clothes. King Ashoka's heart...

自然甚生恭敬。又其眾中有說法座。即時禮敬而語之言。諸夫人等皆著上服伎樂自俱。汝等何以寂默而住。夫人答王言。佛說慚愧為上服。戒為勝纓珞法音為伎樂。我等諸人受持八戒。以當纓珞。各自著于慚愧素服。更共說法以為音樂。王聞此語欣然歡喜。復語言曰。我先有教。其有著第一上服瓔珞者當與寶珠。今汝第一最。為第一。與汝寶珠。諸夫人見得寶珠后。皆相學受持八戒。

昔阿恕伽王常請眾僧入宮飲食。有一比丘名優缽羅。少在盛壯端正殊特。口作優缽羅蓮華之香。王自行水下食。聞此道人口氣作優缽羅蓮華香。王即作。念此比丘年少端正。口中含香。將不欲動我宮人之心。王時即語以水洗口。口倍復香。王問之言。久近含此香也。答言。過去有佛號名迦葉。人壽二萬歲。我于爾時為高座法師。以讚歎佛法故。四十九億歲生於人天之中。不墮三塗八難之處。口中恒作如是之香。王聞語已生歡喜之心。倍加恭敬作禮而去。

昔阿恕伽王使道人說法時。以步障遮諸婦女使其聽法。爾時法師為諸婦女說法。恒說施論戒論生天之論。有一婦女分犯王法。撥幕向法師前問法師言。如來大覺于菩提樹下覺諸法時。覺悟施戒也。更悟余法。法師答言。佛覺一切有漏法皆苦猶若融鐵。此苦因從習而生猶如毒樹

【現代漢語翻譯】現代漢語譯本自然而然地產生了恭敬之心。而且他們的隊伍中設有說法座。國王立刻向說法者禮敬，並說道：『各位夫人，你們都穿著華麗的服裝，帶著樂器。你們為何如此寂靜地坐著呢？』夫人們回答國王說：『佛陀說慚愧是最好的服裝，持戒是最好的瓔珞，佛法之音是最好的音樂。我們這些人受持八關齋戒，以此作為瓔珞，各自穿著慚愧的素服，共同說法作為音樂。』國王聽了這些話，非常高興，又說道：『我之前有命令，誰穿著最好的服裝和瓔珞，就賞賜寶珠。現在你們是第一，是最棒的，把寶珠賞賜給你們。』眾位夫人見到有人得到寶珠后，都互相學習受持八關齋戒。

過去阿恕伽王（Ashoka，孔雀王朝國王）經常邀請眾僧到王宮中用餐。有一位比丘（bhiksu，佛教出家男眾）名叫優缽羅（Utpala，意為青蓮花），年輕力壯，相貌端正，非常出衆，口中散發著優缽羅蓮花的香味。國王親自為僧眾倒水，準備食物。聞到這位道人口中散發著優缽羅蓮花的香味，國王心想，這位比丘年輕英俊，口中又含著香味，恐怕會動搖我宮女的心。國王當時就讓他用水漱口。漱口后，香味更加濃郁。國王問他：『你含著這種香味多久了？』比丘回答說：『過去有一尊佛，名叫迦葉佛（Kasyapa Buddha），人的壽命有兩萬歲。我那時是一位高座法師。因為讚歎佛法，所以在四十九億年中，都出生在人天之中，不墮入三惡道和八難之處，口中一直散發著這樣的香味。』國王聽了這些話，心中生起歡喜之心，更加恭敬，行禮后離開了。

過去阿恕伽王（Ashoka，孔雀王朝國王）讓人說法時，用布幔遮擋住婦女，讓她們聽法。當時法師為婦女們說法，總是講佈施的功德、持戒的功德和生天的道理。有一位婦女觸犯了國王的法律，她撥開布幔，走到法師面前，問法師說：『如來大覺（Tathagata，佛的稱號）在菩提樹下覺悟諸法時，是覺悟了佈施和持戒，還是覺悟了其他的法？』法師回答說：『佛陀覺悟到一切有漏法都是痛苦的，就像融化的鐵水一樣。這種痛苦的原因是從習氣而產生的，就像有毒的樹木一樣。』

【English Translation】 English version Naturally, respect arose. Moreover, there was a Dharma-speaking seat in their assembly. The king immediately paid homage and said, 'Ladies, you are all wearing fine clothes and have musical instruments with you. Why are you sitting so quietly?' The ladies replied to the king, 'The Buddha said that shame and remorse are the best clothes, precepts are the best necklaces, and the sound of the Dharma is the best music. We are observing the Eight Precepts, using them as necklaces, each wearing the plain clothes of shame and remorse, and sharing the Dharma as music.' The king was very pleased to hear this and said, 'I had previously ordered that whoever wore the finest clothes and necklaces would be rewarded with a precious pearl. Now you are the first, the best, so I will give you the pearl.' When the ladies saw someone receive the pearl, they all learned from each other and observed the Eight Precepts.

In the past, King Ashoka (Ashoka, King of the Maurya Dynasty) often invited monks to the palace for meals. There was a bhiksu (bhiksu, Buddhist monk) named Utpala (Utpala, meaning blue lotus), who was young, strong, handsome, and very outstanding, with the fragrance of Utpala lotus emanating from his mouth. The king personally poured water and prepared food for the monks. Smelling the fragrance of Utpala lotus from the monk's mouth, the king thought, 'This bhiksu is young and handsome, and his mouth contains fragrance. I am afraid he will stir the hearts of my palace women.' The king then asked him to rinse his mouth with water. After rinsing, the fragrance became even stronger. The king asked him, 'How long have you had this fragrance?' The bhiksu replied, 'In the past, there was a Buddha named Kasyapa Buddha (Kasyapa Buddha), and people lived for 20,000 years. At that time, I was a Dharma teacher on a high seat. Because I praised the Buddha's Dharma, I was born among humans and gods for 4.9 billion years, without falling into the three evil realms and the eight difficulties, and my mouth has always emitted such a fragrance.' The king was delighted to hear this and became even more respectful, bowing and leaving.

In the past, when King Ashoka (Ashoka, King of the Maurya Dynasty) had Dharma teachers preach, he used curtains to shield the women so they could listen to the Dharma. At that time, the Dharma teacher preached to the women, always speaking of the merits of giving, the merits of keeping precepts, and the principles of being born in heaven. One woman, who had violated the king's law, pulled aside the curtain, went before the Dharma teacher, and asked, 'When the Tathagata (Tathagata, title of the Buddha), the Greatly Enlightened One, awakened to all dharmas under the Bodhi tree, did he awaken to giving and keeping precepts, or did he awaken to other dharmas?' The Dharma teacher replied, 'The Buddha awakened to the fact that all conditioned dharmas are suffering, like molten iron. The cause of this suffering arises from habits, like a poisonous tree.'

