T50n2043_阿育王經

大正藏第 50 冊 No. 2043 阿育王經

No. 2043

阿育王經卷第一

梁扶南三藏僧伽婆羅譯

生因緣第一

佛住王舍城竹林迦蘭陀精舍。于彼早起著衣持缽。與比丘眾圍繞入王舍城乞食。是時空中而說頌曰。

佛身如金山　　行步如象王　面貌甚端嚴　　猶若於滿月　與比丘圍繞　　俱行入于城

爾時世尊將欲入城足履門閫。有種種不思議事。盲者得視。聾者能聽。啞者能語。跛者能行。牢獄系閉皆得解脫。有怨憎者悉生慈悲。犢子繫縛自然解脫其往母所。一切諸獸象馬牛等心大歡喜悉皆鳴吼。一切飛鳥鸚鵡舍利俱翅羅孔雀等鳥鳴聲相和。諸莊嚴具镮釧釵珰種種寶物在篋笥中自然出聲。甚可愛樂。一切伎樂自然俱作。是時此地自然清凈。無諸穢惡沙礫瓦石荊棘毒草。六種震動。東踴西沒。西踴東沒。南踴北沒。北踴南沒。中央踴四邊沒。四邊踴中央沒。週迴旋轉現此種種奇特。之事爾時空中復說偈言。

一切大地　　四海為衣　　國城諸山　以為莊嚴　　世尊蹈地　　六種震動　如海中舶　　為風所吹

時佛入城。以神力故令一切人悉生喜踴。如大海水為風所吹。一切人民而說偈言。

世間可愛樂　　無過佛入國　大

【現代漢語翻譯】現代漢語譯本大正藏第 50 冊 No. 2043 阿育王經

No. 2043

阿育王經卷第一

梁扶南三藏僧伽婆羅譯

生因緣第一

佛陀住在王舍城（Rājagṛha）的竹林迦蘭陀精舍（Veṇuvana-kalandaka-nivāpa）。在那裡，佛陀清早起身，穿好衣服，拿著缽，與眾比丘一起進入王舍城乞食。這時，空中傳來頌歌：

『佛陀的身體像金山，行走的步伐像象王，面容極其端正莊嚴，就像那滿月一般。與比丘們圍繞，一同進入城中。』

這時，世尊將要進入城門，腳踏門檻時，發生了種種不可思議的事情：盲人得以看見，聾人能夠聽見，啞巴能夠說話，跛子能夠行走，牢獄中的囚犯都得到解脫，有怨恨的人都生起了慈悲之心，小牛的繫繩自然解開，它們回到母親身邊。一切諸如象、馬、牛等野獸心中都充滿歡喜，一起鳴叫吼叫。一切飛鳥，如鸚鵡（Śuka）、舍利鳥（Śārikā）、俱翅羅鳥（Kokila）、孔雀（Mayura）等，鳴叫的聲音和諧一致。各種莊嚴飾品，如手鐲（Hāra）、釧（Keyūra）、釵（Khaḍga）、珰（Kuṇḍala）等各種寶物，在箱子里自然發出聲音，非常悅耳動聽。一切樂器自然奏響。這時，這片土地自然變得清凈，沒有污穢、沙礫、瓦石、荊棘、毒草。發生六種震動：東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，中央涌起四邊沉沒，四邊涌起中央沉沒，週迴旋轉，顯現出種種奇特的景象。這時，空中再次傳來偈頌：

『一切大地，以四海為衣裳，國都城池和山脈，作為莊嚴的裝飾。世尊踏足大地，發生六種震動，就像海中的船隻，被風所吹動。』

當時佛陀進入城中，以神通之力使一切人都心生歡喜踴躍，就像大海之水被風吹動一樣。一切人民都吟誦偈頌：

『世間最可愛樂的，莫過於佛陀進入國都，大』

【English Translation】 English version Taisho Tripitaka Volume 50 No. 2043 Ashoka Sutra

No. 2043

Ashoka Sutra Volume 1

Translated by Samghavarman of Funan during the Liang Dynasty

Chapter 1: Causes and Conditions of Birth

The Buddha was residing at the Bamboo Grove Kalandaka Vihara (Veṇuvana-kalandaka-nivāpa) in Rajagriha (Rājagṛha). There, early in the morning, he put on his robes, held his bowl, and entered Rajagriha with a group of monks to beg for food. At that time, a verse was spoken in the sky:

'The Buddha's body is like a golden mountain, His walking steps are like an elephant king, His face is extremely dignified and serene, Just like the full moon. Surrounded by monks, Together they enter the city.'

At that time, as the World-Honored One was about to enter the city and his foot stepped on the threshold, various inconceivable events occurred: the blind were able to see, the deaf were able to hear, the mute were able to speak, the lame were able to walk, prisoners in jail were all released, those with resentment developed compassion, the tethers of calves were naturally untied, and they went to their mothers. All the beasts such as elephants, horses, and cows were filled with great joy and all roared and bellowed. All the flying birds, such as parrots (Śuka), shārika birds (Śārikā), kokila birds (Kokila), peacocks (Mayura), and other birds, made harmonious sounds together. All kinds of ornaments, such as bracelets (Hāra), armlets (Keyūra), hairpins (Khaḍga), earrings (Kuṇḍala), and various treasures, naturally made sounds in their boxes, which were very pleasing and delightful. All musical instruments played naturally. At that time, the ground naturally became pure, without any filth, gravel, tiles, stones, thorns, or poisonous weeds. Six kinds of earthquakes occurred: the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the center rose and the four sides sank, the four sides rose and the center sank, rotating around and manifesting all kinds of extraordinary phenomena. At that time, a verse was spoken again in the sky:

'All the great earth, With the four seas as its garment, The kingdoms, cities, and mountains, As its dignified adornments. The World-Honored One treads on the earth, And six kinds of earthquakes occur, Like a ship in the sea, Blown by the wind.'

At that time, the Buddha entered the city, and through his divine power, caused all people to be filled with joy and elation, like the water of the great sea being blown by the wind. All the people recited verses:

'The most delightful thing in the world, Is when the Buddha enters the kingdom, Great'

地六種動　　沙礫無遺余　諸根不具足　　悉皆得具足　一切眾樂器　　自然出妙聲　佛光照諸國　　如千日照世　以香水灑地　　及栴檀末香　是時此國城　　莊嚴中第一

爾時世尊行至大路。于大路中有二小兒。一是何伽羅久履笥(翻最勝姓)兒。一是久履笴(翻勝姓)兒。此二小兒在沙中戲。第一小兒名阇耶(翻勝)。第二小兒名毗阇耶(翻不勝)。此二小兒見世尊身三十二相。第一小兒以沙為糗捧內佛缽。第二小兒合掌隨喜。即說偈言。

自然大慈悲　　圓光莊嚴身　已遠離生死　　我今一心念　以心念佛故　　捧沙以供養

是時阇耶供養已而發願言。以此善根當令我為一傘地王于佛法中廣作供養。佛知其心見其正愿。未來之世有勝妙果。由佛如來為福田故。以慈悲心而受此沙。即便含笑身出諸光。青黃赤白。或從頂出。或膝下出。膝下出光照八地獄。寒者得暖熱者清涼。光照其身苦惱皆除。彼諸眾生心生疑惑。我已脫苦。為即住此。為余處生。爾時世尊為起善念復作化人。令至其處。彼眾生見而生心言。我等今者非異處生。但以此人力故令我脫苦。復于化人更生心念。地獄報業悉皆消滅。從彼命終生人天中有見諦處。從頂出光照四天王乃至阿迦尼吒。于光明中說苦無常空無

【現代漢語翻譯】現代漢語譯本大地發生六種震動，細沙和礫石沒有留下一點痕跡。諸根不全的人，都能夠得到完滿具足。一切美妙的樂器，自然發出動聽的聲音。佛的光芒照耀著各個國度，就像一千個太陽照耀世界一樣。人們用香水灑在地上，還散佈著栴檀（zhāntán）末香（一種名貴的香料）。這時，這個國家的城市，成為所有莊嚴景象中最殊勝的。

當時，世尊（Shìzūn，對佛的尊稱）行走在大路上。在大路中有兩個小孩子，一個是何伽羅久履笥（Héqiéluó jiǔlǚ sì）（翻譯為最勝姓）的孩子，一個是久履笴（jiǔlǚ gǎn）（翻譯為勝姓）的孩子。這兩個小孩子在沙地裡玩耍。第一個小孩子名叫阇耶（Shéyé）（翻譯為勝），第二個小孩子名叫毗阇耶（Píshéyé）（翻譯為不勝）。這兩個小孩子看見世尊的三十二相（sānshí'èr xiàng，佛所具有的三十二種殊勝的相貌和特徵）。第一個小孩子用沙土當作米飯，捧著放入佛的缽中。第二個小孩子合掌表示隨喜讚歎。隨即說出偈語：

自然而然地具有廣大的慈悲心，圓滿的光芒莊嚴著您的身軀。已經遠離了生死輪迴的痛苦，我現在一心一意地念誦您。因為心中唸佛的緣故，我捧起沙土來供養您。

當時，阇耶（Shéyé）供養完畢后發願說：『以此善根，應當使我成為一個統治四天下的轉輪王（zhuǎnlúnwáng），在佛法中廣作供養。』佛知道他的心意，看到他的真誠願望，知道他未來世將有殊勝美好的果報，因為佛如來（Rúlái，佛的稱號之一）是最好的福田。佛以慈悲心接受了他的沙土供養，隨即含笑，身上發出各種光芒，有青色、黃色、紅色、白色。有的光從頭頂發出，有的光從膝下發出。從膝下發出的光芒照耀到八大地獄，寒冷的地獄變得溫暖，炎熱的地獄變得清涼。光芒照耀在受苦眾生的身上，使他們的苦惱都消除了。那些眾生心中產生疑惑：『我已經脫離了苦難，是立即住在這裡，還是將要生到其他地方？』這時，世尊爲了使他們生起善念，又變幻出化人來到他們那裡。那些眾生看見化人後心想：『我們現在不是生到其他地方，而是因為這個化人的力量，才使我們脫離了苦難。』他們又對化人產生敬念，地獄的報應全部消滅。他們從地獄命終后，轉生到人間或天上，能夠見到真諦之處。從佛頂發出的光芒照耀到四天王天（Sìtiānwáng tiān）乃至阿迦尼吒天（Ājiānízhā tiān）。在光明中宣說苦、無常、空、無我的道理。

【English Translation】 English version The earth quaked in six ways, leaving no trace of sand or gravel. Those with incomplete faculties all became complete. All kinds of wonderful musical instruments naturally produced exquisite sounds. The Buddha's light illuminated all countries, like a thousand suns shining upon the world. People sprinkled fragrant water on the ground, and scattered sandalwood (zhāntán) powder (a precious fragrance). At this time, the city of this country became the most magnificent of all adorned places.

At that time, the World Honored One (Shìzūn, a respectful title for the Buddha) was walking on the main road. On the road were two small children, one was the child of Heqieluo Jiulvsi (Héqiéluó jiǔlǚ sì) (translated as 'Most Excellent Lineage'), and the other was the child of Jiulvga (jiǔlǚ gǎn) (translated as 'Excellent Lineage'). These two children were playing in the sand. The first child was named Sheye (Shéyé) (translated as 'Victory'), and the second child was named Pisheye (Píshéyé) (translated as 'Non-Victory'). These two children saw the World Honored One's thirty-two marks (sānshí'èr xiàng, the thirty-two auspicious marks and characteristics of a Buddha). The first child used sand as rice and offered it into the Buddha's bowl. The second child joined his palms in joyful admiration. Then he spoke a verse:

Naturally possessing great compassion, your body is adorned with a perfect radiance. Having already escaped the suffering of birth and death, I now single-mindedly contemplate you. Because of contemplating the Buddha in my heart, I offer you this sand.

At that time, Sheye (Shéyé), after making the offering, made a vow: 'With this good root, may I become a Chakravartin King (zhuǎnlúnwáng), ruling the four continents, and make extensive offerings in the Buddha's Dharma.' The Buddha knew his intention, saw his sincere vow, and knew that in the future he would have excellent and wonderful rewards, because the Thus Come One (Rúlái, one of the Buddha's titles) is the best field of merit. The Buddha accepted his offering of sand with compassion, and then smiled, emitting various lights from his body, including blue, yellow, red, and white. Some light came from the top of his head, and some from below his knees. The light from below his knees illuminated the eight great hells, making the cold hells warm and the hot hells cool. The light shone on the bodies of the suffering beings, eliminating their suffering. Those beings were filled with doubt: 'Have I escaped suffering? Will I remain here, or will I be reborn elsewhere?' At this time, the World Honored One, in order to cause them to generate good thoughts, transformed a person to come to them. When those beings saw the transformed person, they thought: 'We are not reborn elsewhere, but it is because of the power of this transformed person that we have escaped suffering.' They then generated respectful thoughts towards the transformed person, and all the karmic retribution of hell was extinguished. After their lives in hell ended, they were reborn in the human or heavenly realms, where they could see the truth. The light from the top of the Buddha's head illuminated the Four Heavenly Kings (Sìtiānwáng tiān) up to the Akanistha Heaven (Ājiānízhā tiān). In the light, the principles of suffering, impermanence, emptiness, and non-self were proclaimed.

