T50n2058_付法藏因緣傳

大正藏第 50 冊 No. 2058 付法藏因緣傳

No. 2058

付法藏因緣傳卷第一

元魏西域三藏吉迦夜共曇曜譯

敬禮無邊際　　去來現在佛　等空不動智　　救世大悲尊

昔婆伽婆。于無量劫為眾生故求最勝道。成就種種難行苦行。舍所愛身頭目髓腦國城妻子宮殿臣妾。投巖赴火斬截身體。或時有為一四句偈剝皮為紙折骨為筆以血為墨書寫供養咨學明師稟受諸佛。悲傷群生勞謙累德。修萬善行發洪誓願。如五百本生經中廣說。本學具足垂成正覺。菩提樹下跏趺而坐。第六天魔深生愁毒。念其道成必當勝我。即率官屬十八萬億。詣樹王下謂菩薩曰。汝今宜可速起還宮。若不爾者。當持汝足擲大海外。爾時菩薩如師子王心無驚畏。告言。波旬。汝曾供養一辟支佛受八戒齋。由斯福故得為天王。然我已於阿僧祇劫。具足成就難行苦行。大地未有如針鋒許非吾昔日修苦行處。假使魔眾如恒河沙。不能傾動我之一毛。云何汝今欲以吾身擲大海外。魔復言曰。我于往昔施辟支佛得為天主。斯事可明。今汝所說以何為證。於是菩薩申手指地曰。此神知我。爾時地神從金剛際踴身而出。合掌白言。誠如尊教。有此地來我為其神。此地無有如針鋒許非是菩薩本行之處。魔聞

【現代漢語翻譯】現代漢語譯本《付法藏因緣傳》第一卷元魏西域三藏吉迦夜與曇曜共同翻譯

敬禮無邊無際，過去、現在、未來的諸佛，他們擁有等同虛空、不可動搖的智慧，是救度世間的大慈大悲之尊。

過去，婆伽婆（Bhagavan，世尊）在無量劫的時間裡，爲了眾生尋求最殊勝的道，成就了種種難以實行的苦行。他捨棄了自己所珍愛的一切，包括頭顱、眼髓、腦髓、國家、城池、妻子、宮殿、臣僕。他投身懸崖，躍入火中，斬截自己的身體。有時，爲了一個四句偈，他剝下自己的皮作為紙張，折斷自己的骨頭作為筆，用自己的血作為墨水，書寫供養，嚮明師請教，接受諸佛的教誨。他悲憫眾生，謙虛謹慎地積累功德，修行萬種善行，發下宏大的誓願。這些都如五百本生經中詳細敘述的那樣。他已經具備了所有的學識，即將成就正覺。在菩提樹下，他跏趺而坐。第六天魔（the sixth desire realm heaven demon）深感憂愁和怨恨，心想如果他得道，必定會戰勝我。於是，他率領十八萬億的官屬，來到菩提樹下，對菩薩說：『你現在應該趕快起身回宮。如果不這樣，我就用腳把你扔到大海之外。』當時，菩薩像獅子王一樣，內心沒有絲毫的驚慌和畏懼，他告訴波旬（Pāpīyas，魔王）說：『你曾經供養一位辟支佛（Pratyekabuddha，緣覺佛），受持八戒齋，因為這個福報才得以成為天王。然而，我已經于阿僧祇劫（asaṃkhya kalpas，無數劫）的時間裡，具足成就了種種難以實行的苦行。大地上沒有像針尖那樣大小的地方不是我過去修行苦行的地方。即使魔眾如恒河沙一樣眾多，也不能動搖我的一根毫毛。你現在怎麼能說要把我扔到大海之外呢？』魔王又說：『我過去佈施辟支佛，所以才得以成為天主，這件事可以證明。現在你所說的話，用什麼來證明呢？』於是，菩薩伸出手指指向大地，說：『此地神可以為我作證。』當時，地神從金剛地際涌身而出，合掌說道：『確實如世尊所說。自從有這塊土地以來，我就作為這裡的地神。這塊土地上沒有像針尖那樣大小的地方不是菩薩過去修行的地方。』魔王聽了這些話

【English Translation】 English version The Transmission of the Dharma Treasury - Volume 1 Translated by Tripiṭaka Master Jīvakaya from the Western Regions and Tán Yào during the Yuan Wei Dynasty

Homage to the boundless, the Buddhas of the past, present, and future, Possessing wisdom equal to the void, unshakeable, the Great Compassionate Ones who save the world.

In the past, Bhagavan (the Blessed One) sought the supreme path for the sake of sentient beings through immeasurable kalpas (aeons), accomplishing various difficult and ascetic practices. He relinquished all that he cherished, including his head, eyes, marrow, brain, kingdom, cities, wife, palaces, and servants. He threw himself off cliffs, leaped into fire, and severed his own body. At times, for a four-line verse, he peeled off his skin to use as paper, broke his bones to use as a pen, and used his blood as ink, writing in offering, consulting learned teachers, and receiving the teachings of all the Buddhas. He pitied sentient beings, humbly accumulated merit, cultivated myriad good deeds, and made vast vows, as extensively described in the Five Hundred Jataka Tales. Having fully acquired all the necessary knowledge, he was about to attain perfect enlightenment. Beneath the Bodhi tree, he sat in the lotus position. The Sixth Heaven Demon (the sixth desire realm heaven demon) felt deep sorrow and resentment, thinking that if he attained the Way, he would surely defeat me. Therefore, he led eighteen hundred thousand billion of his retinue and approached the King of Trees, saying to the Bodhisattva, 'You should quickly rise and return to your palace. If you do not, I will seize your feet and throw you beyond the great ocean.' At that time, the Bodhisattva, like a lion king, felt no fear or dread in his heart. He said to Pāpīyas (the Evil One), 'You once made offerings to a Pratyekabuddha (Solitary Buddha) and observed the eight precepts, and because of that merit, you became a king of the heavens. However, I have already accomplished difficult and ascetic practices for asamkhya kalpas (countless aeons). There is not a place on this earth, not even the size of a needlepoint, where I have not practiced asceticism in the past. Even if the demon hosts were as numerous as the sands of the Ganges River, they could not shake a single hair on my body. How can you now say that you will throw me beyond the great ocean?' The demon then said, 'I gave alms to a Pratyekabuddha in the past, and that is how I became the lord of the heavens. This can be proven. What proof do you have for what you say?' Thereupon, the Bodhisattva extended his finger and pointed to the earth, saying, 'This earth deity knows me.' At that moment, the earth deity emerged from the Vajra realm, joined his palms, and said, 'Indeed, it is as the World-Honored One says. Since this earth existed, I have been its deity. There is not a place on this earth, not even the size of a needlepoint, that is not a place where the Bodhisattva practiced in the past.' Upon hearing these words, the demon

斯言。顛倒而墮。破魔軍已成最正覺。三達獨照六通無閡。具足大悲辯才無盡。所可宣說人皆。信受。暢微妙法拯濟群生。譬如金剛所擬摧壞。如來教門亦復如是。能滅眾生煩惱諸結。遍游國土聚落城邑。以清凈法拔眾毒刺。降伏外學立最勝幢。閉惡趣門開涅槃道。化緣將畢垂當滅度。告大弟子摩訶迦葉。汝今當知我于無量阿僧祇劫。為眾生故勤修苦行。一心專求無上勝法。如我昔愿今已滿足。迦葉當知。譬如密雲充遍世界。降注甘雨生長萌芽。無上法雨亦復如是。能令眾生增善根子。所以諸佛常加守護恭敬讚歎禮拜供養。如我今者將般涅槃。以此深法用囑累汝。汝當於后敬順我意。廣宣流佈無令斷絕。迦葉白言。善哉受教。我當如是奉持正法。使未來世等蒙饒益。唯愿世尊不以為慮。是故如來滅度之後。摩訶迦葉次宣正教。集佛法藏化諸眾生。其所度脫永不退轉。彼大迦葉智慧淵廣。名稱普聞功德具足。今當隨順說其行愿。過去久遠毗婆尸佛。化眾生已入般涅槃。四部弟子咸生悲戀。收取捨利起七寶塔。表剎莊嚴殊特妙好。時彼塔中有如來像。面上金色少處缺壞。時有貧女遊行乞丐。得一金珠內懷歡喜。意欲為薄補像面上。迦葉爾時為鍛金師。女即持往倩令修造。是時金師聞其為福。歡喜治之瑩飾既訖。用補像面因

【現代漢語翻譯】現代漢語譯本：世尊這樣說，是因為有人顛倒迷惑而墮落，而佛陀已經破除了魔軍，成就了最圓滿的覺悟（最正覺）。具備三明（三達）能夠獨自照見，六神通（六通）沒有阻礙，具足廣大的慈悲心（大悲），辯才無盡。佛陀所宣說的教法，人們都信受奉行，弘揚微妙的佛法，救濟眾生。譬如金剛能夠摧毀一切，如來的教法也是這樣，能夠滅除眾生的煩惱和各種束縛（諸結）。佛陀遍游各個國土、村落和城邑，用清凈的佛法拔除眾生的各種毒刺，降伏外道學說，樹立最殊勝的法幢。關閉通往惡道的門，開啟通往涅槃的道路。佛陀教化的因緣即將完結，將要進入涅槃（滅度）。佛陀告訴大弟子摩訶迦葉（Mahākāśyapa）：『你現在應當知道，我爲了眾生，在無量阿僧祇劫（asaṃkhya-kalpa）中勤奮修行苦行，一心專求無上殊勝的佛法。就像我過去所發的愿，現在已經滿足了。迦葉，你應該知道，譬如濃密的雲彩遍佈整個世界，降下甘甜的雨水，生長出萌芽。無上的佛法之雨也是這樣，能夠讓眾生增長善根。所以諸佛常常加以守護、恭敬、讚歎、禮拜和供養。我現在將要進入涅槃，用這甚深的佛法囑託給你。你應當在以後尊敬順從我的意願，廣泛宣揚流佈，不要讓它斷絕。』迦葉回答說：『很好，我接受教誨。我應當這樣奉持正法，使未來世的眾生都能得到饒益。唯愿世尊不要為此擔憂。』因此，在如來滅度之後，摩訶迦葉接著宣揚正教，收集佛法寶藏，教化眾生。他所度化的人永遠不會退轉。那位大迦葉智慧深廣，名稱普遍傳揚，功德具足。現在應當隨順敘說他的行愿。過去很久以前，毗婆尸佛（Vipaśyi Buddha）教化眾生完畢後進入涅槃。四部弟子都感到悲傷和戀慕，收取佛陀的舍利，建造七寶塔，塔的裝飾莊嚴，非常殊勝美好。當時，那座塔中有如來的佛像，面上的金色有些地方缺損。當時有一位貧窮的女子乞討，得到一顆金珠，內心非常歡喜，想要用它來稍微修補佛像的面部。迦葉當時是位鍛金師，女子就拿著金珠去請他修造。當時，這位金師聽說這是爲了修福，歡喜地進行修治，使它光亮潤澤，然後用來修補佛像的面部。

【English Translation】 English version: These words were spoken because of those who are inverted and fallen. The Buddha has already broken the army of Mara and attained the most perfect enlightenment (Bodhi). He possesses the three kinds of knowledge (trayo vidyāḥ) and can illuminate independently. His six supernormal powers (ṣaṭ abhijñāḥ) are unobstructed. He is complete with great compassion (mahākaruṇā) and has inexhaustible eloquence. What the Buddha proclaims, people all believe and accept. He promotes the subtle Dharma and rescues sentient beings. Just as a diamond can destroy anything, so too is the Buddha's teaching. It can extinguish the afflictions and all the knots (saṃyojana) of sentient beings. The Buddha travels throughout countries, villages, and cities, using the pure Dharma to extract the various poisonous thorns of sentient beings. He subdues external teachings and establishes the most victorious banner. He closes the gates to evil destinies and opens the path to Nirvana. The Buddha's karmic connection for teaching is about to end, and he is about to enter Nirvana (parinirvāṇa). The Buddha told his great disciple Mahākāśyapa: 'You should know now that for the sake of sentient beings, I diligently practiced asceticism for immeasurable asaṃkhya-kalpas, single-mindedly seeking the unsurpassed and supreme Dharma. Just as my past vows have now been fulfilled. Kāśyapa, you should know that just as dense clouds fill the world, pouring down sweet rain and causing sprouts to grow, so too is the rain of the unsurpassed Dharma. It can enable sentient beings to increase their roots of goodness. Therefore, all Buddhas constantly protect, respect, praise, bow to, and make offerings. Now that I am about to enter Nirvana, I entrust this profound Dharma to you. You should respect and follow my intentions in the future, widely propagate and spread it, and not allow it to be cut off.' Kāśyapa replied: 'Excellent, I accept the teaching. I shall uphold the Dharma in this way, so that sentient beings in the future will all be benefited. May the World-Honored One not be concerned about this.' Therefore, after the Tathagata entered Nirvana, Mahākāśyapa continued to propagate the true teachings, collected the treasures of the Buddha's teachings, and transformed sentient beings. Those whom he liberated will never regress. That great Kāśyapa had profound wisdom, his name was widely known, and his merits were complete. Now, his practices and vows should be narrated in accordance. In the distant past, Vipaśyi Buddha, after having transformed sentient beings, entered Nirvana. The fourfold assembly of disciples all felt sorrow and longing. They collected the Buddha's relics and built a seven-jeweled stupa. The stupa's decorations were solemn, especially wonderful and beautiful. At that time, there was an image of the Tathagata in that stupa, and the gold on its face was damaged in some places. At that time, there was a poor woman begging, and she obtained a golden bead. She was very happy in her heart and wanted to use it to slightly repair the face of the Buddha image. Kāśyapa was a goldsmith at that time, and the woman took the golden bead to ask him to repair it. At that time, the goldsmith heard that this was for making merit, and he happily repaired it, making it bright and lustrous, and then used it to repair the face of the Buddha image.

共愿曰。愿我二人常為夫妻。身真金色恒受勝樂。以是因緣。九十一劫身真金色。生人天中快樂無極。最後託生第七梵天。時摩竭國有婆羅門名尼俱律陀。於過去世久修勝業。高才博達智慧深遠。多饒財寶巨富無量。金銀琉璃珂貝璧玉。牛羊田宅奴婢車乘。比摩竭王千倍為勝。時瓶沙王金犁千具。彼婆羅門恐與王齊招諸罪咎。乃少其一唯有九百九十九具。其家有㲲。最下之者直百千兩金。以釘釘之入地七尺。㲲不穿破如本不異。以福德力財富如是。雖饒財寶無有子息。自念老朽死時將至。庫藏諸物無所委付。于其舍側有樹林神。彼婆羅門為求子故即往祈請。經歷年歲了無徴應。時俱律陀大生瞋忿語樹神曰。我事汝來已經年歲。都不見為垂一福應。今當七日至心事汝。若復無驗必相燒剪。樹神聞已甚懷愁怖。向四天王具陳斯事。於是四王往白帝釋。帝釋觀察閻浮提內無福德人堪為彼子。即詣梵王廣宣上事。爾時梵王以天眼觀見有梵天臨當命終。即告之曰。汝若降神。宜當生彼閻浮提界婆羅門家。梵天對曰。婆羅門法多惡邪見。我今不能為其子也。梵王復言。彼婆羅門有大威德。閻浮提人莫堪往生。汝必生彼吾相擁護。終不令汝入邪見也。梵天曰諾。敬承聖教。於是帝釋即向樹神說如斯事。樹神歡喜尋詣其家語婆羅門。汝

【現代漢語翻譯】現代漢語譯本：共愿說：『愿我們二人常常結為夫妻，身軀呈現真正的金色，恒常享受殊勝的快樂。』因為這個因緣，九十一劫中，身軀呈現真正的金色，生於人天之中，快樂沒有窮盡。最後託生到第七梵天。當時摩竭陀國（Magadha，古印度王國名）有一位婆羅門，名叫尼俱律陀（Nikul陀，人名），他在過去世已經修習了殊勝的善業，才智高超，學識淵博，智慧深遠，擁有眾多的財富，極其富有。他的金銀、琉璃、珂貝、璧玉、牛羊、田宅、奴婢、車乘，比摩竭陀國王（King Bimbisara）多千倍。當時瓶沙王（King Bimbisara）有耕犁一千具，那位婆羅門恐怕與國王數量相同會招致罪過，於是減少了一具，只有九百九十九具。他家有一塊毛毯，最差的也值一百千兩黃金，用釘子釘在地上，深入七尺，毛毯即使破損也和原來一樣。憑藉福德的力量，財富就是這樣。雖然擁有眾多財寶，卻沒有子嗣。他自己想到年老體衰，死期將至，庫藏中的各種物品沒有可以託付的人。在他的住宅旁邊有一片樹林，裡面住著樹神。那位婆羅門爲了求子，就前往祈請。經過多年，卻沒有任何徵兆和迴應。當時尼俱律陀非常生氣，對樹神說：『我侍奉你已經很多年了，卻不見你給我一點福報。現在我將用七天的時間至誠地侍奉你，如果還是沒有應驗，必定將你燒燬剪除。』樹神聽了，非常憂愁和害怕，向四天王（Four Heavenly Kings）詳細陳述了這件事。於是四天王前往稟告帝釋（Indra，佛教護法神）。帝釋觀察閻浮提（Jambudvipa，佛教傳說中的人類居住地）內沒有有福德的人可以做他的兒子。就前往梵天（Brahma，印度教和佛教中的創造之神）處，廣泛宣說這件事。當時梵天用天眼觀察，看到有一位梵天即將命終，就告訴他說：『你如果降生，應該生到閻浮提界的婆羅門家。』梵天回答說：『婆羅門的法有很多邪惡的見解，我現在不能做他的兒子。』梵天又說：『那位婆羅門有很大的威德，閻浮提的人沒有誰能比得上他。你必定要生到他家，我會擁護你，始終不會讓你進入邪見的。』梵天說：『好的，恭敬地聽從您的教誨。』於是帝釋就向樹神說了這件事。樹神非常歡喜，立刻前往婆羅門家告訴他，你……』

【English Translation】 English version: Gong Yuan said: 'May the two of us always be husband and wife, with bodies of true gold, constantly enjoying supreme bliss.' Because of this cause, for ninety-one kalpas (aeons), our bodies will be of true gold, and we will be born in the realms of humans and gods, with boundless joy. Finally, we will be reborn in the Seventh Brahma Heaven. At that time, in the kingdom of Magadha (ancient Indian kingdom), there was a Brahmin named Nikul陀 (personal name). In past lives, he had cultivated supreme merits for a long time, possessing high talent, extensive knowledge, and profound wisdom. He was extremely wealthy, possessing abundant riches, including gold, silver, lapis lazuli, cowrie shells, jade, cattle, sheep, fields, houses, servants, and carriages, surpassing the King of Magadha (King Bimbisara) a thousandfold. At that time, King Bimbisara had a thousand plows, but that Brahmin, fearing that having the same number as the king would invite blame, reduced it by one, having only nine hundred and ninety-nine plows. His family had a woolen blanket, the worst of which was worth a hundred thousand taels of gold, nailed to the ground, seven feet deep. Even if the blanket was torn, it remained the same as before. Such was his wealth due to the power of his merits. Although he possessed abundant wealth, he had no children. He thought to himself that he was old and frail, and his death was approaching, and there was no one to entrust with the various items in his storehouse. Beside his house was a forest with a tree spirit. That Brahmin, seeking a son, went to pray to it. After many years, there was no sign or response. At that time, Nikul陀 became very angry and said to the tree spirit: 'I have served you for many years, but I have not seen you grant me any blessings. Now I will serve you sincerely for seven days. If there is still no response, I will surely burn and cut you down.' The tree spirit, hearing this, was very worried and afraid, and reported the matter in detail to the Four Heavenly Kings (Four Heavenly Kings). Thereupon, the Four Heavenly Kings went to inform Indra (Buddhist Dharma protector). Indra observed that within Jambudvipa (Buddhist legendary continent where humans live), there was no one with enough merit to be his son. He then went to Brahma (Hindu and Buddhist creator god) and widely proclaimed the matter. At that time, Brahma, using his divine eye, saw that a Brahma was about to die, and told him: 'If you are to descend, you should be born into the Brahmin family in Jambudvipa.' The Brahma replied: 'The Brahmin's Dharma has many evil views, and I cannot be his son.' Brahma said again: 'That Brahmin has great power and virtue, and no one in Jambudvipa can compare to him. You must be born into his family, and I will protect you, and will never let you enter into evil views.' The Brahma said: 'Yes, I respectfully accept your teachings.' Thereupon, Indra told the tree spirit about this matter. The tree spirit was very happy and immediately went to the Brahmin's house and told him, you...'

今勿復起恨於我。卻後七日當滿卿愿。至七日已歸覺有娠。足滿十月生一男兒。顏貌端正身真金色。光明赫奕照一由旬。相師占曰。此兒宿福有大威德。志力清遠不貪世務。必當出家得無著果。年雖童稚志念清凈行慈博施。少欲知足恒觀世樂無常危脆。未曾暫生愛樂之想。爾時父母見其如是。甚懷愁惱。而相謂言。是兒生時。相師占曰。必當出家。今設何方斷絕其意。覆自思惟。世可耽著唯有美色。當爲選擇端正良匹用斷其情。至年十五欲為娉妻。迦葉聞之深生愁惱。白父母言。我志清凈不須妻也。如是至三父母不聽。於是迦葉知事難免。便設權謀白父母言。能為我得金色女人恣容超世。然後乃當開意納之。若不得者終不取也。爾時父母敬念彼故不違其語。即時延召諸婆羅門遣行國界。若有女人身真金色端嚴殊妙。為我娉之。諸婆羅門便共為謀。鑄金為人顏貌奇特。眾共輿之遊諸聚落。高聲唱言。若有女人。見此金神禮拜供養。未來必得微妙智慧身真金色。諸女聞已皆出禮敬。時有一女顏容瑰偉體紫金色。稟性柔和智慧深遠。即是往日金珠女也。以昔勝緣有此妙身。立志堅固獨不出外。諸女咸問不出之意。答言諸姊。我意閑寂不悕余愿。故不出耳。時諸女人強將此女往觀金神。此女光明形貌恣容。映蔽金神悉不復現。

【現代漢語翻譯】現代漢語譯本：現在不要再對我懷恨了。七天之後，會滿足你們的願望。到了第七天，她發覺自己懷孕了。足月懷胎十個月，生下一個男孩。這男孩容貌端正，身如真金，光明閃耀，照亮一由旬（Yojana，古印度長度單位）。相士占卜說：『這孩子宿世有福，具有大威德，志向清遠，不貪戀世俗事務，必定會出家證得無著果（指阿羅漢果）。』他雖然年幼，但心志清凈，行慈悲佈施，少欲知足，經常觀察世間享樂的無常和危脆，從未曾生起愛戀的念頭。當時，他的父母見他如此，非常憂愁煩惱，互相說道：『這孩子出生時，相士占卜說他必定會出家。現在該用什麼方法斷絕他的念頭呢？』反覆思量，世間最能讓人貪戀的莫過於美色。應當為他選擇端正美好的配偶，以此斷絕他的出家之念。等到他十五歲時，想要為他迎娶妻子。迦葉（Kashyapa，人名）聽了，深感憂愁煩惱，告訴父母說：『我的心志清凈，不需要妻子。』這樣說了多次，父母都不聽從。於是，迦葉知道此事難以避免，便設了一個權宜之計，告訴父母說：『如果能為我找到一個金色面板、容貌超凡脫俗的女人，我才會考慮娶她。如果找不到，我終究不會娶妻。』當時，他的父母敬愛他，不敢違揹他的話，立刻延請各位婆羅門（Brahmin，古印度教祭司），派遣他們前往各國尋找。如果發現有女人身如真金，容貌端莊美妙，就為我聘娶她。各位婆羅門便共同商議，用黃金鑄造了一個人像，容貌奇特。大家一起抬著這個人像遊歷各個村落，高聲唱道：『如果有女人，見到這個金神禮拜供養，未來必定能得到微妙智慧，身如真金。』眾女子聽了，都出來禮拜敬奉。當時，有一位女子，容貌瑰麗，身體呈紫金色，稟性柔和，智慧深遠，她就是往日的金珠女。因為過去殊勝的因緣，所以擁有如此美妙的身體。她立志堅定，唯獨沒有外出。眾女子都問她不出去的原因。她回答說：『各位姊妹，我心意閑靜寂寞，不希望有其他的願望，所以不出去。』當時，眾女子強行將這位女子拉去觀看金神。這位女子的光明和形貌，遮蔽了金神，使金神完全無法顯現。 English version: Now, do not harbor resentment towards me any longer. After seven days, your wish will be fulfilled. By the seventh day, she realized she was pregnant. After a full ten months of pregnancy, she gave birth to a boy. This boy had a handsome appearance, a body of true gold, and radiant light that illuminated a Yojana (Yojana, an ancient Indian unit of distance). A fortune teller predicted: 'This child has blessings from past lives and possesses great power and virtue. His aspirations are pure and far-reaching, and he does not crave worldly affairs. He will surely renounce the world and attain the fruit of non-attachment (referring to Arhatship).' Although young, his mind was pure, he practiced loving-kindness and generosity, was content with little, and constantly observed the impermanence and fragility of worldly pleasures, never once giving rise to thoughts of love or attachment. At that time, his parents, seeing him like this, were very worried and troubled, and said to each other: 'When this child was born, the fortune teller predicted that he would surely renounce the world. What method should we use now to cut off his thoughts?' After repeated consideration, they thought that the most enticing thing in the world was beauty. They should choose a beautiful and virtuous spouse for him to cut off his desire for renunciation. When he turned fifteen, they wanted to marry him a wife. Kashyapa (Kashyapa, a name) heard this and felt deeply worried and troubled. He told his parents: 'My mind is pure, and I do not need a wife.' He said this many times, but his parents did not listen. Then, Kashyapa, knowing that this matter was difficult to avoid, devised a plan and told his parents: 'If you can find me a woman with golden skin and extraordinary beauty, then I will consider marrying her. If you cannot find such a woman, I will never marry.' At that time, his parents loved and respected him and did not dare to disobey his words. They immediately summoned all the Brahmins (Brahmin, ancient Indian priests) and sent them to search in various countries. If they found a woman with a body of true gold and a beautiful and dignified appearance, they should arrange for her to be betrothed to him. The Brahmins then discussed together and cast a golden statue with a unique appearance. They carried this statue together and traveled through various villages, proclaiming loudly: 'If any woman sees this golden deity and pays homage and offerings, she will surely obtain subtle wisdom and a body of true gold in the future.' The women, hearing this, all came out to pay homage and offerings. At that time, there was a woman with a magnificent appearance, a body of purple-gold, a gentle nature, and profound wisdom. She was the golden pearl woman of the past. Because of her past virtuous connections, she possessed such a wonderful body. She was determined and did not go out. The women all asked her why she did not go out. She replied: 'My mind is quiet and peaceful, and I do not desire other wishes, so I do not go out.' At that time, the women forcibly dragged this woman to see the golden deity. This woman's light and appearance overshadowed the golden deity, making it completely invisible.

【English Translation】 English version: Now, do not harbor resentment towards me any longer. After seven days, your wish will be fulfilled. By the seventh day, she realized she was pregnant. After a full ten months of pregnancy, she gave birth to a boy. This boy had a handsome appearance, a body of true gold, and radiant light that illuminated a Yojana (Yojana, an ancient Indian unit of distance). A fortune teller predicted: 'This child has blessings from past lives and possesses great power and virtue. His aspirations are pure and far-reaching, and he does not crave worldly affairs. He will surely renounce the world and attain the fruit of non-attachment (referring to Arhatship).' Although young, his mind was pure, he practiced loving-kindness and generosity, was content with little, and constantly observed the impermanence and fragility of worldly pleasures, never once giving rise to thoughts of love or attachment. At that time, his parents, seeing him like this, were very worried and troubled, and said to each other: 'When this child was born, the fortune teller predicted that he would surely renounce the world. What method should we use now to cut off his thoughts?' After repeated consideration, they thought that the most enticing thing in the world was beauty. They should choose a beautiful and virtuous spouse for him to cut off his desire for renunciation. When he turned fifteen, they wanted to marry him a wife. Kashyapa (Kashyapa, a name) heard this and felt deeply worried and troubled. He told his parents: 'My mind is pure, and I do not need a wife.' He said this many times, but his parents did not listen. Then, Kashyapa, knowing that this matter was difficult to avoid, devised a plan and told his parents: 'If you can find me a woman with golden skin and extraordinary beauty, then I will consider marrying her. If you cannot find such a woman, I will never marry.' At that time, his parents loved and respected him and did not dare to disobey his words. They immediately summoned all the Brahmins (Brahmin, ancient Indian priests) and sent them to search in various countries. If they found a woman with a body of true gold and a beautiful and dignified appearance, they should arrange for her to be betrothed to him. The Brahmins then discussed together and cast a golden statue with a unique appearance. They carried this statue together and traveled through various villages, proclaiming loudly: 'If any woman sees this golden deity and pays homage and offerings, she will surely obtain subtle wisdom and a body of true gold in the future.' The women, hearing this, all came out to pay homage and offerings. At that time, there was a woman with a magnificent appearance, a body of purple-gold, a gentle nature, and profound wisdom. She was the golden pearl woman of the past. Because of her past virtuous connections, she possessed such a wonderful body. She was determined and did not go out. The women all asked her why she did not go out. She replied: 'My mind is quiet and peaceful, and I do not desire other wishes, so I do not go out.' At that time, the women forcibly dragged this woman to see the golden deity. This woman's light and appearance overshadowed the golden deity, making it completely invisible.

諸婆羅門即為聘之。遂相然可。計期成婚。彼女聞之亦甚愁惱。志不自從即便行嫁。二人相對志各凝潔。雖為夫妻了無欲意。共立要曰。我等今者宜各異房不相嬈近。爾時父母知是事已。即便敕人去除一室。令共同處空其室內唯置一床。於是迦葉更共妻要。今此室中唯有一床。我等二人理無同寢。我若眠息汝當經行。汝若睡臥我當經行。後於中夜迦葉次行。妻時眠睡手垂床前。外有毒蛇從戶而入欲螫其妻。迦葉慈愍即便徐前。以衣裹手舉置床上。妻便驚寤而責之曰。今汝丈夫無志乃爾。共我立誓要不相近。今復何緣竊舉吾手。迦葉答言。我無慾情而近汝也。蛇從外入。規欲相螫。恐為傷害。舉汝手耳。毒蛇猶在即便示之。妻意乃悟。於是夫妻深厭諸有不生甘樂。如人凈洗不喜塵垢。詣父母所求欲出家。既蒙聽許便作沙門。清凈守素無為無慾。在於空閑勤修苦行。於是迦葉作是誓言。世界所有成羅漢者我悉歸依。作是語已出家威儀所有諸戒皆悉具足。逮至如來成一切智于王舍城頒宣妙法。爾時迦葉披糞掃衣。來詣佛所稽首禮敬合掌而立白佛言。世尊。我今歸依無上清涼。愿哀納受聽在末次。世尊嘆曰。善來迦葉。即分半座命令就坐。迦葉白佛。我是如來末行弟子。顧命分座不敢順旨。是時眾會咸生疑曰。此老沙門有何異

【現代漢語翻譯】現代漢語譯本眾婆羅門就為他（迦葉）選定了妻子，彼此都認可了，約定了成婚的日期。那女子聽說了這件事，也非常憂愁煩惱，心志不願順從，但還是被迫出嫁。兩人雖然相對而處，但都心志堅定純潔，雖然結為夫妻，卻沒有絲毫情慾。他們共同立下誓言說：『我們現在應該各自住在不同的房間，不要互相打擾靠近。』當時，父母知道這件事後，就命令下人去除掉一間房，讓他們共同居住，空蕩蕩的房間里只放了一張床。於是，迦葉又和妻子約定：『現在這房間里只有一張床，我們兩人不可能同睡。我如果睡覺休息，你就來回走動；你如果睡覺休息，我就來回走動。』後來到了半夜，輪到迦葉走動。妻子當時正在睡覺，手垂到了床前。外面有一條毒蛇從門外爬進來，想要咬她的手。迦葉心生慈悲憐憫，就慢慢地上前，用衣服裹住她的手，把手放回床上。妻子驚醒后責備他說：『現在你這個丈夫真是沒有志氣，和我立下誓言說好不互相靠近，現在又是什麼緣故偷偷地抬起我的手？』迦葉回答說：『我沒有情慾才靠近你啊！是毒蛇從外面爬進來，想要咬你，恐怕你會受到傷害，所以才抬起你的手。』毒蛇還在那裡，迦葉就指給她看。妻子這才明白。於是夫妻倆深深地厭惡世間諸有的快樂，不再生起貪戀，就像人洗凈了身體，不再喜歡塵垢一樣。他們一起去見父母，請求允許他們出家。父母聽了他們的請求，就答應了。於是他們就做了沙門（Shramana，修行者），清凈地遵守戒律，無所作為，無所貪求，在空閑的地方勤奮地修行苦行。於是，迦葉發誓說：『世間所有成就阿羅漢（Arhat，斷絕煩惱，證得解脫的聖者）的人，我都歸依。』說完這話，他出家的威儀和所有的戒律都完全具足。等到如來（Tathagata，佛陀的稱號）在王舍城（Rajagrha）成就一切智慧，宣揚微妙的佛法時，迦葉穿著糞掃衣，來到佛陀那裡，頂禮佛足，合掌站立，對佛說：『世尊（Bhagavan，佛陀的尊稱）。我現在歸依無上清涼的佛法，希望您慈悲地接納我，允許我列在您的末座弟子之中。』世尊讚歎說：『善來，迦葉（Welcome, Kashyapa）。』就分給他半個座位，命令他坐下。迦葉對佛說：『我是如來末行的弟子，不敢順從您的顧命分座。』當時，大眾都感到疑惑，心想：『這位老沙門有什麼奇異之處呢？』

【English Translation】 English version The Brahmins then selected a wife for him (Kashyapa), and they both agreed, setting a date for the wedding. The woman, upon hearing this, was also very worried and distressed, unwilling to comply in her heart, but she was still forced to marry. Although they faced each other, their minds were firm and pure, and although they were husband and wife, they had no desire whatsoever. They made a joint vow, saying, 'We should now live in separate rooms and not disturb or approach each other.' At that time, the parents, knowing this, ordered the servants to remove one room, so that they could live together, the empty room containing only one bed. Then, Kashyapa made another agreement with his wife: 'Now there is only one bed in this room, and it is impossible for us to sleep together. If I sleep and rest, you should walk back and forth; if you sleep and rest, I will walk back and forth.' Later, in the middle of the night, it was Kashyapa's turn to walk. His wife was sleeping at the time, her hand hanging down in front of the bed. A poisonous snake entered from outside, intending to bite her hand. Kashyapa, with compassion and pity, slowly approached, wrapped her hand in his robe, and placed it back on the bed. The wife, startled awake, rebuked him, saying, 'Now you, as a husband, truly have no resolve, having vowed with me not to approach each other, and now for what reason do you secretly lift my hand?' Kashyapa replied, 'I did not approach you with desire! A poisonous snake entered from outside, intending to bite you, fearing that you would be harmed, so I lifted your hand.' The poisonous snake was still there, and Kashyapa pointed it out to her. The wife then understood. Thereupon, the husband and wife deeply loathed the pleasures of the world, no longer giving rise to greed, just as a person who has washed clean no longer likes dust. They went together to see their parents, requesting permission to leave home. Their parents, hearing their request, agreed. So they became Shramanas (Shramana, practitioners), purely observing the precepts, doing nothing, desiring nothing, diligently practicing asceticism in a secluded place. Then, Kashyapa made a vow, saying, 'All those in the world who attain Arhatship (Arhat, a saint who has cut off afflictions and attained liberation), I take refuge in.' Having said this, his demeanor of leaving home and all the precepts were fully complete. When the Tathagata (Tathagata, title of the Buddha) attained all wisdom in Rajagrha (Rajagrha), proclaiming the wonderful Dharma, Kashyapa, wearing robes made of discarded rags, came to the Buddha, prostrated himself at his feet, stood with his palms together, and said to the Buddha, 'Bhagavan (Bhagavan, honorific title for the Buddha). I now take refuge in the unsurpassed coolness of the Dharma, hoping that you will compassionately accept me and allow me to be among your last disciples.' The World-Honored One praised, saying, 'Welcome, Kashyapa (Welcome, Kashyapa).' He then offered him half of his seat, ordering him to sit down. Kashyapa said to the Buddha, 'I am a disciple who practices the last of the Tathagata's teachings, and I dare not obey your command to share your seat.' At that time, the assembly was filled with doubt, wondering, 'What is so extraordinary about this old Shramana?'

德。乃令天尊分座命之。此人殊勝唯佛知耳。於是如來知眾心念欲決所疑。即宣迦葉大行淵廣。世尊又曰。我今所有大慈大悲四禪三昧無量功德以自莊嚴。迦葉比丘亦復如是。又于往昔過去久遠。時有聖王號文陀竭。高才超世智慧無倫。時天帝釋欽敬其德。遣七寶車造闕迎王。時乘天車飛空而往。天帝出迎與共同坐。相娛樂已送王還宮。佛告比丘。爾時天帝今迦葉是。文陀竭王則吾身是。迦葉往昔以生死座命吾同坐。故吾今日成無上道。以正法座報其本勛。爾時世尊即為迦葉。如應說法示教利喜。譬如鮮凈白㲲易受染色。即于座上得阿羅漢。三明六通具八解脫。高才勇猛儀相安詳。常與如來對坐說法。時諸天人謂世尊師。於是迦葉即辭如來。往耆阇崛山賓缽羅窟。其山多有流泉浴池。樹林蓊鬱華果茂盛。百獸游集吉鳥翔鳴。金銀琉璃羅布其地。迦葉在斯經行禪思。宣暢妙法度諸眾生。至後世尊垂入涅槃。放勝光明大地震動。便作是念。將非如來欲入涅槃現斯相耶。即入三昧以天眼觀。見於世尊熙連河側全身舍壽。作是觀已慘然不悅。如來涅槃何斯駛哉。世間眼滅不善增長。即與眷屬前後圍繞。向拘尸城禮覲世尊。于其前路見一梵志。右手執持曼陀羅華。迦葉問言。汝從何來。識吾師不。答曰識之。入般涅槃已經七日。

【現代漢語翻譯】現代漢語譯本：於是，釋迦牟尼佛讓帝釋天為摩訶迦葉安排座位。佛說：『這個人非常殊勝，只有佛才能完全瞭解他。』這時，如來知道大眾心中想要消除疑惑，就宣揚迦葉的大行深遠廣大。世尊又說：『我現在所擁有的大慈大悲、四禪三昧以及無量功德，都用來莊嚴自身。迦葉比丘也同樣具備這些功德。』又在過去很久以前，有一位聖王名叫文陀竭（Mandhatri，人名，意為持地）。他才華超世，智慧無與倫比。當時的天帝釋（Indra，佛教的護法神）欽佩他的德行，派遣七寶車來到王宮迎接他。文陀竭王乘坐天車飛往天宮，天帝釋親自迎接，與他一同坐著娛樂，之後又送他回宮。佛告訴比丘們：『當時的天帝釋就是現在的迦葉，文陀竭王就是我的前身。迦葉過去用生死之座命我同坐，所以今天我成就無上道，用正法之座來報答他過去的功勛。』當時，世尊就為迦葉如應說法，開示教導，使他歡喜。就像潔凈的白氈容易染色一樣，迦葉立刻在座位上證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），具足三明六通八解脫。他才華橫溢，勇猛精進，儀態安詳，經常與如來對坐說法。當時的天人們都認為他是世尊的老師。於是，迦葉向如來告辭，前往耆阇崛山（Grdhrakuta，山名，意為鷲峰山）的賓缽羅窟（Pippala Cave，洞窟名）。那座山上有許多流泉浴池，樹林茂盛，花果繁盛，各種野獸聚集，吉祥的鳥兒飛翔鳴叫，金銀琉璃遍佈地面。迦葉在那裡經行禪思，宣揚妙法，度化眾生。到了後來，世尊將要進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時，放出殊勝的光明，大地也震動起來。迦葉便想：『難道是如來要進入涅槃，所以顯現這樣的景像嗎？』於是他進入三昧（Samadhi，佛教術語，指禪定）以天眼觀察，看見世尊在熙連河（Hiranyavati River，河流名，意為金河）邊捨棄全身的壽命。看到這裡，迦葉感到非常悲傷，心想：『如來涅槃怎麼這麼快啊！世間的眼睛熄滅了，不善的勢力要增長了。』於是他與眷屬前後圍繞，向拘尸城（Kushinagar，古印度城市名）禮拜覲見世尊。在前往拘尸城的路上，他看見一位梵志（Brahmin，古印度婆羅門教的修行者），右手拿著曼陀羅華（Mandala flower，花名）。迦葉問他：『你從哪裡來？認識我的老師嗎？』梵志回答說：『認識。他入般涅槃（Parinirvana，佛教術語，指完全的涅槃，即佛陀的逝世）已經七天了。』

【English Translation】 English version: Thereupon, Shakyamuni Buddha instructed Indra to arrange a seat for Mahakashyapa. The Buddha said, 'This person is exceedingly virtuous; only a Buddha can fully understand him.' At that moment, the Tathagata, knowing that the assembly wished to resolve their doubts, proclaimed Kashyapa's great conduct to be profound and vast. The World-Honored One further said, 'All the great compassion, four dhyanas, three samadhis, and immeasurable merits that I now possess are used to adorn myself. The Bhikshu Kashyapa also possesses these merits.' Moreover, in the distant past, there was a holy king named Mandhatri (Mandhatri, name of a person, meaning 'holder of the earth'). He was exceptionally talented and possessed unparalleled wisdom. At that time, Indra (Indra, a protective deity in Buddhism) admired his virtue and sent a seven-jeweled chariot to the palace to welcome him. King Mandhatri rode the heavenly chariot and flew to the heavenly palace. Indra personally greeted him, and they sat together in enjoyment before Indra sent him back to the palace. The Buddha told the Bhikshus, 'The Indra of that time is now Kashyapa, and King Mandhatri was my former self. Kashyapa once had me sit with him on the seat of life and death, so today I have attained the unsurpassed path and repay his past merits with the seat of the true Dharma.' At that time, the World-Honored One expounded the Dharma to Kashyapa appropriately, instructing and guiding him, causing him to rejoice. Just as a clean white felt easily absorbs dye, Kashyapa immediately attained the state of Arhat (Arhat, a saint who has extinguished all afflictions and attained liberation) in his seat, possessing the three insights, six supernatural powers, and eight liberations. He was talented, courageous, dignified, and often sat with the Tathagata to expound the Dharma. At that time, the devas considered him to be the teacher of the World-Honored One. Thereupon, Kashyapa bid farewell to the Tathagata and went to Pippala Cave (Pippala Cave, name of a cave) on Grdhrakuta Mountain (Grdhrakuta, name of a mountain, meaning 'Vulture Peak Mountain'). That mountain had many flowing springs and bathing ponds, lush forests, abundant flowers and fruits, various wild animals gathering, auspicious birds flying and singing, and gold, silver, and lapis lazuli scattered on the ground. Kashyapa walked and meditated there, proclaiming the wonderful Dharma and liberating all beings. Later, when the World-Honored One was about to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), he emitted extraordinary light, and the earth shook. Kashyapa thought, 'Could it be that the Tathagata is about to enter Nirvana, and that is why he is manifesting such signs?' So he entered Samadhi (Samadhi, a Buddhist term referring to meditative concentration) and observed with his divine eye, seeing the World-Honored One relinquishing his entire life on the bank of the Hiranyavati River (Hiranyavati River, name of a river, meaning 'Golden River'). Seeing this, Kashyapa felt very sad and thought, 'How quickly the Tathagata has entered Nirvana! The eye of the world has been extinguished, and unwholesome forces will increase.' So he and his retinue surrounded him and went to Kushinagar (Kushinagar, name of an ancient Indian city) to pay homage to the World-Honored One. On the way to Kushinagar, he saw a Brahmin (Brahmin, a practitioner of ancient Indian Brahmanism) holding a Mandala flower (Mandala flower, name of a flower) in his right hand. Kashyapa asked him, 'Where do you come from? Do you know my teacher?' The Brahmin replied, 'I know him. He entered Parinirvana (Parinirvana, a Buddhist term referring to complete Nirvana, i.e., the passing away of the Buddha) seven days ago.'

一切人天大設供養。吾從彼間得斯花來。時諸比丘聞是語已。皆大悲惱舉身投地。號哭哽咽淚下如雨。咸作是言。咄哉無常有大勢力。能壞如是功德寶聚。枯竭法海摧倒法幢。世間闇冥永失大明。一切眾生無所宗仰。增長惡道減損天人。奇哉無常深可厭患。譬如電光理無久停。無常迅駛亦難可保。能壞盛年色力壽命。殄滅一切世間歡愛。愚人保之智者不也。於是迦葉與諸比丘。即便前行至雙樹間。繞棺三匝稽首作禮。而說偈言。

超哉三界乘　　永度生死流　寂然無相愿　　微妙難思議　佛日甚明凈　　能除愚癡闇　積劫修苦行　　誓度諸苦人　云何於今者　　棄捨大慈悲　全身處金棺　　寂然安不動　唯愿天人尊　　顯現金色身　普令一切眾　　興起無量愿

爾時世尊于金棺內千張㲲中出金色足。光明照曜猶如盛日。棺㲲無虧而足顯現。一切大眾見是事已倍更悲惱號哭哽塞。爾時迦葉偏袒右肩接足作禮。重說偈言。

如來足踝滿　　千輻相輪現　指纖長柔軟　　合縵網成就　大悲濟群生　　斷世眾疑結　是故我今日　　頂禮最勝足　我證四真諦　　說佛功德聚　已讚歎恭敬　　宜還斂足入

爾時迦葉。令諸力士更以千㲲用纏佛身。香油灌上而閉棺蓋。積栴檀薪阇維如

【現代漢語翻譯】現代漢語譯本所有人天都準備了盛大的供養。我從那裡得到了這些花。當時，所有比丘聽到這些話后，都非常悲傷，全身倒地，號啕大哭，哽咽得說不出話，眼淚像下雨一樣。他們都這樣說：『唉，無常的力量真大，能摧毀如此功德寶聚，枯竭法海，摧倒法幢。世間一片黑暗，永遠失去了光明。一切眾生沒有了依靠。增長了惡道，減少了天人。奇怪啊，無常真是令人厭惡。譬如閃電，不可能長久停留。無常迅速，難以保全。能摧毀盛年、色力、壽命，消滅世間一切歡愛。愚人保全它，智者不這樣做。』於是，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）和眾比丘便向前走，來到雙樹之間，繞棺三圈，稽首作禮，並說了偈語：

『超越啊，三界之乘，永遠度過生死之流，寂靜無相的願望，微妙難以思議。佛陀的太陽非常明亮清凈，能消除愚癡的黑暗。積累無數劫的苦行，發誓要度脫一切受苦的人。為什麼現在卻要捨棄大慈悲，全身躺在金棺中，寂靜安穩不動？唯愿天人尊，顯現金色身，普遍令一切眾生，興起無量愿。』

當時，世尊在金棺內的千張㲲（一種毛織物）中伸出金色的腳，光明照耀，猶如盛大的太陽。棺㲲沒有破損，而腳卻顯現出來。一切大眾看到這件事後，更加悲傷，號哭哽咽。當時，迦葉偏袒右肩，接足作禮，再次說了偈語：

『如來的腳踝飽滿，千輻輪相顯現，手指纖細修長柔軟，指間有縵網成就。以大悲心救濟眾生，斷除世間的疑惑和纏結。因此我今天，頂禮最殊勝的足。我已證悟四真諦（catvāri āryasatyāni，佛教的基本教義，包括苦、集、滅、道），宣說佛陀的功德聚集。已經讚歎恭敬完畢，應該收回足進入棺內。』

當時，迦葉讓眾力士再用千張㲲纏繞佛身，用香油澆灌，然後蓋上棺蓋，堆積栴檀（一種名貴的香木）柴薪，準備焚燒。

【English Translation】 English version All humans and devas prepared grand offerings. I obtained these flowers from that place. At that time, all the bhikshus, upon hearing these words, were greatly saddened, throwing themselves to the ground, weeping loudly, choked with sobs, and tears falling like rain. They all said, 'Alas, impermanence has great power, able to destroy such a collection of meritorious virtues, to dry up the ocean of Dharma, and to topple the banner of Dharma. The world is plunged into darkness, forever losing its great light. All sentient beings have nothing to rely upon. Evil paths increase, and the number of devas and humans decreases. How strange, impermanence is deeply detestable. Like lightning, it cannot remain for long. Impermanence is swift and difficult to secure. It can destroy flourishing youth, strength, vitality, and lifespan, and extinguish all worldly joys and loves. Fools preserve it, but the wise do not.' Then, Kāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) and the bhikshus proceeded to the twin trees, circumambulated the coffin three times, prostrated themselves, and spoke these verses:

'Transcendent is the vehicle of the three realms, forever crossing the stream of birth and death, the wish of serene non-form, subtle and inconceivable. The sun of the Buddha is exceedingly bright and pure, able to dispel the darkness of ignorance. Accumulating countless kalpas of ascetic practices, vowing to liberate all suffering beings. Why is it that now you abandon great compassion, lying in the golden coffin, silent, still, and unmoving? May the honored one of humans and devas reveal your golden body, universally causing all beings to arise with immeasurable vows.'

At that time, the World-Honored One extended his golden feet from within the thousand layers of felt (a type of woolen fabric) in the golden coffin, the light shining brightly like the midday sun. The felt of the coffin was not damaged, yet the feet appeared. All the assembly, seeing this, were even more saddened, weeping and sobbing. Then, Kāśyapa bared his right shoulder, took hold of the feet, prostrated himself, and spoke these verses again:

'The ankles of the Tathagata are full, the thousand-spoked wheel marks appear, the fingers are slender, long, and soft, with the webbed membrane perfectly formed. With great compassion, you save sentient beings, cutting off worldly doubts and entanglements. Therefore, today, I prostrate myself before the most supreme feet. I have realized the Four Noble Truths (catvāri āryasatyāni, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation), and proclaimed the collection of the Buddha's merits. Having praised and revered you, it is fitting to retract your feet back into the coffin.'

At that time, Kāśyapa instructed the strong men to wrap the Buddha's body again with a thousand layers of felt, pour fragrant oil over it, and then close the lid of the coffin, piling up sandalwood (a precious fragrant wood) firewood, preparing for cremation.

來。阿難見火悲泣哽咽號哭懊惱。而說偈言。

快哉無常　　甚可憂畏　　能滅如是　功德寶聚　　世尊此身　　清凈無垢　今在金棺　　以千㲲纏　　香油流灌　然栴檀薪　　微妙勝身　　為何所在

爾時迦葉。以乳滅火。說偈贊曰。

千㲲纏身　　火耶旬之　　佛神力故　內一衣在　　外亦不燒　　唯中都盡　此勝神力　　不可思議

摩訶迦葉說是偈已告諸比丘。佛已耶旬。世尊舍利非我等事。何以故。國王長者大臣居士。求最勝福自當供養。我等宜當結集法眼。無令法炬速疾磨滅。為未來世當作照明。紹隆三寶使不斷絕。爾時迦葉與諸比丘。至王舍城賓缽羅窟。阿阇世王得無根信。及至如來滅度之後群臣相與咸共議曰。大王信心猶如巨海。超諸人天世界之上。若聞世尊入涅槃者。沸血必當從面流出。身體分散命不云遠。當設何方令免斯難。時有一臣名曰雨舍。智慧淵廣善於方便。造一銅池縱廣數仞。以凈香油盈注其內。令阿阇世王坐斯池中。而復更以鮮凈白㲲。圖畫如來本行之像。所謂菩薩從兜率天化乘白象降神母胎。父名白凈母曰摩耶。處胎滿足十月而生。生未至地帝釋奉接。難陀龍王及跋難陀吐水而浴。摩尼跋陀大鬼神王。執持寶蓋隨後侍立。地神化華以承其足。四方各行

【現代漢語翻譯】現代漢語譯本：阿難（Ananda，佛陀的十大弟子之一）看到火，悲傷地哭泣、哽咽、號啕大哭，非常懊惱，於是說了這首偈：『多麼迅速的無常啊，真是令人憂慮和畏懼，它能毀滅如此多的功德寶聚。世尊（釋迦牟尼佛）的這個身體，清凈無垢，如今卻在金棺之中，用千層毛氈纏繞，香油不斷地澆灌，點燃栴檀木柴。這微妙殊勝的身體，如今又在何處呢？』這時，迦葉（Kasyapa，佛陀的十大弟子之一）用乳汁熄滅火焰，並說了偈頌讚嘆：『用千層毛氈纏繞的身體，火焰已經燃燒了一由旬（Yojana，古印度長度單位）。由於佛陀的神力，裡面的那件衣服還在，外面的也沒有被燒燬，只有中間的部分完全燒盡。這種殊勝的神力，真是不可思議。』摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）說完這首偈后，告訴眾比丘（Bhikkhu，佛教出家男眾）：『佛陀已經荼毗（耶旬，此處指火化）完畢，世尊（釋迦牟尼佛）的舍利（Sarira，佛教用語，指佛陀或高僧圓寂後遺留的遺骨或遺物）不是我們這些人的事情。』為什麼這麼說呢？因為國王、長者、大臣、居士（在家信徒），會爲了求得最殊勝的福報而自己供養舍利。我們應該結集法眼（Dharmacaksu，指佛法），不要讓佛法的火炬迅速熄滅，要為未來的世代當作照明，繼承和發揚三寶（Triratna，指佛、法、僧），使之不斷絕。』當時，迦葉（Kasyapa）與眾比丘（Bhikkhu）來到王舍城（Rajagrha）的賓缽羅窟（Pippala Cave）。阿阇世王（Ajatasatru，古印度摩揭陀國國王）得到了無根的信仰。等到如來（Tathagata，佛陀的稱號之一）滅度（Nirvana，佛教用語，指解脫生死輪迴的狀態）之後，群臣們互相商議說：『大王的信心猶如巨大的海洋，超越了所有的人天世界。如果他聽說世尊（釋迦牟尼佛）入涅槃（Nirvana）了，沸騰的血液一定會從臉上流出來，身體可能會崩潰，性命也保不住。應該想個什麼辦法，讓他免於這種災難呢？』當時有一位大臣名叫雨舍，智慧淵博，善於運用方便之法。他建造了一個銅池，縱橫幾仞（古代長度單位），裡面注滿了乾淨的香油，讓阿阇世王（Ajatasatru）坐在池中。然後又用鮮艷潔白的細毛織物，圖畫如來（Tathagata）本行之像，也就是菩薩（Bodhisattva，指發願成佛的眾生）從兜率天（Tusita Heaven，佛教欲界六天之一）化乘白象降神母胎。父親名叫白凈（Suddhodana，釋迦牟尼佛的父親），母親名叫摩耶（Maya，釋迦牟尼佛的母親）。在母胎中圓滿十個月而出生。出生時還沒到地上，帝釋（Indra，佛教護法神）就捧著接住。難陀龍王（Nanda，龍王名）和跋難陀（Upananda，龍王名）吐水為他沐浴。摩尼跋陀（Manibhadra，夜叉神名）大鬼神王，執持寶蓋在後面侍立。地神（Earth deity）化作鮮花來承托他的雙足。四方各走

【English Translation】 English version: Then, Ananda (one of the ten principal disciples of the Buddha), seeing the fire, wept bitterly, choked with sobs, cried aloud, and was filled with remorse. He then spoke this verse: 'How swift is impermanence, truly a cause for worry and fear, capable of destroying such a treasure trove of merit. The World-Honored One's (another name for Shakyamuni Buddha) body, pure and without blemish, now lies within a golden coffin, wrapped in a thousand layers of felt, continuously bathed in fragrant oil, and consumed by sandalwood kindling. Where has this subtle and supreme body gone?' At that time, Kasyapa (one of the ten principal disciples of the Buddha) extinguished the fire with milk and spoke this verse of praise: 'The body wrapped in a thousand layers of felt, the fire has burned for a yojana (an ancient Indian unit of distance). Yet, through the Buddha's divine power, the inner garment remains, and the outer layers are not burned, only the middle is completely consumed. This supreme divine power is truly inconceivable.' After Mahakasyapa (one of the ten principal disciples of the Buddha) spoke this verse, he addressed the Bhikkhus (Buddhist monks): 'The Buddha has been cremated (implied in 'yajuna' here), the relics (Sarira, remains of the Buddha or high monks after cremation) of the World-Honored One (Shakyamuni Buddha) are not our concern.' Why is that? Because kings, elders, ministers, and lay devotees will seek the most supreme blessings and offer their own veneration. We should gather the Dharma Eye (Dharmacaksu, the eye of wisdom), lest the torch of the Dharma be extinguished swiftly, and let it serve as illumination for future generations, continuing and propagating the Three Jewels (Triratna, Buddha, Dharma, Sangha) without interruption.' At that time, Kasyapa (Kasyapa) and the Bhikkhus (Bhikkhu) went to Pippala Cave in Rajagrha (ancient city in India). King Ajatasatru (King of Magadha in ancient India) had gained faith without roots. After the Tathagata (one of the titles of the Buddha) had passed into Nirvana (the state of liberation from the cycle of birth and death), the ministers conferred with each other, saying: 'The King's faith is like a vast ocean, surpassing all the worlds of humans and gods. If he hears that the World-Honored One (Shakyamuni Buddha) has entered Nirvana (Nirvana), boiling blood will surely flow from his face, his body may collapse, and his life may not be spared. What method should we devise to save him from this calamity?' At that time, there was a minister named Varsha, whose wisdom was profound and who was skilled in expedient means. He constructed a copper pond, several ren (ancient unit of length) in length and width, filled it with pure fragrant oil, and had King Ajatasatru (Ajatasatru) sit in the pond. Then, he used fresh, clean, white felt to depict images of the Tathagata's (Tathagata) past deeds, namely, the Bodhisattva (a being who aspires to become a Buddha) descending from Tusita Heaven (one of the six heavens of desire in Buddhism) riding a white elephant into his mother's womb. His father was named Suddhodana (Shakyamuni Buddha's father), and his mother was named Maya (Shakyamuni Buddha's mother). He remained in the womb for ten full months before being born. Before he touched the ground at birth, Indra (a protective deity in Buddhism) held him up. The Naga kings Nanda (name of a Naga king) and Upananda (name of a Naga king) spouted water to bathe him. The great Yaksha king Manibhadra (name of a Yaksha deity) held a jeweled canopy and stood in attendance behind him. The Earth deity (Earth deity) transformed into flowers to support his feet. He walked in each of the four directions

滿足七步。至於天廟令諸天像悉起奉迎。阿私陀仙抱持占相。既占相已生大悲苦。自傷當終不睹佛興。詣師學書技藝圖讖。處在深宮六萬婇女娛樂受樂。出城遊觀至迦毗羅園。道見老人及以沙門。還詣宮中見諸婇女。形體狀貌猶如枯骨。所有宮殿塳墓無異。厭惡出家夜半逾城。至郁陀伽阿羅邏等大仙人所。聞說識處及非有想非無想定。既聞是已深諦觀察。知非常苦不凈無我。舍至樹下六年苦行。便知是苦不能得道。爾時復到阿利跋提河中洗浴。

爾時有二牧牛女人。欲祀神故以千頭牛構取其乳飲五百頭。如是展轉乃至一牛。即取其乳煮用作糜。涌高九尺不棄一渧。有婆羅門問言。姊妹。汝煮此糜欲上何人。女即答曰。持祀樹神。婆羅門言。何有神祇能受斯食。唯有食者成一切智。乃能受汝若斯之供。於是女人便奉菩薩。即為納受而用食之。然後方詣菩提樹下。破魔波旬成最正覺。于波羅捺為五比丘初轉法輪。乃至詣于拘尸那城力士生地入般涅槃。如是等像皆悉圖畫。王問群臣。汝作何等。答言大王。我畫如來功德之像。次至世尊滅度形變。王便驚愕舉身毛豎。深生悲戀思慕如來。此池中油五分之一。忽然流注入王身中。譬如焦墼投之大池水自滲入。彼亦如是。由斯因緣命得全濟。阿阇世王信敬隆篤。感戀如來其

【現代漢語翻譯】現代漢語譯本：滿足七步之後，天廟中的諸天神像都起身奉迎（釋迦摩尼）。阿私陀仙人（Asita，一位預言家）抱持著他進行占卜相面。占卜完畢后，阿私陀仙人（Asita）生起極大的悲傷痛苦，自傷自己將要去世，不能親眼見到佛陀的興盛。他去拜訪老師學習書寫技藝和圖讖（預言）。（釋迦摩尼）居住在深深的宮殿中，有六萬婇女陪伴娛樂，享受快樂。他出城遊玩觀賞，到達迦毗羅園（Kapilavastu）。在路上見到了老人和沙門（修行者）。回到宮中后，他看到那些婇女，形體狀貌猶如枯骨。所有的宮殿都像墳墓一樣。他厭惡世俗，於是出家，在半夜翻越城墻。他去拜訪郁陀伽阿羅邏（Udraka Ramaputra）等大仙人，聽他們講述識處（領域）以及非有想非無想定（既非存在感覺也非不存在感覺的禪定境界）。聽聞之後，他深入觀察，知道這些都不是常、樂、凈、我。於是他離開，來到樹下進行六年苦行。他明白這種苦行不能得道。當時，他又來到阿利跋提河（Nairanjana River）中洗浴。當時有兩位牧牛的女子，想要祭祀神靈，用一千頭牛的乳汁供養，先用五百頭牛的乳汁，這樣依次減少，直到只用一頭牛的乳汁。她們取了這頭牛的乳汁煮成粥，粥涌起九尺高，沒有浪費一滴。有一位婆羅門（Brahmin）問道：『姊妹，你們煮這粥想要供養誰？』女子回答說：『用來祭祀樹神。』婆羅門說：『哪裡有神祇能夠接受這樣的食物？只有食用它的人成就一切智慧（Sarvajna），才能接受你們這樣的供養。』於是，女子便將粥供奉給菩薩（Bodhisattva）。菩薩接受並食用了它。然後才前往菩提樹下，降伏魔波旬（Mara），成就最正覺（Sammasambuddha）。在波羅捺（Varanasi）為五比丘（Panchavargiya）初轉法輪（Dharmacakra）。乃至到達拘尸那城（Kushinagar），在力士生地（Sala Grove）進入般涅槃（Parinirvana）。這些形象都被圖畫下來。國王問群臣：『你們畫的是什麼？』回答說：『大王，我們畫的是如來（Tathagata）功德之像。』接著畫到世尊（Bhagavan）滅度形變。國王便驚愕，渾身汗毛豎立，深深地悲傷戀慕如來。池中五分之一的油，忽然流入國王的身體中，譬如干燥的磚塊投入大池中，水自然滲入。國王的情況也是如此。因為這個因緣，性命得以保全。阿阇世王（Ajatasatru）的信敬之心更加深厚，感念思慕如來。

【English Translation】 English version: After fulfilling seven steps, all the Deva images in the heavenly temple rose to greet (Shakyamuni). The sage Asita (a prophet) held him and performed divination. After the divination, Asita felt great sorrow and lamented that he would die before witnessing the flourishing of the Buddha. He went to teachers to learn writing skills and prophecies. (Shakyamuni) lived in a deep palace, entertained by sixty thousand concubines, enjoying pleasure. He went out of the city for sightseeing and arrived at Kapilavastu (Kapilavastu). On the way, he saw old people and Shramanas (ascetics). After returning to the palace, he saw the concubines, their forms and appearances like withered bones. All the palaces were like tombs. Disgusted with the world, he renounced his home and fled over the city walls in the middle of the night. He went to the great sages Udraka Ramaputra and others, and heard them speak of the Realm of Consciousness and the State of Neither Perception nor Non-Perception (a state of meditation that is neither with nor without perception). After hearing this, he deeply observed and realized that these were not permanent, blissful, pure, or self. So he left and went to a tree to practice asceticism for six years. He realized that this asceticism could not lead to enlightenment. At that time, he went to bathe in the Nairanjana River (Nairanjana River). At that time, there were two cowherd women who wanted to offer sacrifices to the gods. They used the milk of a thousand cows as an offering, first using the milk of five hundred cows, and so on, reducing the number until they used the milk of only one cow. They took the milk of this cow and cooked it into porridge. The porridge rose nine feet high, and not a single drop was wasted. A Brahmin (Brahmin) asked, 'Sisters, who do you intend to offer this porridge to?' The women replied, 'We will use it to worship the tree god.' The Brahmin said, 'What deity can receive such food? Only one who eats it and achieves complete wisdom (Sarvajna) can receive such an offering from you.' Thereupon, the women offered the porridge to the Bodhisattva (Bodhisattva). The Bodhisattva accepted and ate it. Then he went to the Bodhi tree, subdued Mara (Mara), and attained perfect enlightenment (Sammasambuddha). In Varanasi (Varanasi), he turned the Wheel of Dharma (Dharmacakra) for the five Bhikkhus (Panchavargiya). Eventually, he arrived at Kushinagar (Kushinagar) and entered Parinirvana (Parinirvana) in the Sala Grove. These images were all painted. The king asked his ministers, 'What are you painting?' They replied, 'Your Majesty, we are painting images of the Tathagata's (Tathagata) merits.' Then they painted the transformation of the Bhagavan (Bhagavan) after his passing. The king was shocked, his hair stood on end, and he felt deep sorrow and longing for the Tathagata. One-fifth of the oil in the pond suddenly flowed into the king's body, just as a dry brick thrown into a large pond absorbs water. The king's situation was similar. Because of this cause, his life was saved. King Ajatasatru's (Ajatasatru) faith and reverence deepened, and he deeply missed the Tathagata.