。修八正道以滅苦習。是女人得聞此語獲得須陀洹道。以刀繫頸往到王所而白王言。我今日犯王重法。愿王以法治我。王問言。汝犯何事。答言。我破王禁制至道人所。譬如渴牛不避于死。我實渴于佛法。是以默突聽法。王問言。汝聽法頗有所得不。答言。得法見四真諦解陰入界。及以諸大皆知無我。遂得法眼。王聞是語踴躍歡喜即為作禮。即唱令言。自今已后不聽障隔。樂聽法者聽直至法師所對面聽法。嘆言奇哉。我宮內乃出人寶。以是因緣當知聽法有大利益。昔阿恕伽王見一七歲沙彌將至屏處。而為作禮語沙彌言莫向人道我禮汝。時沙彌前有一澡瓶。沙彌即入其中從澡瓶中復還來出而語言。王慎莫向人道沙彌入澡瓶中復還來出。王即語沙彌言。我當現向人說不復得隱。是以諸經皆云。沙彌雖小亦不可輕。王子雖小亦不可輕。龍子雖小亦不可輕。沙彌雖小能度人。王子雖小能殺人。龍子雖小能興雲致雨電雷霹靂。故其所小而不可輕也。

昔阿恕伽王深信三寶。常供養佛法眾僧。諸婆羅門皆生嫉妒。共相聚集。簡選宿舊取五百人。皆誦四圍陀典。天文地理無不博達。共集議言。阿恕伽王一切盡供養剃頭禿人。我等宿舊未曾被問。當設何方使彼意回。有一善咒婆羅門。語諸婆羅門言。諸賢但從我后。卻後七日我當

【現代漢語翻譯】現代漢語譯本：通過修習八正道來滅除痛苦的習性。這位女子聽聞此語后，證得了須陀洹道（Sotapanna，預流果）。她用刀綁住自己的脖子，前往國王那裡，對國王說：『我今天觸犯了國王的重法，希望國王依法懲治我。』國王問：『你犯了什麼事？』她回答說：『我違反了國王的禁令，去了道人那裡。譬如口渴的牛不顧死亡，我實在渴求佛法，所以偷偷地去聽法。』國王問：『你聽法後有什麼收穫嗎？』她回答說：『聽法后，我明白了四真諦（Four Noble Truths），瞭解了陰、入、界（Skandha, Ayatana, Dhatu），以及諸大（Mahabhuta，四大種）都是無我的。因此獲得了法眼（Dharmacaksu）。』國王聽了這話，非常高興，立刻向她作禮，並下令說：『從今以後，不許阻礙人們聽法，喜歡聽法的人可以直接去法師那裡對面聽法。』國王讚歎說：『真奇妙啊！我的宮內竟然出現了這樣的人才。』因此可知聽法有很大的利益。從前，阿恕伽王（Asoka，阿育王）看見一個七歲的小沙彌，將他帶到隱蔽的地方，向他作禮，並對沙彌說：『不要告訴別人我向你作禮。』當時沙彌面前有一個澡瓶，沙彌立刻進入其中，又從澡瓶中出來，並說：『國王千萬不要告訴別人沙彌進入澡瓶中又出來。』國王對沙彌說：『我一定會告訴別人，無法隱瞞。』因此，諸經都說，沙彌雖然小，也不可輕視；王子雖然小，也不可輕視；龍子雖然小，也不可輕視。沙彌雖然小，能度化人；王子雖然小，能殺人；龍子雖然小，能興云降雨，電閃雷鳴。所以，他們雖然小，卻不可輕視。從前，阿恕伽王（Asoka，阿育王）深信三寶（Three Jewels），經常供養佛、法、僧（Buddha, Dharma, Sangha）。諸婆羅門（Brahmin）都心生嫉妒，聚集在一起，挑選了五百名年長的婆羅門，他們都精通四圍陀典（Four Vedas），天文地理無所不通。他們共同商議說：『阿恕伽王一切都供養剃頭的光頭之人，我們這些年長的人卻從未被問候過，應當想什麼辦法使他改變心意呢？』其中一位擅長咒語的婆羅門對其他婆羅門說：『各位賢者只要聽從我的，七天之後我一定』

【English Translation】 English version: By cultivating the Noble Eightfold Path to extinguish the habits of suffering. This woman, upon hearing these words, attained the Sotapanna path (Sotapanna, Stream-enterer). She tied a knife around her neck and went to the king, saying to him, 'Today I have violated the king's severe law. May the king punish me according to the law.' The king asked, 'What have you done?' She replied, 'I violated the king's prohibition and went to the ascetic. Like a thirsty ox disregarding death, I was truly thirsty for the Buddha's teachings, so I secretly went to listen to the Dharma.' The king asked, 'Did you gain anything from listening to the Dharma?' She replied, 'After listening to the Dharma, I understood the Four Noble Truths (Four Noble Truths), understood the Skandhas, Ayatanas, and Dhatus (Skandha, Ayatana, Dhatu), and that the Mahabhutas (Mahabhuta, the four great elements) are all without self. Therefore, I obtained the Dharma eye (Dharmacaksu).' Upon hearing these words, the king was overjoyed and immediately paid homage to her, and proclaimed, 'From now on, no one is allowed to obstruct people from listening to the Dharma. Those who wish to listen to the Dharma may go directly to the Dharma master and listen to the Dharma face to face.' The king exclaimed, 'How wonderful! Such a talented person has emerged from my palace.' Therefore, it should be known that listening to the Dharma has great benefits. In the past, King Asoka (Asoka) saw a seven-year-old Shramanera (novice monk), took him to a secluded place, paid homage to him, and said to the Shramanera, 'Do not tell anyone that I paid homage to you.' At that time, there was a water jar in front of the Shramanera. The Shramanera immediately entered it and came out of the water jar again, and said, 'King, be careful not to tell anyone that the Shramanera entered the water jar and came out again.' The king said to the Shramanera, 'I will definitely tell others, I cannot hide it.' Therefore, all the sutras say that although the Shramanera is small, he should not be underestimated; although the prince is small, he should not be underestimated; although the dragon prince is small, he should not be underestimated. Although the Shramanera is small, he can liberate people; although the prince is small, he can kill people; although the dragon prince is small, he can cause clouds to rise, rain to fall, lightning to flash, and thunder to roar. Therefore, although they are small, they should not be underestimated. In the past, King Asoka (Asoka) deeply believed in the Three Jewels (Three Jewels), and often made offerings to the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha). All the Brahmins (Brahmin) became jealous and gathered together, selecting five hundred elderly Brahmins, all of whom were proficient in the Four Vedas (Four Vedas), and were knowledgeable in astronomy and geography. They discussed together, 'King Asoka makes offerings to the shaved-headed bald people, but we, the elders, have never been greeted. What should we do to change his mind?' One of the Brahmins who was skilled in mantras said to the other Brahmins, 'All you virtuous ones, just follow me, and in seven days I will'

以咒力作摩醯首羅身飛行到王宮門。汝等皆當步從我后。我能使其大作供養汝等都得。諸婆羅門皆共然可。到七日頭。善咒婆羅門。即自咒身化作摩醯首羅。于虛空中飛到王門頭。諸婆羅門亦皆侍從到王門頭。遣人白王言。虛空中有摩醯首羅。將四百九十九婆羅門從空來下。今在門外。余婆羅門在地而立欲得見王。阿恕伽王喚使來前。便喚來入坐于兩廂床上。王言。小坐共相問訊。即語之言。摩醯首羅。何能屈意故來相見。欲何所須。答言。須飲食。即敕廚中擎五百案飲食著前。摩醯首羅等皆手推言。我從生已來未曾食如此食。阿恕伽王答言。先不約敕。不知當食何食。摩醯首羅等皆同聲言。我之所食食剃頭禿人。阿恕伽王即敕一臣。汝往到雞頭末寺語尊者耶奢。王宮內有五百婆羅門。一自稱言摩醯首羅。不知為是人為是惡羅剎。請問所以。愿阿阇梨來為我驅遣使去。所使之人是邪見婆羅門弟子。到彼眾中不稱實如王所言。語眾僧作如是言。阿恕伽王有五百婆羅門。言貌狀似人。語似羅剎。作是言。正欲得汝沙門作食。上座耶奢即語維那鳴捶集僧。起辭眾僧言。我年已老耄。我為眾僧當如此事。眾僧安隱護持佛法聽我使去。第二上座言。上座不應去。我身無所堪能。唯我應去。第三者言。第二上座不應去正應我去。如