我法。復說偈言。

當精進出家　　相應于佛法　滅除生死軍　　如象破宅舍　若人于佛法　　勤行不放逸　舍一切生死　　得一切苦滅

佛之光明能照三千大千世界。照已還入佛身。若佛欲記過去業報光從背入。若佛欲記未來業報光從前入。若佛欲記地獄生者光從足入。若佛欲記畜生生者光從踝入。若佛欲記餓鬼生者光從腳趾入。若佛欲記人生者光從膝入。若佛欲記鐵輪王生光從左掌入。若佛欲記金輪王生光從右掌入。若佛欲記天生光從臍入。若佛欲記聲聞菩提光從口入。若佛欲記緣覺菩提光從白毫相處入。若佛欲記菩薩菩提光從肉髻入。光從三千世界還者。先繞佛三匝然後各隨所入。今佛含笑身出光明。繞佛三匝從左掌入不無因緣。是時阿難見已合掌。而說偈言。

佛除掉慢等　　滅怨成勝因　不無因而笑　　齒白如珂雪　以智慧能知　　他所樂聞事　以最勝光明　　能令彼疑滅　佛聲如雷震　　眼猶如牛王　人天勝福田　　當記施沙報

佛言。阿難。我於今者不無因笑。有因緣故如來應正遍知現此含笑。阿難汝見小兒以手捧沙置缽中不。阿難白佛。唯然已見。世尊又言。此兒者我入涅槃百年後。當生波吒利弗多城王名阿育。為四分轉輪王信樂正法。當廣供養舍利起八萬四

千塔饒益多人。於是如來複說偈言。

我入涅槃后　　當生孔雀姓　名阿育人王　　樂法廣名聞　以我舍利塔　　莊嚴閻浮提　是其功德報　　施沙奉于佛

佛時取沙授與阿難而語之言。汝取牛糞用和此沙涂佛經行地。阿難受教即用塗地。乃至波吒利弗多城。有王名旃那羅笈多(翻月護)。時王有子名頻頭娑羅(翻適實)。頻頭娑羅長子名修私摩(翻善結)。

是時有詹波城婆羅門生一女。色貌端正國中第一。相師記曰。是女夫當作王女應生二子。第一子作四分轉輪王。第二子出家得道。婆羅門聞是語已生大歡喜。欲樂富貴將其女往波吒利弗多國。以一切莊嚴之具莊嚴其身。而白頻頭娑羅王言。我女端正國中第一。與王作婦。王即納之以置宮內。一切內人皆作是念。此女端正彼國最勝。若王見者必當樂著不愛我等。諸內人等思惟是已。即便令其作剃毛師為王剃毛。又於一時王令剃毛。當剃毛時王便得眠。王眠既覺心生歡喜。即語其言。汝有所須隨意所說。即白王言。我願與王共相娛樂。時王語言。汝是剃毛師我是國王。云何同汝。復白王言。我是婆羅門女非剃毛師。彼婆羅門本欲以我為王夫人。王又問言。誰令汝作剃毛師耶。答言。內人。王又語言。汝今勿復更為此事。即便取之以為夫人。少

【現代漢語翻譯】現代漢語譯本：千塔饒益多人。於是如來複說偈言：

『我入涅槃后，當生孔雀姓，名阿育人王（阿育王），樂法廣名聞，以我舍利塔，莊嚴閻浮提（世界），是其功德報，施沙奉于佛。』

佛時取沙授與阿難（佛陀的侍者）而語之言：『汝取牛糞用和此沙涂佛經行地。』阿難受教即用塗地。乃至波吒利弗多城（古印度城市）。有王名旃那羅笈多（Chandragupta，意為月護）。時王有子名頻頭娑羅（Bindusara，意為適實）。頻頭娑羅長子名修私摩（Susima，意為善結）。

是時有詹波城（Champa，古印度城市）婆羅門生一女，色貌端正國中第一。相師記曰：『是女夫當作王，女應生二子。第一子作四分轉輪王（統治四大部洲的理想君王），第二子出家得道。』婆羅門聞是語已生大歡喜，欲樂富貴將其女往波吒利弗多國，以一切莊嚴之具莊嚴其身，而白頻頭娑羅王言：『我女端正國中第一，與王作婦。』王即納之以置宮內。一切內人皆作是念：『此女端正彼國最勝，若王見者必當樂著不愛我等。』諸內人等思惟是已，即便令其作剃毛師為王剃毛。又於一時王令剃毛，當剃毛時王便得眠。王眠既覺心生歡喜，即語其言：『汝有所須隨意所說。』即白王言：『我願與王共相娛樂。』時王語言：『汝是剃毛師我是國王，云何同汝？』復白王言：『我是婆羅門女非剃毛師。彼婆羅門本欲以我為王夫人。』王又問言：『誰令汝作剃毛師耶？』答言：『內人。』王又語言：『汝今勿復更為此事。』即便取之以為夫人。少

【English Translation】 English version: Thousands of stupas benefit many people. Then the Tathagata spoke again in verse:

'After I enter Nirvana, I will be born into the Maurya (孔雀) clan, named King Ashoka (阿育王), who delights in the Dharma and is widely renowned. He will use my relics and stupas to adorn Jambudvipa (閻浮提, the world). This is the reward for his merits, offering sand to the Buddha.'

Then the Buddha took some sand and gave it to Ananda (阿難, Buddha's attendant), saying, 'Take cow dung and mix it with this sand to plaster the ground where the Buddha walks.' Ananda obeyed and plastered the ground, all the way to the city of Pataliputra (波吒利弗多城, an ancient Indian city). There was a king named Chandragupta (旃那羅笈多, meaning 'Moon Protector'). The king had a son named Bindusara (頻頭娑羅, meaning 'Appropriate Essence'). Bindusara's eldest son was named Susima (修私摩, meaning 'Good Knot').

At that time, in the city of Champa (詹波城, an ancient Indian city), a Brahmin had a daughter, whose appearance was beautiful and the best in the country. A fortune-teller predicted, 'This woman's husband will be a king, and she will bear two sons. The first son will be a Chakravartin (轉輪王, an ideal universal ruler) ruling over the four continents, and the second son will renounce the world and attain enlightenment.' The Brahmin was overjoyed upon hearing this and, desiring wealth and honor, took his daughter to the country of Pataliputra. He adorned her with all kinds of ornaments and said to King Bindusara, 'My daughter is beautiful and the best in the country; I offer her to be your wife.' The king accepted her and placed her in the palace. All the palace women thought, 'This woman is beautiful and the most outstanding in the country. If the king sees her, he will surely be enamored and will no longer love us.' After considering this, the palace women made her a barber to shave the king's head. One day, the king ordered a shave, and while she was shaving him, the king fell asleep. When the king woke up, he was delighted and said to her, 'Whatever you need, just say it.' She then said to the king, 'I wish to enjoy myself with you.' The king said, 'You are a barber, and I am the king. How can we be together?' She replied, 'I am a Brahmin's daughter, not a barber. That Brahmin originally intended for me to be the king's wife.' The king then asked, 'Who made you a barber?' She replied, 'The palace women.' The king then said, 'Do not do this again.' He then took her as his wife. Soon

時有娠十月生子。時王念言。我今無憂。即名此兒為阿輸柯(即是阿育翻為無憂)。乃至生第二兒。除心憂故即名此兒為毗多輸柯(翻為除憂)。其體粗澀父不愛念。時頻頭娑羅王欲相諸子誰堪紹繼即命外道相師。名賓伽羅跋娑(翻蒼犢)語言。和上我欲相諸王子。若我滅后誰堪為王。賓伽羅跋娑答言。大王欲相王子當入金殿。乃至頻頭娑羅王將至金殿。時阿育母語阿育言。大王今日欲相諸子汝可往彼。阿育答言。王不喜我。云何得往。其母語言。汝今但去。阿育答言今當如命。愿母遣人將食至彼。乃至阿育從波吒利弗多城出。時有大臣。名曰成護。遇見阿育問言。今者欲何處去。阿育答言。今日大王于金殿上欲相諸子。我今往彼。成護即以最勝舊象與阿育乘。阿育乘象至金殿所。至已於諸王中而便坐地。諸王皆有種種飲食金銀為器。時阿育母即便遣人辦飯與酪。盛以瓦器送與阿育。是時頻頭娑羅王語相師言。汝當次第相諸王子。於我滅后誰堪為王。相師思惟。若言阿育堪為王者。王不重之必當殺我。思惟是已便白王言我今以因緣相不出其名。王答言好。相師即言。若王子中有好乘者便堪為王。大王復言。汝可更相。相師復言。若勝坐處是堪為王。大王復言。汝可更相。相師復言。有好飲食及以好器則堪為王。時諸王

子聞其此言各各思惟。若有好乘坐處飲食器者我當作王。阿育思惟。今此相師不出其名以相故說。若好乘等堪為王者我乘最勝。又坐大地飯酪第一。我器地造以水為飲。如我所見我當作王。是時相師問訊其母。其母問言。大王滅后誰當作王。答言阿育。復語相師。王或更問堪作王者。汝可遠去不須住此。若阿育得王汝當更來。是時相師遠至余國。時頻頭娑羅王所領國名德叉尸羅。欲為反逆不從王化。頻頭娑羅王語阿育言。汝可集四種兵往至彼國。器仗資物悉不與之。乃至阿育領四兵眾從波吒利弗多國出。眾人白阿育言。我等今者無有器仗及以資物。云何當能征罰彼國。阿育答言。若有功德應為王者器仗資物自然而出。作此語已。應時地開。器仗資物一時而出。是時阿育領四種兵罰德叉尸羅。時德叉尸羅人民聞阿育來。出半由旬莊嚴道路。香水灑地奉迎阿育而說言。我等迎王不為斗諍。亦不與彼大王相嫌。但王所遣大臣在我國者為治無道。愿欲廢之。是時人民以諸供具供養阿育。迎至國中。如是乃至廣說。時阿育王遣使往佉師國。佉師國中有二健兒。白其王言。我等二人力能平山。彼阿育來不足臣事。是時諸天而發聲言阿育當爲四分轉輪王領閻浮提。不可逆也。時頻頭娑羅王長子修私摩。從苑中還入波吒利弗多城。是時

【現代漢語翻譯】現代漢語譯本子聞其此言，各各思惟：『若有好乘坐處、飲食器者，我當作王。』阿育（Ayu，人名）思惟：『今此相師不出其名，以相故說。若好乘等堪為王者，我乘最勝，又坐大地，飯酪第一，我器地造，以水為飲。如我所見，我當作王。』是時，相師問訊其母。其母問言：『大王滅后，誰當作王？』答言：『阿育。』復語相師：『王或更問堪作王者，汝可遠去，不須住此。若阿育得王，汝當更來。』是時，相師遠至余國。時頻頭娑羅王（Bindusara，人名）所領國名德叉尸羅（Takshasila，地名），欲為反逆，不從王化。頻頭娑羅王語阿育言：『汝可集四種兵往至彼國，器仗資物悉不與之。』乃至阿育領四兵眾從波吒利弗多國（Pataliputra，地名）出。眾人白阿育言：『我等今者無有器仗及以資物，云何當能征罰彼國？』阿育答言：『若有功德應為王者，器仗資物自然而出。』作此語已，應時地開，器仗資物一時而出。是時，阿育領四種兵罰德叉尸羅。時德叉尸羅人民聞阿育來，出半由旬莊嚴道路，香水灑地，奉迎阿育而說言：『我等迎王，不為斗諍，亦不與彼大王相嫌，但王所遣大臣在我國者為治無道，愿欲廢之。』是時，人民以諸供具供養阿育，迎至國中，如是乃至廣說。時阿育王遣使往佉師國（Khasa，地名）。佉師國中有二健兒，白其王言：『我等二人力能平山，彼阿育來，不足臣事。』是時，諸天而發聲言：『阿育當爲四分轉輪王，領閻浮提（Jambudvipa，地名），不可逆也。』時頻頭娑羅王長子修私摩（Susima，人名），從苑中還入波吒利弗多城。是時

【English Translation】 English version Hearing these words, each of them pondered: 'If I have a good vehicle, food, and utensils, I shall become king.' Ayu (Ayu, a name) thought: 'This fortune-teller does not reveal his name, but speaks based on appearances. If a good vehicle and such are fit for a king, my vehicle is the best, and I sit on the great earth, and my rice and dairy are the finest. My utensils are made of earth, and I drink water. As I see it, I shall become king.' At that time, the fortune-teller inquired after his mother. His mother asked: 'After the Great King passes away, who will become king?' He replied: 'Ayu.' She further said to the fortune-teller: 'If the king asks again who is fit to be king, you should go far away and not stay here. If Ayu becomes king, you should come again.' At that time, the fortune-teller went far away to another country. At that time, the country named Takshasila (Takshasila, a place name), governed by King Bindusara (Bindusara, a name), intended to rebel and not follow the king's rule. King Bindusara said to Ayu: 'You may gather four kinds of troops and go to that country, but I will not give you any weapons or supplies.' Thus, Ayu led four divisions of troops from the country of Pataliputra (Pataliputra, a place name). The people said to Ayu: 'We now have no weapons or supplies. How can we conquer that country?' Ayu replied: 'If one has the merit to be king, weapons and supplies will naturally appear.' After saying this, the ground opened at once, and weapons and supplies appeared all at once. At that time, Ayu led four kinds of troops to punish Takshasila. When the people of Takshasila heard that Ayu was coming, they went out half a yojana (unit of distance) to decorate the roads, sprinkle fragrant water, and welcome Ayu, saying: 'We welcome the king, not for fighting or contention, nor do we have any grievances against that great king, but the ministers sent by the king in our country govern without principle, and we wish to remove them.' At that time, the people offered various provisions to Ayu and welcomed him into the country, and so on, at length. At that time, King Ayu sent an envoy to the country of Khasa (Khasa, a place name). In the country of Khasa, there were two strong men who said to their king: 'We two have the strength to flatten mountains. This Ayu is not worthy of our service.' At that time, the gods proclaimed: 'Ayu will become a Chakravartin (wheel-turning king) ruling over one-fourth of Jambudvipa (Jambudvipa, a place name), and cannot be opposed.' At that time, Susima (Susima, a name), the eldest son of King Bindusara, returned from the garden and entered the city of Pataliputra. At that time

頻頭娑羅王第一大臣頂上無發。從城內出中路相逢。修私摩戲手拍其頭。是時大臣思惟說言。其今以手拍我。若作王時汝以刀害我。宜作方便令其後時不得為王。是時大臣令五百臣離修私摩。又言阿育當爲四分轉輪王我等應當悉共事之。乃至令德叉尸羅人民反此大王不復臣屬。頻頭娑羅王遣修私摩往征罰之。時修私摩雖復到彼而不能罰。是時阿育自還本國頻頭娑羅王身遇重病命將欲絕。敕語使人可遣阿育更往德叉尸羅國速令修私摩還。我今欲以國事付之。爾時諸臣以黃薑汁涂阿育身示作病相。復煮落叉(不解翻)汁以缽盛之置在一處唱阿育病。是時頻頭娑羅王未終之頃。諸大臣等莊嚴阿育至大王所。白大王言。此是王子大王應當授之王位。若修私摩還我復當以王位與之。是時大王聞是語已心大瞋忿。時阿育言。若我如法得為王者。天當即時與我天冠。作是言已諸天即以天冠著其頭上。大王見已倍生瞋恚。遂有熱血從其口出即便命終。阿育於是即登王位。登王位已即拜成護為第一臣。是時修私摩聞大王終阿育就位生大瞋恚。即與兵眾欲罰阿育。時阿育王于其城中出多兵眾守城四門。令二勇猛大力之將領諸兵眾守南西二門。復令大臣成護領諸兵眾守。城北門時阿育王自領兵眾守城東門。大臣成護以諸方便於城東門作諸機關