事若此。聞迦葉往甚大歡喜。嚴治道路燒香散華。自乘白象出迎迦葉。王昔見佛自投象下恭敬禮拜。見迦葉時亦復如是。摩訶迦葉神力接之令無傷害。即告王曰。佛力殊勝不同聲聞。聲聞入定乃有神足。自後見我勿投象也。王言敬諾。即白迦葉。世尊涅槃我竟不見。尊若滅度愿必垂告。迦葉曰善。因告王言。如來世尊智慧深遠。能滅眾生三毒熾火。能枯十二因緣大樹。諸天世人皆蒙饒益。今入涅槃世間眼滅。生老病死憂悲衰惱。如是等苦轉更熾盛。我欲為彼而作慧明。共諸比丘集佛法藏。王於今者宜辦供具。王言善哉。愿諸聖士恒受我供。於是迦葉告阿那律。諸羅漢中誰不來者。阿那律言。憍梵波提在尸利沙宮。猶未來。此爾時迦葉告梨婆提。汝可往彼尸利沙宮語憍梵波提。大迦葉等今有僧事。要須相見。時梨婆提飛空而往。具陳上事。爾時尊者問梨婆提。世尊何在而云迦葉。梨婆提言。佛入涅槃。法橋已壞法山已崩。法燈已滅黑闇時至。憍梵波提嘆曰。苦哉世間空虛。魔王波旬今當喜矣。凡愚眾生無明所蔽。流轉生死沒在魔網。十力世尊挽而出之。今入涅槃永無救護。哀哉眾生深可悲愍。告梨婆提。汝可為我頂禮迦葉及余聖眾。如我辭曰。憍梵波提白大迦葉。世尊若在。我當往彼禮拜供養。今入涅槃。世間空虛。觀

【現代漢語翻譯】現代漢語譯本：事情就是這樣。國王聽說摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）要來，非常高興。他精心修整道路，焚香散花，親自乘坐白象去迎接迦葉。過去國王見到佛陀時，會從象上跳下來，恭敬地禮拜。現在見到迦葉時，也像過去一樣。摩訶迦葉用神通力接住國王，使他沒有受傷。然後告訴國王說：『佛陀的力量殊勝，不同於聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）。聲聞入定時才會有神通。以後見到我，不要再從象上跳下來了。』國王恭敬地答應了。隨即對迦葉說：『世尊（釋迦牟尼佛的尊稱）涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時，我竟然沒有見到。尊者如果將要滅度（Parinirvana，佛教術語，指佛陀或阿羅漢的最終涅槃），希望一定告訴我。』迦葉說：『好的。』於是告訴國王說：『如來（Tathagata，佛陀的稱號之一）世尊智慧深遠，能夠熄滅眾生貪嗔癡（三毒）的熾盛火焰，能夠使十二因緣（十二緣起）的大樹枯萎。諸天和世人都蒙受利益。現在佛陀入涅槃，世間的眼睛熄滅了。生老病死、憂愁悲傷等痛苦，將更加熾盛。我想要為他們作智慧的明燈，與各位比丘（Bhiksu，佛教出家男眾）一起結集佛法寶藏。國王現在應該準備供養的物品。』國王說：『太好了。愿各位聖士（聖人）永遠接受我的供養。』於是迦葉告訴阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）：『各位羅漢（Arhat，佛教修行 достигший высшей степени просветления）中，誰沒有來？』阿那律說：『憍梵波提（Gavampati，佛陀弟子，以善於受持戒律著稱）在尸利沙宮（Sirisavana），還沒有來。』這時迦葉告訴梨婆提（Revata，佛陀弟子）：『你可以去尸利沙宮告訴憍梵波提，大迦葉等人現在有僧事（僧團事務），需要見面。』當時梨婆提飛到空中前往，詳細地陳述了上面的事情。當時尊者（對出家人的尊稱）問梨婆提：『世尊在哪裡，而說是迦葉？』梨婆提說：『佛陀入涅槃了，法橋已經斷壞，法山已經崩塌，法燈已經熄滅，黑暗的時代到來了。』憍梵波提嘆息說：『痛苦啊，世間空虛。魔王波旬（Mara，佛教中的魔王）現在應當高興了。凡夫愚昧的眾生被無明（Avidya，佛教術語，指對事物真相的迷惑）所矇蔽，在生死輪迴中流轉，沉沒在魔王的羅網中。十力（Tathagata's Ten Powers，如來的十種力量）世尊將他們救拔出來，現在入涅槃，永遠沒有救護了。可悲啊，眾生真是值得憐憫。』告訴梨婆提：『你可以替我頂禮迦葉和其餘的聖眾，這樣對他們說：憍梵波提對大迦葉說，世尊如果在，我應當前往禮拜供養。現在佛陀入涅槃，世間空虛，觀

【English Translation】 English version: The matter was thus. Hearing that Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) was coming, the king was greatly delighted. He meticulously prepared the roads, burned incense, and scattered flowers. He personally rode a white elephant to welcome Kasyapa. In the past, when the king saw the Buddha, he would dismount from the elephant and respectfully prostrate himself. Now, seeing Kasyapa, he did the same as before. Mahakasyapa used his supernatural powers to catch the king, preventing him from being harmed. Then he told the king, 'The Buddha's power is supreme, unlike that of the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings). Sravakas only possess supernatural powers when they enter into Samadhi (a state of meditative consciousness). In the future, when you see me, do not dismount from the elephant.' The king respectfully agreed. Immediately, he said to Kasyapa, 'When the World Honored One (a respectful title for Shakyamuni Buddha) entered Nirvana (the state of liberation from the cycle of birth and death), I did not see it. If you, Venerable One, are about to enter Parinirvana (the final Nirvana of a Buddha or Arhat), I hope you will definitely inform me.' Kasyapa said, 'Good.' Then he told the king, 'The Tathagata (one of the titles of the Buddha) World Honored One has profound wisdom, capable of extinguishing the blazing fire of the three poisons (greed, hatred, and delusion) in sentient beings, and capable of withering the great tree of the twelve links of dependent origination (the twelve nidanas). All devas (gods) and people benefit from this. Now that the Buddha has entered Nirvana, the eye of the world is extinguished. The suffering of birth, old age, sickness, and death, sorrow, and distress will become even more intense. I wish to be a lamp of wisdom for them, and together with the Bhiksus (Buddhist monks), compile the treasury of the Buddha's teachings. The king should now prepare offerings.' The king said, 'Excellent. May all the holy ones always receive my offerings.' Then Kasyapa told Anuruddha (one of the ten great disciples of the Buddha, known as foremost in divine vision), 'Among the Arhats (Buddhist practitioners who have attained the highest level of enlightenment), who has not come?' Anuruddha said, 'Gavampati (a disciple of the Buddha, known for his adherence to the precepts) is in Sirisavana, and has not yet come.' At that time, Kasyapa told Revata (a disciple of the Buddha), 'You may go to Sirisavana and tell Gavampati that Mahakasyapa and others have Sangha (monastic community) matters and need to meet.' Then Revata flew through the air and went, explaining the above matters in detail. At that time, the Venerable One (a respectful title for monks) asked Revata, 'Where is the World Honored One, that you speak of Kasyapa?' Revata said, 'The Buddha has entered Nirvana, the bridge of Dharma has been broken, the mountain of Dharma has collapsed, the lamp of Dharma has been extinguished, and the age of darkness has arrived.' Gavampati sighed, 'Alas, the world is empty. Mara (the demon king in Buddhism) will now be pleased. Ordinary foolish beings are obscured by ignorance (Avidya, ignorance of the true nature of reality), transmigrating in the cycle of birth and death, submerged in the net of Mara. The Tathagata with the ten powers (Tathagata's Ten Powers) rescued them, but now he has entered Nirvana, and there is no more protection. Alas, sentient beings are truly pitiable.' He told Revata, 'You may prostrate on my behalf before Kasyapa and the other holy ones, and say to them: Gavampati says to Mahakasyapa, if the World Honored One were here, I would go there to prostrate and make offerings. Now that the Buddha has entered Nirvana, the world is empty, and I observe'

閻浮提無一可樂。如大龍王既捨身已龍子必隨。我亦如是。今欲涅槃。作是語已即便滅度。如是諸人聞佛滅度悉入涅槃。迦葉唱言。未集法藏勿涅槃也。時諸比丘問大迦葉。先集何法。迦葉答曰。先修多羅。又問使誰集修多羅。大迦葉言。阿難比丘多聞總持有大智慧。常隨如來梵行清凈。最後法中利安眾僧。知見具足佛常讚歎。宜可使彼集修多羅。爾時迦葉即告阿難。汝於今者可演法眼。阿難曰諾。觀察眾心而說偈言。

比丘諸眷屬　　離佛不莊嚴　猶如虛空中　　眾星之無月

說是偈已禮眾僧足。即升法座而說是言。如是我聞。一時佛住波羅捺鹿野苑中古仙住處。為五比丘初轉法輪。謂苦聖諦。如是廣說。說是語已。五百羅漢飛昇虛空。高聲唱言。奇哉無常甚大迅速。如河駛流逝而不返。我等昔者自睹世尊。今乃言聞。皆各悲泣而說偈言。

咄哉諸有苦　　回動如水月　不堅如芭蕉　　亦如幻影響　如來大雄猛　　功德超三界　猶為無常風　　㵱流而不住

五百羅漢說是偈已還複本座。爾時迦葉問諸比丘。阿難所言不錯謬耶。皆曰。不異世尊所說。於是迦葉命優波離。集毗尼藏。迦葉自集阿毗曇藏。集法藏已。摩訶迦葉即說偈言。

以此尊法輪　　濟諸群生類　十力尊所說　　

【現代漢語翻譯】現代漢語譯本閻浮提（Jambudvipa，指我們所居住的這個世界）沒有什麼是可以讓人真正快樂的。就像大龍王已經捨棄了身體，龍子必定會跟隨而去一樣，我也是如此。現在我將要進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。』說完這些話，佛陀就進入了滅度（Parinirvana，指佛陀的最終涅槃）。像這樣，所有的人聽到佛陀滅度，都進入了涅槃。迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀行著稱）唱言：『在結集法藏（Dharma-pitaka，佛教經藏）之前，請不要進入涅槃！』當時，眾比丘問大迦葉：『先結集什麼法呢？』迦葉回答說：『先結集修多羅（Sutra，經藏）。』又問：『讓誰來結集修多羅呢？』大迦葉說：『阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）比丘，博聞強記，總持一切，具有大智慧，常隨如來清凈修行，在最後的教法中利益安樂眾僧，知見具足，佛陀常常讚歎他，應該讓他來結集修多羅。』當時，迦葉就告訴阿難：『你現在可以演說佛法之眼（Dharma-caksu，指能夠理解佛法的智慧）。』阿難回答說：『好的。』觀察眾人的心意后，說了這樣的偈子：『比丘和諸眷屬，離開佛陀不莊嚴，猶如虛空中，眾星沒有月亮。』說完這個偈子后，阿難禮拜眾僧的腳，然後登上法座，說道：『如是我聞（Thus have I heard），一時，佛陀住在波羅捺（Varanasi，古印度城市）鹿野苑（Mrigadava，位於波羅捺附近）中古仙人居住的地方，為五比丘（The first five disciples of the Buddha）初轉法輪（First turning of the Dharma wheel），宣講苦聖諦（The truth of suffering）。』像這樣廣泛地宣說。說完這些話，五百羅漢（Five hundred Arhats，證得阿羅漢果位的修行者）飛昇到虛空中，高聲唱言：『奇哉！無常（Impermanence）是如此迅速！就像河流快速流逝，一去不返。我們過去親眼見過世尊，現在只能聽聞他的教誨。』大家都各自悲傷哭泣，說了這樣的偈子：『唉！諸有（All existence）皆是苦，回動如水中月，不堅固如芭蕉，也像幻影和迴響。如來大雄猛，功德超越三界（The three realms of existence），仍然被無常風，吹動而不能停留。』五百羅漢說完這個偈子后，回到原來的座位。當時，迦葉問眾比丘：『阿難所說有沒有錯謬？』大家都說：『和世尊所說沒有差異。』於是，迦葉命令優波離（Upali，佛陀的十大弟子之一，以持戒精嚴著稱）結集毗尼藏（Vinaya-pitaka，律藏）。迦葉自己結集阿毗曇藏（Abhidhamma-pitaka，論藏）。結集法藏完畢后，摩訶迦葉（Mahakasyapa）說了這樣的偈子：『用這尊貴的法輪（Dharma wheel），救濟各種眾生，這是十力（The ten powers of a Buddha）尊所說的，』

【English Translation】 English version There is nothing in Jambudvipa (Jambudvipa, referring to the world we live in) that can truly bring joy. Just as the great Dragon King has already given up his body, his dragon sons will surely follow. I am the same. Now I wish to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).' After saying these words, the Buddha entered Parinirvana (Parinirvana, referring to the final Nirvana of the Buddha). Thus, all those who heard of the Buddha's Parinirvana entered Nirvana. Kasyapa (Kasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) exclaimed, 'Before the Dharma-pitaka (Dharma-pitaka, the Buddhist scriptures) is compiled, please do not enter Nirvana!' At that time, the monks asked Mahakasyapa, 'What Dharma should be compiled first?' Kasyapa replied, 'First compile the Sutras (Sutra, the scripture collection).' They asked again, 'Who should compile the Sutras?' Mahakasyapa said, 'The Bhikkhu Ananda (Ananda, one of the ten great disciples of the Buddha, known for his strong memory) is learned and holds everything in his memory, possesses great wisdom, constantly follows the Tathagata (another name for the Buddha) in pure practice, benefits and brings peace to the Sangha (the Buddhist monastic community) in the final Dharma, has complete knowledge and insight, and is often praised by the Buddha. He should be the one to compile the Sutras.' At that time, Kasyapa told Ananda, 'You can now expound the Dharma-caksu (Dharma-caksu, referring to the wisdom to understand the Dharma).' Ananda replied, 'Yes.' Observing the minds of the assembly, he spoke this verse: 'The Bhikkhus and all the retinue, Without the Buddha, there is no adornment, Like in the empty sky, The stars without the moon.' After speaking this verse, Ananda bowed to the feet of the Sangha, then ascended the Dharma seat and said, 'Thus have I heard. At one time, the Buddha was dwelling in the Mrigadava (Mrigadava, near Varanasi) at Varanasi (Varanasi, an ancient Indian city), the abode of ancient immortals, and for the five Bhikkhus (The first five disciples of the Buddha) he first turned the wheel of Dharma (First turning of the Dharma wheel), expounding the truth of suffering (The truth of suffering).' Thus he spoke extensively. After saying these words, five hundred Arhats (Five hundred Arhats, practitioners who have attained the state of Arhat) flew into the sky and exclaimed loudly, 'How wondrous! Impermanence (Impermanence) is so swift! Like a river flowing rapidly, never to return. We once saw the World Honored One (another name for the Buddha) with our own eyes, but now we can only hear his teachings.' Everyone wept with sorrow and spoke this verse: 'Alas! All existence is suffering, Revolving like the moon in water, Unstable like a banana tree, Also like illusions and echoes. The Tathagata, the great hero, His merits surpass the three realms (The three realms of existence), Yet he is still moved by the wind of impermanence, Flowing and unable to stay.' After the five hundred Arhats spoke this verse, they returned to their original seats. At that time, Kasyapa asked the Bhikkhus, 'Are Ananda's words without error?' Everyone said, 'There is no difference from what the World Honored One said.' Then, Kasyapa ordered Upali (Upali, one of the ten great disciples of the Buddha, known for his strict adherence to the precepts) to compile the Vinaya-pitaka (Vinaya-pitaka, the collection of monastic rules). Kasyapa himself compiled the Abhidhamma-pitaka (Abhidhamma-pitaka, the collection of philosophical treatises). After the Dharma-pitaka was compiled, Mahakasyapa spoke this verse: 'With this venerable Dharma wheel (Dharma wheel), To save all kinds of beings, This is what the Ten Powers (The ten powers of a Buddha) Honored One spoke,'

皆當勤修行　此法是明燈　　能破諸黑闇　諸賢宜受持　　慎勿生放逸

爾時迦葉入愿智三昧。觀所集法無闕少耶。思惟已訖知皆具足。便作是念。如來大師我善知識。利安饒益如母愛子。我今以法益同梵行。示未來世作大悲想。欲使大法流佈不絕。始於今者報如來恩。我年朽邁身為老壞。臭爛之體甚可厭惡。無常危敗不可依持。恒為諸苦之所惱害。誰有智者當樂此身。我今宜可入般涅槃。復更思惟。我今當住大慈大悲佛婆伽婆真善知識。無量凈善功德所熏。微妙舍利所在之處。皆往禮拜恭敬供養。即飛虛空至四塔前禮拜供養。復詣八塔至心恭敬。譬如雁王飛到大海娑伽羅宮禮敬佛牙。如大壯士屈伸臂頃至忉利天。釋提桓因與諸天眾。出迎迦葉禮敬供養。摩訶迦葉告帝釋曰。我欲涅槃。禮如來發故來至此。釋提桓因聞是語已。心懷惆悵悲泣懊惱。自取佛發敬授迦葉。迦葉受已至心禮敬。牛頭栴檀以用供養。供養已訖語諸天子。五欲無常不可久保。如花上露見陽則晞。唯有善法深可願樂。當觀苦空慎莫放逸。作是語已從彼天沒還王舍城。阿難隨逐未曾舍離。恐入涅槃或不睹見。後於少時摩摩迦葉告阿難曰。汝獨入城。我亦當往。爾時迦葉著衣持缽。入王舍城作是念言。阿阇世王本與我要。若涅槃時必來見我。

我今當往告之可乎。到王門下語守門人。為我白王。摩訶迦葉今在門外慾得相見。守門人言。王今睡眠。若覺之者恐貽罪累。迦葉語言。王若覺者。好為我語。摩訶迦葉欲入涅槃。來與王別不見而去。於是迦葉至雞足山。于草敷上跏趺而坐。作是愿言。今我此身著佛所與糞掃之衣。自持己缽乃至彌勒令不朽壞。使彼弟子皆見我身而生厭惡。復作是念。阿阇世王若不見我。沸血必當從面而出。命不全濟。若使彼王與阿難來。山當爲開令其得入。若還去者復當還合。便捨命行唯留少壽。應時大地六種震動釋提桓因與諸天子。以曼陀羅花天諸末香。供養舍利生大悲惱。而作是言。如來滅度感戀未息。迦葉涅槃增我悲惱。賓缽羅窟即便空曠。巷裡窮酸苦厄羸劣。貧露孤寒彼恒矜愍。今舍之去誰當覆護。如十五日天無雲翳。月及眾星處空顯現。如來聖眾亦復如是。住在世間猶如星月。死無常云如何卒起。一旦隱蔽最勝福田。諸天如是極生悲感。哀摧號哭啼泣懊惱。共相裁抑歸還天上。阿阇世王于睡臥中。夢屋樑折。尋便驚覺心生惶怖。門人白王。摩訶迦葉欲入涅槃。來與王別正值眠息。令我致意即便回還。王聞是事悶絕躄地。冷水灑面方得醒悟。舉聲大哭涕泣盈目。我何薄祐垢障深厚。諸聖涅槃不一睹見。即詣竹園禮阿難足。問

【現代漢語翻譯】現代漢語譯本：我現在應當前去告訴他可以嗎？到達國王的門下，告訴守門人，『請為我稟告國王，摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）現在在門外，想要拜見。』守門人說：『國王現在正在睡眠，如果驚醒他，恐怕會招致罪責。』迦葉說：『國王如果醒來，請好好地為我轉告，摩訶迦葉將要進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），特來與國王告別，不見就離開了。』於是，迦葉前往雞足山（Kukkutapada Mountain，山名，位於印度），在草地上結跏趺坐。他發願說：『現在我這身體穿著佛陀所賜的糞掃衣（pamsukula，指從垃圾堆或丟棄物中撿來的衣服），自己拿著缽（bowl，僧人化緣用的食器），直到彌勒（Maitreya，未來佛）降世，都不要朽壞。讓他的弟子們看到我的身體，從而生起厭離之心。』他又想：『阿阇世王（Ajatasattu，古印度摩揭陀國國王）如果見不到我，沸騰的血一定會從臉上流出來，性命難保。如果讓阿阇世王與阿難（Ananda，佛陀十大弟子之一，以記憶力強著稱）前來，山應當為他們打開，讓他們得以進入。如果他們要回去，山應當再次合攏。』於是便捨棄壽命，只留下少許壽命。當時，大地發生六種震動，釋提桓因（Sakka，佛教的護法神）與諸天子，用曼陀羅花（Mandala flower，一種花名）和各種末香，供養舍利（Sarira，佛教用語，指高僧圓寂后留下的遺物），生起極大的悲傷惱怒，說道：『如來（Tathagata，佛陀的稱號之一）滅度（Parinirvana，佛教術語，指佛陀或高僧的圓寂）帶來的感傷還未平息，迦葉涅槃又增加了我的悲傷。』賓缽羅窟（Pippala Cave，迦葉尊者入定的山洞）隨即變得空曠。迦葉尊者過去常常憐憫那些居住在街巷裡貧窮困苦、身體羸弱、衣不蔽體、孤苦無依的人，現在捨棄他們而去，誰來庇護他們呢？如同十五的月亮，天空沒有云彩遮蔽，月亮和眾星在空中顯現。如來和聖眾也是如此，住在世間猶如星月。死亡的無常之云，為何突然升起，一下子遮蔽了最殊勝的福田？諸天如此極度悲傷，哀號哭泣，懊惱不已，互相勸慰，然後返回天上。阿阇世王在睡夢中，夢見屋樑折斷，隨即驚醒，心中惶恐。門人稟告國王：『摩訶迦葉將要進入涅槃，特來與國王告別，正趕上您在睡眠，讓我轉達他的意思，他就回去了。』國王聽到這些事，悶絕倒地，用冷水灑在臉上才得以醒悟，放聲大哭，淚流滿面，說道：『我為何如此薄福，業障深重，諸位聖者涅槃，我都沒能親眼見到。』隨即前往竹園（Veluvana，竹林精舍，佛教最早的寺院之一）禮拜阿難的腳，問道：

【English Translation】 English version: Should I go and tell him now? Arriving at the king's gate, tell the gatekeeper, 'Please inform the king that Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) is now outside the gate and wishes to see him.' The gatekeeper said, 'The king is currently sleeping. If he is awakened, I fear it will bring blame.' Kāśyapa said, 'If the king awakens, please kindly tell him for me that Mahākāśyapa is about to enter Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death), and has come to bid farewell to the king, and will leave if he is not seen.' Thereupon, Kāśyapa went to Kukkutapada Mountain (a mountain in India) and sat in the lotus position on the grass. He made this vow: 'Now, this body of mine is wearing the rag robes (pamsukula, robes made from discarded cloth) given by the Buddha, and I will hold my own bowl (the eating utensil used by monks for alms) until Maitreya (the future Buddha) appears, without it decaying. May his disciples see my body and thereby develop a sense of detachment.' He also thought, 'If King Ajatasattu (the king of Magadha in ancient India) does not see me, boiling blood will surely flow from his face, and his life will be in danger. If King Ajatasattu and Ananda (one of the ten great disciples of the Buddha, known for his excellent memory) come, the mountain should open for them, allowing them to enter. If they want to return, the mountain should close again.' Then he relinquished his life, leaving only a little remaining. At that time, the earth shook in six ways, and Sakka (the Buddhist protector deity) and the heavenly beings offered Mandara flowers (a type of flower) and various powdered incense to the relics (Sarira, the remains of a highly realized monk after cremation), giving rise to great sorrow and distress, saying, 'The grief from the Tathagata's (one of the titles of the Buddha) Parinirvana (the Buddhist term for the passing away of the Buddha or a highly realized monk) has not yet subsided, and Kāśyapa's Nirvana adds to my sorrow.' Pippala Cave (the cave where Kāśyapa entered Samadhi) immediately became empty. Kāśyapa used to have compassion for those who lived in the streets, who were poor and suffering, weak in body, without clothing, and without support. Now he has abandoned them and left, who will protect them? Like the moon on the fifteenth day, when the sky is without clouds, the moon and the stars appear in the sky. The Tathagata and the Sangha (the community of Buddhist practitioners) are also like this, living in the world like stars and the moon. Why did the impermanent cloud of death suddenly arise, suddenly obscuring the most supreme field of merit? The heavenly beings were so extremely sad, wailing and crying, distressed and annoyed, comforting each other, and then returning to heaven. King Ajatasattu, in his sleep, dreamed that the roof beam broke, and immediately woke up, feeling frightened. The gatekeeper reported to the king, 'Mahākāśyapa is about to enter Nirvana and came to bid farewell to the king, but it happened that you were sleeping, so he asked me to convey his message, and then he returned.' When the king heard these things, he fainted and fell to the ground. Cold water was sprinkled on his face before he could wake up, and he cried loudly, with tears streaming down his face, saying, 'Why am I so unfortunate, with such deep karmic obstacles, that I have not been able to witness the Nirvana of the holy ones?' Then he went to Veluvana (the Bamboo Grove Monastery, one of the earliest Buddhist monasteries) and bowed at Ananda's feet, asking

言。迦葉滅度未耶。阿難答言。已涅槃矣。今在何處。我欲供養。於是阿難共阿阇世王向雞足山。王既到已山自開闢。迦葉在中全身不散。曼陀羅花以覆其上。王見是已發聲號哭。舉身投地。𧂐諸香木欲阇毗之。阿難問言。欲作何等。答欲耶旬。阿難言曰。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。時彌勒眾皆作是念。釋迦如來弟子身形卑陋若此。彼佛亦當與斯無異。於是迦葉踴身虛空作十八變。變為大形充滿世界。時彌勒佛即就迦葉取僧伽梨。是時大眾見其神力。除憍慢心成阿羅漢。王供養已還歸本國。時雞足山還合如初。

付法藏因緣傳卷第一大正藏第 50 冊 No. 2058 付法藏因緣傳

付法藏因緣傳卷第二

元魏西域三藏吉迦夜共曇曜譯

摩訶迦葉垂涅槃時。以最勝法付囑阿難。而作是言。長老當知。昔婆伽婆以法付我。我年老朽將欲涅槃。世間勝眼今欲相付。汝可精勤守護斯法。阿難曰諾唯然受教。於是阿難演暢妙法化諸眾生。然其宿世有大功德。智慧淵廣多聞博達。佛所咨嗟總持第一。悉能聽受諸佛法藏。如大巨海百川斯納。名稱高遠眾所知識。如是功德不可窮盡。我當隨順說其因緣。乃往古世阿僧祇劫定光如來時為

【現代漢語翻譯】說：『迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）已經滅度了嗎？』阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）回答說：『已經涅槃了。』（阿阇世王）問：『現在在哪裡？我想供養。』於是阿難和阿阇世王一起前往雞足山。阿阇世王到達后，山自然開闢，迦葉在山中全身不散，曼陀羅花覆蓋在他身上。阿阇世王見到后，發出號哭，舉身投地，準備用各種香木來阇毗（荼毗，火葬）。阿難問：『想要做什麼？』（阿阇世王）回答說：『想要荼毗。』阿難說：『摩訶迦葉以禪定住身，等待彌勒（Maitreya，未來佛），不可燒燬。彌勒出世時，將帶領徒眾九十六億來到這座山上，拜見迦葉。』當時彌勒的徒眾都這樣想：『釋迦如來（Śākyamuni，現在佛）的弟子身形卑陋如此，彌勒佛（Maitreya，未來佛）也應當與此沒有差別。』於是迦葉踴身虛空，作出十八種變化，變為巨大的身形，充滿世界。當時彌勒佛就向迦葉取僧伽梨（saṃghāṭī，袈裟）。當時大眾見到他的神力，去除憍慢之心，成就阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。阿阇世王供養完畢后，返回本國。當時雞足山還合如初。

《付法藏因緣傳》卷第一大正藏第 50 冊 No. 2058 《付法藏因緣傳》

《付法藏因緣傳》卷第二

元魏西域三藏吉迦夜共曇曜譯

摩訶迦葉（Mahākāśyapa）將要涅槃時，將最殊勝的佛法付囑給阿難（Ānanda），並且這樣說：『長老應當知道，過去婆伽婆（Bhagavān，佛陀的尊稱）將佛法付囑給我，我年老體衰，將要涅槃，世間的殊勝之眼現在要交付給你。你應當精勤守護此法。』阿難說：『是的，我接受教誨。』於是阿難演說弘揚妙法，教化各種眾生。阿難宿世有很大的功德，智慧深遠廣博，多聞博學通達，受到佛陀的讚歎，總持第一，完全能夠聽受諸佛的法藏，如同巨大的海洋能夠容納百川。他的名稱高遠，為大眾所知曉。這樣的功德不可窮盡，我應當隨順因緣，講述他的因緣。乃至於往昔古世阿僧祇劫（asaṃkhya，極長的時間單位）之前，定光如來（Dīpaṃkara，過去佛）出世時，阿難為……

【English Translation】 Said: 'Has Kāśyapa (Mahākāśyapa, one of the ten major disciples of the Buddha, known for his ascetic practices) passed away?' Ānanda (Ānanda, one of the ten major disciples of the Buddha, known as the foremost in hearing) replied: 'He has already entered Nirvana.' (King Ajatasatru) asked: 'Where is he now? I want to make offerings.' Thereupon, Ānanda and King Ajatasatru went together to Mount Kukkutapada. When the king arrived, the mountain opened by itself, and Kāśyapa was inside, his entire body intact, covered with Mandarava flowers. When the king saw this, he cried out in grief and threw himself to the ground, preparing to cremate him with various fragrant woods. Ānanda asked: 'What do you intend to do?' (King Ajatasatru) replied: 'I want to cremate him.' Ānanda said: 'Mahākāśyapa is abiding in samadhi, awaiting Maitreya (Maitreya, the future Buddha), and cannot be burned. When Maitreya appears in the world, he will lead ninety-six billion disciples to this mountain to see Kāśyapa.' At that time, Maitreya's followers all thought: 'The disciple of Śākyamuni Buddha (Śākyamuni, the present Buddha) is so humble and lowly in appearance; Maitreya Buddha (Maitreya, the future Buddha) should be no different.' Thereupon, Kāśyapa rose into the sky and performed eighteen transformations, transforming into a great form that filled the world. At that time, Maitreya Buddha took Kāśyapa's saṃghāṭī (saṃghāṭī, a monastic robe). At that time, the assembly, seeing his divine power, removed their arrogance and attained Arhatship (Arhat, a saint who has extinguished all afflictions and attained liberation). After King Ajatasatru made offerings, he returned to his kingdom. At that time, Mount Kukkutapada closed as before.

The Record of the Causes and Conditions of the Transmission of the Dharma Treasury, Volume 1 Taisho Tripitaka Volume 50, No. 2058 The Record of the Causes and Conditions of the Transmission of the Dharma Treasury

The Record of the Causes and Conditions of the Transmission of the Dharma Treasury, Volume 2

Translated by Tripiṭaka Jīvakāyana of the Western Regions of the Northern Wei Dynasty, together with Tan Yao

When Mahākāśyapa (Mahākāśyapa) was about to enter Nirvana, he entrusted the most excellent Dharma to Ānanda (Ānanda), and said: 'Elder, you should know that in the past, Bhagavan (Bhagavān, an honorific title for the Buddha) entrusted the Dharma to me. I am old and frail and about to enter Nirvana. The excellent eye of the world is now to be entrusted to you. You should diligently protect this Dharma.' Ānanda said: 'Yes, I accept your teaching.' Thereupon, Ānanda expounded and propagated the wonderful Dharma, transforming various beings. Ānanda had great merit from past lives, profound and vast wisdom, extensive learning and thorough understanding, praised by the Buddha, foremost in total retention, fully capable of hearing and receiving the Dharma Treasury of all Buddhas, like a great ocean that can accommodate hundreds of rivers. His name is lofty and known to the masses. Such merit is inexhaustible, and I should follow the causes and conditions and narrate his causes and conditions. Even in the ancient past, asamkhya (asaṃkhya, an extremely long unit of time) kalpas ago, when Dīpaṃkara Buddha (Dīpaṃkara, a past Buddha) appeared in the world, Ānanda was...

沙門畜一沙彌。常令讀誦日夜誡敕無有休廢。若經少闕即便呵責。時此沙彌為師乞食。若少稽留經不充限。極為其師之所罵辱。於是沙彌甚為愁惱。為師乞食且誦且行。時有長者怪而問之。沙彌答曰。吾師嚴峻令我誦習。乞食稽留則不充限。以是事故每行讀誦。長者答言。勿生憂惱。徒今以後常相供給。宜當精勤誦習經典。時此沙彌不復行乞。專心誦讀。從此以後經常充足。爾時沙彌即世尊是。施食長者阿難是也。以斯福緣。阿難比丘智慧深妙。總持強識多聞弘廣。不可稱記。至婆伽婆成無上道。宣暢妙法化諸眾生。於是阿難即自思惟。世間牢獄不可愛樂。五欲如幻無有堅實。甚可畏惡過於毒蛇。盛年勇壯顏容姿美。悉為老病之所殘害。無常迅駛如暴河流。吞滅一切恩愛集會。古昔諸王威德自在。為無常風之所吹壞。憂悲衰惱眾苦相續。愛羅剎女常欺眾生。我當云何得免斯難。復作是念。如來世尊神智超世。本從釋氏出家學道。我今應當往為弟子。即至佛所求哀出家。佛言善來。便成沙門。爾時如來即為說法。所謂施論戒論生天之論。欲為不凈出要最善。意即開解成須陀洹。佛於後時心念侍者時憍陳如即往佛所求為給侍。佛言憍陳如。汝年老邁須人瞻視。云何為我而作給侍。如是五百大弟子。咸至佛所求為侍者。皆不

【現代漢語翻譯】現代漢語譯本：一位沙門（出家修道的人）畜養了一個沙彌（小和尚）。他經常讓沙彌日夜不停地讀誦經文，並嚴厲告誡他不得懈怠。如果沙彌稍微有所疏忽，他就會受到呵斥責罵。當時，這個沙彌為他的師父乞食。如果稍微耽擱，誦經的數量就達不到規定的限額，因此常常被他的師父辱罵。於是，沙彌感到非常憂愁煩惱。他一邊為師父乞食，一邊誦經。當時，有一位長者（有德行和財富的人）感到奇怪，便問他原因。沙彌回答說：『我的師父非常嚴厲，命令我誦習經文。如果乞食耽擱了，誦經的數量就達不到規定的限額。因此，我每次行走時都要誦經。』長者回答說：『不要憂愁煩惱。從今以後，我經常供給你的食物。你應該精勤地誦習經典。』當時，這個沙彌不再去乞食，而是專心誦讀經文。從此以後，他的食物經常充足。當時的那位沙彌就是世尊（佛陀）的前身，施食的長者就是阿難（佛陀的十大弟子之一）的前身。因為這個福緣，阿難比丘智慧深妙，總持（記憶力）強識，多聞弘廣，不可稱記。等到婆伽婆（Bhagavan，佛陀的稱號，意為『世尊』）成就無上道（最高的覺悟）時，他宣揚妙法，化度眾生。於是，阿難自己思惟：世間的牢獄不可愛樂，五欲（色、聲、香、味、觸）如幻，沒有堅實之處，非常可怕可憎，勝過毒蛇。盛年勇壯，顏容姿美，都會被老病所殘害。無常迅猛快速，如暴烈的河流，吞沒一切恩愛**。古昔的諸王，威德自在，也被無常的風所吹壞。憂悲衰惱，眾苦相續。愛羅剎女（象徵慾望的羅剎女）常常欺騙眾生。我應當如何才能免除這些苦難？他又這樣想：如來世尊（佛陀）神智超世，本來是從釋氏（釋迦族）出家學道。我現在應當前往做他的弟子。』於是，他來到佛陀那裡，哀求出家。佛陀說：『善來（歡迎你來）』，他就成了沙門。當時，如來（佛陀）就為他說法，所謂施論（佈施的功德）、戒論（持戒的功德）、生天之論（行善生天的道理），以及欲為不凈（慾望是不清凈的）、出要最善（解脫是最殊勝的）。阿難的心意立即開解，成就了須陀洹（Sotapanna，小乘初果）。佛陀在後來的某個時候，心中想找一位侍者。當時，憍陳如（佛陀最早的五比丘之一）就前往佛陀那裡，請求做侍者。佛陀說：『憍陳如，你年老體邁，需要別人照顧，怎麼能為我做侍者呢？』像這樣，五百位大弟子，都來到佛陀那裡，請求做侍者，佛陀都沒有允許。

【English Translation】 English version: A Shramana (ascetic monk) kept a Shramanera (novice monk). He constantly instructed the Shramanera to recite scriptures day and night without ceasing, and severely reprimanded him for any negligence. At that time, this Shramanera begged for food for his teacher. If he was delayed even slightly, he would not meet the quota for reciting scriptures, and would be severely scolded by his teacher. Therefore, the Shramanera was very worried and distressed. He begged for food for his teacher while reciting scriptures as he walked. At that time, a wealthy elder (a person of virtue and wealth) found it strange and asked him why. The Shramanera replied, 'My teacher is very strict and orders me to recite scriptures. If I am delayed while begging for food, I will not meet the quota. Therefore, I recite scriptures every time I walk.' The elder replied, 'Do not worry or be distressed. From now on, I will regularly provide you with food. You should diligently recite the scriptures.' At that time, this Shramanera no longer went begging for food, but devoted himself to reciting scriptures. From then on, his food was always sufficient. The Shramanera at that time was the past life of the World Honored One (Buddha), and the elder who provided food was the past life of Ananda (one of the Buddha's ten great disciples). Because of this blessed connection, the Bhikshu (monk) Ananda had profound wisdom, strong retention (memory), extensive learning, and was immeasurable. When the Bhagavan (Buddha's title, meaning 'World Honored One') attained Anuttara-Samyak-Sambodhi (supreme enlightenment), he proclaimed the wonderful Dharma (teachings) and transformed sentient beings. Then, Ananda thought to himself: 'The prisons of the world are not lovable, the five desires (form, sound, smell, taste, and touch) are like illusions, without any solidity, and are very fearful and hateful, more so than poisonous snakes. Youthful vigor and beautiful appearance will all be destroyed by old age and sickness. Impermanence is swift and rapid, like a violent river, swallowing all loving attachments. The ancient kings, with their majestic power and freedom, were also destroyed by the wind of impermanence. Sorrow, grief, decline, and suffering continue endlessly. The Rakshasi (demoness, symbolizing desire) constantly deceives sentient beings. How can I escape these difficulties?' He then thought: 'The Tathagata (Buddha), the World Honored One, has transcendent wisdom and originally renounced his home from the Shakya (Shakya clan) to study the Way. I should now go and become his disciple.' Therefore, he went to the Buddha and begged to renounce his home. The Buddha said, 'Welcome (Come well),' and he became a Shramana. At that time, the Tathagata (Buddha) then preached the Dharma to him, namely the discourse on giving (the merit of generosity), the discourse on precepts (the merit of upholding precepts), the discourse on rebirth in heaven (the principle of performing good deeds to be reborn in heaven), and that desire is impure (desires are impure), and liberation is the most excellent (liberation is the most supreme). Ananda's mind immediately opened up and he attained Sotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism). At a later time, the Buddha thought of finding an attendant. At that time, Ajnatakaundinya (one of the Buddha's first five disciples) went to the Buddha and requested to be his attendant. The Buddha said, 'Ajnatakaundinya, you are old and frail and need someone to take care of you. How can you be my attendant?' In this way, five hundred great disciples all came to the Buddha and requested to be his attendant, but the Buddha did not allow them.

聽許。禮佛而退。時目揵連以他心智觀如來心在阿難所。如日初出光照西壁。與諸比丘告阿難曰。佛須仁者以為給侍。宜可速往禮覲勝覺。阿難白言。如來威德猶如大龍。今我穢弱不敢奉命。諸比丘言。阿難當知世尊專心唯在仁者。當速奉覲不宜久停。阿難敬諾。即求三愿。如來故衣愿勿與我。所有遺食愿賜餘人。進現時節隨我裁量。三愿若遂乃當受教。時諸比丘往世尊所。稽首作禮具陳上事。如來嘆曰。善哉阿難。有大智慧善知時宜。不但今日久遠亦然。汝等善聽。吾當宣說。乃往過去阿僧祇劫。有王治世住婆翅城。於此城中有婆羅門名俱樓陀。聰明博達天才超世。國人居士皆悉宗敬。多饒財寶百千萬億。無子紹繼每懷憂惱。請祈諸天經十二年。最大夫人便覺有娠。日月已滿生一男兒。身紫金色顏貌端正。相師占曰。福德此子。即為立字號曰大施。年漸長大求父出遊。父即敕令嚴治道路。燒香散花作眾伎樂。大施於是出外遊觀。即於前路見有乞人。著弊壞衣卑言求哀。大施問曰。何故若此。乞人答言。我本孤貧病苦所逼。身命既切是故行乞。大施聞之慘然嘆曰。群生之類一何可愍。愚癡蔽心沉沒五欲。為老病死之所惱害。方于其中坦然快樂。不修善業受斯惡果。怪哉大險甚可怖畏。小復前行。見有屠獵羅罥飛鳥。耕

【現代漢語翻譯】現代漢語譯本：聽完這些，他們向佛陀頂禮後退下。當時，目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）以他的他心通觀察到如來的心念在阿難（Ānanda，佛陀十大弟子之一，以多聞著稱）那裡，就像初升的太陽照耀著西邊的墻壁。於是，目犍連對比丘們說：『佛陀需要仁者阿難作為侍者，應該儘快前去禮拜覲見世尊。』阿難回答說：『如來的威德猶如大龍，我現在如此卑微弱小，不敢奉命。』比丘們說：『阿難，你應該知道世尊的心念完全在你身上，應該儘快前去覲見，不宜久留。』阿難恭敬地答應了，隨即提出了三個願望：『如來穿過的舊衣服，希望不要給我；所有剩下的食物，希望賜給其他人；進見佛陀的時間，請允許我自行決定。』如果這三個願望能夠實現，我才接受教命。當時，比丘們前往世尊那裡，頂禮后詳細陳述了阿難所說的事情。如來讚歎說：『好啊，阿難！他有大智慧，善於瞭解時機，不只是今天這樣，很久以前也是如此。你們好好聽著，我將為你們宣說。』在過去無量阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）之前，有一位國王治理著婆翅城（Bhava-cakra）。在這個城中，有一位婆羅門（Brahmin，印度教祭司種姓）名叫俱樓陀（Kaurava），他聰明博學，才華超群，全國的居民和居士都尊敬他。他擁有大量的財富，成百上千萬億，但沒有兒子繼承家業，因此常常感到憂愁煩惱。他祈求諸天神靈，經過十二年，他的大夫人終於懷孕了。經過足夠的日月，生下了一個男嬰，身體是紫金色的，容貌端正。相士占卜說：『這個孩子有福德。』於是為他取名為大施（Mahādāna）。年齡漸長，他請求父親允許他外出遊玩。父親就命令人好好整治道路，焚香散花，演奏各種樂器。大施於是外出遊玩觀賞。在前面的路上，他看見一個乞丐，穿著破爛的衣服，低聲哀求。大施問道：『你為什麼會這樣？』乞丐回答說：『我本來就孤苦貧窮，又被疾病所困擾，生命危在旦夕，所以才乞討。』大施聽了，悲傷地嘆息道：『眾生是多麼可憐啊！被愚癡矇蔽，沉溺於五欲（色、聲、香、味、觸），被衰老、疾病和死亡所困擾，卻還在其中安然快樂，不修善業，承受這樣的惡果。真是奇怪，真是危險，真是可怕！』他稍微向前走了一段路，看見有人屠宰獵殺，用網捕捉飛鳥，耕...

【English Translation】 English version: After listening, they bowed to the Buddha and retreated. At that time, Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) used his mind-reading abilities to observe that the Tathāgata's (another name for the Buddha) mind was on Ānanda (one of the ten great disciples of the Buddha, known for his extensive learning), like the rising sun illuminating the western wall. So, Maudgalyāyana said to the monks: 'The Buddha needs the venerable Ānanda as an attendant, and you should quickly go to pay respects and visit the World Honored One.' Ānanda replied: 'The Tathāgata's majesty is like a great dragon, and I am now so humble and weak that I dare not obey the command.' The monks said: 'Ānanda, you should know that the World Honored One's mind is entirely on you, and you should quickly go to visit, and should not delay for long.' Ānanda respectfully agreed and then made three requests: 'I hope that the old clothes worn by the Tathāgata will not be given to me; I hope that all the leftover food will be given to others; and please allow me to decide the time to visit the Buddha myself.' Only if these three requests can be fulfilled will I accept the teaching.' At that time, the monks went to the World Honored One, bowed, and explained in detail what Ānanda had said. The Tathāgata praised: 'Good, Ānanda! He has great wisdom and is good at understanding the timing, not only today, but also long ago. Listen carefully, and I will explain it to you.' In the past, countless asaṃkhya-kalpas (an extremely long unit of time) ago, there was a king who ruled the city of Bhava-cakra. In this city, there was a Brahmin (a member of the priestly caste in Hinduism) named Kaurava, who was intelligent, erudite, and had outstanding talent. The residents and laypeople of the country all respected him. He had a large amount of wealth, hundreds of millions, but he had no son to inherit the family business, so he often felt worried and distressed. He prayed to the gods for twelve years, and his eldest wife finally became pregnant. After enough days and months, she gave birth to a baby boy, whose body was purple-gold in color and whose appearance was dignified. A fortune teller predicted: 'This child has good fortune.' So he was named Mahādāna. As he grew older, he asked his father to allow him to go out and play. The father ordered people to properly prepare the road, burn incense, scatter flowers, and play various musical instruments. Mahādāna then went out to play and watch. On the road ahead, he saw a beggar, wearing ragged clothes, begging in a low voice. Mahādāna asked: 'Why are you like this?' The beggar replied: 'I was originally lonely and poor, and I am also troubled by illness, and my life is in danger, so I am begging.' Mahādāna listened and sighed sadly: 'How pitiful are sentient beings! Blinded by ignorance, indulging in the five desires (form, sound, smell, taste, touch), troubled by old age, sickness, and death, yet still happily enjoying themselves, not cultivating good deeds, and suffering such evil consequences. How strange, how dangerous, how terrible!' He walked a little further and saw people slaughtering and hunting, catching birds with nets, plowing...

墾魚捕多所傷害。大施問言。何故若此。諸人答曰。我祖父來素為斯業。仰此濟命兼供王役。一旦舍之便當貧乏。大施聞之益增傷感。便自思惟興大悲意。哀哉眾生愚無慧目。久積罪業貧窮羸劣。處大黑闇甚可怖畏。今復更造如斯惡業。殺害眾生斷他愛命。惡業增長不善滋息。輪迴五道何由得出。我今宜當方便救護。生死惱熱為作清涼。作是念已即入大海。詣龍王宮求如意珠。見一金城光明赫奕。毒蛇圍繞不可得近。即入慈定履上而過。龍王出迎禮拜恭敬。相慰問已俱共入宮。問言仁者。何故至此。大施答曰。閻浮提人為貧窮故極多傷害。命終必當生三惡道。我愍彼故歷險來此。求如意珠欲免其苦。愿見遺給利益眾生。龍王曰善。不違來教。愿少留停為我說法。大施許之。住經四月。演暢諸法名字本末。次第隨順解其句味。龍王至心聽受思惟。問訊起居甚得時宜。進現時節而自裁量。過四月已大施辭退。龍解髻珠而用與之。因發誓曰。大士慈悲甚極弘廣。必當得成自然正覺。愿我得為多聞弟子。於是大施以如意珠雨眾七寶。閻浮提人皆悉安樂。修行十善命終生天。比丘當知。爾時大施即吾身是。彼時龍王阿難是也。在龍王中尚知時宜。況於今者而不通達。於是阿難給侍如來。善能隨順。聞持法藏初無漏失。逮及世尊于

【現代漢語翻譯】現代漢語譯本墾田捕魚，造成很多傷害。大施（Bodhisattva Mahasattva，菩薩摩訶薩）問道：『為何如此？』眾人回答說：『我祖父以來就以此為業，仰仗它來維持生計，兼供王家差役。一旦捨棄，便會貧困。』大施聽了，更加傷感，便自己思惟，興起大悲心，哀嘆：『可悲啊，眾生愚昧，沒有智慧的眼睛，長期積累罪業，貧窮衰弱，處在大黑暗中，非常可怕。現在又造作這樣的惡業，殺害眾生，斷絕它們的生命。惡業增長，不善滋生，輪迴五道，如何才能脫離？我現在應當想辦法救護他們，為在生死煩惱中受熱惱的眾生帶來清涼。』這樣想著，他便進入大海，前往龍王宮殿，尋求如意珠（Cintamani，能滿足願望的寶珠）。他看到一座金城，光明閃耀，毒蛇圍繞，無法靠近。他便進入慈定（Maitri Samadhi，慈悲的禪定），從上面走過。龍王出來迎接，禮拜恭敬，互相慰問后，一同進入宮殿。龍王問道：『仁者，為何來到這裡？』大施回答說：『閻浮提（Jambudvipa，我們所居住的世界）的人民因為貧窮，所以極多傷害，命終后必定會墮入三惡道（Three Lower Realms，地獄、餓鬼、畜生）。我憐憫他們，所以歷經危險來到這裡，尋求如意珠，想要免除他們的痛苦，希望您能賜予，利益眾生。』龍王說：『好，不違背您的教誨，希望您能稍作停留，為我說法。』大施答應了，住了四個月，演說諸法的名字、本源和結果，次第隨順地解釋其中的含義。龍王至誠地聽受、思惟，問訊起居，非常合時宜，根據時節進獻供養，並自我裁量。過了四個月，大施辭別。龍王解下發髻上的寶珠送給他，併發誓說：『大士（Mahasattva，偉大的聖者）的慈悲非常廣大，必定能夠成就自然正覺（Svayambhu-jnana，不需依賴他人教導的智慧）。愿我能成為您多聞的弟子。』於是，大施用如意珠降下眾多的七寶（Seven Treasures，佛教中象徵吉祥的七種寶物），閻浮提的人民都安樂，修行十善（Ten Virtuous Actions，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），命終后昇天。比丘（Bhikkhu，佛教出家男子）們，你們應當知道，那時的大施就是我的前身，那時的龍王就是阿難（Ananda，佛陀的十大弟子之一）。在龍王中尚且知道時宜，何況現在還不通達呢？』於是，阿難給侍如來（Tathagata，如來是佛的稱號之一），善於隨順，聞持法藏（Dharma-bhandara，佛法的寶庫），最初沒有遺漏，直到世尊（Bhagavan，佛的稱號之一）于涅槃。

【English Translation】 English version Cultivating land and catching fish caused much harm. The Bodhisattva Mahasattva asked: 'Why is this so?' The people replied, 'My ancestors have been engaged in this occupation, relying on it to make a living and provide for the royal service. Once abandoned, we will be impoverished.' Hearing this, the Bodhisattva Mahasattva felt even more saddened and contemplated, arising great compassion, lamenting: 'Alas, sentient beings are ignorant, without the eyes of wisdom, accumulating sinful karma for a long time, impoverished and weak, dwelling in great darkness, which is very frightening. Now they are creating such evil karma, killing sentient beings, cutting off their lives. Evil karma increases, unwholesomeness grows, and they revolve in the five paths (Five Realms of Rebirth), how can they escape? Now I should find a way to protect them, bringing coolness to sentient beings who are suffering from the heat of birth and death.' Thinking this, he entered the great ocean, went to the Dragon King's palace, seeking the Cintamani (wish-fulfilling jewel). He saw a golden city, shining brightly, surrounded by poisonous snakes, impossible to approach. He then entered Maitri Samadhi (loving-kindness meditation), and walked over it. The Dragon King came out to greet him, bowing respectfully. After exchanging greetings, they entered the palace together. The Dragon King asked, 'Virtuous one, why have you come here?' The Bodhisattva Mahasattva replied, 'The people of Jambudvipa (the world we live in) are causing much harm because of poverty, and after death, they will surely fall into the Three Lower Realms (hell, hungry ghosts, animals). I pity them, so I have come here through dangers, seeking the Cintamani, wanting to relieve their suffering, hoping you can grant it to benefit sentient beings.' The Dragon King said, 'Good, I will not disobey your teachings, I hope you can stay for a while and teach me the Dharma.' The Bodhisattva Mahasattva agreed and stayed for four months, expounding the names, origins, and results of all dharmas, explaining their meanings in a sequential and orderly manner. The Dragon King sincerely listened, contemplated, inquired about his well-being, and offered timely offerings, measuring them according to the season. After four months, the Bodhisattva Mahasattva bid farewell. The Dragon King untied the jewel from his hair bun and gave it to him, vowing, 'The compassion of the Mahasattva is extremely vast, and you will surely attain Svayambhu-jnana (self-originated wisdom). May I become your learned disciple.' Then, the Bodhisattva Mahasattva used the Cintamani to rain down many Seven Treasures (symbols of auspiciousness in Buddhism), and the people of Jambudvipa were all happy, practicing the Ten Virtuous Actions (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-greed, non-hatred, non-wrong views), and after death, they were reborn in heaven. Bhikkhus (Buddhist monks), you should know that the Bodhisattva Mahasattva at that time was my past life, and the Dragon King at that time was Ananda (one of the Buddha's ten great disciples). Even the Dragon King knew what was appropriate, how much more so should you not understand now?' Therefore, Ananda served the Tathagata (one of the titles of the Buddha), was good at following, and held the Dharma-bhandara (treasury of the Dharma) without any omissions from the beginning, until the Bhagavan (another title of the Buddha) entered Nirvana.

雙樹林垂般涅槃。問憍陳如阿難所在。答言。今在娑羅林外為諸魔眾之所嬈亂。深入邪網甚大苦惱。除佛如來無能救護。文殊師利白佛言。世尊。此大眾中有諸菩薩。于無量劫發菩提心。久修願行得不退轉。如是等比。善能受持諸佛法藏。何緣顧問阿難所在。佛告文殊。阿難比丘事我來久。初無過咎。具足成就不可思議。所聞之法善能受持。譬如瀉水置之異器。為諸眾生所共瞻仰。是故我問阿難所在。今去此會十二由旬。為諸魔眾之所惱亂。汝持我咒往彼解之。文殊師利即至魔所說陀羅尼。魔聞是已即放阿難。與文殊俱來至佛所。稽首禮敬卻坐一面。爾時世尊于中后夜入般涅槃。一切天人大設供養。㲲纏阇毗。其事都訖。摩訶迦葉與諸羅漢。于王舍城欲集世眼。阿難爾時猶在學地。以漏未盡不豫聖眾。時有比丘名婆阇弗。即以偈頌而覺悟之。

勝哉多聞士　　安靜林樹間　當觀一切法　　虛偽不堅牢　生死多過患　　涅槃最清涼　瞿曇子宜應　　勤修無漏行　如是當不久　　必受第一樂

阿難聞已竟夜經行。雖加勒苦不得羅漢。身體疲懈便欲眠息。頭未至枕得無著果。三明無礙六通清徹。即便飛往賓缽羅窟。在門外立而說偈言。

多聞辯才　　給侍正覺　　瞿曇阿難　今在門外

爾時

【現代漢語翻譯】現代漢語譯本：在娑羅雙樹林（Sala trees）下，佛陀即將進入涅槃。有人問憍陳如（Ajnatakaundinya，五比丘之首）阿難（Ananda，佛陀的十大弟子之一）在哪裡。憍陳如回答說：『阿難現在娑羅樹林外，正被各種魔眾所困擾，深陷邪惡的羅網中，非常痛苦。除了佛陀您，沒有人能夠救護他。』文殊師利（Manjusri，智慧的象徵）菩薩對佛陀說：『世尊，在這些大眾中，有許多菩薩在無量劫以來發菩提心，長期修行願行，已經達到不退轉的境界。像他們這樣的人，完全能夠受持諸佛的法藏。為什麼還要問阿難在哪裡呢？』佛陀告訴文殊：『阿難比丘侍奉我很久了，一直沒有過錯，具足成就不可思議的功德。他所聽聞的佛法，都能夠很好地受持，就像把水倒進不同的容器一樣，被所有眾生共同瞻仰。所以我才問阿難在哪裡。他現在離這裡有十二由旬（yojana，古印度長度單位），正被各種魔眾所困擾。你拿著我的咒語去解救他。』文殊師利立刻到達魔眾所在的地方，說了陀羅尼（dharani，總持之意）。魔眾聽到后，立刻放了阿難。阿難和文殊一起回到佛陀那裡，頂禮佛足，然後退坐在一旁。這時，世尊在後半夜進入涅槃。所有天人都準備了盛大的供養，用細布纏繞佛身，然後進行火化。這些事情都處理完畢后，摩訶迦葉（Mahakasyapa，頭陀第一）和各位阿羅漢（arhat，斷盡煩惱的聖者）在王舍城（Rajagrha）準備結集佛法。阿難當時還在有學之位，因為煩惱還沒有斷盡，所以沒有參與聖眾的結集。當時有一位比丘名叫婆阇弗（Bhadda），用偈頌來覺悟阿難：『殊勝啊，多聞的阿難！在安靜的樹林間，應當觀察一切法，虛假而不堅固。生死充滿過患，涅槃最為清涼。瞿曇（Gautama，釋迦牟尼佛的姓）的弟子啊，應當勤奮修行無漏之行，這樣不久之後，必定能獲得第一樂。』阿難聽了之後，整夜都在經行。雖然非常努力，但仍然沒有證得阿羅漢果。身體疲憊，想要休息睡覺。頭還沒有碰到枕頭，就證得了無著果。證得了三明（tevijja，宿命明、天眼明、漏盡明），沒有障礙，六神通（chalabhinna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）清凈通徹。立刻飛往賓缽羅窟（Pippala Cave），站在門外說偈：『多聞有辯才，侍奉正覺者，瞿曇的阿難，現在在門外。』當時

【English Translation】 English version: In the Sala tree grove, the Buddha was about to enter Nirvana. Someone asked Ajnatakaundinya (the first of the five bhikkhus) where Ananda (one of the ten principal disciples of the Buddha) was. Ajnatakaundinya replied, 'Ananda is now outside the Sala grove, being troubled by various demons, deeply trapped in the net of evil, and in great suffering. Except for the Buddha, no one can save him.' Manjusri (the bodhisattva of wisdom) said to the Buddha, 'World Honored One, among this assembly, there are many bodhisattvas who have generated the Bodhi mind for countless kalpas, have long cultivated vows and practices, and have reached the stage of non-retrogression. Such individuals are fully capable of upholding the Dharma treasury of all Buddhas. Why do you ask where Ananda is?' The Buddha told Manjusri, 'The bhikkhu Ananda has served me for a long time and has never made a mistake. He has fully accomplished inconceivable merits. He is able to well uphold the Dharma he has heard, just like pouring water into different vessels, admired by all beings. That is why I asked where Ananda is. He is now twelve yojanas (an ancient Indian unit of distance) away from here, being troubled by various demons. Take my mantra and go to liberate him.' Manjusri immediately arrived at the place where the demons were and recited the dharani. Upon hearing it, the demons immediately released Ananda. Ananda and Manjusri returned to the Buddha together, prostrated at his feet, and then sat aside. At this time, the World Honored One entered Nirvana in the latter part of the night. All the devas prepared grand offerings, wrapped the Buddha's body with fine cloth, and then cremated it. After these matters were completed, Mahakasyapa (the foremost in ascetic practices) and the arhats (liberated beings) in Rajagrha (the city of kings) prepared to compile the Buddha's teachings. Ananda was still in the stage of learning at that time, and because his afflictions had not been completely eradicated, he did not participate in the assembly of the saints. At that time, there was a bhikkhu named Bhadda, who awakened Ananda with a verse: 'Victorious is the learned Ananda! In the quiet forest of trees, One should observe all dharmas, False and not firm. Birth and death are full of faults, Nirvana is the coolest. Disciple of Gautama (the clan name of Sakyamuni Buddha), One should diligently cultivate the practice of non-outflow, In this way, not long after, One will surely receive the first bliss.' After hearing this, Ananda spent the entire night walking. Although he worked very hard, he still did not attain the fruit of arhatship. His body was exhausted, and he wanted to rest and sleep. Before his head touched the pillow, he attained the fruit of non-attachment. He attained the three insights (tevijja: knowledge of past lives, divine eye, and extinction of outflows), without obstruction, and the six supernormal powers (chalabhinna: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows) were clear and thorough. He immediately flew to Pippala Cave, stood outside the door, and said a verse: 'With great learning and eloquence, Serving the Perfectly Awakened One, Gautama's Ananda, Is now outside the door.' At that time

迦葉說偈答曰。

汝若盡眾苦　　棄捨煩惱擔　宜應現神身　　令眾咸證知

於是阿難即以神通從石壁入。禮眾僧足隨次而坐。受迦葉命演集勝眼。乃至迦葉入涅槃時。共阿阇世王至雞足山。燒香散華讚歎供養。王言仁者。如來迦葉入般涅槃。自我多殃悉不睹見。尊若滅度唯愿垂告。阿難曰善。敬承來教。於是遊行宣暢妙法。化諸眾生皆令度脫。最後至一竹林之中。聞有比丘誦法句偈。

若人生百歲　　不見水老鶴　不如生一日　　而得睹見之

阿難聞已慘然而嘆。世間眼滅何其速哉。煩惱諸惡如何便起。違返聖教自生妄想。無有慧明常處癡闇。永當流轉生死大海。為老病死之所惱逼。便語比丘。此非佛語不可修行。汝今當知。二人謗佛。一雖多聞而生邪見。二不解深義顛倒妄說。有此二法為自毀傷。不能令人離三惡道。汝今當聽。我演佛偈。

若人生百歲　　不解生滅法　不如生一日　　而得解了之

爾時比丘即向其師說阿難語。師告之曰。阿難老朽智慧衰劣。言多錯謬不可信矣。汝今但當如前而誦。阿難后時聞彼比丘在竹林下猶誦前偈即問其意。答言尊者。吾師告我。阿難老朽言多虛妄。汝今但當依前誦習。阿難思惟。彼輕我言或受余教。即入三昧。推求勝德。不見有人能

【現代漢語翻譯】現代漢語譯本：迦葉說偈回答：

『你若能盡除眾苦，捨棄煩惱重擔，就應該顯現神通之身，讓大眾都能親眼見證。』

於是，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）即以神通力從石壁進入，禮拜眾僧的腳，然後依次坐下，接受迦葉（Kasyapa，釋迦牟尼佛的大弟子，以頭陀苦行著稱）的命令，演說集結殊勝的佛法眼藏。直到迦葉將要進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）時，阿難與阿阇世王（Ajatasattu，古印度摩揭陀國國王，曾是佛陀的贊助者，后又迫害佛教）一同前往雞足山（Kukkutapada Giri，山名，相傳為迦葉尊者入定之處），焚香散花，讚歎供養。阿阇世王說：『仁者，如來（Tathagata，佛的稱號之一）和迦葉進入般涅槃（Parinirvana，大乘佛教術語，指佛或阿羅漢的完全涅槃），我因罪孽深重，未能親眼得見。尊者如果也要滅度，懇請事先告知。』阿難回答：『好的，我將遵從您的教誨。』於是阿難宣揚妙法，教化眾生，使他們都得到解脫。最後，阿難來到一片竹林之中，聽到有比丘（Bhiksu，佛教出家男眾）在誦讀《法句經》（Dhammapada，佛教經典）中的偈頌：

『若人生百歲，不見水老鶴，不如生一日，而得睹見之。』

阿難聽后，悲傷地嘆息道：『世間的慧眼滅得多麼快啊！煩惱和各種惡念怎麼這麼容易就生起了呢？竟然違背聖人的教誨，自己產生虛妄的念頭，沒有智慧光明，常處在愚癡黑暗之中，將永遠在生死輪迴的大海中流轉，被衰老、疾病和死亡所困擾。』於是他對比丘說：『這不是佛陀所說的話，不可依此修行。你現在應當知道，有兩個人誹謗佛陀：一是雖然聽聞很多佛法，卻產生邪見；二是不理解佛法的深刻含義，顛倒錯亂地妄說。這兩種行為都會自我毀傷，不能使人脫離三惡道（指地獄、餓鬼、畜生三道）。你現在應當聽我演說佛陀的偈頌：』

『若人生百歲，不解生滅法，不如生一日，而得解了之。』

當時，那位比丘立即將阿難的話告訴了他的老師。他的老師對他說：『阿難已經老朽，智慧衰退，說的話多有錯誤，不可相信。你現在只需像以前那樣誦讀即可。』後來，阿難再次聽到那位比丘在竹林下仍然誦讀之前的偈頌，便問他其中的含義。比丘回答說：『尊者，我的老師告訴我，阿難已經老朽，說的話多有虛妄，你現在只需按照以前的方式誦讀學習即可。』阿難心想：『他們輕視我的話，或許是接受了其他人的教導。』於是進入三昧（Samadhi，佛教術語，指禪定），推求殊勝的功德，卻發現沒有人能夠……

【English Translation】 English version: Kasyapa (Kasyapa, one of the principal disciples of the Buddha, known for his ascetic practices) replied in verse:

'If you can exhaust all suffering, and abandon the burden of afflictions, you should manifest your divine body, so that all may witness and know.'

Thereupon, Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) immediately entered through the stone wall by means of his supernatural powers. He paid homage to the feet of the Sangha (Sangha, the Buddhist monastic community) and sat down in order. He received Kasyapa's command to expound and compile the supreme Dharma Eye. Until Kasyapa was about to enter Nirvana (Nirvana, the state of liberation from the cycle of birth and death), Ananda, together with King Ajatasattu (Ajatasattu, the king of Magadha in ancient India, who was once a patron of the Buddha but later persecuted Buddhism), went to Kukkutapada Giri (Kukkutapada Giri, a mountain where it is said that Kasyapa entered into meditation), burned incense, scattered flowers, and offered praise and worship. The king said, 'Reverend one, the Tathagata (Tathagata, one of the titles of the Buddha) and Kasyapa have entered Parinirvana (Parinirvana, the complete Nirvana of a Buddha or Arhat in Mahayana Buddhism). Due to my many sins, I was unable to witness it. If you, venerable one, are also about to pass away, I earnestly request that you inform me beforehand.' Ananda replied, 'Good, I will respectfully follow your instruction.' Thereupon, Ananda proclaimed the wonderful Dharma, transforming all sentient beings and leading them to liberation. Finally, Ananda arrived at a bamboo grove and heard a Bhiksu (Bhiksu, a Buddhist monk) reciting a verse from the Dhammapada (Dhammapada, a collection of sayings of the Buddha):

'Better than a hundred years lived without seeing the water-bird, is a single day of life seeing it.'

Upon hearing this, Ananda sighed sadly, 'How quickly the eye of the world has been extinguished! How easily do afflictions and evils arise? They contradict the holy teachings, giving rise to deluded thoughts, lacking wisdom and light, constantly dwelling in ignorance and darkness, and forever transmigrating in the great ocean of birth and death, tormented by old age, sickness, and death.' Then he said to the Bhiksu, 'These are not the words of the Buddha and should not be practiced. You should know that there are two types of people who slander the Buddha: one who, although having heard much Dharma, gives rise to wrong views; and the other who, not understanding the profound meaning, speaks confusedly and falsely. These two actions will harm oneself and cannot lead people away from the three evil realms (referring to the realms of hell, hungry ghosts, and animals). Now you should listen to me as I expound the Buddha's verse:'

'Better than a hundred years lived without understanding the law of arising and ceasing, is a single day of life understanding it.'

At that time, the Bhiksu immediately told his teacher what Ananda had said. His teacher told him, 'Ananda is old and his wisdom has declined. His words are often mistaken and cannot be trusted. You should simply recite as before.' Later, Ananda again heard that Bhiksu reciting the previous verse under the bamboo grove and asked him the meaning. The Bhiksu replied, 'Venerable one, my teacher told me that Ananda is old and his words are often false. You should simply recite and study as before.' Ananda thought, 'They despise my words, perhaps they have received other teachings.' Thereupon, Ananda entered Samadhi (Samadhi, a state of meditative consciousness), seeking supreme virtue, but found no one who could...