【現代漢語翻譯】現代漢語譯本：他用咒力化作摩醯首羅（Mahesvara，大自在天）的身形，飛行到王宮門口，並說：『你們都應當跟隨在我身後。我能讓國王大大地供養你們，你們都能得到好處。』眾婆羅門都一起表示同意。到了第七天，擅長咒語的婆羅門，就自己唸咒變身成為摩醯首羅，在天空中飛到王宮門前。其他婆羅門也都侍奉跟從，到達王宮門前。他派人稟告國王說：『天空中有一位摩醯首羅，帶領四百九十九位婆羅門從空中降臨，現在正在門外。其餘的婆羅門在地上站立，想要見國王。』阿恕伽王（Asoka，阿育王）命令使者把他們帶到面前，便讓他們進入，坐在兩旁的床上。國王說：『請稍坐片刻，我們互相問候。』接著對他們說：『摩醯首羅，是什麼原因讓您屈尊前來相見？有什麼需要？』摩醯首羅回答說：『我們需要飲食。』國王立刻命令廚房準備五百份食物放在他們面前。摩醯首羅等人卻都用手推開，說：『我自從出生以來，從未吃過這樣的食物。』阿恕伽王回答說：『之前沒有約定，不知道你們要吃什麼食物。』摩醯首羅等人一起說：『我們所吃的食物是剃頭禿頂的人。』阿恕伽王立刻命令一位大臣，『你前往雞頭末寺，告訴尊者耶奢（Yasa），王宮內有五百位婆羅門，其中一位自稱是摩醯首羅，不知道是人還是惡羅剎（Rakshasa，羅剎）。請問其中的緣由，希望阿阇梨（Acarya，導師）前來為我驅趕他們離開。』被派遣的人是邪見婆羅門的弟子，到達僧眾中，沒有如實稟告國王所說的話，而是對眾僧說：『阿恕伽王有五百位婆羅門，言語容貌像人，說話卻像羅剎，他們說，正想要拿你們沙門（Sramana，出家人）當食物。』上座耶奢立刻告訴維那（Vina，知事）敲槌集眾，起身告辭眾僧說：『我年老體衰，我為眾僧處理這件事。眾僧安心護持佛法，聽任我前去。』第二位上座說：『上座不應該去，我沒有什麼能力，應該我去。』第三位說：『第二位上座不應該去，正應該我去，』

【English Translation】 English version: Using the power of mantras, he transformed into the form of Mahesvara (the Great Lord, a form of Shiva) and flew to the gate of the royal palace, saying, 'You should all follow behind me. I can make the king offer great alms to you, and you will all benefit.' All the Brahmins agreed together. On the seventh day, the Brahmin skilled in mantras transformed himself into Mahesvara through incantations and flew in the sky to the palace gate. The other Brahmins also attended and followed, arriving at the palace gate. He sent someone to inform the king, saying, 'There is a Mahesvara in the sky, leading four hundred and ninety-nine Brahmins descending from the sky, now outside the gate. The remaining Brahmins are standing on the ground, wanting to see the king.' King Asoka (a famous Indian emperor) ordered the messenger to bring them before him, and had them enter and sit on beds on both sides. The king said, 'Please sit for a moment, let us greet each other.' Then he said to them, 'Mahesvara, what reason brings you to condescend to meet me? What do you need?' Mahesvara replied, 'We need food and drink.' The king immediately ordered the kitchen to prepare five hundred portions of food and place them before them. Mahesvara and the others all pushed them away with their hands, saying, 'Since I was born, I have never eaten such food.' King Asoka replied, 'There was no prior agreement, I did not know what food you would eat.' Mahesvara and the others said in unison, 'The food we eat is the shaven-headed bald people.' King Asoka immediately ordered a minister, 'Go to Kukkutarama Monastery and tell Venerable Yasa, there are five hundred Brahmins in the royal palace, one of whom claims to be Mahesvara, not knowing whether they are humans or Rakshasas (demons). Please inquire into the reason, and I hope the Acarya (teacher) will come and drive them away for me.' The person sent was a disciple of a heretical Brahmin, and when he arrived among the monks, he did not truthfully report what the king had said, but said to the monks, 'King Asoka has five hundred Brahmins, their words and appearance are like humans, but their speech is like Rakshasas, they say they want to take you Sramanas (ascetics) as food.' The senior monk Yasa immediately told the Vina (manager) to strike the gavel to gather the assembly, and rose to bid farewell to the monks, saying, 'I am old and frail, I will handle this matter for the monks. The monks should peacefully protect the Dharma, and let me go.' The second senior monk said, 'The senior monk should not go, I am not capable of anything, I should go.' The third one said, 'The second senior monk should not go, I should go,'

是展轉乃至沙彌。十六萬八千僧中。其最下頭七歲沙彌。起眾僧中長跪合掌而作是言。一切大僧不足擾動。我既幼小不能堪任護持佛法。唯愿大眾必聽我去。上座耶奢極大歡喜。手摩沙彌頭言。子汝應去。使人不待。即于先去。阿恕伽言。頗有來者無。使人答言。更相移致今次最下沙彌來。王作是言。大者羞恥。故使小者來。使作對。阿恕伽王聞沙彌來即出門迎。坐此沙彌著御座上。諸婆羅門皆大瞋恚。阿恕伽王大不識別。我等宿德尚不起迎。為此小兒而自出迎。沙彌問王言。何以見喚。王時答言。此摩醯首羅欲得阿阇梨為食。隨阿阇梨欲為作食不為作食。沙彌言。我年幼小。朝來未食。王先施我食。然後我當與彼令食。王即敕廚宰擎食來與。食一案食悉皆都盡。如是擎五百案食與皆都盡。問言。足未。答言。都未足。王復敕廚言。所有餘食。盡擎來與。沙彌得食忽爾都盡。問言。足未。答言。未足。飢渴如本。廚監白王。飲食都盡。王言。庫中麨糒干食一切都來條忽都盡。王問言。足未。答言。猶未足。王答言。一切飲食悉皆都盡。更無有食。沙彌言。最下頭婆羅門將來我欲食之。即時啖盡。如是悉食四百九十九婆羅門悉皆令盡。摩醯首羅極大驚怖飛向虛空。沙彌即時座上舉手。從虛空中捉頭復啖使盡。王即時驚怖