【現代漢語翻譯】現代漢語譯本頻頭娑羅王（Bindusara）的第一大臣頂上沒有頭髮。一次他從城裡出來，在路上遇到了修私摩（Susima），修私摩用手拍打他的頭。當時大臣心想：『他現在就敢用手拍我，如果他當了國王，一定會用刀殺我。』應該想個辦法，讓他以後不能當國王。於是大臣讓五百個臣子背離修私摩，又說：『阿育（Asoka）將來會成為四分之一天下的轉輪王，我們都應該侍奉他。』甚至讓德叉尸羅（Taxila）的人民背叛大王，不再臣服。頻頭娑羅王派修私摩去征討他們，但修私摩雖然到了那裡，卻無法懲罰他們。當時阿育自己回到本國。頻頭娑羅王身患重病，生命垂危，命令使者去召阿育，讓他再去德叉尸羅國，並儘快讓修私摩回來，說：『我現在想把國家大事託付給他。』當時，大臣們用黃薑汁塗抹阿育的身體，假裝他生病的樣子，又煮了落叉（lakkha，一種紅色染料）汁，用缽盛著放在一處，對外宣稱阿育病了。頻頭娑羅王臨終之際，大臣們為阿育穿戴整齊，帶到大王面前，稟告大王說：『這是王子，大王應該把王位傳給他。如果修私摩回來，我們再把王位還給他。』當時大王聽到這話，心中非常憤怒。阿育說：『如果我能依法成為國王，天神應當立刻給我天冠。』說完，諸天神立刻把天冠戴在他的頭上。大王看到后，更加憤怒，於是口吐熱血，當即去世。阿育於是就登上了王位，登基后，任命成護（Sihagu）為第一大臣。當時修私摩聽到大王去世，阿育繼位的訊息，非常憤怒，就帶著軍隊想要討伐阿育。當時阿育王在他的城中派出大量軍隊守衛城池的四個門。他讓兩位勇猛的大將率領軍隊守衛南門和西門，又讓大臣成護率領軍隊守衛城北門，阿育王親自率領軍隊守衛城東門。大臣成護在城東門設定了各種機關。

【English Translation】 English version The first minister of King Bindusara (Bindusara), had no hair on his head. Once, he came out of the city and met Susima (Susima) on the road. Susima patted him on the head. At that time, the minister thought: 'He dares to pat me on the head now. If he becomes king, he will surely kill me with a knife.' I should find a way to prevent him from becoming king in the future. So the minister caused five hundred officials to turn away from Susima, and said: 'Asoka (Asoka) will become a Chakravarti king ruling over one-fourth of the world in the future, and we should all serve him.' He even caused the people of Taxila (Taxila) to rebel against the great king and no longer submit to him. King Bindusara sent Susima to punish them, but although Susima arrived there, he could not punish them. At that time, Asoka returned to his own country. King Bindusara suffered from a serious illness and was on the verge of death. He ordered messengers to summon Asoka, asking him to go to Taxila again, and to have Susima return as soon as possible, saying: 'I now want to entrust the affairs of the country to him.' At that time, the ministers smeared Asoka's body with turmeric juice, pretending that he was ill, and boiled lakkha (lakkha, a kind of red dye) juice, put it in a bowl, and announced to the public that Asoka was ill. When King Bindusara was on the verge of death, the ministers dressed Asoka properly and brought him before the great king, reporting to the great king: 'This is the prince, and the great king should pass the throne to him. If Susima returns, we will return the throne to him.' At that time, the great king was very angry when he heard this. Asoka said: 'If I can become king according to the law, the gods should immediately give me a heavenly crown.' As soon as he said this, the gods immediately put a heavenly crown on his head. When the great king saw this, he became even more angry, and then he vomited hot blood and died immediately. Asoka then ascended the throne, and after ascending the throne, he appointed Sihagu (Sihagu) as the first minister. At that time, Susima heard the news of the great king's death and Asoka's succession, and was very angry, so he led his troops to attack Asoka. At that time, King Asoka sent a large number of troops in his city to guard the four gates of the city. He ordered two brave generals to lead the troops to guard the south and west gates, and also ordered the minister Sihagu to lead the troops to guard the north gate of the city, while King Asoka personally led the troops to guard the east gate of the city. The minister Sihagu set up various mechanisms at the east gate of the city.

。刻木以為阿育王身及諸軍眾。掘地作坑與無煙火以物覆之。復以燥土用置其上。時修私摩領諸兵眾欲攻北門。成護語言汝莫攻我當攻東門。汝若得殺阿育王者我自降伏。時修私摩便從其語。即回軍眾往攻東門。見機關人悉皆不動。於是直前即墮火坑自燒而死。修私摩死。已彼有軍主。名跋陀羅(翻賢)由他(翻伏)大力勇猛領諸軍眾其數過千。于佛法中出家修道即得阿羅漢果。時阿育王領理國事有五百大臣于阿育王起輕慢心。阿育王語諸大臣。汝可折取花果樹以護棘刺樹。諸臣答言大王不爾。當折取棘刺樹以護花果樹。阿育王復言不如是。當折取花樹護棘刺樹。如是至三時諸大臣不受其教。阿育王瞋即自拔刀斬五百臣首。乃至阿育王復於一時將五百婇女入於後園。園中有樹名阿輸柯樹生花葉阿輸柯王見而說言。此樹與我同名是故歡喜。時阿育王身體粗澀諸女人等不欲近之。王園中眠諸女人等為欲令王不歡喜故。折樹花葉乃至令盡。阿育王覺見無花葉而問諸女。樹花脫盡誰之所作。諸女答言我等所為。阿育王瞋即以竹箔里諸女人以火燒之。以其惡故時人謂為旃陀阿輸柯王(翻可畏)。大臣成護白旃陀阿輸柯王。如是所作若打若殺當付餘人不應自作。王即募覓能行殺者。是時山中有村村中有人善。織衣業而生一子。其父

【現代漢語翻譯】現代漢語譯本阿育王讓人用木頭雕刻了他的身體以及軍隊，然後挖了一個坑，裡面沒有煙火，用東西蓋住，再在上面放上乾燥的泥土。當時，修私摩（Suśīma）率領軍隊想要攻打北門。成護（Aśoka's minister）說：『你不要攻打，我來攻打東門。如果你能殺了阿育王（Aśoka），我就投降。』修私摩聽從了他的話，立即率領軍隊去攻打東門，看到機關人偶都一動不動。於是他直接上前，掉進火坑裡被燒死了。修私摩死後，他手下有一位軍主，名叫跋陀羅（Bhadra，意為賢），又名由他（Yuta，意為伏），力大勇猛，統領著超過一千的軍隊。他在佛法中出家修行，證得了阿羅漢果。當時，阿育王處理國家政事，有五百位大臣對阿育王心生輕慢。阿育王對大臣們說：『你們應該折取花果樹來保護帶刺的樹。』大臣們回答說：『大王，不能這樣做，應該折取帶刺的樹來保護花果樹。』阿育王又說：『不是這樣的，應該折取花樹來保護帶刺的樹。』這樣說了三次，大臣們都不接受他的教誨。阿育王生氣了，就自己拔刀砍下了五百位大臣的頭。後來，阿育王又一次帶著五百名婇女進入後花園。園中有一種樹名叫阿輸柯樹（Aśoka tree），開滿了花和葉子。阿輸柯王（King Aśoka）看見后說：『這樹與我同名，所以我很高興。』當時阿育王的身體粗糙乾澀，女人們都不想靠近他。阿育王在園中睡覺時，女人們爲了讓阿育王不高興，就折斷了樹上的花和葉子，甚至全部折光。阿育王醒來，看見樹上沒有花葉了，就問女人們：『樹上的花都掉光了，是誰做的？』女人們回答說：『是我們做的。』阿育王生氣了，就用竹蓆裹住這些女人，用火燒死了她們。因為他的惡行，當時的人們稱他為旃陀阿輸柯王（Caṇḍa Aśoka，意為可畏）。大臣成護（Aśoka's minister）對旃陀阿輸柯王說：『像打人、殺人之類的事情，應該交給其他人去做，不應該自己做。』於是阿育王招募能夠行刑的人。當時山裡有個村莊，村裡有個人擅長織布，生了一個兒子。

【English Translation】 English version Aśoka had his body and his army carved from wood. He then dug a pit, filled it with smokeless fire, covered it with something, and placed dry soil on top. At that time, Suśīma (Suśīma) led his troops to attack the north gate. Aśoka's minister said, 'Do not attack; I will attack the east gate. If you can kill Aśoka (Aśoka), I will surrender.' Suśīma followed his advice and immediately led his troops to attack the east gate, where he saw that the mechanical figures were not moving. He went straight ahead and fell into the fire pit, where he burned to death. After Suśīma died, he had a military leader named Bhadra (Bhadra, meaning virtuous), also known as Yuta (Yuta, meaning subdued), who was strong and brave, leading more than a thousand troops. He renounced the world and practiced the Dharma, attaining Arhatship. At that time, Aśoka was managing state affairs, and five hundred ministers developed contempt for him. Aśoka said to the ministers, 'You should break off the flowering and fruit-bearing trees to protect the thorny trees.' The ministers replied, 'Your Majesty, that is not right. We should break off the thorny trees to protect the flowering and fruit-bearing trees.' Aśoka said again, 'It is not so; we should break off the flowering trees to protect the thorny trees.' He said this three times, but the ministers did not accept his teaching. Aśoka became angry and drew his sword, beheading the five hundred ministers. Later, Aśoka once brought five hundred concubines into the rear garden. In the garden was a tree called the Aśoka tree (Aśoka tree), which was full of flowers and leaves. King Aśoka (King Aśoka) saw it and said, 'This tree shares my name, so I am pleased.' At that time, Aśoka's body was rough and dry, and the women did not want to approach him. While Aśoka was sleeping in the garden, the women, wanting to displease him, broke off the flowers and leaves of the tree, even stripping it bare. When Aśoka awoke and saw that the tree had no flowers or leaves, he asked the women, 'Who stripped the flowers from the tree?' The women replied, 'We did.' Aśoka became angry and wrapped the women in bamboo mats, burning them to death. Because of his evil deeds, the people of that time called him Caṇḍa Aśoka (Caṇḍa Aśoka, meaning terrible). Aśoka's minister said to Caṇḍa Aśoka, 'Such actions as beating and killing should be entrusted to others; you should not do them yourself.' So Aśoka recruited someone who could carry out executions. At that time, there was a village in the mountains, and in that village was a man skilled in weaving, who had a son.

字之名耆利柯(翻山)。其人可畏能行不仁恒罵父母家中男女悉皆打拍乃至一切眾生無不殺害。常以網捕為業以其殺害多故。人復謂之旃陀耆利柯(翻可畏山)。王覓惡人而值遇之。使者語言王今欲以殺害治人。汝能為不。其人答言閻浮提中悉令殺盡我亦能為。使者以其所說還白大王。王即語言將此人來。使者受教往彼語之王令汝來。其答使言且待少時須見父母即白父母。阿育大王欲以一切殺害治人令我為之我今欲去。父母不許其人瞋故便害父母還使人處。使人語言汝來何遲。其人答言父母不聽我來。我已害之後至王處。白大王言欲治人者當作牢獄。莊嚴獄門極令華麗。令見之者無不愛樂。復白王言請王嚴教有入獄者悉不得出。王言甚善。是時旃陀耆利柯往至雞寺。寺中有一比丘誦修多羅。修多羅中說地獄事。謂鑊湯爐炭刀山劍樹等種種苦事。若有人生地獄者隨罪治之。乃至廣說如五天使修多羅中說地獄事。是時旃陀耆利柯聞此語已。一切隨之造地獄具。時舍衛國有一商主共婦入海。至海生兒仍名兒為海。乃至十二年海中往反。遇五百賊害此商主奪其財物唯兒得免。後於佛法出家。次第遊行至波吒利弗多國。至已早起著衣持缽入國乞食。以不悉故見地獄門種種莊嚴。便入其中為欲乞食。入已見諸苦具即便欲出。旃陀耆

【現代漢語翻譯】現代漢語譯本這個人的名字叫耆利柯（意思是翻山）。這個人非常可怕，經常做不仁義的事情，總是謾罵父母，家中的男女老少都被他打罵，乃至一切眾生沒有不被他殺害的。他經常以打漁捕獵為生，因為他殺害的生命太多了，人們又稱他為旃陀耆利柯（意思是可畏山）。國王正在尋找惡人，正好遇到了他。使者對他說：『國王現在想要找人來執行殺戮的刑罰，你能做嗎？』那人回答說：『閻浮提（Jambudvipa，指我們所居住的這個世界）中所有的人都殺光，我也能做。』使者將他所說的話回報給大王，大王就說：『把這個人帶來。』使者接受命令，去對他說：『國王命令你前去。』他回答使者說：『請稍等片刻，我要先見見父母。』於是他告訴父母說：『阿育大王（Ashoka，印度孔雀王朝的國王，后皈依佛教）想要找人來執行一切殺戮的刑罰，讓我去做這件事，我現在就要去了。』父母不同意，他因為生氣，就殺害了父母，然後回到使者那裡。使者對他說：『你為什麼來得這麼晚？』他回答說：『父母不允許我來，我已經殺了他們之後才來的。』然後他到了國王那裡，對大王說：『想要懲治罪犯，應該建造監獄，把監獄的大門裝飾得非常華麗，讓看到的人沒有不喜歡的。』他又對國王說：『請大王嚴令，凡是進入監獄的人，都不得出來。』國王說：『很好。』當時，旃陀耆利柯去到雞寺（Kukkutarama，雞園寺，阿育王所建的寺院之一）。寺中有一位比丘（bhiksu，出家修行的男子）在誦讀修多羅（sutra，佛經）。修多羅中講述了地獄的事情，比如鑊湯（沸騰的湯鍋）、爐炭（燃燒的炭火）、刀山（佈滿刀刃的山）、劍樹（長滿劍的樹）等等各種痛苦的事情。如果有人墮入地獄，就會根據他的罪行受到懲罰，乃至詳細地講述了像《五天使經》中描述的地獄景象。當時，旃陀耆利柯聽到這些話后，就按照經中所說的，製造了各種地獄的刑具。當時，舍衛國（Sravasti，古印度城市，佛陀常在此地說法）有一位商人，和他的妻子一起出海。在海上生了一個兒子，就給兒子取名叫海。乃至十二年中，在海上往返。遇到了五百個盜賊，殺害了這位商人，搶走了他的財物，只有這個兒子倖免於難。後來，他在佛法中出家。逐漸來到了波吒利弗多國（Pataliputra，古印度城市，阿育王在此建都）。到達后，他早起穿好衣服，拿著缽（patra，僧人乞食用具）進入城中乞食。因為不熟悉情況，看到地獄的大門裝飾得非常華麗，就走了進去，想要乞食。進去之後，看到各種刑具，就想要出來。旃陀耆利柯