回彼意。便作是言。異哉無常甚大雄猛散壞。如是無量賢聖。令諸世間皆悉空曠。常處黑闇怖畏中行。邪見熾盛。不善增長。誹謗如來斷絕正教。永當沉沒生死大河。開惡趣門閉人天路。于無量劫受諸苦惱。哀哉世間深可矜愍。今此比丘我躬為說。返納邪言不受吾教。我當向誰說如斯事。世間眾苦不可願樂。此身不堅腐敗危脆。猶如聚沫須臾變滅。端政容貌甚可愛著。衰老既至將安所在。覆以薄皮謂為嚴飾。膿血內流惡露不凈。有為無常甚大迅速。一視息頃四百生滅。譬如虛空震雷起云暴風卒起尋便散滅。五欲不堅亦復如是。共相恩愛安隱快樂。無常既至誰有存者。世間眾苦甚難久居。我於今日宜入涅槃。又吾大師及同梵行。如是之等皆悉滅度。我於今者豈宜久停。復作是念。阿阇世王與吾有要。我宜應當至彼語之。即詣王宮告守門者。為我白王。阿難在外。將欲涅槃故來相見。門人答曰。王今眠睡。若覺悟者罪我不少。阿難語言。王若覺者宜可為我具宣斯意。阿阇世王夢蓋莖折。即便驚悟。門人向王具宣上事。王聞是已悶絕躄地。冷水灑面良久乃穌。發聲號哭哀動天地。椎胸叫喚生大憂苦。而作是言。嗚呼怪哉世間眼滅。三界苦惱誰當免濟。昔日世尊慈悲深厚。為諸眾生作大依止。自入涅槃世間孤露。摩訶迦葉有大

【現代漢語翻譯】現代漢語譯本：他回憶起這件事，便這樣說：『多麼令人驚異啊，無常是如此強大和迅猛，它摧毀了一切。像這樣無量的賢人和聖者逝去，使得整個世間都變得空曠，人們長久地處於黑暗和恐懼之中。邪見日益熾盛，不善不斷增長，誹謗如來，斷絕正教，將永遠沉溺於生死輪迴的苦海之中。開啟了通往惡趣的大門，關閉了通往人天善道的道路，在無量劫的時間裡遭受各種苦惱。可悲啊，這個世間是多麼值得憐憫。』『現在這位比丘不聽從我的勸告，拒絕接受我的教誨，我還能向誰訴說這些事情呢？世間的種種痛苦是不可願望和喜愛的。這個身體並不堅固，而是腐朽、敗壞和脆弱的，就像水面的泡沫一樣，轉眼間就會消失。端正美好的容貌雖然令人喜愛和執著，但當衰老到來時，又將安身何處呢？外表覆蓋著一層薄薄的面板，人們就認為它是莊嚴和美麗的，但內部卻流淌著膿血，充滿了污穢和不潔。有為之法是無常的，而且非常迅速，一呼一吸之間就有四百次的生滅。』『就像虛空中震雷響起，烏雲聚集，暴風驟起，但很快就會消散一樣，五欲的快樂也是不堅固的。即使彼此恩愛，享受安穩和快樂，當無常到來時，又有誰能夠倖存呢？世間的種種痛苦是難以長久忍受的。我今天應該進入涅槃。而且我的大師（指釋迦牟尼佛）以及與我一同修行的同伴們，都已經滅度了。我如今又怎麼能長久地停留在這裡呢？』他又想到：『阿阇世王（Ajatasattu，一位國王）與我之間有約定，我應該去告訴他。』於是他前往王宮，告訴守門人：『請為我稟告國王，阿難（Ananda，佛陀的侍者）在外，因為即將涅槃，所以前來相見。』守門人回答說：『國王現在正在睡覺，如果我把他叫醒，一定會受到嚴厲的懲罰。』阿難說：『如果國王醒來，請你務必將我的意思如實稟告。』阿阇世王夢見覆蓋宮殿的吉祥草蓋折斷了，立刻驚醒。守門人向國王如實稟告了阿難的事情。國王聽后，昏厥倒地。人們用冷水潑在他的臉上，過了很久他才甦醒過來。他發出號啕大哭的聲音，悲哀之聲震動天地，捶胸頓足，感到極大的憂愁和痛苦。他說道：『嗚呼，真是怪事啊！世間的眼睛熄滅了，三界的苦惱，誰能免除和救濟呢？昔日世尊（釋迦牟尼佛）慈悲深厚，為一切眾生作大依靠，如今他自己進入涅槃，世間變得孤單無助。摩訶迦葉（Mahakasyapa，佛陀的弟子）有大...'

【English Translation】 English version: Recalling this, he then spoke these words: 'How astonishing! Impermanence is so powerful and fierce, it scatters and destroys everything. Such countless virtuous and holy beings have passed away, causing all the worlds to become empty and desolate, with beings constantly walking in darkness and fear. Wrong views are flourishing, unwholesome deeds are increasing, slandering the Tathagata (如來，another name for the Buddha) and severing the true teachings, forever sinking into the great river of birth and death. The gates to the evil realms are opened, and the paths to humans and gods are closed, enduring all kinds of suffering for countless eons. Alas, the world is deeply pitiable.' 'Now, this Bhikkhu (比丘，Buddhist monk) does not heed my advice and refuses to accept my teachings. To whom can I speak of these matters? The various sufferings of the world are undesirable and unpleasant. This body is not strong, but decaying, corrupt, and fragile, like a bubble that vanishes in an instant. Though an upright and beautiful appearance is lovely and attractive, where will it be when old age arrives? Covered with a thin layer of skin, people consider it adorned and beautiful, but inside flows pus and blood, filled with filth and impurity. Conditioned phenomena are impermanent, and extremely swift; in the space of a single breath, there are four hundred births and deaths.' 'Just as in the sky, thunder roars, clouds gather, and a violent storm suddenly arises, only to quickly dissipate, so too are the pleasures of the five desires impermanent. Even if there is mutual love, peace, and happiness, who can survive when impermanence arrives? The various sufferings of the world are difficult to endure for long. Today, I should enter Nirvana (涅槃，liberation from suffering). Moreover, my teacher (referring to Shakyamuni Buddha) and my fellow practitioners have all passed away. How can I remain here for long?' He further thought: 'King Ajatasattu (阿阇世王，a king) has an agreement with me; I should go and tell him.' So he went to the palace and told the gatekeeper: 'Please inform the king that Ananda (阿難，Buddha's attendant) is outside, and because he is about to enter Nirvana, he has come to see him.' The gatekeeper replied: 'The king is now sleeping; if I wake him, I will surely be severely punished.' Ananda said: 'If the king awakens, please be sure to convey my meaning to him truthfully.' King Ajatasattu dreamed that the auspicious grass covering the palace was broken, and he immediately awoke in alarm. The gatekeeper truthfully reported Ananda's matter to the king. Upon hearing this, the king fainted and fell to the ground. People splashed cold water on his face, and after a long time, he revived. He let out a wailing cry, the sound of sorrow shaking heaven and earth, beating his chest and stamping his feet, feeling great sorrow and pain. He said: 'Alas, what a strange thing! The eye of the world has been extinguished, who can escape and be saved from the suffering of the three realms? In the past, the World Honored One (Shakyamuni Buddha) was deeply compassionate, serving as a great refuge for all beings, but now that he himself has entered Nirvana, the world has become lonely and helpless. Mahakasyapa (摩訶迦葉，Buddha's disciple) has great...'

名稱。次補如來演法教化。而覆滅度法轉衰損。瞻仰阿難猶如日月。今入涅槃更何恃怙。法水清凈洗滌塵勞。誰復頒宣饒益一切。是諸眾生常有渴愛。誰澍法雨充足之者。三界群生永當流轉。受諸苦惱何有窮竟。魔王歡喜大得眷屬。善法漸盡諸惡熾盛。即問門人阿難所在。園神白王。向毗舍離。即嚴四兵往恒河側。阿難乘船在河中流。王即直進稽首白言。三界明燈已棄我去。今相憑仰愿勿涅槃。阿難默然而不許可。於時大地六種震動。時雪山中有五百仙人見斯相已咸作是念。以何因緣有此異相觀見阿難將欲滅度。即便飛空往詣其所。稽首作禮求哀出家。即化恒河變成金地。為諸仙人如應說法。鬚髮自落成阿羅漢。咸悉俱時入般涅槃。阿難唸曰。佛記罽賓當有比丘名摩田提。于彼國土流佈法眼。即便以法付摩田提。踴身虛空作十八變。入風奮迅三昧。分身為四分。一分向忉利天與釋提桓因。一分與大海娑伽龍王。一分與彼毗舍離子。一分授與阿阇世王。如是四處各起寶塔。燒香散華供養舍利。摩訶迦葉垂涅槃時。告阿難曰。今以法寶用相委累。長老於后若入涅槃。王舍大城有一長者名商那和修。高才勇猛有大智慧。已於過去深種善根。發意入海採取珍寶。回還愿作般遮于瑟。為佛如來造經行處。復當建立高門樓屋。所為

【現代漢語翻譯】現代漢語譯本：名稱。次補如來演法教化，然而佛滅度后，佛法逐漸衰損。我們瞻仰阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）如同瞻仰日月。如今阿難也要入涅槃，我們還能依靠誰呢？佛法之水清凈，可以洗滌塵世的煩惱，還有誰能繼續宣揚佛法，利益一切眾生呢？這些眾生常常有渴求和愛慾，誰能降下法雨來滿足他們呢？三界（欲界、色界、無色界）的眾生將永遠流轉生死，遭受各種苦惱，何時才能結束呢？魔王（Mara，佛教中阻礙修行的惡魔）歡喜，眷屬也越來越多了，善法逐漸衰竭，各種惡行日益猖獗。於是國王詢問侍從阿難的去處。園神告訴國王，阿難前往毗舍離（Vaishali，古印度城市）去了。國王立即準備四種軍隊，前往恒河（Ganges River，印度聖河）邊。阿難乘船在恒河中流。國王直接上前，稽首說道：『三界的明燈已經捨棄我們而去了，現在我們仰仗您，希望您不要入涅槃。』阿難沉默不語，沒有答應國王的請求。當時，大地發生六種震動。這時，雪山（Himalayas）中有五百仙人看到這種景象，都想：『因為什麼緣故會有這種奇異的景象？』他們觀察到阿難將要入滅。於是立即飛到阿難所在的地方，稽首作禮，請求出家。阿難立即將恒河變成金地，為這些仙人如應說法。這些仙人的鬚髮自然脫落，都成了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），並且同時都入般涅槃（Parinirvana，完全的涅槃）。阿難心想：『佛陀曾經預言，罽賓（Kashmir，古印度地區）將有一位比丘名叫摩田提（Madhyantika，阿難的弟子），會在那個國家弘揚佛法。』於是阿難將佛法傳付給摩田提，然後踴身虛空，示現十八種變化，進入風奮迅三昧（Vayuvegasa समाधि，一種禪定狀態），將身體分成四份。一份前往忉利天（Trayastrimsa，佛教的欲界六天之一）給釋提桓因（Sakra Devanam Indra，忉利天之主），一份給大海中的娑伽龍王（Sagara-nagaraja，龍族之王），一份給毗舍離的民眾，一份授予阿阇世王（Ajatashatru，摩揭陀國國王）。這樣，在四個地方各自建造寶塔，焚香散花供養阿難的舍利。摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）將要入涅槃時，告訴阿難說：『現在我將佛法託付給你。長老您以後如果入涅槃，在王舍大城（Rajagriha，古印度城市）有一位長者名叫商那和修（Shanavasa，阿難的弟子），他才智過人，勇猛精進，有大智慧，過去已經深深種下善根。他發願入海採取珍寶，回來后希望建造般遮于瑟（不確定含義），作為佛陀如來的經行之處，還要建立高大的門樓屋舍。』他所做的事情……

【English Translation】 English version: Name. Next, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) expounded the Dharma and taught, but after the Buddha's Parinirvana (Parinirvana, complete nirvana), the Dharma gradually declined. We look up to Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) as if looking up to the sun and moon. Now that Ananda is also about to enter Nirvana, who can we rely on? The water of the Dharma is pure and can wash away the defilements of the world. Who will continue to proclaim the Dharma and benefit all beings? These beings constantly have thirst and desire. Who will pour down the rain of Dharma to satisfy them? The beings of the Three Realms (Three Realms: Desire Realm, Form Realm, Formless Realm) will forever transmigrate in Samsara (Samsara, cycle of rebirth), suffering all kinds of afflictions. When will it end? Mara (Mara, the demon who obstructs practice in Buddhism) is delighted, and his retinue is growing. Good Dharma is gradually exhausted, and all kinds of evil deeds are flourishing. Then the king asked his attendants where Ananda was. The garden deity told the king that Ananda had gone to Vaishali (Vaishali, an ancient Indian city). The king immediately prepared four kinds of troops and went to the bank of the Ganges River (Ganges River, the holy river of India). Ananda was in a boat in the middle of the Ganges River. The king went straight forward, bowed his head and said: 'The lamp of the Three Realms has abandoned us and gone. Now we rely on you, hoping that you will not enter Nirvana.' Ananda remained silent and did not grant the king's request. At that time, the earth shook in six ways. At this time, five hundred immortals in the Himalayas (Himalayas) saw this scene and thought: 'For what reason is there such a strange phenomenon?' They observed that Ananda was about to enter Parinirvana. So they immediately flew to where Ananda was, bowed their heads, paid their respects, and requested to become monks. Ananda immediately transformed the Ganges River into golden land and preached the Dharma to these immortals accordingly. The hair of these immortals naturally fell off, and they all became Arhats (Arhat, one who has extinguished all afflictions and attained liberation), and they all entered Parinirvana at the same time. Ananda thought: 'The Buddha once predicted that there would be a Bhikkhu (Bhikkhu, Buddhist monk) named Madhyantika (Madhyantika, Ananda's disciple) in Kashmir (Kashmir, ancient Indian region), who would propagate the Dharma in that country.' So Ananda transmitted the Dharma to Madhyantika, then leaped into the void, manifested eighteen kinds of transformations, entered the Vayuvegasa समाधि (Vayuvegasa समाधि, a state of Samadhi), and divided his body into four parts. One part went to Trayastrimsa (Trayastrimsa, one of the six heavens of the Desire Realm in Buddhism) for Sakra Devanam Indra (Sakra Devanam Indra, the lord of Trayastrimsa), one part to Sagara-nagaraja (Sagara-nagaraja, the king of the Naga) in the sea, one part to the people of Vaishali, and one part to King Ajatashatru (Ajatashatru, the king of Magadha). In this way, stupas (Stupa, Buddhist monument) were built in four places, and incense and flowers were burned and scattered to make offerings to Ananda's relics. When Mahakasyapa (Mahakasyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) was about to enter Nirvana, he told Ananda: 'Now I entrust the Dharma to you. If you, Elder, enter Nirvana later, there is a wealthy man named Shanavasa (Shanavasa, Ananda's disciple) in Rajagriha (Rajagriha, an ancient Indian city). He is talented, brave, and has great wisdom. He has deeply planted good roots in the past. He vowed to enter the sea to collect treasures, and hopes to build a Pancha-yusra (uncertain meaning) as a place for the Tathagata Buddha to walk and practice, and also to build tall gate towers and houses.' What he does...

既訖。可度出家。如來法藏悉付囑之。是故阿難臨當滅度。而告之曰。佛以法眼付大迦葉。迦葉以法囑累於我。如我今者涅槃時至。以法寶藏用付于汝。汝可精勤守護斯法。令諸眾生服甘露味。商那和修答曰。奉教。我當擁護如斯妙法。普為一切作大明炬。於是次宣無上法藥。療煩惱病濟度群生。其德高遠久修願行。多聞總持辯才無盡。今當敷演彼功德聚。乃往過去阿僧祇劫。商那和修時為商主。共諸賈客五百人俱。欲入大海採取珍寶。于其前路見辟支佛。身嬰重病氣命羸惙。與諸商人即便停住。推求醫藥而療治之。盡心承給無所乏少。病遂除差體力充足。是辟支佛著商那衣。爾時商主以諸香湯浴辟支佛。上妙㲲衣而用奉獻。白言大聖。此商那衣極為弊惡。唯愿受我所奉衣服。辟支佛言施主宜知。我以此衣出家成道。復當著此而入涅槃。商主聞之甚懷悲惱。白言大聖。愿勿滅度宜可與我共入大海。吾當終身供給所須衣服臥具病瘦湯藥。辟支佛言。不能入海。我於今者欲般涅槃。汝于福田宜生深心。未來必當獲大果報。即飛虛空作十八變。還就本座而入涅槃。商主悲哀啼哭哽咽。積諸香木而用阇毗。收集舍利起塔供養。因發誓曰。愿我來世值遇聖師。復過於是。使我所有諸功德聚。威儀法式及以衣服。如今此聖等無有異

【現代漢語翻譯】現代漢語譯本：結束后，可以讓他出家。如來的法藏全部囑託給他。因此，阿難在臨近涅槃時，告訴他說：『佛陀將正法眼藏傳付給摩訶迦葉（Mahākāśyapa，大迦葉），迦葉將正法囑託給我。現在我涅槃的時候到了，將這法寶藏交付給你。你應當精勤守護此法，使一切眾生都能品嚐甘露之味。』商那和修（Śāṇavāsa，商那和修）回答說：『遵命。我將擁護這殊勝的妙法，普遍地為一切眾生作大明燈。』於是依次宣揚無上的法藥，醫治煩惱的疾病，救濟度脫眾生。他的德行高遠，長久地修習願行，多聞博學，總持一切，辯才無盡。現在將要敷演他的功德聚集。乃至於過去無量阿僧祇劫（asaṃkhya，無數）之前，商那和修當時是一位商人首領，與五百位商人一起，想要進入大海去採集珍寶。在他們前進的路上，看見一位辟支佛（Pratyekabuddha，緣覺佛），身患重病，氣息微弱。商人和首領立即停下來，尋找醫藥來治療他，盡心盡力地侍奉，沒有絲毫的缺乏。辟支佛的病就痊癒了，體力也恢復了。這位辟支佛穿著商那衣。當時，商主用各種香湯為辟支佛沐浴，並獻上上等的毛織衣物，說道：『大聖，這商那衣非常破舊，希望您能接受我所奉獻的衣服。』辟支佛說：『施主應當知道，我穿著這件衣服出家成道，也將穿著這件衣服進入涅槃。』商主聽了，非常悲傷，說道：『大聖，希望您不要涅槃，可以和我一起進入大海。我將終身供給您所需的衣服、臥具、病時的湯藥。』辟支佛說：『我不能進入大海。我現在就要進入涅槃。你應當在福田中生起深厚的信心，未來必定會獲得大的果報。』隨即飛昇到空中，示現十八種變化，然後回到原來的座位上進入涅槃。商主悲哀地啼哭哽咽，堆積各種香木來火化辟支佛的遺體，收集舍利，建造佛塔供養。因此發誓說：『愿我來世能夠遇到聖師，並且超過這位辟支佛。使我所有的功德聚集、威儀法式以及衣服，都和如今這位聖者一樣，沒有差別。』

【English Translation】 English version: Having finished, he may be allowed to leave home and become a monk. The Tathāgata's (如來) Dharma treasury is entirely entrusted to him. Therefore, Ānanda (阿難) , when about to enter Parinirvana (涅槃), told him: 'The Buddha entrusted the Dharma Eye to Mahākāśyapa (大迦葉). Kāśyapa entrusted the Dharma to me. Now that my time for Nirvana has come, I entrust this Dharma treasure to you. You should diligently guard this Dharma, so that all beings may taste the nectar of immortality.' Śāṇavāsa (商那和修) replied: 'I accept the teaching. I will protect this wonderful Dharma and universally be a great torch for all beings.' Thereupon, he successively proclaimed the supreme Dharma medicine, curing the diseases of afflictions and delivering sentient beings. His virtue was lofty and far-reaching, and he had cultivated vows and practices for a long time. He was learned, possessed total recall, and had inexhaustible eloquence. Now, I will expound upon his accumulation of merits. In the past, countless asaṃkhya (阿僧祇劫) kalpas ago, Śāṇavāsa was a merchant leader, accompanied by five hundred merchants. They intended to enter the great ocean to collect treasures. On their way, they saw a Pratyekabuddha (辟支佛) suffering from a severe illness, his breath weak and feeble. The merchants and their leader immediately stopped and sought medicine to treat him, attending to him with all their hearts and providing everything he needed. The Pratyekabuddha's illness was cured, and his strength was restored. This Pratyekabuddha was wearing a Śāṇa robe. At that time, the merchant leader bathed the Pratyekabuddha with fragrant water and offered him excellent woolen garments, saying: 'Great Sage, this Śāṇa robe is very worn and tattered. I hope you will accept the clothes I offer.' The Pratyekabuddha said: 'Donor, you should know that I left home and attained enlightenment wearing this robe, and I will also enter Nirvana wearing it.' The merchant leader was very saddened upon hearing this and said: 'Great Sage, I hope you will not enter Nirvana and can enter the ocean with me. I will provide you with all the clothes, bedding, and medicine you need for the rest of your life.' The Pratyekabuddha said: 'I cannot enter the ocean. I am about to enter Nirvana now. You should generate deep faith in the field of merit, and you will surely receive great rewards in the future.' Immediately, he flew into the sky, performed eighteen transformations, and then returned to his original seat and entered Nirvana. The merchant leader wept bitterly, piling up various fragrant woods to cremate the Pratyekabuddha's body, collecting the relics, and building a stupa to make offerings. He then made a vow, saying: 'May I encounter a holy teacher in the future, even greater than this Pratyekabuddha. May all my accumulations of merit, dignified conduct, and clothing be the same as this holy one, without any difference.'

。由斯願力甚大雄猛。處於母胎著商那衣。乃至與身俱共增長。出家受戒得道涅槃。是商那衣未嘗離體。因即號曰商那和修。如來昔游摩突羅國。見青樹林敷榮茂盛。告阿難曰。見此林不。阿難言曰。唯然已見。佛言。此是優留茶山。吾滅度后當有比丘名商那和修。於此山中起僧伽藍。說法教化多所利益。商那和修既從海還大獲珍寶。往詣竹林禮阿難足。白言大聖。我本入海愿安隱還。為佛及僧設大施會。今佛世尊為在何處。阿難答曰。已入涅槃。聞是語已悶絕躄地。以水灑面方得醒悟。發聲號啕悲泣斷絕。自拔頭髮塵土坌身。椎胸大叫淚下如雨。便作是言。無常大惡壞斯寶聚。世間孤露永無恃怙。我何薄祐罪障深厚。佛日明凈而不睹見。永當沉沒三有苦海。復問阿難。摩訶迦葉大目揵連舍利弗等悉為在不。阿難答曰。皆已滅度。既聞是語倍增憂感。白言大聖。我本入海愿安隱還。為佛及僧設大施會。我於今者欲為聖眾辦少微供。唯愿哀愍而見聽許。阿難答言。善哉長者。能知世間不安危脆。于勝福田起堅固業。長者當知。諸法無常無我我所。譬如假借不可久保。若汝欲得無上利者。宜於福田起殷重業。此之果報不可沮壞。商那和修即便嚴辦。為般遮于瑟。種種充足。造經行處及門樓屋。其事訖已。阿難告曰。汝為財

【現代漢語翻譯】現代漢語譯本：因為這個願力非常強大和雄猛，他處在母胎時就穿著商那衣（一種袈裟），乃至與身體一同增長。出家受戒，得道涅槃，這件商那衣從未離開他的身體。因此，人們就稱他為商那和修（尊者的名字）。如來過去遊歷摩突羅國（古印度地名）時，見到青樹林繁榮茂盛，告訴阿難（佛陀的十大弟子之一）說：『你看見這片樹林了嗎？』阿難回答說：『是的，我已經看見了。』佛說：『這裡是優留茶山（山名）。我滅度后，將有一位比丘名叫商那和修，在這座山中建立僧伽藍（寺院），說法教化，利益很多人。』商那和修從海里回來，獲得了大量的珍寶，前往竹林（寺院名）禮拜阿難的腳，稟告說：『大聖，我本來入海時發願能夠平安返回，為佛陀和僧眾舉辦大型的佈施法會。現在佛陀世尊在哪裡呢？』阿難回答說：『已經入涅槃了。』聽到這話后，商那和修昏倒在地。人們用水灑在他的臉上，他才醒悟過來。他發出號啕大哭的聲音，悲傷得幾乎斷氣。他拔下自己的頭髮，用塵土塗抹身體，捶打胸口，大聲叫喊，眼淚像雨一樣流下來。他便這樣說道：『無常真是太可怕了，摧毀了這寶貴的聚集。世間孤苦伶仃，永遠沒有依靠。我多麼沒有福氣，罪障如此深重，佛陀的光明日益明亮，我卻不能得見，將永遠沉沒在三有（欲界、色界、無色界）的苦海之中。』他又問阿難：『摩訶迦葉（佛陀的大弟子），大目犍連（佛陀的大弟子），舍利弗（佛陀的大弟子）等都在嗎？』阿難回答說：『都已經滅度了。』聽到這些話后，商那和修更加憂愁和悲傷，稟告說：『大聖，我本來入海時發願能夠平安返回，為佛陀和僧眾舉辦大型的佈施法會。我現在想為聖眾準備一些微薄的供養，希望您能慈悲允許。』阿難回答說：『很好，長者。你能夠知道世間的不安穩和脆弱，在殊勝的福田中建立堅固的功業。長者應當知道，諸法都是無常的，沒有『我』和『我所』。譬如假借的東西，不能長久保持。如果你想獲得無上的利益，就應該在福田中建立殷重的功業。這樣的果報是不可摧毀的。』商那和修立刻準備妥當，為般遮于瑟（僧眾的齋食）提供各種充足的物品，建造經行的地方以及門樓房屋。這些事情完畢后，阿難告訴他說：『你因為財富』

【English Translation】 English version: Because of this great and powerful vow, while in his mother's womb, he wore the kashaya robe (Śāṇavāsa), and it grew along with his body. When he left home, received the precepts, attained enlightenment, and entered Nirvana, this Śāṇavāsa never left his body. Therefore, he was named Śāṇavāsika (the Venerable's name). In the past, when the Tathagata (another name for Buddha) traveled to the country of Mathura (an ancient Indian place name), he saw the flourishing and lush Green Tree Forest and said to Ananda (one of Buddha's ten great disciples), 'Do you see this forest?' Ananda replied, 'Yes, I have seen it.' The Buddha said, 'This is Uruvilva Mountain (mountain name). After my Parinirvana (death), there will be a Bhikkhu (monk) named Śāṇavāsika who will build a Sangharama (monastery) in this mountain, preach the Dharma (teachings), and benefit many people.' Śāṇavāsika returned from the sea, obtaining a large amount of treasure, and went to the Bamboo Grove (monastery name) to prostrate at Ananda's feet, reporting, 'Great Sage, I originally vowed when entering the sea to return safely and hold a large Dana (giving) assembly for the Buddha and the Sangha (monastic community). Where is the Buddha, the World Honored One, now?' Ananda replied, 'He has already entered Nirvana.' Upon hearing this, Śāṇavāsika fainted and fell to the ground. People sprinkled water on his face, and he regained consciousness. He cried out in great sorrow, almost suffocating. He pulled out his hair, smeared his body with dust, beat his chest, and shouted loudly, tears flowing like rain. He then said, 'Impermanence is truly terrible, destroying this precious gathering. The world is orphaned and will never have any reliance. How unfortunate I am, with such deep karmic obstacles, that I cannot see the bright light of the Buddha, and will forever sink into the sea of suffering of the Three Realms (desire realm, form realm, formless realm).' He then asked Ananda, 'Are Mahakasyapa (Buddha's great disciple), Mahamoggallana (Buddha's great disciple), Sariputra (Buddha's great disciple), and others still here?' Ananda replied, 'They have all passed away.' Upon hearing these words, Śāṇavāsika became even more sorrowful and grieved, reporting, 'Great Sage, I originally vowed when entering the sea to return safely and hold a large Dana assembly for the Buddha and the Sangha. Now I wish to prepare some meager offerings for the Sangha; I hope you will compassionately allow it.' Ananda replied, 'Excellent, Elder. You are able to know the impermanence and fragility of the world, and establish firm merit in the supreme field of merit. Elder, you should know that all Dharmas (phenomena) are impermanent, without 'self' and 'what belongs to self'. Like borrowed things, they cannot be kept for long. If you wish to obtain supreme benefit, you should establish earnest merit in the field of merit. Such karmic retribution cannot be destroyed.' Śāṇavāsika immediately made preparations, providing various sufficient items for the Pañcavarṣika (monastic meal). He built places for walking meditation and gate towers. After these matters were completed, Ananda told him, 'Because of your wealth'

施最大希有。今復宜當作於法施。此施微妙甚為弘廣。勝於財施百千萬倍。商那問言。何名法施。阿難答曰。于佛法中出家學道。說法教化利益眾生。是名法施。商那和修答言。善哉甚適我願。於是阿難度令出家與受具戒。白言大師。我本生時著商那衣。今當盡形受持此服。作是語已得總持力。所聞之法未曾忘失。成阿羅漢有大功德。逮及阿難入涅槃后。頒宣妙法饒益眾生。阿難所持八萬四千諸法藏門。商那和修悉能憶念。譬如瀉水置之異器。彼能受持亦復如是。以真凈法遊行教化。最後次至摩突羅國。于曼陀山欲起住處。時彼山中有二龍子。毒害熾盛不可擾近。商那和修即以神力震動此山。龍大瞋怒起惡風雨。商那和修入慈三昧。以定力故龍毒消滅。即大驚怖生信敬心。問言尊者。有何教誨。商那答曰。佛記此山有僧住處。是故我欲于中建立。龍子白言。若實佛記。善哉相聽。商那和修即于彼山。營建住處。禪室經行皆悉具足。內外空閑無諸憒鬧。造住處已便作是念。佛記罽賓安隱豐樂。國土閑靜離諸妨難。清涼少病甚可經行。我今應當至彼處也。即便飛空往罽賓國。入定歡喜而說偈言。

常著商那衣　　成就五支禪　山巖空谷間　　坐禪而念定　風寒諸勤苦　　悉能忍受之　心善得解脫　　智慧自莊嚴

【現代漢語翻譯】現代漢語譯本：給予最大的稀有之物。現在應該做的是法施。這種施捨微妙且非常弘大，勝過財施百千萬倍。商那（Śāṇa，人名）問道：『什麼叫做『法施』？』阿難（Ānanda，佛陀的十大弟子之一）回答說：『在佛法中出家學道，說法教化利益眾生，這叫做『法施』。』商那和修（Śāṇavāsin，人名）回答說：『好啊，這非常符合我的願望。』於是阿難為他剃度出家，並授予具足戒。商那和修稟告說：『大師，我出生時就穿著商那衣，現在我將終身受持這種服裝。』說完這話，他就獲得了總持之力，所聽聞的佛法從未忘記，成就了阿羅漢，具有很大的功德。在阿難入涅槃后，他宣講妙法，饒益眾生。阿難所持有的八萬四千諸法藏門，商那和修全部能夠憶念。譬如將水傾倒在不同的容器中，他能夠完全接受並保持，也是如此。以真凈的佛法教化眾生。最後，他來到摩突羅國（Mathura，古印度城市）。在曼陀山（Mandara，山名）想要建造住所。當時，那座山中有兩條龍子，毒害非常強烈，難以接近。商那和修立即以神通力震動這座山。龍非常憤怒，掀起惡劣的風雨。商那和修進入慈三昧，以禪定的力量，龍的毒害消除了。龍非常驚恐，生起了信敬之心，問道：『尊者，有什麼教誨？』商那和修回答說：『佛曾經預言這座山會有僧人居住，因此我想要在這裡建立住所。』龍子說：『如果確實是佛的預言，那就太好了，請允許。』商那和修就在那座山上營建住所，禪室和經行的地方都非常完備，內外空閑，沒有各種喧鬧。建造好住所后，他便這樣想：『佛曾經預言罽賓（Kashmir，古印度北部地區）安穩豐樂，國土閑靜，遠離各種妨礙和困難，清涼少病，非常適合經行。我現在應當去那個地方。』於是他便飛往罽賓國，在禪定中歡喜地說了這首偈語：　常著商那衣　　成就五支禪　山巖空谷間　　坐禪而念定　風寒諸勤苦　　悉能忍受之　心善得解脫　　智慧自莊嚴

【English Translation】 English version: Giving the greatest rarity. Now it is appropriate to make the Dharma offering. This offering is subtle and very vast, surpassing wealth offerings by hundreds of thousands of times. Śāṇa (name of a person) asked: 'What is called 'Dharma offering'?' Ānanda (one of the Buddha's ten great disciples) replied: 'Renouncing the household life and studying the Way in the Buddha's Dharma, preaching and teaching to benefit sentient beings, this is called 'Dharma offering'.' Śāṇavāsin (name of a person) replied: 'Excellent, this is very much in accordance with my wishes.' Thereupon, Ānanda ordained him and conferred upon him the full precepts. Śāṇavāsin said: 'Master, I was born wearing Śāṇa robes, and now I will uphold this garment for the rest of my life.' After saying these words, he obtained the power of total retention, and he never forgot the Dharma he had heard, becoming an Arhat with great merit. After Ānanda entered Nirvana, he proclaimed the wonderful Dharma, benefiting sentient beings. The eighty-four thousand Dharma-gates held by Ānanda, Śāṇavāsin was able to remember them all. Just as pouring water into different vessels, he was able to receive and hold it completely, so it was with him. He taught with the true and pure Dharma. Finally, he came to the country of Mathura (ancient Indian city). He wanted to build a dwelling on Mount Mandara (name of a mountain). At that time, there were two dragon sons in that mountain, whose poison was very strong and difficult to approach. Śāṇavāsin immediately used his supernatural power to shake this mountain. The dragons were very angry and stirred up evil winds and rain. Śāṇavāsin entered the Samadhi of Loving-kindness, and by the power of his concentration, the dragons' poison was eliminated. The dragons were greatly frightened and developed faith and reverence, asking: 'Venerable one, what is your teaching?' Śāṇavāsin replied: 'The Buddha once predicted that monks would live on this mountain, so I want to build a dwelling here.' The dragon sons said: 'If it is indeed the Buddha's prediction, then that is excellent, please allow it.' Śāṇavāsin then built a dwelling on that mountain, with meditation rooms and walking paths all complete, with inner and outer space free from all disturbances. After building the dwelling, he thought: 'The Buddha once predicted that Kashmir (ancient northern Indian region) is peaceful and prosperous, the country is quiet, free from all obstacles and difficulties, cool and with few illnesses, very suitable for walking meditation. I should go to that place now.' So he flew to the country of Kashmir, and in meditation, he joyfully spoke this verse: 　Always wearing Śāṇa robes, Accomplishing the five branches of Dhyana 　In mountain cliffs and empty valleys, Sitting in meditation and contemplating 　Wind, cold, and all hardships, All can be endured 　With a virtuous heart, attaining liberation, Wisdom adorns oneself

猶如空野象　　坦然無憂患

時憂波鞠多有五百弟子。猶處生死不得解脫。心生憍慢甚大貢高。憂波鞠多即入三昧。觀此諸人與己無緣。唯有吾師乃能化度。便至心念商那和修。商那和修即以神力。如大鵝王從空飛來至其所止。憂波鞠多行至余處。唯諸弟子而獨見之。商那和修衣裳粗弊發爪長利。至鞠多房坐其座上。鞠多弟子咸生瞋忿。是何弊人處我師座。即欲驅逐使令出外。如須彌山不可傾動。欲出惡言口自噤閉。即共相將至鞠多所。白言大師。有老比丘形容憔悴。到師坐處跏趺而坐。鞠多念言。自非吾師無能坐者。至房便見商那和修。頭面著地稽首作禮。弟子念言。師雖為禮。盛德勝之。商那和修知其弟子憍慢未息。手指虛空便下香乳。如高山頂懸泉流注。問言鞠多。是何定相。憂波鞠多即入三昧。深心觀察不能曉了。即問其師。是何三昧。和修答言。此即名為龍奮迅定。如是次第五百三昧。問其名字都不了知。商那和修一一為說。鞠多白言。我之所得盡從師受。唯是三昧我非其器。鞠多當知。如來三昧諸辟支佛不識其名。緣覺三昧一切聲聞莫能解了。大目揵連舍利弗等所入三昧。其餘羅漢不能測度。吾師阿難三昧定相我悉不知。今我三昧。汝亦不識。如此三昧我涅槃后皆隨吾滅。七萬七千本生諸經滿

【現代漢語翻譯】現代漢語譯本猶如空曠原野上的大象，悠然自得，沒有任何憂慮。

當時，憂波鞠多（Upagupta，尊者的名字）有五百名弟子，但他們仍然處在生死輪迴之中，未能得到解脫。他們心中生起驕傲自滿，非常自以為是。憂波鞠多於是進入禪定，觀察到這些人與自己沒有緣分，只有自己的老師才能教化他們。於是他誠心憶念商那和修（Śāṇavāsa，尊者的名字）。商那和修立即以神通力，像一隻大鵝王一樣從空中飛來，到達憂波鞠多所在的地方。憂波鞠多前往其他地方，只有他的弟子們獨自見到了商那和修。商那和修衣衫襤褸破舊，頭髮和指甲都很長。他來到憂波鞠多的房間，坐在他的座位上。憂波鞠多的弟子們都生起嗔恨和憤怒，心想：『這是什麼卑賤的人，竟然坐在我們老師的座位上！』他們想要驅趕他，讓他出去，但他卻像須彌山一樣不可動搖。他們想要說出惡語，但嘴巴卻自動閉上。於是他們一起去見憂波鞠多，稟告說：『大師，有一位年老的比丘，形容憔悴，來到您的座位上，跏趺而坐。』憂波鞠多心想：『如果不是我的老師，沒有人能坐在那裡。』他來到房間，便看見了商那和修，頭面著地，行稽首禮。弟子們心想：『老師雖然行禮，但他的盛德超過了對方。』商那和修知道他的弟子們的驕慢之心還沒有消除，便用手指指向天空，隨即降下香乳，像從高山頂上懸掛下來的泉水一樣流淌下來。他問憂波鞠多：『這是什麼禪定之相？』憂波鞠多立即進入禪定，用心觀察，卻不能明白。於是他問他的老師：『這是什麼三昧（samādhi，禪定）？』商那和修回答說：『這即名為龍奮迅定。』像這樣，他依次問了五百種三昧，憂波鞠多都不知道它們的名字。商那和修一一為他解說。憂波鞠多稟告說：『我所得到的，都從老師那裡學來。唯獨這些三昧，我不是能承受它們的器皿。』商那和修說：『憂波鞠多，你應該知道，如來（Tathāgata，佛的稱號）的三昧，諸辟支佛（Pratyekabuddha，緣覺）都不能識別它的名字；緣覺的三昧，一切聲聞（Śrāvaka，阿羅漢）都不能理解。大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）和舍利弗（Śāriputra，佛陀十大弟子之一）等所進入的三昧，其餘的阿羅漢（Arhat）都不能測度。我的老師阿難（Ānanda，佛陀十大弟子之一）的三昧定相，我完全不知道。現在我的三昧，你也不認識。這些三昧在我涅槃（nirvāṇa，寂滅）之後，都會隨著我而滅亡。七萬七千本生經（Jātaka）充滿……』

【English Translation】 English version Like an elephant in an empty field, carefree and without worry.

At that time, Upagupta (name of a venerable monk) had five hundred disciples, but they were still trapped in the cycle of birth and death, unable to attain liberation. Pride and arrogance arose in their hearts, making them extremely conceited. Upagupta then entered into samadhi (meditative state), observing that these people had no affinity with him, and only his teacher could transform them. Therefore, he sincerely remembered Śāṇavāsa (name of a venerable monk). Śāṇavāsa immediately used his supernatural power, flying from the sky like a great goose king, arriving at the place where Upagupta was. Upagupta went elsewhere, and only his disciples saw Śāṇavāsa alone. Śāṇavāsa's clothes were tattered and worn, and his hair and nails were long and sharp. He came to Upagupta's room and sat on his seat. Upagupta's disciples all became angry and resentful, thinking, 'What lowly person is this, sitting on our teacher's seat!' They wanted to drive him away and make him leave, but he was as immovable as Mount Sumeru. They wanted to utter evil words, but their mouths closed automatically. So they went together to see Upagupta and reported, 'Master, there is an old bhikshu (monk), looking haggard, who has come to your seat and is sitting in the lotus position.' Upagupta thought, 'If it is not my teacher, no one can sit there.' He came to the room and saw Śāṇavāsa, prostrating himself with his head touching the ground, performing the keishou (obeisance) ritual. The disciples thought, 'Although the teacher is paying respects, his great virtue surpasses the other.' Śāṇavāsa knew that the pride in his disciples' hearts had not yet subsided, so he pointed his finger at the sky, and fragrant milk descended, flowing like a waterfall hanging from the top of a high mountain. He asked Upagupta, 'What is the appearance of this samadhi?' Upagupta immediately entered samadhi, observing with deep concentration, but could not understand. So he asked his teacher, 'What is this samadhi?' Śāṇavāsa replied, 'This is called the Dragon's Vigorous Leap Samadhi.' In this way, he asked about five hundred samadhis in order, but Upagupta did not know their names. Śāṇavāsa explained them to him one by one. Upagupta reported, 'Everything I have obtained, I have learned from the teacher. Only these samadhis, I am not a vessel capable of receiving them.' Śāṇavāsa said, 'Upagupta, you should know that the Tathāgata's (title of the Buddha) samadhi, the Pratyekabuddhas (Solitary Buddhas) cannot recognize its name; the Pratyekabuddha's samadhi, all the Śrāvakas (Arhats) cannot understand. The samadhis entered by Mahāmaudgalyāyana (one of the Buddha's ten great disciples) and Śāriputra (one of the Buddha's ten great disciples), the other Arhats cannot fathom. I do not know at all the samadhi state of my teacher Ānanda (one of the Buddha's ten great disciples). Now you do not recognize my samadhi either. These samadhis will all perish with me after my nirvana (state of enlightenment). Seventy-seven thousand Jātaka (birth stories) scriptures fill...'

足。一萬阿毗曇藏有八萬數清凈毗尼。如斯之法亦隨我滅是故鞠多。如來滅后賢聖隱沒。如是法藏漸當衰損。乃至末後一切都盡。汝今應當勤加守護。時諸弟子方自悔責。我無智慧輕慢大聖。始知吾師定不及彼。於是商那即為說法。五百弟子得羅漢道。爾時尊者商那和修。于諸眾生所應作已。飛騰虛空作十八變。還就本座而入涅槃。憂波鞠多與諸眷屬積諸香木。以火耶旬。收取捨利起塔供養。

付法藏因緣傳卷第二大正藏第 50 冊 No. 2058 付法藏因緣傳

付法藏因緣傳卷第三

元魏西域三藏吉迦夜共曇曜譯

尊者阿難以法付囑商那和修。而告之曰。世尊昔游摩突羅國。顧命我言。於此國中當有長者。名為鞠多。其子號曰憂波鞠多。于禪法中最為第一。雖無相好化度如我。我滅度后興大饒益。其所教化無量眾生。皆悉解脫得阿羅漢。汝當於后度令出家。若涅槃者付其法藏。商那和修臨涅槃時。告鞠多曰。佛以王法付大迦葉。迦葉次付吾師阿難。阿難以法囑累於我。我當滅度以付于汝。汝可精勤擁護世眼。憂波鞠言。唯然受教。於是演暢無上妙法。光宣正化濟諸群生。其德淵廣難可限量。過去久修無上勝行。雖為禽獸常化眾生。摧伏外道。建大法幢。以慈悲云普覆一切。如

【現代漢語翻譯】現代漢語譯本：足。一萬《阿毗曇藏》（Abhidhamma Pitaka，論藏）中有八萬條清凈的《毗尼》（Vinaya，戒律）。像這樣的佛法也會隨著我的滅度而消失，所以鞠多（Kukkuta）。如來滅度后，賢聖隱沒，這些法藏會逐漸衰敗減少，直到最後完全消失。你現在應當勤加守護。當時，各位弟子才後悔自責，認為自己沒有智慧，輕慢了大聖，現在才知道我的老師一定比不上他。於是商那（Śāṇavāsa）就為他們說法，五百弟子證得阿羅漢果。當時，尊者商那和修（Śāṇavāsa）對於眾生所應該做的事情已經做完，於是飛騰到虛空中，示現十八種變化，回到原來的座位進入涅槃。憂波鞠多（Upagupta）與各位眷屬堆積各種香木，用火焚燒，收取捨利，建造佛塔供養。

《付法藏因緣傳》卷第二大正藏第 50 冊 No. 2058 《付法藏因緣傳》

《付法藏因緣傳》卷第三

元魏西域三藏吉迦夜（Gīkākara）共曇曜譯

尊者阿難（Ānanda）將佛法付囑給商那和修（Śāṇavāsa），並告訴他說：『世尊過去遊歷摩突羅國（Mathura），囑咐我說：『在這個國家中，將會有一位長者，名叫鞠多（Kukkuta），他的兒子叫做憂波鞠多（Upagupta），在禪法中最為第一。雖然沒有佛的三十二相和八十種好，但他教化眾生的功德就像我一樣。我滅度后，他會帶來極大的利益，他所教化的無量眾生，都能夠解脫，證得阿羅漢果。你應當在將來度他出家，如果涅槃的時候，就把法藏傳給他。』商那和修（Śāṇavāsa）臨近涅槃的時候，告訴鞠多（Kukkuta）說：『佛陀將王法付囑給摩訶迦葉（Mahākāśyapa），迦葉（Mahākāśyapa）依次傳給我的老師阿難（Ānanda），阿難（Ānanda）將佛法囑託給我，我將要滅度，現在把佛法傳給你。你應當精勤地守護佛法慧眼。』憂波鞠多（Upagupta）說：『我一定遵從教誨。』於是演說無上妙法，弘揚正法，救濟各種眾生。他的德行深遠廣大，難以估量，過去長久地修習無上殊勝的德行，即使轉生為禽獸，也常常教化眾生，摧伏外道，建立大法幢，用慈悲的雲朵普遍覆蓋一切，就像

【English Translation】 English version: Enough. The one hundred thousand Abhidhamma Pitaka (Abhidhamma Pitaka, Collection of Discourses) contains eighty thousand pure Vinaya (Vinaya, Discipline). Such Dharma will also disappear with my extinction, therefore Kukkuta (Kukkuta). After the Tathagata's extinction, the virtuous and holy will disappear, and these Dharma treasures will gradually decline and diminish until they are completely gone. You should diligently protect them now. At that time, the disciples regretted and blamed themselves, thinking that they had no wisdom and had slighted the Great Sage, and now they knew that my teacher was certainly not as good as him. Thereupon Śāṇavāsa (Śāṇavāsa) preached the Dharma to them, and five hundred disciples attained the state of Arhat. At that time, the Venerable Śāṇavāsa (Śāṇavāsa) had completed what he should do for all beings, and then he flew into the void, manifested eighteen transformations, and returned to his original seat to enter Nirvana. Upagupta (Upagupta) and his family piled up various fragrant woods, burned them with fire, collected the relics, and built pagodas for offerings.

The Transmission of the Dharma Treasury, Volume 2 Taisho Tripitaka Volume 50 No. 2058 The Transmission of the Dharma Treasury

The Transmission of the Dharma Treasury, Volume 3

Translated by Gīkākara (Gīkākara), a Tripitaka master from the Western Regions of the Northern Wei Dynasty, and Tanjing

The Venerable Ānanda (Ānanda) entrusted the Dharma to Śāṇavāsa (Śāṇavāsa) and told him: 'The World Honored One once traveled to the country of Mathura (Mathura) and instructed me, saying: 'In this country, there will be an elder named Kukkuta (Kukkuta), whose son is named Upagupta (Upagupta), who will be the foremost in meditation. Although he does not have the thirty-two major marks and eighty minor marks of a Buddha, his ability to transform beings is like mine. After my extinction, he will bring great benefits, and the countless beings he teaches will all be liberated and attain the state of Arhat. You should ordain him in the future, and when he enters Nirvana, pass on the Dharma Treasury to him.' When Śāṇavāsa (Śāṇavāsa) was near Nirvana, he told Kukkuta (Kukkuta): 'The Buddha entrusted the royal Dharma to Mahākāśyapa (Mahākāśyapa), who in turn passed it on to my teacher Ānanda (Ānanda). Ānanda (Ānanda) entrusted the Dharma to me, and I am about to enter Nirvana, and now I pass the Dharma on to you. You should diligently protect the Dharma eye.' Upagupta (Upagupta) said: 'I will certainly follow your teachings.' Thereupon, he expounded the unsurpassed wonderful Dharma, propagated the righteous teachings, and saved all beings. His virtue was profound and vast, difficult to fathom, and in the past, he had cultivated unsurpassed virtuous deeds for a long time. Even when he was reborn as a bird or beast, he often transformed beings, subdued heretics, erected the great Dharma banner, and covered everything with clouds of compassion, just like

是功德今當略說。昔婆伽婆。在舍衛國。給孤獨園。憂波鞠多時為尼干。名曰薩遮。智慧淵妙論議絕倫。深生貢高擅步天下。銅鍱纏腹首戴盛火。而作是言。吾智盈滿恐出於外。由是事故以鍱自纏。世間昏闇無所睹見。欲以光明照其盲冥。聞佛世尊住舍衛國。便欲造詣諍捔言辯。有人語曰。汝若見佛。智當虧減光明自滅。便至佛所。白言瞿曇。我欲出家。智慧若與舍利弗等心則甘樂。設不及者吾當還家。世尊告曰。假使汝積百千萬身。慾望得及舍利弗者。終無是處。梵志聞已辭佛而退。其去未久。佛告眾會。我滅度后滿一百年。此人爾時得羅漢道。三明六通具八解脫。慧燭獨照廣化眾生。其所度脫不可稱數。眾會聞已生希有心。又復尊者於過去世那由他劫憂留茶山有辟支佛。與其同類五百人俱。諸仙人眾亦住山側。五百獼猴處在一面。時獼猴主。發生大信深修善本。常採花果施辟支佛。復於一時緣覺之眾端坐思微入於三昧。獼猴學之結加趺坐。后辟支佛俱入涅槃。獼猴過花都無取相。挽衣推排亦不動搖。便知滅度深生悲惱。向山一面見諸仙人。修大苦行眠臥棘上。翹足倒懸五熱炙身投巖起火。獼猴即時收其灰棘除棄糞土牽足令舒。便於其前加趺而坐。仙人見之快其若此。尋學獼猴端坐繫念。無師自覺成辟支佛。便作是

【現代漢語翻譯】現代漢語譯本：這些功德我現在簡略地說一下。過去，婆伽婆（Bhagavan，世尊）在舍衛國（Śrāvastī）的給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時有一個尼乾子（Nirgrantha，耆那教徒），名叫薩遮（Satya），智慧淵博，辯論無雙，非常驕傲自大，自以為天下無敵。他用銅片纏繞腹部，頭上戴著燃燒的火焰，並說：『我的智慧充盈，恐怕會溢出，因此用銅片纏繞自己。世間昏暗，什麼也看不見，我想用光明照亮他們的盲昧。』他聽說佛世尊住在舍衛國，就想去與佛辯論。有人對他說：『你如果見到佛，智慧就會虧損，光明也會熄滅。』但他還是去了佛陀那裡，說道：『瞿曇（Gautama，佛陀的姓氏），我想出家。如果我的智慧能與舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）相等，我就心甘情願；如果不如他，我就回家。』世尊告訴他：『即使你積累百千萬個身體，想要達到舍利弗的程度，也是不可能的。』梵志（Brāhmin，婆羅門）聽后，向佛告辭退去。他離開后不久，佛告訴大眾：『我滅度后一百年，這個人到那時會證得阿羅漢果（Arhat），具足三明六通八解脫，智慧之光獨自照耀，廣度眾生，他所度化的人數不可計數。』大眾聽后，都感到非常稀有。又，這位尊者在過去無量劫前，在憂留茶山（Uruvela）上，有一位辟支佛（Pratyekabuddha，緣覺佛），與他同類的有五百人。諸仙人眾也住在山邊，五百隻獼猴住在一處。當時獼猴的首領，生起大信心，深深地修習善的根本，經常採摘花果供養辟支佛。又在一次，緣覺之眾端坐思維修行，進入三昧（Samādhi，禪定）。獼猴學著他們的樣子，結跏趺坐。後來，辟支佛們都入涅槃（Nirvāṇa，寂滅）。獼猴經過花，都沒有采摘；拉他們的衣服，推他們，也不動搖。便知道他們已經滅度，深感悲傷。轉向山的一面，看見諸仙人在修大苦行，睡在荊棘上，翹起腳倒掛，用五熱炙烤身體，跳下懸崖，點燃火焰。獼猴立刻收拾他們的荊棘，清除糞土，拉開他們的腳讓他們伸直，然後在他們面前結跏趺坐。仙人看見了，覺得這樣很好。隨即學著獼猴的樣子，端坐繫念。沒有老師教導，自己覺悟，成了辟支佛。便這樣做了

【English Translation】 English version: These merits I will now briefly explain. In the past, the Bhagavan (Lord, Blessed One) was in Śrāvastī (Savatthi), at Anāthapiṇḍada's Park (Jetavana). At that time, there was a Nirgrantha (Jain ascetic) named Satya (Sacca), whose wisdom was profound, and whose arguments were unparalleled. He was extremely arrogant and considered himself unrivaled in the world. He wrapped copper plates around his abdomen and wore burning flames on his head, saying, 'My wisdom is overflowing, and I fear it will spill out, therefore I wrap myself with copper plates. The world is dark, and nothing can be seen, I want to illuminate their blindness with light.' He heard that the Buddha, the World Honored One, was residing in Śrāvastī, and he wanted to go and debate with the Buddha. Someone said to him, 'If you see the Buddha, your wisdom will diminish, and your light will be extinguished.' But he still went to the Buddha and said, 'Gautama (Gotama, Buddha's clan name), I want to become a monk. If my wisdom can be equal to Śāriputra (Sariputta, one of the Buddha's ten principal disciples, known for his wisdom), I will be happy; if it is not as good, I will go home.' The World Honored One told him, 'Even if you accumulate hundreds of thousands of bodies, wanting to reach the level of Śāriputra, it is impossible.' The Brahmin (Brahmana) heard this and took his leave from the Buddha. Not long after he left, the Buddha told the assembly, 'One hundred years after my Parinirvana (passing away), this person will attain Arhatship (arahant), possessing the three kinds of knowledge, six supernormal powers, and eight liberations. The light of his wisdom will shine alone, widely liberating sentient beings. The number of those he liberates will be countless.' The assembly heard this and felt it was very rare. Furthermore, this venerable one, in the past countless kalpas (aeons) ago, on Uruvela Mountain, there was a Pratyekabuddha (Paccekabuddha, solitary enlightened one), with five hundred of his kind. Groups of hermits also lived on the side of the mountain, and five hundred monkeys lived in one place. At that time, the leader of the monkeys developed great faith and deeply cultivated the roots of goodness, often picking flowers and fruits to offer to the Pratyekabuddhas. Also, on one occasion, the group of Pratyekabuddhas sat in meditation, entering Samādhi (concentration). The monkeys imitated them, sitting in the lotus position. Later, the Pratyekabuddhas all entered Nirvana (Nibbana, cessation). The monkeys passed by the flowers and did not pick them; they pulled their robes and pushed them, but they did not move. They knew that they had passed away and felt deep sorrow. Turning to the side of the mountain, they saw the hermits practicing great austerities, sleeping on thorns, hanging upside down with their feet raised, scorching their bodies with five fires, jumping off cliffs, and lighting fires. The monkeys immediately gathered their thorns, cleared away the dirt, pulled their feet to straighten them, and then sat in the lotus position in front of them. The hermits saw this and thought it was good. They immediately imitated the monkeys, sitting in meditation and focusing their minds. Without a teacher, they awakened on their own and became Pratyekabuddhas. They then did this

念。今我得道由此獼猴。即以香花而用供養。時獼猴主憂波鞠多是。為畜生時尚能覺悟。志甚黠慧利智辯才。逮至商那欲付其法。觀察鞠多為生子耶。入定思惟知未出世。與諸比丘詣鞠多舍。乃至漸少單己獨往。鞠多問曰。何獨無侶。答言長者。我無俸祿有信出家乃見隨耳。鞠多復言。吾樂世俗不能出家。若後生子當相奉給。商那和修答曰。善哉。後生一子名阿失波鞠多。年漸長大。往從索之。鞠多答言。唯有一子理無相與。若更生者必相奉給。后復生子名難陀鞠多。便往從索。答言尊者。我今二子仰理生業。小者守護大子聚斂家業。如是可得大富。以斯因緣不得相與。若生第三然後奉給。商那和修知其二子與道無緣。亦不慇勤而往求索。後生一子容貌端政。即字名曰憂波鞠多。柔和善須性好慈愍。聰慧辯才其心弘廣。厥年十二巧於市易。有來買者常多與之。商那和修觀其生未知優波鞠。出世已久。即往其所而問之言。汝今入市。為當凈心。不凈心耶。憂波鞠言。何名凈心不凈心乎。答言。若心與貪癡合。名為不凈。若不與俱。是則名凈。漸以方便教令繫念。若起噁心當下黑石。設生善念下白石子。即便如教攝念不散。善惡之起輒便投石。初黑偏多白者鮮少。漸漸修習白黑正等。至滿七日心轉純凈。黑石都盡唯有白者

【現代漢語翻譯】念及此事，我今日能夠得道，皆因這隻獼猴（指憂波鞠多的前世）。因此，我用香花來供養它。當時的獼猴首領就是憂波鞠多（Upagupta）。它身為畜生時，尚且能夠覺悟，意志非常聰慧，具有敏銳的智慧和辯才。等到商那和修（Śāṇavāsa）想要傳授佛法給他時，觀察憂波鞠多是否已經轉世為人。入定思維后，得知他尚未出世。於是與眾比丘一同前往憂波鞠多的家中。逐漸減少隨從，最終獨自前往。憂波鞠多問道：『為何您獨自一人，沒有同伴？』商那和修回答說：『長者，我沒有俸祿，因為信仰而出家，所以才有人跟隨。』憂波鞠多又說：『我喜歡世俗生活，不能出家。如果以後生了兒子，一定奉獻給您。』商那和修回答說：『很好。』後來，憂波鞠多生了一個兒子，名叫阿失波鞠多（Aśvaghosa）。年齡漸長后，商那和修前去索要。憂波鞠多回答說：『我只有一個兒子，實在沒有道理送給您。如果再生一個，一定奉獻給您。』後來又生了一個兒子，名叫難陀鞠多（Nanda）。商那和修便前去索要。憂波鞠多回答說：『尊者，我現在有兩個兒子，仰仗他們來維持生計。小兒子守護家業，大兒子積聚財富。這樣才能變得富有。因為這個緣故，不能給您。如果生了第三個，然後奉獻給您。』商那和修知道他的兩個兒子與佛道無緣，也不再慇勤地前去索要。後來，憂波鞠多生了一個兒子，容貌端正，就給他取名為憂波鞠多（Upagupta）。他性格柔和善良，喜歡慈悲憐憫，聰慧有辯才，心胸寬廣。十二歲時，擅長於市場交易。有來買東西的人，常常多給他們。商那和修觀察他出生的情況，知道憂波鞠多出世已經很久了。於是前往他所在的地方，問道：『你現在進入市場，是用清凈心，還是不清凈心呢？』憂波鞠多問道：『什麼叫做清凈心，什麼叫做不清凈心呢？』商那和修回答說：『如果心與貪婪、愚癡結合，就叫做不清凈。如果不與它們結合，就叫做清凈。』商那和修逐漸用方便法門教導他繫念。如果生起惡念，就放下一顆黑石子；如果生起善念，就放下一顆白石子。憂波鞠多便按照教導，攝持念頭，不使散亂。善念和惡念一生起，就立刻投下石子。起初黑石子偏多，白石子很少。漸漸地修習，白石子和黑石子數量相等。到滿七天時，心轉為純凈，黑石子全部用完，只剩下白石子。

【English Translation】 Thinking of this, I attained enlightenment today because of this monkey (referring to Upagupta's past life). Therefore, I offer it incense and flowers. The monkey chief at that time was Upagupta. Even as an animal, it was able to awaken, with a very clever will, sharp intelligence, and eloquent talent. When Śāṇavāsa wanted to transmit the Dharma to him, he observed whether Upagupta had been reborn as a human. Entering into meditation, he knew that he had not yet been born. So he went with the monks to Upagupta's house, gradually reducing the number of followers until he went alone. Upagupta asked: 'Why are you alone, without companions?' Śāṇavāsa replied: 'Elder, I have no salary, and I left home because of faith, so people follow me.' Upagupta then said: 'I enjoy worldly life and cannot leave home. If I have a son in the future, I will dedicate him to you.' Śāṇavāsa replied: 'Good.' Later, Upagupta had a son named Aśvaghosa. As he grew older, Śāṇavāsa went to ask for him. Upagupta replied: 'I only have one son, and there is no reason to give him to you. If I have another son, I will dedicate him to you.' Later, he had another son named Nanda. Śāṇavāsa then went to ask for him. Upagupta replied: 'Venerable, I now have two sons, and I rely on them to make a living. The younger son guards the household, and the elder son accumulates wealth. This way, we can become wealthy. For this reason, I cannot give him to you. If I have a third son, then I will dedicate him to you.' Śāṇavāsa knew that his two sons had no affinity with the Dharma, and he did not diligently go to ask for them. Later, Upagupta had a son with a handsome appearance, and he named him Upagupta. He was gentle and kind, liked compassion, was intelligent and eloquent, and had a broad mind. At the age of twelve, he was skilled in market trading. Those who came to buy things, he often gave them more. Śāṇavāsa observed his birth and knew that Upagupta had been born for a long time. So he went to where he was and asked: 'When you enter the market now, is it with a pure mind or an impure mind?' Upagupta asked: 'What is called a pure mind, and what is called an impure mind?' Śāṇavāsa replied: 'If the mind is combined with greed and ignorance, it is called impure. If it is not combined with them, it is called pure.' Śāṇavāsa gradually taught him to focus his mind using skillful means. If an evil thought arises, put down a black stone; if a good thought arises, put down a white stone. Upagupta then followed the teaching, holding his thoughts and not letting them wander. As soon as good and evil thoughts arose, he immediately threw down a stone. At first, there were more black stones and fewer white stones. Gradually practicing, the number of white stones and black stones became equal. After seven days, his mind turned pure, all the black stones were used up, and only white stones remained.

。商那和修作是念言。今此善心皆已滿足。觀道時至可為說法。即為宣說四聖真諦。應時逮得須陀洹道。時摩突羅城有一淫女。名婆須達。多諸邪媚妖幻奸諂。遣使詣市求買妙花。使人尋往憂波鞠所。大得好花奉婆須達。女怪華多問使人曰。汝將不盜得是花耶。使人答言。我不盜得。從市買之。有人名曰憂波鞠多。仁慈寬惠性好平均。以斯因緣得多花耳。又復此人形容姿麗。大家若見死終無恨。時婆須達遣人迎召。憂波鞠多都不許可。慇勤求請終不移操。有長者子共淫女宿。值有估客從遠方來。大赍珍寶求女交通。時彼女人貪其寶故。殺長者子埋置舍內。其家眷屬遍行推求。至淫女舍掘地得女。向其國王具陳斯事。即取淫女斬截手足。劓其耳鼻棄于塳間。憂波鞠多作是念曰。彼以榮色本來召我。以是因緣止而不去。今為解脫宜往化之。即將侍者至淫女所。婆須達言。我本端妙顏容姿瑋。爾時相召不能臨顧。今既殘毀何用來為。答言姊妹我為觀汝實相故來。不為欲也。汝本以色誑惑眾生。凡夫無智橫起倒想。今自應當諦觀此色。無常危脆猶如聚沫。覆以薄皮外現嚴飾。筋骨相連涕唾不凈。譬如畫瓶盛滿臭穢。愚不覺知深生染愛。智者了之終不樂著。假以香華澡浴衣服。外現莊嚴內實不凈。大海淵廣可知渧數。此身過患甚

【現代漢語翻譯】商那和修（Śāṇavāsa，阿羅漢弟子名）心想：『現在這些善的因緣都已經成熟，觀察到教化的時機已到，可以為他們說法了。』於是就為他們宣說了四聖諦（catvāri āryasatyāni，佛教的基本教義）。他們當時就證得了須陀洹果（srotaāpanna，預流果，小乘佛教修行者的第一個果位）。當時摩突羅城（Mathurā，古印度城市名）里有一個妓女，名叫婆須達（Vāsavadattā）。她有很多邪惡的迷惑手段、妖術幻術和姦詐諂媚的行為。她派使者去市場上購買美麗的花朵。使者找到了憂波鞠多（Upagupta，北印度佛教大師）那裡，買到了很多好花獻給婆須達。妓女看到花這麼多，就問使者說：『你是不是偷了這些花？』使者回答說：『我沒有偷，是從市場上買的。有一個人名叫憂波鞠多，他仁慈寬厚，性格平和公正，因為這個原因，他才有很多花。而且這個人容貌俊美，如果大家能見到他，死了也不會有遺憾。』當時婆須達就派人去迎接邀請憂波鞠多，憂波鞠多始終沒有答應。她慇勤懇切地請求，憂波鞠多始終沒有改變自己的操守。有一個富家子弟和這個妓女同宿。正好有一個商人從遠方來，帶著很多珍寶，想和這個妓女發生關係。當時這個女人貪圖他的財寶，就殺死了富家子弟，埋在屋裡。富家子弟的家屬四處尋找，到了妓女的住所，挖地發現了屍體。他們向國王詳細地陳述了這件事。國王就逮捕了妓女，砍斷了她的手腳，割掉了她的耳朵鼻子，丟棄在墳地裡。憂波鞠多心想：『她本來因為我的容貌而邀請我，因為這個原因我才沒有去。現在爲了讓她得到解脫，應該去教化她。』於是就帶著侍者到了妓女那裡。婆須達說：『我本來容貌端正美麗，那時邀請你你都不肯來，現在我已經殘廢毀容了，你來幹什麼？』憂波鞠多回答說：『姊妹，我是爲了觀察你的真實相貌才來的，不是爲了情慾。你本來用美色迷惑眾生，凡夫沒有智慧，橫生顛倒妄想。現在你自己應當仔細觀察這個色身，它是無常的、危險的、脆弱的，就像水泡一樣。外面覆蓋著一層薄皮，外表看起來很華麗，裡面是筋骨相連，充滿了涕唾等不乾淨的東西。就像一個畫得很漂亮的瓶子，裡面盛滿了臭穢之物。愚蠢的人不明白，深深地產生愛戀。有智慧的人明白了，最終不會迷戀執著。即使用香花沐浴，穿上華麗的衣服，外表看起來很莊嚴，裡面實際上是不乾淨的。大海的深廣還可以知道水滴的數量，這個身體的過患卻遠遠超過大海。』

【English Translation】 Śāṇavāsa (name of an Arhat disciple) thought: 'Now these good conditions are all fulfilled. Observing that the time for teaching has arrived, I can preach the Dharma to them.' Then he proclaimed the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism). At that time, they attained the state of Srotaāpanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism). At that time, in the city of Mathurā (name of an ancient Indian city), there was a courtesan named Vāsavadattā. She possessed many evil means of delusion, magical illusions, and deceitful flattery. She sent a messenger to the market to buy beautiful flowers. The messenger found Upagupta (name of a Buddhist master from North India) and bought many good flowers to offer to Vāsavadattā. The courtesan, seeing so many flowers, asked the messenger: 'Did you steal these flowers?' The messenger replied: 'I did not steal them; I bought them from the market. There is a person named Upagupta who is kind, generous, and of a peaceful and just nature. For this reason, he has many flowers. Moreover, this person has a handsome appearance. If everyone could see him, they would have no regrets even if they died.' At that time, Vāsavadattā sent someone to welcome and invite Upagupta, but Upagupta never agreed. She earnestly and sincerely requested, but Upagupta never changed his principles. A son of a wealthy family spent the night with this courtesan. It happened that a merchant came from afar, bringing many treasures, wanting to have relations with the courtesan. At that time, the woman, greedy for his wealth, killed the son of the wealthy family and buried him in the house. The family members of the son of the wealthy family searched everywhere and arrived at the courtesan's residence, where they dug up the body. They reported the matter in detail to the king. The king arrested the courtesan, cut off her hands and feet, cut off her ears and nose, and discarded her in the cemetery. Upagupta thought: 'She originally invited me because of my appearance, and for this reason, I did not go. Now, in order to help her attain liberation, I should go and teach her.' Then he took his attendant and went to the courtesan. Vāsavadattā said: 'I was originally beautiful and had a fair appearance. At that time, I invited you, but you were unwilling to come. Now that I am crippled and disfigured, what are you here for?' Upagupta replied: 'Sister, I have come to observe your true appearance, not for lust. You originally used your beauty to delude sentient beings. Ordinary people have no wisdom and give rise to inverted and deluded thoughts. Now you yourself should carefully observe this body. It is impermanent, dangerous, and fragile, like a bubble. It is covered with a thin layer of skin, and the exterior appears magnificent, but inside, it is connected by tendons and bones and filled with unclean things like mucus and saliva. It is like a beautifully painted bottle filled with foul and filthy things. Foolish people do not understand and deeply generate love and attachment. Wise people understand and ultimately do not become infatuated or attached. Even if one bathes with fragrant flowers and puts on gorgeous clothes, the exterior appears dignified, but the interior is actually unclean. The depth and breadth of the ocean can be known by counting the number of drops, but the faults of this body far exceed the ocean.'