【現代漢語翻譯】是輾轉乃至沙彌（佛教術語，指出家受沙彌戒的男子）。十六萬八千僧眾中，最年幼的七歲沙彌，從僧眾中起身，長跪合掌說道：『各位大僧不必驚動。我年紀尚小，不能勝任護持佛法。只希望大眾允許我去。』上座耶奢（佛教術語，指長老）非常高興，用手撫摸沙彌的頭說：『孩子，你應該去。』隨即派人不等候，立即先行前往。阿恕伽（Ashoka，即阿育王）問道：『還有人來嗎？』使者回答說：『互相推讓，現在是最年幼的沙彌來了。』國王說道：『年長者感到羞恥，所以派年幼者來應對。』使者如實回答。阿恕伽王聽說沙彌來了，就出門迎接，讓沙彌坐在御座上。各位婆羅門（Brahman，古印度僧侶階層）都非常生氣，認為阿恕伽王太不識禮數，我們這些年長的有德之人，國王尚且不迎接，卻爲了這個小兒親自出門迎接。沙彌問國王說：『為何召見我？』國王當時回答說：『這個摩醯首羅（Maheshvara，印度教神祇，即大自在天）想要阿阇梨（Acharya，梵語，意為導師）作為食物。隨阿阇梨的意願，想為他準備食物還是不準備？』沙彌說：『我年紀幼小，早上還沒吃飯。國王先給我食物，然後我再給他食物。』國王立即命令廚師端來食物。一案的食物全部吃光。這樣端來五百案食物，也都全部吃光。沙彌問道：『夠了嗎？』回答說：『還不夠。』國王又命令廚師說：『所有剩餘的食物，全部端來。』沙彌得到食物，一會兒就全部吃光。問道：『夠了嗎？』回答說：『還不夠。』飢渴如初。廚師稟告國王，飲食都吃光了。國王說：『庫房裡的炒麵、乾糧，一切都拿來。』一會兒也都吃光了。國王問道：『夠了嗎？』回答說：『仍然不夠。』國王回答說：『一切飲食都吃光了，再也沒有食物了。』沙彌說：『把最年幼的婆羅門帶來，我想要吃掉他。』立即吃光。像這樣吃掉了四百九十九個婆羅門。摩醯首羅非常驚恐，飛向天空。沙彌立即在座位上舉起手，從虛空中抓住他的頭，又吃光了他。國王頓時驚恐萬分。

【English Translation】 It was passed down until it reached a Shramanera (Buddhist term, referring to a male novice who has taken the novice vows). Among the 168,000 monks, the youngest, a seven-year-old Shramanera, rose from the assembly, knelt with palms together, and said, 'All great monks need not be disturbed. I am young and unable to bear the responsibility of upholding the Dharma. I only hope that the assembly will allow me to go.' The elder Yashas (Buddhist term, referring to an elder monk) was very pleased and stroked the Shramanera's head, saying, 'Child, you should go.' He immediately sent someone ahead without delay. Ashoka (Ashoka, i.e., King Ashoka) asked, 'Is anyone else coming?' The messenger replied, 'They are passing the responsibility to each other, and now the youngest Shramanera is coming.' The king said, 'The elders are ashamed, so they sent the young one to respond.' The messenger replied truthfully. King Ashoka, hearing that the Shramanera had arrived, went out to greet him and had the Shramanera sit on the throne. All the Brahmins (Brahman, ancient Indian priestly class) were very angry, thinking that King Ashoka was too disrespectful. 'We, the elders with virtue, are not greeted by the king, yet he personally goes out to greet this child.' The Shramanera asked the king, 'Why did you summon me?' The king then replied, 'This Maheshvara (Maheshvara, a Hindu deity, i.e., Shiva) wants an Acharya (Acharya, Sanskrit for teacher) as food. According to the Acharya's wishes, do you want to prepare food for him or not?' The Shramanera said, 'I am young and have not eaten this morning. Let the king give me food first, and then I will give him food.' The king immediately ordered the cook to bring food. One table of food was completely eaten. In this way, five hundred tables of food were brought, and all were completely eaten. The Shramanera asked, 'Is it enough?' The reply was, 'Not enough.' The king then ordered the cook, 'Bring all the remaining food.' The Shramanera received the food and ate it all in a moment. He asked, 'Is it enough?' The reply was, 'Not enough.' The hunger and thirst were as before. The cook reported to the king that all the food was gone. The king said, 'Bring all the roasted flour and dry food from the treasury.' In a moment, it was all gone. The king asked, 'Is it enough?' The reply was, 'Still not enough.' The king replied, 'All the food is gone, there is no more food.' The Shramanera said, 'Bring the youngest Brahmin, I want to eat him.' He immediately ate him. In this way, he ate all four hundred and ninety-nine Brahmins. Maheshvara was extremely frightened and flew into the sky. The Shramanera immediately raised his hand from the seat and grabbed his head from the sky and ate him completely. The king was immediately terrified.

啖語婆羅門使盡。復不啖我不。沙彌知王心念。即語王言。王是佛法檀越。終無損減。慎莫驚怖。即語王言。王能共至雞頭末寺不。王言。阿阇梨將我上天入地皆當隨從。沙彌即時共王到雞頭末寺。王見沙彌朝所食之食。諸眾僧等皆分共食。所食五百婆羅門。皆剃除鬚髮被著法衣。在諸眾僧下行末坐。最初食者最在上座頭。摩醯首羅最在行末。五百人見王沙彌極生慚愧。我等尚不能與此沙彌共戰。何況與諸大眾而共捔力。猶如鵠毛俟于爐炭。猶如蚊子與金翅鳥捔飛遲疾。猶如小兔共師子王捔其威力。如此之比不自度量。五百婆羅門心生慚愧得須陀洹道。

昔阿恕伽王見出家者。不問大小悉皆禮拜。諸邪見臣怪其所作。若見宿舊有大德者可為禮敬。幼小無德何煩自屈禮敬。王王閻浮地。名有聖德。應當自重。云何輕作禮敬。此言展轉王得聞之。王既聞已集諸群臣。不聽殺生各仰人得一種頭。若馬牛若百獸之頭。唯敕耶奢大臣。使得自死人頭一仰使於市賣之。一切諸頭悉皆得售。唯有人頭獨不得售。諸人皆言。所賣之頭普悉得售。唯有人頭獨不得售。王時問言。何以不售。一切物中何者為貴。諸臣答言。唯人最貴王言。人為最貴應得多價。云何不售。諸臣答言。人生時雖貴死為最賤。人頭尚無有欲見。況當有買者。

【現代漢語翻譯】現代漢語譯本：啖語婆羅門已經用盡了手段。難道還不吃我嗎？沙彌知道國王的心中所想，就對國王說：『大王是佛法的施主，最終不會有什麼損失或減少的，千萬不要驚慌害怕。』接著對國王說：『大王能和我一起去雞頭末寺嗎？』國王說：『阿阇梨（老師）您就算帶我上天入地，我都應當跟隨。』沙彌立刻和國王到了雞頭末寺。國王看見沙彌早上所吃的食物，眾僧侶們都分著一起吃。那五百個婆羅門，都剃除了鬚髮，穿上了法衣，在眾僧侶的下座行走，坐在末位。最初吃飯的人坐在最上座的位子。摩醯首羅（大自在天）坐在隊伍的最後面。五百個人見到國王和沙彌，都感到非常慚愧。我們尚且不能和這位沙彌交戰，更何況和這些大眾較量力量呢？這就像是鴻鵠的羽毛靠近爐火，就像是蚊子和金翅鳥比賽飛行的速度，就像是小兔子和獅子王較量威力。像這樣不自量力。』五百個婆羅門心生慚愧，證得了須陀洹果。

過去阿恕伽王（阿育王）見到出家的人，不論大小都行禮拜。一些持有邪見的臣子對他的行為感到奇怪。認為如果是見到年長且有大德的人，行禮尊敬是可以的。但對於年幼且沒有德行的人，何必屈尊行禮呢？大王您是閻浮提（世界）的君王，以聖德聞名，應當自重。怎麼能輕易地行禮呢？這些話傳來傳去，傳到了國王的耳中。國王聽了之後，召集了所有的大臣，下令禁止殺生，讓他們每人找來一種動物的頭，無論是馬、牛還是其他野獸的頭。唯獨命令耶奢大臣，讓他找來一個自然死亡的人頭，拿到市場上售賣。所有的動物頭都賣出去了，唯獨人頭賣不出去。眾人紛紛說：『所賣的頭都賣出去了，唯獨人頭賣不出去。』國王當時問道：『為什麼賣不出去呢？一切事物中什麼最為貴重？』大臣們回答說：『唯有人最為貴重。』國王說：『人最為貴重，應該賣得更高的價錢，為什麼賣不出去呢？』大臣們回答說：『人活著的時候雖然貴重，但死後就變得最令人厭惡了。死人的頭尚且沒有人想看，更何況會有人買呢？』