【English Translation】 English version His name was Girika (meaning 'mountain-turner'). This person was fearsome, constantly committing unrighteous deeds, always scolding his parents, beating and scolding the men and women in his household, and harming all living beings without exception. He often made a living by fishing and hunting, and because he killed so many lives, people also called him Chandagirika (meaning 'fearsome mountain'). The king was searching for wicked people and happened to encounter him. The messenger said to him, 'The king now wants someone to carry out the punishment of execution. Can you do it?' That man replied, 'I can kill everyone in Jambudvipa (the world we live in) if necessary.' The messenger reported what he said to the great king, who then said, 'Bring this person here.' The messenger accepted the order and went to him, saying, 'The king orders you to come.' He replied to the messenger, 'Please wait a moment, I need to see my parents first.' So he told his parents, 'King Ashoka (an Indian king of the Maurya dynasty who later converted to Buddhism) wants someone to carry out all the punishments of execution and wants me to do it. I am going now.' His parents disagreed, and because he was angry, he killed his parents and then returned to the messenger. The messenger said to him, 'Why are you so late?' He replied, 'My parents wouldn't let me come, so I killed them before coming.' Then he went to the king and said to the great king, 'To punish criminals, you should build a prison and decorate the prison gate very beautifully, so that everyone who sees it will love it.' He also said to the king, 'Please order that anyone who enters the prison must not come out.' The king said, 'Very good.' At that time, Chandagirika went to Kukkutarama (a monastery built by King Ashoka). In the monastery, there was a bhiksu (a male monastic) reciting a sutra (Buddhist scripture). The sutra spoke of the affairs of hell, such as boiling cauldrons, burning coals, mountains of knives, trees of swords, and various other painful things. If someone is born into hell, they will be punished according to their sins, and it even described in detail the scenes of hell as described in the 'Five Messengers Sutra'. At that time, after Chandagirika heard these words, he made various instruments of hell according to what was said in the sutra. At that time, there was a merchant in Sravasti (an ancient Indian city where the Buddha often taught) who went to sea with his wife. At sea, they had a son, and they named him Sea. For twelve years, they traveled back and forth at sea. They encountered five hundred thieves who killed the merchant and stole his wealth, but only the son escaped. Later, he became a monk in the Buddha's Dharma. Gradually, he came to Pataliputra (an ancient Indian city where King Ashoka established his capital). After arriving, he got up early, put on his robes, and carried his patra (a monk's begging bowl) to beg for food in the city. Because he was unfamiliar with the place, he saw that the gate of hell was decorated very beautifully, so he went inside, wanting to beg for food. After entering, he saw various instruments of torture and wanted to leave. Chandagirika

利柯見而執之語言。汝今受死不得出也。是時比丘心懷怖懼啼泣流淚。旃陀耆利柯語言。汝今何事啼泣猶如小兒。比丘答言我不為惜此身但為值遇解脫難故。出家難得我今已得。釋迦難值我已得值。法中真法我猶未得是故憂惱。旃陀耆利柯語比丘言。我已受大王命有入此獄者悉不得出。是時比丘啼泣而言汝當申我一月。答言一月不可聽至七日。比丘思惟死近勤修精進至滿七日。時有王子共內人語阿育王見而生瞋忿。即令將此二人付獄治罪。旃陀耆利柯即以二人置鐵臼中以杵搗之。比丘見已深生怖畏。即說偈言。

大師佛慈悲　　第一仙正說　此色如泡聚　　不實不常住　此身色端嚴　　滅為何所趣　是故應舍離　　癡人所樂法　此緣我當知　　解脫在此獄　依此當得渡　　三有之海岸

爾時比丘於一夜中。精進思惟斷除煩惱。即得阿羅漢果。旃陀耆利柯語比丘言。是夜已過明相已現。受苦時至汝應知之。比丘答言我今不知汝之所說。是夜已過明相已現。唯能自知無明夜過智慧日現。我以智慧日光見一切世間皆無有實。是故我今欲以佛法攝諸世間。語旃陀耆利柯言我今此身隨汝意作。是時獄主無慈悲心不見世間。即大瞋忿以此比丘置鐵鑊中。盛以濃血屎溺雜穢。多與薪火煮此比丘。乃至薪盡身不爛

【現代漢語翻譯】現代漢語譯本利柯（Likor）看見他並抓住他，說道：『你現在要死了，無法逃脫。』當時，這位比丘（bhiksu，佛教僧侶）心中充滿恐懼，啼哭流淚。旃陀耆利柯（Candragirik）對他說：『你為何像小孩子一樣啼哭？』比丘回答說：『我不是爲了愛惜這個身體，而是因為解脫之道難以遇到，出家修行難以獲得，而我如今已經得到。釋迦牟尼佛（Sakyamuni）難以值遇，而我已然值遇。佛法中的真諦，我尚未證得，因此感到憂愁苦惱。』旃陀耆利柯對比丘說：『我已接受大王的命令，凡是進入這個監獄的人，都不得出去。』當時，比丘哭泣著說：『你應當寬限我一個月的時間。』回答說：『一個月不可能，最多七天。』比丘心想死亡臨近，於是勤奮修行，精進用功，直到七日期滿。當時，有一位王子與宮女私語，被阿育王（Asoka）看見，心生憤怒，立即命令將這二人交付監獄治罪。旃陀耆利柯立即將這二人放入鐵臼中，用杵搗碎。比丘看見后，內心深感恐懼，於是說偈頌道：『偉大的佛陀，慈悲的導師，第一聖者所宣說的正法，這色身如同水泡，不真實，不常住。這身體雖然端正莊嚴，滅亡之後將歸向何處？因此應當捨棄，這是愚癡之人所喜愛的法。我應當明白這個因緣，解脫就在這監獄之中。依靠這個因緣，我將渡過三有（欲有、色有、無色有）的海岸。』當時，比丘在一個夜晚中，精進思惟，斷除煩惱，立即證得阿羅漢果（Arhat）。旃陀耆利柯對比丘說：『黑夜已經過去，黎明已經顯現，受苦的時刻到了，你應該知道。』比丘回答說：『我如今不知道你所說的是什麼黑夜過去，黎明顯現。我只能自己知道無明的黑夜已經過去，智慧的太陽已經顯現。我以智慧的日光照見一切世間皆無有真實。因此，我如今想要用佛法來攝受世間。』對比丘說：『我如今這個身體，隨你意願處置。』當時，獄主沒有慈悲心，看不見世間的真相，於是大發雷霆，將這位比丘放入鐵鍋中，盛滿濃血、糞便、尿液等污穢之物，大量新增柴火來煮這位比丘，直到柴火燒盡，比丘的身體也沒有腐爛。

【English Translation】 English version Likor saw him and seized him, saying, 'Now you are going to die and cannot escape.' At that time, the bhiksu (Buddhist monk) was filled with fear, weeping and shedding tears. Candragirik said to him, 'Why are you crying like a child?' The bhiksu replied, 'I am not cherishing this body, but because the path to liberation is difficult to encounter, and it is difficult to obtain ordination, which I have now obtained. Sakyamuni (the Buddha) is difficult to meet, and I have already met him. The true Dharma (teachings) within the Dharma, I have not yet attained, therefore I am worried and distressed.' Candragirik said to the bhiksu, 'I have received the king's order that anyone who enters this prison shall not leave.' At that time, the bhiksu wept and said, 'You should grant me a month's reprieve.' He replied, 'A month is impossible, at most seven days.' The bhiksu thought that death was near, so he diligently practiced and exerted effort until the seven days were up. At that time, a prince was speaking privately with a palace woman, and King Asoka (Asoka) saw it and became angry. He immediately ordered that these two be handed over to the prison for punishment. Candragirik immediately put these two people into an iron mortar and crushed them with a pestle. When the bhiksu saw this, he felt deep fear and then spoke this verse: 'The great Buddha, compassionate teacher, the foremost sage who rightly proclaims, This body is like a bubble, unreal and impermanent. This body, though upright and dignified, where will it go after its destruction? Therefore, it should be abandoned; this is the Dharma (teachings) that foolish people love. I should understand this cause and condition; liberation is in this prison. Relying on this cause and condition, I will cross the shore of the three realms of existence (desire realm, form realm, formless realm).' At that time, the bhiksu, in one night, diligently contemplated and eliminated afflictions, and immediately attained the fruit of Arhat (Arhat). Candragirik said to the bhiksu, 'The night has passed, the dawn has appeared, the time for suffering has come, you should know.' The bhiksu replied, 'I do not know what you are saying about the night passing and the dawn appearing. I can only know for myself that the night of ignorance has passed, and the sun of wisdom has appeared. With the sunlight of wisdom, I see that all the world is without reality. Therefore, I now want to embrace the world with the Buddha's Dharma (teachings).' He said to the bhiksu, 'This body of mine is now at your disposal.' At that time, the prison warden had no compassion and could not see the truth of the world, so he became furious and put this bhiksu into an iron cauldron, filled with thick blood, feces, urine, and other filth, and added a lot of firewood to boil this bhiksu, until the firewood was exhausted, but the bhiksu's body did not rot.

壞。是時獄主見其不異即生瞋忿打罵獄卒。汝今何故不多與火。獄主即便自與薪火而火不燃。既見不燃便看鑊中見此比丘坐蓮華上結加趺坐。見是事已即往白王。時王聞已與一切人民共往看之。是時比丘即以神力於一念頃從鐵鑊出身升虛空。譬如鵝王飛騰空中現十八變。時阿育王見此比丘猶如破山臨于空中。心生歡喜而說偈言。

汝身同人身　　神力過人力　我不知此事　　汝今為是誰　是故當正說　　應令我知之　若我知此事　　當爲汝弟子

爾時比丘心自思惟。此王今能堪受佛語。當廣作塔供養舍利。為一切人受法饒益。作是思惟已欲顯其功德。而說偈言。

佛滅一切漏　　無比大慈悲　最勝論議師　　我是彼弟子　無盡正法力　　不著一切有　佛人中牛王　　自調復調他　令我今得脫　　三有之牢獄

複次大王如佛所記。我入涅槃百年後。于波吒利弗多城當有王。名阿輸柯作四分轉輪王。於我舍利廣作供養。起八萬四千塔。複次大王王所起獄與地獄等。於此獄中殺害無數。王當除之於一切眾生施與無畏。大王今應滿世尊意。即說偈言。

是故大人王　　於一切眾生　當起慈悲心　　施與無怖畏　當滿世尊意　　廣起舍利塔

爾時阿育王生唸佛心。合掌懺悔而

【現代漢語翻譯】現代漢語譯本：當時獄卒長看到這種情況，覺得很奇怪，就生氣地打罵獄卒：『你們為什麼不多加柴火？』獄卒長就親自加柴，但火卻燒不起來。他看到火燒不起來，就往鍋里看，看見這位比丘（bhiksu，佛教出家男眾）坐在蓮花上，結跏趺坐（一種坐禪姿勢）。獄卒長見到此事，就去稟告國王。國王聽后，就和所有人民一起去看。當時，比丘就用神通力，在一念之間從鐵鍋里出來，升到空中，就像鵝王在空中飛翔一樣，顯現十八種變化。當時的阿育王（Asoka）看到這位比丘像一座山一樣聳立在空中，心裡非常歡喜，就說了下面的偈語：『你的身體和人一樣，但神力卻超過常人。我不知道這是怎麼回事，你現在到底是誰？所以請你如實告訴我，讓我知道。如果我知道了這件事，我願意做你的弟子。』當時，比丘心裡想：『這位國王現在能夠接受佛法了，應該廣建佛塔，供養舍利（sarira，佛陀或高僧火化后的遺物），讓所有人都受益於佛法。』這樣想著，爲了彰顯佛的功德，就說了下面的偈語：『佛陀（Buddha）斷盡一切煩惱，具有無比的慈悲，是最殊勝的論辯導師，我是他的弟子。佛法（Dharma）的力量是無窮無盡的，不執著於一切有為法。佛陀是人中的牛王，能夠自我調伏，也能調伏他人，使我今天能夠脫離三有（欲界、色界、無色界）的牢獄。』『此外，大王，正如佛陀所預言的，我涅槃（Nirvana，佛教術語，指解脫）百年後，在波吒利弗多城（Pataliputra）會有一位國王，名叫阿輸柯（Asoka），他會成為四分天下的轉輪王（cakravartin，擁有統治世界的理想君主），廣為供養我的舍利，建造八萬四千座佛塔。此外，大王，您所建造的監獄和地獄一樣，在這監獄裡殺害了無數的人。您應該廢除這個監獄，給予一切眾生無畏的佈施。大王您現在應該滿足世尊（Bhagavan，對佛陀的尊稱）的願望。』於是說了下面的偈語：『所以，偉大的國王啊，您應該對一切眾生，生起慈悲之心，給予他們無畏的佈施。您應該滿足世尊的願望，廣建舍利塔。』當時，阿育王生起了對佛陀的信念，合掌懺悔。

【English Translation】 English version: At that time, the prison warden, seeing this strange occurrence, became angry and scolded the prison guards: 'Why didn't you add more firewood?' The prison warden then personally added firewood, but the fire would not ignite. Seeing that the fire would not ignite, he looked into the cauldron and saw the bhiksu (bhiksu, a Buddhist monk) sitting on a lotus flower in the lotus position (padmasana, a meditative posture). Seeing this, the prison warden went to report to the king. Upon hearing this, the king went with all the people to see it. At that time, the bhiksu used his supernatural powers to emerge from the iron cauldron in an instant and ascend into the sky, like a goose king flying in the air, displaying eighteen transformations. King Asoka (Asoka) at that time, seeing this bhiksu towering in the sky like a mountain, felt very joyful and spoke the following verses: 'Your body is like a human body, but your divine power surpasses that of humans. I do not know what this is, who are you now? Therefore, please tell me the truth, so that I may know. If I know this, I will become your disciple.' At that time, the bhiksu thought to himself: 'This king is now capable of receiving the Buddha's teachings, and should build many pagodas to make offerings to the sarira (sarira, relics of the Buddha or eminent monks after cremation), so that all people may benefit from the Dharma.' Thinking this, in order to manifest the Buddha's merits, he spoke the following verses: 'The Buddha (Buddha) has eradicated all defilements, possesses immeasurable compassion, and is the most supreme teacher of debate. I am his disciple. The power of the Dharma (Dharma) is inexhaustible, and does not cling to any conditioned phenomena. The Buddha is the king of men, able to tame himself and tame others, enabling me to escape the prison of the three realms of existence (the desire realm, the form realm, and the formless realm).' 'Furthermore, great king, as the Buddha predicted, one hundred years after my Nirvana (Nirvana, a Buddhist term referring to liberation), in the city of Pataliputra (Pataliputra) there will be a king named Asoka (Asoka), who will become a cakravartin (cakravartin, an ideal universal ruler) ruling over four continents, making extensive offerings to my sarira, and building eighty-four thousand pagodas. Furthermore, great king, the prison you have built is like hell, and countless people have been killed in this prison. You should abolish this prison and give all beings the gift of fearlessness. Great king, you should now fulfill the wishes of the Bhagavan (Bhagavan, an epithet for the Buddha).' Then he spoke the following verses: 'Therefore, great king, you should generate a heart of compassion towards all beings, and give them the gift of fearlessness. You should fulfill the wishes of the Bhagavan, and build many sarira pagodas.' At that time, King Asoka generated faith in the Buddha, and repented with his palms together.