難窮盡。是故諸佛恒常訶責。未曾一念生愿樂想。淫女於時心漸開悟。于佛法中深生敬信。白言仁者。所說誠諦唯愿為我廣敷演之。優波鞠多即為宣暢。一切有為眾苦積聚。如癰如瘡如箭入心。生老病死輪轉無際。無常敗壞不堅速朽。如臨死囚命不云遠。譬如牢獄人無愛樂。猶路上果眾所共擲。此身可惡會歸磨滅。烏鵲狐狼競共啖食。風吹日曝青爛臭處。發毛爪齒狼藉在地。如此之身豈可愛樂。宜勤方便而求解脫。淫女聞解得法眼凈。命終即生三十三天。優波鞠多因觀諸法苦空無常。應時逮成阿那含果。商那和修復詣鞠多。而告之言。汝本有要期與我子。今已成長與我可乎。優波鞠多效能市肆。貪其若此復不肯與。尊者語言。佛記此人。于百年後大作佛事饒益眾生。汝可開心與我此子。鞠多聞已便聽出家。商那和修將至僧坊。度令出家與受具戒。羯磨已訖得羅漢道。三明六通具八解脫。巧于言辭所演無盡。心自唸曰。我於今者已睹法身。未見如來相好之體。思惟是已深生哀戀。爾時有一老比丘尼。年百二十。曾見如來。優波鞠多知彼見佛。欲至其所。尋遣使者告比丘尼。尊者鞠多欲來相見。時比丘尼即以一缽盛滿中油。置戶扇后。憂波鞠多到其所止。當入房時棄油數渧。共相慰問然後就坐。問言大姊。世尊在時諸比丘

【現代漢語翻譯】現代漢語譯本：難以窮盡。因此，諸佛恒常訶責（斥責）。（我）未曾一念生起愿樂的想法。這時，內心漸漸開悟，對於佛法深深地生起敬信。稟告說：『仁者，您所說的真實不虛，唯愿您為我廣泛地敷演它。』優波鞠多（Upagupta，尊者名）就為他宣暢：『一切有為法都是眾苦的積聚，如同毒瘡，如同箭射入心。生老病死，輪轉沒有邊際。無常敗壞，不堅固，迅速朽爛，如同面臨死亡的囚犯，生命不會長遠。譬如牢獄，沒有人會喜愛它，猶如路邊的果實，被眾人投擲。這個身體可憎可惡，終將歸於磨滅。烏鴉、狐貍、豺狼爭相吞食。風吹日曬，青紫腐爛，發出臭味。頭髮、毛髮、指甲、牙齒，散亂地落在地上。這樣的身體，怎麼值得喜愛呢？應該勤奮方便地求解脫。』聽聞理解后，獲得了法眼清凈。命終之後，就生到三十三天（Trāyastriṃśa，欲界六天之一）。優波鞠多（Upagupta）因此觀察諸法，都是苦、空、無常的。應時證得了阿那含果（Anāgāmin，三果）。商那和修（Śāṇavāsa，尊者名）再次來到鞠多（Gupta）處，告訴他說：『你本來有約定，要把我的兒子給我。現在他已經長大成人，可以給我了嗎？』優波鞠多（Upagupta）擅長經商，貪得無厭，像這樣還不肯給。尊者（Śāṇavāsa）說：『佛曾經授記這個人，在百年之後，會大作佛事，饒益眾生。你應該開心，把這個兒子給我。』鞠多（Gupta）聽了之後，就聽從讓他出家。商那和修（Śāṇavāsa）將他帶到僧坊，度他出家，為他授具足戒。羯磨（Karma，業）完畢后，證得了羅漢道（Arhat，四果）。具足三明六通八解脫。善於言辭，所演說的無有窮盡。心中自己想：『我現在已經見到了法身，還沒有見到如來的相好之體。』思惟之後，深深地生起哀戀。當時有一位老比丘尼，年紀一百二十歲，曾經見過如來。優波鞠多（Upagupta）知道她見過佛，想要到她那裡去。就派遣使者告訴比丘尼：『尊者鞠多（Gupta）想要來相見。』當時比丘尼就用一個缽盛滿油，放在門扇後面。優波鞠多（Upagupta）到達她所住的地方，當進入房間時，故意丟棄了幾滴油。互相慰問之後，然後就坐下。問道：『大姊，世尊在世的時候，諸比丘……』

【English Translation】 English version: Difficult to exhaust. Therefore, all Buddhas constantly rebuke. (I) have never had a single thought of wishing for joy. At this time, the mind gradually awakened, and deep respect and faith arose for the Buddha's teachings. (I) reported, 'Benevolent one, what you say is true and reliable, I only wish that you would widely elaborate on it for me.' Upagupta (name of a venerable one) then expounded for him: 'All conditioned dharmas are accumulations of suffering, like a boil, like an arrow piercing the heart. Birth, old age, sickness, and death revolve without end. Impermanent and decaying, not firm, quickly decaying, like a prisoner facing death, life will not be long. Like a prison, no one loves it, like a fruit on the road, thrown by everyone. This body is hateful and detestable, and will eventually return to annihilation. Crows, foxes, and jackals compete to devour it. Blown by the wind and exposed to the sun, it is blue and rotten, emitting a stench. Hair, fur, nails, and teeth are scattered on the ground. How can such a body be worthy of love? One should diligently and expediently seek liberation.' After hearing and understanding, he obtained the purity of the Dharma eye. After the end of his life, he was born in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm). Upagupta (Upagupta) therefore observed that all dharmas are suffering, emptiness, and impermanence. He attained the Anāgāmin fruit (the third fruit) in due course. Śāṇavāsa (name of a venerable one) came to Gupta (Gupta) again and told him: 'You originally had an agreement to give me my son. Now that he has grown up, can you give him to me?' Upagupta (Upagupta) was good at business and greedy, and still refused to give him like this. The venerable one (Śāṇavāsa) said: 'The Buddha once prophesied that this person will do great Buddhist deeds and benefit sentient beings a hundred years later. You should be happy and give me this son.' After hearing this, Gupta (Gupta) listened and allowed him to leave home. Śāṇavāsa (Śāṇavāsa) took him to the Sangha monastery, ordained him, and gave him the full precepts. After the Karma (action) was completed, he attained the Arhat path (the fourth fruit). He is fully equipped with the three insights, six supernatural powers, and eight liberations. He is good at words, and what he speaks is endless. He thought to himself: 'I have now seen the Dharma body, but I have not yet seen the physical form of the Tathagata.' After thinking about it, he deeply felt sorrow. At that time, there was an old Bhikkhuni (nun), one hundred and twenty years old, who had seen the Tathagata. Upagupta (Upagupta) knew that she had seen the Buddha and wanted to go to her. He sent a messenger to tell the Bhikkhuni: 'Venerable Gupta (Gupta) wants to see you.' At that time, the Bhikkhuni filled a bowl with oil and placed it behind the door. Upagupta (Upagupta) arrived at her residence, and when he entered the room, he deliberately dropped a few drops of oil. After greeting each other, he sat down. He asked: 'Elder sister, when the World Honored One was alive, the Bhikkhus...'

輩。威儀進止其事云何。比丘尼言。昔佛在世六群比丘。最為粗暴。雖入此房未曾遣我一渧之水。大德今者智慧高勝。世人號為無相好佛。然入吾房棄油數渧。以是觀之。佛在時人定為奇妙。憂波鞠多聞是語已。甚自悔責極懷慚愧。比丘尼言。大德不應自生恥恨。如佛言曰。我滅度后初日眾生勝二日者。三日之人益復卑劣。如是展轉福德衰耗。愚癡闇鈍善法羸損。況今大德去佛百年。雖復為作非威儀事。正得其宜何足為怪。爾時鞠多而問之言。姊見如來。其事云何。比丘尼曰。昔佛在世我年二十始欲行嫁。失一金釵墮深草中。求之不得。復以燈燭遍照推覓。求之至疲了無彷彿。正值如來遊行而過。金光晃耀如百千日。幽闇之處普皆大明。微細諸物而悉顯現。尋見我釵因即取之。以斯緣故吾得見佛。憂波鞠多聞是事已。倍生悲戀嘆未曾有。商那和修即告之曰。佛記于汝在百年後。坐禪第一大化眾生。今正是時。宜作饒益令諸群生服甘露味。憂波鞠言。唯然受教。于摩突國雲集眾會。如半月坐而為說法。所謂施論戒論生天之論。欲為不凈出要最善。魔王波旬便生愁怖。而作是念。優波鞠多大集眾會。必當教令出吾境界。我今當往壞其眾意。于說法時雨真金寶。或雨華瓔光色明凈。化作白象七寶莊嚴。現為女人端政奇特。舉

會觀視無聽法心。於三日中演深法味。乃至無有一人得道。魔王歡喜深自慶幸。憂波鞠多即入三昧。觀察思惟是誰所作。魔王復以真珠花瓔著其頸上。尊者即觀知魔所為。便作是念。惡魔妒弊壞亂正法。如來何故而不調伏。即觀佛心使已化之。便以三尸。謂蛇狗人。化作華鬘感魔令至。而謂之曰。汝與我鬘深識厚施。今還以此用相酬遺。魔大歡喜舒頸受之。至其頸已還見死屍蟲蛆欲出臭爛難近。魔見是事深生厭惡。語憂波鞠多。汝今云何以斯死屍系吾頸耶。尊者答言。比丘不應華鬘莊嚴汝。以邪惡為我著之。今還為汝著臭死屍。正得其宜。不應瞋恨。魔以神力欲去此尸。如須彌山不可移動。生大瞋恚踴身虛空。向諸天眾求解脫尸。諸天皆言。此是大聖之所為作。吾等庸劣豈能除去。復詣梵王求脫尸縛。梵王答言。十力弟子所作神力。吾今凡陋豈能解之。假使劫燒旋藍猛風。不能得脫此死屍縛。寧以藕絲懸須彌山欲脫此尸。無有是處。如因地倒還扶而起。汝若歸依憂波鞠多。此死屍縛容可得解。爾時波旬受梵王教。除憍慢心深生敬信。往尊者所五體投地。白言大德。佛初成道坐樹王下。我率官屬而往逼繞。從是惱亂不可稱數。未一惡言而見輕辱。大悲淵廣如須彌山。汝阿羅漢少慈忍力。于天人前而見𣣋毀憂波鞠多答言。

【現代漢語翻譯】現代漢語譯本會觀視但沒有聽法之心的人們。在三天之中宣講深奧的佛法，但沒有一個人因此得道。魔王波旬（Pāpīyas，佛教中的欲界第六天之主，常被視為障礙修行的惡勢力）對此感到非常高興，並深深地慶幸。尊者憂波鞠多（Upagupta，一位著名的阿羅漢）隨即進入禪定，觀察思惟這是誰所為。魔王又用真珠花鬘裝飾在他的脖子上。尊者立刻觀察到這是魔王所為，便這樣想：『惡魔心懷嫉妒，破壞擾亂正法。如來佛（Tathāgata，佛的稱號之一）為什麼不調伏他呢？』於是觀察佛心，運用神通變化，用三具屍體——蛇、狗、人——變化成花鬘，感應魔王前來，並對他說：『你過去贈送我花鬘，情誼深厚，現在我用這個來回報你。』魔王非常高興，伸出脖子接受。當花鬘戴到脖子上時，卻發現是腐爛的屍體，蟲蛆爬動，臭氣熏天，難以靠近。魔王看到這種情況，非常厭惡，對憂波鞠多說：『你現在為什麼用這種死屍來套在我的脖子上？』尊者回答說：『比丘不應該用華麗的花鬘來裝飾，你心懷邪惡，我才給你戴上這個。現在還給你戴上臭爛的死屍，正合適宜，不應該生氣。』魔王用神通想要去除這些屍體，卻像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣無法移動。魔王大怒，跳到空中，向諸天神尋求解除屍體的辦法。諸天神都說：『這是大聖（指憂波鞠多）所為，我們這些庸人怎麼能去除呢？』魔王又去梵天（Brahmā，色界諸天之主）那裡，請求解除屍體的束縛。梵天回答說：『這是十力（Tathāgata-bala，佛的十種力量）弟子的神通力量，我這個凡夫俗子怎麼能解開呢？即使劫火燃燒，旋嵐猛風，也不能解脫這個死屍的束縛。寧可用藕絲懸掛須彌山，想要解脫這個屍體，也是不可能的。就像因地而倒，還要扶著地才能起來一樣。你如果歸依憂波鞠多，這個死屍的束縛或許可以解開。』當時，波旬接受了梵天的教誨，去除驕慢之心，深深地生起敬信，來到尊者面前，五體投地，說道：『大德，佛陀最初成道，坐在菩提樹下時，我率領官屬前去逼迫擾亂。從此以後，我惱亂眾生，數不勝數，沒有一句惡言，卻被您如此輕辱。您的慈悲像大海一樣深廣，像須彌山一樣高大。您這位阿羅漢卻缺少慈悲忍辱的力量，在天人面前如此羞辱我！』憂波鞠多回答說：

【English Translation】 English version They would observe, but their minds were not inclined to listen to the Dharma. For three days, profound Dharma teachings were expounded, yet not a single person attained enlightenment. Māra Pāpīyas (the ruler of the Paranirmita-vasavartin heaven in the desire realm, often seen as an evil force hindering practice) rejoiced greatly and congratulated himself. The Venerable Upagupta (a renowned Arhat) then entered Samadhi (a state of meditative absorption), contemplating and pondering who was responsible for this. Māra then adorned his neck with a pearl garland. The Venerable immediately perceived that this was the work of Māra and thought: 'This evil demon is envious and disrupts the true Dharma. Why does the Tathāgata (one of the titles of a Buddha) not subdue him?' He then observed the Buddha's mind and, using his spiritual powers, transformed three corpses—a snake, a dog, and a human—into a garland, inducing Māra to come. He said to him: 'You once gave me a garland, a deep and generous gift. Now I return this to you in kind.' Māra was overjoyed and stretched out his neck to receive it. But as the garland was placed on his neck, he saw that it was a rotting corpse, crawling with worms, emitting a foul stench that was unbearable. Seeing this, Māra was disgusted and said to Upagupta: 'Why do you now place this corpse around my neck?' The Venerable replied: 'A Bhikshu (a Buddhist monk) should not be adorned with beautiful garlands. Because you are evil, I place this on you. Now I return to you this foul, rotting corpse, which is most fitting. You should not be angry.' Māra, using his supernatural powers, tried to remove the corpses, but they were immovable like Mount Sumeru (the central mountain in Buddhist cosmology). Filled with great anger, Māra leaped into the sky, seeking help from the Devas (gods) to remove the corpses. The Devas all said: 'This is the work of the Great Sage (referring to Upagupta). How can we, in our ordinariness, remove it?' Māra then went to Brahmā (the lord of the Brahma heavens in the realm of form), seeking to be freed from the bonds of the corpses. Brahmā replied: 'This is the spiritual power of the disciple of the Ten Powers (Tathāgata-bala, the ten powers of a Buddha). How can I, a mere mortal, undo it? Even if the fire of the Kalpa (an aeon) were to burn, or a violent cyclone were to rage, it would not be possible to escape the bonds of these corpses. It would be easier to suspend Mount Sumeru with a lotus thread than to escape these corpses. Just as one who falls on the ground must use the ground to rise again, if you take refuge in Upagupta, the bonds of these corpses may be released.' At that time, Pāpīyas, accepting Brahmā's teachings, cast aside his arrogance and developed deep respect and faith. He went before the Venerable, prostrated himself with his five limbs touching the ground, and said: 'Virtuous One, when the Buddha first attained enlightenment and sat under the Bodhi tree, I led my retinue to harass and disturb him. Since then, I have troubled countless beings. I have not uttered a single harsh word, yet I have been so humiliated by you. Your compassion is as deep as the ocean and as high as Mount Sumeru. You, an Arhat, lack the power of compassion and forbearance, and you have shamed me before the Devas and humans!' Upagupta replied:

波旬。汝大愚癡無有智慧。以聲聞人用比如來。欲以芥子等須彌山。螢燭之光齊暉日月。半跡之水同大海量。如來大悲二乘所無。以是緣故不相加報。今我狹劣少悲忍心。由斯因緣故相毀辱。又復如來欲使我后降伏于汝。汝因斯故敬信于佛。由此善心不墮三惡。洗滌塵勞破諸罪業。魔聞是已生大歡喜。舉身毛豎生希有心。白言仁者。我由汝故起敬信心。汝便於我作大饒益。今可見為解是三尸。尊者答言。汝于正法更莫擾害。然後乃當爲汝解之。魔言受教。尊者又言。我不得見如來色身。汝昔曾睹宜為我現。魔言。仁者。我現佛身勿為吾禮。憂波鞠言。當如所說。即便為解三種死屍。魔入林中變形如佛。三十二相八十種好。形貌奇特如融金聚。光明照耀儀相安詳。化為比丘前後圍繞。若鵝王趨從林而出。憂波鞠多見便歡喜。一心觀察而說偈言。

咄哉無常　　無悲愍心　　能壞如是　上妙色身

憂波鞠多一心瞻仰目不暫舍。內懷踴躍說偈贊曰。

快哉清凈業　　能成是妙果　非自在天生　　亦非無因作　面如紫金色　　目凈如青蓮　端政超日月　　奇妙勝華林　湛然若大海　　不動如須彌　安步猶師子　　顧視同牛王　無量百千劫　　凈修身口意　以是故獲得　　如此殊妙身　怨見尚

【現代漢語翻譯】現代漢語譯本波旬（Pāpīyas，欲界第六天之主）。你真是愚癡沒有智慧，竟然拿聲聞乘人與如來相比，想用芥子比擬須彌山（Sumeru，佛教宇宙觀中的山王），用螢火蟲的光芒與日月爭輝，用半步的水跡與大海相比量。如來具有廣大的慈悲心，這是二乘（聲聞乘和緣覺乘）所沒有的。因為這個緣故，如來不會與你計較報復。現在我心胸狹隘，缺少慈悲和忍耐之心，因此才會與你互相譭謗羞辱。而且，如來希望我將來能夠降伏你，你因此才會對佛產生敬信之心。憑藉這個善心，你不會墮入三惡道（地獄、餓鬼、畜生），能夠洗滌塵勞，破除各種罪業。魔聽到這些話后，生起極大的歡喜心，全身汗毛豎立，覺得非常稀有難得，稟告說：『仁者，我因為你的緣故生起敬信心，你對我作了很大的饒益，現在可以為我解除這三尸（三種死亡的徵兆）嗎？』尊者回答說：『你如果不再擾亂正法，我就可以為你解除。』魔回答說：『我接受您的教誨。』尊者又說：『我沒有見過如來的色身，你過去曾經見過，應該為我顯現。』魔說：『仁者，我顯現佛身的時候，你不要對我禮拜。』優波鞠多（Upagupta，一位著名的阿羅漢）說：『應當像你所說的那樣。』於是就為魔解除了三種死屍。魔進入樹林中，變化成佛的形象，具有三十二相和八十種好，形貌奇特，如同熔化的黃金堆積而成，光明照耀，儀態安詳，幻化出許多比丘前後圍繞，如同鵝王一樣從樹林中走出來。優波鞠多見到后非常歡喜，一心觀察，並且說偈頌道：『唉呀，真是無常啊！沒有絲毫的悲憫之心，竟然能夠摧壞如此殊勝美妙的色身！』優波鞠多一心瞻仰佛身，眼睛片刻也不離開，內心充滿喜悅，說偈頌讚嘆道：『真是快樂啊，清凈的業力，能夠成就如此美妙的果報！這不是自在天（Īśvara，印度教中的主神）所生，也不是沒有原因而產生的。佛的面容如同紫磨金色，眼睛清凈如同青蓮花，端正莊嚴超過日月，奇妙殊勝超過華林。佛的禪定深邃如同大海，不動搖如同須彌山，安詳行走如同獅子王，回顧觀望如同牛王。無量百千劫以來，清凈地修持身口意，因此才能夠獲得如此殊勝美妙的色身。即使是怨敵見了，尚且……』

【English Translation】 English version Pāpīyas (Lord of the sixth heaven in the desire realm). You are truly foolish and lack wisdom, comparing a Śrāvakayāna practitioner to the Tathāgata, attempting to equate a mustard seed with Mount Sumeru (the king of mountains in Buddhist cosmology), the light of a firefly with the brilliance of the sun and moon, and a half-step's worth of water with the vastness of the ocean. The Tathāgata possesses great compassion, which the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not have. For this reason, the Tathāgata does not retaliate against you. Now, I am narrow-minded and lack compassion and patience, which is why we slander and humiliate each other. Moreover, the Tathāgata wishes for me to subdue you in the future, and it is because of this that you develop faith in the Buddha. By virtue of this wholesome intention, you will not fall into the three evil realms (hell, hungry ghosts, animals), and you will be able to cleanse defilements and break through all karmic offenses. Upon hearing these words, the demon felt great joy, his body hair stood on end, and he felt it was extremely rare and precious, reporting: 'O benevolent one, I have developed faith because of you, and you have greatly benefited me. Can you now dispel these three corpses (three signs of death)?' The Venerable one replied: 'If you no longer disturb the Dharma, then I can dispel them for you.' The demon replied: 'I accept your teachings.' The Venerable one then said: 'I have not seen the physical body of the Tathāgata. You have seen it in the past, so you should manifest it for me.' The demon said: 'O benevolent one, when I manifest the Buddha's body, do not bow to me.' Upagupta (a well-known Arhat) said: 'It shall be as you say.' Then he dispelled the three corpses for the demon. The demon entered the forest and transformed into the form of the Buddha, possessing the thirty-two marks and eighty minor marks, his appearance extraordinary, like molten gold piled up, his light shining, his demeanor peaceful, and he conjured many Bhikshus surrounding him, emerging from the forest like a king of geese. Upon seeing this, Upagupta was very happy, observing with single-minded attention, and spoke in verse: 'Alas, how impermanent! Without the slightest compassion, it can destroy such a supremely wonderful physical body!' Upagupta gazed at the Buddha's body with single-minded attention, his eyes not leaving for a moment, his heart filled with joy, and he spoke in verse, praising: 'How joyful, pure karma, able to accomplish such wonderful fruit! This is not born from Īśvara (a principal deity in Hinduism), nor is it created without cause. The face is like purple-gold, the eyes are pure like blue lotuses, the countenance is upright and surpasses the sun and moon, wondrous and surpassing a flower garden. Serene like the great ocean, unmoving like Mount Sumeru, walking peacefully like a lion king, looking back like a bull king. For countless hundreds of thousands of kalpas, one has purely cultivated body, speech, and mind, and therefore obtained such a supremely wonderful body. Even an enemy, upon seeing it, still...'

歡喜　　況我不欣慶

憂波鞠多說是偈已。觀佛心至不覺為禮。魔言仁者。何故如此。答言波旬。我知世尊久已滅度。見此容貌若似睹佛。歡喜內發是故禮耳。魔服本形歸還天上。于第四日魔更來下。以大音聲普告一切。諸仁者。欲得富樂生人天中。欲求涅槃第一安隱。不見如來大悲說法。悉當往詣優波鞠所。聽受妙法至心修行。時突摩羅城男女大小。聞于尊者摧伏惡魔。百千萬人皆共雲集。憂波鞠多上師子座。隨其所應說種種法。百千眾生得須陀洹道。萬八千人成阿羅漢。從是已后所化無量。為阿恕伽王興大饒益。彼王功德深遠超勝。於三寶所得不壞信。以善緣故得斯果。昔佛住在迦蘭陀林日時已到將諸比丘入城乞食。于其路次見二童子。一名德勝。二名無勝。以土造作城舍倉庫。因複名為稻粟麻麥。即共聚斂置於倉內。如來光明皆悉照耀。同作金色無不清徹。德勝歡喜探名麨者奉獻如來。其身卑小不能得及。無勝低跪令上奉之。於是世尊。即便微笑。爾時阿難尋白佛言。如來何緣現斯笑耶。佛告阿難。汝今見是二童子不。唯然已見。此童子者。我百年後。為轉輪王四分之一。于華氏城正法治世。分我舍利處處流佈。造作八萬四千寶塔。即以此土授與阿難。涂房南壁足得周遍。于百年後果得為王。暴虐無道多

【現代漢語翻譯】現代漢語譯本歡喜，何況我不欣喜慶賀？憂波鞠多（Upagupta，人名）說完偈語后，觀想佛陀的心，不知不覺地禮拜。魔（Mara，佛教中的魔王）說：『仁者，你為何如此？』憂波鞠多回答說：『波旬（Papiyas，魔王的別名），我知道世尊（Buddha，佛陀）早已滅度，但見到這容貌，就像親眼見到佛陀一樣，內心歡喜，所以禮拜。』魔王收起本來的面目，返回天上。第四天，魔王再次降臨，用巨大的聲音普遍告知一切：『諸位仁者，想要獲得富裕快樂，生於人天之中，想要尋求涅槃（Nirvana，解脫）第一安穩，不要去看如來（Tathagata，佛陀的稱號）大悲說法，都應當前往優波鞠多那裡，聽受妙法，至心修行。』當時，突摩羅城（Tumora，地名）的男女老少，聽到尊者（尊稱）摧伏惡魔，成百上千萬人聚集在一起。憂波鞠多登上獅子座（Simhasana，說法的高座），隨眾生的根器，宣說種種佛法。成百上千的眾生證得須陀洹道（Srotapanna，預流果），一萬八千人修成阿羅漢（Arhat，無學果）。從此以後，所教化的人無量無邊，為阿恕伽王（Asoka，即阿育王）興建大利益。那位國王的功德深遠超勝，對於三寶（Triratna，佛法僧）獲得不壞的信心。因為善緣的緣故，得到這樣的果報。過去佛陀住在迦蘭陀林（Kalandaka Venuvana，竹林精舍）時，時間到了，帶領眾比丘（Bhikkhu，出家修行的男性）進入城中乞食。在路途中，見到兩個童子，一個名叫德勝（Gunasagara），一個名叫無勝（Ajitasagara），用泥土建造城舍倉庫，又用泥土捏成稻粟麻麥，然後聚集起來放在倉庫里。如來的光明照耀著他們，泥土都變成金色，沒有不清澈的。德勝歡喜地拿起名為『麨』的東西奉獻給如來，因為身材矮小，夠不著。無勝跪下來，讓德勝放在自己手上奉獻上去。於是世尊就笑了。當時，阿難（Ananda，佛陀的十大弟子之一）隨即問佛說：『如來為何現出笑容呢？』佛告訴阿難：『你現在看見這兩個童子了嗎？』阿難回答說：『已經看見了。』佛說：『這兩個童子，我滅度百年之後，會成為轉輪王（Chakravartin，統治世界的君王）的四分之一，在華氏城（Pataliputra，古印度城市）以正法治理國家，分我的舍利（Sarira，佛陀火化后的遺物）到各處流佈，建造八萬四千座寶塔。』佛陀就把這塊土地交給阿難，塗抹房屋南面的墻壁，要塗抹周遍。在佛陀滅度百年之後，德勝果然成為國王，但是暴虐無道，做了很多壞事。

【English Translation】 English version Joy, how could I not rejoice? After Upagupta (a name) spoke the verse, contemplating the Buddha's (Buddha) mind, he prostrated unconsciously. Mara (the demon king in Buddhism) said, 'Virtuous one, why do you do this?' Upagupta replied, 'Papiyas (another name for Mara), I know the World Honored One (Buddha) has long since passed away, but seeing this countenance is like seeing the Buddha in person, and joy arises from within, therefore I prostrate.' The demon king withdrew his original form and returned to heaven. On the fourth day, the demon king descended again, proclaiming to all in a great voice, 'Virtuous ones, if you desire wealth and happiness, to be born among humans and gods, if you seek Nirvana (liberation) the ultimate peace, do not go to see the Tathagata (Buddha's title) teaching with great compassion, but all should go to Upagupta, listen to the wonderful Dharma, and practice with utmost sincerity.' At that time, the men, women, old, and young of Tumora (a place name), hearing that the Venerable One (honorific title) had subdued the evil demon, gathered together in the hundreds of thousands. Upagupta ascended the lion throne (Simhasana, a high seat for preaching), and according to their capacities, expounded various Dharmas. Hundreds of thousands of beings attained the Srotapanna path (stream-enterer), and eighteen thousand people became Arhats (worthy one). From then on, the number of those he converted was immeasurable, bringing great benefit to King Asoka (King Asoka). That king's merits were profound and surpassing, and he obtained unwavering faith in the Three Jewels (Triratna, Buddha, Dharma, Sangha). Because of good karma, he obtained such a result. In the past, when the Buddha was residing in Kalandaka Venuvana (Bamboo Grove Monastery), when the time came, he led the Bhikkhus (monks) into the city to beg for alms. On the way, he saw two boys, one named Gunasagara (Virtue Ocean), and the other named Ajitasagara (Unconquered Ocean), building city houses and warehouses with mud. They also made rice, millet, sesame, and wheat out of mud, and then gathered them together and placed them in the warehouse. The light of the Tathagata shone upon them, and the mud all turned golden, without anything being unclear. Gunasagara joyfully picked up something called 'roasted flour' and offered it to the Tathagata, but because he was short, he could not reach. Ajitasagara knelt down, allowing Gunasagara to place it on his hands and offer it up. Thereupon, the World Honored One smiled. At that time, Ananda (one of the Buddha's ten great disciples) immediately asked the Buddha, 'Why does the Tathagata show a smile?' The Buddha told Ananda, 'Do you see these two boys now?' Ananda replied, 'I have seen them.' The Buddha said, 'These two boys, a hundred years after my Nirvana, will become one-fourth of a Chakravartin (world-ruling king), governing the country with the righteous Dharma in Pataliputra (ancient Indian city), distributing my Sarira (relics) everywhere, and building eighty-four thousand pagodas.' The Buddha then entrusted this land to Ananda, to plaster the south wall of the house, to plaster it all around. A hundred years after the Buddha's Nirvana, Gunasagara indeed became king, but he was tyrannical and without virtue, doing many bad things.

所殺害。造作獄城名外可愛樂。令一惡人名曰耆梨。立大濩湯鐵丸刀劍。如是等事種種備足。外來入者皆悉治罪。有長者子出家為道。遊行乞食入愛樂獄尋欲還出。耆梨止之。即便舉聲而大啼哭。獄卒問曰。何故若此。比丘答言。我不畏死為善利耳。吾始出家未證道味。人身難得佛法難遇。今我值之而空受死。思惟是事故大悲泣。耆梨答言。王先有教。入此獄者終不聽出。比丘復言。我今定死愿赦七日當就刑戮。爾時獄卒尋聽許之。阿恕伽王宮中婇女。與他男子共相調戲。王大瞋怒付獄治罪。尋以鐵杵碎之如塵。骨肉分散猶如聚沫。比丘觀已深生厭惡。即便嘆曰。信哉大悲所言誠諦。說色無常譬如泡焰。不堅速朽甚難久保。先此女人顏容敷悅。今更求之將安所在。人命虛偽無可守護。尊貴貧賤智愚不同。生雖差別等有斯死。譬如百川泉源各異。未有一流不入大海。人亦如是同趣死處。為業長短受生修促。未幾時間會亦歸滅。此身臭穢不凈可惡。薄皮覆蔽妄生愛想。不觀其內種種過惡。怪哉生死嬰愚所樂。非是賢聖游心味著。如是觀察從夜至旦。便斷眾結得須陀洹。轉復精勤獲羅漢道。滿七日已耆梨語言。汝期今至可就刑戮。比丘答曰。我夜已過我日已出。所作已辦隨汝治罰。耆梨瞋恚置鑊煮之。焰熱猛盛轉更清涼。怪

【現代漢語翻譯】現代漢語譯本：（比丘）被殺害。他們建造了一座名為『外可愛樂』的監獄城市。他們任命一個名叫耆梨（劊子手）的惡人為獄卒，並準備了巨大的沸水鍋、鐵丸、刀劍等各種刑具。所有進入監獄的人都會受到懲罰。有一位長者的兒子出家修行，他乞食時進入了『愛樂獄』，隨即想要出去，但耆梨阻止了他。比丘隨即大聲啼哭。獄卒問道：『你為何如此？』比丘回答說：『我不畏懼死亡，而是爲了更大的利益。我剛出家，尚未證得佛法的滋味。人身難得，佛法難遇。如今我遇到了卻要白白死去，想到這些我才如此悲傷哭泣。』耆梨回答說：『國王有令，進入此獄的人，決不允許出去。』比丘又說：『我註定要死，希望寬限七日，然後接受刑罰。』當時，獄卒答應了他的請求。阿恕伽王（阿育王）宮中的宮女，與其他男子調情嬉戲。國王非常憤怒，將她送入監獄治罪，並用鐵杵將她搗碎成塵土，骨肉分散，就像聚在一起的泡沫。比丘看到后，深深地感到厭惡。他感嘆道：『真是可信啊，大悲（佛陀）所說的話真實不虛。他說色（物質）是無常的，就像水泡和火焰一樣，不堅固，迅速朽壞，難以長久保持。先前這位女子容顏美麗，現在再尋找她，她又在哪裡呢？人命虛假，無法守護。尊貴、貧賤、聰明、愚笨各不相同，但出生雖然有差別，死亡卻是一樣的。就像百川，泉源各異，沒有一條河流不流入大海。人也是如此，都趨向死亡。因為業力的長短，所受的生命有長有短。沒過多久，相會也會歸於滅亡。這身體臭穢不凈，令人厭惡，被薄薄的面板覆蓋，人們卻妄生愛戀。不去看它的內部種種過惡。奇怪啊，生死是愚人才會樂於其中的，不是賢聖會用心體味和執著的。』他這樣觀察，從夜晚到天亮，便斷除了各種煩惱，證得了須陀洹（入流果）。之後更加精進，獲得了阿羅漢（無學果）的果位。七日已滿，耆梨說道：『你的期限已到，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，該做的事情已經做完，隨你懲罰吧。』耆梨憤怒地將他放入沸水鍋中煮。火焰猛烈，卻反而變得清涼。奇怪啊！

【English Translation】 English version: The (bhikshu) was killed. They built a prison city called 'Outer Delight'. They appointed a wicked man named Girika (executioner) as the prison guard and prepared huge boiling water cauldrons, iron balls, swords, and other instruments of torture. All those who entered the prison were punished. There was a son of a wealthy man who renounced the world and became a monk. While begging for food, he entered 'Delight Prison' and immediately wanted to leave, but Girika stopped him. The bhikshu then cried out loudly. The prison guard asked, 'Why are you like this?' The bhikshu replied, 'I am not afraid of death, but for a greater benefit. I have just become a monk and have not yet tasted the flavor of the Buddha's teachings. It is difficult to obtain a human body, and it is difficult to encounter the Buddha's teachings. Now that I have encountered them, I am going to die in vain. Thinking of these things, I am so sad that I cry.' Girika replied, 'The king has ordered that anyone who enters this prison is not allowed to leave.' The bhikshu then said, 'I am destined to die. I hope you will grant me seven days, and then I will accept the punishment.' At that time, the prison guard granted his request. A palace woman in King Ashoka's (Ashoka) palace was flirting and playing with other men. The king was very angry and sent her to prison to be punished. He crushed her into dust with an iron pestle, and her flesh and bones were scattered like gathered foam. After seeing this, the bhikshu felt deeply disgusted. He exclaimed, 'It is truly believable, the words of the Great Compassionate One (Buddha) are true and not false. He said that form (matter) is impermanent, like bubbles and flames, not firm, quickly decaying, and difficult to maintain for a long time. Previously, this woman's face was beautiful, but now if you look for her, where is she? Human life is false and cannot be protected. The noble, the poor, the wise, and the foolish are different, but although there are differences in birth, death is the same. Just like hundreds of rivers, the sources are different, but there is no river that does not flow into the sea. People are also like this, all heading towards death. Because of the length of karma, the lives received are long or short. Before long, meetings will also return to extinction. This body is smelly, impure, and disgusting, covered with thin skin, but people falsely give rise to love. They do not look at the various faults inside it. Strange, birth and death are what fools enjoy, not what the wise and holy will taste and cling to.' He observed in this way, from night to dawn, and then cut off various afflictions and attained Srotapanna (stream-enterer). After that, he became even more diligent and attained Arhat (arahant). After seven days, Girika said, 'Your time is up, you can accept the punishment.' The bhikshu replied, 'My night has passed, my sun has risen, what needs to be done has been done, punish me as you wish.' Girika angrily put him in a boiling water cauldron to cook. The flames were fierce, but instead became cool. Strange!

其若此至鑊而觀。見鑊中生千葉蓮華。時彼比丘加趺坐上。爾時耆梨尋往白王。王將眷屬而來觀之。於是比丘踴身虛空作十八變。王見斯事嘆未曾有。而作是言。我等今者同稟人形。威德奇妙差別乃爾。吾今未達。唯愿宣說。爾時比丘欲化彼王。即作是言。我斷眾結解脫三有。離諸動亂寂然安樂。大王當知。佛記于汝。百年之後王華氏城。分佈舍利廣建寶塔。汝今云何反造斯惡。殘害眾生無悲愍心。王今應當滿足佛意。施與眾生無畏之樂。王聞是已極自悔責。歸依三寶生敬信心。收集如來功德舍利。造作八萬四千寶塔。作塔已訖至雞頭末寺。合掌而問上座耶舍。此閻浮提頗有如我受記者不。耶舍答曰。佛記尊者優波鞠多。于百年後興大饒益。王復問言。彼清凈人出世未也。答言大王。久已生世得羅漢道。于憂陀山圍繞說法。王即嚴駕欲往禮覲。尋遣使者。白言大聖。阿恕伽王欲來問訊。尊者念言。此處隘陋不容多人。我今宜應躬自往彼。即便嚴備向華氏城。王聞歡喜掃治巷路。燒香散華作眾伎樂。尋與群臣出迎尊者。當見之時五體投地。至心瞻仰目不暫舍。白言大聖。我得為王自在快樂。不如今日一相睹見。心大歡喜而說偈言。

佛雖入寂定　　尊今補處生　今應見教敕　　我當隨順學

於是尊者。手摩

【現代漢語翻譯】現代漢語譯本：如果這樣一直到油鍋邊觀看，會看見油鍋中生出千葉蓮花。那時那位比丘會結跏趺坐在蓮花上。當時，耆梨立刻去稟告國王。國王帶著家眷前來觀看。於是，比丘踴身飛到空中，示現十八種變化。國王見到這種景象，驚歎前所未有，於是說道：『我們現在同樣具有人的形體，但威德和奇妙之處的差別竟然如此之大，我至今還不明白，希望您能為我解說。』當時，比丘想要教化那位國王，就說道：『我已斷除各種煩惱，解脫了三有（指欲有、色有、無色有），遠離各種動亂，寂靜安樂。大王您應當知道，佛陀曾經預言過您，在百年之後，您將在華氏城（Pataliputra）分佈舍利，廣泛建造寶塔。您現在為什麼反而造作這種惡業，殘害眾生，沒有悲憫之心呢？大王您現在應當滿足佛陀的意願，給予眾生無畏的安樂。』國王聽了這些話，極其後悔自責，歸依三寶，生起敬信心，收集如來的功德舍利，建造了八萬四千座寶塔。建造寶塔完畢后，國王來到雞頭末寺（Kukkutarama），合掌詢問上座耶舍（Yasa）：『在這閻浮提（Jambudvipa，指我們所居住的這個世界）中，還有像我一樣受到佛陀授記的人嗎？』耶舍回答說：『佛陀曾經授記尊者優波鞠多（Upagupta），在百年之後會興盛佛法，帶來巨大的利益。』國王又問道：『那位清凈之人現在出世了嗎？』耶舍回答說：『大王，他早就已經出生，並且證得了阿羅漢果，現在正在憂陀山（Urumunda）周圍說法。』國王立刻準備車駕，想要前去禮拜覲見，隨即派遣使者稟告說：『大聖，阿恕伽王（Ashoka）想要前來問訊。』尊者心想：『這裡狹窄簡陋，容不下這麼多人，我現在應該親自前往華氏城。』於是立刻準備妥當，前往華氏城。國王聽到這個訊息，非常高興，清掃街道，焚香散花，演奏各種音樂，親自與群臣一起出城迎接尊者。當見到尊者的時候，五體投地，至誠瞻仰，眼睛片刻也不離開。國王說道：『大聖，我能夠成為國王，擁有自在快樂，也不如今天能夠與您相見，我的內心非常歡喜。』於是說偈頌道：

『佛陀雖然已經入寂滅，尊者現在是補處菩薩降生。現在應該接受您的教誨，我應當隨順學習。』

於是尊者，用手摩...

【English Translation】 English version: If it goes all the way to the cauldron and observes, one will see a thousand-petaled lotus flower growing in the cauldron. At that time, the Bhikshu (monk) will sit cross-legged on it. Then, Ghiri immediately went to inform the king. The king came with his family to observe. Thereupon, the Bhikshu leaped into the air and manifested eighteen transformations. The king, seeing this, marveled at its unprecedented nature and said, 'We now share the same human form, yet the difference in majestic virtue and wondrousness is so great. I still do not understand. I wish you would explain it to me.' At that time, the Bhikshu, wanting to convert the king, said, 'I have severed all bonds, liberated myself from the three realms of existence (the realms of desire, form, and formlessness), and am free from all disturbances, in peaceful bliss. Great King, you should know that the Buddha prophesied about you. After a hundred years, you will distribute the relics in Pataliputra (華氏城) and widely build precious pagodas. Why are you now creating such evil karma, harming sentient beings without compassion? Great King, you should now fulfill the Buddha's intention and bestow the joy of fearlessness upon sentient beings.' Upon hearing these words, the king deeply regretted and blamed himself, took refuge in the Three Jewels, and generated respectful faith. He collected the meritorious relics of the Tathagata (如來) and built eighty-four thousand precious pagodas. After completing the construction of the pagodas, the king went to Kukkutarama (雞頭末寺), clasped his hands, and asked the Venerable Yasa (耶舍), 'In this Jambudvipa (閻浮提, the world we live in), is there anyone else who has been prophesied by the Buddha like me?' Yasa replied, 'The Buddha prophesied that Venerable Upagupta (優波鞠多) will, after a hundred years, flourish the Dharma and bring great benefit.' The king then asked, 'Has that pure one been born into the world yet?' Yasa replied, 'Great King, he has long been born and attained Arhatship (羅漢果), and is now teaching the Dharma around Urumunda Mountain (憂陀山).' The king immediately prepared his carriage, wanting to go and pay homage, and sent a messenger to report, 'Great Sage, King Ashoka (阿恕伽王) wishes to come and inquire.' The Venerable thought, 'This place is narrow and cannot accommodate so many people. I should now go to Pataliputra myself.' So he immediately prepared and went to Pataliputra. The king, upon hearing this news, was very happy, cleaned the streets, burned incense, scattered flowers, and played various musical instruments, and personally went out with his ministers to welcome the Venerable. When he saw the Venerable, he prostrated himself with his five limbs touching the ground, sincerely gazed upon him, and did not take his eyes off him for a moment. The king said, 'Great Sage, my being a king and having freedom and happiness is not as good as seeing you today. My heart is very joyful.' Then he spoke in verse:

'Although the Buddha has entered Nirvana (寂滅), the Venerable is now born as a successor (補處). Now I should receive your teachings, and I shall follow and learn accordingly.'

Then the Venerable, with his hand stroking...

王頂。以偈答曰。

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

爾時阿恕伽王即請尊者入于宮內。安置寶座自扶而上。白言大聖。佛所遊方行住之處。悉欲起塔增長眾信。尊者贊言。善哉善哉我今當往盡示王處。即嚴四兵便共發引。向林微尼園示佛生處乃至復詣拘尸那城化緣訖已入涅槃處。王聞是語悶絕躄地。冷水灑面方乃惺悟。於是諸處悉皆起塔。施百千兩金然後乃去。復更示王舍利弗等五百羅漢功德之塔。王皆禮拜施金供養。最後往至薄拘羅塔。王言。此塔有何功德。答曰大王。佛記此人無諸衰病。乃於過去九十一劫毗婆尸佛滅度之後。時薄拘羅依一寺住。見諸豪貴來供眾僧。尊者爾時醉酒而臥。心自念言。我既貧乏當何以施。吾今正有一呵梨勒。眾僧若有病患之者可以施之用療其疾。即便鳴椎白言施藥。時有比丘甚患頭痛。向知藥人索呵梨勒。知藥者言。有人施藥汝可取服。爾時比丘往彼取藥。服之以訖病尋除愈。由是緣故九十一劫生人天中。未曾有病。最後生一婆羅門家。其母早終父更娉妻。時薄拘羅年在童幼。見母作餅而從索之後母姤弊素懷憎惡。即便擲置餅爐之中。其火焰熾以𨫼覆上。父從外來遍求推覓。即于爐中而

【現代漢語翻譯】王頂（人名）。用偈頌回答說：

『謹慎小心，心懷敬畏，不要放縱懈怠，王位和富貴難以長久保持。一切終將歸於變遷和滅亡，世間沒有什麼是永恒不變的。佛法僧三寶難得遇到，你現在遇到了，應當經常供養，不要停止荒廢。』

當時，阿恕伽王（Ashoka，即阿育王）就邀請尊者進入宮內，安置寶座，親自扶尊者登上寶座，稟告說：『大聖，佛陀曾經遊歷、行走、居住的地方，我都想建造佛塔，以增長大眾的信仰。』尊者讚歎說：『好啊，好啊！我現在就前往，將佛陀去過的地方都指示給大王。』於是準備好四種軍隊，一同出發，前往林微尼園（Lumbini Garden），指示佛陀誕生的地方，乃至又到拘尸那城（Kushinagar），教化眾生的因緣完畢後進入涅槃的地方。阿育王聽到這些話，昏悶倒地，不省人事。用冷水灑在臉上，才甦醒過來。於是，在這些地方都建造了佛塔，佈施了百千兩黃金，然後才離開。尊者又指示阿育王舍利弗（Sariputra）等五百羅漢的功德之塔。阿育王都禮拜，佈施黃金供養。最後前往薄拘羅（Bhakkula）塔。阿育王問道：『此塔有什麼功德？』尊者回答說：『大王，佛陀曾經授記這個人沒有諸多的衰敗疾病。在過去九十一劫，毗婆尸佛（Vipassi Buddha）滅度之後，當時薄拘羅依附一座寺廟居住，看見許多豪門貴族來供養眾僧。尊者當時喝醉酒而睡著了，心裡想：我既然貧窮缺乏，應當用什麼來佈施呢？我現在正好有一顆訶梨勒果（haritaki，一種藥用植物），眾僧如果有患病的人，可以用它來治療疾病。』於是就敲椎告訴大家，說要施藥。當時有一位比丘患有嚴重的頭痛，向管理藥物的人索要訶梨勒果。管理藥物的人說：『有人施藥，你可以去取來服用。』當時那位比丘前往取藥，服用之後，病就立刻痊癒了。由於這個因緣，九十一劫以來，生在人天之中，從未生過病。最後出生在一個婆羅門（Brahmin）家庭，他的母親早逝，父親又娶了妻子。當時薄拘羅年紀還小，看見母親做餅，就向她索要，後母兇狠惡劣，一向憎恨他，就將他扔進餅爐之中。爐火猛烈燃燒，用瓦罐蓋在上面。父親從外面回來，到處尋找他，就在爐子裡面……

【English Translation】 Wang Ding (a person's name). Replied with a verse:

'Be cautious and fearful, do not be lax or negligent, the throne and wealth are difficult to maintain for long. Everything will eventually return to change and extinction, there is nothing permanent in this world. The Three Jewels of Buddha, Dharma, and Sangha are rare to encounter, you have encountered them now, you should always make offerings and not stop or abandon them.'

At that time, King Ashoka (Ashoka) invited the Venerable One into the palace, arranged a precious seat, and personally helped the Venerable One onto the seat, reporting: 'Great Sage, I want to build pagodas in all the places where the Buddha once traveled, walked, and resided, in order to increase the faith of the masses.' The Venerable One praised: 'Good, good! I will now go and show all the places the Buddha has been to the Great King.' So he prepared four kinds of troops and set off together, heading to Lumbini Garden, indicating the place where the Buddha was born, and even going to Kushinagar, where the causes and conditions for teaching sentient beings were completed and he entered Nirvana. When King Ashoka heard these words, he fainted and fell to the ground, unconscious. Cold water was sprinkled on his face, and he woke up. So, pagodas were built in these places, and hundreds of thousands of taels of gold were donated before leaving. The Venerable One also showed King Ashoka the pagodas of merit of Sariputra and other five hundred Arhats. King Ashoka bowed and made offerings of gold. Finally, he went to the Bhakkula Pagoda. King Ashoka asked: 'What merit does this pagoda have?' The Venerable One replied: 'Great King, the Buddha once prophesied that this person would not have many declines and diseases. In the past ninety-one kalpas, after the Parinirvana of Vipassi Buddha, Bhakkula lived in a temple at that time, and saw many wealthy and noble people coming to make offerings to the Sangha. The Venerable One was drunk and fell asleep at that time, and thought in his heart: Since I am poor and lacking, what should I give? I happen to have a haritaki fruit (a medicinal plant), which can be used to treat diseases if any of the Sangha are sick.' So he knocked on the mallet to tell everyone that he was giving medicine. At that time, a Bhikkhu was suffering from a severe headache and asked the person in charge of medicine for a haritaki fruit. The person in charge of medicine said: 'Someone is giving medicine, you can take it and take it.' At that time, the Bhikkhu went to take the medicine, and after taking it, the disease was immediately cured. Because of this cause, for ninety-one kalpas, he was born in the heavens and among humans, and never had any illness. Finally, he was born into a Brahmin family, his mother died early, and his father married another wife. At that time, Bhakkula was still young, and when he saw his mother making cakes, he asked her for them. The stepmother was fierce and evil, and always hated him, so she threw him into the cake oven. The fire was burning fiercely, and a pottery pot was placed on top of it. The father came back from outside and searched for him everywhere, and he was in the oven...

得其子。後於一時母復煮肉。而是小兒更從往索。母益瞋恚擲置釜中。湯甚沸熱而不燒爛。父復求覓了不能得。而作是言。我子今者為何所在。時薄拘羅釜中而應。父即出之平全如故。母於後時至一河上。彼薄拘羅牽衣隨後。母大瞋忿而作是言。此何鬼魅妖祥之物。雖復燒煮不能令死。即便舉之擲著河中。值一大魚尋便吞食。以福緣故猶復不死。有捕魚師釣得此魚。持來詣市而炫賣之。索價既多人無買者。從旦至暮將欲臭爛。薄拘羅父於市遊行。見此大魚便作是念。今斯魚者其肉甚多。將欲臭壞索價無幾。我今宜可買而持歸。便與其錢取魚還家。即以利刀開破其腹。時薄拘羅在魚腹內高聲唱言。愿父安詳勿令傷我。遂開魚腹抱而出之。年漸長大就佛出家。得羅漢道具諸功德。年百六十未曾有病。乃至無有身熱頭痛。少欲知足常樂閑靜。未曾教人一四句偈。王聞是已。遣持一錢布施此塔。輔相白王同是羅漢。云何獨以一錢用施。王語臣曰。以其自度不能化人。塔神不受還授與王。輔相言曰。真是少欲。乃至一錢尚不欲受。況其多乎。如是五百大阿羅漢。皆有本緣略而不說。阿恕伽王供養如來聲聞塔竟。歡喜合掌而說偈言。

設百千祀　　方得為人　　我今便為　不空受生　　遇良福田　　具造勝業　以危脆財　

【現代漢語翻譯】現代漢語譯本：他得到了他的兒子。後來有一天，母親又在煮肉，這個小兒又去索要。母親更加惱怒，把他扔進鍋里。湯非常沸騰滾燙，但是卻沒有燒爛他。父親又去尋找，始終找不到，就說：『我的兒子現在在哪裡呢？』當時薄拘羅（Bhagula，佛陀弟子名）在鍋里應聲。父親立刻把他撈出來，完好無損。後來，母親來到一條河邊，薄拘羅拉著她的衣服跟在後面。母親非常生氣，說道：『這到底是什麼鬼怪妖祥之物？即使燒煮也不能讓他死。』隨即把他舉起來扔到河中。恰好一條大魚立刻吞食了他。因為他的福緣，仍然沒有死。有一個漁夫釣到了這條魚，拿到市場上去炫耀售賣。要價很高，沒有人買。從早到晚，魚都快要腐爛了。薄拘羅的父親在市場上看見這條大魚，心想：『這條魚的肉很多，快要腐爛了，要價也不高，我應該買回去。』於是給了錢，把魚帶回家。立刻用利刀剖開魚腹，當時薄拘羅在魚腹內高聲喊道：『愿父親安詳，不要傷到我。』於是剖開魚腹，把他抱了出來。年齡漸漸長大，就到佛陀那裡出家，得到了阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）的果位，具足各種功德。一百六十歲了，從未生過病，甚至沒有身熱頭痛。少欲知足，常常喜歡安靜。從未教過人一句四句偈（Gatha，佛經中的詩句）。國王聽說了這件事，派人拿一錢來佈施這座塔。輔相（Chief Minister，國王的助手）對國王說：『他也是阿羅漢，為什麼只用一錢來佈施？』國王對臣子說：『因為他只能自度，不能教化他人。』塔神不接受，又還給了國王。輔相說：『真是少欲，甚至一錢都不想接受，何況更多呢？』像這樣五百大阿羅漢，都有各自的本緣，這裡省略不說。阿恕伽王（Ashoka，印度孔雀王朝的國王，篤信佛教）供養如來（Tathagata，佛陀的稱號）聲聞（Sravaka，聽聞佛法而修行的人）塔完畢，歡喜合掌，說了這首偈：『即使經歷百千劫，才能得到人身，我現在便算沒有空受此生，遇到了良田福地，具足修造殊勝的善業，用這危脆的財物。』

【English Translation】 English version: He obtained his son. Later, one day, the mother was again cooking meat, and this young child went to ask for some. The mother became even more angry and threw him into the pot. The soup was very boiling hot, but it did not burn or scald him. The father again searched for him but could not find him, and said, 'Where is my son now?' At that time, Bhagula (Bhagula, name of a disciple of the Buddha) responded from within the pot. The father immediately took him out, and he was completely unharmed. Later, the mother came to a river, and Bhagula pulled on her clothes, following behind her. The mother became very angry and said, 'What kind of ghostly or monstrous thing is this? Even if I boil and cook him, I cannot make him die.' Immediately, she lifted him up and threw him into the river. A large fish immediately swallowed him. Because of his blessed karma, he still did not die. A fisherman caught this fish and brought it to the market to show off and sell it. The price was very high, and no one bought it. From morning until evening, the fish was about to rot. Bhagula's father saw this large fish in the market and thought, 'This fish has a lot of meat, it is about to rot, and the price is not high, I should buy it and take it home.' So he gave the money and took the fish home. He immediately used a sharp knife to cut open its belly. At that time, Bhagula shouted loudly from inside the fish's belly, 'May father be at peace and not injure me.' So he cut open the fish's belly and embraced him out. As he gradually grew older, he went to the Buddha to become a monk, attained the state of Arhat (Arhat, a saint who has exhausted all defilements and entered Nirvana), and possessed all kinds of merits. At the age of one hundred and sixty, he had never been sick, not even with a fever or headache. He was content with little desire and always enjoyed tranquility. He had never taught anyone even a four-line verse (Gatha, a verse in Buddhist scriptures). The king heard about this and sent someone to donate one coin to this stupa. The Chief Minister (Chief Minister, assistant to the king) said to the king, 'He is also an Arhat, why only use one coin to donate?' The king said to the minister, 'Because he can only liberate himself and cannot teach others.' The stupa deity did not accept it and returned it to the king. The Chief Minister said, 'He is truly content with little desire, not even wanting to accept one coin, let alone more?' Like this, the five hundred great Arhats all have their own origins, which will not be elaborated here. King Ashoka (Ashoka, king of the Mauryan dynasty of India, a devout Buddhist) finished offering to the Tathagata (Tathagata, title of the Buddha) Sravaka (Sravaka, a person who practices by hearing the Dharma) stupa, joyfully joined his palms, and spoke this verse: 'Even after hundreds of thousands of kalpas, one can obtain a human body, I now consider that I have not received this life in vain, having encountered a good field of merit, fully creating superior good deeds, with this fragile wealth.'

而修堅法　　我所起塔　嚴閻浮提　　猶如白雲　　莊校虛空

說此偈已頂禮而去。詣菩提樹而作是言。我今欲為二種之福。一以千瓶盛滿香湯灌菩提樹。二當建立般遮于瑟。即自洗浴著新凈衣。上高樓上四方頂禮。而作是言。愿諸聖士皆受吾請。適語已訖十方羅漢飛空而來。三道聖人凡二十萬。亦悉雲集。留上座處無敢坐者。王問眾僧。何故留此空坐處耶。耶舍答曰。有大羅漢名賓頭盧。如來所記能師子吼威德高勝。今當來此。王聞是已身毛皆豎。如優缽羅華初始開敷。即便合掌瞻仰而待。時賓頭盧與諸羅漢。如鵝王飛從空而下。一切眾會皆起恭敬。王見尊者眉發秀白身體相好如辟支佛。即為作禮五體投地。問言大聖。見如來不。答曰曾見。色若金聚面如滿月。三十二相莊嚴其身。梵音深妙大悲窟宅。王又問言。於何處見。尊者答曰。在王舍城。夏安居時。我在其中見勝福田。乃至汝昔以土施佛。佛記汝時我亦得見。爾時彼王以國所有妻子眷屬金銀琉璃牛羊田宅。及自己身宮人婇女。盡施眾僧。請稱己名造般遮于瑟。灌菩提樹后自斟酌為僧行食。時賓頭盧用酥澆飯。王言大聖。酥性難消能不為疾。尊者答曰。不為患也。何以故。佛在時水與今酥等。是故食之終不成病。爾時尊者欲驗斯事。申手入地下至四

【現代漢語翻譯】現代漢語譯本修造堅固的佛塔，就像我所建造的，遍佈整個閻浮提（Jambudvipa，指我們所居住的世界），如同朵朵白雲，莊嚴著虛空。說完這偈頌后，他頂禮而去。來到菩提樹下，說道：『我今天要行兩種福德。第一是用千瓶盛滿香湯，灌溉菩提樹。第二是建造般遮于瑟（pancha-varsa，五年大會）。』於是他自己沐浴，穿上新的乾淨衣服，登上高樓，向四方頂禮，說道：『愿各位聖賢都能接受我的邀請。』話音剛落，十方羅漢從空中飛來，三道聖人，總共有二十萬人，也都聚集而來。他們都為留著上座的位置，沒有人敢坐。國王問眾僧：『為什麼留著這個空位呢？』耶舍（Yasa）回答說：『有一位大阿羅漢，名叫賓頭盧（Pindola），是如來授記的，能作獅子吼，威德高勝，現在將要來到這裡。』國王聽了，渾身汗毛都豎了起來，像優缽羅花（utpala，藍色蓮花）初開一樣，立刻合掌瞻仰，等待著。這時，賓頭盧與眾羅漢，像鵝王一樣從空中飛下。所有集會的人都起身恭敬。國王看見尊者眉發秀白，身體相好，如同辟支佛（Pratyekabuddha，緣覺佛）。立刻向他作禮，五體投地，問道：『大聖，您見過如來嗎？』答道：『曾見過。他的顏色像金聚，面容像滿月，三十二相莊嚴其身，梵音深妙，是大悲的住所。』國王又問道：『在什麼地方見到的？』尊者答道：『在王舍城（Rajagrha），夏安居的時候。我曾在那裡見到殊勝的福田。乃至你過去用土施佛，佛陀授記你的時候，我也曾見到。』當時，那位國王將全國所有的妻子眷屬、金銀琉璃、牛羊田宅，以及他自己的宮人婇女，全部佈施給眾僧，請求以他的名字建造般遮于瑟，灌溉菩提樹，然後親自斟酌，為僧眾行食。當時，賓頭盧用酥油澆飯。國王說：『大聖，酥油性質難消化，不會生病嗎？』尊者答道：『不會生病。為什麼呢？佛陀在世的時候，水和現在的酥油一樣。所以吃了它，終究不會生病。』當時，尊者想要驗證這件事，伸手進入地下，直到四

【English Translation】 English version Building firm stupas, like the ones I have erected, spread throughout Jambudvipa (the world we inhabit), like clouds, adorning the sky. Having spoken this verse, he bowed and departed. Arriving at the Bodhi tree, he said: 'Today I wish to perform two kinds of merit. First, to fill a thousand jars with fragrant water and pour it over the Bodhi tree. Second, to establish a Pancha-varsha (five-year assembly).' Then he bathed himself, put on new and clean clothes, ascended a high tower, and bowed in the four directions, saying: 'May all the sages accept my invitation.' As soon as he finished speaking, Arhats from the ten directions flew through the air, and three classes of sages, totaling two hundred thousand, also gathered. They all left the seat of the senior monk vacant, and no one dared to sit there. The king asked the assembly of monks: 'Why is this seat left empty?' Yasa replied: 'There is a great Arhat named Pindola, who was predicted by the Tathagata (another name for Buddha), who can roar like a lion, and whose majestic virtue is supreme. He will come here now.' Upon hearing this, the king's hair stood on end, like the initial blooming of an Utpala flower (blue lotus), and he immediately joined his palms in reverence, waiting. At that time, Pindola and the Arhats flew down from the sky like a king of geese. All those assembled rose and paid their respects. The king saw that the venerable one had white eyebrows and hair, and his physical form was auspicious, like a Pratyekabuddha (Solitary Buddha). He immediately bowed to him, prostrating himself with his five limbs on the ground, and asked: 'Great Sage, have you seen the Tathagata?' He replied: 'I have seen him. His color is like a heap of gold, his face is like the full moon, his body is adorned with the thirty-two marks, his voice is profound and wonderful, and he is the abode of great compassion.' The king then asked: 'Where did you see him?' The venerable one replied: 'In Rajagrha (King's Abode), during the summer retreat. I saw the supreme field of merit there. Even when you offered earth to the Buddha in the past, and the Buddha predicted your future, I also saw it.' At that time, that king gave away all his wives and relatives, gold, silver, lapis lazuli, cattle, sheep, fields, and houses, as well as his own palace women and concubines, to the monastic community. He requested that the Pancha-varsha be built in his name, that the Bodhi tree be watered, and then he personally served food to the monks. At that time, Pindola poured ghee (clarified butter) over his rice. The king said: 'Great Sage, ghee is difficult to digest, will it not cause illness?' The venerable one replied: 'It will not cause illness. Why? When the Buddha was alive, water was the same as ghee is now. Therefore, eating it will ultimately not cause illness.' At that time, the venerable one wanted to verify this matter, so he stretched his hand into the ground, down to four

萬二千餘里。即取地肥而示于王。王今當知。眾生薄福肥膩之味皆流入地。是故世間福轉衰減。王供養已歡喜而退。王有一弟。名宿馱吒。邪見熾盛憎惡沙門。王以方便令改邪心。應時出家得羅漢道。后為一羌之所殺害。時眾疑問憂波鞠多。以何緣故彼宿馱吒。生處豪貴為羌所殺。尊者答言。善聽當說。過去久遠迦葉佛時。曾供眾僧。由斯福故生生常處尊榮富貴。又過去世作一獵師。張布羅網不得禽鳥。見辟支佛心生瞋恨。即以利劍用斬其首。由此業故墮大地獄。生常為人之所殺害。雖得道果猶被苦毒。

付法藏因緣傳卷第三大正藏第 50 冊 No. 2058 付法藏因緣傳

付法藏因緣傳卷第四

元魏西域三藏吉迦夜共曇曜譯

阿恕伽王復有一子名曰法增。顏色端政眼甚奇妙。時有一鳥名拘那羅。其目明凈狀似彼兒。因號此子為拘那羅。長為娉妻字真金鬘。王將子至雞頭末寺。上座耶舍知當失眼。而告之曰。眼者無常會當摩滅不可恃怙。宜勤精進求勝解脫。時駒那羅受教還宮。觀察斯眼苦空敗壞。王大夫人名帝失羅叉。于駒那羅極生愛著。慾火熾盛逼共交通。王子為性素自貞潔。立志堅固而不從命。帝失羅叉甚懷瞋恚。時拘那羅治在得叉尸羅城內。彼大夫人常伺其便。會遇王病

【現代漢語翻譯】現代漢語譯本：一萬二千餘里。即取地上的肥沃土壤展示給國王。國王您現在應當知道，眾生福德淺薄，肥膩的美味都流入地下。因此世間的福報逐漸衰減。國王供養完畢，歡喜地退下。國王有一位弟弟，名叫宿馱吒（Sudatta），邪見非常強烈，憎惡沙門（Sramana，指佛教出家人）。國王用方便法門使他改變邪惡的想法。隨即出家，證得阿羅漢果位。後來被一個羌人所殺害。當時大眾疑問憂波鞠多（Upagupta）。因為什麼緣故，那位宿馱吒出生在豪門貴族，卻被羌人所殺害？尊者回答說：『仔細聽，我當爲你們解說。過去很久以前，在迦葉佛（Kasyapa Buddha）時期，他曾經供養眾僧。由於這個福報，生生世世常處尊榮富貴。又在過去世，他做一名獵人，張開羅網卻捕不到禽鳥。看見一位辟支佛（Pratyekabuddha）心中生起瞋恨，就用利劍斬斷了他的頭。由於這個業報，墮入大地獄。生生世世常常被人所殺害。雖然證得道果，仍然遭受苦毒。』

《付法藏因緣傳》卷第三大正藏第 50 冊 No. 2058 《付法藏因緣傳》

《付法藏因緣傳》卷第四

元魏西域三藏吉迦夜（Gīkāyā）共曇曜譯

阿恕伽王（Asoka，即阿育王）又有一個兒子，名叫法增。容貌端正，眼睛非常奇妙。當時有一種鳥，名叫拘那羅（Kunalā），它的眼睛明亮清澈，形狀像這個孩子。因此稱呼這個兒子為拘那羅。長大后娶妻，名字叫真金鬘。國王將兒子帶到雞頭末寺。上座耶舍（Yasa）知道他將要失去眼睛，就告訴他說：『眼睛是無常的，終將會磨滅消失，不可依賴。應該勤奮精進，尋求殊勝的解脫。』當時拘那羅接受教誨回到宮中，觀察這雙眼睛是苦、空、敗壞的。國王的大夫人名叫帝失羅叉（Tisrakshita），對拘那羅極度地產生愛戀，情慾熾盛，逼迫他與自己發生關係。王子天性原本就貞潔，立志堅定而不順從。帝失羅叉非常懷恨在心。當時拘那羅治理在得叉尸羅（Takshasila）城內。那位大夫人常常伺機報復，恰逢國王生病。

【English Translation】 English version: More than twelve thousand li. He then took the fertile soil from the ground and showed it to the king. The king should know now that the blessings of sentient beings are meager, and the rich, greasy flavors all flow into the ground. Therefore, the blessings of the world gradually decline. The king, having made offerings, retreated with joy. The king had a younger brother named Sudatta, whose heretical views were intense and who hated the Sramanas (Buddhist monks). The king used skillful means to change his evil thoughts. He then renounced the world and attained the state of Arhat. Later, he was killed by a Qiang person. At that time, the assembly questioned Upagupta. For what reason was that Sudatta born into a noble family but killed by a Qiang person? The Venerable One replied, 'Listen carefully, and I will explain it to you. In the distant past, during the time of Kasyapa Buddha, he had made offerings to the Sangha. Because of this merit, he was always in a position of honor, glory, wealth, and nobility in every life. Also, in a past life, he was a hunter who spread nets but could not catch any birds. Seeing a Pratyekabuddha, he became angry and used a sharp sword to cut off his head. Because of this karma, he fell into the great hell. In every life, he was often killed by others. Although he attained the fruit of the Path, he still suffered bitterness.'