【English Translation】 English version: The argumentative Brahmanas had exhausted all their means. 'Won't they eat me?' The Shramanera (novice monk), knowing the king's thoughts, said to the king, 'Your Majesty is a benefactor of the Buddha's Dharma (teachings), and ultimately there will be no loss or decrease. Do not be alarmed.' Then he said to the king, 'Can Your Majesty go with me to Kukkutarama Monastery (Chicken Park Monastery)?' The king said, 'Venerable Acharya (teacher), I will follow you wherever you lead me, whether to heaven or to earth.' The Shramanera immediately went with the king to Kukkutarama Monastery. The king saw that the food the Shramanera had eaten in the morning was being shared and eaten by all the monks. The five hundred Brahmanas had all shaved their heads and beards, put on Dharma robes, and were walking and sitting at the end of the line below the monks. The first to eat was seated at the head of the line. Maheshvara (Great Lord Shiva) was at the very end of the line. The five hundred people, seeing the king and the Shramanera, felt extremely ashamed. 'We are not even able to fight with this Shramanera, how much less to compete in strength with this great assembly? This is like a swan's feather approaching a furnace of charcoal, like a mosquito competing in speed with a Garuda (mythical bird), like a small rabbit competing in power with a lion king. Such comparisons are without self-awareness.' The five hundred Brahmanas felt ashamed and attained the Sotapanna (stream-enterer) path.

In the past, King Ashoka (Ashoka the Great) would bow to all who had left home (become monks or nuns), regardless of age. Some ministers with wrong views were surprised by his actions. They thought that it was appropriate to pay respects to those who were old and had great virtue. But why should he humble himself to pay respects to those who were young and without virtue? 'Your Majesty is the king of Jambudvipa (the world), famous for your saintly virtue, and you should respect yourself. How can you lightly perform such acts of reverence?' These words were passed around and eventually reached the king's ears. After hearing this, the king gathered all his ministers and issued an order prohibiting killing. He instructed each of them to obtain the head of a different animal, whether it be a horse, a cow, or any other beast. He only instructed Minister Yashas to obtain the head of a person who had died naturally and to sell it in the market. All the animal heads were sold, but the human head could not be sold. The people all said, 'All the heads for sale have been sold, except for the human head.' The king then asked, 'Why can't it be sold? What is the most valuable of all things?' The ministers replied, 'Humans are the most valuable.' The king said, 'Humans are the most valuable and should fetch a higher price. Why can't it be sold?' The ministers replied, 'Although humans are valuable when alive, they become the most repulsive when dead. No one even wants to see a dead person's head, let alone buy it.'

王問言。一切皆賤。唯此頭賤。答言。一切皆賤。王言若一切人頭皆賤。今我頭亦賤耶。爾時耶奢怕不敢答。王言。耶奢直實答我。耶奢答言。實如王言。實亦不異。王言。我頭與此不異者。汝何為遮我不使禮拜。汝若是我真知識者應當勸我禮拜。何緣我自作禮汝便嗤笑。我今頭有所直應敬禮。貿易貴頭后無所直。云何可用貿易勝頭。若是我親善知識者。曼我頭有所直。應當勸我作禮。使我將來得諸天身聖賢勝頭。

昔阿恕伽王供養眾僧。爾時宮中有一下賤婢。見王作福自責先業。心生不樂作是念言。王福復轉增。我罪轉多。何以故。王先身修福今得富貴。今日重作將來轉深。我先身有罪今為廝下。今日無以可用修福。將來轉賤何有出期。眾僧食訖。此女糞掃中得一銅錢。以此一錢即施眾僧心生歡喜。其後不久得病命終生王夫人。腹中滿足十月生一女子。端正殊妙。然其右手急拳年滿五歲。夫人白王。所生女子一手急拳。王喚著前。王為摩手手即得展。當手掌中有一大金錢。隨取隨生不曾有盡。王怖所以將問耶奢。此女先身作何福德。令此掌中常生金錢。耶奢答言。先身之時。是王宮人糞埽中得一銅錢。用施眾僧。以是因緣得生王宮。以此佈施眾僧因緣。手把金錢用不可盡。

昔阿恕伽王庫藏之中有一缺

【現代漢語翻譯】現代漢語譯本國王問道：『一切都很卑賤，只有頭最卑賤。』耶奢回答說：『一切都很卑賤。』國王說：『如果所有人的頭都很卑賤，那麼我的頭也很卑賤嗎？』當時，耶奢害怕不敢回答。國王說：『耶奢，你要如實回答我。』耶奢回答說：『確實如國王所說，確實沒有不同。』國王說：『我的頭和他們的頭沒有不同，你為什麼要阻止我不讓我禮拜？你如果真的是我的好朋友，就應該勸我禮拜。為什麼我自作禮拜，你卻嘲笑我？我現在頭還有價值，應該恭敬禮拜，用可以貿易的貴頭換取將來沒有價值的頭。』如果真的是我的親善朋友，認為我的頭還有價值，就應該勸我作禮，使我將來得到諸天之身和聖賢的殊勝之頭。

過去，阿恕伽王（Ashoka，印度孔雀王朝國王）供養眾僧。當時宮中有一個掃地的婢女，看到國王作福，自責過去的罪業，心中不快樂，心想：『國王的福報又要增加了，我的罪業卻越來越多了。為什麼呢？國王前世修福，今生得到富貴，今天又繼續修福，將來會更加深厚。我前世有罪，今生為奴婢，今天沒有什麼可以用來修福，將來會更加卑賤，什麼時候才能有出頭之日呢？』眾僧吃完飯後，這個女子在糞堆中得到一枚銅錢，用這枚銅錢布施給眾僧，心中非常歡喜。不久之後，她生病去世，轉生為國王的夫人。在夫人的腹中滿了十個月，生下一個女孩，端正殊妙。但是她的右手緊緊握成拳頭，滿了五歲。夫人告訴國王，所生的女兒一隻手緊緊握成拳頭。國王把她叫到面前，國王為她按摩手，手就伸開了。她的手掌中有一枚大金錢，隨著取用而不斷生長，從來沒有窮盡。國王害怕，因此將此事詢問耶奢。這個女孩前世做了什麼福德，使得她的手掌中常常生長金錢？耶奢回答說：『她前世的時候，是國王宮中的人，在糞堆中得到一枚銅錢，用來佈施給眾僧。因為這個因緣，她得以轉生到王宮。因為她佈施給眾僧的因緣，她的手中握著金錢，取用不盡。』

過去，阿恕伽王（Ashoka，印度孔雀王朝國王）的庫藏之中有一個缺...

【English Translation】 English version The king asked: 'Everything is base, only the head is the most base.' Yeshe (a Buddhist monk) replied: 'Everything is base.' The king said: 'If everyone's head is base, then is my head also base?' At that time, Yeshe was afraid and dared not answer. The king said: 'Yeshe, answer me truthfully.' Yeshe replied: 'It is indeed as the king says, there is indeed no difference.' The king said: 'If my head is no different from theirs, why do you stop me from bowing in worship? If you are truly my good friend, you should encourage me to bow in worship. Why do you laugh at me when I bow in worship myself? My head still has value now, and I should respectfully bow to trade this valuable head for a head that will have no value in the future.' If you are truly my kind and good friend, and believe that my head still has value, you should encourage me to bow, so that I may obtain the bodies of the devas (gods) and the superior heads of the sages in the future.