說偈言。

我歸依佛法　　及世尊弟子　汝今十力子　　當起忍辱心　我所作眾惡　　悉懺悔于汝　今當修精進　　深生恭敬心　我莊嚴此地　　以種種佛塔　其白如珂雪　　如佛之所說

比丘答言善哉。即以神力還其所住。時阿育王欲從獄出。旃陀耆利柯合掌說言。大王。當知我已受命入此獄者皆不得出。時王語言汝今欲殺我耶。答言如是。王言我等誰最前入。旃陀耆利柯答言我最前入。時王語諸獄卒捉旃陀耆利柯置落可屋(不解翻)以火焚之又復令人破壞此獄。於一切眾生施與無畏。時王生心欲廣造佛塔。莊嚴四兵往阿阇世王所起塔處名頭樓那(翻瓶)至已令人壞塔取佛舍利。如是次第乃至七塔皆取捨利。復往一村名曰羅摩(翻戲)於此村中復有一塔最初起者。復欲破之以取捨利。時有龍王即將阿育入于龍宮。而白王言此塔是我供養王當留之。王即聽許是龍王復將阿育至羅摩村。時王思惟此塔第一。是故龍王倍加守護。我於是塔不得舍利。思惟既竟還其本國。時阿育王作八萬四千寶函分佈舍利遍此函中。復作八萬四千瓶及諸幡蓋。付與夜叉令於一切大地乃至大海處處起塔。又言國有三種小中大。若國出千萬兩金者是處應起一王塔。是時德叉尸羅國。出三十六千萬兩金。彼國人民白阿育王言。

【現代漢語翻譯】現代漢語譯本：說偈語：

我歸依佛法，以及世尊的弟子。你現在是具有十種力量的佛子，應當生起忍辱之心。我所造作的種種惡業，全部向你懺悔。現在應當修習精進，深深地生起恭敬之心。我用種種佛塔來莊嚴這片土地，那些佛塔潔白如珂雪（潔白的玉），如同佛所說的那樣。

比丘回答說：『很好。』隨即用神通力將他送回他所居住的地方。當時阿育王想要從監獄裡出來，旃陀耆利柯（獄卒名）合掌說道：『大王，您應當知道，我已奉命進入這監獄的人都不得出去。』當時阿育王說：『你現在想要殺我嗎？』旃陀耆利柯回答說：『是的。』阿育王說：『我們這些人中誰最先進入？』旃陀耆利柯回答說：『我最先進入。』當時阿育王命令獄卒捉住旃陀耆利柯，把他放在落可屋（不解其意）里用火焚燒，又命令人破壞這座監獄，對一切眾生施與無畏。當時阿育王生起想要廣泛建造佛塔的心，率領四種軍隊前往阿阇世王所建造佛塔的地方，名叫頭樓那（翻瓶，可能指形狀像瓶子的塔），到達後命令人破壞佛塔，取出佛舍利。像這樣依次破壞了七座佛塔，都取出了舍利。又前往一個村莊，名叫羅摩（翻戲，可能指娛樂場所），在這個村莊中也有一座最初建造的佛塔，阿育王又想破壞它來取出舍利。當時有一位龍王即將阿育王帶入龍宮，對阿育王說：『這座塔是我供養的，大王應當留下它。』阿育王就聽從了。這位龍王又將阿育王帶到羅摩村。當時阿育王心想：這座塔是第一殊勝的，所以龍王加倍守護。我在這座塔中無法得到舍利。』思惟完畢后，就返回了自己的國家。當時阿育王制作了八萬四千個寶函，將佛舍利分放在這些寶函中，又製作了八萬四千個瓶子以及各種幡蓋，交給夜叉，讓他們在一切大地乃至大海的各個地方建造佛塔。阿育王又說：『國家有三種，小國、中等國家、大國。如果國家能出產一千萬兩黃金，那麼這個地方就應該建造一座王塔。』當時德叉尸羅國（古代印度地名）出產了三千六百萬兩黃金，那個國家的人民稟告阿育王說：

【English Translation】 English version: He spoke in verse:

'I take refuge in the Buddha's Dharma, and the World Honored One's disciples. You are now the Buddha's son with ten powers; you should arouse the mind of forbearance. All the evil deeds I have committed, I confess to you. Now I should cultivate diligence and deeply generate a respectful mind. I adorn this land with various Buddha pagodas, Which are as white as Kou-hsueh (white jade), as the Buddha has said.'

The Bhikshu replied, 'Excellent.' Immediately, with his divine power, he returned him to his dwelling. At that time, King Ashoka wanted to get out of prison. Chandagirika (name of the prison guard) put his palms together and said, 'Great King, you should know that those who have been ordered to enter this prison are not allowed to leave.' At that time, the King said, 'Do you want to kill me now?' Chandagirika replied, 'Yes.' The King said, 'Who among us entered first?' Chandagirika replied, 'I entered first.' At that time, the King ordered the prison guards to seize Chandagirika, place him in the 'Luo Ke Wu' (untranslated) and burn him with fire, and also ordered people to destroy this prison, bestowing fearlessness upon all beings. At that time, the King had the thought of widely building Buddha pagodas, leading four types of troops to the place where King Ajatasatru had built a pagoda, named 'Tou Lou Na' (translated as 'bottle', possibly referring to a pagoda shaped like a bottle). Upon arriving, he ordered people to destroy the pagoda and take the Buddha's relics. In this way, he successively destroyed seven pagodas and took the relics. He then went to a village named 'Rama' (translated as 'play', possibly referring to a place of entertainment). In this village, there was also a pagoda that was first built. King Ashoka wanted to destroy it to take the relics. At that time, a Dragon King was about to take Ashoka into the Dragon Palace and said to the King, 'This pagoda is what I offer; the King should leave it.' The King listened. This Dragon King then took Ashoka to Rama village. At that time, Ashoka thought, 'This pagoda is the most supreme, so the Dragon King protects it doubly. I cannot obtain relics from this pagoda.' After thinking, he returned to his country. At that time, King Ashoka made eighty-four thousand jeweled boxes, distributing the relics throughout these boxes. He also made eighty-four thousand bottles and various banners and canopies, entrusting them to the Yakshas, ordering them to build pagodas everywhere on the great earth and even in the great sea. The King also said, 'There are three types of countries: small, medium, and large. If a country can produce ten million taels of gold, then a King's pagoda should be built in that place.' At that time, the country of Taxila (ancient Indian place name) produced thirty-six million taels of gold. The people of that country reported to King Ashoka, saying:

王當與我三十六函。王聞是語即便思惟我欲處處廣造佛塔。云何此國頓得多耶。時王以善方便語彼人民。今當除汝三十五千萬兩金。又言若國有多塔。若國有少塔從今已去悉聽不復輸金與我。乃至阿育王往耶舍大德阿羅漢處說言。我欲於一日一念中起八萬四千塔一時俱成。而說偈言。

于先七塔中　　取世尊舍利　我孔雀姓王　　一日中造作　八萬四千塔　　光明如白雲

乃至阿育王起八萬四千塔已守護佛法時諸人民謂為阿育法王。一切世人而說偈言。

大聖孔雀王　　知法大饒益　以塔印世間　　舍惡名于地　得善名法王　　依法得安樂

阿育王經卷第一

右梁天監十一年六月二十日扶南沙門僧伽婆羅于陽都壽光殿譯見寶唱錄大正藏第 50 冊 No. 2043 阿育王經

阿育王經卷第二

梁扶南三藏僧伽婆羅譯

見優波笈多因緣品第二

爾時阿育王。起八萬四千舍利塔已生大歡喜。與諸大臣共往雞寺。到已於上座前合掌禮拜而作是言。佛一切見者記我以沙施佛今得是報。更復有人佛所記不。彼時上座比丘名耶舍(翻名聞)答阿育王言亦有。世尊未涅槃時有龍王名阿波羅啰(翻無留)。復有陶師及旃陀羅(翻惡)龍王。佛化是等竟至摩偷羅

【現代漢語翻譯】現代漢語譯本王當給了我三十六函（量詞）。國王聽到這話，便思忖著要在各地廣造佛塔。『如何才能讓這個國家一下子擁有這麼多佛塔呢？』當時，國王用善巧方便的言語對人民說：『現在免除你們三千五百萬兩黃金的賦稅。』又說：『無論國家佛塔多或少，從今以後，都允許不再向我進貢黃金。』乃至阿育王（Aśoka）前往耶舍（Yaśas）大德阿羅漢（Arhat）處說：『我希望在一天一念之間，建造八萬四千座佛塔，同時完成。』並說了偈頌：『從先前的七座塔中，取出世尊的舍利（Śarīra），我，孔雀王朝的國王，在一日之中建造八萬四千座佛塔，光明如白雲。』乃至阿育王建造八萬四千座佛塔后，守護佛法時，人民稱他為阿育法王。所有世人都說了偈頌：『偉大的孔雀王，深知佛法能帶來巨大的利益，用佛塔遍佈世間，捨棄了惡名于大地，獲得了善名法王，依法而得安樂。』《阿育王經》卷第一右，梁天監十一年六月二十日，扶南（Funan）沙門（Śrāmaṇa）僧伽婆羅（Saṃghavala）于陽都壽光殿翻譯，見寶唱錄。《大正藏》第50冊 No. 2043 《阿育王經》《阿育王經》卷第二梁扶南三藏（Tripiṭaka）僧伽婆羅譯見優波笈多（Upagupta）因緣品第二當時，阿育王建造八萬四千座舍利塔后，生起極大的歡喜心。與各位大臣一同前往雞寺。到達后，在上座（Elder）前合掌禮拜，並說道：『佛陀（Buddha），一切知者，曾預言我以沙供佛，如今得到這樣的果報。是否還有其他人被佛陀預言過呢？』當時，上座比丘（Bhikṣu）名為耶舍（Yaśas）（翻譯為聞）回答阿育王說：『也有。世尊（Bhagavan）未涅槃（Nirvāṇa）時，有龍王（Nāga）名為阿波羅啰（Apalāla）（翻譯為無留）。又有陶師及旃陀羅（Caṇḍāla）（翻譯為惡）龍王。佛陀教化這些人後，前往摩偷羅（Mathura）。』

【English Translation】 English version Wang Dang gave me thirty-six hamsa (unit of measurement). Upon hearing this, the king immediately contemplated building stupas (Buddhist monuments) extensively everywhere. 'How can this country suddenly have so many stupas?' At that time, the king spoke to the people with skillful means, saying, 'Now I will remit thirty-five million liang (unit of weight) of gold from your taxes.' He also said, 'Whether the country has many stupas or few, from now on, all are allowed to no longer pay gold to me.' Furthermore, King Aśoka went to the Venerable Arhat Yaśas (meaning 'fame') and said, 'I wish to build eighty-four thousand stupas in a single day, in a single thought, all completed at the same time.' And he spoke the following verse: 'From the previous seven stupas, I will take the Śarīra (relics) of the World Honored One. I, the king of the Maurya dynasty, will build eighty-four thousand stupas in a single day, their light like white clouds.' Furthermore, after King Aśoka built eighty-four thousand stupas and protected the Dharma, the people called him King Aśoka, the Dharma King. All the people of the world spoke the following verse: 'The great Maurya King, knowing the Dharma brings great benefit, adorns the world with stupas, abandoning his evil name on the earth, obtaining the good name of Dharma King, attaining peace and happiness through the Dharma.' Aśokavadana (The Legend of King Aśoka), Volume 1 Right, translated by the Śrāmaṇa Saṃghavala from Funan on the 20th day of the sixth month of the eleventh year of the Tianjian era of the Liang dynasty at the Shouguang Hall in Yangdu, as recorded in the Baochang Record. Taishō Tripiṭaka Volume 50, No. 2043, Aśokavadana Aśokavadana, Volume 2 Translated by the Tripiṭaka master Saṃghavala from Funan of the Liang dynasty. See Chapter 2: Circumstances of Upagupta At that time, King Aśoka, having built eighty-four thousand Śarīra stupas, felt great joy. He went with his ministers to the Chicken Temple. Upon arriving, he joined his palms and bowed before the Elder, saying, 'The Buddha, the All-Knowing One, predicted that I would offer sand to the Buddha and now I receive this reward. Are there any others who were predicted by the Buddha?' At that time, the Elder Bhikṣu named Yaśas (meaning 'fame') replied to King Aśoka, 'There are. When the Bhagavan had not yet entered Nirvāṇa, there was a Nāga king named Apalāla (meaning 'no remaining'). There were also a potter and a Caṇḍāla (meaning 'evil') Nāga king. After the Buddha transformed these beings, he went to Mathura.'