The Transmission of the Dharma Treasury, Volume 3 Taisho Tripitaka, Volume 50, No. 2058, The Transmission of the Dharma Treasury

The Transmission of the Dharma Treasury, Volume 4

Translated by Gīkāyā and Tanyao of the Yuan Wei Dynasty from the Western Regions

King Asoka also had a son named Dharma-vardhana (法增). His appearance was handsome, and his eyes were very wonderful. At that time, there was a bird named Kunala, whose eyes were bright and clear, resembling those of this child. Therefore, this son was called Kunala. When he grew up, he married a wife named True Golden Garland. The king took his son to the Kukkutarama Monastery. The senior monk Yasa knew that he would lose his eyes and told him, 'Eyes are impermanent and will eventually fade away and disappear; they cannot be relied upon. You should diligently strive to seek supreme liberation.' At that time, Kunala received the teaching and returned to the palace, observing that these eyes were suffering, empty, and decaying. The king's chief consort, named Tisrakshita, developed an extreme infatuation with Kunala, and her lust was intense, forcing him to have relations with her. The prince was by nature chaste and resolute in his determination and did not comply. Tisrakshita harbored great resentment. At that time, Kunala was governing in the city of Takshasila. That chief consort often waited for an opportunity to retaliate, and it happened that the king fell ill.

甚大困篤。夫人療治尋即治差。求愿七日代居王位。既蒙聽許便欲報怨。密為封書令挑其眼。王子奉教求一惡人令出右眼置掌而觀。便念耶捨本所勸誡。而作是言。實哉尊教。誠諦不虛。說眼無常猶如幻化。昔謂斯眼奇特微妙。今日深觀何可愛著。我當舍此危朽之法。專求最勝清凈慧眼。作是觀時得須陀洹。更出一眼重深思察。厭惡情至逮斯陀含。其妻金鬘聞夫挑眼。號哭雨淚驚泣而來。見已悶絕良久乃蘇。時拘那羅偈曉之曰。

昔吾為惡業　　今日自還受　一切世間苦　　恩愛會離別　汝當諦思惟　　何應大啼哭

城中人民驅其夫妻令出遠外。展轉周遊向華氏城。彈琴求哀乞丐自活。遂至王宮在象廄內。鼓琴清歌自宣苦事。王聞樂音彷彿欲識。遣人往看是拘那羅。即召令入。王見子已悶絕躄地。舉聲號啕身體戰慄。問拘那羅言。誰毀汝眼。急可語我。當治其罪。拘那羅言。父不聞耶。昔日如來猶受業報。如斯報者甚大勢力。一切賢聖尊貴貧賤。無有方便能得免脫。我自宿業招斯禍酷。王莫愁惱令心憔悴。阿恕伽王雖聞此語。猶為憂火焚燒其心。復語子言。誰壞汝眼。我當屠割磨滅其身。轉相推問知帝失羅叉。王即召來。而語之曰。何地載汝不自淪陷。實自我怨外詐親近。有何因緣壞吾子目。我今當以

【現代漢語翻譯】現代漢語譯本極大的痛苦折磨著他。他的妻子為他治療，很快就痊癒了。她請求七天時間代替他管理國家。得到允許后，她便想報復。她秘密寫信，命令人挖出拘那羅（Kunala）王子的眼睛。王子遵從命令，找了一個惡人，讓他挖出自己的右眼放在手掌上觀看。這時，他想起了耶舍（Yasa）先前對他的勸誡，於是說道：『真是至理名言啊！真實不虛！說眼睛是無常的，猶如幻化。過去我認為這眼睛奇特微妙，今天仔細觀察，有什麼值得貪戀的呢？我應當捨棄這危脆朽壞之法，專心尋求最殊勝清凈的智慧之眼。』當他這樣觀想時，證得了須陀洹（Sotapanna）果位。他又挖出另一隻眼睛，更加深入地思考觀察，厭惡之情油然而生，證得了斯陀含（Sakadagamin）果位。他的妻子金鬘（Kancanamala）聽到丈夫被挖去眼睛，號啕大哭，淚如雨下，驚慌哭泣地趕來。見到丈夫后，她昏厥過去，過了很久才甦醒。這時，拘那羅（Kunala）開導她說：『過去我造作惡業，今天自己承受果報。一切世間的痛苦，都是恩愛終將離別。你應該仔細思考，為何要如此大聲啼哭？』城中的人民驅趕這對夫妻，讓他們到遠方去。他們輾轉周遊，來到了華氏城（Pataliputra）。靠彈琴乞討為生，最後到了王宮的象廄內。他彈奏著清澈的琴聲，歌唱著自己的苦難。國王聽到琴聲，覺得有些熟悉，便派人去看，原來是拘那羅（Kunala）。於是國王召見了他。國王見到兒子后，昏厥倒地，舉聲號啕大哭，身體顫抖。他問拘那羅（Kunala）說：『是誰毀了你的眼睛？快告訴我，我一定要懲治他。』拘那羅（Kunala）說：『父王難道沒聽說嗎？過去如來（Tathagata）尚且要承受業報。這樣的業報具有強大的力量，一切賢聖尊貴貧賤之人，都沒有辦法能夠免除。這是我過去所造的惡業招來的禍患，父王不要為此憂愁煩惱。』阿恕伽王（Asoka）雖然聽了這些話，仍然被憂愁的火焰焚燒著內心。他又對兒子說：『是誰毀了你的眼睛？我一定要屠殺、消滅他。』經過反覆詢問，得知是帝須羅叉（Tissarakkha）。國王立刻召見她，對她說：『什麼大地承載著你，卻不讓你自己沉淪？你實際上是我的仇人，卻假裝親近。你有什麼原因要毀壞我的兒子的眼睛？我現在就要用……』

【English Translation】 English version He was in great distress. His wife treated him, and he soon recovered. She requested seven days to rule in his place. Having been granted permission, she then sought revenge. She secretly wrote a letter ordering that Kunala's (Kunala) eyes be gouged out. The prince obeyed the order and sought out a wicked man, ordering him to take out his right eye and place it in his palm to observe. At that moment, he remembered Yasa's (Yasa) previous admonitions, and said: 'Truly, these are venerable teachings! They are truthful and not false! It is said that the eyes are impermanent, like illusions. In the past, I thought these eyes were unique and wonderful, but today, upon closer inspection, what is there to be attached to? I should abandon this perilous and decaying dharma and wholeheartedly seek the most supreme and pure eye of wisdom.' As he contemplated in this way, he attained the state of Sotapanna (Sotapanna). He then took out his other eye and contemplated it even more deeply, and a sense of disgust arose, and he attained the state of Sakadagamin (Sakadagamin). His wife, Kancanamala (Kancanamala), heard that her husband's eyes had been gouged out, and she wailed and wept, rushing to him in a state of shock and grief. Upon seeing him, she fainted and only regained consciousness after a long time. At that moment, Kunala (Kunala) enlightened her, saying: 'In the past, I created evil karma; today, I receive the consequences myself. All the suffering in the world is due to the separation of loved ones. You should contemplate carefully; why should you weep so loudly?' The people of the city drove the couple away, forcing them to travel far away. They wandered around and came to Pataliputra (Pataliputra). They made a living by playing the lute and begging, eventually arriving at the royal palace's elephant stable. He played clear music on the lute, singing of his suffering. The king heard the music and felt a sense of familiarity, so he sent someone to investigate, and it turned out to be Kunala (Kunala). The king then summoned him. Upon seeing his son, the king fainted and fell to the ground, wailing loudly and trembling. He asked Kunala (Kunala), 'Who destroyed your eyes? Tell me quickly, and I will punish them.' Kunala (Kunala) said, 'Hasn't Father heard? In the past, even the Tathagata (Tathagata) had to endure the consequences of karma. Such karma has great power, and no one, whether virtuous, noble, rich, or poor, can escape it. This is the misfortune brought about by my past evil deeds; Father should not grieve or be distressed.' Although King Asoka (Asoka) heard these words, his heart was still consumed by the flames of sorrow. He then said to his son, 'Who destroyed your eyes? I will slaughter and annihilate them.' After repeated questioning, he learned that it was Tissarakkha (Tissarakkha). The king immediately summoned her and said, 'What land bears you that does not let you sink? You are actually my enemy, yet you pretend to be close. What reason do you have to destroy my son's eyes? I will now use...'

刀輪劍樹斬截汝身令如塵末。棄汝屍骸臭穢之處。糞汁惡毒灌注汝口。時拘那羅聞王此語。于帝失羅叉起大悲心。而白父言。彼以愚癡造斯過患。由此緣故今被毀辱。王是智者豈應同之。今若復欲加報于彼。必當累劫共為怨害。如是展轉何有窮竟。大王當知。譬如因聲即便響應。此身如是由之有苦。又此身者眾惡根本。所以諸佛常令棄捨。若令此法決定安樂。何故智者恒生厭患。由是觀之身為苦本。無量眾惡之所積聚。大王且聽。如世嬰兒未識義理。罵辱父母無謙敬心。而此父母豈于其兒起瞋恨耶。一切眾生亦復如是。常為煩惱之所覆蔽。愚癡無智猶如小兒。云何于彼而生瞋恚。王心毒盛不受其語。大積薪油而焚殺之。時眾疑問優波鞠多。以何緣故今此王子生尊貴家而被挑目。尊者告曰。善聽當說。昔波羅㮈有一獵師。向于雪山值大雹雨。有五百鹿共入一窟。時彼獵人慾盡殺之。便作是念。若都殺者則皆臭爛。且挑其眼漸漸食之。即時便挑五百鹿眼。由斯緣故至今受報。又復久遠迦羅鳩孫佛滅度已后。時彼國王名曰端嚴。收佛舍利起七寶塔。后更有王心無敬信。壞塔取寶唯留土木。舉國人民皆悉悲泣。有長者子來問其意。眾人答曰。迦羅鳩佛寶塔毀壞。由斯因緣是故啼哭。長者子聞尋更修治如前嚴飾。造彼佛像相好姝

【現代漢語翻譯】現代漢語譯本刀輪劍樹將斬斷你的身體，使之如塵土般消散。你的屍骸將被丟棄在污穢不堪的地方，糞便和毒汁將灌入你的口中。當時，拘那羅（Kunala，人名，王子）聽了國王這些話，對帝釋羅剎（帝釋羅剎，人名）生起了極大的悲憫之心，於是對他的父親說：『他因為愚癡才犯下這樣的過錯，因此才遭受這樣的羞辱。父王您是智者，怎麼能和他一樣呢？現在如果還要報復他，必定會累生累劫地互相怨恨，這樣輾轉下去，何時才能了結？大王您應當知道，譬如因為聲音就會有迴響，這個身體也是這樣，由業力而有痛苦。而且這個身體是各種罪惡的根本，所以諸佛總是教導我們捨棄它。如果這個身體真的能帶來決定性的安樂，為什麼智者總是厭惡它呢？由此看來，身體是痛苦的根源，是無量罪惡的聚集之處。大王請聽我說，就像世上的嬰兒還不懂事理，謾罵父母，沒有謙敬之心，難道父母會因此對自己的孩子產生嗔恨嗎？一切眾生也是這樣，常常被煩惱所矇蔽，愚癡無智，就像小孩子一樣，怎麼能對他們生起嗔恨呢？』國王心懷惡毒，不聽他的勸告，堆積柴火和油，將他焚燒殺害。當時，眾人詢問優波鞠多（Upagupta，人名，尊者）：『因為什麼緣故，這位王子出生在尊貴的家庭，卻被挖去了雙眼？』尊者回答說：『好好聽著，我將告訴你們。過去在波羅㮈（波羅㮈，地名）有一個獵人，前往雪山，遇到了大冰雹。有五百隻鹿一起進入一個洞穴。當時，那個獵人想要把它們全部殺死，於是就想：如果都殺了，就會全部腐爛。不如先挖掉它們的眼睛，然後慢慢地吃。』於是，他就挖掉了五百隻鹿的眼睛。因為這個緣故，直到今天還在承受這樣的果報。還有很久以前，迦羅鳩孫佛（Karakucchanda Buddha，人名，過去佛）滅度之後，當時的國王名叫端嚴（端嚴，人名）。他收集佛陀的舍利，建造了七寶塔。後來，又有國王，心中沒有敬信，毀壞寶塔，拿走寶物，只留下土木。全國人民都悲傷哭泣。有一位長者之子來詢問原因，眾人回答說：『迦羅鳩孫佛的寶塔被毀壞了，因為這個緣故，所以我們啼哭。』長者之子聽了，就重新修繕，恢復了之前的莊嚴，塑造了佛像，相貌端莊美好。

【English Translation】 English version The wheel-blades and sword-trees will chop your body, reducing it to dust. Your corpse will be discarded in a foul and filthy place, and your mouth will be filled with excrement and poison. At that time, Kunala (Kunala, name of a person, prince), hearing these words from the king, felt great compassion for Emperor Rakshasa (Emperor Rakshasa, name of a person), and said to his father: 'He committed these faults because of his ignorance, and therefore he is now being humiliated. You, O King, are wise, how can you be like him? If you now seek to retaliate against him, you will surely be enemies for countless kalpas (aeons), and how will this cycle ever end? O Great King, you should know that just as a sound produces an echo, this body also experiences suffering due to karma. Moreover, this body is the root of all evils, so the Buddhas always teach us to abandon it. If this body truly brings definitive happiness, why do the wise always loathe it? From this perspective, the body is the source of suffering, a collection of countless evils. O Great King, please listen to me. Just like an infant in the world who does not understand reason, scolds parents, and has no humility or respect, would the parents be angry with their child? All sentient beings are also like this, constantly obscured by afflictions, ignorant and unwise like children, how can one be angry with them?' The king, with a venomous heart, did not listen to his advice, and piled up firewood and oil, burning him to death. At that time, the crowd asked Upagupta (Upagupta, name of a person, venerable one): 'For what reason was this prince born into a noble family but had his eyes gouged out?' The venerable one replied: 'Listen carefully, I will tell you. In the past, in Varanasi (Varanasi, name of a place), there was a hunter who went to the Himalayas and encountered a great hailstorm. Five hundred deer entered a cave together. At that time, the hunter wanted to kill them all, so he thought: If I kill them all, they will all rot. I should first gouge out their eyes and then eat them slowly.' So, he gouged out the eyes of five hundred deer. Because of this reason, he is still suffering this retribution today. Also, long ago, after the Parinirvana (death) of Krakucchanda Buddha (Krakucchanda Buddha, name of a person, past Buddha), the king at that time was named Endowed with Beauty (Endowed with Beauty, name of a person). He collected the relics of the Buddha and built a seven-jeweled stupa. Later, there was another king who had no faith in his heart, destroyed the stupa, took the treasures, and left only the earth and wood. The people of the whole country were sad and wept. A son of a wealthy man came to ask the reason, and the people replied: 'The stupa of Krakucchanda Buddha has been destroyed, and for this reason, we are weeping.' The son of the wealthy man heard this and repaired it again, restoring its former splendor, and created a Buddha image, with a beautiful and dignified appearance.

妙。因發願曰。使我來世如彼世尊得勝解脫。由斯業故生尊貴家得凈妙果。阿恕伽王眷屬如是。皆舍重擔咸離生死。王之信心深遠難量。見諸沙門若長若幼。皆迎問訊恭敬為禮。時有一臣名曰夜奢。無信敬心邪見熾盛。而作是言。阿恕伽王甚無智慧。自屈貴德禮拜童幼。王聞是已便敕群臣。各令推覓百獸之頭。唯使夜奢獨求人首。即受王命咸皆推覓。既得之已悉來奉王。王令持往詣市炫賣。未幾時間諸頭並售。夜奢人頭都無買者。經數日中將欲臭爛。白言大王。此頭難售尚無慾見。況有買者。王問夜奢。何物最貴。答言大王。人為殊勝。王言。人若勝者何故不售。夜奢答曰。人生雖貴死則卑賤。王言。我頭同此不也。夜奢惶怖俯仰而對答言王頭亦同此賤。王言。吾頭設卑賤者。汝何怪我禮敬童稚。卿苦是吾真善知識。宜當勸我以危脆頭易堅固首。如何今者止吾為善。時臣夜奢方自悔責。回改邪心敬信三寶。王后一時問優波鞠多。昔佛在日誰施最多。尊者答言。須達長者施甚弘廣。金滿百億用奉如來。王自唸曰。彼尚能施爾所珍寶。況我今者豈不及之。便計先來所施之物。凡得九十六億兩金。會遇重病知命將終。便自涕泣生大苦惱。有臣名曰羅提鞠。即是本日隨喜童子。以斯福故得為輔臣。智慧淵博善能言辭。見王愁惱

合掌白王言。譬如盛日眾共瞻仰。王之盛德亦復如是。咸為一切所共恭敬。今王遇病如日將沒。國土人民無不悲懼。大王今當聽臣所說。三界無常遷流不住。雖少壯老會歸磨滅。譬如石山四方俱至。何有智者而能免脫。世間眾生亦復如是。受五陰身死山來逼。假使造作百千方便。種種咒術藏隱逃避。未見有得免斯患者。當知世皆無常會必有離。應當深觀若斯之理。宜自裁抑何應愁惱。王告臣曰。我不畏死吝愛財寶。正以遠離諸賢聖眾。施百億金四億未滿。以是因緣我故悲耳。羅提鞠言。庫藏甚多可施令足。阿恕伽王即以七寶施雞頭末寺。立拘那羅子式摩提以為太子。邪見惡臣語太子曰。阿恕伽王命臨欲終散諸庫藏。汝若紹位無所資用。今應遮斷勿從其意。時式摩提信受邪說。以一金盤為王送食。王即回施雞頭末寺。后以瓦器半庵摩勒持與王食。王召群臣而問之曰。此閻浮提誰為其主。諸臣答言。唯王統御。答曰非也。我唯於此半庵摩勒而得自在。便作是言。咄哉富貴甚可惡賤。榮位如幻不久散滅。雖居尊顯終歸墜落。我為人帝威德無倫。臨終貧乏唯有半果。故知世間皆為虛誑。愚人甘樂賢聖所訶。即向群臣而說偈言。

諦哉如來教　　所演誠不虛　廣宣生死過　　無可愛樂者　我本處尊貴　　威德少倫匹　

【現代漢語翻譯】現代漢語譯本：合掌，白王說道：『譬如太陽高照，眾人共同瞻仰。大王的盛德也是如此，為一切人所共同恭敬。如今大王您身患疾病，如同太陽將要落山，整個國土的人民沒有不感到悲傷恐懼的。大王現在應當聽我說，三界（欲界、色界、無色界）都是無常的，遷流變化，沒有停息。即使是少壯之年，最終也會衰老，歸於磨滅。譬如巨大的石山，從四面八方壓來，哪裡有聰明人能夠免於脫身呢？世間的眾生也是這樣，承受著五陰（色、受、想、行、識）之身，死亡的大山逼近。縱然造作百千種方便，使用種種咒術，藏匿逃避，也未曾見過有人能夠免除這種災患。應當知道世間一切都是無常的，相會必然有離別。應當深刻觀察這樣的道理，應該自我剋制，為何還要愁惱呢？』國王告訴大臣說：『我不是畏懼死亡，也不是吝惜財寶，只是因為要遠離各位賢聖之眾。佈施百億黃金，四億尚未滿，因為這個緣故我才感到悲傷啊。』羅提鞠說：『國庫中的財寶還很多，可以佈施令其滿足。』阿恕伽王（Ashu jia wang）[阿育王]隨即用七寶佈施給雞頭末寺（Ji tou mo si），立拘那羅子式摩提（Ju na luo zi shi mo ti）為太子。邪見惡臣告訴太子說：『阿恕伽王（Ashu jia wang）[阿育王]性命將盡，散盡所有庫藏。你如果繼承王位，將沒有什麼可以利用的。現在應該阻止他，不要順從他的意思。』當時式摩提（Shi mo ti）聽信了邪說，用一個金盤給國王送飯。國王隨即把金盤迴施給雞頭末寺（Ji tou mo si）。後來用瓦器盛著半個庵摩勒果（An mo le guo）給國王吃。國王召集群臣而問他們說：『這閻浮提（Yan fu ti）[世界]誰是它的主人？』群臣回答說：『只有大王您來統治。』國王回答說：『不是這樣的。我唯獨對於這半個庵摩勒果（An mo le guo）能夠自在。』便說了這樣的話：『唉，富貴真是可惡可鄙，榮華的地位如同幻影，不會長久，終將散滅。我身為帝王，威德無比，臨終卻貧困到只有半個果實。所以知道世間一切都是虛妄欺騙，愚人才會甘心快樂，這是賢聖所呵斥的。』隨即向群臣說了偈語：『真實啊，如來的教誨，所演說的確實不虛假，廣泛宣揚生死輪迴的過患，沒有什麼值得貪戀喜愛的。我本來身處尊貴之位，威德少有能與我相比的，』

【English Translation】 English version: With palms together, the White King said, 'It is like when the sun shines brightly, everyone looks up to it together. Your Majesty's great virtue is also like this, respected by everyone. Now that Your Majesty is ill, it is like the sun about to set, and the people of the entire kingdom are filled with sorrow and fear. Your Majesty should now listen to what I say. The Three Realms (Desire Realm, Form Realm, Formless Realm) are impermanent, constantly changing and never stopping. Even youth will eventually age and return to destruction. It is like a huge stone mountain pressing down from all directions; where can a wise person escape from it? The sentient beings of the world are also like this, bearing the body of the Five Skandhas (Form, Feeling, Perception, Volition, Consciousness), the mountain of death approaches. Even if one creates hundreds of thousands of expedients, uses all kinds of spells, hides and escapes, I have never seen anyone who can avoid this calamity. One should know that everything in the world is impermanent, and meeting must be followed by separation. One should deeply contemplate such a principle, and should restrain oneself; why should one be sad and distressed?' The King told his ministers, 'I am not afraid of death, nor am I stingy with treasures, but it is because I am about to be separated from all the virtuous and holy beings. I have given away hundreds of millions of gold, but four hundred million have not yet been fulfilled, and it is for this reason that I am sad.' Luo Ti Ju said, 'There are still many treasures in the treasury, which can be given away to fulfill the amount.' King Ashu jia wang [King Ashoka] then used the seven treasures to make offerings to Ji tou mo si Monastery, and established Ju na luo zi shi mo ti as the crown prince. An evil minister with wrong views told the crown prince, 'King Ashu jia wang [King Ashoka] is about to die and is scattering all the treasures in the treasury. If you inherit the throne, you will have nothing to use. You should stop him now and not follow his wishes.' At that time, Shi mo ti listened to the heretical words and sent food to the King in a golden plate. The King then returned the golden plate to Ji tou mo si Monastery. Later, he used a clay pot to hold half an An mo le guo fruit to feed the King. The King summoned his ministers and asked them, 'Who is the master of this Yan fu ti [world]?' The ministers replied, 'Only Your Majesty rules over it.' The King replied, 'That is not so. I am only free with this half An mo le guo fruit.' Then he said, 'Alas, wealth and honor are truly hateful and despicable. The position of glory is like an illusion, it will not last long, and will eventually be scattered. I am an emperor, with unparalleled power and virtue, but at the end of my life, I am so poor that I only have half a fruit. Therefore, I know that everything in the world is false and deceptive. Only fools are happy with it, and it is condemned by the virtuous and holy.' Then he spoke the following verse to his ministers: 'Truly, the Buddha's teachings, what is spoken is indeed not false, widely proclaiming the faults of birth and death, there is nothing to be greedy for and loved. I was originally in a position of honor, with power and virtue that few could compare to me,'

小王及人民　　無一不瞻仰　今日福將盡　　飢困自纏逼　猶如暴河流　　觸山無復勢　我昔濟貧乏　　拯救諸苦惱　如何於今日　　自處斯卑賤　始知尊貴位　　易滅不堅牢　解脫寂靜樂　　唯是最為快

說是偈已即命一臣。汝持此果向雞頭末寺。如我辭曰。阿恕伽王禮眾僧足。我唯於此半庵摩勒而得自在。一切所有皆悉亡失。此果雖鮮是最後施。唯愿眾僧愍我貧苦。而為納受。上座耶舍告眾僧曰。汝等當觀。阿恕伽王受福快樂總御天下。今為群臣所共製奪。唯於半果得自在分。當知生死甚可厭患。富貴五欲不久敗壞。威勢自在須臾殄滅。咄哉三有難可久居。即敕典事令磨此果。用置羹中。使一切僧普得其供。阿恕伽王命垂欲絕。問羅提鞠。此閻浮提誰得自在。羅提鞠言。唯有王耳。既聞是語。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。及自昔來所作功德。不求生死轉輪帝釋。愿來生處速證道果。函印題封付羅提鞠。於是氣絕遂便命終。依轉輪王莊嚴殯葬。如是尊者憂波鞠多。開發王心增長其信。有善方便教化眾生。后復一時宿羅城中有一商主名為天護。甚大敬信。欲入大海采求珍寶。若海回還為僧造作般遮于瑟。至海采寶安隱還歸。起意便欲設大施會。有比丘尼得

【現代漢語翻譯】現代漢語譯本小王和人民無不仰望。我今天的福報將盡，飢餓和困苦纏繞著我。就像奔騰的河流，撞到山就失去了力量。我過去救濟貧困，拯救各種苦難。為什麼今天，我卻落得如此卑微的境地？現在才知道尊貴的位置，容易消失且不堅固。解脫寂靜的快樂，才是最快樂的。

說完這首偈子，就命令一位大臣：『你拿著這個芒果去雞頭末寺（Kukkutarama Monastery）。就按我的話這樣說：阿恕伽王（Ashoka，印度孔雀王朝的國王）禮拜眾僧的腳。我只有這半個芒果可以自由支配。一切所有的都失去了。這芒果雖然新鮮，卻是最後的佈施。希望眾僧憐憫我的貧困，接受它。』上座耶舍（Yasa，一位長老）告訴眾僧說：『你們應當看看，阿恕伽王享受福報，快樂地統治天下，現在卻被群臣控制和剝奪，只有半個芒果可以自由支配。應當知道生死非常令人厭惡，富貴和五欲不會長久，威勢和自在很快就會消失。唉，三有（欲有、色有、無色有）難以長久居住。』於是命令主管的人磨碎這個芒果，放在羹湯中，讓所有的僧人都得到供養。阿恕伽王生命垂危，問羅提鞠（Radhagupta，一位大臣）：『這閻浮提（Jambudvipa，我們所居住的這個世界）誰最自由自在？』羅提鞠說：『只有大王您。』聽了這話，阿恕伽王就起身合掌，遍觀四方，說道：『除了庫藏，現在將四海和一切大地都佈施給佛僧，以及我過去所做的所有功德，不求來生做轉輪聖王或帝釋天，只願來生迅速證得道果。』用印封好，交給羅提鞠。於是斷氣，就去世了。按照轉輪聖王的規格安葬。像這樣，尊者憂波鞠多（Upagupta，一位尊者）開發了國王的心，增長了他的信心，用巧妙的方法教化眾生。後來，一時住在宿羅城（Sogda）中，有一位商人名叫天護（Devagupta），非常敬信佛法，想要進入大海去採集珍寶。如果從海上平安歸來，就為僧眾建造般遮于瑟（panchavarshika，五年一度的法會）。到海邊採集珍寶，平安歸來，就打算舉辦大型的佈施法會。有一位比丘尼得到了

【English Translation】 English version The little king and the people, all looked up to him. Today my blessings are coming to an end, hunger and distress entwine me. Like a raging river, hitting a mountain and losing its force. I used to relieve the poor and rescue all kinds of suffering. Why is it that today, I find myself in such a humble position? Now I know that a noble position is easy to lose and not firm. The joy of liberation and tranquility is the most delightful.

After reciting this verse, he ordered a minister: 'Take this mango to Kukkutarama Monastery (雞頭末寺). Say this on my behalf: King Ashoka (阿恕伽王, an Indian king of the Maurya Dynasty) pays homage to the feet of the Sangha. I only have this half mango to freely dispose of. Everything else is lost. Although this mango is fresh, it is my last offering. May the Sangha have mercy on my poverty and accept it.' The elder Yasa (耶舍, an elder) told the Sangha: 'You should observe, King Ashoka enjoys blessings and happily rules the world, but now he is controlled and deprived by his ministers, and only has half a mango to freely dispose of. You should know that birth and death are very repulsive, wealth and the five desires will not last long, power and freedom will soon vanish. Alas, the three realms (欲有、色有、無色有) are difficult to dwell in for long.' Then he ordered the person in charge to grind this mango and put it in the soup, so that all the monks could be offered it. King Ashoka was on the verge of death and asked Radhagupta (羅提鞠, a minister): 'Who is the most free in this Jambudvipa (閻浮提, the world we live in)?' Radhagupta said: 'Only Your Majesty.' Hearing this, King Ashoka got up, put his palms together, looked around in all directions, and said: 'Except for the treasury, I now donate the four seas and all the land to the Buddha and the Sangha, as well as all the merits I have accumulated in the past, not seeking to be a Chakravartin (轉輪聖王) or Indra (帝釋天) in the next life, but wishing to quickly attain the fruit of the path in the next life.' He sealed it with a stamp and handed it to Radhagupta. Then he breathed his last and passed away. He was buried according to the standards of a Chakravartin. In this way, Venerable Upagupta (憂波鞠多, a venerable one) developed the king's heart, increased his faith, and taught sentient beings with skillful means. Later, he stayed in Sogda (宿羅城) for a time. There was a merchant named Devagupta (天護), who had great faith in the Dharma and wanted to go to the sea to collect treasures. If he returned safely from the sea, he would build a panchavarshika (般遮于瑟, a five-year festival) for the Sangha. He went to the sea to collect treasures and returned safely, and intended to hold a large almsgiving ceremony. There was a Bhikkhuni who obtained

阿羅漢。觀察眾中誰為福田。又復思惟。何者僧首。見諸羅漢及與學人。斷煩惱穢堪受供養。觀一比丘名阿沙羅。未得解脫最居僧首。時比丘尼即往語言。大德今者應自莊嚴。時此比丘不達其意。便著凈衣剃髮澡浴。復於後時。此比丘尼更語沙羅。教令嚴飾。時阿沙羅極大瞋忿。我隨汝語甚自嚴潔。有何醜惡屢出斯言。比丘尼曰。大德當知。此俗莊嚴非佛法也。佛法莊飾謂獲四果。奇哉大德甚為輕劣。長者天護欲設大會。其受供者多諸賢聖。汝為僧首未免生死。以有漏心最初受供。是故我今欲相覺悟。阿沙羅聞慘然悲泣自惟。老朽何能盡漏。比丘尼言。佛法無時豈少壯老。宜可往覲憂波鞠多。彼必相令得免諸苦。比丘即詣憂波鞠多。正值僧浴同現神變。阿沙羅歡喜即說偈言。

和合共一處　　跏趺若龍盤　咸皆入寂定　　寂然不傾動　普放凈光明　　猶如百千日　雖同人形類　　功德甚高遠

憂波鞠多見其調順。即為說法成阿羅漢。爾時復有一憂婆塞。向婆羅門說言。無我。婆羅門言。誰為此說。答言。鞠多常宣無我。但假和合而言我耳。時婆羅門至尊者所。憂波鞠多知其心。念即為宣說一切無我。譬如空山起呼聲響。諦觀思惟了不可得。但因五陰和合而成。誰有智者計為真實。時婆羅門即便開悟成

【現代漢語翻譯】現代漢語譯本阿羅漢（Arhat，已證得涅槃的聖者）。（比丘尼）觀察僧眾中誰是真正的福田（能讓供養者獲得福報的善田）。又進一步思惟，誰是僧團的領袖。她看到諸位阿羅漢以及還在修學的學人，都已經斷除了煩惱污穢，堪受供養。她觀察到一位名叫阿沙羅（Asala）的比丘，雖然尚未解脫，但最適合作為僧團的領袖。當時，這位比丘尼就前去對他說：『大德，您現在應該好好莊嚴自己。』這位比丘不明白她的意思，就穿上乾淨的衣服，剃了頭髮，洗了澡。後來，這位比丘尼又一次對阿沙羅說，教他好好莊嚴自己。這時，阿沙羅非常生氣，說：『我聽從你的話，已經很莊嚴整潔了，還有什麼醜陋的地方，你屢次這樣說？』比丘尼說：『大德您應該知道，這種世俗的莊嚴不是佛法的莊嚴。佛法的莊嚴是指證得四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。』『奇怪啊，大德您真是太輕率了。長者天護（Tianhu）將要舉辦盛大的齋會，接受供養的大多是賢聖之人。您作為僧團的領袖，卻還沒有脫離生死輪迴，以有漏之心（尚未斷除煩惱的心）最初接受供養。因此，我現在想要提醒您。』阿沙羅聽了，感到悲傷哭泣，心想：『我這麼老了，怎麼能斷盡煩惱呢？』比丘尼說：『佛法修行沒有時間限制，不在乎年輕年老。您應該去拜見憂波鞠多（Upagupta），他一定能讓您擺脫諸般痛苦。』這位比丘就去拜見憂波鞠多，正趕上僧眾在洗浴，同時顯現神通變化。阿沙羅非常歡喜，就說了以下偈頌：『和合共一處，跏趺若龍盤，咸皆入寂定，寂然不傾動，普放凈光明，猶如百千日，雖同人形類，功德甚高遠。』憂波鞠多見他心性調順，就為他說法，使他證得了阿羅漢果。當時，又有一位優婆塞（Upasaka，在家男居士）對婆羅門（Brahman）說：『沒有我（Anatta）。』婆羅門說：『是誰這樣說的？』答道：『是憂波鞠多常常宣說沒有我，只是因緣和合而假名為我罷了。』當時，這位婆羅門來到尊者憂波鞠多那裡。憂波鞠多知道他的心念，就為他宣說一切法無我，譬如空山發出呼喊聲，仔細觀察思惟，了不可得，只是因為五陰（色、受、想、行、識）和合而成。誰有智慧會認為這是真實的呢？』當時，這位婆羅門就開悟證果了。

【English Translation】 English version An Arhat (one who has attained Nirvana). (The Bhikkhuni) observed among the Sangha (monastic community), who was a field of merit (one who brings blessings to those who give offerings). She further contemplated, who was the leader of the Sangha. She saw that the Arhats and those still in training had already cut off defilements and were worthy of offerings. She observed a Bhikkhu (monk) named Asala, who, although not yet liberated, was most suitable to be the leader of the Sangha. At that time, this Bhikkhuni went to him and said, 'Venerable, you should now adorn yourself.' This Bhikkhu did not understand her meaning, so he put on clean clothes, shaved his head, and took a bath. Later, this Bhikkhuni once again told Asala to adorn himself. At this time, Asala became very angry and said, 'I have followed your words and have already adorned myself very cleanly. What ugliness is there that you repeatedly say this?' The Bhikkhuni said, 'Venerable, you should know that this worldly adornment is not the adornment of the Buddha's Dharma. The adornment of the Buddha's Dharma means attaining the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat).' 'How strange, Venerable, you are so careless. The elder Tianhu (Guardian of Heaven) is about to hold a grand alms-giving ceremony, and most of those who will receive offerings are virtuous and holy people. As the leader of the Sangha, you have not yet escaped the cycle of birth and death, and you are the first to receive offerings with a mind of outflows (a mind that has not yet cut off defilements). Therefore, I now want to awaken you.' Asala heard this and wept sadly, thinking to himself, 'How can I, in my old age, exhaust all outflows?' The Bhikkhuni said, 'The practice of the Buddha's Dharma has no time limit; it does not depend on youth or old age. You should go to see Upagupta; he will surely enable you to escape all suffering.' This Bhikkhu went to see Upagupta, and it happened that the Sangha was bathing, and at the same time, they manifested supernatural transformations. Asala was very happy and spoke the following verse: 'Harmoniously together in one place, Sitting in full lotus like coiled dragons, All enter into tranquil Samadhi, Silent and unmoving, Universally emitting pure light, Like hundreds of thousands of suns, Although similar in human form, Their merits are exceedingly high and far.' Upagupta saw that his mind was tamed and compliant, so he expounded the Dharma for him, causing him to attain Arhatship. At that time, there was also a Upasaka (layman) who said to a Brahman (priest), 'There is no self (Anatta).' The Brahman said, 'Who said this?' He replied, 'Upagupta often proclaims that there is no self, but only a temporary name called 'self' due to the aggregation of conditions.' At that time, this Brahman came to the Venerable Upagupta. Upagupta knew his thoughts and expounded to him that all dharmas are without self, just like the sound of a shout in an empty mountain. Upon careful observation and contemplation, it cannot be obtained, but is only formed by the aggregation of the Five Skandhas (form, feeling, perception, volition, consciousness). Who with wisdom would consider this to be real?' At that time, this Brahman awakened and attained the fruit.

須陀洹。度令出家得羅漢道。有族姓子詣憂波鞠多出家學道。常好睡眠懈怠懶惰。雖為說法都無所獲。尊者教令樹下坐禪。即于樹下尋復睡臥。鞠多化作深坑千仞。比丘見已極生惶怖。一心專念憂波鞠多。尊者爾時化作小徑。令此比丘從中而過。自念其師免吾斯難。憂波鞠多即語之曰。此之恐怖少不足言。三界受生老病死苦。常隨行人不曾舍離。地獄苦痛百千萬種。如此之畏甚過斯坑。時此比丘不復眠睡。精進思惟得阿羅漢。于東方國有族姓子。信樂佛法出家學道。善能營事無不成辦。經歷多時復生疲厭。即往尊者憂波鞠所。尊者觀察知此比丘。為福未具故不得道。即令為僧遊行教化。受教入城處處求索。有一長者見而問之。答言長者。尊者鞠多使我教化。今此城中誰是篤信。長者復言。慎勿余去。一切所須。當相奉給。即為辦具。比丘得已於上座前持食長跪。一切眾僧皆為咒愿。咒愿已竟成阿羅漢。有一比丘性嗜飲食。由此貪故不能得道。憂波鞠多請令就房。以香乳糜而用與之。語令待冷然後可食。比丘口吹糜即尋冷。語尊者言糜已冷矣。尊者告曰。此糜雖冷汝慾火熱。應以觀水滅汝心火。復以空器令吐食出。既吐食已還使食之。比丘答言。涎唾以合云何可食。尊者語言。一切飲食與此無異。汝不觀察妄生貪著。汝

【現代漢語翻譯】現代漢語譯本須陀洹（Sotapanna，入流者）。度化他出家並證得阿羅漢果位。有一位出身高貴的男子來到優波鞠多（Upagupta，一位尊者）處出家修道。但他總是喜歡睡覺，懈怠懶惰。即使為他說法，也毫無所得。尊者便教他到樹下坐禪。但他立刻就在樹下睡著了。優波鞠多便變化出一個千仞深的深坑。比丘看到后，非常害怕，一心專注地想著優波鞠多。尊者這時便變化出一條小路，讓這位比丘從路上通過。比丘心想是他的老師救他脫離了這場災難。優波鞠多便對他說：『這點恐怖算不了什麼。三界眾生所受的生老病死之苦，常常跟隨著人，從不捨離。地獄的苦痛有百千萬種，這樣的畏懼遠遠超過這個深坑。』這時，這位比丘不再睡覺，精進思維，證得了阿羅漢果位。在東方國家，有一位出身高貴的男子，信奉佛法，出家修道。他很擅長處理事務，沒有辦不成的。但時間長了，又感到疲憊厭倦。便去拜訪尊者優波鞠多。尊者觀察到這位比丘的福德因緣尚未具足，所以無法得道。便讓他為僧眾募化。比丘接受教誨后，進入城中四處乞食。有一位長者見到他便問他。比丘回答說：『長者，尊者鞠多讓我來募化。現在這城中誰是最虔誠的？』長者回答說：『不要去別的地方了，一切所需，我都供養給你。』長者便為他準備了食物。比丘得到食物后，在上座面前拿著食物長跪。所有的僧眾都為他祝福。祝福完畢后，比丘便證得了阿羅漢果位。有一位比丘特別喜歡飲食。因為貪吃，所以無法得道。優波鞠多請他到房間里，用香甜的乳粥供養他，並告訴他等粥涼了再吃。比丘吹著粥，粥很快就涼了。便對尊者說粥已經涼了。尊者告訴他說：『這粥雖然涼了，但你的心卻很熱。你應該用水來熄滅你心中的火。』尊者又拿來一個空器，讓他把吃下去的食物吐出來。吐完之後，又讓他把吐出來的食物吃下去。比丘回答說：『已經和唾液混合在一起了，怎麼能吃呢？』尊者說：『一切飲食都和這沒有區別。你不去觀察，妄生貪著。你

【English Translation】 English version A Sotapanna (Sotapanna, Stream-enterer). He was led to renounce the world and attained the state of Arhat. A man of noble birth went to Upagupta (Upagupta, a venerable one) to renounce the world and study the Way. However, he was always fond of sleeping, lazy and indolent. Even when the Dharma was preached to him, he gained nothing. The venerable one then instructed him to sit in meditation under a tree. But he immediately fell asleep under the tree. Upagupta then transformed a deep pit of a thousand fathoms. When the Bhikkhu saw it, he was extremely frightened and focused his mind on Upagupta. The venerable one then transformed a small path, allowing the Bhikkhu to pass through it. The Bhikkhu thought that his teacher had saved him from this disaster. Upagupta then said to him, 'This fear is nothing. The suffering of birth, old age, sickness, and death in the three realms constantly follows people and never leaves them. The suffering of hell is a hundred million times greater. Such fear far exceeds this pit.' At this time, the Bhikkhu no longer slept, diligently contemplated, and attained the state of Arhat. In an eastern country, there was a man of noble birth who believed in the Buddha's teachings and renounced the world to study the Way. He was very good at handling affairs and could accomplish anything. But after a long time, he felt tired and weary again. He went to visit the venerable Upagupta. The venerable one observed that this Bhikkhu's merits were not yet complete, so he could not attain the Way. He then instructed him to solicit alms for the Sangha. After receiving the instruction, the Bhikkhu entered the city and begged for food everywhere. An elder saw him and asked him. The Bhikkhu replied, 'Elder, the venerable Guptas has sent me to solicit alms. Who in this city is the most devout?' The elder replied, 'Do not go anywhere else, I will provide you with everything you need.' The elder then prepared food for him. After receiving the food, the Bhikkhu knelt before the senior monk holding the food. All the monks blessed him. After the blessing was completed, the Bhikkhu attained the state of Arhat. There was a Bhikkhu who was particularly fond of food. Because of his greed, he could not attain the Way. Upagupta invited him to his room and offered him fragrant milk porridge, telling him to eat it after it had cooled down. The Bhikkhu blew on the porridge, and it quickly cooled down. He then said to the venerable one that the porridge was already cold. The venerable one told him, 'Although this porridge is cold, your heart is very hot. You should use water to extinguish the fire in your heart.' The venerable one then brought an empty vessel and had him vomit out the food he had eaten. After he had vomited, he had him eat the vomited food again. The Bhikkhu replied, 'It has already mixed with saliva, how can I eat it?' The venerable one said, 'All food is no different from this. You do not observe it and give rise to greed in vain. You'

今當觀食不凈想。即為說法得羅漢道。有一比丘深愛樂身。愛樂身故還欲歸家。辭憂波鞠路宿天廟。尊者即化作一夜叉。擔負死人至此天寺。復有一鬼從后而來。於是二鬼共諍死屍。紛紜斗訟不能自決。其前鬼言。我有證人。即共問之。誰死屍耶。其人惶怖便自念言。我於今者定死無疑。寧以實語而取屠滅。語前鬼言。此是汝尸。后鬼瞋恚拔其手足。前鬼即取死人補之。其體平復如本不異。於是二鬼共食余肉。食肉已竟即便出去。此人即便自愛心息。還詣尊者出家精勤。於後不久得阿羅漢。于南天竺有族姓子。出家學道。愛著自身洗浴香涂。好美飲食身體肥壯。不能得道。往尊者所求受勝法。憂波鞠多觀察此人。以著身故不得漏盡。語言比丘。能受我教當授汝法。化作大樹使令上之。四邊變為深坑千仞。令放右手乃至都放。此人爾時分捨身命。盡放手足即便到地。不見深坑及與大樹。為說法要得羅漢道。有一比丘心甚慳貪。以斯因緣不得道跡。憂波鞠多教令佈施。答言。我貧用何等施。憂波鞠多遣二弟子坐其左右。身出光明。比丘歡喜減少食施。后得好食便生喜悅。念言。少施尚得多報。若多施者報不可量。即破慳心。為說深法。應時逮得阿羅漢果。有族姓子出家學道。憂波鞠多為說法要。尋便見諦得須陀洹。作是念

【現代漢語翻譯】現代漢語譯本現在我們應當修習觀想食物不凈的法門，這樣說法就能使人證得阿羅漢果位。從前有一位比丘深深地喜愛自己的身體，因為愛戀身體的緣故想要還俗回家。他向憂波鞠多（Upagupta，一位尊者）告辭，借宿在一個天神廟裡。尊者就變化成一個夜叉（Yaksa，一種鬼神），揹著一個死人來到這個天神廟。又有一個鬼從後面趕來，於是兩個鬼爲了爭奪死屍而爭吵不休，無法自行解決。前面的鬼說：『我有證人。』就一起詢問那比丘：『這是誰的屍體？』那人非常害怕，心想自己今天必定難逃一死，不如說實話或許還能免於被殺。於是對比丘說：『這是你的屍體。』後面的鬼非常生氣，拔下死屍的手腳，前面的鬼就取來死人的肢體補上，死屍的身體恢復如初，與原來沒有兩樣。於是兩個鬼一起吃剩下的肉，吃完肉就離開了。這個人立刻息滅了對自身的熱愛，回到尊者那裡出家，精進修行，不久之後就證得了阿羅漢果位。在南天竺（South India）有一個出身高貴的男子，出家修道，因為貪愛自己的身體，經常洗浴並塗抹香料，吃好的食物，身體肥胖，所以不能證得聖果。他前往尊者那裡，請求傳授殊勝的佛法。憂波鞠多觀察到這個人因為執著于自身而無法斷盡煩惱，就對那個比丘說：『如果你能接受我的教導，我就傳授你佛法。』於是變化出一棵大樹，讓他爬到樹上，樹的四邊都變成千仞深的深坑。然後讓比丘先放開右手，乃至最後全部放開。那個人當時捨棄了自己的身命，完全放開手腳，立刻就到了地上，卻發現並沒有什麼深坑和大樹。憂波鞠多為他說法要，使他證得了阿羅漢果位。從前有一位比丘，心中非常慳吝，因為這個原因而不能證得道果。憂波鞠多教導他佈施，比丘回答說：『我一貧如洗，用什麼來佈施呢？』憂波鞠多派兩個弟子坐在他的左右，身上放出光明。比丘心生歡喜，減少了自己的食物用來佈施。後來得到好的食物，心中便生起喜悅，心想：『只是少許的佈施尚且能得到如此多的回報，如果多加布施，那回報將不可限量。』於是破除了慳吝之心。憂波鞠多為他說甚深佛法，他立刻證得了阿羅漢果。有一個出身高貴的男子出家修道，憂波鞠多為他說法要，他立刻證見了真諦，證得了須陀洹（Srotapanna，入流果）。他這樣想

【English Translation】 English version Now we should contemplate the impurity of food, and by explaining this Dharma, one can attain the state of an Arhat (Arahat, one who is worthy). Once there was a Bhiksu (Buddhist monk) who deeply loved his body. Because of this love, he wanted to return home. He bid farewell to Upagupta (a venerable one), and stayed overnight in a temple of a Deva (god). The venerable one transformed himself into a Yaksa (a type of spirit), carrying a dead person to the temple. Another ghost came from behind, and the two ghosts argued over the corpse, unable to resolve the dispute themselves. The first ghost said, 'I have a witness.' So they both asked the Bhiksu, 'Whose corpse is this?' The Bhiksu was terrified, thinking that he would surely die today. He thought it better to tell the truth and perhaps avoid being killed. So he said to the first ghost, 'This is your corpse.' The second ghost was furious and tore off the limbs of the corpse. The first ghost then took the limbs of the dead person and reattached them, restoring the corpse to its original state. Then the two ghosts ate the remaining flesh and left. The Bhiksu immediately ceased his attachment to his body and returned to the venerable one, diligently practicing and soon attained the state of an Arhat. In South India, there was a man of noble birth who renounced the world to study the Dharma. Because he loved his body, he bathed and perfumed himself, ate fine foods, and became fat, so he could not attain enlightenment. He went to the venerable one and asked to be taught the supreme Dharma. Upagupta observed that this man could not exhaust his defilements because of his attachment to his body. He said to the Bhiksu, 'If you can accept my teaching, I will impart the Dharma to you.' He transformed a large tree and made him climb it. The four sides of the tree became bottomless pits thousands of feet deep. Then he told the Bhiksu to release his right hand, and eventually to release everything. At that moment, the man gave up his life, released his hands and feet completely, and immediately found himself on the ground, with no pits or trees to be seen. Upagupta explained the essential Dharma to him, and he attained the state of an Arhat. Once there was a Bhiksu who was very stingy, and because of this he could not attain the path. Upagupta taught him to practice generosity. The Bhiksu replied, 'I am poor, what can I give?' Upagupta sent two disciples to sit on either side of him, emitting light from their bodies. The Bhiksu was delighted and reduced his own food to give as alms. Later, when he received good food, he felt joy and thought, 'Even a small offering brings such great rewards, how immeasurable would the rewards be for a greater offering!' He then broke his stinginess. Upagupta explained the profound Dharma to him, and he immediately attained the fruit of an Arhat. There was a man of noble birth who renounced the world to study the Dharma. Upagupta explained the essential Dharma to him, and he immediately saw the truth and attained the state of a Srotapanna (stream-enterer). He thought

言。我斷三結更何求進。游縱自在極至七生。尊者告曰。生死之法甚可惡賤。猶如糞穢多少皆臭。即便將至旃陀羅村。見一小兒體生惡瘡。蟲血雜出甚大苦惱。問言比丘。見此兒不。此小兒者是須陀洹。佛昔在世有一羅漢。身小患瘍。搔之有聲。維那瞋曰。今汝身有蛆蟲瘡耶。宜可出向旃陀羅村。羅漢語言。今汝得罪莫出斯言。時此維那即便懺悔。精進修習得須陀洹。后自懈怠不求上進。故生此家受斯苦惱。小復前行。見有一人為火所燒。身體燋爛苦痛難忍。轉更前進復見有人。犯王憲法以身貫著大木標上。發聲哀㘁極生苦惱。爾時尊者問比丘言。汝豈見此二人不耶。比丘白言。唯然已見。尊者告曰。此前人者是斯陀含。后所見者阿那含也。咸皆懶惰不求上進。故生人中受斯楚毒。是故汝今宜自精勤早求解脫。比丘聞已日夜修學。不久便得阿羅漢道。尊者即為真陀羅子說諸法要成阿那含。命終往生凈居天上。摩突羅國有一長者生育一子。年始一歲即便命終。如是次第至六長者。生始一歲而覆命終。最後復生一長者家。厥始七歲為賊將去。憂波鞠多觀此小兒應現得道。化作四兵欲捕彼賊。賊見惶怖求哀禮拜。為說法要得須陀洹。持此小兒施憂波鞠。於是尊者度此童子。及與群賊皆令出家。為說妙法得羅漢道。語此小兒。

【現代漢語翻譯】現代漢語譯本：說：『我斷除了三結（Samyoojana，指有身見、戒禁取見、疑），還要求什麼進步呢？我遊行縱任自在，最多再受七次生死。』尊者（Upagupta）告誡說：『生死之法非常可厭可憎，就像糞便一樣，無論多少都散發著臭氣。』隨即走到旃陀羅（Chandala，指印度古代的賤民）村，看見一個小兒身上長滿惡瘡，蟲血混雜流出，非常痛苦。尊者問道：『比丘，你看見這個孩子了嗎？』這個小兒是須陀洹（Srotapanna，指入流果）。佛陀過去在世時，有一位羅漢（Arhat，指阿羅漢果），身材矮小，身上生了瘡，搔癢時發出聲音。維那（Karma Dana，指寺院中的管理者）嗔怒地說：『現在你身上有蛆蟲瘡嗎？應該出去到旃陀羅村去。』羅漢說：『現在你得罪了，不要說這樣的話。』當時這位維那立即懺悔，精進修習，證得須陀洹果。後來他自己懈怠，不求上進，所以生到這家，遭受這樣的苦惱。稍微向前走，看見有一個人被火燒，身體焦爛，痛苦難以忍受。繼續向前走，又看見有人觸犯了國王的法律，被用身體貫穿在大木樁上，發出哀嚎，非常痛苦。這時，尊者問比丘說：『你難道看見這兩個人了嗎？』比丘回答說：『是的，我看見了。』尊者告誡說：『前面那個人是斯陀含（Sakradagamin，指一來果），後面所見的那個人是阿那含（Anagamin，指不來果）。他們都懶惰懈怠，不求上進，所以在人中遭受這樣的痛苦。因此你現在應該自己精進勤奮，早日求解脫。』比丘聽了之後，日夜修習，不久便證得阿羅漢道。尊者即為真陀羅子（可能是人名）宣說諸法要，使他成就阿那含果，命終后往生到凈居天上。摩突羅國（Mathura，古印度城市）有一位長者生了一個兒子，年齡才一歲就去世了。像這樣依次到第六位長者，生下來才一歲又去世了。最後又生在一個長者家，剛滿七歲就被盜賊搶走了。憂波鞠多（Upagupta）觀察到這個小兒應該現在得道，就變化出四種軍隊想要捕捉那些盜賊。盜賊看見后惶恐害怕，求饒禮拜。憂波鞠多為他們宣說佛法要義，使他們證得須陀洹果。然後帶著這個小兒去施捨給憂波鞠多。於是尊者度化了這個童子，以及所有的盜賊，都讓他們出家，為他們宣說妙法，使他們證得羅漢道。告訴這個小兒說：

【English Translation】 English version: Said: 'I have severed the three bonds (Samyoojana, referring to self-view, adherence to rites and rituals, and doubt), what further progress should I seek? I wander freely, at most experiencing seven more rebirths.' The Venerable (Upagupta) admonished: 'The law of birth and death is extremely detestable and vile, like feces, no matter how much, it all emits a foul odor.' Immediately went to the Chandala (referring to the ancient Indian untouchables) village and saw a small child with festering sores all over his body, pus and blood mixed together, suffering greatly. The Venerable asked: 'Bhikkhu, do you see this child?' This child is a Srotapanna (meaning 'stream-enterer'). In the past, when the Buddha was in the world, there was an Arhat (referring to the Arhat fruit), who was small in stature and had sores on his body. Scratching them made a sound. The Karma Dana (referring to the monastery manager) angrily said: 'Do you have maggots in your sores now? You should go out to the Chandala village.' The Arhat said: 'Now you have offended, do not say such words.' At that time, this Karma Dana immediately repented, diligently practiced, and attained the Srotapanna fruit. Later, he became lazy and did not seek further progress, so he was born into this family and suffered such distress. Walking forward a little, he saw a person being burned by fire, his body charred, suffering unbearably. Continuing forward, he saw another person who had violated the king's law, impaled on a large wooden stake, crying out in agony, suffering greatly. At this time, the Venerable asked the Bhikkhu: 'Have you seen these two people?' The Bhikkhu replied: 'Yes, I have seen them.' The Venerable admonished: 'The person in front is a Sakradagamin (meaning 'once-returner'), and the person seen behind is an Anagamin (meaning 'non-returner'). They are all lazy and do not seek further progress, so they suffer such pain among humans. Therefore, you should now be diligent and strive to seek liberation early.' After hearing this, the Bhikkhu practiced day and night, and soon attained the Arhat path. The Venerable then expounded the essentials of the Dharma to the son of a Chandala (possibly a name), enabling him to attain the Anagamin fruit, and after his death, he was reborn in the Pure Abode heavens. In the country of Mathura (an ancient Indian city), there was a wealthy man who had a son, who died at the age of one. This happened in succession to the sixth wealthy man, who had a son who died at the age of one. Finally, he was born into another wealthy man's family, and when he was just seven years old, he was kidnapped by thieves. Upagupta observed that this child should attain enlightenment now, so he transformed into four kinds of troops to capture the thieves. The thieves were terrified and begged for mercy. Upagupta expounded the essentials of the Dharma to them, enabling them to attain the Srotapanna fruit. Then he took this child to be given to Upagupta. Thereupon, the Venerable converted this boy and all the thieves, allowing them all to leave home, and expounded the wonderful Dharma to them, enabling them to attain the Arhat path. He told this little boy:

今可觀察汝之親族而化度之。即便觀見七世父母。憂愁涕哭憶念其子。便到其家語言。長者。我是汝子。莫大愁惱為宣法要得初道果。次第六家皆亦如是。有族姓子信佛出家。坐禪獲得世俗四禪。自謂究竟得羅漢果。憂波鞠多有善方便。使彼比丘往他聚落。即于中道化作估客。復現群賊凡五百人。共為黨類來劫估客。殺害斫刺遍佈在地。時此比丘生大恐怖。即便自知非阿羅漢。復作是念。我非羅漢是阿那含。時彼估客亡破之後。有長者女語是比丘。唯愿大德與我共去。比丘答言。佛不聽我共女人行。長者女言。我望大德而隨其後。比丘憐愍相望而行。尊者即復化作大河。女言大德。可共我渡。比丘在下。女處上流。此女於後沒溺墮河。白言大德。濟我此難。爾時比丘挽而出之。生細滑想起愛慾心。即便自知非阿那含。於此女人極生愛著。欲共交通將至屏處。方乃見是憂波鞠多。生大慚愧低頭而立。尊者語言。汝昔自謂是阿羅漢。云何欲為如此惡事。將至僧坊教其懺悔。為說法要得羅漢道。有一比丘作不凈觀。結暫不起謂得聖道。憂波鞠多告言。比丘。汝可彼往乾陀越國。受教遊行至彼國土。於此國中有一長者名迦羅和。生育一女端政殊特。時此比丘即往其舍而從乞食。女擎食出露齒而笑。比丘見已生貪慾想。由其本習

【現代漢語翻譯】現代漢語譯本現在你可以觀察你的親族，並度化他們。他立即看見了他的七世父母，他們正憂愁哭泣，思念著他們的兒子。他便來到他們家中，說道：『長者，我是你的兒子。』爲了消除他們極大的憂愁煩惱，他為他們宣講佛法要義，使他們獲得了初果（Sotāpanna，須陀洹）。他依次用同樣的方法度化了其他六家。有一個族姓子（kulaputra，俱利迦），他信奉佛法而出家。他通過坐禪獲得了世俗的四禪（catasso samannāgatāni，四沙門果），並自認為已經證得了阿羅漢果（Arhat，阿羅漢）。憂波鞠多（Upagupta，優波鞠多）善於使用方便法門，他讓那位比丘前往其他的村落。在途中，憂波鞠多化作一個商人，又顯現出五百個強盜，他們結成團伙來搶劫商人，殺害砍刺，屍體遍佈在地。這時，那位比丘生起了極大的恐怖，他立刻意識到自己並非阿羅漢。他又想：『我不是阿羅漢，我是阿那含（Anāgāmin，阿那含）。』在商人被搶劫一空之後，有一位長者的女兒對那位比丘說：『希望大德能與我一同離去。』比丘回答說：『佛不允許我和女人同行。』長者的女兒說：『我希望跟隨在大德身後。』比丘憐憫她，便互相觀望著前行。尊者（指憂波鞠多）又化作一條大河。那女子說：『大德，我們可以一起渡河。』比丘在下游，女子在上游。後來，那女子沉沒在河中，呼喊道：『大德，救我脫離這個困境。』這時，比丘將她拉了上來，生起了細滑的觸感，想起了愛慾之心。他立刻意識到自己並非阿那含。他對這個女人產生了極大的愛戀，想要和她發生性關係，便將她帶到隱蔽的地方。這時，他才看見了憂波鞠多，感到非常慚愧，低著頭站立著。尊者說道：『你以前自認為自己是阿羅漢，怎麼會想要做如此惡劣的事情？』憂波鞠多將他帶到僧院，教他懺悔，併爲他宣講佛法要義，使他證得了阿羅漢道。有一個比丘修習不凈觀（asubha-bhāvanā，不凈觀），他的情慾暫時沒有生起，便認為自己已經證得了聖道。憂波鞠多告訴他說：『比丘，你可以前往乾陀越國（Gandhāra，犍陀羅國），接受教化。』到了那個國家，在這個國家中，有一位長者名叫迦羅和（Kalaha，迦羅和），他生了一個女兒，容貌端莊美麗。這時，那位比丘便前往她家乞食。那女子端著食物出來，露齒一笑。比丘看見后，生起了貪慾之想，這是由於他之前的習氣。

【English Translation】 English version Now you can observe your relatives and convert them. He immediately saw his parents of seven lifetimes, who were sorrowfully weeping, remembering their son. He then went to their home and said, 'Elders, I am your son.' To eliminate their great sorrow and distress, he preached the Dharma essentials to them, enabling them to attain the first fruit (Sotāpanna). He successively converted the other six families in the same way. There was a kulaputra (a son of a good family) who believed in the Buddha and became a monk. Through meditation, he attained the mundane four jhānas (catasso samannāgatāni) and considered himself to have attained the Arhat fruit (Arhat). Upagupta was skilled in using expedient means. He sent that monk to other villages. On the way, Upagupta transformed himself into a merchant and manifested five hundred robbers, who formed a gang to rob the merchant, killing and stabbing, with corpses scattered on the ground. At this time, that monk felt great terror and immediately realized that he was not an Arhat. He then thought, 'I am not an Arhat, I am an Anāgāmin.' After the merchant was robbed clean, a daughter of an elder said to that monk, 'I hope that the venerable one can leave with me.' The monk replied, 'The Buddha does not allow me to go with a woman.' The elder's daughter said, 'I hope to follow behind the venerable one.' The monk pitied her, so they proceeded forward, looking at each other. The venerable one (Upagupta) then transformed into a great river. The woman said, 'Venerable one, we can cross the river together.' The monk was downstream, and the woman was upstream. Later, that woman sank in the river and cried out, 'Venerable one, save me from this difficulty.' At this time, the monk pulled her out, and a feeling of smooth touch arose, reminding him of lustful desires. He immediately realized that he was not an Anāgāmin. He developed great love for this woman and wanted to have sexual relations with her, so he took her to a secluded place. At this time, he saw Upagupta, felt very ashamed, and stood with his head lowered. The venerable one said, 'You used to think that you were an Arhat, how could you want to do such an evil thing?' Upagupta took him to the monastery, taught him to repent, and preached the Dharma essentials to him, enabling him to attain the path of Arhat. There was a monk who practiced the contemplation of impurity (asubha-bhāvanā), and his lust did not arise temporarily, so he thought that he had attained the holy path. Upagupta told him, 'Monk, you can go to the country of Gandhāra and receive teachings.' Upon arriving in that country, there was an elder named Kalaha who had a daughter who was beautiful and dignified. At this time, that monk went to her house to beg for food. The woman came out with food and smiled, revealing her teeth. When the monk saw this, he developed lustful thoughts, due to his previous habits.

不凈觀故。取女齒相觀皆白骨。由斯觀故得羅漢道。自責本心而說偈言。

外現於賢善　　內實多染著　見其實相故　　心即得解脫

摩突羅國有長者子。新娶婦已心生念言。我于佛法欲求出家便辭父母。父母答言。我唯一子死猶不放。何況生存。子即白言。若不放我終不食也。於是斷食。從初一日至滿七日。父母恐死即語之言。當從汝愿。但出家后與我相見。子大歡喜便辭而去。詣憂波鞠求哀出家。尊者即時度令入道。而自念言。昔與父母本有期要。即辭尊者往至其家。見其父母及與本妻。妻語之言。若不還者當棄汝死。比丘心悔便欲舍戒。詣其師所云欲還家。鞠多告曰。且待明日。即受師教停在寺宿。尊者于夜為之現夢使此比丘見到本家。其妻是日尋便命終父母親族嚴辦葬具送其屍骸置於冢間。須臾臭爛蟲蛆並出。骨肉分散狐狼爭食。即便驚覺往白其師。師即告曰。汝可往觀實如夢不。乘師神力忽至其家。妻時已死如夢所見。思惟觀察深生厭惡。即便逮得阿羅漢道。憂留陀山有一老虎生於二子。饑窮困極遂便命終。二子失母唯至窘急。憂波鞠多往至其所。以食與之為說偈言。

諸行無常　　是生滅法　　生滅滅已　寂滅為樂

日日與食為說此偈。是二虎子尋後命終。生突羅國婆羅門家。

【現代漢語翻譯】現代漢語譯本：通過不凈觀，觀想女子牙齒的形象，全是白骨。由於這種觀想，證得了阿羅漢道。他責備自己原本的心，並說了這樣的偈語：『外表顯得賢善，內心卻充滿染著。見到事物的真實相狀，心就能得到解脫。』摩突羅國有一位長者的兒子，新娶了妻子后，心中生起這樣的念頭：『我想要在佛法中尋求出家。』於是向父母辭別。父母回答說：『我們只有一個兒子，即使是死了我們都不放你走，更何況是活著呢？』兒子就告訴他們：『如果你們不放我走，我就絕食。』於是開始斷食。從第一天到第七天，父母害怕他死去，就對他說：『就依你的願望吧，但是出家后要與我們相見。』兒子非常高興，就告別父母離開了。去拜見憂波鞠多（Upagupta，一位尊者），哀求出家。尊者立刻為他剃度，讓他入了佛道。他自己心想：『以前與父母有約定。』於是向尊者告辭，回到家中。見到了他的父母和妻子。妻子對他說：『如果不還俗，我就要為你而死。』比丘心中後悔，想要捨棄戒律，去見他的師父，說想要回家。鞠多（Gupta）告訴他：『先等明天吧。』於是接受師父的教導，留在寺廟住宿。尊者在夜裡為他顯現夢境，讓這位比丘見到自己的家。他的妻子那天正好去世，父母親族準備好葬禮，將她的屍體安放在墳墓間。一會兒，屍體腐爛發臭，蟲子爬出，骨肉分散，狐貍和狼爭相吞食。他立刻驚醒，去告訴他的師父。師父告訴他：『你可以去看看，是否像夢中一樣。』憑藉師父的神力，他忽然來到家中，妻子已經死去，正如夢中所見。他思惟觀察，內心深感厭惡，立刻證得了阿羅漢道。憂留陀山（Uruluda Mountain）上有一隻老虎生了兩隻小老虎。因為飢餓困苦到了極點，最終死去。兩隻小老虎失去了母親，非常窘迫。憂波鞠多（Upagupta）來到它們那裡，給它們食物，併爲它們說了這樣的偈語：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』每天給它們食物，併爲它們說這個偈語。這兩隻小老虎不久后也死了，轉生到突羅國（Turula）的婆羅門（Brahman）家中。

【English Translation】 English version: Through the contemplation of impurity, he observed the appearance of a woman's teeth, all as white bones. Because of this contemplation, he attained the Arhat path. He reproached his original mind and spoke this verse: 'Outwardly appearing virtuous and good, inwardly full of attachments. Seeing the true nature of things, the mind is immediately liberated.' In the country of Mathura, there was a son of a wealthy man. After newly marrying a wife, he had this thought: 'I wish to seek ordination in the Buddha's Dharma.' So he bid farewell to his parents. His parents replied, 'We have only one son; even if you were to die, we would not let you go, let alone while you are alive!' The son then told them, 'If you do not let me go, I will fast to death.' So he began to fast. From the first day to the seventh day, his parents, fearing his death, said to him, 'We will grant your wish, but after you are ordained, you must come and see us.' The son was overjoyed and bid farewell to his parents and left. He went to Upagupta (a venerable one), begging for ordination. The venerable one immediately tonsured him and allowed him to enter the path. He thought to himself, 'I had an agreement with my parents.' So he bid farewell to the venerable one and returned to his home. He saw his parents and his wife. His wife said to him, 'If you do not return to lay life, I will die for you.' The Bhikshu (monk) regretted it and wanted to renounce his precepts. He went to his teacher, saying that he wanted to return home. Gupta told him, 'Wait until tomorrow.' So he accepted his teacher's instruction and stayed overnight at the temple. The venerable one, during the night, manifested a dream for him, allowing this Bhikshu to see his home. His wife happened to die that day, and his parents and relatives prepared the funeral arrangements, placing her corpse in the tomb. After a short while, the corpse rotted and stank, worms crawled out, bones and flesh scattered, and foxes and wolves fought to devour it. He immediately awoke in shock and went to tell his teacher. The teacher told him, 'You can go and see if it is like the dream.' Through the power of his teacher, he suddenly arrived at his home. His wife had already died, just as he had seen in the dream. He contemplated and observed, feeling deep disgust, and immediately attained the Arhat path. On Mount Uruluda, there was a tiger that gave birth to two cubs. Because of extreme hunger and poverty, it eventually died. The two cubs lost their mother and were in dire straits. Upagupta went to them, gave them food, and spoke this verse for them: 'All conditioned things are impermanent, they are subject to arising and ceasing. When arising and ceasing cease, Nirvana is bliss.' Every day he gave them food and spoke this verse for them. These two tiger cubs soon died and were reborn into a Brahman family in the country of Turula.