In the past, King Ashoka (Ashoka, Indian Mauryan Dynasty king) made offerings to the Sangha (Buddhist monastic community). At that time, there was a cleaning maid in the palace who, upon seeing the king making merit, blamed herself for her past karma (actions), and felt unhappy, thinking: 'The king's merit will increase again, but my sins will increase more and more. Why? The king cultivated merit in his past life and obtained wealth and nobility in this life. Today, he continues to make merit, and it will become even deeper in the future. I committed sins in my past life and am a servant in this life. Today, I have nothing to use to cultivate merit, and I will become even more base in the future. When will I ever have a chance to escape?' After the Sangha finished eating, this woman found a copper coin in the dung heap and used this coin to make offerings to the Sangha, and she felt very happy. Not long after, she fell ill and died, and was reborn as the king's wife. After ten months in the wife's womb, she gave birth to a girl who was upright and beautiful. However, her right hand was tightly clenched into a fist, and she was five years old. The wife told the king that the daughter she had given birth to had one hand tightly clenched into a fist. The king called her before him, and the king massaged her hand, and the hand opened. In her palm was a large gold coin, which grew continuously as it was taken, and never ran out. The king was afraid, so he asked Yeshe about this matter. What merit did this girl do in her past life that caused gold coins to grow in her palm? Yeshe replied: 'In her past life, she was a person in the king's palace who found a copper coin in the dung heap and used it to make offerings to the Sangha. Because of this cause, she was able to be reborn in the royal palace. Because of her offering to the Sangha, she holds gold coins in her hand that can be used without end.'

In the past, in the treasury of King Ashoka (Ashoka, Indian Mauryan Dynasty king), there was a missing...

如意珠。是昔阿阇世王寶鎧。一甲上有文字。作如是言。阿阇世王見此珠上有文字而作是言。遺將來世貧窮阿恕伽王。王得是語極生瞋恚。作是言曰。阿阇世王。作一國王。而我王閻浮提。云何言我貧窮也。有一智臣答言。試珠所能。王即遣人試珠所能。有捉珠者能使斫刺都不得近。身向有瘡捉便得愈。寒時得暖熱時清涼。此珠力故。能使服毒自然消化。著濁水中能使三十里濁水自然澄清。王庫藏中雖有種種珠乃無此一能。王自思忖我實貧窮。彼阿阇世王有此寶鎧。唯留缺壞一甲德量如是。當知先舊佛在時人福德深厚。我之薄德生在佛后。

昔阿恕伽王使上座耶奢請尊者賓頭盧。耶奢語王。好煎酪酥極令香美。尊者賓頭盧將八萬四千羅漢一時來至。僧集坐定。王自行水手自過食。與尊者賓頭盧飯純酥用澆。王白尊者。酥性難消能不作病。尊者答言。不作患也。何以故。佛在世時水。與今日酥氣力正等。我身是彼時身。以是之故今不為患。王問言。何由乃爾。尊者賓頭盧申手分地下至四萬二千里。取地肥示王而語王言。今人薄福。肥膩之事皆流入地。以是因緣知佛在時人福德深厚。

昔阿恕伽王時。太史占相白如是言。王有衰相。王問太史。云何禳卻。太史答言。唯有修福可得禳卻。王時即造八萬四千塔作

【現代漢語翻譯】現代漢語譯本：如意珠，是以前阿阇世王（Ajatasattu，未生怨王）的寶鎧甲上的一顆珠子。一件鎧甲上有一些文字，寫著這樣的話：『阿阇世王看見這顆珠子上有文字，就說，留給未來世貧窮的阿恕伽王（Asoka，阿育王）。』阿恕伽王得到這句話后非常生氣，說：『阿阇世王只做一個國王，而我統治閻浮提（Jambudvipa，南贍部洲），怎麼說我貧窮呢？』一位有智慧的臣子回答說：『試試這顆珠子的能力。』國王就派人試驗這顆珠子的能力。有人拿著這顆珠子，能使刀砍箭刺都不能靠近他的身體；身上有瘡，拿著珠子就能痊癒；寒冷時感到溫暖，炎熱時感到清涼。因為這顆珠子的力量，能使服下的毒藥自然消化；放在渾濁的水中，能使三十里的濁水自然澄清。國王的庫藏中雖然有各種各樣的珠子，卻沒有這種能力。國王自己思量，我確實貧窮啊。那阿阇世王有這樣的寶鎧甲，即使只留下殘缺的一件，其功德力量也是如此。應當知道以前佛陀在世時，人們的福德是多麼深厚。我福德淺薄，生在佛陀之後。

以前阿恕伽王派上座耶奢（Yasa，名號）去請尊者賓頭盧（Pindola，尊者名）。耶奢告訴國王，要煎制非常香美的酪酥。尊者賓頭盧帶領八萬四千羅漢（Arhat，阿羅漢）同時來到。僧眾聚集坐定后，國王親自倒水，親手佈施食物，給尊者賓頭盧的飯里澆上純酥。國王問尊者：『酥的性質難以消化，會不會生病？』尊者回答說：『不會生病。』為什麼呢？佛陀在世時的水，與今天的酥，氣力正相等。我的身體是那個時候的身體，因此現在不會生病。國王問道：『為什麼會這樣呢？』尊者賓頭盧伸出手，分開地面直到四萬二千里深處，取出地下的肥土給國王看，並告訴國王說：『現在的人福德淺薄，肥膩的東西都流入地下了。』因為這個原因，就知道佛陀在世時人們的福德是多麼深厚。

以前阿恕伽王的時候，太史占卜后這樣稟告說：『大王有衰敗之相。』國王問太史：『怎樣才能禳除呢？』太史回答說：『只有修福才能禳除。』國王當時就建造了八萬四千座塔。

【English Translation】 English version: The Cintamani (wish-fulfilling jewel) was a jewel on the precious armor of King Ajatasattu (Ajatasattu, the Unborn Enemy). There were words on one piece of the armor, saying: 'King Ajatasattu saw the words on this jewel and said, 'Leave it to the poor King Asoka (Asoka, King Ashoka) of the future world.'' King Asoka became very angry upon hearing these words, saying: 'Ajatasattu was only a king, while I rule Jambudvipa (Jambudvipa, the continent south of Mount Meru). How can he say I am poor?' A wise minister replied: 'Test the jewel's abilities.' The king then sent people to test the jewel's abilities. Someone holding the jewel could not be approached by swords or spears; if they had sores on their body, holding the jewel would heal them; they felt warm in the cold and cool in the heat. Because of the jewel's power, any poison they ingested would naturally be digested; placing it in muddy water would naturally clarify thirty miles of turbid water. Although the king's treasury had various kinds of jewels, none had this ability. The king thought to himself, 'I am indeed poor. That King Ajatasattu had such precious armor, even if only a damaged piece remained, its merit and power were so great. It should be known that when the Buddha was in the world, people's merit was so profound. My merit is shallow, and I was born after the Buddha.'

Formerly, King Asoka sent the Elder Yasa (Yasa, name) to invite the Venerable Pindola (Pindola, Venerable's name). Yasa told the king to prepare extremely fragrant and delicious ghee. The Venerable Pindola led eighty-four thousand Arhats (Arhat, enlightened beings) to arrive at the same time. After the Sangha (Sangha, monastic community) had gathered and sat down, the king personally poured water and offered food with his own hands, pouring pure ghee into the Venerable Pindola's rice. The king asked the Venerable: 'Ghee is difficult to digest, will it not cause illness?' The Venerable replied: 'It will not cause illness.' Why? The water when the Buddha was in the world has the same strength as today's ghee. My body is from that time, so it will not cause illness now.' The king asked: 'Why is that?' The Venerable Pindola stretched out his hand, separated the ground down to a depth of forty-two thousand miles, took out the fertile soil from underground to show the king, and told the king: 'People today have shallow merit, and fatty substances all flow into the ground.' Because of this reason, it is known that when the Buddha was in the world, people's merit was so profound.