國。于摩偷羅國告長老阿難言。此摩偷羅國如來涅槃百年之後。當有賣香商主名曰笈多。其後生兒名優波笈多。最勝教化為無相佛。我涅槃后當作佛事。復告阿難汝今見彼遠青林不。阿難答言已見。佛言彼有山名優樓漫陀。如來涅槃百年之後。當於彼山起寺。名那哆婆哆最勝坐禪處。於時世尊而說偈言。

教化弟子中　　智慧最第一　世尊之所記　　名優波笈多　大德於此世　　當廣作佛事

爾時阿育王復問上座耶舍。優波笈多為生以未。大德耶舍答言已生在優樓漫陀山。除一切煩惱。諸阿羅漢悉隨從之攝受世間。故如一切智于天人阿修羅。及諸龍神等而為說法。是時長老優波笈多。為一萬八千阿羅漢之所圍繞。在那哆婆哆寺。時阿育王為諸大臣。而說偈言。

汝當速莊嚴　　像馬車步兵　我欲往彼國　　優樓漫陀山　為欲見大德　　名優波笈多　勤精進盡漏　　乃至阿羅漢

時諸大臣白阿育王言。王應遣使報彼諸人令優波笈多來至王門。王答諸臣。阿羅漢者不可輕屈我等今應自往禮拜。而說偈言。

處世同如來　　名優波笈多　若不受其教　　其心金剛造

乃至阿育王遣使往優波笈多所白優波笈多言。我欲至大德處。優波笈多聞使語已即便思惟。若阿育王來必多人隨從

【現代漢語翻譯】現代漢語譯本：佛陀在摩偷羅國（Mathura，古印度城市）告訴長老阿難說：『如來涅槃百年之後，在這個摩偷羅國，將會有一位名叫笈多（Gupta）的賣香商人，他的後代會生一個兒子，名叫優波笈多（Upagupta），他會以最殊勝的教化方式，如同無相佛一般。我涅槃之後，他將做佛的事業。』佛陀又告訴阿難：『你現在看到遠處那片青林了嗎？』阿難回答說：『已經看到了。』佛陀說：『那裡有一座山，名叫優樓漫陀（Urumunda）。如來涅槃百年之後，將會在那座山上建立一座寺廟，名叫那哆婆哆（Natabhatika），那是最好的禪修之處。』當時，世尊說了這樣的偈語：『在教化弟子之中，智慧最為第一的，是世尊所記說的，名叫優波笈多。這位大德在此世間，應當廣做佛的事業。』當時，阿育王（Ashoka）又問上座耶舍（Yasa）說：『優波笈多出生了嗎？』大德耶舍回答說：『已經出生在優樓漫陀山了。他能去除一切煩惱，所有的阿羅漢都跟隨他，攝受世間。』因此，他像一切智者一樣，為天人、阿修羅以及諸龍神等說法。當時，長老優波笈多被一萬八千阿羅漢所圍繞，在那哆婆哆寺。當時，阿育王為各位大臣說了這樣的偈語：『你們應當迅速準備好象、馬、車、步兵，我想要前往那個國家，優樓漫陀山，爲了要見那位大德，名叫優波笈多，他勤奮精進，斷盡煩惱，直至成為阿羅漢。』當時，各位大臣稟告阿育王說：『大王應該派遣使者去告知那些人，讓優波笈多來到王宮門前。』阿育王回答各位大臣說：『阿羅漢是不可輕易屈尊的，我們現在應當親自前往禮拜。』並說了這樣的偈語：『處世如同如來一般，名叫優波笈多，如果不接受他的教導，那他的心就像金剛一樣堅硬。』乃至阿育王派遣使者前往優波笈多處，告訴優波笈多說：『我想要到大德您那裡去。』優波笈多聽到使者的話后，便開始思考：『如果阿育王來了，必定會有很多人跟隨。』

【English Translation】 English version: The Buddha told the Elder Ananda in the country of Mathura (Mathura, an ancient city in India): 'After the Tathagata's Nirvana for a hundred years, in this country of Mathura, there will be a merchant selling incense named Gupta. His descendants will have a son named Upagupta, who will teach in the most excellent way, like a formless Buddha. After my Nirvana, he will do the work of the Buddha.' The Buddha further told Ananda: 'Do you see that distant green forest?' Ananda replied, 'I have seen it.' The Buddha said, 'There is a mountain there named Urumunda. A hundred years after the Tathagata's Nirvana, a temple will be built on that mountain, named Natabhatika, which is the best place for meditation.' At that time, the World Honored One spoke this verse: 'Among the disciples who are taught, the most intelligent is the one recorded by the World Honored One, named Upagupta. This great virtuous one in this world should extensively do the work of the Buddha.' At that time, King Ashoka (Ashoka) asked the senior Yasa (Yasa): 'Has Upagupta been born?' The great virtuous Yasa replied, 'He has already been born on Mount Urumunda. He can remove all afflictions, and all the Arhats follow him, embracing the world.' Therefore, like an all-knowing one, he preaches to gods, humans, asuras, and dragons. At that time, the Elder Upagupta was surrounded by eighteen thousand Arhats at the Natabhatika Temple. At that time, King Ashoka spoke this verse to the ministers: 'You should quickly prepare elephants, horses, chariots, and infantry. I want to go to that country, Mount Urumunda, to see that great virtuous one, named Upagupta, who diligently strives to exhaust defilements, even to become an Arhat.' At that time, the ministers reported to King Ashoka: 'The King should send messengers to inform those people, so that Upagupta comes to the palace gate.' King Ashoka replied to the ministers: 'Arhats cannot be easily condescended to; we should now go and pay our respects ourselves.' And spoke this verse: 'Living in the world like the Tathagata, named Upagupta, if one does not accept his teachings, then his heart is as hard as diamond.' Even King Ashoka sent a messenger to Upagupta, saying to Upagupta: 'I want to go to the place of the great virtuous one.' After Upagupta heard the messenger's words, he began to think: 'If King Ashoka comes, there will surely be many people following him.'

當損此國。思惟已即語使言。我當至彼不須王來王即造船迎優波笈多。處處道路無不修治。至摩偷羅國是時優波笈多將一萬八千阿羅漢。為攝受阿育王。故一切入船乃至往波吒利弗多國時阿育王民白大王言。優波笈多為攝受王。故已至此國。大王當知佛法如地。王今修善由之得正渡三有海至無為岸。優波笈多至明清旦當步至王所。王聞歡喜即解瓔珞價直千萬以賞此人。復令此人擊鼓宣令。使波吒利弗多國一切聞知優波笈多明當入國。復令此人說此偈言。

若人樂富樂　　及天解脫因　一切應當見　　彼優波笈多　若人不見佛　　兩足中最尊　自然大慈悲　　無漏大師等　彼見當供養　　名優波笈多

乃至阿育王。令一切人民聞此偈言。又復令其嚴治道路。時王出城至半由旬共諸臣民嚴持香花。種種伎樂迎優波笈多。時阿育王遙見優波笈多已在岸上。與一萬八千阿羅漢。如半月形而自圍繞。即便下象步至優波笈多處。時阿育王一足在船一足在岸。以兩手捧優波笈多以置船中。五體投地敬禮其足猶如大樹摧折墮地。又復以舌舐其兩足長跪合掌瞻仰無厭而說偈言。

大地海為衣　　山莊嚴一傘　除怨得此地　　令我生歡喜　不如於今日　　與大德相見　我今見大德　　倍生於心念　是故我生

【現代漢語翻譯】現代漢語譯本：當損害這個國家。阿育王思索后就告訴使者說：『我應當親自去迎接他，不需要他來見我。』阿育王立即建造船隻去迎接優波笈多（Upagupta，一位尊者）。處處道路沒有不修繕整治的。到達摩偷羅國（Mathura）時，當時優波笈多帶領一萬八千阿羅漢（Arhat，已證悟的聖者），爲了攝受阿育王，全部進入船中，前往波吒利弗多國（Pataliputra）。當時阿育王的臣民稟告大王說：『優波笈多爲了攝受大王，已經來到這個國家。大王應當知道佛法猶如大地，大王現在修行善業，由此才能正確地渡過三有之海，到達無為的彼岸。優波笈多明天清晨將步行到大王處。』阿育王聽了非常歡喜，立即解下價值千萬的瓔珞賞賜這個人。又命令這個人擊鼓宣令，使波吒利弗多國所有人都知道優波笈多明天將進入國都。又命令這個人說這首偈頌：『如果有人喜歡財富和快樂，以及通往天界和解脫的因緣，一切都應當去見優波笈多。如果有人沒有見過佛陀，兩足中最尊貴者，自然具有大慈悲心，如同無漏的大師，那麼見到優波笈多就應當供養他。』乃至阿育王命令所有人民聽到這首偈頌。又命令他們嚴加整治道路。當時阿育王出城到半由旬（約合今天的4-5公里）的地方，與各位大臣和百姓，莊嚴地拿著香花，用各種伎樂迎接優波笈多。當時阿育王遠遠地看見優波笈多已經在岸上，與一萬八千阿羅漢，如同半月形一樣圍繞著他。阿育王立即下象，步行到優波笈多處。當時阿育王一隻腳在船上，一隻腳在岸上，用兩手捧起優波笈多，將他安置在船中。五體投地敬禮他的雙足，猶如大樹摧折倒地。又用舌頭舔他的雙足，長跪合掌，瞻仰沒有厭倦，並且說偈頌：『大地以海洋為衣裳，山嶽作為莊嚴的傘蓋，我消除了怨敵而得到這片土地，使我心中充滿歡喜。但這一切都不如今天與大德相見，我今天見到大德，心中更加思念。因此我感到快樂。』

【English Translation】 English version: It will harm this country.' Having thought, he then spoke to the messenger, saying, 'I should go to meet him; the king need not come.' The king then built ships to welcome Upagupta (Upagupta, a venerable one). Everywhere the roads were repaired and adorned. When he arrived at the country of Mathura, at that time Upagupta was leading eighteen thousand Arhats (Arhat, an enlightened saint), in order to receive Ashoka. All entered the ship and went to the country of Pataliputra. At that time, the people of King Ashoka reported to the great king, saying, 'Upagupta has come to this country in order to receive the king. The great king should know that the Buddha-dharma is like the earth. The king is now cultivating good deeds, and by this, he can correctly cross the sea of the three existences and reach the shore of non-action.' Upagupta will walk to the king's place tomorrow morning. The king, hearing this, rejoiced and immediately took off a necklace worth a million to reward this person. He also ordered this person to beat a drum and proclaim, so that everyone in the country of Pataliputra would know that Upagupta would enter the country tomorrow. He also ordered this person to say this verse: 'If people delight in wealth and happiness, and the causes for heaven and liberation, all should see Upagupta. If people have not seen the Buddha, the most honored among the two-legged, naturally possessing great compassion, like a master without outflows, then upon seeing Upagupta, they should make offerings.' Even King Ashoka ordered all the people to hear this verse. He also ordered them to strictly adorn the roads. At that time, the king went out of the city to a distance of half a yojana (approximately 4-5 kilometers today), with all the ministers and people, solemnly holding incense and flowers, and with various musical instruments to welcome Upagupta. At that time, King Ashoka saw Upagupta from afar, already on the shore, surrounded by eighteen thousand Arhats, like a half-moon shape. He immediately dismounted the elephant and walked to Upagupta's place. At that time, King Ashoka had one foot on the ship and one foot on the shore, and with both hands, he lifted Upagupta and placed him in the ship. He prostrated himself on the ground, reverently bowing at his feet, like a great tree collapsing to the ground. He also licked his feet with his tongue, knelt with palms together, gazed upon him without weariness, and spoke this verse: 'The great earth wears the ocean as its garment, and the mountains serve as a majestic umbrella. I have eliminated enemies and obtained this land, filling my heart with joy. But all of this is not as good as meeting the great virtuous one today. Today I see the great virtuous one, and my heart is filled with even greater longing. Therefore, I feel happy.'

喜　　謂已見世尊　佛已入涅槃　　大德作佛事　世間為無明　　汝如日月光　以智慧莊嚴　　猶如大師等　第一教化人　　眾生所歸依　應當見教化　　我當如說行

爾時大德優波笈多。以右手摩阿育王頂。而說偈言。

王今得自在　　當修不放逸　三寶值遇難　　王應常供養　世尊付法藏　　于王及我等　當守護佛法　　為攝受眾生

阿育王答言。如世尊記我今已作。而說偈言。

我今已供養　　世尊舍利像　處處廣起塔　　以珍寶莊嚴　唯不能出家　　修行于梵行

優波笈多言。大王善哉善哉如此之事。是王應作。何以故。

王于身命財　　應當修真實　王若在異世　　不受異世苦

時阿育王以大供養。將優波笈多入城。手捧大德以置高座。優波笈多其身軟滑如兜羅綿。阿育王既觸其身合掌而言。

大德身軟滑　　如綿迦尸等　今我體粗澀　　而觸大德身

時優波笈多復說偈言。

我以勝供養　　供養佛世尊　不及王以沙　　奉施於如來

時阿育王復以偈言。

我先小兒意　　以沙奉世尊　值遇功德田　　是故今為王

時優波笈多。為令阿育生歡喜故。而說偈言。

王值功德田　　而生布施種　是故

【現代漢語翻譯】現代漢語譯本喜悅：我已經見到世尊（Buddha，覺悟者）。佛陀（Buddha）已經進入涅槃（Nirvana，寂滅），大德（Great Virtuous One，指優波笈多）在做佛陀的事。世間被無明（ignorance）所覆蓋，您（指優波笈多）如同日月的光芒，以智慧來莊嚴自己，猶如大師一般。您是第一位的教化者，是眾生所歸依之處，應當展現您的教化，我應當如您所說的那樣去做。

這時，大德優波笈多（Upagupta）用右手摩挲阿育王（Ashoka）的頭頂，並說了偈語：

大王現在得到了自在，應當修習不放逸（non-negligence）。值遇三寶（Three Jewels，佛、法、僧）很難，大王您應該經常供養。世尊（Lord Buddha）將佛法（Dharma）的法藏（treasury）託付給您和我，應當守護佛法，爲了攝受眾生。

阿育王（Ashoka）回答說：『如世尊（Lord Buddha）所記，我現在已經做了。』並說了偈語：

我現在已經供養了世尊（Lord Buddha）的舍利（relic）和佛像（image），到處廣泛地建造佛塔（stupa），用珍寶來莊嚴。只是不能出家，修行梵行（Brahma-faring，清凈的行為）。

優波笈多（Upagupta）說：『大王，善哉！善哉！這樣的事情，是您應該做的。』為什麼呢？

大王對於身命和財產，應當修習真實。大王如果在異世（another world），就不會遭受異世的痛苦。

當時，阿育王（Ashoka）以盛大的供養，將優波笈多（Upagupta）迎入城中，親手捧著大德（Great Virtuous One）將他安置在高座上。優波笈多（Upagupta）的身體柔軟光滑如兜羅綿（Kapok）。阿育王（Ashoka）觸控到他的身體，合掌說道：

大德（Great Virtuous One）的身體柔軟光滑，如同綿花和迦尸（Kasi）的細布一樣。現在我的身體粗糙澀滯，卻能觸控到大德（Great Virtuous One）的身體。

這時，優波笈多（Upagupta）又說了偈語：

我以殊勝的供養，供養佛世尊（Lord Buddha）。也不及大王您以沙子，奉獻給如來（Tathagata，佛的稱號之一）。

當時，阿育王（Ashoka）又以偈語說道：

我先前還是小孩子的時候，用沙子奉獻給世尊（Lord Buddha）。因為值遇了功德田（field of merit），所以現在才能成為國王。

這時，優波笈多（Upagupta）爲了讓阿育王（Ashoka）生起歡喜心，說了偈語：

大王值遇了功德田（field of merit），而種下了佈施的種子。所以

【English Translation】 English version Joy: I have already seen the World Honored One (Buddha, the enlightened one). The Buddha (Buddha) has already entered Nirvana (Nirvana, cessation), and the Great Virtuous One (referring to Upagupta) is doing the work of the Buddha. The world is covered by ignorance, and you (referring to Upagupta) are like the light of the sun and moon, Adorning yourself with wisdom, like a great master. You are the foremost teacher, the refuge of all beings, You should display your teachings, and I should act as you say.