憂波鞠多往詣其舍。單己無侶。婆羅門言。何為獨行。答言檀越。我出家人寡于僕從。婆羅門言。我婦懷妊。若生男者當相奉給。後生二子顏容端正。憂波鞠多往從索之。婆羅門言。兒皆幼稚。若長大者當必相給。至年八歲復往從索。即以大子而與尊者。小者復言。可使我去。諍競紛紜各欲出家。憂波鞠言此二子者皆應得道。時婆羅門俱以二子付于尊者。度令出家皆得羅漢。即便使之采薝蔔花。答言大師。此樹高峻我不能及。尊者語言。汝等是天豈無神足。時二沙彌即升虛空採花奉獻。尊者與諸弟子同立。見其神德嘆未曾有。鞠多語言。此二沙彌前餓虎子。汝本嫌我與此虎食。今日宜可觀其神變。弟子聞已生奇特想。南天竺國有一男子。與他婦女交通淫逸。其母即便苦切呵責。汝今當知。淫慾之法多諸過患。復因斯故無惡不造。未來必生苦劇難處。兒即瞋恚便殺其母。往至他家求彼女人竟不獲得。心生厭悔于佛法中出家為道。不久誦習三藏通利。善於言辭多諸眷屬。與其徒眾往尊者所。憂波鞠多觀察彼人躬造逆罪無道果分。即便默然而不與語。三藏比丘知罪深厚。復見不對還歸所止。有一比丘坐禪思惟得世俗定。即便自謂得四道證。復于少時一樹下坐。憂波鞠多化作比丘而往其所。共相問訊在一面坐。化人問言。從誰

【現代漢語翻譯】現代漢語譯本：憂波鞠多（Upagupta，一位尊者）前往婆羅門（Brahman，印度教祭司）的住所。婆羅門獨自一人，沒有同伴。婆羅門問道：『你為何獨自出行？』憂波鞠多回答說：『檀越（Dānapati，施主），我出家人向來少有僕從。』婆羅門說：『我的妻子懷有身孕，如果生下男孩，就應當奉獻給你。』後來生下兩個兒子，容貌端正。憂波鞠多前去向他索要。婆羅門說：『孩子們都還年幼，如果長大成人，必定奉獻給你。』等到八歲時，憂波鞠多再次前去索要。婆羅門就把大兒子給了尊者。小兒子也說：『可以讓我去。』他們爭論不休，都想出家。憂波鞠多說：『這兩個孩子都應當得道。』當時婆羅門就把兩個兒子都交給了尊者，度他們出家，都證得了阿羅漢果位。尊者就讓他們去採摘薝蔔花（campak flower）。他們回答說：『大師，這樹高大陡峭，我們無法夠到。』尊者說：『你們是天人，難道沒有神足通嗎？』當時兩個沙彌（śrāmaṇera，小乘佛教出家男子）立即升到空中，採摘花朵奉獻給尊者。尊者與眾弟子一同站立，看到他們的神通，讚歎前所未有。憂波鞠多說：『這兩個沙彌就是之前的餓虎之子。你當初嫌我把食物給老虎吃，今天應該看看他們的神通變化。』弟子們聽了，都感到驚奇。南天竺國（South India）有一個男子，與他人的婦女通姦淫亂。他的母親就嚴厲地呵斥他，『你現在應當知道，淫慾之法有諸多過患，又因為這個緣故，無惡不作，未來必定會生於痛苦艱難之處。』兒子非常惱怒，就殺死了他的母親。前往那女子家，最終沒有找到她。心中厭惡後悔，于佛法中出家修行。不久誦習三藏（Tripiṭaka，佛教經典）通達流暢，善於言辭，有很多眷屬。與他的徒眾前往尊者處。憂波鞠多觀察這個人親自造下逆罪，沒有得道果的緣分，就沉默不語，沒有和他說話。三藏比丘知道自己罪孽深重，又見尊者不理睬自己，就返回自己住的地方。有一個比丘坐禪思惟，得到了世俗禪定，就自認為證得了四道果。又過了一段時間，他在一棵樹下坐著。憂波鞠多化作比丘前往他那裡，互相問候后在一旁坐下。化人問道：『你從誰

【English Translation】 English version: Upagupta (a venerable one) went to the residence of a Brahman (Hindu priest). The Brahman was alone, without companions. The Brahman asked, 'Why do you travel alone?' Upagupta replied, 'Dānapati (donor), I, as a renunciant, rarely have attendants.' The Brahman said, 'My wife is pregnant. If she gives birth to a boy, I shall offer him to you.' Later, she gave birth to two sons, with handsome appearances. Upagupta went to request them. The Brahman said, 'The children are still young. When they grow up, I will surely give them to you.' When they reached the age of eight, Upagupta went again to request them. The Brahman then gave the elder son to the venerable one. The younger son also said, 'May I go too.' They argued incessantly, each wanting to renounce the world. Upagupta said, 'These two children should both attain enlightenment.' At that time, the Brahman gave both sons to the venerable one, who ordained them, and they both attained the state of Arhat. The venerable one then instructed them to gather campak flowers. They replied, 'Master, this tree is tall and steep; we cannot reach them.' The venerable one said, 'You are celestial beings; do you not have supernatural powers?' At that moment, the two śrāmaṇeras (novice monks) immediately ascended into the sky, gathered the flowers, and offered them to the venerable one. The venerable one and his disciples stood together, witnessing their miraculous powers, and marveled at what they had never seen before. Upagupta said, 'These two śrāmaṇeras are the sons of the hungry tigress from before. You once resented me for giving food to the tiger; today, you should observe their miraculous transformations.' Upon hearing this, the disciples were filled with wonder. In South India, there was a man who engaged in adultery with another man's wife. His mother sternly rebuked him, 'You should know that the practice of lust has many faults, and because of this, you will commit all kinds of evil deeds, and in the future, you will surely be born in a place of suffering and difficulty.' The son became enraged and killed his mother. He went to the woman's house but ultimately could not find her. Feeling disgusted and remorseful, he renounced the world and practiced the Dharma. Soon, he studied the Tripiṭaka (Buddhist scriptures) thoroughly, became eloquent, and had many followers. He went with his disciples to the venerable one. Upagupta observed that this person had personally committed a heinous crime and had no chance of attaining the fruit of the path, so he remained silent and did not speak to him. The Tripiṭaka Bhikṣu (monk) knew that his sins were profound and, seeing that the venerable one ignored him, returned to his dwelling. There was a Bhikṣu who sat in meditation and attained mundane samādhi (concentration), and he thought that he had attained the four stages of enlightenment. After some time, he sat under a tree. Upagupta transformed himself into a Bhikṣu and went to him. They greeted each other and sat down to one side. The transformed man asked, 'From whom

出家。答曰。我師名憂波鞠。嘆言。大德善哉。汝師無相好佛。復言比丘。汝誦何經。答言。我誦三藏經典。化人復問。汝證何道。答言。我得阿羅漢果。以何證果。答言。俗定。化比丘言。若以俗定以證道者。即是虛妄。比丘聞已深生悔恨。一心精進得阿羅漢。于罽賓國有一比丘。名曰善見。得世俗定具五神通。若無雨時能令降注。起增上慢謂證聖道。憂波鞠多即便化作。十二年旱。人民惶怖求哀尊者。尊者告曰。我不能也。罽賓國有善見比丘。神通最勝極能請雨。眾人咸往而求請之。時此比丘即以神力飛空而至。為請甘雨應時降注。人民歡喜大設供養。得供養已便生憍慢。復作是念。阿羅漢者無貢高心。便詣尊者求哀懺悔。為說法要得羅漢道。于南天竺有一比丘。少欲知足好粗弊衣。身體羸劣不能得道。憂波鞠多觀察此人。應現得道。由身尪弱。為辦衣服香油涂足。應時逮得阿羅漢道。如是化度無量眾生。皆悉獲得阿羅漢果。其得道者一人一籌。籌長四寸滿一石室。室高六丈縱廣亦爾。於是名稱滿閻浮提世皆號為無相好佛。化緣已訖便自思惟。我今以法供養佛竟。利安快樂。同梵行者使諸四輩獲大饒益。紹隆正法令不斷絕。涅槃時至宜應滅度。告諸大眾。卻後七日我當涅槃。爾時即集十方羅漢及諸學人。凈持戒者

【現代漢語翻譯】現代漢語譯本出家。答道：『我的老師名叫Upagupta（憂波鞠多）。』化人讚嘆道：『大德真是太好了！你的老師是無相好佛。』又問比丘：『你誦讀什麼經典？』答道：『我誦讀三藏經典。』化人又問：『你證得什麼道果？』答道：『我證得阿羅漢果。』（Arhat 果位，斷絕所有煩惱，達到涅槃的聖者）以什麼來證明證得果位？答道：『世俗禪定。』化現的比丘說：『如果以世俗禪定來證明證得道果，那就是虛妄的。』比丘聽了之後，深生悔恨，一心精進，最終證得阿羅漢果。在Kashmir（罽賓國）有一位比丘，名叫善見，得到世俗禪定，具備五神通。如果沒有下雨的時候，他能令天降雨。因此生起增上慢，自認為證得了聖道。Upagupta（憂波鞠多）於是化作十二年的旱災。人民惶恐害怕，哀求尊者。尊者告訴他們說：『我不能做到。Kashmir（罽賓國）有位善見比丘，神通最為殊勝，極能祈雨。』眾人全都前往請求他。當時這位比丘就以神通力飛到空中，為人們祈求甘雨，應時降下。人民歡喜，大設供養。得到供養后，便生起驕慢。又想到：『阿羅漢（Arhat）沒有貢高之心。』於是前往尊者處，哀求懺悔。尊者為他說法要，使他證得阿羅漢道。在南印度（南天竺）有一位比丘，少欲知足，喜歡粗陋的衣服。身體羸弱，不能得道。Upagupta（憂波鞠多）觀察到這個人，應該示現讓他得道。因為他身體虛弱，就為他準備衣服和香油塗抹雙足，應時就證得了阿羅漢道。像這樣化度無量眾生，都獲得阿羅漢果。每當有人得道，就用一根籌來計數，籌長四寸，堆滿一間石室。石室高六丈，縱深和寬度也是如此。於是Upagupta（憂波鞠多）的名稱傳遍整個閻浮提（Jambudvipa，我們所居住的世界），世人都稱他為無相好佛。化度眾生的因緣已經完畢，他便自己思惟：『我現在以佛法供養佛，利益安樂，與同修梵行的人，使四眾弟子獲得大利益，使正法得以繼承弘揚，永不斷絕。涅槃（Nirvana）的時間到了，應該入滅。』於是告訴大眾：『七天之後我將入涅槃。』當時就召集十方阿羅漢（Arhat）以及所有正在學習的人，清凈持戒的人。

【English Translation】 English version Renunciation. He replied, 'My teacher is named Upagupta (憂波鞠多).' The transformed being exclaimed, 'Excellent, virtuous one! Your teacher is the Buddha without physical marks.' He further asked the Bhikkhu (比丘): 'Which Sutras (經) do you recite?' He replied, 'I recite the Tripitaka (三藏) of scriptures.' The transformed being then asked, 'What path have you realized?' He replied, 'I have attained the Arhat (阿羅漢) fruit.' (Arhat 果位，斷絕所有煩惱，達到涅槃的聖者) 'By what means did you realize this fruit?' He replied, 'Through worldly concentration.' The transformed Bhikkhu (比丘) said, 'If one uses worldly concentration to prove the attainment of the path, that is false.' Upon hearing this, the Bhikkhu (比丘) felt deep remorse and, with focused diligence, eventually attained the Arhat (阿羅漢) fruit. In Kashmir (罽賓國), there was a Bhikkhu (比丘) named Good Vision, who had attained worldly concentration and possessed the five supernormal powers. When there was no rain, he could cause it to fall. He developed arrogance and thought he had realized the holy path. Upagupta (憂波鞠多) then transformed the situation into a twelve-year drought. The people were terrified and pleaded with the Venerable one. The Venerable one told them, 'I cannot do it. In Kashmir (罽賓國), there is a Bhikkhu (比丘) named Good Vision, whose supernormal powers are most supreme and who is extremely capable of summoning rain.' The people all went to seek his help. At that time, this Bhikkhu (比丘) used his supernormal powers to fly into the sky and pray for sweet rain, which fell immediately. The people were delighted and made great offerings. After receiving the offerings, he became arrogant. He then thought, 'An Arhat (阿羅漢) has no pride.' So he went to the Venerable one, begging for repentance. The Venerable one taught him the essentials of the Dharma (法), enabling him to attain the Arhat (阿羅漢) path. In South India (南天竺), there was a Bhikkhu (比丘) who was content with little, satisfied, and fond of coarse and worn-out clothing. His body was weak and he could not attain the path. Upagupta (憂波鞠多) observed this person and decided to manifest in a way that would enable him to attain the path. Because his body was weak, he provided him with clothing and fragrant oil to anoint his feet, and he immediately attained the Arhat (阿羅漢) path. In this way, he transformed and liberated countless beings, all of whom attained the Arhat (阿羅漢) fruit. Each time someone attained the path, a tally stick four inches long was used to count them, filling an entire stone chamber. The chamber was six fathoms high, and its length and width were the same. Thus, Upagupta's (憂波鞠多) name spread throughout Jambudvipa (閻浮提, the world we live in), and the world called him the Buddha without physical marks. Having completed his work of transforming beings, he thought to himself, 'Now I offer the Dharma (法) to the Buddha, bringing benefit and happiness, and enabling my fellow practitioners to obtain great benefits, so that the Proper Dharma (法) may be inherited and promoted without interruption. The time for Nirvana (涅槃) has come, and I should enter into extinction.' So he told the assembly, 'In seven days I will enter Nirvana (涅槃).' At that time, he gathered Arhats (阿羅漢) from the ten directions and all those who were learning, those who purely upheld the precepts.

不可稱數。諸優婆塞無量百千。尊者於是飛身虛空現十八變。使諸四眾生大信心。于無餘涅槃而取滅度。以室中籌而用耶旬。十萬羅漢亦入涅槃。人天悲泣號哭傷感。皆收舍利起塔供養。

付法藏因緣傳卷第四大正藏第 50 冊 No. 2058 付法藏因緣傳

付法藏因緣傳卷第五

元魏西域三藏吉迦夜共曇曜譯

商那和修臨涅槃時。以法付囑憂波鞠多。而作是言。昔婆伽婆以無上法。囑累尊者摩訶迦葉。欲令眾生執大明炬。永離諸苦受涅槃樂。迦葉次付吾師阿難。阿難轉復囑累於我。我欲滅度委付于汝。汝若於后欲涅槃者。摩突羅國有善男子。當出於世。名提多迦。久修願行辯才無盡。汝當於后度令出家。可以法眼悉囑累之。憂波鞠言。唯然受教。逮至尊者。憂波鞠多化緣將訖意欲涅槃。觀提多迦出世未也。思惟便知猶未出世。爾時尊者憂波鞠多將比丘眾往詣其舍。漸漸轉少乃至單己。其父長者問言。大聖。豈無眷屬何以獨行。憂波鞠多答曰。長者。我出家人無有給侍。若有人者當見垂惠。長者。復言。我樂居家不能為道。若後生子必相奉給。憂波鞠言。善哉斯意。當守此心勿令變悔。而此長者數生諸子。年皆童稚輒便命終。最後生子名提多迦。顏貌瑰瑋聰明黠慧。善能受學諸

【現代漢語翻譯】現代漢語譯本：不可計數。無數百千的優婆塞（在家男居士）。尊者（指某位受人尊敬的出家人）於是飛身到虛空中，示現十八種變化，使所有四眾弟子（比丘、比丘尼、優婆塞、優婆夷）生起極大的信心，最終證入無餘涅槃而滅度。用室內用來計數的籌碼來計算耶旬（一種長度單位），有十萬羅漢也入涅槃。人天（人和天神）悲傷哭泣，感到傷心難過。都收集舍利，建造佛塔來供養。

付法藏因緣傳卷第四大正藏第 50 冊 No. 2058 付法藏因緣傳

付法藏因緣傳卷第五

元魏西域三藏吉迦夜共曇曜譯

商那和修（人名，阿羅漢）臨近涅槃時，將佛法付囑給憂波鞠多（人名，阿羅漢），並且這樣說：『過去婆伽婆（Bhagavan，世尊）將無上的佛法，囑託給尊者摩訶迦葉（Mahākāśyapa，大迦葉），希望能夠讓眾生執持大光明火炬，永遠脫離各種痛苦，享受涅槃的快樂。迦葉（Mahākāśyapa）依次付給我的老師阿難（Ānanda，阿難陀）。阿難（Ānanda）又轉而囑託給我。我將要滅度，所以委託給你。你如果在以後將要涅槃的時候，摩突羅國（Mathura）有一個善良的男子，將會出生於世，名字叫做提多迦（Dhītika）。他長期修行願行，辯才無盡。你應當在以後度他出家，可以將法眼全部囑託給他。』憂波鞠多（Upagupta）說：『是的，我接受教誨。』等到尊者憂波鞠多（Upagupta）教化眾生的因緣將要結束，想要涅槃的時候，觀察提多迦（Dhītika）是否已經出世。思考之後便知道他還沒有出世。當時尊者憂波鞠多（Upagupta）帶領比丘眾前往他家，漸漸地隨從越來越少，乃至只有自己一個人。他的父親長者問道：『大聖，難道沒有眷屬了嗎？為什麼獨自一人前來？』憂波鞠多（Upagupta）回答說：『長者，我出家人沒有侍從。如果有人，應當會受到您的恩惠。』長者又說：『我喜歡居家生活，不能修道。如果以後生了兒子，必定讓他奉侍您。』憂波鞠多（Upagupta）說：『很好，這個心意很好。應當守護這個心，不要讓他改變後悔。』而這位長者多次生兒子，年紀都很小就去世了。最後生了一個兒子，名字叫做提多迦（Dhītika）。容貌美麗，聰明敏捷，善於接受和學習各種知識。

【English Translation】 English version: Innumerable. Uncountable hundreds of thousands of Upasakas (lay male devotees). The Venerable One (referring to a respected monastic) then flew into the sky, manifesting eighteen transformations, causing all four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas) to generate great faith, and ultimately entered Parinirvana without remainder and passed away. Using counting chips in a room to count yojanas (a unit of length), one hundred thousand Arhats also entered Nirvana. Humans and Devas (gods) wept and cried, feeling saddened and distressed. They all collected the relics and built pagodas to make offerings.

The Chronicle of the Entrusting of the Dharma Treasury, Volume Four Taisho Tripitaka Volume 50, No. 2058, The Chronicle of the Entrusting of the Dharma Treasury

The Chronicle of the Entrusting of the Dharma Treasury, Volume Five

Translated by Tripiṭaka Jīvakaya of the Western Regions of the Yuan Wei Dynasty, together with Tanhyao

When Śāṇavāsa (name of an Arhat) was approaching Nirvana, he entrusted the Dharma to Upagupta (name of an Arhat), and said: 'In the past, Bhagavan (Bhagavan, the World-Honored One) entrusted the unsurpassed Dharma to the Venerable Mahākāśyapa (Mahākāśyapa, Great Kāśyapa), hoping to enable sentient beings to hold the torch of great light, forever escape all suffering, and enjoy the bliss of Nirvana. Kāśyapa (Mahākāśyapa) successively entrusted it to my teacher Ānanda (Ānanda, Ananda). Ānanda (Ānanda) in turn entrusted it to me. I am about to pass away, so I entrust it to you. If you are about to enter Nirvana in the future, there will be a virtuous man in the country of Mathura (Mathura), who will be born into the world, named Dhītika (Dhītika). He has cultivated vows and practices for a long time, and his eloquence is inexhaustible. You should ordain him in the future, and you can entrust the Dharma Eye to him entirely.' Upagupta (Upagupta) said: 'Yes, I accept the teaching.' When the Venerable Upagupta's (Upagupta) karmic connection to transform beings was about to end and he desired to enter Nirvana, he observed whether Dhītika (Dhītika) had been born into the world. After contemplating, he knew that he had not yet been born. At that time, the Venerable Upagupta (Upagupta) led a group of bhikkhus to his house, and gradually the number of followers decreased, until he was alone. His father, the elder, asked: 'Great Sage, do you not have any attendants? Why do you come alone?' Upagupta (Upagupta) replied: 'Elder, I, as a monastic, have no attendants. If there were any, they would receive your kindness.' The elder said again: 'I enjoy living at home and cannot practice the Way. If I have a son in the future, I will surely have him serve you.' Upagupta (Upagupta) said: 'Very good, this intention is good. You should guard this mind and not let it change and regret.' And this elder had many sons, who all died at a young age. Finally, he had a son named Dhītika (Dhītika). His appearance was beautiful, intelligent, and clever, and he was good at receiving and learning all kinds of knowledge.

論經記。過去修行深種善本。憂波鞠多往從索之。長者歡喜手自付與。將至僧坊度令出家。年滿二十為受具戒。初白之時斷見諦結得須陀洹。第一羯磨薄淫怒癡獲斯陀含。第二羯磨欲界結盡得阿那含。第三羯磨尋時斷除三界煩惱。建立梵行成阿羅漢。三明遠照六通具足。游步隱顯自在無閡。憂波鞠多而告之曰。慧日世尊慈悲普覆。欲濟眾生生死大苦。以無量劫所集之法。囑累尊者摩訶迦葉。作大明燈照諸癡闇。普令一切皆得修學。斷絕愛網出欲淤泥。迦葉次付阿難比丘。阿難滅后囑累吾師商那和修。商那和修以付於我。如是相續常轉法輪。灑甘露味療煩惱渴。然我今者所作已辦。涅槃時至滅度不遠。以此法寶持用付汝。汝可於后受持頂戴。勤加守護無令漏失。演法光明照愚癡闇。又提多迦。如來涅槃賢聖隱沒。所有一切深經寶藏。漸當衰損墜沒于地。世間昏冥流轉生死。所以者何。在昔吾師商那和修既滅度后。七萬七千本生諸經滿足。一萬阿毗曇藏凡有八萬清凈比尼。如斯等法皆悉隨減。一人涅槃眾法衰減。況多賢聖俱皆滅度。凈妙勝法永無遺余。是故我今慇勤付汝。汝當至心敬順我意。于諸眾生起大悲想。受持流佈無令斷絕。提多迦言。敬受尊教我當擁護如斯正法。為未來世作不請友。於是次宣無上法味。其所化度

甚大弘廣。緣訖涅槃人天悲感。即收舍利起七寶塔。燒香散華種種供養。昔提多迦臨滅度時。以法付囑最大弟子。名彌遮迦。多聞博達有大辯才。而告之曰。佛以正法付大迦葉。如是展轉乃至於我。我將涅槃用付于汝。汝當於后流佈世眼彌遮迦言。善哉受教。於是宣流正法寶藏。令諸眾生開涅槃道化緣已竟臨當滅度。復以正法次付尊者佛陀難提。令其流佈勝甘露味。難提於後廣宣分別轉大法輪摧伏魔怨。然後付囑佛陀蜜多。其人德力甚深無量。善巧方便化諸眾生。令離惡見趣最勝道。以大智慧而自莊嚴。演清凈味摧滅異學。如是功德不可窮盡。我今隨順說其少分。有大國王總領天下。高才勇猛多聞博達。宗事異學信受邪見。于佛法僧恒懷輕毀。佛陀蜜多作是念言。吾師難提以法付我。我當云何敷演勝眼。令諸眾生普得饒益。復作是念。今此國王甚大邪見。我宜先往而調伏之。譬如伐樹。若傾其本。枝葉花莖豈得久立。作是念已。於十二年躬持赤幡在王前行。經歷多時王都不問。過是已后忽便問之。斯是何人在我前行。尋便召命而問其意。答言大王。我是智人善能談論。欲于王前求一試驗。爾時大王。即便宣令國內所有諸婆羅門長者居士聰明博達善於言辭。悉可集吾正勝殿上。與一沙門共對議論。於是一切邪見外道。辯

【現代漢語翻譯】現代漢語譯本：其功德甚大而弘廣。緣分已盡，即將涅槃，人天都為之悲傷感懷。於是人們收集佛陀的舍利，建造七寶塔，焚香、散花，以各種方式供養。過去，提多迦（Titaka，人名）臨近涅槃時，將佛法付囑給他的最大弟子，名叫彌遮迦（Micchaka，人名）。彌遮迦博學多聞，具有極大的辯才。提多迦告訴他：『佛陀將正法付囑給摩訶迦葉（Mahākāśyapa，人名），就這樣輾轉相傳，直到傳到我這裡。我將要涅槃，現在將正法付囑給你。你應當在後世流佈這世間的慧眼。』彌遮迦回答說：『好，我接受教誨。』於是他宣揚流佈正法寶藏，使眾生開啟涅槃之道。教化眾生的因緣已經完結，臨近涅槃時，他又將正法依次付囑給尊者佛陀難提（Buddhanandi，人名），讓他流佈這殊勝的甘露之味。佛陀難提後來廣泛宣講分別，轉動大法輪，摧伏魔怨。然後他又付囑給佛陀蜜多（Buddhamitra，人名），這個人德行深厚，力量無量，善於運用巧妙的方法教化眾生，使他們遠離邪惡的見解，走向最殊勝的道路。他以大智慧來莊嚴自己，宣揚清凈的佛法，摧毀其他學說。這樣的功德不可窮盡，我現在只是隨順佛陀的教誨，說出其中的少部分。當時有一位大國王，統治著整個天下，才智高超，勇猛無比，博學多聞，但崇尚其他學說，信奉邪見，對佛、法、僧三寶常常懷有輕視和譭謗之心。佛陀蜜多心想：『我的老師佛陀難提將佛法付囑給我，我應當如何宣揚這殊勝的慧眼，使眾生普遍得到利益呢？』他又想：『現在這位國王有很深的邪見，我應該先去調伏他。』譬如砍伐樹木，如果傾倒它的根本，那麼枝葉花莖怎麼能長久站立呢？』這樣想著，他便在十二年裡親自拿著紅色的旗幟在國王面前行走。經過很長時間，國王都不理睬他。過了這段時間后，國王忽然問：『這個人是誰，在我面前行走？』隨即召見他，詢問他的來意。佛陀蜜多回答說：『大王，我是個聰明的人，善於談論，想在您面前求一次試驗。』當時，大國王便下令，讓國內所有的婆羅門、長者、居士，以及聰明博學、善於言辭的人，都聚集到他的正勝殿上，與一位沙門共同辯論。於是，所有持有邪見的外道，都準備好了辯論的言辭。

【English Translation】 English version: His merits were exceedingly great and vast. The karmic connection had ended, and he was about to enter Nirvana, causing sorrow and grief to both humans and devas. Thereupon, they collected the Buddha's relics, built a seven-jeweled stupa, burned incense, scattered flowers, and made various offerings. In the past, when Titaka (name of a person) was about to enter Nirvana, he entrusted the Dharma to his greatest disciple, named Micchaka (name of a person). Micchaka was learned and erudite, possessing great eloquence. Titaka told him: 'The Buddha entrusted the true Dharma to Mahākāśyapa (name of a person), and it has been passed down in this way until it reached me. I am about to enter Nirvana, and now I entrust the Dharma to you. You should propagate this eye of wisdom in the world in later generations.' Micchaka replied: 'Good, I accept your teaching.' Thereupon, he proclaimed and disseminated the treasure of the true Dharma, enabling sentient beings to open the path to Nirvana. The karmic connection for teaching sentient beings had ended, and as he approached Nirvana, he again entrusted the true Dharma to the Venerable Buddhanandi (name of a person), instructing him to spread this supreme nectar-like flavor. Buddhanandi later widely expounded and differentiated, turned the great Dharma wheel, and subdued demonic adversaries. Then he entrusted it to Buddhamitra (name of a person), a person of profound virtue and immeasurable power, skilled in using expedient means to transform sentient beings, enabling them to turn away from evil views and proceed towards the most supreme path. He adorned himself with great wisdom, proclaimed the pure Dharma, and destroyed heterodox teachings. Such merits are inexhaustible; I am now merely following the Buddha's teachings and speaking of a small portion of them. At that time, there was a great king who ruled over the entire world, highly intelligent, courageous, learned, and erudite, but he revered other teachings, believed in heretical views, and constantly harbored contempt and slander towards the Buddha, Dharma, and Sangha. Buddhamitra thought to himself: 'My teacher Buddhanandi entrusted the Dharma to me; how should I expound this supreme eye of wisdom, so that sentient beings may universally receive benefit?' He further thought: 'Now this king has very deep heretical views; I should first go and subdue him. It is like felling a tree; if its root is overturned, how can its branches, leaves, flowers, and stems stand for long?' Thinking in this way, he personally carried a red banner and walked before the king for twelve years. After a long time, the king paid no attention to him. After this period, the king suddenly asked: 'Who is this person walking before me?' He then summoned him and asked his intention. Buddhamitra replied: 'Great King, I am a wise person, skilled in debate, and I wish to seek a trial before you.' At that time, the great king then ordered that all the Brahmins, elders, householders, and those who were intelligent, learned, and skilled in speech in the country should gather in his Righteous Victory Hall to debate with a Shramana. Thereupon, all the heterodox adherents holding heretical views prepared their arguments.

才深遠智慧博達。天文地理靡不綜練。含忿毒心競來雲集。時彼大王于正殿上。嚴辦供具羅布茵褥。燒香散花莊麗明凈。佛陀蜜多即升法座。共諸外道建無方論。淺智之者一言即屈。其多聰辯再便辭盡。王見諸人理皆窮匱。躬與蜜多自共議論。始起言端亦尋摧屈。佛陀蜜多即作是念。我與王論不應顯勝。而語之言。此義深淺王自解了。爾時彼王即知其屈。回改邪心敬信正法。受三自歸為佛弟子。于自國土弘宣道化。時此國中有一尼干。邪見熾盛譭謗正法。辯慧聰達善能數算。佛陀蜜多欲化彼故。往為弟子就受斯術。不久習學皆悉通了。彼尼乾子。出大惡聲罵辱于佛。佛陀蜜多語尼乾子。莫出斯言。令汝獲罪。此報必當墮大地獄。尼乾子言。汝豈能知如此之事。蜜多答曰。若不見信汝可算之。既算已后自當證知。時彼尼干便自推算。尋見其身必墮地獄。即大恐怖深生憂悔。向于蜜多五體投地。白言仁者。我當云何得免斯咎。佛陀蜜多告曰。尼干。如因地倒還扶而起。汝若歸佛此罪可滅。爾時尼幹起大信心。以五百偈讚歎如來。改悔先罪甚自呵責。佛陀蜜多即告之曰。汝以此心善業緣故。命終必得生於天上尼干復言。汝云何知我得生天。蜜多告曰。若不見信自算求實。時尼乾子即便下算。自見己身。罪滅生天。便大歡喜求

【現代漢語翻譯】才學深遠，智慧廣博通達。對於天文地理沒有不精通熟練的。懷著憤怒怨恨之心的人紛紛前來聚集。當時那位大王在正殿之上，莊嚴地準備供品，鋪設茵褥，焚香散花，裝飾得莊嚴華麗而明亮潔凈。佛陀蜜多（Buddhamitra，一位尊者）隨即登上法座，與各位外道展開辯論。淺薄無知的人一句話就被駁倒，那些稍有聰辯的人辯論再三也詞窮理盡。大王看到這些人理屈詞窮，親自與佛陀蜜多辯論，剛一開口就被駁倒。佛陀蜜多心想，我不應該在與大王的辯論中顯得勝過他，於是對大王說：『這其中的道理是深是淺，大王您自己去理解吧。』當時那位大王立刻知道自己理屈，轉變邪惡之心，恭敬信奉正法，接受三自歸（皈依佛、法、僧），成為佛的弟子，在自己的國家弘揚佛法。當時這個國家中有一個尼干（Nigantha，古印度一個教派），邪見熾盛，誹謗正法，雖然辯才聰慧通達，擅長數算。佛陀蜜多爲了教化他，前去做他的弟子，向他學習數算之術。不久就全部學會通曉了。那位尼乾子（Nigantha的弟子）大聲惡罵侮辱佛。佛陀蜜多對尼乾子說：『不要說這樣的話，會讓你獲罪的，這種罪報必定會讓你墮入大地獄。』尼乾子說：『你難道能知道這樣的事？』佛陀蜜多回答說：『如果不相信，你可以自己算一算，算過之後自然就會知道。』當時那位尼干就開始自己推算，隨即看到自己必定會墮入地獄，非常恐懼，深深地憂愁後悔，向佛陀蜜多五體投地，說道：『仁者，我應當怎樣才能免除這種罪過？』佛陀蜜多告訴他說：『尼干，就像因地而倒，還扶著地站起來一樣，你如果皈依佛，這種罪就可以滅除。』當時尼干生起極大的信心，用五百首偈頌讚嘆如來，懺悔之前的罪過，深深地自我責備。佛陀蜜多就告訴他說：『你因為這種善心的緣故，命終之後必定能夠往生到天上。』尼干又問：『您怎麼知道我能夠往生到天上？』佛陀蜜多告訴他說：『如果不相信，你自己算一算求證一下。』當時尼乾子就開始推算，看到自己罪業滅除，能夠往生到天上，便非常歡喜，請求出家。

【English Translation】 His talent was profound and far-reaching, his wisdom broad and comprehensive. He was thoroughly versed in astronomy and geography. Those harboring resentment and malice gathered like clouds. At that time, the great king, in his main hall, solemnly prepared offerings, spread out mats, burned incense, scattered flowers, making the place magnificent, bright, and clean. Buddhamitra (a venerable one) then ascended the Dharma seat and engaged in boundless debates with various heretics. Those of shallow intellect were refuted with a single word, and even the more eloquent and clever ones were soon at a loss for words. Seeing that these people were at their wit's end, the king himself engaged in debate with Buddhamitra, but he too was quickly defeated. Buddhamitra then thought, 'I should not appear to be superior to the king in this debate,' and said to him, 'The depth and shallowness of this meaning, Your Majesty, you must understand for yourself.' At that time, the king immediately knew that he was defeated, turned away from his heretical views, and respectfully believed in the true Dharma. He took the Three Refuges (Buddha, Dharma, Sangha) and became a disciple of the Buddha, propagating the Dharma in his own country. At that time, in this country, there was a Nigantha (an ancient Indian sect) whose heretical views were rampant and who slandered the true Dharma. He was eloquent, intelligent, and skilled in mathematics. Buddhamitra, wishing to convert him, went to become his disciple and learn the art of calculation from him. Before long, he had learned and mastered it all. That Nigantha's disciple loudly cursed and insulted the Buddha. Buddhamitra said to the Nigantha's disciple, 'Do not speak such words, lest you incur sin. This retribution will surely cause you to fall into the great hell.' The Nigantha's disciple said, 'How could you know such things?' Buddhamitra replied, 'If you do not believe, you can calculate it yourself. After calculating, you will naturally know.' At that time, that Nigantha began to calculate for himself and immediately saw that he would surely fall into hell. He was greatly terrified and deeply remorseful. He prostrated himself before Buddhamitra and said, 'Kind one, how can I escape this fault?' Buddhamitra told him, 'Nigantha, just as one falls to the ground and then rises up by supporting oneself on the ground, if you take refuge in the Buddha, this sin can be extinguished.' At that time, the Nigantha arose great faith and praised the Tathagata with five hundred verses, repenting of his former sins and severely reproaching himself. Buddhamitra then told him, 'Because of this virtuous mind of yours, you will surely be reborn in the heavens after death.' The Nigantha then asked, 'How do you know that I will be reborn in the heavens?' Buddhamitra told him, 'If you do not believe, calculate it yourself to verify the truth.' At that time, the Nigantha's disciple immediately began to calculate and saw that his sins were extinguished and that he would be reborn in the heavens. He was overjoyed and requested to become a monk.

哀出家。蜜多答言。今日宜可告汝眷屬。然後乃當相度出家。尼乾弟子凡五百人。即往其所而告之曰。我見勝理情甚愛樂。欲于佛法出家為道。汝等今可隨意所欲。更稟明師咨受勝法。時諸弟子咸白師言。本相宗仰如大云蓋。師入勝道意樂相隨。時彼尼干與五百人。至尊者所俱共出家。於是尊者佛陀蜜多。美聲流佈遍閻浮提。其所教化無量眾生。緣盡捨命弟子悲感。收聚舍利起塔供養。在昔尊者佛陀蜜多。化緣既訖將欲舍壽。告一弟子名脅比丘。汝當於后廣敷聖教。化諸眾生令得解脫。白言大師。敬承尊教。我當至心守護正法。彼脅比丘由昔業故。在母胎中六十餘年。既生之後鬚髮皓白。厭惡五欲不樂居家。往就尊者佛陀蜜多。稽首禮足求在道次。即度出家為說法要。譬如鮮凈白㲲易受染色。便於座上得羅漢道。三明照徹六通無礙。勤修苦行精進勇猛。未曾以脅至地而臥。時人即號為脅比丘。善說法要化諸眾生。所作已訖便入涅槃。收集舍利起塔供養。彼脅比丘垂當滅度。告一比丘名富那奢。長老當知。佛法微妙有大功德。是故諸聖頂戴奉持。我受付囑守護斯法。今欲涅槃用累于汝。汝宜至心擁護受持。時富那奢答曰。唯然。於是演暢微妙勝法。其所化度無量眾生。後於一時在閑林下。結跏趺坐寂然思惟。有一大士名

【現代漢語翻譯】現代漢語譯本哀求出家。佛陀蜜多（Buddhamitra，佛陀的朋友）回答說：『今天可以告訴你的家屬，然後我應當為你剃度出家。』當時尼干（Nigantha，耆那教）的弟子共有五百人，佛陀蜜多就去到他們那裡告訴他們說：『我見到殊勝的道理，心中非常喜愛，想要在佛法中出家修道。你們現在可以隨意選擇你們所喜歡的，再去稟告賢明的老師，諮詢學習殊勝的佛法。』當時眾弟子都對他們的老師說：『我們一向仰仗您，就像大云覆蓋一樣。老師進入殊勝的道，我們願意跟隨。』當時那位尼乾和五百人，都到尊者佛陀蜜多那裡，一起出家。於是尊者佛陀蜜多的美名流傳遍了閻浮提（Jambudvipa，我們所居住的這個世界）。他所教化無量的眾生。緣分已盡，捨棄生命，弟子們悲傷感動，收集他的舍利，建造佛塔供養。從前尊者佛陀蜜多，教化的因緣已經完畢，將要捨棄壽命，告訴一位弟子名叫脅比丘（Parsva，肋侍比丘）：『你應當在以後廣泛宣揚聖教，教化眾生，使他們得到解脫。』脅比丘回答說：『大師，我恭敬地接受您的教誨。我應當至誠地守護正法。』那位脅比丘由於過去世的業力，在母親的胎中住了六十多年。出生之後，鬚髮都是皓白的，厭惡五欲，不喜歡居家生活，前往尊者佛陀蜜多那裡，頂禮他的雙足，請求加入修道的行列。佛陀蜜多就為他剃度出家，為他說法要。譬如潔凈的白氈容易染色一樣，脅比丘就在座位上證得阿羅漢道（Arhat，斷盡煩惱的聖者），三明照徹，六通無礙，勤奮地修行苦行，精進勇猛，未曾讓脅部著地而臥。當時的人就稱他為脅比丘。他善於說法要，教化眾生。所作的事情已經完畢，就進入涅槃（Nirvana，寂滅）。人們收集他的舍利，建造佛塔供養。那位脅比丘將要滅度的時候，告訴一位比丘名叫富那奢（Punyas，有福德的人）：『長老應當知道，佛法微妙，有大的功德。因此諸位聖人都頂戴奉持。我接受囑託，守護這個佛法，現在將要涅槃，把這個責任託付給你。你應當至誠地擁護受持。』當時富那奢回答說：『是的。』於是他演說宣揚微妙殊勝的佛法，他所教化度化的眾生無量無邊。後來在某個時候，他在空閑的樹林下，結跏趺坐，寂靜地思惟。有一位大士名叫

【English Translation】 English version He begged to renounce the world. Buddhamitra (Buddhamitra, Friend of the Buddha) replied, 'Today you should inform your family, and then I shall ordain you.' At that time, there were five hundred disciples of the Nigantha (Nigantha, Jain), and Buddhamitra went to them and told them, 'I have seen the supreme truth and love it very much. I want to renounce the world in the Buddha's Dharma and practice the Way. You may now choose whatever you like, and then report to a wise teacher and consult and learn the supreme Dharma.' At that time, all the disciples said to their teacher, 'We have always relied on you, like a great cloud covering us. We are willing to follow the teacher into the supreme Way.' At that time, that Nigantha and five hundred people went to the Venerable Buddhamitra and renounced the world together. Thereupon, the good name of the Venerable Buddhamitra spread throughout Jambudvipa (Jambudvipa, the world we live in). He transformed countless sentient beings. When his karmic affinity was exhausted, he gave up his life, and his disciples were saddened and moved. They collected his relics and built a pagoda to make offerings. In the past, the Venerable Buddhamitra, having completed his karmic affinity for teaching, was about to give up his life. He told a disciple named Parsva (Parsva, Rib-attendant Bhiksu), 'You should widely propagate the Holy Teaching in the future, transform sentient beings, and enable them to attain liberation.' Parsva replied, 'Master, I respectfully accept your teachings. I shall sincerely protect the Right Dharma.' That Parsva, due to the karma of his past lives, stayed in his mother's womb for more than sixty years. After he was born, his hair and beard were white. He was disgusted with the five desires and did not like living at home. He went to the Venerable Buddhamitra, prostrated at his feet, and asked to join the ranks of those who practice the Way. Buddhamitra ordained him and preached the Dharma to him. Just as a clean white felt is easily dyed, Parsva attained the state of Arhat (Arhat, a saint who has exhausted all afflictions) on the spot, with his three kinds of knowledge illuminating everything, and his six supernatural powers unimpeded. He diligently practiced asceticism, was diligent and courageous, and never laid his ribs on the ground to sleep. At that time, people called him Parsva Bhiksu. He was good at preaching the Dharma and transforming sentient beings. When his work was done, he entered Nirvana (Nirvana, extinction). People collected his relics and built a pagoda to make offerings. When that Parsva was about to pass away, he told a Bhiksu named Punyas (Punyas, a person with blessings), 'Elder, you should know that the Buddha's Dharma is subtle and has great merit. Therefore, all the saints uphold it with reverence. I have received the entrustment to protect this Dharma, and now I am about to enter Nirvana and entrust this responsibility to you. You should sincerely protect and uphold it.' At that time, Punyas replied, 'Yes.' Thereupon, he expounded and propagated the subtle and supreme Dharma, and the sentient beings he transformed were immeasurable. Later, at one time, he was under a quiet forest, sitting in full lotus posture, quietly contemplating. There was a great being named

曰馬鳴。智慧淵鑒超識絕倫。有所難問靡不摧伏。譬如猛風吹拔朽木。起大憍慢草芥群生。計實有我甚自貢高。聞有尊者名富那奢。智慧深邃多聞博達。言諸法空無我無人。懷輕慢心往詣其所。而作是言。一切世間所有言論。我能毀壞如雹摧草。此言若虛而不誠實。要當斬舌以謝其屈。富那奢言。佛法之中凡有二諦。若就世諦假名為我。第一義諦皆悉空寂。如是推求我何可得。爾時馬鳴心未調伏。自恃機慧猶謂己勝。富那語曰。汝諦思惟無出虛語。我今與汝定為誰勝。於是馬鳴即作是念。世諦假名定為非實。第一義諦性復空寂。如斯二諦皆不可得。既無所有云何可壞。我於今者定不及彼。便欲斬舌以謝其屈。富那語言。我法仁慈不斬汝舌。宜當剃髮為吾弟子。爾時尊者度令出家。心猶愧恨欲捨身命時富那奢得羅漢道。入定觀察知其心念。尊者有經先在闇室。尋令馬鳴往彼取之。白言大師。此室闇冥云何可往。告曰但去。當令汝見。爾時尊者即以神力。遙申右手徹入屋內。五指放光其明照曜。室中所有皆悉顯現。爾時馬鳴心疑是幻。凡幻之法知之則滅。而此光明轉更熾盛。盡其技術欲滅此光。為之既疲了無異相。知師所為即便摧伏。勤修苦行更不退轉。如是尊者以善方便度諸眾生。所應作已入于涅槃。四眾感戀起塔供養

【現代漢語翻譯】馬鳴（Aśvaghoṣa）說：『我的智慧淵博深邃，超越常人，沒有人能難倒我，無論什麼問題我都能摧毀駁倒，就像猛烈的狂風吹倒腐朽的樹木一樣。我生起極大的傲慢心，把眾生都看作是微不足道的草芥，認為真實存在一個『我』，非常自以為是。我聽說有一位尊者名叫富那奢（Puṇyayaśas），他的智慧深邃，見聞廣博，通達事理，宣揚諸法皆空，無我無人的道理。』他懷著輕視怠慢的心情前去拜訪富那奢，並且這樣說：『世間所有的一切言論，我都能像冰雹摧毀草木一樣摧毀它。如果我說的話是虛假的，不誠實的，我願意斬斷自己的舌頭來謝罪。』富那奢說：『佛法中有兩種真理（諦）：世俗諦（saṃvṛti-satya）是假名安立的『我』，而第一義諦（paramārtha-satya）則是完全空寂的。這樣推究起來，『我』又怎麼能夠被得到呢？』當時，馬鳴的心還沒有被調伏，仍然自恃聰明，認為自己勝過對方。富那奢對他說：『你仔細思考，不要說虛假的話。我現在要和你確定誰勝誰負。』於是，馬鳴這樣想：『世俗諦的『我』，本來就不是真實的；第一義諦的自性，本來就是空寂的。像這樣的兩種真理，都是不可得的。既然什麼都沒有，又怎麼能夠被摧毀呢？看來我這次一定不如他了。』於是他就要斬斷自己的舌頭來謝罪。富那奢說：『我的佛法是仁慈的，不會斬斷你的舌頭。你應該剃掉頭髮，做我的弟子。』當時，尊者富那奢度化馬鳴出家。馬鳴心中仍然感到慚愧和悔恨，想要捨棄自己的生命。這時，已經證得阿羅漢果位的富那奢，通過入定觀察，知道了馬鳴的心念。尊者有一部經書，先前放在一個黑暗的房間里，於是讓馬鳴前去取經。馬鳴說：『大師，這個房間一片黑暗，我怎麼能去呢？』富那奢說：『只管去，你自然會看見。』當時，尊者富那奢就用神通力，從遠處伸出右手，穿透進入房間里。五根手指放出光明，光芒照耀，房間里的一切都顯現出來。當時，馬鳴心中懷疑這是幻術。凡是幻術，知道它的原理就會消失。而這光明反而更加熾盛。他用盡所有的技術想要熄滅這光明，精疲力盡也沒有任何效果。知道這是師父的神通所為，就徹底被折服了，勤奮地修行，不再退轉。就這樣，尊者富那奢用種種善巧方便度化眾生，完成了一切應該做的事情，入于涅槃。四眾弟子感念悲傷，建造佛塔來供養他。

【English Translation】 Maming (Aśvaghoṣa) said: 'My wisdom is profound and surpasses ordinary people. No one can stump me, and I can destroy and refute any question, just like a fierce wind blowing down rotten trees. I have a great sense of arrogance, regarding all beings as insignificant weeds, believing that there is a real 'self', and I am very self-righteous. I heard that there is a venerable one named Punyayasas, whose wisdom is profound, whose knowledge is broad, and who understands things thoroughly, proclaiming that all dharmas are empty, without self and without person.' He went to visit Punyayasas with a contemptuous and negligent attitude, and said: 'I can destroy all the words in the world like hail destroying grass. If what I say is false and dishonest, I am willing to cut off my tongue to apologize.' Punyayasas said: 'In the Buddha-dharma, there are two truths (satya): the conventional truth (saṃvṛti-satya) is the 'self' established by false name, while the ultimate truth (paramārtha-satya) is completely empty and silent. In this way, how can the 'self' be obtained?' At that time, Maming's mind had not yet been subdued, and he still relied on his cleverness, thinking that he was superior to the other party. Punyayasas said to him: 'Think carefully and do not speak falsely. I will now determine who wins and who loses with you.' Then, Maming thought: 'The 'self' of the conventional truth is not real; the nature of the ultimate truth is originally empty and silent. Such two truths are unattainable. Since there is nothing, how can it be destroyed? It seems that I must be inferior to him this time.' So he was about to cut off his tongue to apologize. Punyayasas said: 'My Buddha-dharma is benevolent and will not cut off your tongue. You should shave your head and become my disciple.' At that time, the venerable Punyayasas initiated Maming to become a monk. Maming still felt ashamed and remorseful in his heart, wanting to abandon his life. At this time, Punyayasas, who had already attained the state of Arhat, knew Maming's thoughts through entering samadhi and observing. The venerable one had a scripture that was previously placed in a dark room, so he asked Maming to fetch the scripture. Maming said: 'Master, this room is dark, how can I go?' Punyayasas said: 'Just go, and you will naturally see.' At that time, the venerable Punyayasas used his supernatural power to stretch out his right hand from a distance and penetrate into the room. The five fingers emitted light, and everything in the room was revealed. At that time, Maming suspected that this was an illusion. All illusions will disappear if you know their principles. But this light became even more intense. He exhausted all his techniques to extinguish this light, and was exhausted without any effect. Knowing that this was the master's supernatural power, he was completely subdued, diligently cultivated, and no longer retreated. In this way, the venerable Punyayasas used various skillful means to liberate sentient beings, completed everything that should be done, and entered Nirvana. The fourfold assembly felt sad and built a pagoda to make offerings to him.

。昔富那奢臨涅槃時。以法付囑弟子馬鳴。而告之曰。譬如闇室燃大明炬。所有諸物皆悉照了。法之明燈亦復如是。流佈世間能滅癡闇。是故如來演斯正法。普令一切皆悉修行。諸賢聖人常加守護。共相委囑乃至於我。我以勝眼持用付汝。汝當於后至心受持。令未來世普得饒益。馬鳴敬諾當受尊教。於是頒宣深奧法藏。建大法幢摧滅邪見。于華氏城遊行教化。欲度彼城諸眾生故。作妙伎樂名賴吒啝羅。其音清雅哀婉調暢。宣說苦空無我之法。所謂有為如幻如化三界獄縛無一可樂。王位高顯勢力自在。無常既至誰得存者。如空中雲須臾散滅。是身虛偽猶如芭蕉。為怨為賊不可親近。如毒蛇篋誰當愛樂。是故諸佛常呵此身。如是廣說空無我義。令作樂者演暢斯音。時諸伎人不能解了。曲調音節皆悉乖錯。爾時馬鳴。著白㲲衣入眾伎中。自擊鐘鼓調和琴瑟。音節哀雅曲調成就。演宣諸法苦空無我。時此城中五百王子。同時開悟厭惡五欲出家為道。時華氏王恐其民人聞此樂音舍離家法國土空曠王業廢壞。即便宣令其土人民。自今勿復更作此樂。彼華氏城凡九億人。月支國王威德熾盛。名曰栴檀罽昵吒王。志氣雄猛勇健超世。所可討伐無不摧靡。即嚴四兵向此國土。共相攻戰然後歸伏。即便從索九億金錢。時彼國王即以馬鳴及與

【現代漢語翻譯】現代漢語譯本：從前，富那奢（Punavasu，人名）在將要涅槃時，將佛法囑託給弟子馬鳴（Aśvaghoṣa，人名），並告訴他說：『譬如在黑暗的房間里點燃明亮的火炬，所有的東西都能被照亮。佛法的明燈也是這樣，流傳於世間能滅除愚癡和黑暗。所以如來宣揚這正法，普遍讓一切眾生都修行。諸位賢聖人常常加以守護，互相委託直到我這裡。我用殊勝的眼光持有並交付給你，你應當在以後至誠地接受和奉持，使未來世普遍得到利益。』馬鳴恭敬地答應，表示會接受老師的教誨。於是他頒佈宣揚深奧的佛法寶藏，建立大法幢，摧毀邪見。他在華氏城（Pāṭaliputra，古印度城市名）教化，想要度化那座城市裡的眾生，創作了美妙的音樂，名叫賴吒啝羅（Rāṣṭrapāla，樂曲名）。那音樂的聲音清澈優雅，哀婉流暢，宣說苦、空、無我之法。所謂有為法如夢幻如變化，三界如同牢獄的束縛，沒有一樣可以貪戀。即使是高貴的王位，顯赫的勢力，自在的生活，當無常到來時，誰能夠儲存呢？就像空中的雲彩，一會兒就消散了。這身體虛假不實，猶如芭蕉樹，對人來說是怨家是盜賊，不可親近。如同裝有毒蛇的箱子，誰會喜愛它呢？所以諸佛常常呵斥這個身體。像這樣廣泛地宣說空和無我的道理，讓演奏音樂的人也唱誦這些音調。當時那些樂工不能理解其中的含義，曲調和音節都錯亂了。這時，馬鳴穿著白色的毛織衣服，進入樂工之中，親自敲擊鐘鼓，調整琴瑟，使音節哀婉優雅，曲調和諧流暢，演奏宣說諸法的苦、空、無我。當時這座城市中的五百位王子，同時開悟，厭惡五欲，出家修道。這時，華氏城的國王擔心他的百姓聽到這種音樂後會捨棄家庭，國家空虛，王業荒廢，就下令禁止他的國土上的人民，從今以後不要再演奏這種音樂。那華氏城總共有九億人。月支國（Yuezhi，中亞古國）的國王威德熾盛，名叫栴檀罽昵吒王（Caṇḍa Kaniṣka，人名），志氣雄壯勇猛，超越世人，所要討伐的沒有不被摧毀的。他率領四種軍隊向這個國家進發，互相攻戰，然後使其歸順。隨即向華氏城索要九億金錢，當時那國王就用馬鳴以及 English version: Once, when Punavasu (a name) was about to enter Nirvana, he entrusted the Dharma to his disciple Aśvaghoṣa (a name), and told him: 'Just as lighting a bright torch in a dark room illuminates all things, so too is the lamp of the Dharma. Spreading throughout the world, it can extinguish ignorance and darkness. Therefore, the Tathagata proclaims this Right Dharma, universally enabling all beings to practice it. All the virtuous sages constantly protect it, entrusting it to each other until it reaches me. I hold it with superior vision and deliver it to you. You should sincerely receive and uphold it in the future, so that future generations may universally benefit.' Aśvaghoṣa respectfully agreed, indicating that he would accept the teacher's instructions. Thereupon, he promulgated and proclaimed the profound Dharma treasury, established the great Dharma banner, and destroyed heretical views. He taught in Pāṭaliputra (an ancient Indian city), desiring to liberate the beings in that city, and composed beautiful music called Rāṣṭrapāla (a musical piece). The sound of that music was clear and elegant, mournful and melodious, proclaiming the Dharma of suffering, emptiness, and no-self. So-called conditioned dharmas are like illusions and transformations, the three realms are like the bondage of a prison, and there is nothing to be attached to. Even noble kingship, prominent power, and free life, when impermanence arrives, who can preserve them? Like clouds in the sky, they scatter in an instant. This body is false and unreal, like a banana tree, it is an enemy and a thief to people, and cannot be approached. Like a box containing poisonous snakes, who would love it? Therefore, the Buddhas often rebuke this body. In this way, he extensively proclaimed the meaning of emptiness and no-self, and had the musicians sing these tunes. At that time, those musicians could not understand the meaning, and the tunes and notes were all disordered. At this time, Aśvaghoṣa, wearing white woolen clothes, entered among the musicians, personally struck the bells and drums, and adjusted the zithers, making the notes mournful and elegant, and the tunes harmonious and melodious, playing and proclaiming the suffering, emptiness, and no-self of all dharmas. At that time, five hundred princes in this city simultaneously awakened, became disgusted with the five desires, and renounced their homes to cultivate the Way. At this time, the king of Pāṭaliputra feared that his people would abandon their families upon hearing this music, that the country would be empty, and that the royal affairs would be neglected, so he issued an order prohibiting the people of his land from playing this music from now on. That Pāṭaliputra had a total of nine hundred million people. The king of Yuezhi (an ancient Central Asian kingdom), whose majestic virtue was flourishing, was named Caṇḍa Kaniṣka (a name), whose ambition was heroic and courageous, surpassing the world, and whatever he wanted to conquer was never destroyed. He led four kinds of troops towards this country, attacked each other, and then made it submit. Immediately, he demanded nine hundred million gold coins from Pāṭaliputra, and at that time that king used Aśvaghoṣa and

【English Translation】 English version: Once, when Punavasu (a name) was about to enter Nirvana, he entrusted the Dharma to his disciple Aśvaghoṣa (a name), and told him: 'Just as lighting a bright torch in a dark room illuminates all things, so too is the lamp of the Dharma. Spreading throughout the world, it can extinguish ignorance and darkness. Therefore, the Tathagata proclaims this Right Dharma, universally enabling all beings to practice it. All the virtuous sages constantly protect it, entrusting it to each other until it reaches me. I hold it with superior vision and deliver it to you. You should sincerely receive and uphold it in the future, so that future generations may universally benefit.' Aśvaghoṣa respectfully agreed, indicating that he would accept the teacher's instructions. Thereupon, he promulgated and proclaimed the profound Dharma treasury, established the great Dharma banner, and destroyed heretical views. He taught in Pāṭaliputra (an ancient Indian city), desiring to liberate the beings in that city, and composed beautiful music called Rāṣṭrapāla (a musical piece). The sound of that music was clear and elegant, mournful and melodious, proclaiming the Dharma of suffering, emptiness, and no-self. So-called conditioned dharmas are like illusions and transformations, the three realms are like the bondage of a prison, and there is nothing to be attached to. Even noble kingship, prominent power, and free life, when impermanence arrives, who can preserve them? Like clouds in the sky, they scatter in an instant. This body is false and unreal, like a banana tree, it is an enemy and a thief to people, and cannot be approached. Like a box containing poisonous snakes, who would love it? Therefore, the Buddhas often rebuke this body. In this way, he extensively proclaimed the meaning of emptiness and no-self, and had the musicians sing these tunes. At that time, those musicians could not understand the meaning, and the tunes and notes were all disordered. At this time, Aśvaghoṣa, wearing white woolen clothes, entered among the musicians, personally struck the bells and drums, and adjusted the zithers, making the notes mournful and elegant, and the tunes harmonious and melodious, playing and proclaiming the suffering, emptiness, and no-self of all dharmas. At that time, five hundred princes in this city simultaneously awakened, became disgusted with the five desires, and renounced their homes to cultivate the Way. At this time, the king of Pāṭaliputra feared that his people would abandon their families upon hearing this music, that the country would be empty, and that the royal affairs would be neglected, so he issued an order prohibiting the people of his land from playing this music from now on. That Pāṭaliputra had a total of nine hundred million people. The king of Yuezhi (an ancient Central Asian kingdom), whose majestic virtue was flourishing, was named Caṇḍa Kaniṣka (a name), whose ambition was heroic and courageous, surpassing the world, and whatever he wanted to conquer was never destroyed. He led four kinds of troops towards this country, attacked each other, and then made it submit. Immediately, he demanded nine hundred million gold coins from Pāṭaliputra, and at that time that king used Aśvaghoṣa and

佛缽一慈心雞。各當三億。持用奉獻罽昵吒王。馬鳴菩薩智慧殊勝。佛缽功德如來所持。雞有慈心不飲蟲水。悉能消滅一切怨敵。以斯緣故當九億錢。王大歡喜為納受之。即回兵眾還歸本國。彼罽昵吒王有大功德。被弘誓鎧志願堅固。曾以泥團置於塔上。因立誓曰。若吾來世千佛數中得成正覺。令此泥團變為佛像。作是愿已應時尋成。儀相奇特狀若圖畫。心大歡喜踴躍無量。王於後時在路遊行。見外道塔七寶莊嚴。便大歡喜謂如來塔。前禮稽首至心恭敬燒香散花說偈贊曰。

具足一切智　　斷除欲惱障　眾仙最勝尊　　名稱遍三界　解脫離諸有　　哀愍群萌類　所說誠真諦　　能傾邪論幢　是故我今者　　頂禮應供尊

說是偈已應時寶塔分散崩落。王見驚怖而作是言。我於今者福將欲盡失王位乎。何故我適禮此寶塔而便頹毀。有人語言。王所禮者是外道塔。以其威德微末鮮少。不堪受王福德人禮。是故爾耳即發塔下得尼乾屍。眾人嘆曰。奇哉大王德力深厚。禮此邪塔。令其毀壞。王之功德比于梵天。又罽昵吒曾於一時。命剃鬚師教剃己須。時剃鬚師在王前立而作是言。我子端政智慧希有。唯愿大王垂哀矜愍以女妻之。王大瞋恚而語之曰。汝是賤人種姓卑劣。云何我女妻汝子乎。即便驅逐令至余處。

【現代漢語翻譯】現代漢語譯本佛缽和慈心雞各自價值三億（錢），（我）用它們來奉獻給罽昵吒王（Kanishka）。馬鳴菩薩（Aśvaghoṣa）的智慧非常殊勝。佛缽是如來（Tathāgata）所持有的。這隻雞有慈悲心，不飲用含有蟲子的水。它們完全能夠消滅一切怨敵。因為這個緣故，（它們）價值九億錢。國王非常高興地接受了它們，隨即率領軍隊返回自己的國家。那位罽昵吒王有很大的功德，身披弘誓鎧甲，志願非常堅定。他曾經用泥團放置在塔上，並立下誓言說：『如果我來世在千佛之中能夠成正覺，就讓這個泥團變成佛像。』許下這個願望之後，泥團立刻就變成了佛像，儀容相貌奇特，如同圖畫一般。國王內心非常歡喜，踴躍無量。後來，國王在路上行走，看見一座外道（Tirthika）的塔，用七寶裝飾得非常華麗，便非常高興地認為是如來（Tathāgata）的塔，上前禮拜稽首，至誠恭敬地燒香散花，並說了偈頌讚嘆道：『具足一切智慧，斷除慾望煩惱的障礙，是眾仙中最殊勝的尊者，名稱遍佈三界。解脫生死，遠離各種存在，哀憐愍念眾生。所說的話真實不虛，能夠摧毀邪說的旗幟。因此我今天，頂禮應供的尊者。』說完偈頌之後，那座寶塔立刻分散崩塌。國王見此情景，感到驚恐，於是說道：『我如今的福報將要耗盡，要失去王位了嗎？為什麼我剛禮拜這座寶塔，它就倒塌了呢？』有人說道：『大王所禮拜的是外道（Tirthika）的塔，因為它的威德非常微弱，很少，不能承受大王這樣有福德的人的禮拜，所以才會這樣。』隨即在塔下發現了尼干（Nirgrantha）的屍體。眾人讚嘆道：『奇妙啊，大王的德行力量深厚，禮拜這座邪塔，竟然讓它毀壞。大王的功德可以和梵天（Brahmā）相比。』罽昵吒王（Kanishka）曾經有一次，命令剃鬚師教他剃鬍須。當時，剃鬚師站在國王面前說道：『我的兒子端正俊美，智慧稀有，希望大王能夠垂憐，將女兒嫁給他。』國王非常生氣，對他說：『你是閹人（Saṃṇḍha）的種姓，卑賤低下，怎麼能讓我的女兒嫁給你的兒子呢？』隨即驅逐他到其他地方。

【English Translation】 English version The Buddha's alms bowl and a compassionate chicken are each worth three hundred million (coins). (I) use them to offer to King Kanishka (罽昵吒王). The wisdom of Bodhisattva Aśvaghoṣa (馬鳴菩薩) is exceptionally superior. The Buddha's alms bowl is held by the Tathāgata (如來). This chicken has a compassionate heart and does not drink water containing insects. They are fully capable of eliminating all enemies. For this reason, (they) are worth nine hundred million coins. The king was very pleased to accept them and immediately led his troops back to his own country. That King Kanishka (罽昵吒王) had great merit, wore the armor of great vows, and his will was very firm. He once placed a mud ball on a stupa and made a vow, saying, 'If I can attain perfect enlightenment among the thousand Buddhas in the future, let this mud ball transform into a Buddha image.' After making this vow, the mud ball immediately transformed into a Buddha image, with extraordinary features, like a painting. The king was very happy and rejoiced immeasurably. Later, the king was walking on the road and saw a Tirthika (外道) stupa, decorated with seven treasures, and happily thought it was a stupa of the Tathāgata (如來). He stepped forward, bowed his head, and respectfully burned incense, scattered flowers, and recited a verse of praise, saying: 'Perfect with all wisdom, cutting off the obstacles of desire and affliction, The most supreme among the immortals, whose name pervades the three realms. Liberated from existence, away from all beings, compassionate to all living beings. What is said is true and real, able to overthrow the banners of false doctrines. Therefore, I, today, bow to the worthy of offerings.' After reciting the verse, the precious stupa immediately scattered and collapsed. The king, seeing this scene, was frightened and said, 'Is my merit about to be exhausted, and am I about to lose my throne? Why did this stupa collapse as soon as I bowed to it?' Someone said, 'What the king bowed to was a Tirthika (外道) stupa, because its power and virtue are very weak and scarce, and it cannot bear the worship of a meritorious person like the king, so that's why.' Then, the corpse of a Nirgrantha (尼干) was found under the stupa. The people exclaimed, 'Wonderful, the king's virtuous power is profound. By bowing to this heretical stupa, he caused it to be destroyed. The king's merit can be compared to Brahmā (梵天).' King Kanishka (罽昵吒王) once ordered a barber to teach him how to shave his beard. At that time, the barber stood before the king and said, 'My son is handsome and intelligent, and his wisdom is rare. May the king have mercy and give his daughter to him in marriage.' The king was very angry and said to him, 'You are of a Saṃṇḍha (閹人) lineage, lowly and inferior. How can I give my daughter to your son in marriage?' Then he drove him away to another place.