Formerly, during the time of King Asoka, the astrologer reported: 'Your Majesty has signs of decline.' The king asked the astrologer: 'How can it be averted?' The astrologer replied: 'Only by cultivating merit can it be averted.' At that time, the king built eighty-four thousand stupas (Stupa, Buddhist monument).

諸功德。王問太史。惡相滅未。太史對曰。猶故未滅。復問尊者。耶奢何由得滅。尊者答言王自修福。專於一己故此福輕。勸一切共修福者斯誠寬曠福鐘亦重。可以禳災可以除害。王聞是語即著微服。勸諸國人索物作福。到一貧女人舍。爾時女人唯有一㲲以障身體。聞作福聲心生歡喜。即入屋裡向中過㲲授與。王語言。何不自出過與。答言。唯有此㲲以障于身。今脫佈施身形裸露不得自出。王聞是語嘆未曾有。還至宮中以諸夫人衣服纓珞來迎此女。請為姊妹封大村落。佈施之功華報如此。受果在後。

昔阿恕伽王遍行勸索欲用作福。到一貧家夫婦二人。著粗弊衣粗得遮身體。語言。阿恕伽王憐愍百姓。欲使得福勸共作會。貧人夫婦心中自責。我先身時由慳貪故今得貧窮。今日無財可以修福。夫婦議言。我等當以身質財。福業難值。得財與者不亦快乎。夫婦相將即詣富家語言。與我七枚金錢。夫婦身質滿七日。若不得者我身及婦為汝奴婢。長者聞已歡喜即與七錢。於時夫婦尋赍此錢與勸化者。勸化者問言。汝從何處得此錢來以用佈施。夫婦答言。貧乏絕無錢財。欣遭福田無以修福。從富長者假此錢以身為質。若其過限夫婦二人許為奴婢。勸化者言。如是質假其事甚難。何用佈施。貧人答言先身不作。今日已厄受此

【現代漢語翻譯】現代漢語譯本諸功德。國王問太史：『惡相消滅了嗎？』太史回答說：『仍然沒有消滅。』國王又問尊者耶奢：『要怎樣才能消滅惡相呢？』尊者回答說：『大王您自己修福，只專注于自身，所以福報輕微。如果勸導一切人共同修福，這樣福報就寬廣深厚，可以禳除災禍，可以消除禍害。』國王聽了這話，就穿上便服，勸導各國百姓捐獻財物來修福。他來到一個貧窮女人的家，當時這個女人只有一件粗布用來遮蔽身體。聽到勸人作福的聲音，心中生起歡喜，就進入屋裡，從中間把粗布剪開，將一半遞了出來。國王說：『為什麼不自己出來遞給我呢？』女人回答說：『我只有這件粗布用來遮蔽身體，現在脫下佈施，身體**，不能親自出來。』國王聽了這話，讚歎說從未有過這樣的事。回到宮中，用各位夫人的衣服和瓔珞來迎接這個女人，請她做姐妹，封給她大的村落。佈施的功德，花報就是這樣，受果還在後面。

過去阿恕伽王（Ashoka，印度孔雀王朝國王）到處勸人捐獻財物用來作福。他來到一戶貧窮人家，夫婦二人穿著粗陋破舊的衣服，勉強可以遮蔽身體。國王說：『阿恕伽王憐憫百姓，想要讓大家得到福報，勸大家共同參與。』貧窮夫婦心中自責：『我們前世因為慳吝貪婪，所以今生才如此貧窮。今天沒有錢財可以修福。』夫婦商議說：『我們應當以自身作為抵押來換取錢財，福業難得，得到錢財用來佈施，不也是很快樂的事嗎？』夫婦二人一起前往富人家，說：『請您借給我們七枚金錢，我們夫婦以自身作為抵押，期限七日。如果到期不能償還，我們夫婦二人就做您的奴婢。』長者聽了很高興，就給了他們七枚金錢。當時夫婦二人立刻拿著這些錢交給勸募的人。勸募的人問：『你們從哪裡得到這些錢來佈施呢？』夫婦回答說：『我們貧乏，絕無錢財，欣逢福田，沒有東西可以修福，所以從富裕的長者那裡借了這些錢，以自身作為抵押。如果過了期限，我們夫婦二人就答應做他的奴婢。』勸募的人說：『像這樣抵押借錢，這件事太難了，何必用來佈施呢？』貧人回答說：『前世不修福，今天已經困厄，承受這樣的境地。』

【English Translation】 English version All merits. The king asked the astrologer, 'Has the evil omen disappeared?' The astrologer replied, 'It has not yet disappeared.' He then asked the Venerable Yashas, 'How can the evil omen be eliminated?' The Venerable replied, 'Your Majesty, you cultivate blessings, focusing only on yourself, so the blessings are light. If you encourage everyone to cultivate blessings together, then the blessings will be broad and profound, and the merit will be great. This can avert disasters and eliminate harm.' Upon hearing this, the king put on plain clothes and encouraged the people of various countries to donate goods to make merit. He came to the house of a poor woman who only had a piece of coarse cloth to cover her body. Hearing the sound of encouraging people to make merit, she felt joy in her heart. She went into the house, cut the cloth in half, and handed it out. The king said, 'Why don't you come out and hand it to me yourself?' The woman replied, 'I only have this cloth to cover my body. If I take it off to give alms, my body will be **, and I cannot come out myself.' Upon hearing this, the king praised that he had never seen such a thing. He returned to the palace and used the clothes and ornaments of the ladies to welcome this woman, invited her to be a sister, and granted her a large village. The merit of giving alms is like this in its immediate reward; the full fruition will come later.

In the past, King Ashoka (Ashoka, King of the Mauryan Dynasty of India) traveled everywhere, urging people to donate goods to make merit. He came to a poor family, a husband and wife, wearing rough and tattered clothes, barely able to cover their bodies. The king said, 'King Ashoka has compassion for the people and wants everyone to receive blessings, so he encourages everyone to participate together.' The poor couple blamed themselves in their hearts, 'We were stingy and greedy in our past lives, so we are so poor in this life. Today we have no wealth to make merit.' The couple discussed, 'We should pawn ourselves to get money. The opportunity for meritorious deeds is rare. Wouldn't it be joyful to get money to give alms?' The couple went together to a wealthy man's house and said, 'Please lend us seven gold coins. We, husband and wife, will pawn ourselves for seven days. If we cannot repay by the deadline, we, husband and wife, will be your slaves.' The elder was pleased to hear this and gave them seven coins. At that time, the couple immediately took the money and gave it to the fundraiser. The fundraiser asked, 'Where did you get this money to give alms?' The couple replied, 'We are poor and have no money. We are delighted to encounter a field of merit, but we have nothing to make merit with, so we borrowed this money from the wealthy elder, pawning ourselves. If the deadline passes, we, husband and wife, promise to be his slaves.' The fundraiser said, 'Pawning yourselves like this is very difficult. Why use it for alms?' The poor man replied, 'We did not make merit in our past lives, so today we are in distress, enduring this situation.'