At that time, the Great Virtuous One Upagupta stroked the head of King Ashoka with his right hand and spoke the following verse:

Now that you have attained freedom, O King, you should cultivate non-negligence. It is difficult to encounter the Three Jewels (Buddha, Dharma, Sangha), and you, O King, should always make offerings. The World Honored One (Lord Buddha) entrusted the treasury of the Dharma (Dharma) to you and me, We should protect the Dharma for the sake of embracing all beings.

King Ashoka replied, 'As the World Honored One (Lord Buddha) foretold, I have already done it.' And he spoke the following verse:

I have already made offerings to the relics and images of the World Honored One (Lord Buddha), Widely building stupas everywhere, adorned with precious jewels. Only I cannot renounce the household life and practice Brahma-faring (pure conduct).

Upagupta said, 'Excellent, O King! Excellent! Such things are what you should do.' Why?

O King, with regard to your body, life, and wealth, you should cultivate truthfulness. If you, O King, are in another world, you will not suffer the pains of another world.

At that time, King Ashoka, with great offerings, welcomed Upagupta into the city, personally holding the Great Virtuous One and placing him on a high seat. Upagupta's body was as soft and smooth as Kapok. King Ashoka touched his body, put his palms together, and said:

The Great Virtuous One's body is soft and smooth, like cotton and the fine cloth of Kasi. Now my body is rough and coarse, yet I can touch the body of the Great Virtuous One.

At that time, Upagupta again spoke the following verse:

I make offerings to the World Honored Buddha with excellent offerings. But it is not as great as the offering of sand that you, O King, made to the Tathagata (one of the titles of the Buddha).

At that time, King Ashoka again spoke in verse:

When I was a child, I offered sand to the World Honored One (Lord Buddha). Because I encountered the field of merit, I am now a king.

At that time, Upagupta, in order to make King Ashoka happy, spoke the following verse:

O King, you encountered the field of merit and planted the seeds of generosity. Therefore,

得此報　　不可思議樂

王聞是已心大歡喜。復說偈言。

昔以沙佈施　　世尊大福田　今得無比樂　　四分轉輪王　誰聞如此事　　不供養如來

是時阿育王禮優波笈多足白言。大德我欲于佛行住坐處悉皆供養。又欲作相令未來眾生知佛如來行住坐臥所在之處。為攝受故即說偈言。

我欲于如來　　行住坐臥處　悉皆修供養　　為離生死苦　又欲作如來　　行住坐臥相　使未來眾生　　起見佛因緣

優波笈多答言。大王善哉善哉王今此心最為難及。今欲現王如來世尊四威儀處令王作相。為欲攝受諸眾生故。是時阿育王即嚴四兵。香花伎樂與優波笈多。即往彼處時優波笈多將阿育王至佛生處入嵐毗尼林(翻解脫處)舉右手指言。阿育王。此是佛生處。而說偈言。

世尊第一處　　生便行七步　凈眼觀四方　　而作師子吼　是我最後生　　處胎住亦然

時阿育王五體投地。頂禮如來初生之處。合掌說偈。

有人見佛者　　彼具大功德　若聞師子吼　　功德亦如是

優波笈多為阿育王生大信心。而問王言。有天見佛初生行七步。及聞師子吼王欲見耶。王答言大德。我今欲見優波笈多言。如來初生摩耶夫人所攀樹枝天在其中。即便以手指示其處。而說偈言

【現代漢語翻譯】現代漢語譯本：獲得這樣的回報，真是不可思議的快樂。

阿育王聽了這些話，心裡非常高興。又說了偈語：

『過去用沙土布施，供養世尊這大福田，今天得到無比的快樂，成為四分之一的轉輪王。誰聽說了這樣的事，會不供養如來（Tathagata，如來）呢？』

這時，阿育王（Ashoka，印度孔雀王朝的國王）禮拜優波笈多（Upagupta，一位有名的佛教僧侶）的腳，說道：『大德，我想要在佛陀（Buddha，覺悟者）行走、站立、坐臥的地方都進行供養。又想製作佛像，讓未來的眾生知道佛陀如來行走、站立、坐臥的地方。爲了攝受眾生，就說了偈語：』

『我想要對如來（Tathagata，如來）行走、站立、坐臥的地方，都進行供養，爲了脫離生死痛苦。又想製作如來（Tathagata，如來）行走、站立、坐臥的佛像，使未來的眾生，生起見佛的因緣。』

優波笈多（Upagupta，一位有名的佛教僧侶）回答說：『大王，太好了！太好了！大王您現在的心意是最難能可貴的。現在將為大王您展現如來世尊（Bhagavan，世尊）的四種威儀之處，讓大王您製作佛像。爲了攝受一切眾生的緣故。』這時，阿育王（Ashoka，印度孔雀王朝的國王）立即整頓四種軍隊，帶著香花伎樂和優波笈多（Upagupta，一位有名的佛教僧侶）。前往那個地方，當時優波笈多（Upagupta，一位有名的佛教僧侶）帶領阿育王（Ashoka，印度孔雀王朝的國王）到佛陀（Buddha，覺悟者）出生的地方，進入嵐毗尼園（Lumbini，佛陀出生地）（翻譯為解脫之處），舉起右手指示說：『阿育王（Ashoka，印度孔雀王朝的國王），這裡是佛陀（Buddha，覺悟者）出生的地方。』並說了偈語：

『世尊（Bhagavan，世尊）出生的第一個地方，出生后就走了七步，用清凈的眼睛觀看四方，並且發出獅子吼，這是我最後一次出生，處胎和居住也是這樣。』

當時，阿育王（Ashoka，印度孔雀王朝的國王）五體投地，頂禮如來（Tathagata，如來）初生的地方，合掌說了偈語。

『有人見到佛陀（Buddha，覺悟者）出生，那人就具有大的功德。如果聽到獅子吼，功德也像這樣。』

優波笈多（Upagupta，一位有名的佛教僧侶）為阿育王（Ashoka，印度孔雀王朝的國王）生起了大的信心。就問阿育王（Ashoka，印度孔雀王朝的國王）說：『有天人見到佛陀（Buddha，覺悟者）初生時走了七步，以及聽到獅子吼，大王您想見嗎？』阿育王（Ashoka，印度孔雀王朝的國王）回答說：『大德，我現在想見。』優波笈多（Upagupta，一位有名的佛教僧侶）說：『如來（Tathagata，如來）初生時，摩耶夫人（Maya，佛陀的母親）所攀的樹枝，天就在其中。』隨即用手指指示那個地方，並說了偈語：

【English Translation】 English version: Receiving such a reward is an inconceivable joy.

King Ashoka (Ashoka, King of the Mauryan Dynasty in India) was overjoyed upon hearing this. He then spoke in verse:

'In the past, I offered sand in alms, to the World Honored One (Bhagavan, the Blessed One), a great field of merit, Today I receive unparalleled joy, becoming a Chakravartin King (Chakravartin, Wheel-Turning King) of one-fourth of the world. Who, upon hearing of such a thing, would not make offerings to the Tathagata (Tathagata, Thus Come One)?'

At that time, King Ashoka (Ashoka, King of the Mauryan Dynasty in India) bowed at the feet of Upagupta (Upagupta, a renowned Buddhist monk) and said, 'Venerable One, I wish to make offerings at all the places where the Buddha (Buddha, the Awakened One) walked, stood, sat, and lay down. I also wish to create images so that future beings will know the places where the Buddha Tathagata (Tathagata, Thus Come One) walked, stood, sat, and lay down. For the sake of embracing beings, I speak in verse:'

'I wish to make offerings at all the places where the Tathagata (Tathagata, Thus Come One) walked, stood, sat, and lay down, In order to be free from the suffering of birth and death. I also wish to create images of the Tathagata (Tathagata, Thus Come One) walking, standing, sitting, and lying down, So that future beings may arise with the causes and conditions to see the Buddha (Buddha, the Awakened One).'

Upagupta (Upagupta, a renowned Buddhist monk) replied, 'Excellent, O King! Excellent! Your present mind is most rare and difficult to attain. Now I will show you the four dignified deportments of the World Honored One (Bhagavan, the Blessed One) so that you may create images. It is for the sake of embracing all beings.' At that time, King Ashoka (Ashoka, King of the Mauryan Dynasty in India) immediately prepared his fourfold army, along with fragrant flowers, music, and Upagupta (Upagupta, a renowned Buddhist monk). They went to that place, and Upagupta (Upagupta, a renowned Buddhist monk) led King Ashoka (Ashoka, King of the Mauryan Dynasty in India) to the place where the Buddha (Buddha, the Awakened One) was born, entering Lumbini Garden (Lumbini, the birthplace of the Buddha) (translated as the place of liberation), and raised his right hand, saying, 'King Ashoka (Ashoka, King of the Mauryan Dynasty in India), this is the place where the Buddha (Buddha, the Awakened One) was born.' And he spoke in verse:

'The first place of the World Honored One (Bhagavan, the Blessed One), where upon birth, he walked seven steps, With pure eyes, he gazed in all directions, and roared like a lion, This is my last birth, and so it was in the womb and where I dwelt.'

At that time, King Ashoka (Ashoka, King of the Mauryan Dynasty in India) prostrated himself with his five limbs on the ground, paying homage to the place of the Tathagata's (Tathagata, Thus Come One) birth. He joined his palms and spoke in verse:

'One who sees the birth of the Buddha (Buddha, the Awakened One), Possesses great merit. If one hears the lion's roar, The merit is also like this.'

Upagupta (Upagupta, a renowned Buddhist monk) generated great faith in King Ashoka (Ashoka, King of the Mauryan Dynasty in India). He asked the king, 'A deva (Deva, a god or celestial being) saw the Buddha (Buddha, the Awakened One) take seven steps at his birth and heard the lion's roar. Do you wish to see it, O King?' King Ashoka (Ashoka, King of the Mauryan Dynasty in India) replied, 'Venerable One, I wish to see it now.' Upagupta (Upagupta, a renowned Buddhist monk) said, 'When the Tathagata (Tathagata, Thus Come One) was first born, the deva (Deva, a god or celestial being) was in the tree branch that Queen Maya (Maya, the mother of the Buddha) grasped.' Immediately, he pointed to that place and spoke in verse:

。

若有諸天人　　住在此林中　得見世尊生　　復聞師子吼　當現其自身　　為阿育生信

是時天人便現其身。于優波笈多前立合掌說言。

大德令我欲何所作。時優波笈多語阿育王。此天見佛生時。阿育王合掌向天。而說偈言。

汝見佛初生　　百福莊嚴身　佛面如蓮花　　世間所愛樂　復聞師子吼　　依此大林中

是時天人復以偈答。

我已見佛身　　光明如金色　七步行虛空　　二足中最勝　亦聞師子吼　　為天人中尊

時王問言。如來生時有何瑞相。天人答言。我今不能廣說妙事。略說少分。即說偈言。

放金色光明　　照於盲世間　人天所愛樂　　及山海地動

乃至阿育王。以十萬兩金供養如來初生之處。即便起塔復往余處。時優波笈多將阿育王入迦比羅婆修斗仙人住處(翻蒼色)。舉手示王此處。人以菩薩與白飯王。三十二相可愛之色莊嚴其身。王見已五體投地向彼作禮。釋迦(人姓)跋陀那(翻正當)是天神處。菩薩至彼欲禮天神。是時天神不受其禮。而禮菩薩。時白飯王見是事己即便說言。我今此兒為天之天。即為立名謂之天天。又言此是相師婆羅門相菩薩處。又言此是仙人記菩薩處。云此兒生已當應作佛。又言此是摩訶波阇波提

【現代漢語翻譯】現代漢語譯本：『若有諸天人，住在此林中，得見世尊生，復聞師子吼，當現其自身，為阿育生信。』這時，天人便顯現他們的身形，站在優波笈多（Upagupta）面前，合掌說道：『大德，您想讓我做什麼？』當時，優波笈多對阿育王（Ashoka）說，『這些天人見證了佛陀誕生之時。』阿育王合掌向天人，並說了這首偈：『您見過佛陀初生，百福莊嚴其身，佛面如蓮花，為世間所愛樂，又聽聞佛陀如師子吼，就在這大林中。』這時，天人又以偈回答：『我已見過佛身，光明如金色，七步行於虛空，是二足中最殊勝者，也聽聞佛陀如師子吼，是天人中最尊貴者。』當時，阿育王問道：『如來誕生時有什麼瑞相？』天人回答說：『我現在不能詳細述說那些奇妙之事，只能略說少許。』隨即說了這首偈：『放出金色光明，照亮盲昧的世間，為人天所愛樂，以及山海震動。』乃至阿育王，用十萬兩黃金供養如來初生之處，隨即開始建造佛塔，然後前往其他地方。當時，優波笈多帶領阿育王來到迦比羅婆修斗仙人（Kapilavastu ascetic）的住處（意為蒼色）。他舉手指向該處，告訴阿育王說：『人們曾在此處以菩薩（Bodhisattva）與白飯王（Suddhodana）相見。菩薩以三十二相莊嚴其身，其色澤可愛。』阿育王見到后，五體投地向那個方向禮拜。釋迦（Shakya，人姓）跋陀那（Bhadraka，意為正當）是天神居住的地方。菩薩來到那裡想要禮拜天神，當時天神不受菩薩的禮拜，反而禮拜菩薩。當時，白飯王見到此事後便說：『我這兒子是天中之天。』於是為他立名為天天。又說，『這是相師婆羅門（Brahmin）為菩薩看相的地方。』又說，『這是仙人記菩薩的地方，』說『這孩子出生后應當成佛。』又說，『這是摩訶波阇波提（Mahaprajapati）』