而自默然不復敢語。后更召來言還如前。如是至三。王思惟曰。今此地下必有伏藏。故令斯人敢為此語。即便使人當下發掘。尋便大獲種種寶藏。王之智慧其事如是。又罽昵吒在於一時訪問群臣。諸國土中頗有智人可咨敬不。當於爾時有一比丘名達摩蜜多。智慧深遠功德具足。善能通達三昧定相。南天竺國有二比丘。心意柔和深樂善法。素聞尊者坐禪第一。即共相將往詣其所。于其住處有三重窟。爾時二人至下窟中。見一比丘著弊壞衣。形貌醜陋端坐灶前為僧然火。時二比丘問言。長老達摩蜜多為在何處。答言。今在最上窟中。汝等宜可急往見之。爾時二人進至上窟。見向比丘已於中坐。時一比丘語其伴曰。此老比丘云何乃似向所見者。時伴比丘聰慧機悟。即語之曰。今此尊者尚能如是。流佈名聞。豈不能至此處而坐。即前為禮稽首問曰。大德威名世間希有。何故自屈為僧燃火。達摩蜜多告比丘曰。子今當聽。我念生死受苦長遠。若使頭手可得燃者。吾當為僧而盡燃之。況余身份及以燃火。何足為難。吾念往昔。五百世中常受狗身。饑窮羸乏唯曾再飽。乃于昔時值有一人。飲酒會醉嘔吐委地。我於是時食而得足。又昔曾有夫妻二人。以器煮糜熟已出外。我見無人至其家內。頭入器中食糜得足。后欲出頭了不能得。於是

【現代漢語翻譯】現代漢語譯本他（指之前不敢說話的人）從此沉默不語，不敢再說什麼。後來國王再次召見他，他說的還是和之前一樣的話。這樣反覆了三次。國王心想：『這地底下一定埋藏著寶藏，所以才讓這個人敢這麼說。』於是就派人立刻挖掘，很快就發現了大量的各種寶藏。國王的智慧就是這樣體現的。還有，Kanishka（罽昵吒，人名，貴霜王朝國王）有一次詢問群臣：『各個國家中是否有聰明的人可以諮詢和尊敬？』當時，有一位比丘（佛教僧侶）名叫Dharmamitra（達摩蜜多，法友），智慧深遠，功德圓滿，善於通達三昧（samādhi，禪定）的境界。南印度有兩個比丘，心地柔和，非常喜歡善良的佛法。他們早就聽說這位尊者（指Dharmamitra）在禪定方面是第一的，就一起前往他所在的地方。他的住處有三重石窟。當時，這兩個比丘來到最下面的石窟中，看到一位比丘穿著破舊的衣服，相貌醜陋，正端坐在灶前為僧眾燒火。這時，兩個比丘問道：『長老Dharmamitra在哪裡？』他回答說：『現在在最上面的石窟中，你們應該趕快去見他。』於是，這兩個人來到最上面的石窟，看到之前的那位比丘已經在裡面坐著了。其中一個比丘對他的同伴說：『這位老比丘怎麼好像是剛才我們見到的那個人？』他的同伴聰明機敏，就對他說：『現在這位尊者尚且能夠這樣流佈名聲，難道不能到這裡來坐嗎？』於是上前行禮，稽首問道：『大德（指Dharmamitra）的威名世間罕見，為什麼您要委屈自己為僧眾燒火呢？』 Dharmamitra告訴比丘們說：『你們現在聽著。我想到生死輪迴，所受的痛苦漫長而遙遠。如果我的頭和手可以用來燃燒，我都會為僧眾全部燒掉。更何況是其餘的身體部分以及燒火這件事，又有什麼困難的呢？我想到過去，有五百世都投生為狗，飢餓貧窮，非常虛弱，只有兩次吃飽過。有一次，我遇到一個人，喝酒喝醉了，嘔吐的東西灑在地上，我當時就吃了那些東西才得以飽足。還有一次，有一對夫妻用器皿煮粥，煮熟后就出去了。我看到沒有人在家，就把頭伸進器皿中吃粥，吃飽了。後來想要把頭拔出來，卻怎麼也拔不出來了。』

【English Translation】 English version He (referring to the person who didn't dare to speak before) remained silent and dared not say anything more. Later, the king summoned him again, and he said the same thing as before. This happened three times. The king thought to himself, 'There must be hidden treasures beneath this ground, which is why this person dares to say such things.' So he immediately sent people to excavate, and they soon discovered a large amount of various treasures. Such was the king's wisdom. Also, Kanishka (罽昵吒, a proper noun, a king of the Kushan dynasty) once asked his ministers: 'Are there any wise people in the various countries who can be consulted and respected?' At that time, there was a bhikshu (比丘, Buddhist monk) named Dharmamitra (達摩蜜多, Friend of the Dharma), who was profound in wisdom, complete in merit, and skilled in understanding the state of samādhi (三昧, meditation). Two bhikshus from South India, gentle in heart and deeply fond of good Dharma, had long heard that this venerable one (referring to Dharmamitra) was the foremost in meditation, so they went together to his place. His residence had three caves. At that time, the two bhikshus arrived at the lowest cave and saw a bhikshu wearing tattered clothes, with an ugly appearance, sitting upright in front of the stove, making a fire for the sangha (僧眾, monastic community). At this time, the two bhikshus asked: 'Where is Elder Dharmamitra?' He replied: 'He is now in the uppermost cave, you should go and see him quickly.' So, the two people went to the uppermost cave and saw that the previous bhikshu was already sitting inside. One of the bhikshus said to his companion: 'How does this old bhikshu seem like the person we saw earlier?' His companion, being intelligent and quick-witted, said to him: 'Now that this venerable one is still able to spread his fame in this way, how could he not be able to come here and sit?' So he stepped forward to pay respects, bowed his head and asked: 'Great Virtue (referring to Dharmamitra), your majestic name is rare in the world, why do you humble yourself to make a fire for the sangha?' Dharmamitra told the bhikshus: 'You are now listening. I think of the cycle of birth and death, the suffering endured is long and distant. If my head and hands could be burned, I would burn them all for the sangha. Moreover, what difficulty is there in the rest of my body and making a fire? I think of the past, I was reborn as a dog for five hundred lifetimes, hungry and poor, very weak, and only had two full meals. Once, I met a person who was drunk from drinking alcohol, and the vomit was spilled on the ground, and I ate those things at that time to be full. Another time, there was a couple who cooked porridge in a vessel, and after cooking it, they went out. I saw that no one was at home, so I put my head into the vessel to eat the porridge, and I was full. Later, when I wanted to pull my head out, I couldn't pull it out no matter what.'

夫妻從外還入。見食其糜深生瞋忿。即以利刀用剪吾首。於五百世受斯狗身。雖二飽滿而失身命。以是思惟生死長久周遍五道受苦無量。故吾今者不憚勤勞。躬為眾僧而自燃火。時二比丘聞是語已。深觀生死無量過患。應時逮得須陀洹道。如是尊者達摩蜜多。知見高遠名稱流佈。王諸群臣素聞其名。咸共白言。大王當知。罽賓山中有一比丘。名達摩蜜多。才慧超倫福德深厚。王宜往彼問訊供養。時罽昵吒即便嚴駕。前後圍繞往罽賓山。離彼住處五百餘里。王自念言。若彼比丘福德淵廣。乃能受吾恭敬禮拜。設薄福人終不堪也。達摩蜜多性好純素。著弊壞衣顏容憔悴。尊者弟子咸作是言。罽膩吒王威名高遠。屈駕來此禮覲大師。宜自莊嚴著新凈服。無令為彼之所輕賤。達摩蜜多告弟子曰。如來昔日無有教敕。若見豪貴則便莊嚴。且出家人粗弊是常。既得其宜何所改易。爾時彼王即便前進。稽首恭敬問訊起居。達摩蜜多知其心念。即便咳唾使王承之。爾時膩吒長跪合掌受唾而棄。問言。我今堪王供不。王即摧伏倍生敬信。尊者告曰。王昔曾於勝道而來。今可還從本路而去。既聞是語受教歸國。爾時群臣咸生嫌忿。云何大王本訪勝人。既得見之都不咨啟。王告臣曰。汝豈能知若斯事耶。我于往昔積修福行。今得為王才慧超世

【現代漢語翻譯】現代漢語譯本夫妻從外面回來，看見（我變成的狗）吃他們的食物，非常生氣，就用鋒利的刀剪斷我的頭。因此，我在五百世中都遭受狗的身體，即使兩次吃飽，也失去了生命。因此我思惟生死長久，周遍五道，受苦無量。所以，我現在不害怕勤勞，親自為眾僧燃火（供養）。當時，兩位比丘聽了這些話，深刻地觀察到生死的無量過患，立刻證得了須陀洹道（Sotapanna，入流果）。像這樣，尊者達摩蜜多（Dharmamitra，法友）的知見高遠，名稱流佈。國王和眾多大臣早就聽說了他的名字，都一起稟告國王說：『大王應當知道，在罽賓山（Kashmir）中有一位比丘，名叫達摩蜜多，才智超群，福德深厚。大王應該前往那裡問候供養。』當時，罽膩吒王（Kaniska）立刻準備車駕，前後被眾人圍繞著前往罽賓山。距離達摩蜜多的住處還有五百多里時，國王自己心想：『如果那位比丘的福德深廣，才能接受我的恭敬禮拜。如果是個福薄的人，最終是無法承受的。』達摩蜜多天性喜歡純樸，穿著破舊的衣服，容顏憔悴。尊者的弟子們都說：『罽膩吒王威名遠揚，降低身份來這裡拜見大師，您應該莊嚴自己，穿上新的乾淨衣服，不要被他輕視。』達摩蜜多告訴弟子們說：『如來（Tathagata）過去沒有教導說，如果見到豪門貴族就要莊嚴自己。而且出家人粗衣陋食是常態，既然已經合適了，為什麼要改變呢？』這時，國王立刻上前，稽首恭敬地問候起居。達摩蜜多知道國王的心念，就咳嗽吐痰，讓國王接住。當時，罽膩吒王長跪合掌，接過唾液並丟棄，然後問道：『我現在堪受國王的供養嗎？』國王立刻折服，更加敬信。尊者告訴國王說：『你過去曾經從勝道而來，現在可以從原來的路回去了。』聽了這些話，國王接受教誨回國。當時，群臣都感到不滿，說：『為什麼大王本來是去拜訪賢人，既然見到了，卻什麼都沒請教呢？』國王告訴臣子們說：『你們哪裡能知道這樣的事情呢？我于往昔積累修行福德，今生才能成為國王，才智超越世人。』

【English Translation】 English version A couple returned home from outside and, seeing (me as a dog) eating their food, became deeply angry. They then used a sharp knife to cut off my head. Because of this, I endured the body of a dog for five hundred lifetimes. Although twice full, I lost my life. Therefore, I contemplate that birth and death are long and enduring, pervading the five realms, and suffering is immeasurable. Therefore, I do not fear diligence now, and personally light the fire (as an offering) for the Sangha. At that time, two Bhikkhus (monks) heard these words and deeply observed the immeasurable faults of birth and death, and immediately attained the Sotapanna (stream-enterer) path. Thus, Venerable Dharmamitra (friend of Dharma), whose knowledge and vision were far-reaching and whose name was widely known. The king and many ministers had long heard of his name and together reported to the king, 'Great King, you should know that in the Kashmir mountains there is a Bhikkhu named Dharmamitra, whose talent and wisdom are outstanding and whose blessings and virtues are profound. The King should go there to inquire and make offerings.' At that time, King Kaniska (Kaniska) immediately prepared his carriage, surrounded by many people, and went to the Kashmir mountains. When he was more than five hundred li (Chinese miles) away from Dharmamitra's residence, the king thought to himself, 'If that Bhikkhu's blessings and virtues are deep and vast, then he can accept my respectful prostration and worship. If he is a person of meager blessings, he will ultimately be unable to bear it.' Dharmamitra was naturally fond of simplicity, wearing worn-out clothes, and his appearance was haggard. The Venerable's disciples all said, 'King Kaniska, whose prestige is far-reaching, has condescended to come here to pay homage to the master. You should adorn yourself and wear new, clean clothes, lest you be despised by him.' Dharmamitra told his disciples, 'The Tathagata (Thus Come One) did not teach in the past that if you see wealthy and noble people, you should adorn yourself. Moreover, coarse clothing and simple food are the norm for renunciants. Since it is already suitable, why change it?' At this time, the king immediately stepped forward, bowed respectfully, and inquired about his well-being. Dharmamitra knew the king's thoughts, so he coughed and spat, letting the king catch it. At that time, King Kaniska knelt down with his palms together, received the saliva, and discarded it, then asked, 'Am I now worthy of the king's offerings?' The king was immediately subdued and became even more respectful and faithful. The Venerable told the king, 'You once came from the path of excellence, now you can return by the original road.' Having heard these words, the king accepted the teaching and returned to his country. At that time, the ministers were all dissatisfied, saying, 'Why did the Great King originally visit a virtuous person, but having seen him, did not ask for any teachings?' The king told his ministers, 'How can you know such things? I accumulated and cultivated blessings and virtues in the past, so in this life I can become a king, and my talent and wisdom surpass the world.'

。尊者令我還修大業。已受訓誨更何問乎。王於後時至膩吒塔。前路見有五百乞人。同聲求哀稱施如我。王聞是已大施乞人。金銀琉璃象馬田宅。回還造作種種施會。拯恤貧乏存慰孤老。正法治世仁育天下。時有一臣名曰天法。便作是念。云何大王見斯乞人。建立如是功德勝業。即問王言。今王何緣見此乞人廣為斯福。爾時大王告天法曰。乞人於我有深利益。以其身形及與語言欲見曉悟。我昔為王不修福因。是故今者飢寒窮困。身體憔悴受諸苦惱。王若不能乞丐貧乏。未來之生必當如我飢寒羸劣。彼乞人者其事若此。吾悟斯事是以為福。天法白言。王今不但位勝天下。智慧亦能總御萬國。時安息王性甚頑暴。將統四兵伐罽昵吒。罽昵吒王亦即嚴誡。兩陣交戰刀劍繼起。罽昵吒王尋便獲勝。殺安息人凡有九億。問群臣曰。今我此罪可得滅不。諸臣答言。大王殺戮凡九億人。罪既深重云何可滅。時罽昵吒尋置大鑊。於七日中煮湯令沸。洄涌騰波熾熱焰盛。以一金環置斯湯內。顧問群臣。誰巧方便能得此環。時有一臣來應王命。便投冷水隨而取之。手無傷爛尋獲金環。王告臣曰。我所為罪如彼沸湯。悔必可滅猶冷水處。吾所殺人雖有九億。其罪重者唯二人半。我當殺時有兩賢信。臨被形戮稱南無佛。而我殺之斯罪深重。其一

{ "translations": [ "尊者讓我繼續修行偉大的事業，既然已經接受了教誨，還有什麼可問的呢？後來，國王來到膩吒塔（Nitata，地名）。在路的前方，他看見五百個乞丐，他們一起哀求，說要像我一樣施捨。國王聽了這些話，就大量施捨乞丐金銀、琉璃、象馬、田宅，回來后又舉辦各種施捨大會，救濟貧困，安慰孤獨年老的人，用正法治理國家，用仁愛養育天下。當時，有一位大臣名叫天法（Tianfa），他心想：『為什麼大王見到這些乞丐，就建立如此殊勝的功德事業呢？』於是就問國王說：『大王您今天因為什麼緣故，見到這些乞丐就廣行這些福報呢？』當時，大王告訴天法說：『乞丐對我有著深刻的利益，因為他們的身形和語言想要讓我明白覺悟。我過去做國王的時候，不修福德的因，所以現在飢寒交迫，身體憔悴，遭受各種苦惱。國王如果不能向貧窮的人乞討，未來的生命一定會像我一樣飢寒瘦弱。那些乞丐的事情就是這樣，我領悟到這件事，所以才廣行福報。』天法說：『大王您現在不僅地位勝過天下，智慧也能統御萬國。』當時，安息國（Anxi，古代中亞國家）的國王天性非常頑固暴虐，率領四路大軍攻打罽昵吒國（Jinnizha，古代西域國家）。罽昵吒國王也立即嚴陣以待。兩軍交戰，刀劍相接。罽昵吒國王隨即獲勝，殺死的安息國人有九億之多。他問群臣說：『我現在所犯的罪可以消除嗎？』大臣們回答說：『大王您殺戮了九億人，罪孽深重，怎麼可以消除呢？』當時，罽昵吒國王隨即設定一個大鍋，在七天中煮沸湯水，湯水翻滾，熱焰旺盛。他把一個金環放在湯里，問群臣：『誰有巧妙的辦法能夠拿到這個金環？』當時，有一位大臣應國王的命令，就倒入冷水，隨即取出了金環，手沒有受傷。國王告訴大臣說：『我所犯的罪就像那沸騰的湯水，如果懺悔就可以消除，就像冷水一樣。我所殺的人雖然有九億，但罪孽深重的只有兩個人半。我當時殺人的時候，有兩個賢人和信徒，臨被處刑時稱念南無佛（Namo Buddha，皈依佛陀），我殺了他們，這個罪孽深重。其中一個", "其一" ], "english_translations": [ 'The Venerable One instructed me to continue cultivating great deeds. Having already received instruction, what more is there to ask? Later, the king arrived at the Nitata (Nitata, a place name) Stupa. On the road ahead, he saw five hundred beggars, all pleading together, saying to give alms as to me. Upon hearing this, the king generously gave the beggars gold, silver, lapis lazuli, elephants, horses, fields, and houses. Returning, he organized various almsgiving gatherings, providing relief to the poor, and comforting the lonely and elderly. He governed the country with righteous Dharma and nurtured the world with benevolence. At that time, there was a minister named Tianfa (Tianfa). He thought to himself, \'Why does the Great King, upon seeing these beggars, establish such meritorious deeds?\'. So he asked the king, \'For what reason, Great King, do you bestow such blessings upon seeing these beggars today?\'. At that time, the Great King told Tianfa, \'The beggars are of profound benefit to me, for their form and speech seek to awaken me. In the past, when I was a king, I did not cultivate the causes of blessings, so now I am hungry and cold, my body is emaciated, and I suffer various afflictions. If a king cannot beg from the poor, in future lives he will surely be as hungry and weak as I am. The matter of those beggars is thus; I have realized this, and therefore I bestow blessings.\'. Tianfa said, \'Great King, you are not only superior to the world in position, but your wisdom can also govern all nations.\'. At that time, the king of Anxi (Anxi, an ancient Central Asian country) was by nature very stubborn and tyrannical, leading four armies to attack Jinnizha (Jinnizha, an ancient Western Regions country). The king of Jinnizha also immediately prepared for battle. The two armies clashed, swords meeting. The king of Jinnizha quickly won, killing nine hundred million people of Anxi. He asked his ministers, \'Can the sins I have committed now be extinguished?\'. The ministers replied, \'Great King, you have slaughtered nine hundred million people; your sins are deep and heavy, how can they be extinguished?\'. At that time, the king of Jinnizha immediately set up a large cauldron, boiling water in it for seven days, the water surging and the flames raging. He placed a golden ring in the boiling water and asked his ministers, \'Who has a clever way to retrieve this ring?\'. At that time, a minister responded to the king\'s command, pouring in cold water and immediately retrieving the golden ring, his hand unharmed. The king told the minister, \'The sins I have committed are like that boiling water; if I repent, they can be extinguished, just like the cold water. Although I have killed nine hundred million people, the most serious sins are only two and a half. When I was killing people, there were two virtuous people and believers who, when about to be executed, recited Namo Buddha (Namo Buddha, Homage to Buddha), and I killed them; this sin is profound. One of them', "One of them" ] }

人者。口言南無未知是佛。為富蘭那。我復殺之。故名半人。爾時有一羅漢比丘。見罽昵吒造斯惡業。欲令彼王恐怖悔過。即以神力示其地獄。所謂斫刺劍輪解形。悲叫哀號苦痛難忍。王見是已極大惶怖。心自唸曰。我甚愚癡造此罪業。未來必受若斯之苦。若吾先知如是惡報。正使我身支節分解。終不起心加害怨賊。況于善人生一念惡。爾時馬鳴即語王言。王能至心聽我說法。隨順吾教頂戴受持。令王此罪不入地獄。罽昵吒言。善哉受教。於是馬鳴廣為彼王說清凈法。令其重罪漸得微薄。復有一醫名曰遮勒。善解方藥聰敏多聞。利智辯才慈和仁愛。罽昵吒王素聞其名每常推覓。會遇遮勒自詣王宮。王聞醫至即作是言。我今善能調和身體。右脅而臥節重飲食。若斯之者何用醫為。遮勒語言。王能如此宜應出家。夫為王者縱情極欲任放身口。今王尚能斂攝防護。何貪斯位久居世間。王聞是已自知理屈。即召令入共相慰問。醫即語言。大王若能信受吾教隨順不逆。當令王身色力充足。飲食消化終無病患。王曰善哉。敬承來教。其後不久。所愛夫人自覺有娠。滿足十月生一男兒。先已命終從胎倒出。其母苦痛性命危惙。從后展轉生輒如是。爾時遮勒入手胎中。解其兒衣然後乃出。於是母人安隱全濟。醫言大王。自今勿復幸此婦

【現代漢語翻譯】現代漢語譯本：有人口中說著『南無』（皈依），卻不知道是不是佛，就說是富蘭那（印度六師之一，以無道德和苦行著稱）。我因此殺了他們，所以被稱為『半人』。當時有一位阿羅漢比丘，看到迦膩色迦（Kanishka，貴霜王朝國王）造下如此惡業，想要讓他感到恐懼並懺悔，就用神通力向他展示地獄的景象，那裡有刀輪斬斷身體，悲慘的叫聲和哀號，痛苦難以忍受。國王看到后非常害怕，心裡想：『我真是愚蠢，造下這樣的罪業，未來必定會遭受這樣的痛苦。如果我事先知道有這樣的惡報，即使我的身體被肢解，也不會生起加害怨敵的心，更何況是對待善良的人產生一絲惡念。』當時馬鳴（Ashvaghosa，佛教哲學家和詩人）就對國王說：『大王如果能真心聽我說法，遵循我的教導並虔誠地接受，就能讓您的罪業不墮入地獄。』迦膩色迦說：『好，我願意接受教導。』於是馬鳴為國王廣泛地宣說清凈的佛法，使他的深重罪業逐漸減輕。還有一位醫生名叫遮勒（Charaka，古代印度醫學家），精通醫藥，聰明博學，具有敏銳的智慧和口才，慈悲仁愛。迦膩色迦王一直聽說他的名字，經常尋找他。恰巧遮勒親自來到王宮。國王聽說醫生來了，就說：『我現在很會調養身體，右側臥著睡覺，節制飲食，像這樣的話，要醫生做什麼呢？』遮勒說：『大王如果能這樣，就應該出家。身為國王，放縱自己的慾望，任由身口胡作非爲。現在大王尚且能夠約束自己，為何還要貪戀這個王位，長久地留在世間呢？』國王聽了，自知理虧，就召見他進來，互相慰問。醫生就說：『大王如果能相信並接受我的教導，順從而不違背，就能讓您的身體充滿活力，飲食容易消化，永遠沒有疾病。』國王說：『好，我恭敬地接受您的教導。』此後不久，所寵愛的夫人自覺懷有身孕，十個月後生下一個男孩，但孩子已經死了，從胎中倒著出來。他的母親非常痛苦，生命垂危。從那以後，接連生產都是這樣。當時遮勒將手伸入胎中，解開孩子的衣服，然後才將孩子取出。於是母親平安無事。醫生說：『大王，從今以後不要再寵幸這位夫人了。』

【English Translation】 English version: A person says 'Namo' (皈依, taking refuge) but doesn't know if it is Buddha, and calls it Purana (富蘭那, one of the six non-Buddhist teachers in India, known for immorality and asceticism). I killed them for this reason, so I am called 'half-man'. At that time, there was an Arhat Bhikshu (阿羅漢比丘, enlightened monk) who, seeing Kanishka (迦膩色迦, king of the Kushan dynasty) committing such evil deeds, wanted to make him feel fear and repent. He used his supernatural powers to show him the scenes of hell, where there were chakras (刀輪, bladed wheels) cutting apart bodies, tragic cries and wails, and unbearable pain. The king was greatly frightened upon seeing this and thought to himself, 'I am so foolish to commit such sins, and I will surely suffer such pain in the future. If I had known about such evil consequences beforehand, even if my body were dismembered, I would not have harbored the intention to harm my enemies, let alone have a single evil thought towards good people.' At that time, Ashvaghosa (馬鳴, Buddhist philosopher and poet) said to the king, 'If Your Majesty can sincerely listen to my teachings, follow my instructions, and accept them with reverence, it will prevent your sins from leading you to hell.' Kanishka said, 'Good, I am willing to accept the teachings.' Thereupon, Ashvaghosa extensively preached the pure Dharma to the king, gradually diminishing his heavy sins. There was also a physician named Charaka (遮勒, ancient Indian physician), who was skilled in medicine, intelligent and knowledgeable, with keen wisdom and eloquence, compassionate and loving. King Kanishka had always heard of his name and often sought him out. By chance, Charaka personally came to the palace. When the king heard that the physician had arrived, he said, 'I am now very good at regulating my body, sleeping on my right side, and moderating my diet. If that is the case, what need is there for a physician?' Charaka said, 'If Your Majesty can do this, you should renounce the world. As a king, you indulge your desires and let your body and mouth run wild. Now that Your Majesty is still able to restrain yourself, why do you still covet this throne and remain in the world for so long?' Upon hearing this, the king knew he was wrong and summoned him in for mutual greetings. The physician then said, 'If Your Majesty can believe and accept my teachings, follow them without opposition, it will make your body full of vitality, your digestion easy, and you will never have any illnesses.' The king said, 'Good, I respectfully accept your teachings.' Not long after, his beloved consort realized she was pregnant. After ten months, she gave birth to a boy, but the child was already dead, coming out of the womb upside down. His mother was in great pain, and her life was in danger. From then on, every subsequent birth was like this. At that time, Charaka put his hand into the womb, untied the child's clothes, and then took the child out. Thus, the mother was safe and sound. The physician said, 'Your Majesty, from now on, do not favor this woman again.'

人。若近之者必當如本。罽昵吒王淫慾火盛。不自裁量更幸斯婦。後續生子如前苦毒。時遮勒醫始覺五欲過患根本。便作是念。罽昵吒王我躬教誨。不受吾言致斯眾苦。當知愛慾甚不可樂。敗德喪身莫不由之。壞好名聞污辱梵行。凡夫迷惑不能捨離。智者了之觀如怨賊。我今宜應舍斯惡法。隱居林藪坐閑念定。於是辭王出家學道。高才邈世淵明博達。演宣記論游化世間。復有一臣名摩啅羅。智慧超倫才藝希世。白罽昵吒。大王若能隨順臣教。必當令王威伏四海。一切宗仰八表歸德。宜察臣言無令彰露。王曰甚善當如卿言。爾時大臣廣集勇將嚴四種兵。所向皆伏如雹摧草。三海人民咸來臣屬。罽昵吒王所乘之馬。于路遊行足自摧屈。王語之言。我征三海悉已歸化。唯有北海未來降伏。若得之者不復相乘。吾事未辦如何便爾。爾時群臣聞王此語。咸共議曰。罽昵吒王貪虐無道。數出征伐勞役人民。不知厭足欲王四海。戍備邊遠親戚分離。若斯之苦何時寧息。宜可同心共屏除之。然後我等乃當快樂。因王病瘧以被鎮之。人坐其上須臾氣絕。由聽馬鳴說法緣故。生大海中作千頭魚。劍輪迴注斬截其首。續復尋生次第更斬。如是展轉乃至無量。須臾之間頭滿大海。時有羅漢為僧維那。王即白言。今此劍輪聞犍椎音即便停止。于其

【現代漢語翻譯】人。如果接近他的人必定會像他一樣。罽昵吒王（Kanishka，貴霜帝國國王）淫慾旺盛，不能自我控制，又寵幸這個婦人，後續生下的孩子也像之前一樣痛苦。這時遮勒醫（Charaka，古代印度醫學家）才意識到五欲的過患是根本，於是就想：『罽昵吒王（Kanishka）我親自教誨他，他不聽我的話，導致這樣的眾多痛苦。應當知道愛慾非常不可樂，敗壞德行喪失生命沒有不是因為它引起的。破壞好的名聲，玷污清凈的修行。凡夫迷惑不能捨棄，智者瞭解它，看它像怨賊。我現在應該捨棄這種惡法，隱居在林中，靜坐修習禪定。』於是辭別國王，出家學道。高才超絕於世，學識淵博通達，演說記論，游化世間。又有一個大臣名叫摩啅羅（Mathara），智慧超群，才藝稀世，稟告罽昵吒（Kanishka）王：『大王如果能聽從我的教導，必定能使大王的威名震懾四海，一切人都敬仰，四方都來歸順。希望您明察我的話，不要泄露出去。』國王說：『很好，就按照你說的辦。』當時大臣廣泛聚集勇猛的將領，整頓四種軍隊，所到之處都降伏，像冰雹摧毀草木一樣。三海的人民都來臣服。罽昵吒王（Kanishka）所乘坐的馬，在路上跪下，自己折斷了腿。國王對馬說：『我征服三海，都已經歸順，只有北海還沒有來降伏。如果得到它，就不再乘坐你。我的事情還沒有辦完，你怎麼就這樣了？』當時群臣聽到國王這些話，都一起議論說：『罽昵吒王（Kanishka）貪婪暴虐，沒有道義，多次出兵征伐，勞役人民，不知道滿足，想要統治四海。戍守邊遠地區，親戚分離。這樣的痛苦什麼時候才能停止？應該同心協力一起除掉他，然後我們才能快樂。』因為國王得了瘧疾，用被子鎮壓他，有人坐在上面，一會兒就斷氣了。由於聽馬鳴（Ashvaghosha，佛教詩人）說法的原因，生在大海中，變成千頭魚，劍輪流轉，斬斷他的頭，接著又重新生長出來，依次再被斬斷。這樣輾轉乃至無量次。一會兒的功夫，頭就滿了大海。當時有羅漢作為僧團的維那，國王就稟告說：『現在這個劍輪聽到犍椎（Gandi，寺院中用以集眾的木槌）的聲音就停止了。』現代漢語譯本

【English Translation】 If anyone approaches him, they will surely become like him. King Kanishka (Kanishka, King of the Kushan Empire) was excessively lustful and, unable to control himself, favored this woman again, resulting in children born afterward suffering as before. At this time, Charaka (an ancient Indian physician) finally realized that the root of all suffering lay in the five desires. He thought, 'King Kanishka, I personally taught him, but he did not listen to me, leading to such great suffering. It should be known that lust is extremely undesirable; moral decay and loss of life are invariably caused by it. It ruins good reputation and defiles pure conduct. Ordinary people are deluded and cannot abandon it, but the wise understand it and view it as a hateful enemy. I should now abandon this evil practice and retreat to the forest, sitting in quiet contemplation.' Therefore, he bid farewell to the king and renounced the world to study the Way. His talent surpassed the world, his knowledge was profound and comprehensive. He expounded on scriptures and traveled to transform the world. There was also a minister named Mathara, whose wisdom was extraordinary and whose talents were rare. He reported to King Kanishka, 'Your Majesty, if you can follow my instructions, you will surely make your majesty awe the four seas, and all people will admire you, and all directions will submit to your virtue. Please carefully consider my words and do not reveal them.' The king said, 'Very well, I will do as you say.' At that time, the minister widely gathered brave generals and prepared four types of troops. Wherever they went, they were subdued, like hail destroying grass. The people of the three seas all came to submit. The horse ridden by King Kanishka knelt on the road and broke its own legs. The king said to the horse, 'I have conquered the three seas, and they have all submitted, but the North Sea has not yet surrendered. If I obtain it, I will no longer ride you. My affairs are not yet completed, how could you do this?' At that time, the ministers, hearing these words of the king, all discussed together, saying, 'King Kanishka is greedy, tyrannical, and without morality. He repeatedly sends out troops to conquer, exhausting the people, and is never satisfied, desiring to rule the four seas. Guarding the remote borders causes relatives to be separated. When will such suffering cease? We should unite and eliminate him together, and then we will be happy.' Because the king contracted malaria, they suppressed him with blankets, and someone sat on him, and he soon died. Due to hearing Ashvaghosha (a Buddhist poet) preach the Dharma, he was born in the great sea as a fish with a thousand heads. A sword wheel continuously cut off his heads, and they grew back again in succession to be cut off again. This went on for countless times. In a short time, the sea was filled with heads. At that time, there was an Arhat serving as the Karmadana (one who distributes necessities to the Sangha) of the Sangha, and the king reported, 'Now this sword wheel stops as soon as it hears the sound of the Gandi (a wooden hammer used to assemble the Sangha).' English version

中間苦痛小息。唯愿大德垂哀矜愍。若鳴犍椎延令長久。羅漢愍念為長打之。過七日已受苦便畢。而此寺上因彼王故。次第相傳長打犍椎。至於今日猶故如本。如是馬鳴以大行愿演甘露味。為罽昵吒王興大饒益。其所度脫無量億人。所應作已便捨命行。集其舍利起塔供養。馬鳴菩薩臨欲捨命。告一比丘名曰比羅。長老當知。佛法純凈能除煩惱垢。汝宜於后流佈供養。比羅答言。善哉受教。從是已后廣宣正法。微妙功德而自莊嚴。巧說言辭智慧淵遠。外道邪論無不摧伏。于南天竺興大饒益。造無我論足一百偈。此論至處莫不摧靡。譬如金剛所擬斯壞。臨當滅時便以法藏付一大士。名曰龍樹。然後捨命。龍樹於後廣為眾生流佈勝眼。以妙功德用自莊嚴。天聰奇悟事不再問。建立法幢降伏異道。如是功德不可稱說。今當隨順顯其因緣。託生初在南天竺國出梵志種大豪貴家。始生之時在於樹下。由龍成道因號龍樹。少小聰哲才學超世。本童子時處在襁抱聞諸梵志誦四韋陀。其典淵博有四萬偈。偈各滿足三十二字。皆即照了達其句味。弱冠馳名擅步諸國。天文地理星緯圖讖。及余道術無不綜練。有友三人天姿奇秀。相與議曰。天下理義開悟神明。開發幽旨增長智慧。若斯之事吾等悉達。更以何方而自娛樂。復作是言。世間唯有追

【現代漢語翻譯】現代漢語譯本中間的苦痛稍微停息。唯愿大德慈悲憐憫，如果敲擊犍椎（寺廟中用以集眾的響器）能延長他們的壽命，就像羅漢（阿羅漢的另一種音譯）憐憫眾生而延長敲擊時間一樣。超過七天，他們的苦難就會結束。而這座寺廟因為國王的緣故，世代相傳地敲擊犍椎，直到今天仍然如此。像這樣，馬鳴（Aśvaghoṣa）以他的大願力宣講甘露般的佛法，為罽昵吒王（Kaniṣka）帶來了巨大的利益，他所度化的人數以億計。他完成了應該做的事情后，便捨棄生命。人們收集他的舍利，建造佛塔來供養。馬鳴菩薩（Bodhisattva Aśvaghoṣa）臨終前，告訴一位名叫比羅（Bila）的比丘（bhikṣu）：『長老應當知道，佛法純凈，能夠去除煩惱的污垢，你應當在以後弘揚和供養它。』比羅回答說：『好的，我接受教誨。』從此以後，他廣泛宣揚正法，以微妙的功德來莊嚴自己，善於言辭，智慧淵博，所有外道的邪說沒有不被他摧毀的。他在南天竺（South India）興起了巨大的利益，創作了《無我論》一百偈。這部論著所到之處，沒有不被摧毀的，就像金剛（vajra）所觸及之處都會被摧毀一樣。臨終時，他將法藏（dharma treasure）託付給一位大士（mahāsattva），名叫龍樹（Nāgārjuna），然後捨棄生命。龍樹後來廣泛地為眾生弘揚殊勝的佛法，以微妙的功德來莊嚴自己。他天資聰穎，事不過問，建立法幢（dharma banner），降伏異道。這樣的功德不可稱說，現在應當隨順地顯明他的因緣。他最初託生在南天竺國的一個婆羅門（Brahmin）種姓的豪貴之家。出生時，他就在樹下。因為龍的緣故而成道，因此被稱為龍樹。他從小就聰明睿智，才學超越世人。當他還是嬰兒時，聽到婆羅門誦讀四韋陀（Four Vedas），這些經典淵博，有四萬偈，每偈都滿足三十二字，他都能立即理解並明白其中的含義。成年後，他的名聲傳遍各國，擅長天文地理、星緯圖讖以及其他道術，無不精通。有三個朋友天資聰穎，他們一起商議說：『天下的道理、開悟神明、開發幽深旨意、增長智慧，這些事情我們都已經通達了，還能用什麼方法來娛樂自己呢？』他們又說：『世間只有追逐

【English Translation】 English version The intermediate suffering subsides slightly. I only wish that the great virtuous one would have compassion and pity. If striking the Ghaṇṭā (a bell-like instrument used in temples to gather people) could prolong their lives, just as a Arhat (one who has attained enlightenment) would have compassion and prolong the striking time. After seven days, their suffering would end. And this temple, because of the king, has passed down the tradition of striking the Ghaṇṭā from generation to generation, and it remains so to this day. In this way, Aśvaghoṣa (Horse-cry) with his great vows, expounded the nectar-like Dharma, bringing great benefits to Kaniṣka (Kuṣāṇa king), and the number of people he liberated was countless. After he had completed what he should do, he gave up his life. People collected his relics and built a stupa to make offerings. Bodhisattva Aśvaghoṣa, before his death, told a bhikṣu (Buddhist monk) named Bila: 'Elder, you should know that the Buddha-dharma is pure and can remove the defilements of afflictions. You should propagate and make offerings to it in the future.' Bila replied: 'Good, I accept the teaching.' From then on, he widely propagated the true Dharma, adorned himself with subtle merits, was skilled in speech, and had profound wisdom. All the heretical doctrines of external paths were destroyed by him. He brought great benefits to South India, and composed the 'Treatise on No-Self' in one hundred verses. Wherever this treatise went, nothing was not destroyed, just as everything touched by the vajra (diamond thunderbolt) would be destroyed. When he was about to pass away, he entrusted the dharma treasure (teachings) to a mahāsattva (great being) named Nāgārjuna (Dragon Tree), and then gave up his life. Later, Nāgārjuna widely propagated the supreme Dharma for sentient beings, and adorned himself with subtle merits. He was naturally intelligent and did not need to ask twice about things. He established the dharma banner (flag of dharma) and subdued heretics. Such merits cannot be described. Now, I should accordingly reveal his causes and conditions. He was first born in a noble Brahmin (priestly caste) family in South India. At the time of his birth, he was under a tree. Because of the dragon, he attained the Way, so he was called Nāgārjuna. From a young age, he was intelligent and wise, and his talent and learning surpassed others. When he was still an infant, he heard Brahmins reciting the Four Vedas (ancient Indian scriptures). These scriptures were profound, with forty thousand verses, each verse fulfilling thirty-two characters, and he could immediately understand and comprehend their meaning. After he came of age, his fame spread throughout the countries, and he was skilled in astronomy, geography, astrology, and other Taoist arts. There were three friends who were naturally intelligent, and they discussed together, saying: 'The principles of the world, enlightenment of the spirits, development of profound meanings, and increase of wisdom, we have all understood these things. What other methods can we use to entertain ourselves?' They also said: 'The only thing in the world is to pursue '

求好色。縱情極欲最是一生上妙快樂。然梵志道勢非自在。不為奇策斯樂難辦。宜可共求隱身之藥。事若得果此愿必就。咸曰善哉。斯言為快。即至術家求隱身法。術師唸曰。此四梵志才智高遠。生大憍慢草芥群生。今以術故屈辱就我。然此人輩研窮博達。所不知者唯此賤法。若授其方則永見棄。且與彼藥使不知之。藥盡必來師咨可久。即便各授青藥一丸。而告之曰。汝持此藥以水磨之用涂眼瞼。形當自隱。尋受師教各磨此藥。龍樹聞香即便識之。分數多少錙銖無失。還向其師具陳斯事。此藥滿足有七十種。名字兩數皆如其方。師聞驚愕問其所由。龍樹答言。大師當知。一切諸藥自有氣分。因此知之何足為快。師聞其言嘆未曾有。即作是念。若此人者聞之猶難。況我親遇而惜斯術。即以其法具授四人。四人依方和合此藥自翳其身。遊行自在即共相將入王后宮。宮中美人皆被侵掠。百餘日後懷妊者眾。尋往白王庶免罪咎。王聞是已心甚不悅。此何不祥為快乃爾。召諸智臣共謀斯事。時有一臣即白王言。凡此之事應有二種。一是鬼魅。二是方術。可以細土置諸門中。令人守衛斷往來者。若是方術。其跡自現。設是鬼魅。入必無跡。人可兵除。鬼當咒滅。王用其計備法為之。見四人跡從門而入。時防衛者驟以聞王。王將勇士

凡數百人。揮刀空中斬三人首。近王七尺刀所不至。龍樹斂身依王而立。於是始悟欲為苦本。敗德危身污辱梵行。即自誓曰。我若得脫免斯厄難。當詣沙門受出家法。既出入山至一佛塔。舍離欲愛出家為道。於九十日誦閻浮提所有經論皆悉通達。更求異典都無得處。遂向雪山見一比丘。以摩訶衍而授與之。讀誦愛樂恭敬供養。雖達實義未獲道證。辯才無盡善能言論。外道異學沙門義士。咸皆摧伏請為師範。即便自謂一切智人。心生憍慢甚大貢高。便欲往從瞿曇門入。爾時門神告龍樹曰。今汝智慧猶如蚊虻。比于如來非言能辯。無異螢火齊輝日月。以須彌山等葶藶子。我觀仁者非一切智。云何欲從此門而入。聞是語已赧然有愧。時有弟子白龍樹言。師恒自謂一切智人今來屈辱為佛弟子。弟子之法咨承于師。咨承不足非一切智。於時龍樹辭窮情屈。心自念言。世界法中津涂無量。佛經雖妙句義未盡。我今宜可更敷演之開悟後學饒益眾生。作是念已便欲為之立師教誡更造衣服。令附佛法而少不同欲除眾情示不受學。選擇良日便欲成建獨處靜室水精房中。大龍菩薩愍其若此。即以神力接入大海。至其宮殿開七寶函。以諸方等深奧經典。無量妙法授與龍樹。九十日中通解甚多。其心深入體得實利。龍知心念而問之言。汝今看經為

遍未耶龍樹答言。汝經無量不可得盡。我所讀者足滿十倍過閻浮提。龍王語言。忉利天上釋提桓因所有經典。倍過此宮百千萬倍。諸處此比不可稱數。爾時龍樹既得諸經。豁然通達善解一相。深入無生二忍具足。龍知悟道還送出宮。時南天竺王甚邪見。承事外道譭謗正法。龍樹菩薩為化彼故。躬持赤幡在王前行。經歷七年。王始怪問。汝是何人在吾前行。答曰。我是一切智人。王聞是已甚大驚愕而問之言。一切智人甚為希有。汝自言是何以取驗。龍樹答曰王欲知者宜當見問。既說之後乃可證知。王聞是語便作是念。我為智主大論議師。問之能屈未足為奇。脫不如彼所損甚多。默然無言亦復非理。如是思惟良久不決。事既窮迫俯仰問之。諸天今者為何所作。答言大王。天今正與阿修羅戰。王既聞已譬如人噎。既不得吐又不得出。設非其言無以為證。欲納彼說事又難明。龍樹復言。此非虛論。王且待之須臾當驗。語訖空中刀劍飛下。長戟短兵相繼而落。王復語言。干戈矛槊雖為戰器。何必是天阿修羅也。龍樹答曰。雖若虛言當驗以實。作是語已修羅耳鼻從空而下。王始驚悟稽首為禮。恭敬尊重受其道化。爾時殿。上萬婆羅門。見其神德嘆未曾有。剃除鬚髮而就出家。時諸外道聞是事已悉來雲集含怒懷嫉求競言辯。於是龍樹

【現代漢語翻譯】現代漢語譯本遍未耶龍樹回答說：『你的經典浩如煙海，無法窮盡。我所讀過的，比整個閻浮提（Jambudvipa，指我們所居住的世界）還要多十倍。』龍王說：『忉利天（Trayastrimsa Heaven，佛教欲界六天之一）上釋提桓因（Śakra，帝釋天）所有的經典，比我這龍宮裡的還要多百千萬倍。其他地方的經典，更是無法計數。』當時，龍樹菩薩得到了這些經典，豁然貫通，精通一相（Eka-lakshana，諸法平等，無差別相），深入無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的深刻理解），二忍（生忍和法忍）具足。龍王知道他已經悟道，便送他離開了龍宮。當時，南印度的一個國王持有非常邪惡的見解，崇拜外道，誹謗正法。龍樹菩薩爲了教化他，親自手持紅幡走在國王前面。這樣過了七年，國王才感到奇怪，問道：『你是什麼人，竟敢走在我的前面？』龍樹回答說：『我是一切智人。』國王聽了非常驚訝，問道：『一切智人非常稀有，你說自己是一切智人，有什麼憑證？』龍樹回答說：『大王如果想知道，可以提問。說了之後，才能驗證。』國王聽了這話，心想：『我是智慧之主，偉大的論辯家。問倒他並不稀奇。如果不如他，損失就太大了。沉默不語也不合道理。』這樣思索了很久，猶豫不決。事情緊急，只好問道：『諸天現在在做什麼？』龍樹回答說：『大王，諸天現在正在和阿修羅（Asura，一種神道生物，常與天人作戰）戰鬥。』國王聽了這話，就像人被噎住一樣，吐不出來，也嚥不下去。如果不是真的，就無法驗證。想採納他的說法，又難以明白。龍樹又說：『這不是虛假的言論。大王且等待片刻，很快就會應驗。』說完，空中刀劍飛落，長戟短兵相繼而下。國王又說：『干戈矛槊雖然是戰器，但怎麼一定是天人和阿修羅的呢？』龍樹回答說：『即使像是虛假的言論，也應當用事實來驗證。』說完，阿修羅的耳朵和鼻子從空中掉落下來。國王這才驚醒，叩頭行禮，恭敬尊重，接受了他的教化。當時，殿上的上萬婆羅門（Brahmin，古印度僧侶階層），看到這種神奇的德行，讚歎前所未有，剃除鬚髮，出家修行。當時，其他外道聽到這件事，都聚集起來，懷著憤怒和嫉妒，前來爭辯。於是，龍樹...

【English Translation】 English version Vimalaya Nagarjuna (Nāgārjuna) replied: 'Your scriptures are immeasurable and cannot be exhausted. What I have read is ten times more than the entire Jambudvipa (the world we live in).' The Dragon King said: 'The scriptures possessed by Śakra (Indra) in the Trayastrimsa Heaven (Heaven of Thirty-Three) are hundreds of thousands of times more than those in my dragon palace. The scriptures in other places are countless.' At that time, Nagarjuna Bodhisattva, having obtained these scriptures, suddenly became enlightened, mastering the Eka-lakshana (the single characteristic, the equality and non-duality of all dharmas), deeply understanding the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and possessing both the two kshantis (acceptance of suffering and acceptance of the truth). The Dragon King, knowing that he had attained enlightenment, sent him out of the dragon palace. At that time, a king in South India held very evil views, worshiping heretics and slandering the true Dharma. Nagarjuna Bodhisattva, in order to convert him, personally held a red banner and walked in front of the king. After seven years, the king finally felt strange and asked: 'Who are you, daring to walk in front of me?' Nagarjuna replied: 'I am the All-Knowing One.' The king was very surprised and asked: 'The All-Knowing One is very rare. You claim to be the All-Knowing One, what is your proof?' Nagarjuna replied: 'If the king wishes to know, he may ask questions. Only after speaking can it be verified.' The king, hearing this, thought: 'I am the master of wisdom, a great debater. It is not surprising to defeat him. If I am not as good as him, the loss would be great. Remaining silent is also unreasonable.' After thinking for a long time, he hesitated. In a state of urgency, he asked: 'What are the devas (gods) doing now?' Nagarjuna replied: 'Your Majesty, the devas are now fighting with the asuras (demi-gods, often in conflict with the devas).' The king, hearing this, felt as if he was choking, unable to spit it out or swallow it down. If it were not true, it could not be verified. To accept his statement was difficult to understand. Nagarjuna added: 'This is not a false statement. Your Majesty, wait a moment, and it will soon be verified.' After speaking, swords and knives fell from the sky, followed by long spears and short weapons. The king then said: 'Although spears and halberds are weapons of war, how can you be sure it is the devas and asuras?' Nagarjuna replied: 'Even if it seems like a false statement, it should be verified with facts.' After speaking, the ears and noses of the asuras fell from the sky. The king then awoke in surprise, bowed and paid his respects, and respectfully accepted his teachings. At that time, ten thousand Brahmins (priestly class in ancient India) in the palace, seeing this miraculous virtue, praised it as unprecedented, shaved their heads and beards, and left home to practice. At that time, other heretics, hearing of this, gathered together, harboring anger and jealousy, and came to argue. Then, Nagarjuna...

以大智慧方便言辭。與諸外道廣共論義。其愚短者一言便屈。小有聰慧極至二日。辭理俱盡。皆悉摧伏剃除鬚髮就其出家。如是所度無量邪道。王家常送十車衣缽。終竟一月皆悉都盡。如是展轉乃至無數。廣開分別摩訶衍義。造優波提舍十有萬偈。莊嚴佛道。大慈方便如是等論。各五千偈。令摩訶衍光宣於世。造無畏論滿十萬偈。中論出於無畏部中。凡五百偈。其所敷演義味深邃。摧伏一切外道勝幢。時天竺國有婆羅門。邪見熾盛善知咒術。欲以己能競名龍樹。白彼王言。唯愿大王。垂哀聽我與此沙門諍捔道力。若彼勝我我當屬之。我若勝彼當見屬我。王言大德。汝甚愚癡。此菩薩者。明同日月智齊眾聖。汝今庸劣豈可為比。欲以藕絲懸須彌山。牛跡之水等量大海。我今觀仁亦復如是。幸自思惟無虧高德。婆羅門言。王為智人一切瞻仰。猶如日月莫不觀察。吾言虛實宜以理驗。大王云何逆見陵蔑。爾時彼王見其至意。嚴駕往請龍樹菩薩。清旦俱集正德殿上。時婆羅門即以咒力。化作大池廣長清凈。池中出生千葉蓮華。自坐其上語龍樹曰。汝處於地類同畜生。我居花上智慧清凈。寧敢與吾抗言議論。爾時龍樹復以咒力化為白象。像有六牙金銀校絡。徐行詣池趣其花座。以鼻絞拔高舉擲地。時婆羅門傷背委困。即便摧伏歸

【現代漢語翻譯】以大智慧和善巧的言辭，廣泛地與各種外道辯論義理。對於那些愚笨淺薄的人，一句話就能讓他們屈服；稍微聰明一些的，最多兩天時間，他們的言辭和道理就全部用盡，最終都被龍樹菩薩摧伏，剃除鬚髮，跟隨他出家。像這樣被度化的邪道之人，數量無法計算。國王經常送來十車的衣物和缽具，但往往一個月內就全部用完。就這樣輾轉教化，乃至無數。龍樹菩薩廣泛地闡釋摩訶衍（Mahayana，大乘）的義理，撰寫了十萬頌的《優波提舍》（Upadesha，論書），用以莊嚴佛道。又以大慈悲心和善巧方便，撰寫了《如是等論》等論著，各有五千頌，使摩訶衍的教義在世間廣為傳播。他還撰寫了《無畏論》，共十萬頌。《中論》就出自《無畏論》之中，共有五百頌。這些論著所闡述的義理深刻精微，摧毀了一切外道的旗幟。當時，在天竺（India）有一個婆羅門（Brahmin），邪見非常強烈，並且精通咒術。他想用自己的能力與龍樹菩薩爭奪名聲，就對國王說：『希望大王能夠允許我與這位沙門（Shramana，出家人）比試道力。如果他勝過我，我就歸屬於他；如果我勝過他，就請大王讓我隸屬他。』國王說：『大德（尊稱），你真是太愚蠢了。這位菩薩（Bodhisattva）的智慧如同日月般光明，與眾聖賢齊等。你現在如此庸碌低下，怎麼能與他相比呢？這就像用藕絲懸掛須彌山（Mount Sumeru），用牛蹄印中的水來衡量大海一樣。我看你現在的情況也是如此。希望你好好考慮，不要損害自己的高尚品德。』婆羅門說：『大王是智慧之人，受到所有人的瞻仰，就像日月一樣被眾人觀察。我說的話是真是假，應該用道理來驗證。大王為何一開始就輕視我呢？』當時，國王看到他心意已決，就準備車駕去邀請龍樹菩薩。第二天清晨，他們一同聚集在正德殿上。這時，婆羅門立刻用咒術變出一個大池塘，寬廣而清澈。池塘中生長出千葉蓮花，他自己坐在蓮花上，對龍樹菩薩說：『你處在地上，如同畜生一般；我居住在蓮花上，智慧清凈。你怎麼敢與我抗衡辯論呢？』當時，龍樹菩薩也用咒術變出一頭白象，這頭像有六顆牙齒，用金銀裝飾。它緩緩地走向池塘，來到蓮花座前，用鼻子將蓮花連同婆羅門一起拔起，高高舉起，然後扔在地上。這時，婆羅門摔傷了背部，非常狼狽，立刻就被降伏歸順了。

【English Translation】 With great wisdom and skillful eloquence, he extensively debated the principles with various heretics. Those who were foolish and shallow were subdued with a single word; those who were slightly intelligent exhausted their words and reasoning in at most two days, and were all ultimately defeated by Nagarjuna (Long Shu, whose name means 'Dragon Tree'), who shaved their heads and beards and followed him into monastic life. The number of heretics converted in this way was countless. The king often sent ten carts of robes and alms bowls, which were usually used up within a month. In this way, he continued to teach and transform countless beings. Nagarjuna extensively expounded the principles of Mahayana (Great Vehicle), composing one hundred thousand verses of the Upadesha (treatise), to adorn the Buddha's path. With great compassion and skillful means, he wrote treatises such as the 'Thusness Treatise,' each containing five thousand verses, so that the teachings of Mahayana would be widely disseminated in the world. He also wrote the 'Fearless Treatise,' totaling one hundred thousand verses. The Madhyamaka-karika (Middle Treatise) originated from the 'Fearless Treatise,' containing five hundred verses. The principles expounded in these treatises are profound and subtle, destroying the banners of all heretics. At that time, in India (Tian Zhu), there was a Brahmin (Po Luo Men) whose heretical views were very strong and who was well-versed in incantations. He wanted to compete with Nagarjuna for fame using his own abilities, so he said to the king, 'I hope that Your Majesty will allow me to compete with this Shramana (Sha Men, renunciate) in spiritual power. If he defeats me, I will belong to him; if I defeat him, I ask that Your Majesty allow me to belong to you.' The king said, 'Virtuous One (Da De, honorific title), you are truly foolish. This Bodhisattva (Pu Sa) is as bright as the sun and moon, and his wisdom is equal to that of the saints. You are now so mediocre and lowly, how can you compare to him? This is like hanging Mount Sumeru (Xu Mi Shan) with lotus silk, or measuring the ocean with the water in a cow's hoofprint. I see your situation as being the same. I hope you will consider it carefully and not damage your own noble virtue.' The Brahmin said, 'Your Majesty is a wise person, admired by all, just as the sun and moon are observed by everyone. Whether my words are true or false should be verified with reason. Why does Your Majesty despise me from the outset?' At that time, the king saw that he was determined, so he prepared a carriage to invite Nagarjuna. The next morning, they gathered together in the Zhengde Hall. At this time, the Brahmin immediately used incantations to transform a large pond, wide and clear. Thousand-petaled lotus flowers grew in the pond, and he sat on the lotus flower, saying to Nagarjuna, 'You are on the ground, like a beast; I dwell on the lotus flower, with pure wisdom. How dare you contend with me in debate?' At that time, Nagarjuna also used incantations to transform a white elephant, which had six tusks and was adorned with gold and silver. It slowly walked towards the pond, approached the lotus seat, and used its trunk to uproot the lotus flower along with the Brahmin, lifted it high, and then threw it to the ground. At this time, the Brahmin injured his back and was in a miserable state, and was immediately subdued and submitted.

命龍樹。我甚頑嚚犯逆大師。唯愿愍哀聽吾悔過。龍樹慈矜度令出家。是時有一小乘法師。見其高明常懷忿嫉。龍樹菩薩所作已辦將去此土。問法師言。汝今樂我久住世不。答曰仁者。實不願也。即入閑室經日不現。弟子咸快破戶看之。遂見其師蟬蛻而去。天竺諸國併爲立廟。種種供養敬事如佛。

付法藏因緣傳卷第五大正藏第 50 冊 No. 2058 付法藏因緣傳

付法藏因緣傳卷第六

元魏西域三藏吉迦夜共曇曜譯

龍樹菩薩臨去此世。告大弟子迦那提婆。善男子聽。佛以大悲愍傷眾生。演甘露味利益來世。次第相付乃至於我。我欲去世囑累于汝。汝當流佈至心受持。提婆敬諾當承尊教。於是宣說真法寶藏。以智慧力摧伏異學。博識淵覽才辯超絕。擅名天下獨步諸國。其初託生南天竺土婆羅門種。尊貴豪勝。由毀神眼遂無一目。因是號曰迦那提婆。智慧深遠機明內發。顧目觀察無愧於心。唯以其言人未信受。道化不行夙夜憂念。于彼國中有一天神。鍛金為形立高六丈。咸皆號曰大自在天。有求愿者令現獲報。提婆詣廟求入拜覲。主廟者言天像至神。人有見者不敢正視。又令退後失魂百日。汝今但當詣門乞愿。更復何求而欲見耶。提婆答言。神審若斯吾乃愿見。設不如是非我

【現代漢語翻譯】現代漢語譯本：

龍樹（Nāgārjuna，菩薩名）。我真是愚昧頑固，冒犯了大師。只希望您能憐憫我，聽我懺悔過錯。龍樹慈悲憐憫，讓我出家。當時有一位小乘法師，看到龍樹如此高明，常常心懷嫉妒。龍樹菩薩該做的事情已經做完，將要離開這個世間。問那位法師說：『你希望我長久住世嗎？』回答說：『仁者，我實在不希望。』龍樹菩薩就進入一間安靜的房間，經過一天都沒有出現。弟子們都高興地打破門去看他，就看到他們的老師像蟬蛻一樣離開了。天竺（India）各個國家都為他建立廟宇，用各種各樣的供品供養他，尊敬侍奉他如同佛陀。

《付法藏因緣傳》第五卷大正藏第50冊 No. 2058 《付法藏因緣傳》

《付法藏因緣傳》第六卷

元魏西域三藏吉迦夜與曇曜合譯

龍樹菩薩臨要離開這個世間的時候，告訴大弟子迦那提婆（Kānadeva，人名）說：『善男子，聽著。佛陀以大慈悲憐憫傷痛眾生，演說甘露妙法來利益後世。依次相傳，一直傳到我這裡。我將要去世，把這些囑託給你。你應該廣為流傳，至誠受持。』迦那提婆恭敬地答應，表示會繼承老師的教誨。於是宣說真正的法寶，用智慧的力量摧伏各種不同的學說。他博學多識，才華橫溢，辯才超絕，名揚天下，在各個國家中獨一無二。他最初出生在南天竺（Southern India）的婆羅門（Brahmin）種姓家庭，尊貴而富有。因為毀壞了神像的眼睛，所以失去了一隻眼睛。因此被稱為迦那提婆。他的智慧深遠，機敏聰慧由內而發。回顧自己所做的事情，沒有愧對自己的地方。只是因為他的言論人們還不相信接受，教化難以推行，所以日夜憂慮。在那國家中，有一個天神，用金子鑄造成形，高達六丈。人們都稱他為大自在天（Maheśvara）。有向他祈求願望的人，都能立刻獲得回報。迦那提婆前往廟宇，請求進入拜見。管理廟宇的人說：『天神的像非常神聖，人們看到都不敢正視。而且還會讓人退後，失去魂魄一百天。你現在只要到門口祈求願望就可以了，還想要求什麼而想要見到天神呢？』迦那提婆回答說：『神如果真的像你說的這樣，我才更想見他。如果不是這樣，那我就不是……』

【English Translation】 English version:

Nāgārjuna (name of a Bodhisattva). I am truly ignorant and stubborn, having offended the master. I only hope that you can have compassion on me and listen to my repentance. Nāgārjuna compassionately allowed me to become a monk. At that time, there was a Hinayana (Small Vehicle) Dharma master who, seeing Nāgārjuna's brilliance, often harbored jealousy. Bodhisattva Nāgārjuna, having completed what he needed to do, was about to leave this world. He asked that Dharma master, 'Do you wish for me to stay in the world for a long time?' The master replied, 'Benevolent one, I truly do not wish it.' Nāgārjuna then entered a quiet room and did not appear for a day. The disciples happily broke down the door to see him, and they saw that their teacher had left like a cicada shedding its skin. All the countries of India built temples for him, offering various kinds of offerings and serving him with respect as if he were a Buddha.

《Record of the Causes and Conditions of the Transmission of the Dharma Treasury》Volume 5 T. 50, No. 2058 《Record of the Causes and Conditions of the Transmission of the Dharma Treasury》

《Record of the Causes and Conditions of the Transmission of the Dharma Treasury》Volume 6

Translated by Tripiṭaka Jīvakaya from the Western Regions of the Yuan Wei Dynasty, together with Tán Yào

When Bodhisattva Nāgārjuna was about to leave this world, he told his great disciple Kānadeva (name of a person), 'Good man, listen. The Buddha, with great compassion, pities and sorrows for sentient beings, expounding the nectar-like Dharma to benefit future generations. It has been passed down in succession until it reached me. I am about to pass away and entrust these teachings to you. You should spread them widely and uphold them sincerely.' Kānadeva respectfully agreed, indicating that he would inherit the teacher's teachings. Thereupon, he proclaimed the true Dharma treasure, using the power of wisdom to subdue various different doctrines. He was learned and knowledgeable, with outstanding talent and eloquence, renowned throughout the world, unique among all countries. He was initially born into a Brahmin (Brahmin) family in Southern India, noble and wealthy. Because he destroyed the eyes of a deity, he lost one eye. Therefore, he was called Kānadeva. His wisdom was profound, and his intelligence arose from within. Looking back at what he had done, he had no shame in his heart. It was only because his words were not yet believed and accepted by people, and the teachings were difficult to promote, that he worried day and night. In that country, there was a deity, cast in gold, six zhang (ancient Chinese unit of measurement) tall. People called him Maheśvara (Great Lord). Those who prayed to him for wishes would immediately receive rewards. Kānadeva went to the temple and requested to enter and pay homage. The person in charge of the temple said, 'The image of the deity is very sacred, and people dare not look directly at it. Moreover, it will cause people to retreat and lose their souls for a hundred days. You only need to go to the door and pray for wishes, what else do you want to ask for that you want to see the deity?' Kānadeva replied, 'If the deity is really as you say, then I want to see him even more. If it is not like that, then I am not...'