貧苦。故今努力傭假佈施。以是因緣。愿使將來之身必得富樂。王到宮中自以己衣服纓絡及所乘馬並諸夫人衣服纓絡。即與彼人封大村。邑阿恕伽王如是勸化作。福惡相即。滅。

昔阿恕伽王欲取阿阇世王所舉舍。利阿阇世王著恒河中作大鐵劍輪使水輪轉。著舍利處種種方便取不能得。問蓮花比丘。云何可得。比丘答言。擲數千斛㮈著中可得止輪。尋用此語。以㮈著於水中。偶試一㮈㮈墮機關。孔中劍輪即定更不迴轉。然大龍王守護都不可得。王時問言。何由可得。龍王福勝無由可得。問言。云何知彼福勝。以金鑄作龍像及以王像。以秤秤之。重者福勝。即時秤量龍像倍重。王見此事即勤修福。既修福已。復更鑄像。復更稱量。王像龍像秤量正等。王更修福復更鑄像稱看。王像轉重。王知像重。將諸軍眾往到水邊。龍王自出獻種種寶。王語龍。言阿阇世王遺我舍利。我今欲取。龍王自知威力不如。即將王至舍利所開門取捨利與。阿阇世王所造油燈始欲盡賜。舍利既出燈亦盡滅。王怪而問蓮花比丘。云何阿阇世王裁量油燈。至取捨利方始乃滅。尊者答言。彼時有善算者。計百年中用爾許油。用如是計故使至今。

阿育王傳卷第七

【現代漢語翻譯】現代漢語譯本貧窮困苦。所以現在努力做僱工，用工錢來佈施。因為這個因緣，希望將來能夠得到富裕快樂的身體。國王回到宮中，把自己穿的衣服、瓔珞，以及乘坐的馬匹，還有各位夫人的衣服、瓔珞，都給了那個人，並且封給他一個大的村落。阿恕伽王（Ashoka，即阿育王）就這樣勸導人們行善，福報和罪惡相互抵消，罪惡就消滅了。

過去阿恕伽王（Ashoka，即阿育王）想要取走阿阇世王（Ajatasatru）所供養的舍利（Sarira，佛陀的遺骨）。阿阇世王（Ajatasatru）把舍利放在恒河中，製造了一個巨大的鐵劍輪，使水輪轉動，守護著舍利，用各種方法都無法取得。阿育王（Ashoka）問蓮花比丘（Lotus Bhikkhu），怎麼樣才能得到舍利。比丘回答說：『投入數千斛的㮈（Nai，一種草本植物），就可以停止劍輪的轉動。』阿育王（Ashoka）聽從了這個建議，把㮈（Nai）投入水中。偶然間，一根㮈（Nai）掉入了機關的孔中，劍輪立刻停止轉動，不再回轉。然而，因為有大龍王守護，仍然無法得到舍利。阿育王（Ashoka）當時問道：『要怎麼樣才能得到舍利呢？』比丘回答說：『龍王的福報勝過你，所以無法得到。』阿育王（Ashoka）問：『要怎麼樣才能知道他的福報勝過我呢？』比丘回答說：『用黃金鑄造龍的雕像和國王的雕像，用秤來稱量，重量大的福報就勝過。』阿育王（Ashoka）立刻稱量，發現龍的雕像重一倍。阿育王（Ashoka）見到這件事，就開始努力修福。修福之後，再次鑄造雕像，再次稱量，國王的雕像和龍的雕像重量相等。阿育王（Ashoka）繼續修福，再次鑄造雕像稱量，國王的雕像變得更重。阿育王（Ashoka）知道自己的雕像更重后，帶領軍隊來到水邊。龍王親自出來獻上各種寶物。阿育王（Ashoka）對龍王說：『阿阇世王（Ajatasatru）遺留給我舍利（Sarira），我現在想要取走。』龍王自知威力不如阿育王（Ashoka），就帶領阿育王（Ashoka）到舍利（Sarira）所在的地方，打開門，取出舍利（Sarira）交給阿育王（Ashoka）。阿阇世王（Ajatasatru）所造的油燈，原本快要燃盡，舍利（Sarira）取出后，油燈也熄滅了。阿育王（Ashoka）感到奇怪，問蓮花比丘（Lotus Bhikkhu）：『為什麼阿阇世王（Ajatasatru）計算油燈的用量，直到取出舍利（Sarira）的時候才熄滅呢？』尊者回答說：『當時有善於計算的人，計算出一百年中需要用多少油，因為這樣計算，所以才能維持到現在。』

阿育王傳卷第七

【English Translation】 English version Poverty and hardship. Therefore, I now diligently work as a hired laborer, using the wages to make offerings. Because of this cause and condition, I hope that in the future I will surely obtain a wealthy and happy body. The king returned to the palace and gave his own clothes, necklaces, the horse he rode, and the clothes and necklaces of the various consorts to that person, and enfeoffed him with a large village. King Ashoka (Ashoka) thus exhorted people to do good deeds, and the retribution of blessings and evils offset each other, and the evils were extinguished.

In the past, King Ashoka (Ashoka) wanted to take the relics (Sarira, Buddha's remains) that King Ajatasatru (Ajatasatru) had offered. King Ajatasatru (Ajatasatru) placed the relics (Sarira) in the Ganges River, creating a large iron wheel of swords, causing the water wheel to rotate, guarding the relics (Sarira), and various methods could not obtain them. King Ashoka (Ashoka) asked the Lotus Bhikkhu (Lotus Bhikkhu), how can the relics (Sarira) be obtained? The Bhikkhu replied, 'Throw in thousands of hu of Nai (Nai, a kind of herb), and the sword wheel can be stopped.' King Ashoka (Ashoka) followed this advice and threw Nai (Nai) into the water. Coincidentally, a Nai (Nai) fell into the hole of the mechanism, and the sword wheel immediately stopped rotating and no longer turned. However, because the great Dragon King guarded it, it was still impossible to obtain the relics (Sarira). King Ashoka (Ashoka) then asked, 'How can the relics (Sarira) be obtained?' The Bhikkhu replied, 'The Dragon King's blessings surpass yours, so you cannot obtain them.' King Ashoka (Ashoka) asked, 'How can I know that his blessings surpass mine?' The Bhikkhu replied, 'Cast a statue of a dragon and a statue of the king in gold, and weigh them on a scale. The heavier one has greater blessings.' King Ashoka (Ashoka) immediately weighed them and found that the dragon statue was twice as heavy. When King Ashoka (Ashoka) saw this, he began to diligently cultivate blessings. After cultivating blessings, he cast the statues again and weighed them again, and the king's statue and the dragon's statue weighed the same. King Ashoka (Ashoka) continued to cultivate blessings, cast the statues again, and weighed them, and the king's statue became heavier. When King Ashoka (Ashoka) knew that his statue was heavier, he led his army to the water's edge. The Dragon King personally came out and offered various treasures. King Ashoka (Ashoka) said to the Dragon King, 'King Ajatasatru (Ajatasatru) left me the relics (Sarira), and I now want to take them.' The Dragon King knew that his power was not as good as King Ashoka (Ashoka), so he led King Ashoka (Ashoka) to the place where the relics (Sarira) were, opened the door, and took out the relics (Sarira) and gave them to King Ashoka (Ashoka). The oil lamp made by King Ajatasatru (Ajatasatru) was about to burn out, and when the relics (Sarira) were taken out, the oil lamp also went out. King Ashoka (Ashoka) was surprised and asked the Lotus Bhikkhu (Lotus Bhikkhu), 'Why did King Ajatasatru (Ajatasatru) calculate the amount of oil in the lamp so that it would go out only when the relics (Sarira) were taken out?' The Venerable replied, 'At that time, there was a skilled calculator who calculated how much oil would be needed in a hundred years, and because of this calculation, it has been maintained until now.'

The Biography of King Ashoka, Volume 7