【English Translation】 English version: 『If there are any devas (gods) or humans dwelling in this forest, who have witnessed the birth of the World Honored One and heard the lion's roar, they should reveal themselves to inspire faith in Ashoka.』 At that time, the devas manifested their forms and stood before Upagupta, joining their palms and saying: 『Great virtuous one, what do you wish us to do?』 Then Upagupta said to King Ashoka, 『These devas witnessed the birth of the Buddha.』 King Ashoka joined his palms towards the devas and spoke this verse: 『You saw the Buddha at his birth, his body adorned with a hundred blessings, his face like a lotus flower, beloved by the world, and you heard the lion's roar in this great forest.』 At that time, the devas replied with a verse: 『I have seen the Buddha's body, his light like golden color, walking seven steps in the sky, the most excellent among two-legged beings, and I have heard the lion's roar, the most honored among devas and humans.』 Then the king asked, 『What auspicious signs were there at the time of the Tathagata's (Thus Come One) birth?』 The devas replied, 『I cannot fully describe the wonderful events now, but I will briefly mention a few.』 Then they spoke this verse: 『Releasing golden light, illuminating the blind world, beloved by humans and devas, and the mountains, seas, and earth shook.』 Even King Ashoka offered one hundred thousand taels of gold to the place where the Tathagata was first born, and then began to build a stupa (pagoda) and went to other places. At that time, Upagupta led King Ashoka to the dwelling place of the Kapilavastu ascetic (meaning azure color). He raised his hand and pointed to the place, telling the king, 『People met the Bodhisattva and King Suddhodana here. The Bodhisattva adorned his body with the thirty-two marks, his color being lovely.』 After King Ashoka saw this, he prostrated himself on the ground in that direction. Shakya (family name) Bhadraka (meaning proper) is the place where the devas dwell. The Bodhisattva came there wanting to pay homage to the devas, but at that time the devas did not accept the Bodhisattva's homage, but instead paid homage to the Bodhisattva. At that time, King Suddhodana, seeing this, said, 『This child of mine is the deva among devas.』 So he named him Deva of Devas. He also said, 『This is the place where the physiognomist Brahmin examined the Bodhisattva.』 He also said, 『This is the place where the ascetic recorded the Bodhisattva,』 saying, 『This child should become a Buddha after birth.』 He also said, 『This is Mahaprajapati』

養菩薩處。又言此是菩薩學書之處。又言此是菩薩乘象車馬等種種技術之處。又言此是菩薩究竟諸道滿足之處。又言此是菩薩轉石輪處。又言此是共六萬婇女娛樂之處。又言此是菩薩見老病死生悲心處。又言此是菩薩閻浮樹下修諸禪定離欲惡法。有覺有觀離生喜樂入初禪處。菩薩坐禪日已過中蔭菩薩樹其影不移。其餘諸樹影隨日轉。時白飯王見如此事五體投地禮菩薩足。又此間有一萬天人。隨侍菩薩從迦毗羅城中夜而出。又此是菩薩脫寶冠並遣馬與車匿還處。而說偈言。

舍寶冠纓絡　　並馬與車匿　令其還本國　　一身無侍衛　為修精進行　　便入山學道

菩薩於此處。以迦屍衣易獵師袈裟而便出家。此是娑羅伽婆(翻姓)請菩薩處。此處頻毗娑羅(翻摸實)王與菩薩半國。是處問郁頭藍弗復說偈言。

此處有仙人　　名郁頭藍弗　聞其法捨去　　人王無餘師

此處六年苦行。復說偈言。

六年中苦行　　難行我已行　知苦行非道　　舍仙人所行

此處是菩薩。受難陀難陀波羅二女奉十六轉乳糜受已食之復說偈言。

菩薩在此處　　食難陀乳糜　大勇最勝語　　往菩提樹間

此處迦梨龍王讚歎菩薩。如偈所說。

龍王名迦梨　　讚歎而說言　以此道當往

【現代漢語翻譯】現代漢語譯本：這是菩薩居住的地方。又說這是菩薩學習書寫的地方。又說這是菩薩乘坐象車馬等各種技術的地方。又說這是菩薩究竟諸道，圓滿修行的地方。又說這是菩薩轉動石輪的地方。又說這是與六萬婇女一同娛樂的地方。又說這是菩薩見到衰老、疾病、死亡而生起悲憫之心的地方。又說這是菩薩在閻浮樹下修習各種禪定，遠離慾望和惡法，有覺有觀，由遠離（慾望）而生喜樂，進入初禪的地方。菩薩坐禪時，太陽已經過了正午，菩薩樹的樹蔭卻不移動，其餘的樹木影子都隨著太陽轉動。當時，凈飯王（Śuddhodana）見到這樣的景象，五體投地禮拜菩薩的腳。這裡還有一萬天人，跟隨侍奉菩薩從迦毗羅衛城（Kapilavastu）中在夜晚出城。這裡是菩薩脫下寶冠，並將馬和車匿（Chandaka）遣返回去的地方，並說了偈語：『捨棄寶冠和瓔珞，並將馬和車匿送還，讓他們回到本國，我獨自一人沒有侍衛，爲了修習精進之行，便進入山中學習道法。』菩薩在這裡，用迦尸（Kāśī）的衣服換了獵人的袈裟，於是出家。這是娑羅伽婆（Śālagrāma）（姓氏）邀請菩薩的地方。這裡是頻毗娑羅王（Bimbisāra）（音譯）要分給菩薩一半國土的地方。在這裡詢問郁頭藍弗（Udraka Rāmaputra），並說了偈語：『這裡有位仙人，名叫郁頭藍弗，聽了他的教法后便離去，（因為）人王（已經）沒有其他的老師了。』這裡是（菩薩）六年苦行的地方。又說了偈語：『六年之中（我）苦行，（那些）難行的（苦行）我已經實行了，（現在我）知道苦行不是正道，（所以）捨棄了仙人所行的（道路）。』這裡是菩薩接受難陀（Nanda）和難陀波羅（Nandabalā）二位女子供奉的十六份乳糜，接受后食用，並說了偈語：『菩薩在這裡，食用了難陀的乳糜，以大勇猛和最殊勝的語言，前往菩提樹（Bodhi tree）下。』這裡是迦梨龍王（Kālika）讚歎菩薩的地方，如偈語所說：『龍王名叫迦梨，讚歎著說道，以此道應當前往（菩提樹下）。』

【English Translation】 English version: This is the place where the Bodhisattva resided. It is also said that this is the place where the Bodhisattva learned writing. It is also said that this is the place where the Bodhisattva mastered various skills such as riding elephants, carriages, and horses. It is also said that this is the place where the Bodhisattva perfected all paths and fulfilled his practice. It is also said that this is the place where the Bodhisattva turned the stone wheel. It is also said that this is the place where he enjoyed himself with sixty thousand concubines. It is also said that this is the place where the Bodhisattva saw old age, sickness, and death and developed a compassionate heart. It is also said that this is the place where the Bodhisattva practiced various meditations under the Jambū tree, away from desires and evil dharmas, with awareness and contemplation, experiencing joy and happiness born from detachment, and entering the first dhyana. When the Bodhisattva was meditating, the sun had already passed noon, but the shadow of the Bodhi tree did not move, while the shadows of the other trees moved with the sun. At that time, King Śuddhodana, seeing this scene, prostrated himself and paid homage to the Bodhisattva's feet. There were also ten thousand devas here, following and attending to the Bodhisattva as he left the city of Kapilavastu at night. This is the place where the Bodhisattva took off his jeweled crown and sent the horse and Chandaka back, and spoke the following verses: 'Relinquishing the jeweled crown and ornaments, and sending the horse and Chandaka back, let them return to their own country, I am alone without attendants, in order to cultivate diligent practice, I enter the mountains to study the Dharma.' Here, the Bodhisattva exchanged his Kāśī cloth for a hunter's robe and then renounced the world. This is the place where Śālagrāma (family name) invited the Bodhisattva. This is the place where King Bimbisāra (transliteration) offered half of his kingdom to the Bodhisattva. Here, he inquired of Udraka Rāmaputra and spoke the following verses: 'Here is a sage, named Udraka Rāmaputra, having heard his teachings, I departed, (because) the king of men (already) has no other teacher.' This is the place of six years of ascetic practice. He also spoke the following verses: 'For six years I practiced asceticism, I have practiced (those) difficult practices, (now) I know that asceticism is not the path, (so I) abandon the path practiced by the ascetics.' This is the place where the Bodhisattva received sixteen portions of milk porridge offered by the two women, Nanda and Nandabalā, and after receiving it, he ate it, and spoke the following verses: 'The Bodhisattva here, ate Nanda's milk porridge, with great courage and the most excellent words, went to the Bodhi tree.' This is the place where the Naga King Kālika praised the Bodhisattva, as the verses say: 'The Naga King named Kālika, praised and said, by this path you should go (to the Bodhi tree).'

于菩提樹間

是時阿育王。禮優波笈多足合掌說言。我欲見龍王其先見如來行如象王。從於此路往菩提樹。時優波笈多往迦梨住處。以手指而說偈言。

龍王中最勝　　汝當起現身　汝見菩薩行　　往詣菩提樹

是時迦梨龍王即現其身。于優波笈多前合掌說言。大德教我欲何所作。優波笈多語阿育王言。此迦梨龍王。菩薩從此路往菩提樹時是其讚歎。時阿育王合掌向迦梨龍王。而說偈言。

汝見佛世尊　　光明如金色　於世間無等　　面如秋滿月　十力大功德　　汝當說一分　云何從此行　　佛神力具足

迦梨龍王答言。我今不能廣說當略說之王當諦聽而說偈言。

菩薩履地時　　六種大震動　及大海諸山　　放光過於日

乃至阿育王于龍王處起塔已便去。時優波笈多將阿育王往菩提樹舉手指言。大王此處菩薩以慈悲為伴勝魔王軍。覺得阿耨多羅三藐三菩提。而說偈言。

滿足王於此　　勝種種魔軍　得無比醍醐　　無上正遍知

時阿育王以十萬金供養菩提樹。及起塔已便去。優波笈多復白王言。此是佛受四天王四缽合為一缽處。又此處受二商主提謂波利所奉之食。佛從此處往波羅㮈國。時有外道名優波祇嘆如來處。優波笈多復將阿育王往仙面處舉

【現代漢語翻譯】現代漢語譯本在菩提樹旁

這時，阿育王（Ashoka，印度孔雀王朝的國王）向優波笈多（Upagupta，一位佛教尊者）合掌致敬並說道：『我希望見到龍王，特別是他先前見過如來（Tathagata，佛陀的稱號）像象王一樣行走，從這條路前往菩提樹。』當時，優波笈多前往迦梨（Kali，龍王的名字）的住所，用手指著並說了這首偈語：

『龍王中最殊勝，你應當起身顯現真身，你曾見菩薩（Bodhisattva，指釋迦牟尼佛成佛前）行走，前往菩提樹。』

當時，迦梨龍王立即顯現其身，在優波笈多面前合掌說道：『大德，請指示我該做什麼？』優波笈多告訴阿育王說：『這位迦梨龍王，當菩薩從這條路前往菩提樹時，他曾讚歎過。』當時，阿育王合掌向迦梨龍王，並說了這首偈語：

『你曾見過佛世尊（Bhagavan，佛陀的稱號），光明如金色，在世間無與倫比，面容如秋天的滿月。擁有十力（佛陀的十種力量）和大功德，你應當說出其中一分。佛陀如何從這裡行走，他的神力具足。』

迦梨龍王回答說：『我現在不能詳細地說，只能簡略地說，大王應當仔細聽。』並說了這首偈語：

『菩薩踩在地上時，發生六種大震動，以及大海和諸山，所放的光芒勝過太陽。』

直到阿育王在龍王處建造佛塔后才離開。當時，優波笈多帶領阿育王前往菩提樹，舉起手指說：『大王，菩薩在這裡以慈悲為伴侶，戰勝了魔王（Mara）的軍隊，證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』並說了這首偈語：

『滿足的大王在這裡，戰勝了種種魔軍，獲得了無比的醍醐（amrita，甘露），無上正遍知。』

當時，阿育王用十萬金供養菩提樹，並建造佛塔后才離開。優波笈多又告訴阿育王說：『這是佛陀接受四天王（Four Heavenly Kings）奉獻的四個缽，並將它們合為一個缽的地方。』『這裡又是佛陀接受兩位商人提謂（Trapusa）和波利（Bhallika）所奉獻食物的地方。佛陀從這裡前往波羅奈國（Varanasi）。』當時，有一位外道名叫優波祇（Upaka），他讚歎如來。優波笈多又帶領阿育王前往仙面處

English version At the Bodhi Tree

At that time, King Ashoka (Ashoka, the king of the Mauryan dynasty of India) paid homage to Upagupta (Upagupta, a Buddhist venerable) by placing his palms together and said, 'I wish to see the Dragon King, especially since he had previously seen the Tathagata (Tathagata, an epithet of the Buddha) walking like an elephant king, proceeding from this path to the Bodhi tree.' At that time, Upagupta went to the residence of Kali (Kali, the name of the Dragon King), pointed with his finger, and spoke this verse:

'Most excellent among Dragon Kings, you should rise and manifest your body. You have seen the Bodhisattva (Bodhisattva, referring to Shakyamuni Buddha before enlightenment) walking, going to the Bodhi tree.'

At that time, the Dragon King Kali immediately manifested his body, placed his palms together in front of Upagupta, and said, 'Venerable, instruct me what I should do?' Upagupta told King Ashoka, 'This Dragon King Kali praised the Bodhisattva when he proceeded from this path to the Bodhi tree.' At that time, King Ashoka placed his palms together towards the Dragon King Kali and spoke this verse:

'You have seen the Bhagavan (Bhagavan, an epithet of the Buddha), his light like golden color, unparalleled in the world, his face like the full moon in autumn. Possessing the ten powers (the ten powers of the Buddha) and great merit, you should speak of one part of it. How did the Buddha proceed from here, his divine power complete?'

The Dragon King Kali replied, 'I cannot speak in detail now, I can only speak briefly, the King should listen carefully.' And he spoke this verse:

'When the Bodhisattva stepped on the ground, six great earthquakes occurred, as well as the great sea and the mountains, the light emitted surpassing the sun.'

It was not until King Ashoka had built a stupa at the Dragon King's place that he left. At that time, Upagupta led King Ashoka to the Bodhi tree, raised his finger, and said, 'Great King, here the Bodhisattva, with compassion as his companion, defeated the army of Mara (Mara, the demon king), and attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment).' And he spoke this verse:

'The fulfilled King here, defeated all kinds of Mara's armies, obtained the incomparable amrita (amrita, nectar), unsurpassed perfect knowledge.'

At that time, King Ashoka offered one hundred thousand gold coins to the Bodhi tree and left after building a stupa. Upagupta then told the King, 'This is the place where the Buddha received the four bowls offered by the Four Heavenly Kings and combined them into one bowl.' 'This is also the place where the Buddha received the food offered by the two merchants Trapusa (Trapusa) and Bhallika (Bhallika). The Buddha proceeded from here to Varanasi (Varanasi).' At that time, there was a non-Buddhist named Upaka (Upaka) who praised the Tathagata. Upagupta then led King Ashoka to the place of Xianmian

【English Translation】 English version At the Bodhi Tree