所欲。時人聞之咸奇其意。追入廟者數千萬人。提婆既至稽首為禮。天動其眼怒目視之。提婆語曰。天實神矣。然今相觀甚大卑劣。夫為神者。當以精靈偃伏群類。而假黃金頗梨為飾。熒惑民物何期小也。即登高梯鑿出其目。時諸觀者咸有疑意。大自在天威德高遠。云何為此小婆羅門之所毀辱。將無彼神名過其實。爾時提婆曉眾人曰。神明遠大近事試我。我深達彼心所念故。登金山聚出頗梨珠。咸令一切皆悉了知。精靈純粹不假形質。吾既非慢。神豈辱也。作是語已從廟而出。即于其夜求諸供備。明日清旦敬祀天神。迦那提婆名德素著智與神會。其所發言無不響應。一夜之中供具斯備。大自在天作一肉形。高數四丈。左眼枯涸徐步安詳而來就坐。遍觀肴膳嘆未曾有。嘉其德力能有所致。而告之曰。善哉大士。深得吾心以智見供。汝今真是敬信我者。世人愚癡唯得吾形。以食奉獻畏而誣我。今汝供饌。美味具足我之左眼宜當垂給。若能見與真上施也。提婆答言善哉受教。即以左手出眼與之。天神力故出而隨生。索之不已。出眼數萬。天神贊曰。善哉摩納。真上施也。欲求何愿必滿汝意。是時提婆白天神曰。我索明識不假于外。唯恨吾教人莫信受。正愿我言后必流佈。神曰甚善。即便起退。於是提婆詣龍樹所。剃除鬚髮受

【現代漢語翻譯】現代漢語譯本（提婆）想要的東西。當時的人們聽說了這件事，都對他的想法感到驚奇。追隨他進入神廟的人數達到數千萬。提婆到達后，行稽首禮。大自在天（Maheśvara，印度教三大主神之一，毀滅之神）轉動眼睛，怒目而視。提婆說：『天神確實是神啊，然而現在（我們）互相觀察，（你）顯得非常低下。作為神，應當以精神力量來懾服萬物，卻藉助黃金和頗梨（sphatika，水晶）來裝飾自己，迷惑百姓，這實在太小氣了。』隨即登上高梯，鑿出大自在天的眼睛。當時觀看的人們都感到疑惑：『大自在天的威德如此高遠，怎麼會被這個小婆羅門所侮辱？莫非這位神的名聲過大於實際？』這時，提婆開導眾人說：『神明是偉大而遙遠的，（我）用近在眼前的事情來試探他。我深深地瞭解他心中所想，所以登上金山，取出頗梨珠（水晶），讓大家全都明白，精神是純粹的，不需要藉助外在的形體。我既然不是輕慢，神又怎麼會受到侮辱呢？』說完這些話，提婆從廟裡出來。當晚，他準備了各種供品。第二天清晨，恭敬地祭祀天神。迦那提婆（Kānadeva，提婆的別名），名聲和德行早已遠揚，他的智慧與神靈相通，所說的話沒有不應驗的。一夜之間，供品全部準備完畢。大自在天化作一個肉身，高約四丈，左眼乾枯，緩緩地、安詳地走來就坐，遍觀各種菜餚，感嘆從未見過如此豐盛的供品，讚賞提婆的德行和力量，能夠做到這樣，於是對他說：『好啊，大士（Mahāsattva，菩薩的尊稱），你深深地瞭解我的心意，用智慧來供養我。你現在真是敬信我的人。世人愚癡，只得到我的形像，用食物來供奉，心懷畏懼而欺騙我。現在你供奉的飯菜，美味俱全，我的左眼應該給你。如果你能把它給我，真是最上等的佈施啊。』提婆回答說：『好啊，我接受您的教誨。』隨即用左手取出自己的眼睛給了大自在天。由於天神的力量，眼睛取出后立刻又長了出來。大自在天不停地索要，提婆就取出數萬隻眼睛。天神讚歎道：『好啊，摩納（mānava，年輕人），真是最上等的佈施啊！你想要什麼願望，我一定滿足你。』這時，提婆對天神說：『我所尋求的是明智的見識，不需要從外在獲得。我只恨我的教義人們不肯信受，只希望我的話將來一定能夠流傳開來。』天神說：『很好。』隨即起身離開。於是，提婆前往龍樹（Nāgārjuna，大乘佛教的重要思想家）那裡，剃除鬚髮，接受（出家）。

【English Translation】 English version (Deva) desired. When people heard of it, they were all surprised by his intention. Tens of millions of people followed him into the temple. When Deva arrived, he prostrated himself in reverence. Maheśvara (one of the three main gods of Hinduism, the god of destruction) turned his eyes and glared at him. Deva said, 'The god is indeed a god, but now (we) observe each other, (you) appear very inferior. As a god, one should subdue all beings with spiritual power, but instead, you use gold and sphatika (crystal) to decorate yourself, deceiving the people. This is too petty.' Then he climbed the high ladder and gouged out Maheśvara's eyes. At that time, the viewers were all doubtful: 'Maheśvara's power and virtue are so high and far-reaching, how can he be humiliated by this small Brahmin? Could it be that this god's reputation is greater than his reality?' At this time, Deva enlightened the crowd and said, 'The gods are great and distant, (I) am testing him with things that are close at hand. I deeply understand what he is thinking in his heart, so I climbed the golden mountain and took out sphatika (crystal) beads, so that everyone can understand that the spirit is pure and does not need to rely on external forms. Since I am not being disrespectful, how can the god be humiliated?' After saying these words, Deva came out of the temple. That night, he prepared various offerings. The next morning, he respectfully sacrificed to the god. Kānadeva (Deva's other name), his reputation and virtue had long been known, his wisdom was connected with the gods, and everything he said was answered. In one night, all the offerings were prepared. Maheśvara transformed into a fleshly body, about four zhang (丈, a unit of length) tall, with a dry left eye, slowly and peacefully walked over and sat down, looked around at the various dishes, and sighed that he had never seen such a rich offering, praising Deva's virtue and power, being able to do this, so he said to him, 'Good, Mahāsattva (a respectful title for a Bodhisattva), you deeply understand my heart, and use wisdom to make offerings to me. You are now truly a believer in me. The people of the world are foolish, only obtaining my image, offering food, fearing and deceiving me. Now the meals you offer are delicious and complete, my left eye should be given to you. If you can give it to me, it is truly the best kind of almsgiving.' Deva replied, 'Good, I accept your teachings.' Then he took out his own eye with his left hand and gave it to Maheśvara. Due to the power of the god, the eye grew back immediately after it was taken out. Maheśvara kept asking for it, so Deva took out tens of thousands of eyes. The god praised, 'Good, mānava (young man), truly the best kind of almsgiving! Whatever wish you want, I will definitely fulfill it for you.' At this time, Deva said to the god, 'What I seek is wise insight, which does not need to be obtained from the outside. I only hate that people are unwilling to believe and accept my teachings, I only hope that my words will definitely be spread in the future.' The god said, 'Very good.' Then he got up and left. So, Deva went to Nāgārjuna (an important thinker of Mahayana Buddhism), shaved his head and beard, and received (ordination).

出家法。周遊揚化廣濟群生。南天竺王總御諸國。懷貢高心信用邪道。沙門釋子一不得見。國人遠近咸受其化。提婆唸曰。樹不伐本枝條難傾。人主不化道豈流佈。其國政法王家出錢僱人宿衛。爾時提婆應募為將荷戟前馳。整勒部曲威德恩仁物樂其政。王嘉其意問曰。何人侍者。答言。此人應募。既不食稟。又不取賈。在事恭謹性好閑習。未達其心何求何欲。王即召之具問其意。答言大王。我是智人善於言論。欲于王前而求試驗。即便許之為建論座。爾時提婆即立三義。一切聖中佛最殊勝。若於諸法佛法無比。救世福田眾僧第一。八方論士能壞斯語。我當斬首以謝其屈。所以者何立理不明是為愚癡。若斯之頭非吾所惜。八方論士咸來雲集。亦各言曰。我若有屈斬首相謝。愚癡之頭非吾甘樂。提婆語言。我所修法仁活萬物。要不如者當剃汝發以為弟子。不斬頭也。立此要已便共論義。諸外道中情智淺者。適至一言尋便屈滯。智慧勝者遠至二日。辭理俱匱。悉剃其發度令出家。爾時有一外道弟子。兇頑無智恥其師屈。形雖隨眾心結怨忿。含毒熾盛嚙刀自誓。彼口勝我我刀伏汝。作是語已持挾利刀。常于日夜伺求其便。爾時提婆出在閑林。造百論經以破邪見。弟子分散樹下思惟。提婆菩薩起定經行。外道弟子往至其所。執刀

【現代漢語翻譯】現代漢語譯本出家法：四處遊歷宣揚教化，廣泛救濟眾生。南天竺（South India）的國王統治著各個國家，懷著貢高我慢之心，信奉邪門歪道。沙門（Śrāmaṇa，佛教或耆那教的修行者）和釋子（Śākyaputra，佛教徒）一概不得見。國內遠近的人都接受了他的教化。提婆（Deva，天）心想：『樹不砍伐根本，枝條難以傾倒。君主不被教化，佛法怎能流佈？』這個國家的政策是，國王出錢僱人守衛王宮。當時，提婆應募成為將領，手持長戟奔赴前線。他整頓軍隊，施行威德和恩惠，百姓都樂於接受他的統治。國王讚賞他的才能，問道：『你是什麼人？』他回答說：『我是應募而來的人。既不領取俸祿，也不從事買賣。做事恭敬謹慎，性情愛好清靜。還未了解他的內心，不知他有什麼要求和慾望。』國王就召見他，詳細詢問他的意圖。他回答說：『大王，我是個聰明人，擅長辯論。想在您面前請求一次試驗。』國王就答應了他，為他建造了論辯的場所。當時，提婆就提出了三條論點：一切聖賢之中，佛陀最為殊勝；如果論及諸法，佛法無與倫比；救濟世人的福田，僧眾最為第一。如果八方論士能夠駁倒這些話，我當斬下頭顱以謝罪。』為什麼這麼說呢？確立道理卻不明確，這就是愚癡。如果這樣的頭顱不值得我珍惜。八方論士都前來聚集，也都說：『如果我被駁倒，就斬下頭顱以謝罪。愚癡的頭顱我也不甘心要。』提婆說：『我所修習的佛法，仁慈地救活萬物。如果不如我，就應當剃掉你們的頭髮，作為我的弟子，不斬頭。』確立了這個約定后，就開始了論辯。那些外道（Tirthika，指佛教以外的宗教或哲學派別）中情智淺薄的人，剛說一句話就理屈詞窮。智慧高超的人，也只能堅持到第二天，言辭和道理都枯竭了。提婆就剃光了他們的頭髮，度他們出家。當時，有一個外道的弟子，兇狠頑固，沒有智慧，為他的老師被駁倒而感到羞恥。雖然形體上跟隨大眾，心中卻結下了怨恨。他心中充滿怨毒，咬著刀發誓：『你的口勝過我，我就用刀來制服你。』說了這些話后，他拿著鋒利的刀，常常在日夜伺機尋找機會。當時，提婆在空閑的樹林里，撰寫《百論經》（Śataśāstra）來破斥邪見。弟子們分散在樹下思惟。提婆菩薩（Deva Bodhisattva）從禪定中起身，開始經行。那個外道弟子來到他所在的地方，拿著刀。

【English Translation】 English version The Dharma of Renunciation: He traveled extensively, propagating the teachings and widely benefiting sentient beings. The king of South India (South India) ruled over various countries, harboring arrogance and adhering to heretical paths. Śrāmaṇas (Śrāmaṇa, ascetics of Buddhism or Jainism) and Śākyaputras (Śākyaputra, Buddhist disciples) were not allowed to be seen. People far and near within the country all accepted his teachings. Deva (Deva, a celestial being) thought: 'If the root of a tree is not cut, the branches are difficult to topple. If the ruler is not transformed, how can the Dharma spread?' The policy of that country was that the king paid to hire people to guard the royal palace. At that time, Deva volunteered to become a general, rushing forward with a halberd in hand. He organized the troops, implementing both authority and kindness, and the people were happy with his rule. The king praised his talent and asked: 'Who are you?' He replied: 'I am a volunteer. I neither receive a salary nor engage in trade. I am respectful and diligent in my duties, and I love tranquility. I have not yet understood his heart, and I do not know what he seeks or desires.' The king then summoned him and inquired in detail about his intentions. He replied: 'Great King, I am an intelligent person, skilled in debate. I wish to request a trial before you.' The king agreed and built a platform for debate for him. At that time, Deva put forward three arguments: Among all sages, the Buddha is the most supreme; if one speaks of all dharmas, the Buddha's Dharma is unparalleled; the field of merit for saving the world, the Sangha (Saṃgha, the Buddhist monastic community) is the foremost. If debaters from the eight directions can refute these words, I will cut off my head to apologize.' Why do I say this? To establish a principle but not make it clear is foolish. If such a head is not worth cherishing. Debaters from the eight directions all gathered, and they all said: 'If I am refuted, I will cut off my head to apologize. I am not willing to keep a foolish head.' Deva said: 'The Dharma that I practice compassionately saves all things. If you are not as good as me, you should shave your heads and become my disciples, not be beheaded.' After establishing this agreement, they began to debate. Those among the Tirthikas (Tirthika, refers to religious or philosophical sects outside of Buddhism) who were shallow in intellect were quickly defeated after saying just one sentence. Those who were superior in wisdom could only persist until the second day, their words and reasoning exhausted. Deva then shaved their heads and ordained them as monks. At that time, there was a disciple of an outsider, fierce and stubborn, without wisdom, who felt ashamed that his teacher had been defeated. Although he followed the crowd in form, he harbored resentment in his heart. His heart was filled with venom, and he bit his knife and vowed: 'Your mouth is superior to me, but I will subdue you with my knife.' After saying these words, he held a sharp knife and constantly sought an opportunity day and night. At that time, Deva was in a secluded forest, writing the Śataśāstra (Śataśāstra, One Hundred Treatises) to refute heretical views. The disciples were scattered under the trees, contemplating. Deva Bodhisattva (Deva Bodhisattva) arose from samadhi (Samadhi, a state of meditative consciousness) and began to walk. That outsider disciple came to where he was, holding a knife.

窮之。汝昔曾以智伏吾師。我於今者刀破汝腹。即便決之。五藏出外。命猶未絕。愍其狂愚而告之曰。我有衣缽在吾坐所。汝可取之急上山去。我諸弟子未得道者。若脫遇汝必當相執。或送于王困汝不少。夫身名者眾患根本。汝今迷惑愛惜情重。是故宜當好自防護。時諸弟子有先來者。睹見其師發聲悲哭。合諸門徒競各雲集。驚怖號啕宛轉于地。其中或有狂突奔走。共相分衛追截要路。爾時提婆語眾人曰。諸法本空無我我所。無有能害亦無受者。誰親誰怨孰為惱害。汝等今者愚癡所覆。橫生妄見種不善業。彼人所害害吾往報。非殺我也。於是放身蟬蛻而去。迦那提婆未捨身時。告于尊者羅睺羅曰。佛婆伽婆為度眾生。演暢妙法利益來世。次第委囑乃至於我。我若滅后當付于汝。汝宜護持深經寶藏。令諸眾生普皆蒙益。羅睺羅言。善哉受教。於後敷演深經妙法。以智慧力摧滅邪道。三聞說法盡能受持。龍樹提婆及斯大士名德並著美聲俱聞。當是時也有婆羅門。聰慧奇悟善於言論。造鬼名書甚難解了。章句廣博十有萬偈。為三大士。而讚誦之。龍樹一聞尋便開悟。善能憶持如舊誦習。提婆未解重為宣說。既經再聞復即明瞭。提婆菩薩為羅睺羅。更廣分別演其章句。羅睺羅聞豁然意解。時婆羅門便大驚怪。此諸沙門才慧乃爾

【現代漢語翻譯】現代漢語譯本他（迦那提婆 Kanadeva）已經窮途末路了。那人說：『你過去曾用智慧折服我的老師。我現在要用刀剖開你的肚子，立刻就這麼做！』他的五臟六腑都流了出來，但命還沒有斷絕。迦那提婆憐憫他的瘋狂和愚蠢，告訴他說：『我的衣缽在我的座位那裡，你可以拿了它趕快上山去。我的弟子中還有沒得道的，如果遇到你，一定會抓住你，或者把你送到國王那裡，讓你受不少困苦。這身名啊，是各種禍患的根本。你現在迷惑不解，愛惜它看得太重。所以應該好好保護自己。』當時，有些弟子先趕了過來，看到他們的老師這樣，都發出悲傷的哭聲。所有的門徒都聚集在一起，驚恐地號啕大哭，在地上打滾。其中有些人瘋狂地亂跑，共同分頭守衛，在要路上攔截。這時，提婆（Kanadeva）對眾人說：『諸法本來是空性的，沒有『我』和『我所』。沒有能傷害的，也沒有受傷害的。誰是親，誰是怨，誰是惱害？你們現在被愚癡所矇蔽，平白生出虛妄的見解，種下不善的業。那人所傷害的，是我的往昔業報，不是殺我。』於是放開身體，像蟬蛻一樣離去了。迦那提婆（Kanadeva）在沒有捨棄身體的時候，告訴尊者羅睺羅（Rahula）說：『佛婆伽婆（Buddha Bhagavan，佛，世尊）爲了度化眾生，宣揚微妙的佛法，利益後世。依次委任囑託，直到我這裡。我如果滅度后，應當交付給你。你應當護持這深奧的經書寶藏，讓所有眾生普遍得到利益。』羅睺羅（Rahula）說：『好，我接受教誨。』之後，他敷演深奧的經書和微妙的佛法，用智慧的力量摧毀邪道。聽聞佛法三次，就能完全接受並記住。龍樹（Nagarjuna）、提婆（Deva）以及這些大士的名聲和美德都傳揚開來，大家都聽說了。當時，有一位婆羅門（Brahmin），聰明穎悟，擅長言論。他寫了一部關於鬼神名字的書，非常難以理解，章句廣博，有十萬偈。他為三大士讚頌這部書。龍樹（Nagarjuna）一聽就立刻開悟，能夠很好地記住，像以前一樣背誦。提婆（Deva）不理解，他又重新為提婆宣說。提婆聽了兩次，也就明白了。提婆菩薩（Deva Bodhisattva）為羅睺羅（Rahula）更廣泛地分別解釋其中的章句。羅睺羅聽了，豁然開悟。當時，那位婆羅門非常驚怪，『這些沙門的才智竟然如此！』

【English Translation】 English version He (Kanadeva) was cornered. That person said, 'You once subdued my teacher with your wisdom. Now I will cut open your belly with a knife, and do it immediately!' His internal organs flowed out, but his life was not yet extinguished. Kanadeva, pitying his madness and ignorance, told him, 'My robe and bowl are at my seat; you can take them and quickly go up the mountain. Among my disciples, there are still those who have not attained enlightenment; if they encounter you, they will surely seize you, or send you to the king, causing you much suffering. This body and reputation are the root of all troubles. You are now confused, cherishing it too much. Therefore, you should protect yourself well.' At that time, some disciples arrived first, and seeing their teacher in this state, they cried out in sorrow. All the disciples gathered together, wailing in fear and rolling on the ground. Some of them ran around madly, jointly guarding and intercepting the roads. At this time, Deva (Kanadeva) said to the crowd, 'All dharmas are inherently empty, without 'self' or 'what belongs to self'. There is no one who can harm, nor one who is harmed. Who is kin, who is foe, who is causing harm? You are now blinded by ignorance, creating false views and planting unwholesome karma. What that person harms is my past karmic retribution, not killing me.' Then, he released his body and departed like a cicada shedding its skin. Kanadeva, before abandoning his body, told the Venerable Rahula, 'The Buddha Bhagavan (Buddha Bhagavan, the Buddha, the World Honored One), in order to liberate sentient beings, expounds the wonderful Dharma, benefiting future generations. He entrusted and commissioned in succession, down to me. If I pass away, it should be handed over to you. You should protect this profound treasure of scriptures, so that all sentient beings may universally receive benefit.' Rahula said, 'Good, I accept the teaching.' Afterwards, he expounded the profound scriptures and wonderful Dharma, using the power of wisdom to destroy heretical paths. After hearing the Dharma three times, he could fully accept and remember it. Nagarjuna, Deva, and the fame and virtue of these great beings were all spread abroad, and everyone heard of them. At that time, there was a Brahmin, intelligent and insightful, skilled in speech. He wrote a book about the names of ghosts and spirits, which was very difficult to understand, with extensive chapters and verses, totaling one hundred thousand gathas. He praised this book for the three great beings. Nagarjuna, upon hearing it once, immediately became enlightened, able to remember it well, reciting it as before. Deva did not understand, so he re-explained it to Deva. After hearing it twice, Deva also understood. Deva Bodhisattva further explained the chapters and verses in detail for Rahula. Rahula, upon hearing it, suddenly became enlightened. At that time, the Brahmin was very surprised, 'The talent and wisdom of these shramanas are so great!'

。讀吾此書不久通利。善能分別似若舊習。即便信伏改其邪心。彼羅睺羅聰慧如是。有善方便教化眾生。然後以法付囑尊者僧伽難提。令其流佈饒益眾生。僧伽難提有大功德。智慧深遠修菩薩行。以堅誓願而自莊嚴。超過聲聞緣覺境界。曾於一時有阿羅漢。棄捨重擔具諸功德。僧伽難提欲試彼故。即宣一偈而問之言。

轉輪種中生　　非佛非羅漢　不受後世有　　亦非辟支佛

大德應當好諦觀察。如上所言是何等物。爾時羅漢即入三昧。深諦思惟不能解了。便以神力分身飛往兜率陀天至彌勒所。具宣上事請決所疑。爾時彌勒告彼羅漢。世以泥團置於輪上。埏埴成瓦。如是瓦者。豈同諸聖至後世乎。時彼羅漢即便開解。還閻浮提宣說斯事。僧伽難提語言。大德。此必當是彌勒菩薩為汝宣說然後解耳。如是智慧神力變化。濟諸群生不可限量。所應作已將欲捨身。至一樹下指攀樹枝。尋便舍壽猶依此樹。諸羅漢等欲移其尸。置平坦處積薪耶旬。如須彌山不可傾動。盡其神力亦無異相。即便復以諸大白象併力俯之。不能移動如芥子處。尋積香木就下阇毗。其火熾盛焚燒身盡。樹更蓊鬱都無凋毀。時眾咸見嘆未曾有。收取捨利起塔供養。僧伽難提捨身已后。有羅漢名僧伽耶舍。次受付囑流佈法眼。廣化眾生拯諸苦惱

【現代漢語翻譯】現代漢語譯本：讀到我的這本書後不久就能通達明瞭，善於分辨，好像以前就學習過一樣。於是就信服，改變了他們邪惡的心。彼羅睺羅（Rahula，佛陀的兒子）就是如此聰慧，善於用方便法門教化眾生。然後，（僧伽難提尊者）將佛法囑託給尊者僧伽難提（Sanghanandi，人名），讓他流傳開來，利益眾生。僧伽難提（Sanghanandi）有很大的功德，智慧深遠，修行菩薩行，用堅定的誓願來莊嚴自己，超過了聲聞和緣覺的境界。曾經有一位阿羅漢，已經捨棄了煩惱的重擔，具備各種功德。僧伽難提（Sanghanandi）想要試探他，就說了一偈來問他：『在轉輪王的種族中出生，既不是佛，也不是羅漢，不受後世的果報，也不是辟支佛。』大德您應當好好仔細觀察，上面所說的是什麼東西？當時，那位阿羅漢就進入三昧，深入地思考，但不能理解。於是就用神通力分身飛往兜率陀天，到彌勒菩薩那裡，詳細地說了這件事，請求解決疑惑。當時，彌勒菩薩告訴那位阿羅漢：『世人把泥土放在輪子上，用泥土燒製成瓦。這樣的瓦，難道會像各位聖人一樣，到後世去嗎？』當時，那位阿羅漢就明白了，回到閻浮提，宣說了這件事。僧伽難提（Sanghanandi）說：『大德，這一定是彌勒菩薩為您宣說，您才明白的。』像這樣的智慧、神通力、變化，救濟各種眾生，不可思議。他應該做的事情已經做完，將要捨棄身體，到一棵樹下，用手指攀住樹枝，隨即就捨棄了壽命，仍然依靠著這棵樹。各位羅漢想要移動他的屍體，放在平坦的地方，堆積柴火焚燒，柴火堆積如須彌山一樣高，但屍體不可傾動，用盡他們的神通力也沒有任何變化。於是又用許多大白象一起用力拉，也不能移動像芥菜籽那麼小的地方。隨即堆積香木，就在下面焚燒。火勢很旺盛，焚燒身體完畢，那棵樹更加茂盛，一點都沒有凋謝毀壞。當時，大眾都看到了，讚歎說從未有過這樣的事情。收取捨利，建造佛塔來供養。僧伽難提（Sanghanandi）捨身之後，有一位羅漢名叫僧伽耶舍（Sanghayasha，人名），依次接受囑託，流傳佛法，廣度眾生，拯救各種苦惱。

【English Translation】 English version: Soon after reading my book, one will become proficient and understand it thoroughly, able to distinguish things as if having learned them before. Then they will believe and change their evil minds. Rahula (Rahula, Buddha's son) is so intelligent, skillful in using expedient means to teach sentient beings. Then, (Venerable Sanghanandi) entrusted the Dharma to Venerable Sanghanandi (Sanghanandi, a name), so that he could spread it and benefit sentient beings. Sanghanandi (Sanghanandi) has great merit, profound wisdom, and cultivates the Bodhisattva path, adorning himself with firm vows, surpassing the realms of Sravakas and Pratyekabuddhas. Once there was an Arhat who had abandoned the burden of afflictions and possessed all kinds of merits. Sanghanandi (Sanghanandi), wanting to test him, proclaimed a verse and asked him: 'Born in the lineage of a Chakravartin (Chakravartin, Wheel-Turning King), neither a Buddha nor an Arhat, not subject to future existence, nor a Pratyekabuddha (Pratyekabuddha, Solitary Buddha).' Virtuous one, you should carefully observe, what is being referred to above? At that time, that Arhat entered Samadhi (Samadhi, meditative state), deeply contemplating, but could not understand. Then he used his supernatural power to divide his body and fly to Tushita Heaven, to Maitreya (Maitreya, future Buddha) and explained the matter in detail, requesting a resolution to his doubts. At that time, Maitreya told that Arhat: 'People put clay on a wheel and fire it to make tiles. Are such tiles like the saints who go to the next life?' At that time, that Arhat understood and returned to Jambudvipa (Jambudvipa, the continent where humans live) and proclaimed this matter. Sanghanandi (Sanghanandi) said: 'Virtuous one, it must have been Maitreya Bodhisattva who explained it to you, and then you understood.' Such wisdom, supernatural power, and transformation, saving all beings, are inconceivable. Having done what should be done, he was about to abandon his body, went to a tree, grasped a branch with his fingers, and then gave up his life, still relying on this tree. The Arhats wanted to move his body, place it on a flat place, and pile up firewood to burn it. The firewood was piled up as high as Mount Sumeru (Sumeru, a sacred mountain), but the body could not be moved, and there was no change even with all their supernatural power. Then they used many great white elephants to pull it together, but they could not move it even as small as a mustard seed. Then they piled up fragrant wood and burned it underneath. The fire was very strong, burning the body completely, but the tree became more lush and did not wither or be destroyed at all. At that time, the crowd saw it and exclaimed that they had never seen such a thing. They collected the relics and built a pagoda to make offerings. After Sanghanandi (Sanghanandi) gave up his body, there was an Arhat named Sanghayasha (Sanghayasha, a name), who successively received the entrustment, spread the Dharma eye, widely transformed sentient beings, and rescued all kinds of suffering.

。有大智慧言辭清辯昔雖山家未證道跡。游大海邊見一宮殿。七寶莊嚴光明殊勝。僧伽耶舍見時已到。即往彼宮說偈乞食。

饑為第一病　　行為第一苦　如是知法者　　可得涅槃道

是時舍主即出奉迎。敷置茵褥請入就坐。僧伽耶舍見其家內有二餓鬼。裸形黑瘦饑虛羸乏。鎖其身首各著一床。復有一缽滿中香飯。以瓶盛水安置其側。爾時舍主即取此食奉施比丘。語言大德。慎勿以食與此餓鬼。爾時比丘見其飢困。即以少飯而施與之。鬼得食已即吐膿血。遍流在地污其宮殿。爾時比丘怪而問之。此鬼何緣受斯罪報。舍主答曰。斯鬼前世一是吾息一是兒婦。我昔佈施作諸功德。而彼夫妻恒懷恚惜。我數教誨都不納受。因立誓曰。如此罪業必獲惡報。若受罪時我當看汝。由是因緣得斯苦惱。小復前行至一住處。堂閣嚴飾種種奇妙。滿中眾僧經行禪思。日時已到鳴椎集食。食將欲訖。爾時肴膳變成膿血。便以缽器共相打擲頭首破壞。血流污身而作是言。何為惜食今受此苦。僧伽耶舍前問其意。答言長老。我等先世迦葉佛時同止一處。客比丘來。咸共瞋恚藏惜飲食而不共分。以此緣故今受斯苦。如是尊者僧伽耶舍。周遊大海遍行觀察。見於地獄凡有五百。即生厭惡深患三有呵責五欲。甚生怖畏便作是念。世間造業

【現代漢語翻譯】現代漢語譯本：擁有大智慧且言辭清晰流暢的僧伽耶舍，過去雖然隱居山林尚未證得道果，一次在海邊遊歷時，見到一座宮殿，用七寶裝飾得非常華麗，光芒也格外耀眼。僧伽耶舍覺得化緣的時間到了，就前往那座宮殿，用偈語乞食：『飢餓是第一大疾病，漂泊是第一大苦難，像這樣瞭解佛法的人，才能證得涅槃之道。』當時，宮殿的主人立刻出來迎接，鋪設好坐墊，請僧伽耶舍入座。僧伽耶舍看到他家裡有兩個餓鬼，赤身裸體，又黑又瘦，飢餓虛弱，被鎖住頭和身體，分別綁在一張床上。旁邊放著一缽盛滿香飯，以及一個裝滿水的瓶子。這時，宮殿的主人拿起這些食物供養比丘，並說：『大德，千萬不要把食物給這些餓鬼。』當時比丘看到他們飢餓困苦的樣子，就分給他們少許飯食。餓鬼得到食物后，立刻吐出膿血，流遍地上，污染了宮殿。當時比丘感到奇怪，就問他們：『這些餓鬼因為什麼緣故遭受這樣的罪報？』宮殿的主人回答說：『這兩個鬼前世一個是我的兒子，一個是兒媳婦。我過去佈施，做各種功德時，他們夫妻總是懷著怨恨和吝惜之心。我多次教誨他們，他們都不接受，因此立下誓言說：如果這樣作惡，必定會得到惡報，如果他們受罪的時候，我一定要看著他們。』因為這樣的因緣，他們才遭受這樣的苦惱。僧伽耶舍稍微向前走，來到一處住所，殿堂樓閣裝飾華麗，非常奇妙，裡面坐滿了僧眾，正在經行禪思。時間到了，敲擊椎木集合用餐。食物快要吃完的時候，所有的菜餚都變成了膿血，僧眾們就用缽互相打，頭被打破，血流滿身，並說道：『當初為什麼要吝惜食物，現在才遭受這樣的痛苦！』僧伽耶舍上前詢問其中的緣由，他們回答說：『長老，我們前世在迦葉佛（Kasyapa Buddha）時期，一同住在一個地方。有客比丘來時，我們都心懷嗔恨，藏起食物，不肯分給他們。因為這個緣故，現在才遭受這樣的痛苦。』就這樣，尊者僧伽耶舍周遊大海，到處觀察，看到了五百種地獄的景象，於是對世間產生了厭惡，深深地擔憂三有（欲有、色有、無色有），呵斥五欲（色、聲、香、味、觸），內心非常恐懼，於是心想：世間造作惡業，

【English Translation】 English version: Sanghayasha (Sanghayasha), possessing great wisdom and clear eloquence, although previously residing in the mountains and not yet attaining enlightenment, once while traveling by the sea, saw a palace, adorned with the seven treasures, extraordinarily magnificent and radiant. Sanghayasha (Sanghayasha), feeling that the time for alms had arrived, went to that palace and begged for food with a verse: 『Hunger is the foremost disease, wandering is the foremost suffering; one who knows the Dharma in this way can attain the path of Nirvana.』 At that time, the master of the palace immediately came out to greet him, spread out cushions, and invited Sanghayasha (Sanghayasha) to be seated. Sanghayasha (Sanghayasha) saw that there were two hungry ghosts in his house, naked, black and thin, hungry and weak, their heads and bodies locked, each tied to a bed. Beside them was a bowl filled with fragrant rice, and a bottle filled with water. At this time, the master of the palace took this food to offer to the Bhikshu (Bhikshu), and said: 『Virtuous one, be careful not to give food to these hungry ghosts.』 At that time, the Bhikshu (Bhikshu), seeing their hunger and suffering, gave them a little food. After the hungry ghosts got the food, they immediately vomited pus and blood, which flowed all over the ground, polluting the palace. At that time, the Bhikshu (Bhikshu) felt strange and asked them: 『For what reason do these hungry ghosts suffer such retribution?』 The master of the palace replied: 『These two ghosts were my son and daughter-in-law in their previous lives. When I used to give alms and perform various meritorious deeds, they were always filled with resentment and stinginess. I taught them many times, but they did not accept it, so they made a vow saying: If we do such evil, we will surely receive evil retribution, and when they suffer, I will be sure to watch them.』 Because of this cause and condition, they suffer such misery. Sanghayasha (Sanghayasha) walked forward a little and came to a residence, the halls and pavilions were beautifully decorated, very wonderful, and filled with monks, who were walking and meditating. When the time came, they struck the wooden hammer to gather for meals. When the food was about to be finished, all the dishes turned into pus and blood, and the monks hit each other with bowls, their heads were broken, blood flowed all over their bodies, and they said: 『Why were we stingy with food in the first place, and now we suffer such pain!』 Sanghayasha (Sanghayasha) stepped forward to ask the reason, and they replied: 『Elder, in our previous lives, during the time of Kasyapa Buddha (Kasyapa Buddha), we lived together in one place. When guest Bhikshus (Bhikshus) came, we were all filled with anger, hid the food, and refused to share it with them. Because of this reason, we now suffer such pain.』 In this way, the Venerable Sanghayasha (Sanghayasha) traveled around the sea, observing everywhere, and saw five hundred kinds of hellish scenes, so he developed a disgust for the world, deeply worried about the Three Realms (Realm of Desire, Realm of Form, Realm of Formlessness), rebuked the Five Desires (form, sound, smell, taste, touch), and was very frightened in his heart, so he thought: The world creates evil karma,

終不敗亡。如影隨形誰能捨離。我今應當方便求免。觀察情至得羅漢道。六通無礙三明清徹。於一山林有五百仙。勤修苦行慾望梵福。僧伽耶舍往至其所。為宣三偈贊佛法僧。五百仙人俱得道跡。如是尊者廣為佛事。教化已訖便入涅槃。收集舍利起塔供養。僧伽耶舍未滅度時。以法付囑鳩摩羅馱。而告之曰。佛以正法付大迦葉。如是展轉乃至於我。我欲涅槃持用相付。汝宣至心勤加守護。鳩摩羅馱答言受教。於是次宣深法寶藏。彼之功德甚深淵遠。發大弘誓行菩薩道。智慧辯才猶如大海。少有名稱國人宗仰。鳩摩羅馱秦言童子。少有美名。以何緣故號美名耶。有一長者緣事余行。以二甕金寄其親友。一甕金大。二者金小語親友言。吾欲他行持此相寄。我子意若有欲得者必當與之。后長者子往從索金。親友爾時還其小者。彼即瞋恚不肯取金。遂共相將詣斷事所。具陳上意以求理決。眾斷事官莫能分了。鳩摩羅馱時為童子。于路遊戲聞其訟音。即作是言。兒得金矣何勞苦諍。其父本言隨子所欲。今樂大者理自屬之。爾時斷事便用其語。於是名聞馳布四遠。因即號為美名童子。出家學道才慧超世。至一國土人多頑嚚。雖聞法教都不信受。鳩摩羅馱即語之言。汝今可集鐵馬萬騎。遣人乘之在吾前過。便如其言即為嚴辦。鳩摩羅

【現代漢語翻譯】現代漢語譯本：最終不會失敗滅亡。就像影子一樣跟隨身體，誰能夠捨棄離開呢？我現在應當想辦法求得解脫。觀察自己的情感，達到阿羅漢的境界。獲得六神通，沒有阻礙，三明清澈。在一片山林中，有五百個仙人。勤奮修行苦行，希望得到梵天的福報。僧伽耶舍（Saṃghayaśas，聖眾稱）前往他們所在的地方，為他們宣講了三句偈頌，讚美佛、法、僧。五百個仙人都獲得了道的軌跡。像這樣，尊者廣泛地進行佛事，教化完畢后就進入涅槃。收集他的舍利，建造佛塔供養。僧伽耶舍在沒有滅度的時候，將佛法囑託給鳩摩羅馱（Kumārarāta，童受）。並且告訴他說：『佛陀將正法囑託給摩訶迦葉（Mahākāśyapa，大迦葉），像這樣輾轉相傳，直到我這裡。我將要涅槃，現在用它來囑託你。你要全心全意地勤奮守護。』鳩摩羅馱回答說：『謹遵教誨。』於是依次宣講甚深的法寶藏。他的功德非常深厚淵遠，發下宏大的誓願，修行菩薩道。智慧和辯才就像大海一樣。很少有人知道他的名字，全國的人民都敬仰他。鳩摩羅馱，用秦語來說就是童子。他小時候就有了美名。因為什麼緣故被稱為美名呢？有一個長者因為有事要到別處去，將兩個瓦罐的金子寄存在他的親友那裡。一個瓦罐的金子大，另一個瓦罐的金子小，他告訴親友說：『我將要到別處去，把這些金子寄存在你這裡。我的兒子如果想要得到金子，一定要給他。』後來，長者的兒子前往索要金子。親友當時還給他小的那個瓦罐。他因此生氣，不肯接受金子。於是共同前往處理訴訟的地方，詳細陳述了上面的意思，請求判決。眾位判事官員都不能分辨清楚。鳩摩羅馱當時還是個童子，在路上玩耍，聽到了他們爭訟的聲音。就說：『兒子得到金子了，為什麼還要辛苦爭吵呢？他的父親本來就說過，隨兒子想要什麼就給他什麼。現在他喜歡大的，道理自然就屬於他了。』當時判事官員就採用了他的話。於是他的名聲傳遍四方。因此就被稱為美名童子。出家學道后，才智超越世人。到達一個國家，那裡的人大多頑固愚蠢。即使聽聞佛法教義，也都不相信接受。鳩摩羅馱就對他們說：『你們現在可以聚集一萬匹鐵馬，派人騎著它們在我面前經過。』他們就按照他的話，立即準備妥當。鳩摩羅馱

【English Translation】 English version: Ultimately, they will not fail or perish. Like a shadow following the body, who can abandon it? Now I should find a way to seek liberation. Observing my emotions, I can attain the state of an Arhat. I will gain the six supernormal powers, without hindrance, and the three kinds of clear knowledge. In a mountain forest, there are five hundred immortals. They diligently practice asceticism, hoping to obtain the blessings of Brahma. Saṃghayaśas (Holy Assembly Glory) went to their place and proclaimed three verses praising the Buddha, the Dharma, and the Sangha. All five hundred immortals attained the path. In this way, the Venerable One extensively performed the Buddha's work. After completing his teachings, he entered Nirvana. His relics were collected, and a stupa was built for offerings. When Saṃghayaśas was about to enter Nirvana, he entrusted the Dharma to Kumārarāta (Boy Protector), and told him: 'The Buddha entrusted the true Dharma to Mahākāśyapa (Great Kāśyapa), and it has been passed down in this way until me. I am about to enter Nirvana, and now I entrust it to you. You must wholeheartedly and diligently protect it.' Kumārarāta replied: 'I accept your teachings.' Then he successively proclaimed the profound treasure of the Dharma. His merits were very deep and far-reaching. He made great vows and practiced the Bodhisattva path. His wisdom and eloquence were like the ocean. Few people knew his name, and the people of the country revered him. Kumārarāta, in Qin language, means 'boy'. He had a good reputation from a young age. For what reason was he called 'Good Name'? There was a wealthy man who had to travel elsewhere for business. He entrusted two jars of gold to his relative. One jar of gold was large, and the other jar of gold was small. He told his relative: 'I am going to travel elsewhere, and I am entrusting these jars of gold to you. If my son wants to get the gold, you must give it to him.' Later, the wealthy man's son went to ask for the gold. The relative then returned the smaller jar to him. He became angry and refused to accept the gold. So they went together to the place for settling disputes, and explained the above meaning in detail, requesting a judgment. The officials in charge of settling disputes could not distinguish clearly. Kumārarāta was a boy at that time, playing on the road, and heard the sound of their dispute. He said: 'The son has gotten the gold, why bother arguing so hard? His father originally said that he would give his son whatever he wanted. Now he likes the big one, so the reason naturally belongs to him.' At that time, the officials in charge of settling disputes used his words. So his fame spread far and wide. Therefore, he was called 'Good Name Boy'. After leaving home to study the Way, his talent and wisdom surpassed the world. He arrived in a country where most of the people were stubborn and foolish. Even if they heard the Buddha's teachings, they did not believe or accept them. Kumārarāta said to them: 'Now you can gather ten thousand iron horses and send people to ride them past me.' They did as he said and immediately prepared everything properly. Kumaarara ta

馱暫一見已。盡皆分別人名馬色衣服相貌。具足宣說無一錯謬。彼國人民方皆信伏。造諸經論游化世間。所為已訖即便舍壽。鳩摩羅馱臨捨命時。告一比丘名阇夜多。長老當知。如人渡海必由船筏。眾生如是。欲離三界修行善法然後得出。故我今者欲付汝法。宜好習學利益人天。阇夜多言。善哉受教。遂演深法度化世間。彼阇夜多有大功德。精進勇猛勤修苦行。善持禁戒無有漏失。世尊所記最後律師。曾於眾中有一比丘。其嫂至寺持食餉之。淫火熾盛便共交通。犯重禁已尋自悔責極生慚恥。我大愚癡造斯惡業。吾今定非沙門釋子。衣缽盡置三奇杖上。處處遊行高聲唱言。我是罪人不應復著佛法染衣。為釁既重必入地獄。當於何處而得救護。時阇夜多語比丘言。汝今若能隨順我語。當令汝罪尋自消滅。比丘歡喜白言受教。時阇夜多。即以神力。化作火坑其焰猛盛。令此比丘自投其中。爾時比丘為滅罪故。舉身投入大火坑內。於時猛焰轉成清流。才齊其膝都不傷害。時阇夜多告比丘曰。汝以善心至誠悔過。所有諸罪今悉摧滅。即為說法得羅漢道。由是緣故世皆號為清凈持律。復於一時將諸弟子。圍繞往詣德叉尸羅城。至其城已時阇夜多慘然顰蹙。弟子疑怪問其師意。答言且止。后當宣說。小復前行路見一烏。爾時尊者欣然

【現代漢語翻譯】現代漢語譯本：鳩摩羅馱（Kumaralata，人名）僅僅一見，就能完全分辨出每個人的姓名、馬的顏色、衣服和相貌，詳細地講述沒有一絲差錯。那個國家的人民都信服了他，創作了許多經論，遊歷教化世間。該做的事情做完后，就捨棄了壽命。鳩摩羅馱臨終時，告訴一位名叫阇夜多（Jayata，人名）的比丘：『長老應當知道，就像人渡海必須依靠船筏一樣，眾生也是如此，想要脫離三界，修行善法，然後才能解脫。所以我現在想把佛法託付給你，你應該好好學習，利益人天。』阇夜多說：『好，我接受教誨。』於是演說深奧的佛法，度化世間。這位阇夜多有很大的功德，精進勇猛，勤修苦行，善於持守戒律，沒有絲毫缺失，是世尊授記的最後一位律師（指精通戒律的僧人）。曾經在僧眾中，有一位比丘，他的嫂子到寺廟送食物給他。他淫慾之火熾盛，就和嫂子發生了關係。犯了重戒后，立刻後悔自責，非常慚愧。他說：『我太愚癡了，造了這樣的惡業。我現在一定不是沙門釋子（佛教弟子）。』他把衣缽都放在三奇杖上，到處高聲喊叫說：『我是罪人，不應該再穿佛法的染衣。因為罪過太重，必定會墮入地獄，到哪裡才能得到救護呢？』這時，阇夜多對比丘說：『你現在如果能聽從我的話，就能讓你的罪過立刻消除。』比丘歡喜地說接受教誨。當時，阇夜多立刻用神通，化作一個火坑，火焰猛烈。讓這位比丘自己跳入其中。當時，這位比丘爲了滅除罪過，全身投入大火坑內。這時，猛烈的火焰立刻變成了清涼的水流，才到他的膝蓋，一點都沒有傷害他。這時，阇夜多告訴比丘說：『你以善良的心至誠懺悔，所有的罪過現在都摧毀了。』於是為他說法，使他證得了阿羅漢道。因為這個緣故，世人都稱他為清凈持律。又有一次，他帶領弟子們，圍繞著前往德叉尸羅城（Taxila，古印度城市）。到達那個城市后，當時阇夜多突然皺著眉頭，面色憂愁。弟子們感到奇怪，詢問他的意思。他回答說：『先停下，以後再告訴你們。』稍微向前走了一段路，看見一隻烏鴉。當時尊者（指阇夜多）高興起來。

【English Translation】 English version: Kumaralata (name of a person), with just one glance, could completely distinguish each person's name, the color of the horse, clothing, and appearance, narrating in detail without a single mistake. The people of that country all believed in him, composed many sutras and treatises, and traveled to teach and transform the world. After completing what he had to do, he relinquished his life. When Kumaralata was about to pass away, he told a Bhikkhu (Buddhist monk) named Jayata (name of a person): 'Elder, you should know that just as a person crossing the sea must rely on a boat, so too are sentient beings. If they want to escape the Three Realms, cultivate good deeds, and then they can be liberated. Therefore, I now want to entrust the Dharma to you. You should study it well and benefit humans and devas (gods).』 Jayata said: 'Good, I accept the teachings.' Then he expounded profound Dharma, transforming the world. This Jayata had great merit, was diligent and courageous, diligently practiced asceticism, and was good at upholding the precepts without any omissions. He was the last lawyer (referring to a monk proficient in precepts) predicted by the World Honored One. Once, among the Sangha (Buddhist monastic community), there was a Bhikkhu whose sister-in-law came to the temple to bring him food. His fire of lust was blazing, and he had relations with his sister-in-law. After committing a serious offense, he immediately regretted and blamed himself, feeling extremely ashamed. He said: 'I am too foolish, having committed such an evil deed. I am certainly not a Shramana (ascetic) or a Shakya (Buddha's clan) disciple now.' He placed his robes and bowl on the three-pronged staff and shouted everywhere: 'I am a sinner and should no longer wear the dyed robes of the Dharma. Because the sin is too heavy, I will surely fall into hell. Where can I find salvation?』 At this time, Jayata said to the Bhikkhu: 'If you can now follow my words, you can make your sins disappear immediately.' The Bhikkhu joyfully said that he accepted the teachings. At that time, Jayata immediately used his supernatural power to transform a pit of fire with fierce flames. He made this Bhikkhu jump into it himself. At that time, this Bhikkhu, in order to extinguish his sins, threw his whole body into the great fire pit. At this time, the fierce flames immediately turned into a cool stream, only reaching his knees, without harming him at all. At this time, Jayata told the Bhikkhu: 'You have sincerely repented with a good heart, and all your sins are now destroyed.' Then he preached the Dharma to him, causing him to attain the state of Arhat (enlightened being). Because of this reason, the world calls him pure and disciplined. Another time, he led his disciples, surrounding them, to the city of Taxila (ancient Indian city). After arriving at that city, Jayata suddenly frowned and looked worried. The disciples felt strange and asked him what he meant. He replied: 'Stop first, I will tell you later.' After walking a little further, he saw a crow. At that time, the Venerable (referring to Jayata) became happy.

微笑。諸弟子眾重白師言。唯愿哀愍說其因緣。時阇夜多告眾人曰。我初至城。于其門下見餓鬼子。饑急羸困前白我言。母生吾已入城求食。自與別來滿五百年。饑虛窮乏命不云遠。尊若入城見我母者。為吾具宣辛苦之事。我始入城便見彼母。即為具說其子饑乏。爾時鬼母前白我言。吾入城來經五百年。未曾能得一人㖒唾。何以故。我既新產氣力羸惙。設得少唾為諸鬼神之所欺奪。始於今日值一人唾。邊無餘鬼會遇得之。欲出城外共子分食。門下多有大力鬼神。畏其侵奪復不敢出。唯愿尊者垂哀矜愍。持我出城與子相見。我于爾時將此鬼母出於城外。今共子食。即問彼言。汝生已來為幾時耶。鬼答我曰。吾見此城七返成壞。國土豐樂人民熾盛。又見毀敗殄滅無遺。我聞彼言。深嘆生死受苦長遠無有邊際。以是緣故慘然顰蹙。彼烏因緣。善聽當說。乃往過去九十一劫。毗婆尸佛在世教化。我于爾時為長者子。志厭五欲常念出家。我若爾時作沙門者。必斷眾結得羅漢道。吾之父母不見從志。強為娉妻欲遮斷我。我不違命便即娶妻。娶妻已后復欲出家。父母語言。為汝娉妻正求繼嗣。若生一子乃當相放。我尋受教與共交會生一男兒。年始六歲。爾時父母即教此兒。汝父若出欲作沙門。當抱其足而語之曰。父若舍我誰見養活。

先當見殺然後可去。爾時此兒如父母教。啼泣抱我甚生悲戀。我于爾時以愛染心即語子言。吾當為汝不復出家。由彼兒故不得道證。九十一劫流轉生死。於五道中未曾得見。今以道眼觀察彼烏。乃我前世所生之子。愍其嬰愚久處生死。以斯因緣是故微笑。如是尊者善說法要。以辯才力游化世間。所為已訖入般涅槃。尊者阇夜多臨當滅度。告一比丘名婆修槃陀。汝今善聽。昔天人師于無量劫勤修苦行。為上妙法。今已滿足利安眾生。我受囑累至心護持。今欲委汝當深憶念。婆修槃陀白言受教。從是以後宣通經藏。以多聞力智慧辯才。如是功德而自莊嚴。善解一切修多羅義。分別宣說廣化眾生。所應作已便捨命行。次付比丘名摩奴羅。令其流佈無上勝法。彼摩奴羅智慧超勝少欲知足勤修苦行言辭要妙悅可眾心。善能通達三藏之義。于南天竺興大饒益。時有尊者號曰夜奢。辯慧聰敏甚深淵博。與摩奴羅功德同等。亦能解了三藏之義。流佈名聞咸為宗仰。曾於一時彼摩奴羅至北天竺。尊者夜奢而語之言。恒河以南二天竺國。人多邪見聽辯利智。長老善解音聲之論。可於彼土遊行教化。我當於此利安眾生。時摩奴羅即如其語至二天竺。廣宣毗羅無我之論。摧伏一切異道邪見。所為既辦捨身命終。於是已后次有尊者名鶴勒那。夜奢

出興於世。受付囑法廣宣流佈。福德深遠才明淵博。化世迷惑令就正路。所作已訖然後捨身。復有比丘名曰師子。于罽賓國大作佛事。時彼國王名彌羅掘。邪見熾盛心無敬信。于罽賓國毀壞塔寺殺害眾僧。即以利劍用斬師子。頂中無血唯乳流出。相付法人於是便絕。如此之法為大明燈。能照世間愚癡黑闇。是故如上諸賢聖人。皆共頂戴受持守護。更相付囑常轉法輪。為諸眾生起大饒益。斷塞惡道開人天路。逮至最後斯法衰殄。賢聖隱沒無能建立。世間闇冥永失大明。造作惡業行十不善。命終多墮三惡八難。是故智者宜當觀察。無上勝法有大功德。微妙淵遠不可思議。譬如賈人慾過大海。必乘船舫然後得度。一切眾生亦復如是。欲出三界生死大海。必假法船方得度脫。法為清涼除煩惱熱。法是妙藥能愈結病。即是眾生真善知識。為大利益濟諸苦惱。何以故。一切眾生性無定相。隨所染習起善惡業。若有習近外道邪見受其教誡。永即流轉無有邊際。是則不名善知識也。若有人能起信敬心。親近賢聖聽受妙法。由聽斯法功德因緣。出欲淤泥受最勝樂。是故此人名善知識。宜應勤心習近供養。必能令人離三惡苦。如昔往日華氏國王有一白象。氣力勇壯能滅怨敵。若有罪人令象蹈殺。后時象廄為火所燒。移在異處近一精舍。聞有

【現代漢語翻譯】現代漢語譯本：出現於世間，接受佛的囑託，廣泛宣揚流佈佛法。他們的福德深厚長遠，才華智慧淵博精深，教化世間的迷惑之人，使他們走上正路。該做的事情已經做完，然後捨棄肉身。又有一位比丘名叫師子（Simha，獅子），在罽賓國（Kashmir）大興佛事。當時那裡的國王名叫彌羅掘（Mihirakula），邪見熾盛，心中沒有敬畏和信仰，在罽賓國毀壞佛塔寺廟，殺害僧眾。國王用利劍斬殺師子（Simha），師子（Simha）的頭頂中沒有血流出，只有乳汁涌出。這樣一代代相傳的佛法傳承，到這裡就斷絕了。這樣的佛法就像巨大的明燈，能夠照亮世間的愚癡和黑暗。因此，像上面所說的各位賢聖之人，都共同頂戴、接受、奉持和守護佛法，一代代互相囑託，不斷地轉動法輪，為眾生帶來巨大的利益，斷絕和堵塞通往惡道的道路，開闢通往人天善道的道路，直到最後佛法衰敗滅亡，賢聖之人隱沒消失，沒有人能夠弘揚建立佛法，世間陷入黑暗，永遠失去光明，人們造作惡業，行十不善，命終之後大多墮入三惡道和八難之處。因此，有智慧的人應當觀察，無上殊勝的佛法具有巨大的功德，微妙深遠，不可思議。譬如商人想要渡過大海，必須乘坐船隻才能到達彼岸。一切眾生也是這樣，想要脫離三界生死輪迴的苦海，必須憑藉佛法的船隻才能得到解脫。佛法是清涼之法，能夠消除煩惱和熱惱。佛法是妙藥，能夠治癒眾生的煩惱結縛之病。佛法是眾生真正的善知識，能夠帶來巨大的利益，救濟眾生的種種苦惱。為什麼這麼說呢？因為一切眾生的本性沒有固定的狀態，隨著所染習的而產生善惡業。如果有人習近外道邪見，接受他們的教誡，就會永遠流轉生死輪迴，沒有邊際。這樣的人就不能稱為善知識。如果有人能夠生起信心和敬畏之心，親近賢聖之人，聽聞接受微妙的佛法，由於聽聞佛法的功德因緣，就能脫離慾望的淤泥，獲得最殊勝的快樂。因此，這樣的人才能稱為善知識，應當勤奮地習近和供養他們，必定能夠使人脫離三惡道的痛苦。就像過去華氏國王（King Hwa）有一頭白象，氣力勇猛強壯，能夠消滅怨敵。如果有罪之人，就讓白象踩踏殺死。後來，白象的馬廄被火燒燬，於是將白象轉移到其他地方，靠近一座精舍（Vihara，寺廟）。白象聽到精舍里有比丘讀經之聲即便舍惡歸善。何況有人親聞正法。而不捨離諸惡業也。爾時大眾聞佛所說。歡喜踴躍頂戴奉行。

【English Translation】 English version: They appeared in the world, received the Buddha's entrustment, and widely propagated and spread the Dharma. Their merits and virtues were profound and far-reaching, and their talents and wisdom were deep and extensive. They transformed the delusions of the world, leading them onto the right path. Having completed what needed to be done, they then relinquished their bodies. Furthermore, there was a Bhikshu named Simha (Lion), who greatly promoted the Buddha's work in the country of Kashmir. At that time, the king there was named Mihirakula, whose heretical views were rampant, and whose heart lacked reverence and faith. In the country of Kashmir, he destroyed pagodas and temples, and killed monks. He then used a sharp sword to behead Simha (Lion). From the top of Simha's (Lion) head, there was no blood, only milk flowed out. The transmission of the Dharma was thus cut off. Such a Dharma is like a great bright lamp, capable of illuminating the ignorance and darkness of the world. Therefore, all the virtuous and holy people mentioned above, all together revered, accepted, upheld, and protected the Dharma, entrusting it to each other, constantly turning the wheel of the Dharma, bringing great benefits to all sentient beings, cutting off and blocking the paths to evil realms, and opening up the paths to the realms of humans and gods, until finally the Dharma declined and perished, the virtuous and holy people disappeared, and no one was able to promote and establish the Dharma. The world fell into darkness, forever losing its light, people created evil karma, practiced the ten non-virtuous deeds, and after death, mostly fell into the three evil realms and the eight difficulties. Therefore, wise people should observe that the supreme and excellent Dharma has great merit, is subtle and profound, and is inconceivable. For example, a merchant who wants to cross the great ocean must take a boat to reach the other shore. All sentient beings are also like this, wanting to escape the sea of samsara (the cycle of birth and death) in the three realms, they must rely on the boat of the Dharma to be liberated. The Dharma is cooling, able to eliminate afflictions and heat. The Dharma is a wonderful medicine, able to cure the knots of afflictions of sentient beings. The Dharma is the true good friend of sentient beings, able to bring great benefits and save sentient beings from all kinds of suffering. Why is this so? Because the nature of all sentient beings is not fixed, and they generate good and evil karma according to what they are accustomed to. If someone is close to heretical views and accepts their teachings, they will forever wander in samsara without end. Such a person cannot be called a good friend. If someone can generate faith and reverence, be close to virtuous and holy people, and listen to and accept the wonderful Dharma, due to the merit of listening to the Dharma, they can escape the mud of desire and receive the most supreme happiness. Therefore, such a person can be called a good friend, and should be diligently approached and offered to, and will surely be able to lead people away from the suffering of the three evil realms. Just like in the past, King Hwa had a white elephant, whose strength and courage were fierce and strong, and could destroy enemies. If there were criminals, they would have the white elephant trample them to death. Later, the elephant's stable was burned down by fire, so the white elephant was moved to another place, near a Vihara (monastery). The white elephant heard the sound of Bhikshus reciting scriptures in the Vihara (monastery) and immediately abandoned evil and returned to goodness. How much more so should someone who personally hears the true Dharma not abandon all evil deeds? At that time, the assembly, hearing what the Buddha said, rejoiced, danced, and reverently practiced it.

比丘誦法句曰。為善生天為惡入淵。心便柔和起慈悲意。后付罪人都不殺害。但以鼻嗅舐之而去。王見斯已心大惶怖。召諸智臣共謀此事。時有一臣即白王言。此象系處近在精舍。必聞妙法是故爾耳。今可移系令近屠肆。彼睹殺害噁心當盛。王用其計系象屠所。像見殺戮剝皮斬截。噁心猛熾殘害增甚。以是當知。眾生之類其性不定。所以者何。畜生猶尚聞法生慈。見有屠殺便為殘害。況復於人。而不染習起善惡業。是故智者宜應覺知。邪見惡法多所損害。棄而離之勤作方便。習近聖法受持流佈起大師想。由是微妙功德因緣。永當超越三惡道苦。度生死海受涅槃樂。又此法者為得道利全分因緣。是故複名真善知識。如昔阿難白佛言。世尊。善知識者。于得道利作半因緣。佛言不也。善知識者。即是得道全分因緣。阿難當知。此閻浮提除大迦葉舍利弗等。其餘眾生若不遇我。恒當流轉無解脫期。是故我言。善知識者能大利益。以此緣故當知。佛法最尊最妙為無有上。無量功德之所成就。是故世尊初成正覺。于樹王下端坐思惟。一切世間若使無有父母師長。單獨孤露永無恃怙。我今應當依誰而立。復作是念過去未來現在諸佛。悉以勝法用為師範。我亦應當如三世佛深妙勝法用以為師。由是緣故佛常恭敬如斯妙法。至心禮拜勤

【現代漢語翻譯】現代漢語譯本：一位比丘誦讀《法句經》說：『行善者昇天，作惡者入地獄深淵。』這頭象的心便變得柔和，生起慈悲之意。後來，即使面對罪人，它也不再殺害，只是用鼻子嗅嗅，用舌頭舔舔就放走了。國王見到這種情況，心中非常驚恐，召集眾位智臣共同商議此事。當時有一位大臣稟告國王說：『這頭象拴的地方靠近精舍（寺廟），一定是聽聞了妙法才這樣的。現在可以把它移到屠宰場附近，讓它看到殺害的場面，噁心自然會增長。』國王採納了他的計策，把象拴到了屠宰場。像看到殺戮、剝皮、斬截的景象，噁心猛烈熾盛，殘害之心也大大增加。由此可知，眾生的本性是不定的。為什麼這麼說呢？因為畜生尚且能聽聞佛法而生起慈悲心，見到屠殺的場面便會變得殘暴，更何況是人呢，難道不會受到薰染而生起善惡之業嗎？所以，智者應該覺悟，邪見惡法會帶來很大的損害，應當拋棄並遠離它們，勤奮地修習正法，受持流佈，生起對佛陀的敬仰之心。由於這種微妙的功德因緣，將永遠超越三惡道（地獄、餓鬼、畜生）的痛苦，度過生死輪迴的大海，獲得涅槃（寂滅）的快樂。而且，這佛法是獲得解脫之道的完全因緣。因此，又被稱為真正的善知識。如同過去阿難（佛陀的十大弟子之一，以記憶力超群著稱）問佛陀說：『世尊，善知識對於獲得解脫之道只是起到一半的因緣作用吧？』佛陀說：『不是這樣的。善知識就是獲得解脫之道的全部因緣。』阿難，你應該知道，在這閻浮提（我們所居住的這個世界）上，除了大迦葉（佛陀的十大弟子之一，以頭陀苦行著稱）、舍利弗（佛陀的十大弟子之一，以智慧第一著稱）等之外，其餘的眾生如果不能遇到我，將永遠在輪迴中流轉，沒有解脫的希望。所以我說，善知識能夠帶來巨大的利益。因為這個緣故，應當知道佛法是最尊貴、最微妙的，是無與倫比的，是由無量的功德所成就的。所以，世尊（佛陀）最初成就正覺（覺悟）時，在菩提樹下端坐思惟：『一切世間，如果沒有任何父母師長，獨自孤單，永遠沒有依靠，我現在應當依靠誰而立身呢？』又這樣想：『過去、未來、現在的諸佛，都是以殊勝的佛法作為師範，我也應當像三世諸佛一樣，以深妙殊勝的佛法作為我的老師。』由於這個緣故，佛陀常常恭敬這樣的妙法，至誠禮拜，勤勉修行。

【English Translation】 English version: A Bhikshu (Buddhist monk) recited a verse from the Dhammapada (collection of Buddha's sayings): 'Good deeds lead to heaven, evil deeds lead to the abyss.' The elephant's heart softened, and it developed a compassionate mind. Later, even when faced with criminals, it would not kill them, but would only sniff them with its nose and lick them with its tongue before letting them go. The king, seeing this, was greatly alarmed and summoned his wise ministers to discuss the matter. At that time, one minister reported to the king, 'This elephant is tethered near the Vihara (monastery), and must have heard the wonderful Dharma (teachings). Now, we can move it to be tethered near the slaughterhouse, so that when it sees the killings, its evil mind will increase.' The king adopted his plan and tethered the elephant to the slaughterhouse. The elephant saw the scenes of slaughter, skinning, and dismemberment, and its evil mind became fiercely intense, and its cruelty greatly increased. From this, it can be known that the nature of sentient beings is not fixed. Why is this so? Because even an animal can develop compassion upon hearing the Dharma, and become cruel upon seeing slaughter. How much more so with humans, who are easily influenced to create good or evil karma? Therefore, the wise should be aware that wrong views and evil practices cause great harm. They should abandon and distance themselves from them, diligently practice the sacred Dharma, uphold and spread it, and cultivate reverence for the Buddha. Because of these subtle merits and causes, they will forever transcend the suffering of the three evil realms (hell, hungry ghosts, animals), cross the ocean of birth and death, and attain the bliss of Nirvana (liberation). Moreover, this Dharma is the complete cause and condition for attaining the path to liberation. Therefore, it is also called a true Kalyanamitra (spiritual friend). As Ananda (one of Buddha's ten main disciples, known for his memory) once asked the Buddha, 'Venerable One, is a Kalyanamitra only half the cause for attaining the path to liberation?' The Buddha replied, 'It is not so. A Kalyanamitra is the entire cause for attaining the path to liberation.' Ananda, you should know that in this Jambudvipa (the world we live in), except for Mahakasyapa (one of Buddha's ten main disciples, known for his ascetic practices), Sariputra (one of Buddha's ten main disciples, known for his wisdom), and others, if the remaining sentient beings do not encounter me, they will forever wander in samsara (cycle of rebirth) without hope of liberation. Therefore, I say that a Kalyanamitra can bring great benefit. For this reason, it should be known that the Buddha-dharma is the most venerable, the most wonderful, and is unsurpassed, accomplished by immeasurable merits. Therefore, when the World Honored One (Buddha) first attained perfect enlightenment, he sat in meditation under the Bodhi tree, thinking, 'If all the world had no parents or teachers, alone and isolated, with no support, upon whom should I rely?' And he thought, 'The Buddhas of the past, future, and present all use the supreme Dharma as their teacher and model. I too should use the profound and supreme Dharma of the Buddhas of the three times as my teacher.' For this reason, the Buddha always revered such wonderful Dharma, sincerely worshipped it, and diligently practiced it.

加守護。當知此法甚為希有。是故智者宜應受持。又于往昔有婆羅門。持人髑髏其數其多。詣華氏城遍行炫賣。經歷多時都無買者。便極瞋恚高聲唱言。此城中人若不就我買髑髏者。吾當相為作惡名聞言。汝諸人愚癡闇鈍。爾時城中諸優婆塞聞是語已。畏其譭謗。便持錢物至彼買之。即以銅筋貫穿其耳。若徹之者便與多價。其半徹者與價漸少。都不通者全不與直。時婆羅門問優婆塞。我此髑髏皆悉無異。何故價直而有差別。優婆塞言。如前髑髏有通徹者。斯人生時聽受妙法。智慧高勝貴其若此。相與多價。其半徹者雖聽妙法未善分別。以是因緣與汝少直。全不通者此人往昔都不聽法。吾以是故不相與價。時優婆塞持此髑髏。往至城外起塔供養。命終皆得生於天中。以是因緣當知。妙法有大功德能建立人。何以故。此優婆塞以聽法人髑髏起塔尚生天上。況能至心聽受斯法供養恭敬持經人者。此之福報甚難窮盡。未來必當成無上道。是故諸有欲得無上安隱快樂。為化眾生作大饒益。皆應受持如是勝法。

付法藏因緣傳卷第六

【現代漢語翻譯】現代漢語譯本加持守護。應當知道此法非常稀有。因此智者應該接受並奉持。又在過去，有一位婆羅門（Brahman，印度教祭司），拿著很多人的頭骨，到華氏城（Pataliputra，古印度城市）到處炫耀售賣。經過很長時間都沒有人購買。他便非常生氣，高聲叫喊說：『這城裡的人如果不向我購買頭骨，我就要給你們製造惡劣的名聲。』說：『你們這些人愚癡遲鈍。』當時城中的優婆塞（Upasaka，在家男居士）聽到這些話后，害怕他誹謗，便拿著錢財去向他購買頭骨。然後用銅筋穿透頭骨的耳朵。如果能夠完全穿透的，就給予高價。穿透一半的，給予的價格逐漸減少。完全不能穿透的，就不給任何價錢。當時婆羅門問優婆塞：『我的這些頭骨都完全一樣，為什麼價格卻有差別？』優婆塞說：『像之前那些能夠完全穿透的頭骨，這個人活著的時候聽聞妙法，智慧高超，所以我們給予高價。那些穿透一半的，雖然聽聞妙法但沒有很好地分辨理解，因此我們給予你較少的價格。完全不能穿透的，這個人過去根本沒有聽聞佛法，因此我們不給予價格。』當時優婆塞拿著這些頭骨，到城外建造佛塔供養。命終之後都得以轉生到天界。因為這個因緣，應當知道，妙法有很大的功德，能夠成就人。為什麼呢？這些優婆塞因為聽聞佛法的人的頭骨建造佛塔尚且能轉生天上，更何況能夠至誠聽受此法，供養恭敬持經的人呢？這樣的福報非常難以窮盡，未來必定能夠成就無上道。因此，所有想要獲得無上的安穩快樂，爲了教化眾生，做廣大的饒益，都應該接受奉持這樣的殊勝之法。

《付法藏因緣傳》卷第六

【English Translation】 English version Adding protection and guarding. It should be known that this Dharma is extremely rare. Therefore, the wise should accept and uphold it. Furthermore, in the past, there was a Brahman (Brahman, a priest in Hinduism) who carried many human skulls and went to Pataliputra (Pataliputra, an ancient Indian city) to show them off and sell them. After a long time, no one bought them. He became very angry and shouted loudly, 'If the people in this city do not buy skulls from me, I will create a bad reputation for you.' Saying, 'You people are foolish and dull.' At that time, the Upasakas (Upasaka, a lay male devotee) in the city, hearing these words, feared his slander and took money and goods to buy the skulls from him. Then they pierced the ears of the skulls with copper needles. If it could be completely pierced, a high price was given. If it was half-pierced, the price gradually decreased. If it could not be pierced at all, no price was given. At that time, the Brahman asked the Upasakas, 'These skulls of mine are all the same, why is there a difference in price?' The Upasakas said, 'Like those skulls that can be completely pierced, when this person was alive, he listened to the wonderful Dharma and had great wisdom, so we give a high price. Those that are half-pierced, although they listened to the wonderful Dharma, they did not understand it well, so we give you a lower price. Those that cannot be pierced at all, this person never listened to the Dharma in the past, so we do not give a price.' At that time, the Upasakas took these skulls and built pagodas outside the city to make offerings. After death, they were all reborn in the heavens. Because of this cause, it should be known that the wonderful Dharma has great merit and can establish people. Why? These Upasakas, because they built pagodas for the skulls of those who listened to the Dharma, were still reborn in the heavens, let alone those who can sincerely listen to this Dharma, make offerings and respect those who uphold the scriptures? Such blessings are very difficult to exhaust, and in the future, they will surely achieve the unsurpassed path. Therefore, all those who desire to obtain unsurpassed peace and happiness, and to greatly benefit sentient beings through transformation, should accept and uphold such a supreme Dharma.

The Transmission of the Dharma Treasury, Volume Six